Unit MB 103/13
Essential Early Buddhist Doctrines Unit MBI 104
LESSON 13
Compassion and Benevolent Love
Let us begin with a series of sayings from the Dhammapada:
All fear violence, all are afraid of death. Seeing the similarity to oneself, one should not use violence or have it used. 129
All fear violence, life is dear to all. Seeing the similarity to oneself, one should not use violence or have it used. 130
He who does violence to creatures seeking happiness like himself does not find happiness after death. 131
He who does no violence to creatures seeking happiness like himself does find happiness after death. 132
Don't speak harshly to anyone. If you do, people will speak to you in the same way. Harsh words are painful and their retaliation will hurt you. 133
Even when he is doing evil, the fool does not realise it. The idiot is punished by his own deeds, like one is scorched by fire. 136
Are there any of these sayings that provoke a rejection in you? Surely they would all be accepted by honourable and reasonable men and women, wouldn’t they? Then which one is perhaps the most important to apply, remember and understand?
It is this:
“Even when he is doing evil, the fool does not realise it. The idiot is punished by his own deeds, like one is scorched by fire.”
Lesson 13 Compassion and Benevolent Love
It is easy to agree to the above lines from the Dhammapada. But do you see the subtlety of the violence that is in yourself? Violence stems from an agitated and ignorant mind.
It stems from confusion, greed and aversion. It has many faces,-- annoyance, impatience, intolerance, anger, rage, fury and many more. It is camouflaged as justice and righteousness, and we can only see it in others. See it or not, there is only one cure. The cure lies in the development of correct intentions and actions accompanied by true compassion and benevolent love. But beware, for there is within us, controlled by the mind, a false compassion and false love that is seductive.
Now look closely at the important mental factors we have discussed in this unit and see if there is anything rather odd that strikes you.
THE FOUR PRACTICES OF MINDFULNESS
THE NOBLE EIGHTFOLD PATH
THE FOUR CORRECT FACTORS OF EFFORT
THE FIVE CONTROLLING FACULTIES
Confidence
Energy
Mindfulness
Concentration
Wisdom
THE FIVE FACTORS (POWERS) OF AWAKENING (Bala)
Conviction
Persistence
Mindfulness (Radiant)
Concentration (Firm)
Discernment
Natural shame
Natural dread
THE SEVEN LIMBS (FACTORS) OF AWAKENING
Mindfulness
Analysis
Persistence
Rapture
Serenity
Concentration
Equanimity
THE FOUR ROADS (BASES) TO POWER (iddhipada)
Zeal the impulse to transform intention
Virile Force, the will to execute action
Conscious Strength of the Purity of Mind
Discriminative Investigation
THE FIVE FACTORS OF ABSORPTION
Initial application
Sustained application
Interest
Happiness
One-pointedness
Casting your eye over these factors of Awakening, you may have been surprised to see the absence of Compassion and Benevolent Love. Are they then not considered as mental factors leading to Awakening? No, they are not, but they are mentioned in the Abhidamma.
Happiness, which is one of the five factors of absorption, along with equanimity, benevolent love and compassion, are mentioned among the 52 kinds of mental states listed in the Abhidamma.
Only compassion and equanimity are mentioned as being illimitable, and are listed in a category superior to all except wisdom. Benevolent love is considered as a beautiful state, while the fourth member of our quartet, happiness, is considered as a particular state.
Fourteen of the possible 52 states are immoral. That leaves 38 positive states, but only six can be considered as “softer” in their context. These are Joy (piti) and Bliss (Sukha), both connected with the jhanas, and the Four Sublime States,-- as considered by the Theravadin,-- or the Four Incommensurable States,-- as considered by the Mahayana,-- namely: happiness, equanimity, benevolent love and compassion. Let us examine these six.
Joy, Happiness and Bliss
Happiness and Bliss should not be confused with Joy (Piti), which we spoke of in the discussion of the Four Powers.
You will remember that Joy is of five kinds:
Khuddaka Piti is a thrill that causes a reaction of the flesh.
Khanika Piti is an instantaneous joy like a flash of lightning.
Okkantika Piti is like breakers on the sea shore.
Ubbega Piti is a transporting joy that generates an experience like floating in air.
Pharana Piti is a joy that suffuses the whole body like an internal overflowing.
Bliss (sukha), sometimes called happiness, is a pleasant feeling like the appreciation of a beautiful dish. However, it is an experience disconnected from physical pleasure. It is not in any way self satisfaction; rather on the contrary, it is the inevitable experience of Buddhist restraint.
Piti creates an interest in the object of attention, while Sukha is the enjoyment that is experienced as a consequence.
The happiness (mudita) referred to here as part of the four, is a sympathetic joy. Its chief characteristic is happy acquiescence in the prosperity of others. Thus it acts as a dissolving element for any residual Identity and is an experience that accompanies correct attitude in consciousness.
Equanimity and Even-mindedness
Equanimity (upekkha), as it is used when associated with the Sublime states, is a highly refined form of ordinary even-mindedness (Tatramajjhattata).
Equanimity and even-mindedness then appear to be of four kinds:
A neutral experience
Sensitive passive neutral experience
Intellectual neutrality, accompanied by knowledge
Full and natural equanimity
Benevolent Love
Benevolent love (metta) is a softening of actions. It is the mental state that both reinforces benevolent actions, and is experienced as a consequence of them. It is a direct opponent of hatred, ill will and aversion and an indirect opponent of affection (pema) and mundane love, which is impregnated with dominance, dependence, craving and clinging. It expresses itself in the wish for the good and well being of others.
Compassion
Compassion is an experience that has an effect when one is urged by the natural state to help those who are afflicted with sorrow. It serves as energy to dissipate that suffering and is not directed in the way of mundane compassion, which is pity, empathy, grief or conditioned obligation. It is the energy that transmits the will to help others to help themselves without encouraging self pity or dependence.
The removal of suffering of others is its prime characteristic. Its direct enemy is wickedness (himsa) and its indirect enemy is grief (domanassa).
When we search now for comparable sutras having equal weight with the other more mentally oriented components, we find that there are very few. Certainly there is the important Metta Sutra, but well expressed though it is, it is brief.
Karaniya Metta Sutta
1. "He who is skilled in well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle, and humble.
2. "Contented, easily supportable, with but few responsibilities, of simple livelihood, controlled in the senses, prudent, courteous, and not hanker after association with families.
3. "Let him not perform the slightest wrong for which wise men may rebuke him. (Let thoughts rise:) 'May all beings be happy and safe. May they have happy minds.'
4.and 5. "Whatever living beings there may be -- feeble or strong (or the seekers and the attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born -- may all beings have happy minds.
6. "Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not wish another ill.
7. "Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.
8. "Let him radiate boundless love towards the entire world -- above, below, and across -- unhindered, without ill will, without enmity.
9. "Standing, walking, sitting or reclining, as long as he is awake, let him develop this mindfulness. This, they say, is 'Noble Living' here.
10. "Not falling into wrong views -- being virtuous, endowed with insight, lust in the senses discarded -- verily never again will he return to conceive in a womb."
It is clear enough what Buddha’s view was, for several narratives in the Pali Canon show that the disciples were always urged to conduct themselves with benevolent love, particularly in return for abuse.
It is this sutra that is most often quoted with respect to the theme of benevolent love, but there are others that show that Buddha was well aware of its importance. It is true that his reference was suffering, and thus most sutras were directed at the elimination of ill will in oneself and how to deal with the ill will of others.
As a person whose psychological base was aversion, it is quite natural that Buddha would have been well aware of the karmic dangers of hostility and aversion and that that subject would be paramount. As a practical person who lived in the real world, he saw that ill will was one of the major problems that causes much suffering to the innocent and that tumbles like a snowball down a hill, getting larger and larger if something is not done to stop it.
The solution is Benevolent Attitude, projected as correct intention, transformed into speech and action (which can effectively be non-action).
Samyutta Nikaya VII.2
Akkosa Sutta
Insults
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then the Brahmin Akkosaka ("Insulter") Bharadvaja heard that a Brahmin of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered and displeased, he went to the Blessed One and, on arrival, insulted and cursed him with rude, harsh words.
When this was said, the Blessed One said to him: "What do you think, Brahmin: Do friends and colleagues, relatives and kinsmen come to you as guests?"
"Yes, Master Gotama, sometimes friends and colleagues, relatives and kinsmen come to me as guests."
"And what do you think: Do you serve them with staple and non-staple foods and delicacies?"
"Yes, sometimes I serve them with staple and non-staple foods and delicacies."
"And if they don't accept them, to whom do those foods belong?"
"If they don't accept them, Master Gotama, those foods are all mine."
"In the same way, Brahmin, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don't accept from you. It's all yours, Brahmin. It's all yours.
"Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, Brahmin. It's all yours. It's all yours."
Anger
"The king together with his court know this of Master Gotama -- 'Gotama the contemplative is an arahant' -- and yet still Master Gotama gets angry."
Buddha:
“Whence is there anger for one free from anger, tamed, living in tune,
one released through right knowing, calmed and such,
You make things worse when you flare up at someone who's angry.
Whoever doesn't flare up at someone who's angry wins a battle hard to win.
You live for the good of both -- your own, the other's --
when, knowing the other's provoked, you mindfully grow calm.
When you work the cure of both-- your own, the other's --
those who think you a fool know nothing of Dhamma.”
When this was said, the Brahmin Akkosaka Bharadvaja said to the Blessed One, "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gotama has -- through many lines of reasoning -- made the Dhamma clear.”
We must also consider here the difference between the rejection of the incorrect and the expression of that rejection with anger, hatred or aversion.
In seeing something incorrect one can, with full naturalness, strongly reject that, but error comes from the arousal of the basic emotion of dislike, displeasure, distaste, etc. The natural physiological avoidance response may be correct. The natural rejection may be correct, but when emotions enter, distorting the natural process as feelings (emotions), and are amplified by consciousness in a never-ending stream of emotional thoughts, then intentions are invariably clouded and actions ineffective.
Buddha’s words here are strong and forceful, as they were many times, and they are often easily mistaken for anger and offence, but one must listen beyond the words to understand.
Do you remember the famous temple scene in which the young Rabbi Jesus threw the moneylenders out of the temple? He was acting with force, but paradoxically, he was not angry. His apparent violence not only had correct intentions but was of great spiritual benefit to all Hebrews.
Buddha’s words were often strong when speaking to his disciples. When he corrected them, he often used a voice with clear expression of apparent censure. He often used condemnation, and forceful language directed one pointedly as a tool. But he always spoke using his lion’s roar with compassion and benevolent love in his heart.
Understand and do not forget that those who do not see beyond words do not hear.
Benevolence and Benevolent Love
We must now consider a subtle difference that exists between benevolent love and merely giving what is directed by the mind with hedonistic self interest or by custom. Such apparent generosity is certainly beneficial for those in need, but it is quite different from a gift in which the giver’s mind is directed with good will. That is why, in Buddhism, we distinguish between “benevolence”, which is the act of generosity on one hand and “benevolent love”, which is benevolence generated with the clear intention that that person be happy. This point we see in the Samyutta Nikaya XX.4, as Buddha speaks to his monks while at Savatthi.
Samyutta Nikaya XX.4
Okkha Sutta
"Monks, if someone were to give a gift of one hundred serving dishes [of food] in the morning, one hundred at mid-day, and one hundred in the evening; and another person were to develop a mind of good-will -- even for the time it takes to pull on a cow's udder -- in the morning, again at mid-day, and again in the evening, this [the second action] would be more fruitful than that [the first].
"Thus you should train yourselves: 'Our release of awareness through good-will will be cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. That's how you should train yourselves."
Mundane karma is relative to actions committed with correct intentions, that have direct consequences in this world. It is true that a benevolent act made by someone without benevolent love may receive equal karmic reward on the surface, but true benevolent love carries a more profound karmic return. This karmic return should not be sought; nevertheless it exists as an unasked for karmic boon.
This karmic boon is the inner strength of natural goodness that develops as a consequence of action with the presence of benevolent love. It is a “goodness for goodness sake” not a “goodness for god’s sake”. It generates strength of the mind and is the strongest defense against the attacks of Mara’s Identities. We see that point made in the short but pointed Samyutta Nikaya XX.5.
Note that benevolent love, when put into practice, is still better fortified with the presence of equanimity that reinforces the attitudes that generate correct intentions.
Samyutta Nikaya XX.5
Satti Sutta
"Monks, suppose there were a sharp-bladed spear, and a man were to come along saying, 'With my hand or fist I will bend back this sharp-bladed spear, fold it in two, and roll it up.' What do you think? Would that man be able with his hand or fist to bend back that sharp-bladed spear, fold it in two, and roll it up?"
"No, lord. Why is that? Because a sharp-bladed spear isn't easy to bend back, fold in two, or roll up. The man would simply reap his share of trouble and vexation."
"In the same way, monks, when a monk's release of awareness through good-will is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, any non-human being who would think of possessing that monk's mind would simply reap his share of trouble and vexation.
"Thus you should train yourselves: 'Our release of awareness through good-will will be cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. That's how you should train yourselves."
In the short Anguttara Nikaya XI.16, called the Good Will Sutra, the benefits of benevolent love are given. That ‘fire, poison, nor weapons can touch one’ may be doubted, but often these phrases cannot be taken literally. In this case, this phrase means that goodwill opens the hearts of those who would do you harm.
Anguttara Nikaya XI.16
"Monks, for one whose release of awareness through good will is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?
"One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One's mind gains concentration quickly. One's complexion is bright. One dies unconfused and -- if penetrating no higher -- is headed for the Brahma worlds.
"These are the eleven benefits that can be expected for one whose release of awareness through good will is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken."
The story of the appearance of another young deva while Buddha was staying at Savatthi, shows the importance Buddha placed upon distributing and not hoarding one’s wealth. It is a recurrent theme in stories and sutras,-- if you possess, then you can lose.
This is not a teaching that promotes the idea that there is a natural benevolent love and compassion that cannot be denied once the door to one’s nature is opened, but it was an effective teaching concept for those who indeed had an abundance of wealth.
It is certain that the greedy mind that seeks gain and possession to maintain psychological security or power suffers. In this suffering, there is present both a craving that is never satisfied and an attitude of clinging, which results in a strong fear of losing what is possessed. Buddha Dharma offers a greater gain to those who give what has been acquired.
In fact, it is an interesting guide to correct livelihood that one should work for what one needs and, with any excess, help others receive what they need. This is the root of the communist idea, of course, which declares “from each according to his ability to give, to each according to his need.” This idea, unfortunately, is seldom considered appropriate in a consumer world, and most giving in a Buddhist seminary or temple is considered payment for what is received. This is a grave error that is not always rectified by the masters who are on the receiving end.
Samyutta Nikaya I .41
Aditta Sutra
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she recited these verses in the Blessed One's presence:
When a house is on fire, the vessel saved
not the one left there to burn, is the one that will be of use, .
So when the world is on fire with aging and death,
one should save by giving: what's given is well saved.
What's given bears fruit as pleasure.
What not given does not:
thieves or kings take it away; it gets burnt or lost.
In the end one leaves the body
together with all one's possessions.
Knowing this, the intelligent man
enjoys his possessions by giving.
Having enjoyed and given in line with his means,
un-censured he goes to the heavenly state.
Buddha was very careful about not making statements that could be mistakenly construed when it came to actual practice, although the door is less firmly closed with regard to the intellectual aspects of Buddhism. As a result, we find that he makes sure that we know that there are different sorts of gifts and that some are more beneficial than others.
Samyutta Nikaya I.42
Kindada Sutra
A deva asks:
A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
Being asked, please explain this to me.
Buddha replies:
A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of the Deathless.
Samyutta Nikaya III.24
Issattha Sutra
Archery Skills
At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One:
"Where, lord, should a gift be given?"
"Wherever the mind feels confidence, great king."
"But a gift given where, lord, bears great fruit?"
"This (your first question) is one thing, great king -- 'Where should a gift be given?' -- while this (the better question)-- 'A gift given where bears great fruit?' -- is something else entirely.
What is given to a virtuous person -- rather than to an un-virtuous one -- bears great fruit.
In this case, great king, I will ask you a counter-question. Answer as you see fit.
"What do you think, great king?
There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along -- untrained, unpracticed, undisciplined, un-drilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?"
"No, lord, I wouldn't take him on. I wouldn't have any use for a man like that."
"Then a Brahmin youth...a merchant youth...a laborer youth would come along -- untrained, unpracticed, undisciplined, un-drilled, fearful, terrified, cowardly, quick to flee. Would you take him on? Would you have any use for a man like that?"
"No, lord, I wouldn't take him on. I wouldn't have any use for a man like that."
"Now, what do you think, great king? There is the case where you have a war at hand, a battle imminent. A noble-warrior youth would come along -- trained, practiced, disciplined, drilled, fearless, not terrified, not cowardly, not quick to flee. Would you take him on? Would you have any use for a man like that?"
"Yes, lord, I would take him on. I would have use for a man like that."
"Then a Brahmin youth...a merchant youth...a laborer youth would come along -- trained, practiced, disciplined, drilled, fearless, not terrified, not cowardly, not quick to flee. Would you take him on? Would you have any use for a man like that?"
"Yes, lord, I would take him on. I would have use for a man like that."
"In the same way, great king. When someone has gone forth from the home life into homelessness -- no matter from what clan -- and he has abandoned five factors and is endowed with five, what is given to him bears great fruit.
"And which five factors has he abandoned? He has abandoned sensual desire...ill will...torpor and lethargy...restlessness and anxiety...uncertainty. These are the five factors he has abandoned. And with which five factors is he endowed? He is endowed with the aggregate of virtue of one beyond training...the aggregate of concentration of one beyond training...the aggregate of discernment of one beyond training...the aggregate of release of one beyond training...the aggregate of knowledge and vision of release of one beyond training. These are the five factors with which he is endowed.
"What is given to one who has abandoned five factors and is endowed with five factors in this way bears great fruit."
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
"As a king intent on battle would hire a youth
in whom there are archery skills, persistence, and strength,
and not, on the basis of birth, a coward;
so, too, you should honor a person of noble conduct, wise,
in whom are established composure and patience,
even though his birth may be lowly.
Let donors build pleasant hermitages
and there invite the learned to stay.
Let them make reservoirs in dry forests
and walking paths where it's rough
Let them, with a clear, calm awareness,
give food, drink, snacks, clothing, and lodgings
to those who've become straightforward.
Just as a hundred-peaked, lightning-garlanded,
thundering cloud, raining on the fertile earth,
fills the plateaus and gullies, even so
a person of conviction and learning, wise,
having stored up provisions,
satisfies wayfarers with food and drink.
Delighting in distributing alms, Give to them!
Give!' he says.
That is his thunder, like a raining cloud's.
That shower of merit, abundant,
rains back on the one who gives."
The True Concept of Benevolent Love
In the Middle Length Sayings, Ven. Punna relates that he desired to live in a remote province called Sunaparanta, which was notorious for its cruelty and violence. When Buddha asked Punna how he would respond if the residents of that place reviled, abused and assaulted him, his reply shows the true concept of Buddhist thought that rejects violence and insists on the same passive resistance that Mahatma Ghandi showed in India.
It is true that Ghandi’s sort of passive resistance was effective against the British because of their strange sense of justice. In different circumstances, Ghandi would have been immediately executed and his followers annihilated and dumped into mass graves.
We can say then that in the majority of civilized countries, eventually, after much sacrifice and sometimes loss of life, passive resistance wins out. However, where there is no sense whatsoever of justice and compassion, passive resistance will probably not result in the hoped for benefits.
But there is something deeper at stake here than simple pacifism, which is really an intellectual position. Perhaps the Ven Punna makes it clearer when he shows his deep commitment to non-violence.
Then Ven. Punna went to the Blessed One and on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, "It would be good if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, and resolute."
After having instructed Punna, Buddha asks the following question:
"Well then, Punna. Now that I have instructed you with a brief instruction, in which country are you going to live?"
"Lord, there is a country called Sunaparanta. I am going to live there."
"Punna, the Sunaparanta people are fierce. They are rough. If they insult and ridicule you, what will you think?"
"If they insult and ridicule me, I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with their hands.' That is what I will think, O Blessed One. That is what I will think, O One Well-gone."
"But if they hit you with their hands, what will you think?"
"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a clod.'..."
"But if they hit you with a clod...?"
"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a stick.'..."
"But if they hit you with a stick...?"
"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't hit me with a knife.'..."
"But if they hit you with a knife...?"
"...I will think, 'These Sunaparanta people are civilized, very civilized, in that they don't take my life with a sharp knife.'..."
"But if they take your life with a sharp knife...?"
"If they take my life with a sharp knife, I will think, 'There are disciples of the Blessed One who -- horrified, humiliated, and disgusted by the body and by life -- have sought for an assassin, but here I have met my assassin without searching for him.' That is what I will think, O Blessed One. That is what I will think, O One Well-gone."
"Good, Punna, very good. Possessing such calm and self-control you are fit to dwell among the Sunaparantans. Now it is time to do as you see fit."
Then Ven. Punna, delighting and rejoicing in the Blessed One's words, rising from his seat, bowed down to the Blessed One and left, keeping him on his right side.
Setting his dwelling in order and taking his robe and bowl, he set out for the Sunaparanta country and, after wandering stage by stage, he arrived there. There he lived. During that Rains retreat he established 500 male and 500 female lay followers in the practice, while he realized the three know ledges and then attained total (final) Unbinding.
Then a large number of monks went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, "Lord, the clansman named Punna, whom the Blessed One instructed with a brief instruction, has died. What is his destination? What is his future state?"
"Monks, the clansman Punna was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. The clansman Punna is totally unbound."
Here we see too, in passing, Buddha’s clear stance against questions and discussions that were not directly related to existence here on this earth in this life. Only when faced with learned scholars who were his opponents did he discuss such issues.
Throughout all our study of the early sutras we find that Buddha directed his attention towards the ills of the world and the elimination of those ills. Thus the positive qualities were always discussed as a means either to acquire relief from suffering or to destroy incorrect attitudes, intentions and actions.
This was a consequence of his basic inherited characteristic of aversion that had been conquered. However his basic state, that of a critical leader, remained and dictated his way of teaching. Those who see beyond appearances see both the strength and the compassion within.
In this modern age, there is much talk about compassion and benevolence. Fine words are spoken with compassion and benevolence at center stage, but more often than not, this is not the compassion or the benevolence that Buddha spoke of.
When one looks deeply into the center of the rhetoric, we see that no matter how loudly (or how softly) one claims the Bodhisattva state, the essence of Buddhism, which is beyond the words, is not understood. Compassion and benevolence arise when intentions and actions are pure and unrelated to rhetoric or the mind, being generated by the essence of the human creature.
Dhamampada verse 223:
Hatred should be conquered by non-hatred. Unrighteousness should be
conquered by righteousness. Miserliness should be conquered by generosity.
A person who speaks untruth should be conquered by truth.
Exercise 13
In the Kindada Sutra, Buddha speaks of Deathlessness. What do you believe he means by this “deathlessness” and tell me how it might perhaps be better interpreted, in these times, for the benefit of all sentient creatures?