By Thanissaro Bhikkhu
"He showed me the brightness of the world."
That's how my teacher, Ajaan Fuang, once characterized
his debt to his teacher, Ajaan Lee. His words took me by surprise.
I had only recently come to study with him, still fresh from a school
where I had learned that serious Buddhists took a negative, pessimistic
view of the world. Yet here was a man who had given his life to
the practice of the Buddha's teachings, speaking of the world's
brightness. Of course, by "brightness" he wasn't referring to the
joys of the arts, food, travel, sports, family life, or any of the
other sections of the Sunday newspaper. He was talking about a deeper
happiness that comes from within. As I came to know him, I gained
a sense of how deeply happy he was. He may have been skeptical about
a lot of human pretenses, but I would never describe him as negative
or pessimistic. "Realistic" would be closer to the truth. Yet for
a long time I couldn't shake the sense of paradox I felt over how
the pessimism of the Buddhist texts could find embodiment in such
a solidly happy person.
Only when I began to look at the early texts myself did I realize
that what I thought was a paradox was actually an irony -- the irony
of how Buddhism, which gives such a positive view of a human being's
potential for finding true happiness, could be branded in the West
as negative and pessimistic.
You've probably heard the rumor that "Life is suffering" is Buddhism's
first principle, the Buddha's first noble truth. It's a rumor with
good credentials, spread by well-respected academics and Dharma
teachers alike, but a rumor nonetheless. The truth about the noble
truths is far more interesting. The Buddha taught four truths --
not one -- about life: There is suffering, there is a cause for
suffering, there is an end of suffering, and there is a path of
practice that puts an end to suffering. These truths, taken as a
whole, are far from pessimistic. They're a practical, problem-solving
approach -- the way a doctor approaches an illness, or a mechanic
a faulty engine. You identify a problem and look for its cause.
You then put an end to the problem by eliminating the cause.
What's special about the Buddha's approach is that the problem
he attacks is the whole of human suffering, and the solution he
offers is something human beings can do for themselves. Just as
a doctor with a surefire cure for measles isn't afraid of measles,
the Buddha isn't afraid of any aspect of human suffering. And, having
experienced a happiness that's totally unconditional, he's not afraid
to point out the suffering and stress inherent in places where most
of us would rather not see it -- in the conditioned pleasures we
cling to. He teaches us not to deny that suffering and stress or
to run away from it, but to stand still and face up to it. To examine
it carefully. That way -- by understanding it -- we can ferret out
its cause and put an end to it. Totally. How confident can you get?
A fair number of writers have pointed out the basic confidence
inherent in the four noble truths, and yet the rumor of Buddhism's
pessimism persists. I wonder why. One possible explanation is that,
in coming to Buddhism, we sub-consciously expect it to address issues
that have a long history in our own culture. By starting out with
suffering as his first truth, the Buddha seems to be offering his
position on a question with a long history in the West: is the world
basically good or bad?
According to Genesis, this was the first question that occurred
to God after he had finished his creation: had he done a good job?
So he looked at the world and saw that it was good. Ever since then,
people in the West have sided with or against God on his answer,
but in doing so they have affirmed that the question was worth asking
to begin with. When Theravada -- the only form of Buddhism to take
on Christianity when Europe colonized Asia -- was looking for ways
to head off what it saw as the missionary menace, Buddhists who
had received their education from the missionaries assumed that
the question was valid and pressed the first noble truth into service
as a refutation of the Christian God: look at how miserable life
is, they said, and it's hard to accept God's verdict on his handiwork.
This debating strategy may have scored a few points at the time,
and it's easy to find Buddhist apologists who -- still living in
the colonial past -- keep trying to score the same points. The real
issue, though, is whether the Buddha intended for his first noble
truth to be an answer to God's question in the first place and --
more importantly -- whether we're getting the most out of the first
noble truth if we see it in that light.
It's hard to imagine what you could accomplish by saying that
life is suffering. You'd have to spend your time arguing with people
who see more than just suffering in life. The Buddha himself says
as much in one of his discourses. A brahman named Long-nails (Dighanakha)
comes to him and announces that he doesn't approve of anything.
This would have been a perfect time for the Buddha, if he had wanted,
to chime in with the truth that life is suffering. Instead, he attacks
the whole notion of taking a stand on whether life is worthy of
approval. There are three possible answers to this question: (1)
nothing is worthy of approval, (2) everything is, and (3) some things
are and some things aren't. If you take any of these three positions,
you end up arguing with the people who take either of the other
two positions. And where does that get you?
The Buddha then teaches Long-nails to look at his body and feelings
as instances of the first noble truth: they're stressful, inconstant,
and don't deserve to be clung to as self. Long-nails follows the
Buddha's instructions and, in letting go of his attachment to body
and feelings, gains his first glimpse of the Deathless, of what
it's like to be totally free from suffering.
The point of this story is that trying to answer God's question,
passing judgment on the world, is a waste of time. And it offers
a better use for the first noble truth: looking at things, not in
terms of "world" or "life," but simply identifying suffering so
that you can comprehend it, let it go, and attain release. Rather
than asking us to make a blanket judgment -- which, in effect, would
be asking us to be blind partisans -- the first noble truth asks
us to look and see precisely where the problem of suffering lies.
Other discourses make the point that the problem isn't with body
and feelings in and of themselves. They themselves aren't suffering.
The suffering lies in clinging to them. In his definition of the
first noble truth, the Buddha summarizes all types of suffering
under the phrase, "the five clinging-aggregates": clinging to physical
form (including the body), feelings, perceptions, thought constructs,
and consciousness. However, when the five aggregates are free from
clinging, he tells us, they lead to long-term benefit and happiness.
So the first noble truth, simply put, is that clinging is suffering.
It's because of clinging that physical pain becomes mental pain.
It's because of clinging that aging, illness, and death cause mental
distress. How do we cling? The texts list four ways: the clinging
of sensual passion, the clinging of views, the clinging of precepts
and practices, and the clinging of doctrines of the self. It's rare
that a moment passes in the ordinary mind without some form of clinging.
Even when we abandon a particular form of clinging, it's usually
because it gets in the way of another form. We may abandon a puritanical
view because it interferes with sensual pleasure; or a sensual pleasure
because it conflicts with a view about what we should do to stay
healthy. Our views of who we are may expand and contract depending
on which of our many senses of "I" is feeling the most pain: it
may expand into a cosmic sense of oneness with all being when we
feel confined by the limitations of our small mind-body complex;
it may contract into a small shell when we feel the pain that comes
from identifying with a cosmos so filled with cruelty, thoughtlessness,
and stupidity. And then we hit the point where the insignificance
of our finite self becomes oppressive again.
So we find our minds jumping from clinging to clinging like a
mustard seed in a sizzling hot wok. When we realize this, we naturally
search for a way out. And this is where it's so important that the
first noble truth not say that "Life is suffering," for if life
were suffering, where would we look for an end to suffering? We'd
be left with nothing but death and annihilation. But when the actual
truth is that clinging is suffering, we simply have to look to see
precisely where clinging is and learn not to cling.
This is where we encounter the Buddha's great skill as a strategist:
He tells us to take the clingings we'll have to abandon and transform
them into the path to their abandoning. We'll need a certain amount
of sensual pleasure -- in terms of adequate food, clothing, and
shelter -- to find the strength to go beyond sensual passion. We'll
need Right View to overcome attachment to views; and a regimen of
the five precepts and the practice of meditation to overcome attachment
to precepts and practices. Underlying all this, we'll need a strong
sense of self-responsibility in order to overcome attachment to
doctrines of the self.
So we start the path to the end of suffering, not by trying
to drop our clingings immediately, but by learning to cling more
strategically. In other words, we start where we are and make the
best use of the habits we've already got. We progress along the
path by finding better and better things to cling to, and more skillful
ways to cling, in the same way you climb a ladder to the top of
a roof: grab hold of a higher rung so that you can let go of a lower
rung, and then grab onto a rung still higher. As the rungs get further
off the ground, you find that the mind grows clearer and can see
precisely where its clingings are. It gets a sharper sense of which
parts of experience belong to which noble truth and what should
be done with them: the parts that are suffering should be comprehended,
the parts that cause of suffering -- craving and ignorance -- should
be abandoned; the parts that form the path to the end of suffering
should be developed; and the parts that belong to the end of suffering
should be verified. This helps you get higher and higher on the
ladder until you find yourself securely on the roof. That's when
you can finally let go of the ladder and be totally free.
So the real question we face is not God's question, passing judgment
on how skillfully he created life or the world. It's our question:
how skillfully are we handling the raw stuff of life? Are we clinging
in ways that serve only to continue the round of suffering, or are
we learning to cling in ways that will reduce suffering so that
ultimately we can grow up and won't have to cling. If we negotiate
life armed with all four noble truths, realizing that life contains
both suffering and an end to suffering, there's hope: hope that
we'll be able to sort out which parts of life belong to which truth;
hope that someday, in this life, we'll discover the brightness at
the point where we can agree with the Buddha, "Oh. Yes. This is
the end of suffering and stress."
Source: Copyright © 1997 Thanissaro Bhikkhu.
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