BSS: Ehipassiko Issue No.1 97/98 (Page 2)

Avoid Evil,
Do Good,
Purify the Mind

Ehipassiko
Issue No.1 97/98

Page 1:

Page 2
Anger: A Destructive Emotion
Do you get angry? Of course, all of us, undeniably do. Now and then we may get irritated, annoyed, peeved. There are many things and conditions that can cause us to be angry. Usually we get frustrated and angry when we do not get our way. Sometimes we may be expecting something to happen and when it does not happen, we are upset and angry. In fact, there is no shortage of conditions that can spark off our anger. If we were to observe our reactions and responses in the course of a normal day, we would find many occasions when we lost our coolness. Anger shows in the way we speak, the changes in our facial expressions, the way we snap and raise our voice.

Anger makes our life miserable. If we continue to accept anger without curbing it, we will continue to live turbulent lives. Every time we become angry we begin to burn mentally. This burning feeling increases with the intensity of anger. The stronger the anger the stronger we burn. It is a very painful sensation.

Anger is an unwholesome state of mind. The Buddha had never allowed any kind of anger. In Buddhism there is no such thing as righteous anger. All anger even of the slightest level or duration is bad. It is like a poison to the mind. Thus the Buddha has exhorted that we should return love for anger.

"Hatred can never be overcome by hatred. Only by love alone can it be appeased.. This is an eternal law," said Buddha. On the other occasion he exhorted, "Conquer the angry person by love."

The Buddha is not the only teacher who preaches love and compassion. All great teachers do so. Jesus Christ said, "Love thy neighbours as thyself." "If somebody strikes you on your right cheek you should turn and offer him the other cheek." Mahatma Gandhi said, "If blood be shed, let it be our blood. Cultivate the quiet courage of dying without killing. For a man lives by a readiness to die, if need be, at the hands of his brother, never by killing him."

Besides being poison to mind, anger and hatred are also a danger to our physical health. Medical science has confirmed that anger can contribute to bodily disease. On the other hand, a calm and peaceful state of mind is conducive to both mental and physical well-being. We will be healthier, happier and live more fulfilling lives. Wherever we go we will be liked and loved by everyone. Nobody would like to mix with an angry person or a person who gets angry easily. Furthermore, your virtues will have an influence on all who come into contact with you. You will be an example for others to follow. What better way can we change the world than by this way of setting an example?

Realizing the evil of anger and the harm it can do to ourselves and others, let us curb anger and radiate loving-kindness. Let us be tender and gentle, patient and helpful.

ANTIDOTES FOR ANGER

Making the determination to curb anger and spread love is a first step. The next question is how to do it. It is not easy to control our anger when it arises. It takes quite a lot of effort and skill to keep anger under rein. Therefore, let's discuss the ways and techniques to curb anger.

When someone is wronged,
he must put aside
all resentment and say,
"My mind shall not be disturbed;
no angry word shall escape my lips;
I will remain kind and friendly,
with loving thoughts
and no secret spite."

1. Mindfulness ( sati )

Mindfulness is the first and best guard against anger and all unwholesome states of mind. What is mindfulness? Mindfulness is the presence of mind, awareness, knowing clearly what is happening right at the very moment of occurrence. Thus, the moment anger arises one must apply mindfulness. One must note, acknowledge or say to oneself: "Ah, anger... anger is arising in me. Noting thus, the anger is spotted and its present acknowledged.

Why must we note the presence of anger? Because whenever anger arises, it usually overwhelms us even before we know it. It then controls over our mind. Mindfulness checks all this. It prevents the anger from overwhelming us. Just the act of knowing helps to cool down the boiling feeling. Instead of responding to it, we will be watching it and in that watching, anger can subside.

Another benefit of mindfulness is that it allows us to pause and make the right decision or response. When we note and take cognizance of the anger, we will not be carried away by the emotion. It gives us time to reflect and decide a wise course of action. In that pause, we have the opportunity to practise what the Buddha often emphasized as yoniso manasikara, which is wise reflection or proper consideration.

2. Maintaining Calmness

It is important that we strive to cultivate and maintain an attitude of calmness and equanimity at all times. If we make a consistent and purposeful effort to do so, it is less likely that we will be carried away by turbulent emotions such as anger. Thus, we should try to maintain calmness and steadiness in all that we do. We should apply mindfulness to check agitation and excitement whenever they arise. We should keep our bodily composure serene and calm. If we go about our daily activities mindfully and calmly we will come to experience a certain delightful kind of peace and tranquility. In that calm and stillness, you will find a lot of power and energy to accomplish your tasks and goals.

3. Consider the Buddha's Fine Example

As Buddhists, we should consider the Buddha's advice and example. The Buddha had exhibited great patience in the face of extreme provocation. He never got angry but instead radiated love even towards his oppressors. He never get angry when Devadatta tried to kill him and when Cinca falsely accused him of causing her pregnancy. Not only in his last life but also in his previous lives as a Bodhisatta, the Buddha had shown great patience and endurance.

The Khantivadijataka (Birth Story of the Profession of Forbearance) demonstrates the Bodhisatta's remarkable patience. In that story, the evil King Kalabu of Kasi confronted the Bodhisatta, who was then an ascetic.

"What do you, recluse, teach?" asked the king.

"I teach forbearance, sir?" replied the Bodhisatta.

"What is forbearance?"

"It is being without anger when people curse or strike or revile you."

The king saying: "Now I will see the reality of your forbearance," ordered his executioner to flog the Bodhisatta. The executioner flogged the Bodhisatta until his skin was split and the blood flowed forth. The king then asked the Bodhisatta, "What do you, monk, teach?"

The Bodhisatta replied, "I teach forbearance, Sir, but you think my forbearance is only skin-deep. My forbearance is not skin-deep but it could not be seen by you, for my forbearance is firmly rooted within my heart."

The king who was angry with the Bodhisatta because of jealousy over attention paid to the latter by some palace women, ordered the executioner to chop off the Bodhisatta's hands and feet. The executioner did so and the Bodhisatta bled profusely. Again the king taunted the Bodhisatta, "What do you teach?"

"I teach forbearance, Sir. But you think my forbearance is in my hands and feet. Forbearance is not there, it is firmly rooted deep within my heart."

The king saying, "You can sit down and extol your forbearance," kicked the Bodhisatta over the heart and walked away.

The Commander-in-Chief of the army who was at the scene at that time wiped the blood from the Bodhisatta's body and bandaged the end of his hands and feet. He begged the Bodhisatta for forgiveness, "Oh, ascetic, if you would be angry, be angry with the king and not with the kingdom."

The Bodhisatta replied that he bore no anger towards anyone, not even towards the king who had mutilated him. He even wished, "Long live the king, people like me do not get angry." The Bodhisatta died that day while the king was said to be swallowed up by the earth for his heinous deed and was reborn in avici, the great hell.

Such an account of the Bodhisatta's patience and non resort to anger is an inspiration and a lesson to us. If we would aspire to be the true disciples of the Buddha, then we should try to heed this admonishment.

4. Consider the Harmful Effects of Anger

Do you want to harm yourself? Of course, not. But whenever we are angry, we are actually harming ourselves. How? Firstly, we are already poisoning our mind by becoming angry, for anger is an unwholesome state of mind. As Buddhists, we should know that any unwholesome state of mind must lead to unwholesome effects. Therefore if we do not wish to reap bad kamma-vipaka, then we should be wise to steer away from anger and any unwholesome states of mind.

As we have mentioned earlier, our mental states too have a bearing on our physical health. A doctor, U Aung Thein, in an article on Buddhist Meditation and Bioscience, explained that unwholesome emotions can upset the biochemical balance o the body. Chemicals produced by the body as a result of these emotions can adversely affect various organs such as thyroid, adrenal cortex, digestive tracts and reproductive organs.

Considering the dangerous effect of anger and other unwholesome mental states on both our mind and body, we should be more determined than ever not to give in to these negative emotions. We should strive to expel them promptly from our mind.

5. Consider His Good Points

Everybody has some good qualities. If we consider the other person's good points, we may not become so angry with him. He may have helped us is some way before. When we recall his good qualities and the things he may have done to us before, we would soften up and cool down. We should remember that nobody is perfect and we have our own faults too. The Buddha said,
"It is better to look at our own faults and correct them than looking at others' faults."

6. Forgive and Forget

One of the factors of our anger is our inability to forgive and forget. Although we may think that we have forgiven, deep down in our heart we may not have totally forgiven. Consciously or unconsciously we may still be harboring some bitterness or resentment. If we can learn to let go, to forgive spontaneously and completely, we would live more lightly and happily without having to carry around the weight of our resentment, anger, etc.

Forgiveness has been rightly called the most tender part of love. If we truly love, if we have strong loving-kindness, we should be able to forgive fully, wholeheartedly, without any conditions and reservations.

What do we forgive? We forgive whatever wrongs others might have done to us, just as we would like others to forgive us. We seek no revenge. We refrain from getting angry and saying or doing things to hurt the one who may have wronged us. We forgive, harboring no grudges or ill-will, understanding that all of us still have our faults and weaknesses.

Just as we forgive others, we should forgive ourselves too for sometimes we might have done something wrong and we find it difficult to forgive ourselves. We suffer from regret and remorse. Such kind of remorse which causes upset and agony is also unwholesome. The Buddha stated that we should not mope over something we have done but to be resolved not to repeat the mistake and where possible to make amends. We should put the unhappy episode behind us and not recollect and suffer pangs of remorse every now and then.

Forgive everyone...even ourselves!

7. Nobody is Free from Blame

Nobody in this world can be free from blame. No matter what we do, someone somewhere might still find fault with us. Understanding the nature of existence, we should not get angry or upset when we are blamed.

What we can do is to examine the grounds for the blame. If it is true that we are wrong, then we can calmly take steps to rectify the mistake. But if we have been unjustly blamed, we need not be mentally perturbed. We can explain the reasons behind our action and why the blame is unjustified. After doing all that we possibly can, we should not be concerned about undue blame. We should exercise equanimity and reflect on the fact that nobody is free from blame, even the Buddha.

What is important is that we had done the right thing. When we have done thus, we will not be blamed by the wise person, or those who understand our position and the reasons behind our action. Only those who are foolish or those who may not understand our position and the reasons behind our action, will blame us. That is all right. That is something unavoidable in life. What we can do is to try our best to minimize the incidence of blame. After that, if we are still blamed, there is nothing much we can do about it.

8. Consider That We All Must Die One Day

The others do not know that we in this world all must die.
Those who know have their quarrels calmed thereby.
~ Dhammapada

This saying of the Buddha is a reminder to us that we all must die one day. When we reflect on death, we can tell ourselves, "Ah! What is the use of getting angry? Life is short. Soon we will be all dead. Getting angry will lead me nowhere but just upset me. Therefore, let me do what I can without getting upset. I shall live at peace with myself and the world." Thinking in such a wise manner, one can cool down and decide against getting angry.

In fact, it is good to reflect on death so that we could develop a sense of urgency in meditating and cultivating wisdom. Reflecting on death will also stir us to make effort to live a meaningful and fulfilling life. As the Vipassana teacher, Joseph Goldstein puts in, "If we take death as our advisor, we will live each moment with the power and the fullness we would give to our last endeavor on earth." Therefore, we should remember that life is short, limited, fleeting, full of pain and torment. One should wisely understand this, do good deeds and lead a holy life, for no mortal ever escapes death.

Life is Uncertain
but
DEATH IS CERTAIN
If we ponder often upon death,
We would not waste our time
with frivolous pursuit.
We will spend it wisely,
Doing good,
Cultivating virtue,
Meditating and
Purifying our mind
from the defilements of
greed, hatred and delusion

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A Buddhist's Attitude Towards Examination
The practice that leads away from grasping is simply careful observation, which brings one to the realization that nothing should be grasped at and clung to. In fact, one should apply this when taking examinations. It results in the eradication of hesitancy, blind grasping and self centredness. Therefore, we ought to start an interest now by tackling the job of not grasping and clinging, each of us in our own particular field.

If you fail an examination, there is no need to weep. Determine to start again aiming for the best. If you pass an examination, you should not be carried away. You should realize that this is the normal way of things. Then there will arise some understanding of non-grasping and non-clinging.

When you're sitting for an examination, you should forget about yourself. Take good note of this! When you are writing the answer of a paper, you should forget about being yourself, forget about `me`, who is being examined and who will pass or fail. You may think beforehand of how to go about passing the examination and plan accordingly. But as soon as you start to write, you must forget all this, leaving only concentration which will pierce through the questions and seek out the answers. A mind free from any `me` or `mine` who is going to pass or fail is the sort of mind that immediately comes up agile and clean, the sort that remembers immediately and thinks keenly. Therefore, sitting for an examination with proper concentration will produce good results. This is how to apply a `mind free of self idea` or selflessness in the Buddhist way when sitting for an examination. In this way you can obtain good results.

Those who don't know how to make use of this technique always feel anxious about failing. They become so nervous that they are unable to recall what they have learnt or to write an accurate and orderly answer. Consequently they fail well and truly. Others might be carried away by the idea of "I'm brilliant, I'm certain to pass". A student who is carried away by this sort of grasping and clinging is also bound to be over confident and they might also fail well and truly. On the other hand, a person whose mind is free of self-idea, there is no `me` or `mine` involved will not become panicky or over confident. It remains only concentration which is a super natural power and this could help him to pass well. This is the most basic instance of the effect of non-grasping and non-clinging which is a `mind free of the self-idea".

~ Buddhadasa Bhikkhu
Adapted from:
Buddha Dhamma for Student

Towards Greater Success

Instead of taking pride in and being satisfied with the success of one's work, one will become more successful if one fills in the gaps, furnishes what is lacking and rectifies mistakes in connection with it.

~ Sayadaw U Pandita

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Solving Problems, Finding Happiness
WHERE DO WE LEARN TO SOLVE OUR PROBLEMS ?

Although frustration and sorrow are basic to human life, there is no such doctors school, college or university in the country which teach us how to face these problems. All of them teaches us Biology, Geography, Principle Maths, Chemistry, Economics, etc. Undoubtedly, these knowledges are important for leading a worldly life. These learning institutions prepare us for a greater role in life and to shoulder bigger responsibilities. But without the corresponding knowledge on how to solve our accumulative problems, these institutions also prepare us for mental and physical complaints reserved for the 'successful'.

A number of medical doctors in general practice are asked what physical conditions, if any, are most commonly associated with success. On analyzing the doctors' replies, the following complaints are common among successful patients:

Peptic ulcers, high blood pressure, diarrhea, excessive sweating, alcoholism, migraine headaches, skipped heartbeats, insomnia, chronic fatigue, overeating and obesity, loss of appetite, allergies, nervous dermatitis, dizziness.

The Buddha is closer to us than all our politicians, economists , geologists and the other experts put together, being so intimately concerned about human suffering he renounced everything to seek a cure to these universal problems. He was concerned about problems we are facing such as frustration, grievances etc.

WHAT DID THE BUDDHA FIND?

In his enlightenment, the Buddha found that man suffers because of his ignorance. Being ignorant of the nature of things, he gets attached to them ;- his life, his ideas, his family, his property, his pride. Only after developing wisdom to see and experience the truth of all things will he be able to put an end to suffering.

The Buddha realized that all phenomena rise and fall away immediately. From the largest to the smallest, all are in the state of flux (continuous succession of changes). On a clear night, we see millions of twinkling stars. What we do not see are the clouds of gas combining into stars and galaxies, the great number of stars and planets in various stages of evolving and decaying, the planets circuiting in their solar systems. The smallest of things, the atom, is in constant flux with the electrons orbiting around its nucleus.

Because of wrong views, man clings and desires for pleasurable things and avoids unpleasant things. Things which please the senses such as fragrant smells, beautiful sights, pleasant sensations, delicious tastes, soothing sounds, he pursues for more . Unpleasant things are avoided. He dislikes people who hurt his ego and turns away from bores. He pursues someone who has captivated him and he tries to possess everything pleasing.

Man then builds his world on ego concepts which he calls 'I', 'me' and 'mine'. He will say, "These are my wealth, my property, my children, my youth and beauty, my knowledge." "Look here," he shouts, " you are hurting my feelings. You know who I am?" He clings to things and tries to own them .

Does he realize that in reality none of these things belongs to him ? No. When he dies, all his wealth and property pass on to others. There is nothing he can bring beyond the grave, not even his own body.

Poor man ! The threat of frustration constantly looms above his head for his desires cannot always be fulfilled. When he gets what he doesn't want and doesn't get what he wants, he suffers - the greater the desires, the greater the pain. That is his price for desiring what is changeable and should not be clung to.

WHERE DO YOU FIND HAPPINESS?

If peace and happiness cannot be found in material possessions, does it mean that we renounce all we have ? No, not if we are not ready to. Does it mean that there is absolutely no happiness in material possession ? No, ownership and wealth are important conditions for a good life, but in themselves there is no permanent happiness.

Where then can we find true peace and happiness ? Do not seek far - Look within us ! Each of us has within ourselves the vast potential for peace and happiness if we only know how to tap it ; and the Buddha taught us a straight, clear path on how to attain perfect peace . Addressing some monks, the Buddha said :

Just as the mighty ocean is of one flavour,
The flavour of salt, even so this Dhamma is of one flavour,
The flavour of deliverance
(Mahaparinibbana Sutta)

The greatest teachings, the Dhamma, is not something apart from ourselves. It is to be realized by ourselves each for himself. Before we can practice and realize the teachings, we must first study it.

Non-Self
It is so easy once you understand.
It is so simple and direct.
When pleasant things arise,
understand that they are empty.
When unpleasant things arise,
see that they are not yours.
Don't relate to them as being you,
or see yourself as the owner of them.
If you can understand this,
then the mind comes into balance.
When the mind comes into balance,
then this is the correct path,
the correct teaching of Buddha.

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Dhammapada

Creatures, from mind their character derive : mind-marshaled are they, mind-made. Mind is the source either of bliss or corruption.

By oneself, evil is done ; by oneself evil is left undone ; by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.

The Tathagatas are only preachers. The thoughtful who enter the way are free from the bondage of Mara.

He who does not rouse himself when it is time to rise ; who, though young and strong , is full of sloth ; whose will and thoughts are weak ; that lazy and idle man will never find the way to enlightenment.

If a man hold himself dear, let him watch himself carefully ; the truth guards him who guards himself.

If a man makes himself as he teaches others to be, then, being himself subdued, he may subdue others ; one's own flesh is indeed difficult to subdue.

If some men conquer in battle a thousand times a thousand men, and if another conquer himself, he is the greatest of conquerors.

Let no man think lightly of evil, saying in his heart, " It will not come nigh unto me." As by the falling of water drops, a water pot is filled, so a fool becomes full of evil though he gather it little by little. Let no man think lightly of good, saying in his heart, " It will not come nigh unto me." As by the falling of water drops, a water pot is filled, so a wise becomes full of good though he gather it little by little.

Unwholesome deeds are hurtful to others, are easy to do ; what is beneficial and good, that is very difficult.

He who gives himself to vanity and does not give himself to meditation forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation.

Earnestness is the path to immortality, thoughtlessness the path of death. Those who are in earnest do not die ; those who are thoughtless are as if dead already.

Those who imagine that they will find the truth in untruth, and see untruth in truth, will never arrive at truth but follow vain desires. They who know truth in truth, and untruth in untruth, arrive at truth and follow true desires.

Well-makers lead the water wherever they like ; fletchers bend the arrow ; carpenters bend a log of wood ; wise people fashion themselves. Wise people falter not amidst blame and praise. Having listened to the law, they become serene, like a deep, smooth and still lake.

If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage.

An evil deed is better off undone, for a man will repent it afterwards ; A good deed is better done, for having done it one will not repent.

The fault of others is easily noticed, but that of oneself is difficult to perceive. A man winnows his neighbours' faults like chaff, but his own faults he hides, as a cheat hides the false dice from the gambler.

If a man looks after the fault of others, not about their sins or omission, but about his own misdeeds and negligences alone should a sage be worried.

Good shine from afar, like the snowy mountains ; bad people are concealed, like arrows shot at night.

If a man causing pain to others, wishes to obtain pleasure for himself he is entangled in the bonds of selfishness, he will never be free from hatred. Let a man overcome anger by love, let him overcome evil by good ; let him overcome greed by liberality, the liar by truth. For hatred does not cease by hatred by any time ; hatred ceases by non-hatred, this is an eternal law.

Speak the truth, do not yield to anger ; give if thou art asked by these three steps thou wilt become divine.

Let a wise man blow off the impurities of his self as a smith blows off the impurities of silver, one by one, little by little and from time to time.

Lead others, not by violence, but by righteousness and equity.

He possesses virtue and intelligence, who is just, speaks the truth and does what is his own business, him the world will hold dear. As a bee collects nectar and depart without injuring the flower or its colour or its scent, so let a sage dwell in the community.

If a traveler does not meet with one who is his better or his equal, let him firmly keep to his solitary journey ; there is no companionship with fools.

Long is the night to him who is awake ; long is the mile to him who is tired ; long is life to the foolish who do not know the true religion.

Better than living a hundred years, not seeing the highest truth is one day in the life of a man who sees the highest truth.

Do good, avoid evil, purify the mind. This is the teaching of the Buddha.

If a man commits a wrong, let him not do it again; let him not delight in wrongdoing; pain is the evil outcome. If a man does what is good, let him do it again; let him delight in it; happiness is the outcome of good.

The fool who knows his foolishness is wise at least so far. But a fool who thinks himself wise is a fool indeed.

He whose wickedness is very great, brings down himself to that state where his enemy wishes him to be. He himself is his greatest enemy.

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Created 31 March 1998
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