The Buddha in the Pali Canon

This talk was given at Cambridge Buddhist Centre, May 2015

Before I talk about the Buddha in the Pali Canon, I will say just a few words about the Pali Canon itself. Buddhism was an oral tradition and nothing was written down for at least three hundred years after the Buddha’s death. When the teachings did come to be recorded in this way there was an established monastic Sangha with it’s own take on things and it’s own message to deliver. Sometimes it’s glaringly obvious that the text is from a later period and sometimes the character of Gautama Buddha seems to shine through almost in spite of the words. Because an oral tradition depends on repetitions, stock phrases and images, the Pali Canon is full of these, although most modern translations leave out a lot of the repetitions. Oral traditions also rely on storytelling and the Pali Canon is full of stories, no doubt embellished in the telling over centuries.

There are three sections to the Pali Canon; the Abhidharma, the Vinaya and the Sutta Pitaka. The Abhidharma, which is devoted principally to analysing mental states is unlikely to be part of the oral tradition, but is rather a later attempt to systemise the psychological or mind teachings of the Buddha. The Vinaya Pitaka is the code of discipline or rules for the monastic Sangha. Most of the rules are accompanied by a story relating how they came about. Some of these rules would have come into being during the life of the Buddha and some much later. The third and most important section of the Pali Canon is the Sutta Pitaka, the section of the Discourses. This section contains the teachings of the Buddha and is subdivided into five sections: the long Discourses,(Digha Nikaya) the middle length discourses,(Majjhima Nikaya) the connected discourses,(Sanyutta Nikaya) the numerical discourses (Anguttara Nikaya) and the miscellaneous discourses (Khuddhaka Nikaya). These were written down in Sri Lanka about 100 years BCE. Sanskrit discourses, which are called sutras, have a different history. They are Indian and were almost all destroyed when Buddhism disappeared in the 12^th century.

There are some excellent books about the life of the Buddha which draw on the stories in the Pali Canon to bring him to life. I can highly recommend Gautama Buddha by Vishavapani, also Warrior of Peace by Jinananda and the Life of the Buddha by Nanamoli. I think all Buddhists should really try to familiarise themselves with who the Buddha was and what he taught.

Gautama the Buddha was a determined and disciplined practitioner. In a sutta of the middle length sayings (Dvedhavittakka Sutta) he talks about his life before he was Enlightened and how he maintained constant mindfulness of his mental states, noting the skilful and unskilful. He showed determination in leaving home against the wishes of his parents and in his early practice of austerities. He loved solitude all his life, although he didn’t get much opportunity after his Enlightenment because he was so much in demand as a teacher and had so many disciples. Nevertheless from time to time throughout his life he would simply head off alone for a period of quiet solitude. He always spoke highly of the life lived in the wilderness; the austere, simple, even rudimentary lifestyle of the wanderer.

But he also valued friendship highly and saw communication of the Dharma as the obvious practice for himself and other experienced practitioners. He encouraged his first disciples to go out and teach the Dharma for the welfare of others and he spent his whole life from enlightenment to death wandering from town to town teaching all who would listen from every walk of life. His most famous teachings on friendship were given to Ananda, his companion for the last twenty five years of his life and Meghiya an earlier companion. In the connected discourses (Samyutta Nikaya) he is reported as saying to Ananda that spiritual friendship is the whole of the spiritual life. In the Meghiya sutta (Udana 4) he tells Meghiya that friendship is the basis for a whole path.

The Buddha was a many faceted character. He had a huge impact on his contemporaries and has had a big impact on the world. Christianity might have disappeared had it not been for a militant Pharisee having a visionary experience on the road to Damascus and he, who is known to history as St Paul, taking up the cause so energetically. Buddhism may not have had such an impact on the world were it not for the warrior king Ashoka having his own sort of 'road to Damascus' moment after the slaughter of the battle at Kalinga. He adopted Buddhism as the religion of his huge empire and through his efforts it spread far and wide.

The Buddha himself was destined to be a warrior chieftain but chose to forego that life for one of possibly even greater hardship in order to do battle with life’s existential questions. Because he did so and with such success and because others down the generations have taken up this challenge too he has left us a rich inheritance. Among those others who have taken up this challenge is of course Bhante Sangharakshita and it is up to us whether we use our inheritance wisely or squander it. That is a genuine choice. May we all choose wisely.

The Buddha is many faceted and I want to talk about his qualities as they are depicted in the Pali Canon. There is his gentleness, his firmness, his fierceness, his pragmatism, his fearlessness, his physical toughness and his revolutionary nature. I would like to have a look at each of these qualities in turn.

In his communication he was invariably gentle and courteous but he could also be quite fierce if the occasion demanded it. For example with Meghiya he’s quite gentle.(See my talk: ratnaghosha.blogspot.com/2015/06/he-knew-he-was-right-meghiya-sutta.html) With Kisa Gotami, the woman who was so distraught when her baby died, he was extremely kind and gentle while at the same time showing her the reality of the situation. (www.accesstoinsight.org/noncanon/comy/thiga-10-01-ao0.html)

With the monk Bhaddhali, who is being very publicly disobedient, the Buddha is a very firm. Bhaddhali publicly announced that he was not going to keep one of the rules because it caused him discomfort. At the end of the rains retreat, Bhaddhali’s friends urged him to go and get back into communication with the Buddha and apologise. The Buddha doesn’t immediately accept Bhaddhali’s apology; he wants Bhaddhali to understand the effect of his actions on others, on the other monks and nuns and on the lay people and on the reputation of the Order. When Bhaddhali understands all this, the Buddha forgives him and they go on to have some very good communication about other things. (Majjhima Nikaya 65)

The Buddha could also be fierce, almost scorching people with his words, if the occasion demanded. This was the case with Saccaka, who boasted to all his followers that he would trounce the Buddha in debate. ( Culasacaka Sutta, Majjhima Nikaya, 35). Another occasion when his fierceness came out was when the king of Kosala, Pasenadi came to see him for the first time. Pasenadi was the king of all Kosala, that included the Shakyans, the Koliyans and the Vajjians. Although Gotama’s father was a chieftain of the Shakya clan, he was a vassal of Pasenadi. Pasenadi was a young king, not easily impressed. When he met Gautama his first question was “I have heard that you claim to be a fully and perfectly Enlightened, Buddha, is this true” and the Buddha replies, “if that can be said of any one, it can be said of me”. Then Pasenadi says, “but there are great sages who have been practising for many years who don’t make that claim and you are young still.” Then the Buddha responds: “great King, there are four things you should not look down on for their youth: a warrior, a snake, a fire and a perfect monk.

Do not underestimate a young warrior. One day he will gain the throne and punish you with his Royal might. So avoid him if you value your life.

Do not look down on a young snake. It slithers along, shimmering with vibrant colours, and one day it may bite the fool who scorns it.

Do not disparage a fire that is newly lit. Someday it may burn you. If it grows it will become a great mass of flame that feeds on everything and leaves blackened trail behind it.

When a fire burns down the forest the shoots grow up again; but if a perfect monk burns you with his potency, you will not acquire sons or cattle and your heirs will not enjoy wealth. They will be barren and heirless, like the stumps of palm trees.” (Samyutta Nikaya, 3:1)

This is the Buddha as shaman or magician. He is faced with someone who exercises worldly power and he speaks with words of power. It’s an assertion and a kind of warning. It reminds me of the life of the much later guru Padmasambhava in Tibet. Though the Buddha could be gentle, he could also be firm and he was capable of a fierce flashing forth of shamanic power, depending on what the situation demanded.

His communication is always appropriate and usually practical, just what was needed. In the Brahmajala Sutta (Digha Nikaya,1)we find the Buddha being very practical. Two followers of another sect are on the road at the same time as the Buddha and his disciples. These two are a teacher and pupil and the teacher is constantly criticising the Buddha and his followers, while the pupil is defending them. When they all stopped to rest this carries on and eventually the Buddha’s disciples, feeling exasperated, go to him and tell him what’s happening. His response is very practical and instructive he says: “if anyone should disparage me, the Dharma or the Sangha, you should not feel angry and resentful or upset – that would be a hindrance to you. Just explain what is incorrect. And if others praise me, don’t feel elated. Just acknowledge whatever is true.” And he added “Listen to the sound of water in the clefts and in the gullies. The tiny streams gurgle loudly; mighty waters flow in silence.” Bhante Sangharakshita has written an essay based around this incident to argue that Buddhism should never support laws against blasphemy. The essay is called Buddhism and Blasphemy. (The Priceless Jewel, p.93 or Complete Works,Vol. 11)

The Buddha was again very practical when his relatives in the clans of Shakya and Koliya are about to go to war over who should draw water from the dwindling river Rohini. The Buddha is patient with them and persuades them to co-operate rather than to kill each other. (Dhammapada Commentary on Chapter 15, Buddhist Legends, trans. Burlingame)

Other qualities that Gautama developed were fearlessness and physical toughness, the ability to endure hardship. When he was practising before gaining Enlightenment he deliberately put himself in situations where he would experience fear and then he would just face the fear and let it wash over him in the waves. He says: “I dwelt in such awe-inspiring, horrifying abodes as orchard shrines, woodland shrines, and tree shrines. And while I dwelt there, a wild animal would come up to me, or a peacock would knock off a branch, or the wind would rustle the leaves. I thought: what now if this is the fear and dread coming?. I thought: why do I dwell always expecting fear and dread? What if I subdue that fear and dread while keeping the same posture that I am in when it comes upon me? While I walked, the fear and dread came upon me; I neither stood nor sat nor laid down until I had subdued that fear and dread. While I stood, fear and dread came upon me; I neither walked nor sat nor lay down until I had subdued that fear and dread. While I sat, the fear and dread came upon me; I neither walked nor stood nor lay down until I had subdued that fear and dread. While I lay down, the fear and dread came upon me; I neither walked nor stood nor sat down until I had subdued that fear and dread.” ( Majjhima Nikaya, 4 ,Abhayabherava Sutta) This is a kind of extreme version of ‘feel the fear and do it anyway’. His whole lifestyle demanded a lot of physical endurance and toughness – both he and his followers were very tough. They slept rough in cold and heat, they walked long distances and subsisted on an uncertain diet.

But perhaps what comes across most in the Pali Canon is that the Buddha was radical in his departure from conventions. His insight into the nature of reality made him a spiritual and social revolutionary. He rejected the division of society according to caste. He tried to subvert the language of caste by talking of a Brahmin as someone possessing certain qualities rather than someone born into a Brahmin family. He spoke in terms of the most important feature of one’s livelihood being its ethical nature, rather than being assigned by caste. Even his spiritual hierarchy of stream entrant, once returner, non-returner and Arhat may be an attempt to undermine the social hierarchy of the four castes of workers, merchants, warriors and priests. In the Order of wandering mendicant’s he established, no distinction was made with regard to caste and all were welcome.

When he first began teaching his Dharma, he was very successful in gathering followers and in Rajagaha people started to get annoyed and call him a home breaker, a destroyer of families. In the Mahavagga of the Vinaya it says: “at that time many distinguished young Magadhan noblemen lead a religious life under the direction of the Blessed one. The people were annoyed, murmured and became angry, saying the Samana Gautama, causes fathers to beget no sons, the Samana Gautama causes wives to become widows, the Samana Gautama causes families to become extinct.” The Buddha’s response when told this was “this noise will not last long, it will last only seven days and then it will be over”. Interestingly, in the early days of our Order, Bhante Sangharakshita was also accused of being anti-family. Perhaps the Buddha wasn’t quite right in saying it would all blow over in seven days!!

There was also controversy about allowing women to go forth. This went against all the norms of a traditional society where women were wives and mothers. Women going forth threatened society’s norm in a more direct way than men going forth and the early women wanderers had a hard life. Even the monks were opposed to including women in the wandering Sangha and after the Buddha’s death, Ananda was criticised for having supported the women’s case.

But the Buddha’s radical message went even further. In a meeting with Dhaniya the herdsman the Buddha states very clearly what he thought: here is how Vishvapani describes it: “one day, not long after his awakening, Gautama was walking through the swamp lands near the River Mohi when he fell into conversation with the herdsman called Dhaniya. Dhaniya told Gautama that he had been preparing for the rains. “I’ve cooked my rice and milked my cows. My family live nearby in a well thatched house and the fire’s been lit. So I say let the rain come down!” Looking askance at the Wanderer’s rags, Dhaniya remarked, “I support myself by what I earn through honest labour. My sons are all healthy and I never hear a bad word about them.” “I serve no one” Gautama replied. “Having found liberation I wander through the world with no need to earn anything!” (Vishvapani,Gautama Buddha,p.213)

Gotama’s dialogue with Dhaniya shows one version of his message to mainstream society: a complete rejection of its worldly values and the cramped and dusty householder lifestyle. At the end of the discourse Mara pops up to defend possessions, but Gautama tells him: “one with sons grieves because of his sons and one with cattle grieves because of them. A person’s grief comes from possessions, and someone without possessions does not grieve.”

Of course not everyone could or would renounce a household and family life and the Wanderers depended on householders for their food, so a more down-to-earth but still radical teaching about ethics developed for those who wanted to stay at home. The Sigalovada Sutta has detailed teachings on this and is sometimes known as the laypersons Vinaya or rules of conduct. (Digha Nikaya, 31)

The Buddha’s message is still radical and even revolutionary today: firstly he says your suffering is largely caused by your own mental states. You can do something about that and nobody else can do it for you. You are responsible for your own states of mind and for your life. This is quite radical even today. We live in a culture of blame and complaining. Secondly he says religion is whatever works to alleviate suffering and transform people completely in the direction of wisdom and compassion. There is no God or Guru to save you, you need to follow the guidance or take the medicine and in that way save yourself. This is a radical redefinition of religion. Then he says spiritual practices are a means to an end not ends in themselves. This is also radical.

And in our materialist, shopping culture his message about where happiness comes from is still radical. He says there is no lasting happiness to be found in worldly things. Therefore accumulating wealth or possessions or even having children doesn’t bring lasting happiness. In the end we have to let go of everything and we will be happier if we train ourselves in letting go.

And in a world where some people are willing to kill or be killed on the basis of some real or imagined insult to their teacher or teachings it is quite radical for the Buddha to say that he and his Dharma do not need to be defended. Buddhism doesn’t need laws against blasphemy. Anger because the Buddha is denigrated or pride because Buddhism is praised are equally unhelpful on the path. Buddhism is a radical teaching . Strong medicine for a sick world. Bhante Sangharakshita has continued this tradition and presented the Dharma in uncompromising terms too and he has of course been criticised for it.

The Buddha expressed his teachings verbally, but his life is also a teaching and the stories which tell us about the impact he had on others are a teaching. His life communicates the message of non-attachment, letting go, not grasping after power or wealth or security. This is an uncompromising and radical message, which is easy to understand but extremely difficult to do. Most Buddhists in the world live a very diluted version of the Buddha’s message.

But it is far better to live out the Buddha’s teaching in an imperfect way than not trying at all. In this endeavour, this spiritual life, the ability to practise grows as we practise and our understanding develops gradually. All we need to do is put the right conditions in place. I think the Buddha would have commended us for that.

The Four Sights

This talk was given at Cambridge Buddhist Centre to launch a new Sangha night in on Jan 20th 2015

The Four Sights come from a story in the Buddhacharita a long poem by Asvaghosha from the second century of the common era. In the Pali Canon the story appears in a sutta ,but there it is a story told by Gotama about a previous Buddha. That is the Mahapadana Sutta (Digha Nikaya, 14) This story is not meant to be taken literally. Indeed in the Buddhacharita it says explicitly that the Four Sights were put in front of Siddhartha by the gods and others couldn’t see them at all.

This is a story and stories are important They are an aid to memory and they have an emotional impact that a bunch of concepts or ideas may not have. The danger with stories is that people too often take what is symbolic as literal. History and indeed current affairs show that people are willing to die and kill to uphold literal interpretations of their religious and national stories. But nevertheless stories and storytelling are of fundamental importance to humanity. The current edition of Urthona magazine is all about storytelling. In the editorial Philip Pullman is quoted as saying “after nourishment, shelter and companionship, stories are the thing we need most in the world”. Ratnagarbha, the editor, adds “stories are the primary way in which the imagination orientates the sum total of our available psychic energy towards one goal or another. The motifs of myths and stories are found to have great significance for the difficult task of forging an individual destiny in relationship with the deepest dimensions of consciousness”. (https://urthona.com/urthona-shop-subscribe-to-current-issue-buy-back-issues Issue 31)

Here is the story of the Four Sights. Siddhartha is a prince. His father Suddhodana is the king or Chieftain. At the birth of Siddhartha a prediction is made that he will be either a great King or a great holy man. His father naturally wants him to follow in the family business and become a great King. Siddhartha leads a very sheltered and privileged life. There is a palace for the winter, a summer Palace and so on, and he’s always surrounded by entertainments and diversions of one kind or another; dancing girls, music, the best of food, clothing, everything. But he gets bored and has a vague feeling of unease. He wants to go out and see the world. He persuades his charioteer Chanda to take him out into the city. King Suddhodana hears about this and makes sure that everything is tidied up and that the people line up and cheer dutifully when

Siddhartha goes out into the city; just like any royalty going for a walk among the crowds. However the gods put an old man in the path of the Prince; bent, decrepit, leaning on a stick, an archetypal old man. The Prince is shocked, he has never seen anything like this before and he asks Chanda the charioteer, his chauffeur, what has happened to the man. Chanda explains that old age is ubiquitous. And Prince Siddhartha realises that he too will grow old. The same thing happens on subsequent occasions with a sick person and a corpse. Siddhartha becomes suddenly hyper-aware of old age, sickness and death and all the entertainments and fun and games lose their appeal for him. On a fourth trip out he sees a wandering mendicant, a holy man, and the tranquillity and contentment of this man make a huge impression on him. Not long after he resolves to leave the palace and go off on a quest to discover the meaning of life and what can be done to alleviate the suffering of old age sickness and death.

There are many more embellishments on the story and some people have, for instance, criticised Siddhartha for leaving his wife and child and heading off on his quest. Pure selfishness they say and others have tried to justify his decision saying he did it out of compassion for humanity. However, as I said, it is unlikely it ever happened literally as the story/legend has it so these arguments are beside the point. They fail to understand the symbolism of the story.

In the Pali Canon the Buddha says simply: “before my Enlightenment, while I was still only an unenlightened Bodhisatta, I thought: house life is crowded and dusty; life gone forth is wide open. It is not easy, living in a household, to lead a holy life as utterly perfect and pure as a polished shell. Suppose I shaved off my hair and beard, put on the yellow cloth, and went forth from the house life into homelessness?“

”Later, while still young, a black haired boy blessed with youth, in the first phase of life I shaved off my hair and beard – though my mother and father wished otherwise and grieved with tearful faces –, and I put on the yellow cloth and went forth from the house life into homelessness.” (Majjhima Nikaya, 26)

The point here is that the story is not important as a piece of biography or history. But it is very important. It is important because it has spiritual significance for all human beings. It’s about the impetus to undertake the only work that is truly worthy of human consciousness. The work of becoming more aware. In a similar way the Christian story of the virgin birth, the flight into Egypt, death and resurrection and so on, has spiritual significance if one understands the symbolism. Taking stories like these literally only feeds fanaticism and religious fanaticism of whatever variety is a noxious poison.

The first three sights obviously represent Dukkha, the unsatisfactoriness of the existential situation. The fourth sight represents the antidote to this unsatisfactoriness. Two of the sights represent something inevitable, sickness and death. The other two are not inevitable; not everyone reaches old age and to embark on a spiritual journey is a choice that only relatively few make. The story of Siddhartha is telling us that power is not a source of security, great wealth is not a source of security, having children is not a source of security as Siddhartha’s parents discover, pleading with the gods is not a source of security. None of these save us from the unsatisfactoriness of sickness and death in fact they all make the facts of sickness and death more monstrous and unbearable, because there is so much to lose.

Old age, sickness and death represent Dukkha. They are symbols for Dukkha; graphic physical events and images that everyone can relate to. But we mustn’t be too literal-minded about it. It is not that Dukkha equals old age, sickness and death. They represent the unsatisfactoriness of life. Impermanence, nothing lasts: you don’t last, health doesn’t last, life doesn’t last. But even that is not Dukkha; what makes it unsatisfactory, what makes it painful, what makes it Dukkha is that we don’t want it to happen. We don’t want impermanence, we don’t want ageing, illness and death. We don’t want insecurity. We want things to turn out well and to stay that way. Often we want what we want and not what we get. And that is Dukkha. That is unsatisfactoriness.

But perhaps the most important of the Four Sights is the fourth one, the wandering mendicant. What does he symbolise? What is the universal significance of this is an image? The wandering mendicant represents the fact that there is an alternative to the life of unsatisfactoriness, an alternative to Dukkha.

We become aware of our suffering, whether as suffering of loss or insecurity, or the suffering of lack of meaning or just some vague unease with the life around us and the life we live. That uneasiness, that suffering, that niggling lack of something can motivate us to go in search of something better. That was certainly what happened in my own case. I felt the dissatisfaction, the unease, the Dukkha, but I had no idea of an alternative. Nevertheless, I felt an imperative to look for an alternative. I felt as if I had no choice, life seemed absurd to me and I had to find a meaning to it all or I couldn’t see how I could carry on. Not everyone is as extreme as I was as a young man. But the principle is there: suffering, unease, lack of meaning, loss, insecurity. Something like this can be what motivates us to search for truth and beauty, this is one reason why we should not always try to alleviate the existential suffering of others or ourselves too quickly. We can as Rilke puts it ‘squander our pain’. Our uneasiness might simply be a feeling of 'there has to be more to life'. Even when things are going well we can still have this uneasy sense of something lacking as Arseny Tarkovsky shows in his poem titled But There Has To Be More:

Now summer is gone
And might never have been.
In the sunshine it's warm.
But there has to be more.

It all came to pass,
All fell into my hands
Like a five-petalled leaf,
But there has to be more.

Nothing evil was lost,
Nothing good was in vain,
All ablaze with clear light
But there has to be more.

Life gathered me up
Safe under its wing,
My luck always held,
But there has to be more.

Not a leaf was burnt up
Not a twig ever snapped...
Clean as glass is the day,
But there has to be more.

Not everyone is motivated by Dukkha. Some people are motivated by a vision of truth or beauty or goodness, a vision of a better world. And even if we are given a kick start by Dukkha, for most of us it will be necessary at some point to have something to inspire us, to lead us forward. Backing away from suffering can take us so far but eventually we need a sight of an alternative. The Four Sights work together; the awareness of suffering represented by the first three sights and the inspirational vision represented by the fourth sight together provide the impetus and energy to keep us on the spiritual path.

The awareness of Dukkha is relatively straightforward, at least in its grosser manifestations. Perhaps the Dukkha of attachment to a fixed self identity and the Dukkha of maintaining a sense of ego separateness is less easy to see and experience, but the Dukkha of loss and insecurity is quite palpable for anyone who pauses to think and feel.

Inspiration, vision and the faith to pursue a spiritual life is perhaps less straightforward, less obvious. When I say a spiritual life – what I mean is a life dedicated primarily to the growth and development of consciousness, beyond craving, beyond hatred, beyond ignorance, beyond fear. It’s about consciously evolving a consciousness that requires no security, and that expands into a flowering of compassion. And this means going beyond attachment to self: a fixed and separate self identity. To do this we need to be inspired by the vision of a higher life, a higher self even. Or to change metaphors, a vision of a more expansive self and more expansive life.

What inspires us? What inspires you? It may well be that there are as many inspirations as there are people, inspired people that is. Different things inspire different people and different things inspire us at different times in our life and at different stages in our development. I was inspired by the idea, the vision of a new society.

“The experience of a retreat is a taste of a whole new way of life lived in the midst of a whole new society, an economic and social network built up in order to provide the best possible conditions for human growth. The creation of a new society is the purpose of the Triratna Community and Order. It is unlikely that in any part of the world such a society could ever become coextensive with society as a whole. However a number of such ideal societies-in-miniature existing in the midst of the wider social context can help those who are in contact with them to grow as human beings and can provide a model for others. The work which Order members and others undertake to bring about these ideal conditions is, it might be said, the political aspect of Triratna. The foundation and dissemination of the social environment in which many people are free to develop is, in the last analysis, the only solution to the problems of the crisis laden world. To work at one’s own development and to seek to help others by creating the institutions and conditions in which as many people as possible can grow is the social and political platform of Triratna.” (Subhuti, Buddhism for Today, p.129)

This was something I had already been inspired by before I came across Buddhism or Triratna, but in Triratna I found it articulated and more importantly practised in a way that I hadn’t encountered before. I lived in Berlin in the early 1980s. At that time Berlin had lots of alternative communities and communes and I was very much involved with that, but I could also see that people were very individualistic and had all sorts of different motivations and that tended to hold back projects. The difference I noticed in Triratna was the overarching idea of spiritual growth and development. This made all the difference and meant that in spite of individualism and all kinds of cantankerousness, there was continuity and because individuals were developing, the projects they were working in could also develop and grow. I feel fortunate that I came to Triratna at a time when we were still in the first flush of excitement in building up residential communities and team-based right livelihood businesses or co-op’s as we called them then. I was idealistic and energetic and there was plenty for me to throw myself into and I was needed. By the way, we often talked about the Movement then and I like that term. We are a Movement, a Movement of idealistic energy endeavouring to create ourselves anew and create a new world.

Our Movement, the Triratna Community, needs a new generation of people who are willing and able to wholeheartedly throw themselves into building new Co-op’s, new team-based right livelihood businesses, new residential communities of all kinds and new Dharma Centres. Our Movement needs people who can take initiative, make mistakes, fall over, pick themselves up and learn and laugh and enjoy the adventure of a life lived on the edge without a safety harness. Our Movement needs people who are willing to take risks for the sake of their own growth and development and for the sake of trying to create and model a better way of living, a better world. I deliberately don’t say young people, because I know now that is not just young people who can be idealistic and energetic and take risks. In fact sometimes those with more experience are more capable of taking those risks and initiatives. So that’s one kind of inspiration – being inspired to create a better world – that is a compassionate vision.

Other people may be inspired more by the pursuit of truth, a vision of wisdom. They may be led to study and meditate deeply. They may sacrifice wealth or other kinds of security in the pursuit of knowledge and deeper realisations. I am reminded here of William Herschel and his sister Caroline. William Herschel was a musician from a family of musicians but in his 30s he developed a keen interest in astronomy. And to quote Richard Holmes, “their passion for observational astronomy came absolutely to rule both their lives. At its height, in the 1780s, brother and sister spent night after night, month after month, summer and especially winter, alone but together in the open air, under a changing canopy of stars and planets. Their minutely recorded telescope observations, published in over 100 papers by the Royal Society, would change not only the public conception of the solar system, but of the whole Milky Way Galaxy and the structure and meaning of the universe itself.” (The Age of Wonder) That is the kind of passion and energy that is required in the pursuit of wisdom, not an easy path. Some people are inspired by this single-minded pursuit of knowledge and wisdom. The thirst to know the truth about the universe and the nature of reality. Triratna needs people like this too.

Then there are those whose inspiration lies in the pursuit of beauty. Those with an artistic bent; poets, painters, composers, meditators may want to capture the beauty of reality, the ecstasy of higher states of consciousness. The famous example from the Pali Canon is Nanda who was reputed to be living the holy life for the sake of going to a heaven where he would be with five hundred dove-footed nymphs. That was his motivation but he did become Enlightened.

Bhante Sangharakshita has talked about the arts as a path to higher states of consciousness. He said “the spiritual aspirant is like Shelley’s Skylark: while his understanding soars, his emotions sing. It is in this singing and soaring, in the simultaneous expansion of the understanding and emotions, that we find the meaning of Buddhism and the value of art, and, in fact the secret of spiritual life.”(Peace is a Fire, p. 55) In our Movement we also need artists and we need to educate ourselves in the arts. This is an aspect of Buddhist Centres that needs to be developed I think.

We are often motivated to seek a spiritual path and to take up spiritual practice because of suffering. As Bhante puts it “if one is unhappy, one wants to know the reason why. But it never occurs to one to ask why one is happy. It is therefore unhappiness, rather than happiness, that causes us to reflect upon our condition. It is unhappiness that makes us think.” (Peace Is a Fire,page 24) And having thought, and searched we find a path of practice that works and we are inspired to practise.

We are inspired by other people, those a little further along the path, who embody to some degree the fruits of practice. This leads us into communication and friendship, which provides further inspiration. The spiritual community is a source of inspiration, mutual inspiration. I was talking to Subhadramati recently and she asked me what inspires me. I said “the Order inspires me, Order Members inspire me.” I said “you inspire me Subhadramati, I remember you as a newcomer and now I see you as a senior Order Member, author of a book on ethics, private preceptor, ordaining people who look to you for spiritual guidance”. What a journey of growth! That's inspiring. And not just Subhadramati, many many others. Many people whose lives have been transformed by the Dharma and by the Triratna Community; people blossoming and flowering with an array of beautiful positive qualities. That is very inspiring. May we continue to inspire each other!

We are inspired by the Sangha, another fourth sight, and we are inspired by the Dharma. When we encounter the Dharma we enter a palace of many rooms, all connected and each new room opening out to larger vistas, new perspectives. The Dharma enlarges our view of life, it sheds light on areas of unclarity, it elevates us and gives us a bigger perspective on who we are and why we are alive. The Dharma is very inspiring, even awe-inspiring, with its inexhaustible treasures to be discovered by study, by meditation and reflection and by discussion and exploration. The Dharma consists of teachings and those teachings are a reflection of reality. We can come to know the Dharma, we can come to embody the Dharma, we can come to be the Dharma. That is inspiring and the Dharma is another fourth sight.

It was the teaching of the five precepts that first converted me to Buddhism. I found those precepts so attractive. And over the years I have focused on the ten precepts as my main practice. Another teaching I always find moving and beautiful is the parable of the rain cloud from the White Lotus Sutra. I’m sure you all have your favourite teachings that inspire and delight. In the Pali Canon many of the Suttas end by saying that those hearing the teaching were satisfied and delighted; aroused, satisfied and delighted, in other words, they were inspired.

We can be inspired by the Dharma, inspired by others in the Sangha, inspired by beauty, inspired by wisdom, inspired by compassion and the building of a better world. We can be inspired in many ways, perhaps as many as there are people. Overall we are inspired by a vision of the higher life; a vision of ourselves transformed into an embodiment of wisdom and compassion. We are inspired by a vision of the whole of humanity fulfilling its potential by being transformed; a vision of humanity without greed and hatred, filled with love and generosity. A vision of a world in which people embody loving-kindness. This is a vision of curing the world’s sickness by treating the causes rather than the symptoms.

Every journey begins with a first step. When we respond to the call of this vision, when inspiration lights us up, our first step is to work on ourselves; to know ourselves, to honestly and with kindness acknowledge our faults and our strengths, our needs and our gifts. Firstly we need to take responsibility for our own minds, for all our mental states good and bad, greedy and generous, happy and sad, angry and kind, confident and fearful. Then secondly we need to work with honesty to cultivate better mental states and dissolve our egotism. This is where ethics, meditation, Puja, study, friendships and reflection come in. Thirdly, we need to create the best possible conditions for our own spiritual development, by being in communication and cooperation with the Sangha and befriending others. Fourthly, we need to stay in touch with our sources of inspiration and have faith that a life well lived is a powerful influence for good in the world and being part of the spiritual community makes it an even stronger influence for good. This is what it means to respond to the Four Sights and especially to the fourth sight.

As Bhante Sangharakshita puts it in his lecture Breaking Through Into Buddhahood: “Buddhism has to transform every aspect of our lives and be not just something that we theoretically understand, not just a little hobby with which we occupy ourselves once ,twice a week, but the transforming agent, the transforming influence – the catalyst, if you like, of our lives.” (www.freebuddhistaudio.com/audio/details?num=63) Responding to the Four Sights means going forth from attachment to worldly success and security and putting faith and confidence in spiritual potential, spiritual practice and spiritual community. 

 

Fifteen Reflections on Life

This talk was given at Cambridge Buddhist Centre, Sangha day 9^th November 2014

It could be said that there is really no such thing as a spiritual life separate from life. There is just life. When we talk about spiritual life we are talking about a life lived in full awareness of the existential realities of impermanence and death, interdependence and interrelatedness, and a sense of the true sources of satisfaction. Even if we live life escaping from reality or ignoring reality, we will eventually be faced with reality and then our life will have a spiritual dimension whether we want it or not. What we usually mean when we talk about the spiritual life is a life lived with awareness of the existential reality and in which we act on the implications of that reality. Spiritual community is an essential context for living the spiritual life. Spiritual community is the community of those who live life in full awareness of the existential reality and act accordingly.

Earlier this year I gave a talk entitled “Fifteen Reflections on Death” and today I want to give “Fifteen Reflections on Life”. I hope the importance and significance of spiritual community will come through even though I’m not approaching it directly. Here are my 15 reflections on life:

 

1. Existential reality

Death is the only certainty and is the most obvious and stark reminder of the impermanent nature of all things. I was in my early forties before I had a full realisation that I was going to die. Bhante Sangharakshita says somewhere that he was in his thirties when this realisation dawned on him. It is possible to know that you are going to die without fully realising it. I happened to be reading a Shakespeare play at the time and I had a sudden realisation which struck me with the force of a shock, that death applied to me to. When I was much younger I had a sense of impermanence too, that I would grow old and die, and it was that which prompted me to seek a spiritual path. In the light of these existential truths, most of what passed for normal life seemed absurd to me at the tender age of twenty one. As a result I gave up my career and all thoughts of wealth or worldly success when I was twenty two and I literally set out to find the meaning of life. I have never regretted that radical idealistic decision, which seemed foolhardy to others at the time. It still seems obvious to me, that for a human being, life needs to be more meaningful than something akin to the accumulation of nuts by a squirrel.

2. Love

I have heard many stories of people who have had near death experiences or who have been clinically dead for a brief period. In all of these stories when the people return to life they say that what is most important is love. By this they don’t mean falling in love, which is just a form of temporary insanity! What they mean is loving kindness, compassion and empathy, sympathetic joy, generosity, thoughtfulness, a concern for the welfare of others. A realisation of our inter-dependence. A brief encounter with death has the effect of showing what is of utmost importance and what is insignificant. And what is important is love.

3. Friendship

Love is not an abstraction it finds its outlet and satisfaction in friendship and friendliness. Love is not necessarily a warm feeling; it is an intention and an activity. The activity of friendship and friendliness. This is what spiritual community is and this is what our Buddhist Centre is trying to promote and give to the world. We are trying to promote and give a context for the practice of friendship and friendliness: expressions of the love that gives meaning to life in the face of death.

4. Happiness

Everyone wants to be happy. According to all the research, what makes people most happy is their connections with other people. To have a sense of belonging to a loving family or loving community is what makes us happy and apparently adds as much as ten years to life expectancy. Before I became a Buddhist I was very self-sufficient and cultivated independence and self-sufficiency. This was not a bad thing. But it did take me many years of practising Buddhism in the Triratna Community before I realised experientially, that I did need other people. I realised that my spiritual practice was nothing without other people and that the family of Sangha really was a blessing and a boon in my life. I can say now that I am happy most of the time and I believe this is largely due to being part of this alive spiritual community of Triratna. Bhante Sangharakshita says in Wisdom beyond Words that there is only one thing we need in order to be able to give to others. We need “to love ourselves and know that we are loved by others. Appreciate ourselves and know that we are appreciated by others”. (Complete Works, Vol.14, p.415) This is also what we need in order to be happy.

5. Money

What about money? And all that it can buy? Personally I like money and what it can do. However I have never considered the accumulation of money to be a worthwhile pursuit. it’s not something I ever wanted to give my life to. Most people acquire money by expending energy and selling their time. money is like time and energy and when we spend money we are spending our time and energy to purchase the time and energy of other people. For instance you have to work a certain amount of hours or days or weeks to accumulate enough money to buy a new pair of shoes. Other people have given their time and energy to making shoes and making them available to you. This is an exchange of time and energy and notes and coins are the medium. When we are considering the topic of money, we are considering the topic of time and energy, our own and that of others. Our time and energy are really our life. We have a period of time to live and energy to do things in that time. We should consider carefully how we earn money and how we spend money because we are expending our life force in earning and that of others in our spending. Money is not just money. Money is not just a means of exchange. Money is the flow of energy through the human community, for good and ill. Money and where it goes is an indicator of the state of human consciousness and of the consciousness of individuals. What you are doing with money, in earning and spending, is what you are doing with your life.

6. Sex

After money the next big topic is sex. What to say about sex. To stay within the bounds of experience I’ll stick with the topic of heterosexual sex so to speak. Well it’s the work of nature. Nature is primarily concerned with procreation. Living things procreate and die and procreate and die and procreate, that is the process of the natural world and since we are part of the natural world we too procreate and die and procreate. Nature endows us with procreative instincts which are satisfied in sexual union. Nature is not sentimental. But we are. We endow our sexual urges with a romantic veneer and take falling in love to be a spiritual experience rather than a trick of nature. Don’t get me wrong. Falling in love is not a problem. It too is the way of nature. The problem, when there is a problem, is that we create a whole ideology and a story around the whole business of sex and romantic love, which can give rise to unrealistic expectations. And of course unrealistic expectations can lead to disappointment. And people who are disappointed can turn nasty on each other. Nature is not concerned with our expectations and disappointments. But we can bring more consciousness to the whole business of sex and try to be conscious of our expectations and the expectations of our partners, so that disappointments, if they come, will be cushioned by awareness. People can become very unaware when it comes to sex; even ethical considerations can be forgotten. I think this probably applies to homosexual sex as well as heterosexual sex. Before getting involved in a new relationship, as a minimum we need to ask ourselves : Does the other person already have a partner? If not how long is it since they ended their last relationship? Is there a clear understanding between them and their previous partner that the relationship is over? Are you in a relationship already? If you think not, does your previous partner agree? It’s surprising how often people put their own sexual gratification before ethical considerations. It is especially surprising if they are Buddhists practising the five or ten precepts. Unfortunately it happens. I would like to encourage anybody involved with the Sangha to really try to bring ethical considerations into your sexual relations. It’s obvious that we should not coerce or manipulate others for the sake of sex and that includes any kind of emotional blackmail. It is also obvious that we shouldn’t cause physical harm to ourselves and others for the sake of sex. But we can take ethical sensitivity further than that. If someone has ended a long term relationship, we should allow them a period of time, say four or five months before trying to involve them in another relationship. We should also be considerate of their previous partner. If their previous partner is someone involved in the local Triratna Sangha, perhaps we should talk to them about our intentions before acting.

7. Pleasure

A life of spiritual aspiration and spiritual endeavour is not unpleasant. There is the pleasure of having a sense of meaning in one’s life. There is the pleasure of having the company of like-minded people and being able to communicate openly and honestly about things that matter. There is the pleasure of meditative states. There is the pleasure of a clear conscience. But of course we tend to associate pleasure with sense experiences like eating good food or going to the cinema or engaging with sport and so on. It is important that we make a bridge between the more mundane pleasures and the higher pleasures or between pleasures of the body and pleasures of the mind.

Physical disciplines such as yoga, Tai Chi, chi Kung, Aikido, karate are one bridge. They involve both physical exertion and mental absorption and the pleasures of mindfulness and health. With regard to food, mindfulness is the key to bridging the gap between the greedy animal pleasure and a more refined pleasure. Being aware of different flavours and subtleties of taste can make the eating of a carrot or a gourmet meal more pleasurable and, as it happens, more healthy.

When it comes to the senses of seeing and hearing any engagement with arts and crafts gives more refined pleasure and prepares our minds for higher pleasures. The attempt to make art or engage in craftwork – whether painting, pottery or knitting – these attempts will enhance our enjoyment of great art – we will appreciate the greatness even more. Then if we can educate ourselves about the arts by visiting galleries or going to concerts or the theatre, our pleasure will become even greater and our spiritual practice will be greatly enhanced. It would be good to see more groups of people in the Sangha engaging with the arts in some way or other, either making art and sharing it or going to galleries and concerts together or forming writing groups or poetry reading groups, music groups, choir practice etc. These are just a few examples of bridging the gap between mundane and higher pleasure. A key factor in all of them is awareness and mindfulness. Mindfulness is a key to pleasure.

8. Pain

There is no life without pain. But there is some pain that can be avoided. The pain that can be avoided is the pain that we create for ourselves. According to Buddhism we have a choice about how we respond to the circumstances of life. We can respond with grasping after the pleasant and trying to rid ourselves of the unpleasant or we can respond with equanimity to both the pleasant and the unpleasant. The Buddhist analysis says that we have a false idea about ourselves – the false idea that we are a fixed and separate personality or self, whereas the opposite is true.

Because we are deluded in this way we feel we have to protect and defend and enhance this fixed and separate self. To protect and defend we must reject what is unsatisfactory and to enhance ourselves we must grasp and draw in what is pleasant. But since this self is constantly changing and since everything is constantly changing there can be no grasping and defending. Life is change. We are change. Nothing is constant and trying to make life constant, trying to fix ourselves or our circumstances is not possible and ultimately painful. We can avoid a lot of this pain by awaking from our delusion and seeing and accepting that all is changing and everything is interdependent. To make anything fixed and constant would mean to make everything fixed and constant. By seeing and accepting that everything is flowing, fluid and changing, we can let go of expectations of security and permanence and learn to enjoy the abundant flourishing nature of life and learn to surf on the possibilities and potentialities that are in us and around us all the time.

This means taking responsibility for our own minds and not blaming others or blaming circumstances for our failure to achieve the impossible security of fixedness, an impossible dream of a security that is unassailed by external factors. We are not a fixed personality but a flowing river of conditions constantly changing. We are not separate from others from the life and world around us; we are all interdependent – great streams of consciousness flowing through each other, intermingling, not discrete entities that never touch and have no effect on each other. A large part of our pain and suffering comes from not recognising this. When we do recognise this, deeply and thoroughly we become open and pliable and loving and less prone to the suffering of needing to be right, needing to be secure, needing to be seen to be a success.

9. Meaning

Does life have meaning? Is it possible to live a meaningful life? What is a meaningful life? These are the kind of questions which people ask from childhood to old age and the answers they intuit often shape their lives. When Leo Tolstoy, the great Russian writer and thinker, was fifty years old he had a major crisis. Life suddenly felt meaningless and he was suicidal. He wrote: “my question – that which at the age of 50 brought me to the verge of suicide – was the simplest of questions, lying in the soul of every man from the foolish child to the wisest elder: it was a question without an answer to which one cannot live, as I had found by experience. It was: why should I live, why wish for anything, or do anything? It can also be expressed thus: is there any meaning in my life that the inevitable death awaiting me does not destroy?” (Tolstoy, A Confession, Chapter 5)

When in Buddhism we talk about Going for Refuge what we are talking about is what gives meaning to your life. For some people what gives meaning to their life is their career, for others it may be family, for others it may be money or power, for some its social justice, for some its environmental politics and for some its religious conviction of one kind or another. In what sense can Buddhism give meaning to our lives? It can only give meaning to our lives to the extent that we understand it and practice it wholeheartedly. Buddhism is about the expansion beyond self concern, beyond even the sense of a separate enduring self. Buddhism is about the energy of consciousness expanding outwards in ever increasing ripples of compassion. Life is energy and living is growth. Buddhism seeks to awaken and liberate the expansive energy of life in the heart and mind of every individual.

We can treat Buddhism and Buddhist practice as a palliative or a therapy to help us cope with the stresses and strains of ordinary life, and we can benefit from it, but really Buddhism is about going well beyond coping or being happy. Perhaps it could be summed up as: what makes life meaningful from a Buddhist perspective is taking on the task of consciously changing and growing and on the basis of that bigger, expanded consciousness going beyond self concern to a deep and authentic concern for others that manifests in concrete actions. As Sarvananda puts it in his book Meaning In Life: “meaning in life, for a Buddhist is found by moving towards egolessness.”

10. Conditioning

One of the ways we have to work on ourselves in order to grow is we have to try to become aware of our conditioning and how it manifests in our behaviour, thought processes and communication. We are broadly speaking conditioned by our family background and by the society in which we grow up and live. Our family background can condition our attitudes to work, money, family, religion, children, manners, the arts and so on. Sometimes school reinforces family conditioning and sometimes it counteracts it.

A huge conditioning factor in the lives of most of us for the last five or six decades is TV and more recently the Internet and Social Media. The mass media generally reflects and reinforces conventional norms via an approach to what is newsworthy and also through soap operas, game shows, talent shows and so-called reality TV and of course via advertisements. However we get our news about world affairs or national affairs you may be sure there is a bias. If we use only one source then the bias will be more pronounced. And of course we form our opinions and convictions about the world we live in on the basis of that bias. Sometimes we even delude ourselves that we have first-hand information about news items, when actually it is usually all either second or third hand or even based on other people’s speculations.

Part of becoming aware of our conditioning is looking more closely at where we get our views, opinions and convictions from. This is not about establishing whether our opinions are right or wrong but it is about growing in awareness of how we come to have our views in the first place. This is an aspect of self-knowledge, self-awareness.

The other big conditioning factor which we are exposed to from childhood is advertising. Our whole way of life depends on advertising. We live with an economic model of growth. An economy grows by producing and selling things. The production and selling of more and more things depends on the consumption of things and the consumption of more and more things depends on advertising awakening in us the appetite to buy more and more things. Advertising has to show us that buying things will benefit us in some way. It has to show that buying things will make us happier or give us status or give us security. In other words advertising has to promote a set of values.

Values like frugality or simplicity are antithetical to a growth economy. If you need economic growth and consumption then you don’t want people repairing their clothes or shoes or vacuum cleaners. You don’t want people sharing the use of things and you don’t want things lasting a long time. You want people to adopt values such as new is best, shopping is therapeutic, my status depends on what I own, my security depends on what I own, buying a new gadget or item of clothing will make me happy etc. All of this has very wide implications for society, politics and economic affairs. We need to be aware of what we are being influenced by and try to be conscious of our values and the consequences of our values.

There are no easy answers to questions posed by our economic model of growth. We may easily be critical of something without having a clue as to an alternative and without even having the will or appetite to live an alternative. It could be argued for instance that if we really want to live simple and ecological lifestyles, we would all live communally, sharing resources such as heat and light, and equipment like washing machines and refrigeration. We would also be content with less ownership and less buying power. We might even be vegan. These are big steps to take and would seem to involve sacrifices that we might find a bit too daunting.

The point here is to become more deeply aware of our conditioning and how we come to have certain views and values and then to reflect deeply on the consequences for our lives. You may find, as I do sometimes, that my values and how I actually live don’t coincide. What I am saying here is that it is better to be aware of this and acknowledge it rather than delude ourselves.

11. Idealism

It is quite natural for many people to be idealistic when they are young and even to act on that idealism. If you then get involved with the usual things of career and family the idealism may have to take a back seat or for some people it may disappear completely. This is a great shame. It is like losing your heart, losing your soul. Because often it is that idealistic urge in us that is our spiritual aspiration trying to find expression. And if that gets drowned our life can become dull and depressing, because an important flow of energy has been dammed up.

For Buddhists the ideal is of course represented by the Buddha and is conceptualised as Awakening, Enlightenment, Nirvana or Buddhahood. This is seen as an attainable ideal. As we say in the Threefold Puja: “the Buddha was born as we are born, what the Buddha overcame we too can overcome, what the Buddha attained we too can attain.”

What the Buddha overcame was greed, hatred and spiritual ignorance and what the Buddha attained was the perfection of wisdom and compassion. This is our ideal as Buddhists. Wisdom and Compassion is represented symbolically in the images of Buddhas and Bodhisattvas such as Avolokiteshvara, Manjughosha, Tara, Amitabha, Ratnasambhava and so on. The big problem with idealism is that we either use it as a stick to beat ourselves and others, because we and they are not perfect, or we use it as an excuse for laziness, because it’s too remote.

We have to recognise that an ideal is meant to inspire us and arouse us to action. It is not a judgement on us, nor is it unattainable. In order to make ideals more real we need to see how the ideal is present in the path. The means and methods to attaining the ideal include the ideal.

The first precept asks us to refrain from harming living beings and to practice deeds of loving-kindness. That is compassion and the road to compassion. The fifth precept asks us to refrain from clouding our minds and to practice awareness. That is wisdom and the road to wisdom. Idealism without a path is useless. A path without ideals is pointless. We have an ideal and we have a path. We can trust that if we follow the path then our ideals will be realised.

12. Going forth

In the life of the Buddha before he became the Buddha, when he was still Siddhartha, there is the well-known episode of the going forth. In early scriptures the Buddha is depicted as saying simply: “while still young, a black haired boy blessed with youth, in the first phase of life I shaved off my hair and beard – though my mother and father wished otherwise and grieved with tearful faces –, and I put on the yellow cloth and went forth from the house life into homelessness” (The Middle Length Discourses,Sutta 26, trans. Bodhi,p.256)

Later on this incident becomes embellished into a full dramatic story of leaving stealthily in the middle of the night, leaving a sleeping wife and child and riding off on the back of a white steed whose hooves are muffled by the gods and then exchanging clothes with a poor man and heading off into the jungle. Whatever happened it is clearly a key moment in his life, a turning point. The point where he turns away from mundane, worldly concerns and activities and decides to pursue a spiritual path. And from the description it seems to be the result of a long period of reflection and dissatisfaction.

Going forth, whether as a sudden event or a long drawn out process, would seem to be a part of any spiritual life. When we decide we want to embark on the journey of consciously growing and developing, the journey of expanding and elevating our consciousness, the journey of purifying our mind – when we embark on this journey, then inevitably there is an element of leaving behind or turning away from other values and other activities. This can cause a big upheaval in your life and it is therefore important to be around others who are doing the same and who understand what you are about.

Our friends and relatives, who are still immersed in worldly values and activities , like Siddhartha’s parents, may think we are becoming strange, but our friends in the Sangha will share our values. If we want to reorientate our life in a spiritual direction, the direction of skilfulness and egolessness, then we need a mutually supportive spiritual community to support and encourage our decision and our efforts.

13. Awakening

Awakening is the best translation of Bodhi, which is often translated as Enlightenment. And Buddha is probably best translated as ‘the Awakened one’. Awakening is also good because it gives a sense of process rather than an endpoint. Bodhi or awakening is a process without end. And it’s a process that begins with the tiny seeds of spiritual aspiration. Those tiny seeds of aspiration are sown when we become sharply aware of the existential facts of life, or when we encounter higher states of consciousness in ourselves, in another person or even in a book.

We embark on a spiritual path because at some point and in some way the seeds of awakening have been planted in us. Our spiritual aspiration, shraddha, has begun to grow. Awakening is a direction rather than an endpoint. The opposite of awakening is sleep and the direction of greater sleep, stupor, unconsciousness, ignorance. The direction of awakening is towards greater awareness, an expansive consciousness, compassion, egolessness, creativity, abundance, living. We can put ourselves on the path of awakening by acting and speaking and thinking skilfully and if we do we can be certain that the process of awakening will carry on unfolding in our lives and will even gain momentum in time. If we travel together on the path of awakening we can help and support each other and enjoy the journey all the more. As Walt Whitman says in his great poem Song Of Myself:

“each man and each woman of you I lead upon a knoll,

my left hand hooks you round the waist,

my right hand points to landscapes of continents, and a plain public road.

Not I, not anyone else can travel that road for you,

you must travel it for yourself.

It is not far… It is within reach,

perhaps you have been on it since you were born, and did not know, perhaps it is everywhere on water and on land.

Shoulder your duds,dear son, and I will mine, and let us hasten forth;

wonderful cities and free nations we shall fetch as we go.

If you tire give me both burdens, and rest the chuff of your hand on my hip,

and in due time you shall repay the same service to me;

for after we start we never lie by again.”

14. Community

Epicurus, the ancient Greek philosopher, is quoted as saying: “of all the things that wisdom provides to help one live one’s entire life and happiness, the greatest by far is friendship”.

The most essential ingredient of friendship is trust. Where there is no trust there is no friendship. Friendship in turn is the essential ingredient of the spiritual community. Spiritual community is a network of friendship, or to put it another way, a spiritual community is a network of trust. But what is it that we trust? According to the Threefold Puja, the spiritual community is “the Fellowship of those who tread the way” and the community grows “as one by one, we make our own commitment”. The spiritual community consists of those who have individually made a choice, a decision, a commitment and that decision is “to tread the way”. In other words the spiritual community consists of those who have made a commitment, a choice to follow the teaching of the Buddha, to observe the ethical principles of Buddhism, to cultivate positive mental states through meditation, to study the Dharma with those more experienced.

To come back to the question of trust. In the spiritual community what we are placing our trust in is the commitment of others to actually practice the Dharma. If someone says they are going to practice the Dharma but are unwilling or unable to do so then, by definition, they are not really part of the spiritual community. Or if someone is practising the Dharma, but not as a free individual choice and decision, but to obtain approval or out of fear of disapproval, then they aren’t really part of the spiritual community either, again by definition.

The spiritual community is not a club you join, it is the result of the individual decision to practice and the actual practice of the Dharma. Those who find themselves on the path together in this way are a spiritual community. If the practice is under the guidance of a particular teacher then they belong to a particular Sangha. There is the Maha Sangha of all practising Buddhists and the specific Sangha of those following a particular set of teachings. Our spiritual community is defined by our individual commitment to practice and by the elucidation of the Dharma by Sangharakshita. The Triratna Community is the community of those who trust each other’s practice of the Dharma as elucidated by Bhante Sangharakshita. To be part of the spiritual community is a source of support in our practice, a source of happiness in our lives and a piece of strange good fortune to be rejoiced in. Human beings are deeply social and therefore community and a sense of belonging is very important to us. To belong to a community which also has a higher purpose is a bonus and if we can recognise this, recognise our good fortune, we will be happier and quite likely to make others happy to.

15. Life

Life is abundant. Life is like a tropical rainforest or a Niagara falls, it rolls on relentlessly and is a flourishing abundant cornucopia, producing and reproducing endlessly. Life cannot be stopped, it cannot be contained and restrained. But we want to control life. Our fears and insecurities lead us to want to control life as much as possible. We even want to control the future.

Someone, it may have been EM Forster, the English writer, said: “We can spend our whole life preparing to live” . And John Lennon said “Life is what happens when you are busy making other plans”. In other words the urge to control life and make it secure and comfortable can lead us to miss out on actually living our lives. We can spend a lot of time and energy trying to create an imagined future or trying to protect ourselves from a feared future and in the meantime our life is almost on hold. But as Bhante Sangharakshita puts it in his poem of the same name – Life is King.

Hour after hour, day

After day we try

To grasp the Ungraspable, pinpoint

The Unpredictable. Flowers

Wither when touched, ice

Suddenly cracks beneath or feet. Vainly

We try to track birdflight through the sky trace

Dumb fish through deep water. Try

To anticipate the earned smile the soft

Reward, even

Try to grasp our own lives. But life

Slips through our fingers

Like snow. Life cannot belong to us. We belong to Life. Life

Is King.

The great Albert Einstein is quoted as saying: “There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” Mindfulness is the Buddhist way of living your life as though everything is a miracle. For Buddhists it is not the walking on water that is a miracle, it is the simple fact of walking. When we have mindfulness and when we have love, we have everything and without needing to control, we are able to connect to the pulsing heart of life.