Today’s lesson was about the 9th of 10 Non Virtuous actions, that of Harmful Intent and Ill-Will, one of the non virtuous actions committed by way of the mind.
But Geshe la began with a preliminary teaching, reminding us that the teachings of the Buddha which we call Dharma (or Dhamma) in both Sanskrit and Pali, essentially means knowing what is right behaviour. The need for Dharma comes about because all sentient beings continue to take rebirth again and again in the Wheel of Life (in Samsara) under the uncontrolled influence of their karma and afflictions – such was what the kind and compassionate Lord Shakyamuni Buddha taught. The Buddha therefore taught the Dharma in order to prevent us sentient beings from being tossed about in the wind like a leaf from one life to another, particularly to prevent us from us taking rebirth in unfortunate realms due to our karmic imprint. From this came the 4 Noble Truths, which centres around the truth of Suffering.
A. PRELIMINARY TEACHINGS – THE VARIOUS ASPECTS OF THE TRUTH OF SUFFERING
Within the truth of Suffering, four other aspects are very important in our journey towards understanding Suffering as a Noble Truth, as well as to our path towards cessation of suffering: –
- The impermanence of all phenomena – this teaches us that we ourselves and all phenomena that relate to this world, are in a constant stage of change. This constant state of flux that we experience is powered by our past karma and afflictions.
- The suffering of Suffering itself
- Emptiness of all phenomenon, and
- The need to reduce the tendency of “self-grasping”.
Whatever is borne of negative karma will never be the foundation of any happiness. That is why the Buddha’s teachings always revolve around the truth of Suffering in order to jerk us awake from the comfort into which we are lulle.
In the past it was not easy for people to understand the concept of Impermanence or constant change, but with the advances in modern science, and the benefit of well-kept historical records, the world now knows that we experience changes all the time. For instance, how one does business, or how farmers sow and harvest their crops, have all changed in the recent past. Geshe la recalled a conversation with Dharma friends in Europe who lost their jobs because whatever they had learnt when they were studying had become obsolete and were no longer current – their skills sets were no longer relevant to the industry that they had been servicing. These are clear illustrations of the phenomenon of Impermanence. That underscores the importance of keeping updated with our knowledge/skills. We need to also regularly reflect on Impermanence – for instance our dear parents will one day, leave us. Equally, friends today may become enemies tomorrow – this is also the phenomenon of Impermanence in motion. The same can be said for how feelings for another within a relationship or marriage, can change – that again, is Impermanence.
The Buddha therefore reminded all sentient beings that the initial impression one has of someone, may not always be accurate, and in any event, even if one made a correct assessment of another at a certain point in time, that person or situation is also subject to change.
With the advancement of technology, we are now able to understand many things better. For instance, medical technology allows us to identify early, problems within the body. Apart from giving human beings a better chance of early diagnosis and treating illnesses, it also reminds us of the stark reality of our mortality, and the frail nature of human life itself. Hence, when our bodies are used in this life as a mode of conveyance into the next, we need to be mindful that this body is itself Impermanent. In reflecting on this Truth, we will be more mindful in terms of how we treat and treasure our bodies (which is itself also important as one has to have good health before one can practise effectively) – this benefit again comes from knowing (and accepting) the impermanence of all phenomena.
A lot of our sufferings arise from our Ignorance, or mistaken perceptions of situations/ phenomena In thinking that any state of affairs is going to last forever. Yet, If one realizes this truth, one will develop a natural tendency to abandon negative thought or acts. This was illustrated by a tale relayed by Geshe la of 2 criminals who had been sentenced to death – they knew they were going to be executed that night. Knowing so, neither of them had any more intent to cause harm to others, or to each other. That was so because they knew that come nightfall, they would be no more. Knowing so, they had a natural wish to look after and be nice to each other, and to also say a word of prayer to whichever divinity or God or gods that they believed in.
The mindset of the 2 condemned criminals can be contrasted with ours. We always believe that we will live for a lot longer and whilst death may come, that’s “somewhere far away” as “we are still young”. We are therefore content to remain ignorant, harbour anger and hatred, be driven by negative emotions of jealousy etc, behaving as if we will be around in this world for a far longer time. The truth of Impermanence was therefore taught by the Buddha to awaken us from this false sense of comfort.
The ignorant belief or feel like we will live forever, is the exact opposite of the stark truth, which is why the Buddha’s teachings as to the right understanding of all phenomenon and the inherent nature of reality, came to be called the Dharma. Because the Dharma reflects this inherent nature of reality. It has stood the test of time, and has so far been proven to be consistent with science. Geshe la shared that in his experience as a Buddhist practitioner, the more one studies Buddha’s teachings and examines them in the context of what witnesses in the modern world, the more conviction he has to the truth behind the Lord’s teachings, and invited everyone to carry out the process of observation to see for themselves whether they would come to the same conclusion.
Geshe la then shared a story relayed by his masters – the story of the Peacock and the Crow. There was once a Crow who was very envious of a Swan. The Crow said: you are so pretty, you must be very happy. The Swan said: I used to feel that way. But one day I saw a Parrot, and its feathers were so colourful, so I think the Parrot is even happier than me. The Crow then went to the Parrot, and said: you are so pretty, given your wonderful coloured feathers. The Parrot said: yes I thought so, until I saw the Peacock. It has got even more colourful feathers than me. Peacock must be happier than me. The Crow then went to the Peacock and said the same thing to the Peacock. The Peacock said: actually, seriously, I’d much rather be like you, Crow! The Crow was shocked, and asked why. The Peacock replied: my feathers are highly sought after, and I am often hunted down by hunters. Others who wish to admire me will catch me and put me into a cage, so how can I be happy without freedom? So I would still very much rather have freedom.
This story is meaningful because it illustrates how Crow believed that Peacock was the happiest bird species, whilst Peacock thought that being Crow would be happiest thing! It reflects a reality – the Peacock wishes to escape the cages of the zoo, to be free. Many of us are in Crow’s position. We long and strive for temporal success in this secular world. But those few who are in such positions of so-called success are, like Peacock, always under the spotlight and long to have freedom. This reminds us not to be envious of those around us. Always be contented with what we have, and to work towards developing kindness and compassion, which are the seeds of future happiness. Once we fall into the trap of being possessed by the poison of desire, it will be the recipe for creating negative seeds that have potential to ripen in the future into suffering. In these moments, it would be helpful to remember the story of Peacock and Crow.
Therefore, it is imperative for us to develop the seeds of kindness and compassion, with a constant mindfulness of impermanence. The human form that we now have puts us in an amazing position to create merit, starting off with living harmoniously with our fellow human beings. Geshe la told the class of how the Ven Nagarjuna would, every morning upon awakening, give thanks for the fact that he was still alive. We do not know when this life ends, and the time comes for us to face our karmic bank and the inevitable question of whether we will be heading to higher or lower realms. It is important to remember everything that we have, our parents, our friends, and all worthy of treasure, must be treasured now. The more we have conviction to the truth of Impermanence, the better we are able to stop creating more seeds for future suffering, and to give thanks for whatever gifts we are presently endowed with.
The truth of Impermanence is not meant to scare one into despair. Instead, it is to give us the very reasons to practise kindness and compassion, and become fearless in the face of uncertainty. Let’s illustrate the power of this truth of impermanence.
If we see a person on his or her on an ICU bed with breathing tubes etc inserted into him or her, will we develop anger or hatred to him or her and a wish to kick him or her off the bed? Will we develop a desire for him or her in a sensual way? No! Instead, how will we react? We will react with compassion.
Therefore, if we remain under the control of our poisons such as hatred, jealousy, desire etc, we meet problems in our spousal and social relationships, and could even lead to war between states.
There is a story from ancient India, which moral is if we do not see meaning in our lives here, it will be a very sad thing.
The story revolves around a man who had already lived for 1,000 years. He had 100 wives, and 100 children borne by each wife. One day, Yama, the Lord of Death, came to the man saying he would take his life. The old man said: I am not ready to die. I have so many children, why don’t you take one of them. All the children refused, save for the youngest son, who said he would be prepared to go with Yama.
Yama was shocked, and asked the young boy why. The young boy said, he did not see the purpose of living for so long, looking at his father and siblings as examples of people leading a life without meaning. That was why he was prepared to go with Yama.
The story illustrates why, if one sees no meaning in this life and lives with no positive purpose, that is a very sad thing. So we should all try to find a purpose in our lives, regardless of how long we live in this life.
Geshe la gave the example of Lama Tsongkhapa who lived only up until his early 60s. But that did not prevent him from achieving the attainments he did in his life, nor did it prevent him from writing the most erudite treatises, leaving behind the greatest Dharma texts for the benefit of all beings to teach the graduated path towards enlightenment, in spite of his relatively short life span.
Therefore, we need to change our attitudes, to try to develop the altruistic attitude and develop bodhicitta, with a wish to benefit others. Geshe la then encouraged all to read the wonderful work of the Ven Shantideva, namely the Bodhicharyavatara, which title in English is “A Guide to the Bodhisattva Way of Life”.*
It is in that context that we continue to learn about (and avoid) the 10 non-virtuous actions.
B. THE 9TH OF 10TH NON VIRTUOUS ACTIONS – ILL WILL/ HARMFUL INTENT
It is important to understand that no benefit can come from wishing ill-will unto others, let alone carrying out the acts that lead to the harming of others, so such intent and/or acting upon such intent should be avoided at all costs.
- The Constituent Parts
Similar to all the other non-virtuous actions, the non-virtuous action of Ill-Will/Harmful Intent also has 4 constituent parts.
There first has to be a sentient being that one intends to harm. For example the intent to harm a stone, would not count.
The second is that person has to be the very person (or category of persons) one wishes to harm – if it is a case of mistaken identity, the karma of Ill- Will is not complete.
Third, the act of perpetrating that mind of Ill-Will – such a wish normally involves wishing upon another, a bad incident to happen to that other person, for example injury or death, or failure in endeavours.
Fourth, it would be completion through absence of remorse, and maintaining the intent of Ill-Will as being correct. It does not matter that the event that one wished would befall the other has not materialised – this karma is nevertheless complete in these situations.
- The Consequences
Such a negative intent has the potential to create the seeds for rebirth in the hells, the hungry ghost realm or animals, depending on the level of seriousness. Those that harbour this against people who were one’s benefactors, against large communities such as countries and societies or other religions, will fall into the serious category.
Due to Ill-Will harboured in one’s heart, one will always feel frightened and lack a sense of security in one’s next life.
One will also have the propensity to repeat such behaviour in the next life. It will become a natural tendency even without conditioning from one’s environment.
Finally, one would also have created the causes to be born in places that are fraught with danger and insecurity. We can all conceive of many places even in this world where there are poor hygienic conditions, civil unrest etc these are places where one who has laid down such negative seeds may be reborn in, in one’s next life.
C. CONCLUSIONS
Geshe la concluded the lesson by reminding us of the Buddha’s own admonition not to believe His teachings simply because it was He, the Buddha, who taught them. Instead, He exhorted all of us to test his teachings to see whether they are of help to us sentient beings. If one strives for analytical understanding of the Buddha’s teachings, one will inevitably see the truth behind his observations, and their effectiveness in leading us away from suffering and towards happiness.
The teachings of the Buddha therefore differ from those of many others in the sense that He always encouraged students to question the correctness or otherwise of His teachings, and to test their veracity just as a goldsmith would test an item represented to be gold, so as to verify for oneself whether or not that was true.
Geshe la then provided the class with a lesson plan for the Season of talks moving forward.
After understanding these 10 on virtuous actions, Geshe la will introduce the concept of Past, Present & Future Lives, and the concept of the Bardo State, which refers to the time that one’s consciousness traverses between one life and the next, and the importance of Refuge in the Triple Gem.
Geshe la explained that this order of teaching has been chosen so that students could first be given a broad understanding of the Dharma in the form of the 4 Noble Truths, revolving around the truth of Suffering, before being able to develop sufficient faith in the Triple Gem (the Buddha the Dharma and the community of Sangha).
Geshe la explained that before one can have an unshakable faith in the Triple Gem and then take refuge in them, students have to internalise the truth of Suffering first – it is akin to : –
First acknowledging that we as sentient beings all have a problem, having fallen into the ocean of Samsara.
Secondly knowing the nature of the problem, and then
Finally identifying who is able to help us to solve the problem, and then taking refuge in them.
Geshe la will thereafter delve deeper into the Laws of Karma by explaining the Twelve Links of Dependent Origination in future classes, so that one can develop further understanding (and with that, faith), in the teachings of the Buddha and the Triple Gem.
We dedicate the merits of this virtuous teaching to all sentient beings, and towards world peace, good health and disappearance of the pandemic. May all beings be well and happy.
The Maha Tare Team