9781559390026

Chapter One

Introduction to Buddhism

THE BUDDHIST PATH

Buddhism is relatively new to the West and is just beginning to become established in this country. Yet it has a long and ancient history, going back twenty-five hundred years to its beginning in India. When we encounter the tradition of Buddhism, it is natural to be curious about its fundamental nature and the role it plays in people's lives. To begin with, the founder of Buddhism was Shakyamuni Buddha, the fully awakened, fully enlightened one. The teachings of the Buddha are referred to as the Dharma or the path, and those who follow this particular path are known as the Sangha, or the community of practitioners. The Tibetan word for the teachings of the Buddha is chö , which means literally "that which straightens" or "that which cures." The teachings have the quality of straightening out that which is crooked or incorrect, or of curing a kind of sickness we have.

All of us, no matter who we are, share a deep longing to experience happiness, well-being, peace, and harmony, and to experience these continuously. All of us want to eliminate whatever stands in the way of experiencing happiness and peace. Yet only a few people are able to fulfill such aspirations and longings. When we ask what the nature of Buddhism is, and what positive contribution the Dharma can make to our lives, the answer is that Buddhism is a collection of various methods or skillful means. If we understand these methods, apply them, and integrate them into our lives, they can lead us to discover our inherent ability to experience complete happiness and to develop the basic potential of our minds. Those who have the opportunity to encounter as well as to learn and apply these methods will experience the benefit of developing their potential. This is not because these people are in any way unique or special, but because auspicious circumstances have enabled them to encounter and apply the methods.

In Tibetan the term for Buddha is Sangye. Sang means free from confusion and negative emotions, and gye means fully developed, having fully developed transcendental knowledge and wisdom. Gye also means fully ripened: the potential to experience ultimate wisdom has fully ripened. Initially Shakyamuni Buddha was an ordinary person like us. He had the potential to attain a completely sane and awakened state of mind, yet he had habitual neurotic patterns that needed to be removed. However, the Buddha saw the possibility of developing his potential to experience an awakened state of mind and to free himself from habitual patterns. He put this vision and understanding into practice, and he actually gained freedom from confusion and ripened his potential to experience an awakened state of mind. When he experienced complete freedom and ripening through the skillful means of the path, he realized that all people have the same potential, and he began to teach the path by which he attained this state of mind. Thus the Buddhist teachings are based on the Buddha's own experience and insight.

A person who attains the perfect awakened state of mind also develops immeasurable loving-kindness and compassion toward others. This means having a great concern for the well-being and happiness of all beings without exception, and a complete dedication to eliminating their suffering and confusion. Because of this limitless loving-kindness and compassion, an enlightened being such as the Buddha has no hesitation about sharing with others the methods to achieve perfect enlightenment, which are based on first-hand experience. He or she openly reveals to others whatever is necessary, because the means of attaining such an awakened state of mind is not to be hidden or kept secret. In this way the path has been taught and explained with untiring, unceasing commitment and dedication for many centuries.

Such compassion arises from the experience of enlightenment, because an enlightened person sees the confusion and the neuroses that ordinary beings are involved in and becomes aware that they need help. For example, suppose that in a community of blind people there is one person who can see. The blind people have certain purposes and wishes in life, but their blindness may lead to mistakes and confusion. Their sincere desires and wishes may not be fulfilled by their actions, and they may endanger themselves by walking toward cliffs or into fires. If there is a person who can see and who can help them, how could this person resist helping?

The Buddhist teachings are directed toward taming and training the mind. Taming the mind means bringing about mental stability and tranquility through the practice of meditation. After the proper foundation of a stable and tranquil mind is established, the mind is trained to develop greater insight and to begin to remove habitual emotional patterns. This quality of the teachings is often referred to as pacifying and cooling. The chaos and intensity of habitual patterns are gradually pacified through the practice of the teachings. The more such patterns of confusion and restlessness are pacified, the more a state of clarity and joy comes about. It is like a cool breeze coming to soothe someone who is tormented by the heat.

Again using the analogy of the blind people, if these were people whose sight was only temporarily impaired, then giving them a treatment to restore their sight would cause much of their burden to be lifted. They would experience peace, happiness, and ease, because they would not be so vulnerable to dangers and they would have a better sense of direction. In the same way, although all beings have the potential to experience an awakened state of mind, because they are blinded by their confusion, they have not realized this state. Instead they remain trapped in confusion and suffering. The Buddha presented the methods of the Dharma, the true and supreme path, to show beings a sane way of life.

TIBETAN BUDDHISM AND THE MODERN WORLD

Hearing specifically about Tibetan Buddhism, we may think this is a unique religion created by the Tibetans. While the form of Buddhism taught and practiced in Tibet is called Tibetan Buddhism, it is not correct to think of it as something Tibetan. The history of Buddhism goes back many years before it came to Tibet. The teachings that Shakyamuni Buddha introduced twenty-five hundred years ago, based on his personal experience and insight, have been practiced and taught in Tibet for centuries. They now come to the West.

We might question whether such an ancient tradition can be valid in the present Western world. We have gone through many changes, even within the past few decades. How could a philosophy or way of life introduced at such a remote time be practical and valid today? Also, when Buddhism was founded, it was based on the needs of a particular group of people within a particular cultural setting. Since culture and customs differ so much from one country to another, how can something that was relevant to that culture be equally relevant to the society and culture of the West?

Buddhism is valid at the present time because the Buddhist teachings are based on examining our ultimate nature, our inherent potentials, and our habitual patterns. The teachings address such fundamental realities as who we are and what is the nature of our emotions. Whatever their cultural setting, beliefs, or customs, people in the past had negative emotional patterns and, at the same time, certain inherent potentials. It is the same for people living in the modern world. We have emotional upheavals of all kinds, much the same as those experienced by people in the past. We also have the same inherent potentials; therefore the teachings are equally valid for us. As an analogy, the nature of water was fluid in the past, and it continues to be fluid in this modern world. Water quenched people's thirst in the past and serves the same purpose now. It is not as if water burned things in the past, while fire made things wet, whereas now water makes things wet and fire burns.

The teachings of Buddhism concerning a wholesome and sane way of life have continued to exist in an unbroken line since the time of the Buddha. Through the hard work of many people, Buddhism was brought into Tibet, and though there were great differences in the cultures of India and Tibet, Buddhism came to have a very important place in the lives of the Tibetan people. From a material and technological point of view, Tibet was far behind the rest of the world. This was not because the Tibetan people were lacking in ability but because they were isolated and hence not exposed to the world of technological advancement. On the other hand, the Tibetan people did have the opportunity to assimilate fully the teachings of the Buddha. In that small country there came to be hundreds and thousands of enlightened people, people who experienced basic sanity and awakening of the mind.

In the outside world, where such opportunities were not so readily available, people began to have the idea that Tibet was almost not a part of this world, but was somewhere off by itself, completely mysterious. They thought the inhabitants were almost not real human beings, and that happenings in Tibet were very mystical and magical. Such speculations are understandable, because when we are ignorant about something, it is human nature to see it as mysterious and alien. The Dharma relates to the most fundamental things in our lives, but until we understand its nature and purpose, we may think of it as quite foreign.

There is something very significant about the terrible hardships the Tibetan people went through a quarter of a century ago, when many were forced to flee their country. These events took place at a time when Buddhism was blossoming fully in Tibet. There was widespread knowledge of the words and meaning, as well as the experience, of the teachings. Accomplished masters from an unbroken line since the time of the Buddha could be found among any group of Tibetan people. Therefore, extremely learned and realized masters came out of Tibet, and these masters can now share the living teachings with the whole world. Since this transmission has taken place, many people have begun to develop their inherent qualities of goodness and wholeness. While it was a tragic experience for a great many people, it was in some sense good news for the world that these things happened in Tibet when they did. If Buddhism had completely degenerated in Tibet before this happened, nothing worthwhile could have been brought to the rest of the world. By analogy, if a huge fire is destroyed while it is blazing fiercely, wherever the sparks fly from that destruction, new fires are started.

People from all walks of life can benefit from the study and practice of Buddhism, whether they are rich or poor, no matter what their sex, race or culture. There are no exceptions whatsoever. Just as water quenches the thirst of all people equally, so the Dharma can enable all people equally to experience something genuine, rich, and wholesome about themselves. If there is a difference, it is whether or not we have the opportunity to hear and understand the teachings, because we cannot apply something of which we are ignorant.

Another difference is whether or not we are sincere and diligent. In order to accomplish anything, either worldly or spiritual, we must have a certain amount of commitment and perseverance. Those who are diligent and sincere will make the teachings a practical experience and will benefit from them, while those who are not diligent are unlikely to experience any benefit. The difference here is not caused by what is available but by self-imposed limitations.

Furthermore, the study and practice of Buddhism are not matters of custom. We do not have to sit in a particular way just because it is traditional or because "that is the way it has always been done." We do not have to wear special clothes or appear in a certain way simply because it is customary. Such superficial matters are of no importance. There were vast differences in customs, dress, and appearance between the people of India and Tibet, but that was irrelevant for the transmission of the truth and the meaning of the teachings into Tibet.

However, we do need to make a change in our state of mind. We are so distracted and externally oriented that we fail to take even a small glimpse at ourselves. There are certain things we should recognize about ourselves and take responsibility for. We have many kinds of negative emotional patterns: aggression, pride, jealousy, attachment, frustration, fear, and restlessness. These patterns are not very pleasant. When they crowd into our lives, it is like lying on a bed of thorns and being pricked and scratched from all directions--a painful experience. We must recognize that we have such patterns and that we need to work them out. The teachings are concerned with diminishing and eventually uprooting our negative patterns, not changing our superficial appearance. The change must be within us.

The situation is far from hopeless because, in the midst of our negative patterns, we have some element of wholesomeness, richness, and resourcefulness. No matter how aggressive we may be, there is a certain element of gentleness in every one of us. There is compassion, loving-kindness, tenderness, and warmth. We all have a spark of goodness in us, a powerful potential for developing warmth, openness, tenderness, sanity, and an incomparable sense of well-being and richness that cannot be approached by material or physical wealth and comfort. The teachings are aimed toward developing such potentials within us.

Questions

Q:On the basis of your experience of Western culture, what do you think are the problems that we should be working on? Also, what particular gifts should we be receiving from Buddhism?

A: Frankly, if I am not mistaken, the biggest problems in the United States seem to be a lack of moderation and a sense of competition. To some degree these are problems everywhere, but they are especially strong here. There are many admirable things about this country. Most people are very well educated, intelligent, and efficient, and the country is very advanced materially and technologically. However, in the midst of this, there is a sense of competition and a lack of moderation. Everyone seems to want to get ahead of other people in status, material things, and any other way possible, regardless of their talents.

The contribution Buddhism can make is not any one thing in particular. Buddhist methods are simply a very wholesome way of life, which anyone can benefit from following. Whoever applies the methods, in whatever part of the world, will be able to break through the confusion and cares of the mind and experience greater tranquility and stability, which brings with it greater moderation.

Q: What is the viewpoint of soul in the Buddhist teaching, and what is the aim of the teaching?

A: The Buddhist term for "soul" might be mind or consciousness . It is the thinking mind, this knowing ability that we have as we are living right now. This knowing ability, this consciousness, is not material or substantial. It has no color or dimensions or form of any kind, yet it is always present. When we die, this consciousness or awareness leaves the body, so it may be soul in the same sense you mean.

As to the aim of Buddhism, we can say that the aim is to experience perfect joy and to develop the complete potential of the mind.

Q: Would you clarify for me what are the differences in the technique of meditation between Tibetan Buddhism and, say, Zen Buddhism, which we have heard about from Japan?

A: Since the practices of the different schools of Buddhism are all in accordance with the teachings and experiences of the Buddha, they are all essentially the same. Both Japanese Buddhists and Tibetan Buddhists uphold the Buddha as the ultimate example and source of inspiration. Yet there are differences in the practices because of the way Buddhism has spread in the world and the way it has been preserved in different countries. For example, the three paths or vehicles of Buddhism--the hinayana, mahayana and vajrayana--are equally practiced, preserved, and emphasized in Tibet, whereas in many Buddhist countries they are only partially practiced. In addition, there are many techniques and practices in Buddhism at all levels, preliminary as well as advanced. Because particular lines of practice have been established, and the practitioners have particular needs, certain techniques are emphasized more by some schools of Buddhism than by others. Finally, there is the cultural aspect: how a gesture is made, what attire is worn, how certain objects are made and arranged, and so forth. In these areas there may be superficial differences. But essentially there is no difference.

Q: Are there women scholars and teachers in Buddhism?

A: Yes, definitely. As I have already mentioned, differences between people are not made by things like the color of their skin, their sex, or their age, but by whether they can generate a noble state of mind.

Q: If the Buddha was the first person to reach enlightenment, more or less on his own, can any individual arrive at the same point of knowledge by listening to her or his own inner voice, even someone who is not aware of Buddhism as such?

A: Actually there are two ways we can look at this. One is that the Buddha appeared as an ordinary human being but he displayed extraordinary commitment, perseverance, and decisiveness. If you read the life of the Buddha, you will see that he had a good sense of his potential. He was not caught up in the life around him but had a sound judgment about what was real. He was born into a royal family, brought up in luxury, and lavishly entertained. This was a life many people long for, yet he renounced that life. He was convinced that he had something more worthwhile to do than be a prince, so he left the palace, which took a great deal of courage. Then he went into solitary meditation for six years, which was something quite unknown among those people. After six years he had a rather good sense of his mind.

In this explanation, the Buddha was not extraordinary, but what he did was extraordinary. He did something unique, and while everyone has the opportunity and the ability to do the same, most lack the courage and commitment to grasp the opportunity. By following his example, we can reach the point of complete wakefulness even in one lifetime. Based on his experience, the Buddha made the teachings available to other people. Countless people since then have experienced an equally enlightened state of mind, or some degree of realization.

The other way to look at this is that the Buddha had studied and practiced the Dharma in former lifetimes. This leads to the subject of rebirth, which we will take up later on. The events in the Buddha's life were almost a matter of demonstrating what it is like to be enlightened and how one becomes enlightened. For example, a beautiful flower may open today, but it did not start growing just today. Some time ago the seed was sown, then the plant grew, and today the flower opened. Today it demonstrated its full potential of being a flower.

Q: Would you describe the state of consciousness of one who has achieved an awakened mind? What is that experience like and how is the world seen differently?

A: Not having achieved an awakened mind myself, I cannot tell you exactly what the experience is like. It is probably somewhat like the difference between clear water and muddy water. Looking through clear water, we can see things distinctly. There is something refreshing about it, something very bright and uplifting. Muddy water has none of these qualities.

ACQUIRING A TRANQUIL MIND

The Tibetan word for Buddhist is nangpa , which translates literally as "one who is inner-directed." While attention is given to the various outer fields of knowledge such as philosophy and natural science, much greater emphasis is placed on turning inward and studying the nature of the mind, to find out who we are and what is the most sound and fruitful approach to our lives.

All of us are constantly busy with many kinds of activities. When we ask ourselves why we are so busy, we find that we are trying to bring harmony, joy, and peace into our lives. We always feel the need to have a joyful, harmonious, and sane life, but more often than not we encounter ups and downs. At one moment, things seem to be pleasant and reliable. Then there is a sudden switch, and our lives become filled with discomforts and disturbances that make us feel uncertain and discouraged. No matter who we are, rich or poor, popular or unknown, we frequently go through uncertainty and dissatisfaction. In an effort to make things better for ourselves, we become even busier. To be honest, this usually results in more chaos, disturbance, and uncertainty. Something must be wrong in our approach to achieving greater harmony and well-being for ourselves.

If we look closely at the situation, we will see that each one of us has the ability and the potential to generate harmony and openness. We have neglected to tap these inner resources. Instead, we have been externally directed, and we think that by putting pieces and things together outside we can bring about joy, happiness, and harmony. However, that is clearly impossible, first, because we do not have much control over external things, and second, because external things are unreliable and constantly changing.

We try various ways to gain happiness and well-being. Sometimes we move to a different place. We think we feel troubled because there is something wrong with the place we are living in. If we move to a quieter, more remote place, perhaps things will be better for us. Sometimes we feel the trouble is caused by the people we are involved with. If we break one relationship and try another one, surely things will be better for us and work out more smoothly. But even though we try many different things, the dissatisfaction and disturbance continue. That is because true harmony and openness are qualities of the mind that we can develop, and are not dependent on external circumstances.

We have too much faith and confidence that external things will help us experience a pleasant, joyful, and sane life. For example, a person may be in excruciating pain from some illness. Instead of undergoing treatment to cure the disease, suppose the person gets a more comfortable bed and softer blankets, or changes position, lying first on the left side and then on the right. These alternatives might give some superficial relief, but they would not help much, because the proper treatment has not been given and the disease is still there. However, if the sick person undertakes the necessary course of treatment, the medicine gradually begins to cure the pain and the sickness, and the patient feels more and more comfortable and relieved.

Right now, when we work to make things better for ourselves, we do so in a very confused way. For example, if we are being burned by very intense rays of the sun on a cloudless day, our present approach is like trying to cover all the different places from which the light comes, so the rays will not reach us. If the weather is windy and cold, our response is like trying to cover all the different places from which the wind is blowing, so we will not feel cold. If the ground is rough and stony, it is like covering the ground with carpet so our feet will not be torn. Certainly these are difficult tasks that could never succeed.

However, since we are sensible people, if the sun hurts our heads, we wear a hat. If it is windy and cold, we wear warm clothes. If the rough ground hurts our feet, we wear a good pair of shoes. Removing everything in our way so we will not be hurt or feel pain is quite impossible. In the same way, if we try to bring harmony and contentment into our lives by making external things comfortable and not disturbing to us, we will never succeed. We cannot rely on outer things to run smoothly or work out well. Furthermore, no matter how wonderfully things work out externally, if our minds are irritated and disturbed, we will not experience harmony and contentment.

Buddhism emphasizes working with the mind. If we are able to clear the mind, we will experience a state of stability and tranquility. Then no matter where we are or what happens, there is a sense of harmony and balance in our lives. If we are successful and things are going wonderfully for us, we are not overly carried away by this. If we are going through external difficulties and failures, which can happen to anyone, we are not completely overwhelmed and depressed by them. A stable and tranquil state of mind is a kind of portable wealth, a portable store of richness, harmony, and openness, which is trustworthy in any place or situation.

Although you may agree that a tranquil and undisturbed state of mind is very important and helpful, you may argue that we still need food, wealth, and a comfortable place to live. Certainly it is necessary to have proper accommodations and provisions for physical well-being and comfort. Buddhism does not deny the need for basic sustenance and material things, but the idea that material things by themselves provide a sense of physical comfort and well-being is not completely true. In fact, most of the time it is far from the truth. If we do not have a stable, tranquil, and open state of mind, we do not feel comfortable physically either. There is nothing mysterious or difficult to understand about this. It is a very basic situation in our lives.

Sometimes we are very happy and contented, with a very stable mind. We all have such moments. We may be loaded with work, but we feel fine and have no resentment. It is a little surprising that after all this work we do not feel a need to complain. However, at other times we are filled with resentment and anger, and our minds are disturbed. We might be sitting in a most comfortable place, eating a delicious meal, yet the food does not taste good and we cannot enjoy our pleasant surroundings. Even when lying down in our own very comfortable bed we cannot sleep, but feel awake and restless. We might even reach the point of attempting to harm ourselves. This happens because the sense of comfort and well-being of the physical body is mainly brought about by stability and tranquility in the mind, and the sense of discomfort and disturbance in the body is mainly caused by disturbance and agitation in the mind.

To achieve a tranquil, stable and harmonious state of mind even in the midst of chaos, it is important to practice meditation. Some people think meditation is something strange and mysterious, far out of the context of their lives, which they will never be able to do or understand. However, it is not at all mysterious or strange. The basic meditation practice in Buddhism is described as dwelling in a state of harmony. Simple techniques are taught in which we focus our attention on an object, and whenever we find ourselves distracted, we simply bring the mind back to the object. As we develop concentration, the mind becomes not only calmer but clearer and less distracted. In a sense we become more intelligent when we are not distracted by outside disturbances or absorbed in mental chatter, fantasies, and so forth. When the mind is clear, we can direct our attention with precision toward our daily chores, communication with others, or whatever activities we engage in. Often when things go wrong, it is not because we do not know how to do something, but because we become distracted and make unnecessary mistakes. Of course, becoming annoyed with ourselves does not help. Through meditation practice, we become more efficient and thorough because our minds are calmer and clearer and we are more focused on what we are doing.

As an individual, as a member of a family, and as a member of the community, it is very important to have a tranquil, stable, and open state of mind. We can maintain a tranquil and open state of mind, even in the midst of external chaos and disturbance, if we do the work of taming our minds. Another person may be very disturbed and irritated, while we may be experiencing a stable and open mind. When such a disturbed person's anger is directed toward us, we will be tolerant of the situation because of our open and tranquil state of mind. We will experience patience, rather than becoming overwhelmed by anger and behaving just like the other person. When we are able to remain calm, tranquil, and composed in such a situation, it is very sane and beneficial for us. It also helps the other person, because we have not stimulated further anger and aggression.

We could say that Buddhist meditation practice is a good kind of family therapy. When we are able to maintain a tranquil and open mind, we are not so easily disturbed by the ups and downs that are bound to happen in a family. There is give and take. Some things go well; some things go wrong or do not work out the way everyone in the family would like. Even one individual who has a sense of accommodation and an open, calm, and stable mind can bring about harmony and friendship in the entire family.

When the leader of a community or a country has a very open, stable, and tranquil mind, there is a greater chance for peace and harmony in the fives of the people of the whole community or country. The past few generations have had the awesome and dreadful experience of two world wars. These two world wars did not happen because all the people in the world were angry and disturbed. The wars were provoked by a few disturbed, angry, confused people, perhaps fewer than one hundred. Unfortunately, a few very disturbed people with control over a country can produce tremendous destruction and disaster. On the other hand, a few people with tranquil, open, and sane minds can be a tremendous help in producing harmony and peace in the world. Therefore, a tranquil and open state of mind is not only a benefit to the individual but also an important contribution to the peace of the world. Simply talking about peace in the world has never resulted in peace; peace comes about by example. We must be models of peace by practicing it, and not merely speak eloquently about peace and harmony.

When we practice meditation, we are able to say and do things more precisely and intelligently. We are more calm and collected in pursuing our mundane affairs, and more sure and intelligent when we explore spiritual paths and practices. In summary, Buddhism teaches methods for attaining a saner state of being, a happier life, and ultimately an awakened state of mind. The process begins with taming the mind to develop stability and tranquility through the practice of meditation.

Questions

Q:Can the practice of meditation in the Buddhist tradition be considered a form of prayer?

A: There are prayers in Buddhism, and these are different from meditation practice. As I have mentioned, in the basic meditation practice we work with techniques that involve focusing the mind on an object, in order to develop stability and clarity in the mind and diminish our patterns of anxiety, frustration, and so forth. The mind is very fickle and restless, always slipping away, and often finding itself in very painful situations. The basic meditation practice helps tame this fickle mind.

There are different kinds of prayers in Buddhism. The most important are prayers of aspiration and prayers of supplication. Briefly, a prayer of aspiration might be wishing that certain wholesome and beneficial things will happen for the happiness and well-being of all sentient beings. There are many such prayers directed toward virtuous and altruistic aspirations. A prayer of supplication is remembering the kindness of teachers or the great examples of enlightened beings. From such prayers of supplication we derive inspiration and a sense of promise in our lives.

Q: It is very nice to say that peace comes about by example, but is it not important also to think and talk about peace?

A: Talking alone will not serve the purpose of bringing about greater peace. It is more meaningful to practice what brings about peace and harmony. You may be for peace and harmony. You may appreciate those who practice and talk about peace, encourage others to practice peace and harmony, and talk about the goodness of peace. But it makes more sense if you have also had some experience of peace and harmony within. For example, if you give a beautiful lecture on peace, some people may argue with you and resent what you say because, unfortunately, not everyone likes peace and harmony in the world or in their lives. If the peace you are talking about is only in your head, you may become upset and angry about this, but if you have some experience or taste of peace and harmony, you will be patient with those who react negatively.

Q: I have a Christian background and, through my experiences, I am convinced of my faith. I would like to enrich the way I experience my prayers, my meditation, and my lifestyle, and I feel I need more training in the mind control Buddhism offers. If I decide to take this training, would it convince me to renounce my Christian faith or would it help me enrich my faith?

A: I really cannot say what would happen because I do not know what is happening with you right now. Actually I do not know much about Christianity: what the practice is, what kind of faith is involved, and what kind of insight and experiences are linked with this faith. I can say one thing, if this is of any help. While it is important to relate to external sources of inspiration and guidance, it is also important not to rely solely on external examples. Things will not work out if you try to do that. This has nothing to do with having faith or not having faith; it is just the basic chemistry of the way things happen. Working on the internal development and growth of the mind, together with outer examples of guidance, will bring about true development of the mind. With the help of the rays of the sun and your eyes, you can see things. You cannot see with just your eyes alone if there is no light. If there is light but you do not have eyes, you also cannot see. It is like that.

Q: In the nuclear age in which we live, I wonder if the confusion and anger individuals feel are not worse than in the past. We each have more problems to cope with, because of the fear of nuclear annihilation, because of the fear that the great powers will not control nuclear weapons. Perhaps this makes it more difficult to meditate in today's world.

A: It is pointless to be preoccupied with such fears. We fear that a nuclear holocaust will take place, perhaps in the immediate future, but what can we do about it? Subjecting ourselves to fear, frustration, and anger does not make the situation any better. We think that if a nuclear holocaust or some other external catastrophe does not take place, everything will be calm and tranquil and we will live forever. However, reading and watching television show us that thousands of people in our country die in many different ways every day. We cannot even imagine the ways they have died. What guarantee do we have that we are not going to die at any moment like one of these people?

The very fact that we are born means we will die. Moreover, accidents can happen to us, no matter who we are, whether we are healthy or sick, in one place or another, doing good things or involved in unwholesome activities. Many of us will have been gone a long time before any nuclear holocaust takes place. The moment of death will come, and the prospect is quite bleak right now. What can we do to gain a better insight into what comes next? This should give you greater fear than the possibility of a nuclear holocaust.

The most sensible thing you can do is try your best to work for peace, harmony, and well-being for yourself as well as for others. You can begin by developing some degree of control over your mind. You should not get wound up in speculations about whether a nuclear holocaust is going to happen, what disasters it could bring, when it will come, and so forth. There is nothing beneficial in this for you, for the people around you, or for the world.

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Dharma Paths

1559390026

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