The Buddhist Hour Radio Broadcast Archives
Buddhist
Hour
Broadcast 282
For Sunday 22 June 2003
This
script is entitled:
“What is your true concern?”
One concern we all have is that one day we will pass
away.
When Venerable Ajahn Tate, a father of the contemporary
‘forest monk’ tradition of North-east Thailand, went to bed
one night at the age of 92, his attendant Monk respectfully suggested
that he should fix his attention on going to sleep so that he could
wake up rested and strong.
Venerable Tate nodded in agreement
and almost immediately became still.
Attendant monks turned
him and massaged his hands. The peaceful look on his face meant that
the monks attending had no inkling that the Venerable Ajahn Tate had
in fact already passed away.
How are we to die peacefully
without pain?
Firstly, we must learn to live peacefully
without pain.
One way to peace is outlined in the Dhammapada,
Verse 185, which reads:
“To refrain from what is
unwholesome, to cultivate what is wholesome, and purify the mind -
this is the Teaching of all the Buddhas.”
One Member
recently heard a lady aged in her late forties express indignance at
the suggestion by a friend that she could count on only “20 more
good years” of life, asserting instead that she would have many
more good years than that.
Neither view has any basis in fact.
The only thing of which we can be sure is that death comes to all
beings. And the only time we can be sure of is the present. Therefore
we must use our life wisely in the present.
Normally, dying is
a painful event. It is part of the dukkha of living. When we are
under stress and we lack mindfulness, we tend to go to our most
habitual, worst, minds.
A person makes himself impure by
bigotry, deceit, envy, self-exaltation, disparagement and other evil
intentions. Through his or her own negative thoughts, speech and
actions, a person makes himself impure.
Therefore we must work
to make our habitual mind one of peace. We should not tolerate any
mind that we do not want to die with.
How are we to learn to
act with such wisdom?
Wise people are those that are able to
prevent the arising of evil in their personality. When a person
plants a tree, he or she steadily tends and cares for it, stopping
any growth of parasitical creepers or pests because he is afraid that
otherwise the tree will not flourish, and will not be fruitful.
Similarly, the wise person guards against wrong actions of body,
speech and mind, so that they do not become the source of sadness and
depression.
All human beings know that life entails struggle
in some form or another. Only foolish persons think the whole of life
is beautiful.
However, the struggle to accumulate material
goods or to pursue enjoyment of sensual objects leads not to peace,
but to further struggle.
There is nothing wrong with wealth
rightly acquired.
The lure of satisfying sensory desire has
been likened to the attraction of honey on a sword.
The
indifferent, common person, who does not make Dhamma their true
concern, just spins with their desires, leaving the mind dizzy and
unbalanced all the time.
The common person responds with
happiness and sorrow to success and failure, loss and gain, honour
and contempt, and praise and blame.
It is better to travel a
toilsome path of developing our wholesome minds and eliminating our
unwholesome minds, through the toil that removes all toil, than to
the toilsome path of pursuit of material wealth and the satisfaction
of sensual desires, that is, the path that leads to further turmoil
and prolongs misery.
In the article “Drugs, not money,
buying happiness”, written by David Wroe, published in The Age
newspaper on June 20, 2003, it says:
"More than a quarter
of adult Australians depend on pharmaceuticals, alcohol or illicit
drugs to cope with life.
This proves that our rapidly growing
wealth is not making us happy . . . The Australia Institute report,
based on unpublished Australian Bureau of Statistics figures, said
that despite the threefold increase in wealth since the 1950s, mental
illness is increasing."
The article suggests that social
problems are being "medicalised" as personal illnesses, and
that the epidemic of psychological disorders is the price that
Australians are paying for two decades of economic reform and its
relentless promotion of market values.
The think tank suggests
that mental illness is a medicalisation of social problems caused by
the pursuit of wealth.
It is reported in the 2002 Year Book of
Australia that: “Although approximately 80% of the population
enjoy ‘good’ mental health free of mental disorders, it has
been estimated that mental disorders caused 13% of the total disease
burden in 1996. In particular, mental disorders were estimated to be
responsible for about 30% of the disability burden. For males,
substance use disorders (from alcohol or other drugs) accounted for
33% of this burden, while for females, affective disorders such as
depression were more significant and accounted for 39% of the
non-fatal disease burden.”
Western scientists have
started to find answers to why it is that Buddhist practice results
in happiness.
What can neuroscientists learn from Buddhists?
Owen Flanagan, Professor of Philosophy at Duke University, looked at
the remarkable effects of meditation on the brain.
The
following is an excerpt of the article “The colour of
happiness”, written by Professor Flanagan and published in the
New Scientist, Volume 178, Issue 2396, in May 2003:
Philosophers
are philosophical naturalists that treat all talk of souls and
spirits as metaphorical. Philosophical naturalists think of the seat
of the soul as the brain, in concert with the rest of the nervous
system. The Dalai Lama speaks of a “luminous consciousness”
that transcends death and which he thinks might not have brain
correlates, but the philosophers believe even this must be realised
neurally.
Neuroscientists ask the questions: How are the
qualities of happiness, serenity and loving kindness that arise from
the Buddhist practice of mindful meditation reflected in the brain?
How does that subjective experience manifest itself?
Neuroscience
is beginning to provide answers by studying the brain in action. It
is now known that two main areas are implicated in emotions, mood and
temperament. The amygdala - twin almond-shaped organs in the
forebrain - and its adjacent structures are part of our quick
triggering machinery that deals with fear, anxiety and surprise. It
is likely that these structures are also involved in other basic
emotions such as anger. The second area comprises the prefrontal
lobes, recently evolved structures lying just behind the forehead.
These have long been known to play a major role in foresight,
planning and self-control, but are now crucially implicated in
emotion, mood and temperament.
Richard Davidson from the
Laboratory for Affective Neuroscience, University of Wisconsin, at
Madison, has found that the left prefrontal lobes of experienced
Buddhist practitioners light up consistently (rather than just during
meditation). This is significant, because persistent activity in the
left prefrontal lobes indicates positive emotions and good mood,
whereas persistent activity in the right prefrontal lobes indicates
negative emotion. The first Buddhist practitioner studied by Davidson
showed more left prefrontal lobe activity than anyone he had ever
studied before.
Buddhists are not born happy. The most
reasonable hypothesis is that there is something about conscientious
Buddhist practice that results in the kind of happiness we all
seek.
Now, thanks to important work by Joseph LeDoux at New
York University, we know that a person can be conditioned - via their
amygdala and thalamus - to be scared of things that really aren't
worth being scared of. We also know that it is extremely hard to
override what the amygdala "thinks" and "feels"
simply by conscious rational thought.
Paul Ekman of the
University of California San Francisco Medical Center, a renowned
researcher on basic Darwinian emotions, is, like Davidson, in the
early stages of studying Buddhist practitioners. So far, he has found
that experienced meditators do not get nearly as flustered, shocked
or surprised as ordinary people by unpredictable sounds, even those
as loud as gunshots. And Buddhists often profess to experience less
anger than most people.
Antidepressants are currently the
favoured method for alleviating negative emotions, but no
antidepressant makes a person happy.
On the other hand,
Buddhist meditation and mindfulness, which were developed 2500 years
before Prozac, can lead to profound happiness, and its practitioners
are deeply in touch with their glowing left prefrontal cortex and
their becalmed amygdala. (Professor Flanagan, New Scientist, volume
178, Issue 2396, May 2003)
Bhutan is a country in the eastern
Himalayas. Buddhism has been the predominant religion in Bhutan since
the 7th Century.
The rectangular national flag of Bhutan is
divided diagonally and depicts a white dragon (druk) across the
middle. The upper part of the flag is yellow, representing the
secular power of the king, while the lower part is orange,
symbolising the Buddhist religion.
The national emblem,
contained in a circle, is composed of a double diamond-thunderbolt
(dorji) placed above a lotus, surmounted by a jewel and framed by two
dragons. The thunderbolt represents the harmony between secular and
religious power. The lotus symbolises purity; the jewel expresses
sovereign power; and the two dragons, male and female, stand for the
name of the country that they proclaim with their great voice, the
thunder.
The next World Fellowship of Buddhists Conference
will be held in Bhutan next year in 2004.
On 14 June 2003 His
Majesty the King, Their Majesties the Queens, the council of
ministers, and senior government officials took part in a sacred
ceremony and offered prayers to the Neten Chudrug (16 Arahats)
Thongdroel, which was unfurled in Tashichhodzong to celebrate Lord
Buddha's Maha-parinirvana in Bhutan.
The Dhamma Times reported
that the special ceremony of Thubwang Neten Chudrug Choga, dedicated
to Lord Buddha and his 16 followers, Arahats was led by His Holiness
the Je Khenpo. The 16 arhats (those who had extinguished all
defilements) originated from India during the time of Buddha
Shakyamuni. It is believed that the Buddha entrusted his teachings to
the 16 great Arhats when he was about to pass away. The Buddha
instructed them to remain in this world, dwell in different lands,
and disseminate his teachings to benefit all sentient beings.
The
Duechhen Ngazom or Lord Buddha's Maha-parinirvana), is considered as
auspicious by all Buddhists, because on the 15th day of Saga Dawa
month (the Bhutanese 4th month), Lord Buddha was conceived and born,
attained enlightenment and entered Nirvana (liberation). The Saga
Dawa month is also called as Vaisak or Wesar in other Buddhist
countries and is widely celebrated.
It is believed that one
good deed or virtue done on this day will be rewarded with one
hundred thousand merits.
There are ten demeritorious deeds
from which Buddhists are advised to keep away. These deeds are rooted
in greed, hatred and delusion, and will bring suffering to others but
especially oneself in this life and later lives.
There are
three bodily actions that are kammically unwholesome.
They
are:
killing of living beings
stealing
sexual
misconduct
These bodily deeds correspond to the first three of
the Five Precepts followed by laypersons.
The effects of
killing to the performer of the deed are brevity of life, ill-health,
constant grief due to separation from loved ones, and living in
constant fear. The bad consequences of stealing are poverty, misery,
disappointment and a dependent livelihood. The bad consequences of
sexual misconduct are having many enemies, always being hated, and
union with undesirable wives and husbands.
Four verbal actions
are kammically negative: lying, slander and tale-bearing, harsh
speech, and frivolous and meaningless talk. Except for lying, the
other unwholesome deeds performed by speech may be viewed as
extensions of the fourth precept.
The bad consequences of are
being subject to abusive speech and vilification, untrustworthiness,
and physical unpleasantness. The bad effect of slandering is losing
one’s friends without any seemingly obvious cause. The results
of harsh speech are being detested by others and having a harsh
voice. The inevitable effects of frivolous talk are defective bodily
organs and speech that no one believes.
The three other
demeritorious deeds are performed by the mind, and they are:
covetousness, or being eagerly desirous especially of things
belonging to others, ill-will and wrong views. These three deeds
correspond to the three evil roots of greed, hatred and delusion. The
non-observance of the fifth precept of abstention from intoxicants
can lead to the performance of these three demeritorious deeds
performed by body and speech.
The undesirable result of
covetousness is the non-fulfilment of one’s wishes. The
consequences of ill will are ugliness, manifold diseases, and having
a detestable nature. Finally, the consequences of false view are
having gross desires, lack of wisdom, being of dull wit, having
chronic disease and blameworthy ideas.
A person should always
perform good actions and restrain himself from doing evil actions.
If, however, a person has performed an evil action, it is necessary
for him to realise where he or she has done wrong and make an effort
not to repeat the mistake.
When a person understands the Law
of Kamma and realises that bad deeds bring bad results, he or she
will then practise right understanding and avoid performing these
actions.
The Buddha taught ten meritorious deeds for us to
perform in order to gain a happy and peaceful life as well as to
develop knowledge and understanding. The ten meritorious deeds
are:
generosity
morality
mental culture
reverence or
respect
service in helping others
sharing merits with
others
rejoicing in the merits of others
teaching the
Dhamma
listening to the Dhamma
straightening one’s
views
The performance of these ten meritorious deeds benefits
both oneself and others.
Moral conduct benefits all beings
with whom one comes into contact.
Mental culture brings peace
to others and inspires them to practise the Dhamma. Respect gives
rise to harmony in society, while service improves the lives of
others.
Sharing merits with others shows that one is
concerned about others’ welfare, while rejoicing in others’
merits, and encourages others to perform more merits.
Teaching
and listening to the Dhamma are important factors for happiness for
both the teacher and listener, while encouraging both to live in line
with the Dhamma.
Straightening one’s views enables a
person to show to others the beauty of the Dhamma.
In the
Dhammapada, the Buddha taught:
‘Should a person perform
good,
He should do it again and again;
He should find pleasure
therein;
For blissful is the accumulation of good.’ –
118
‘Think not lightly of good, saying,
‘It will
not come near to me’ –
Even by the falling of drops a
water-jar is filled.
Likewise the wise man, gathering little by
little,
Fills himself with good.’ - 122
May you
develop wisdom to benefit both self and others.
May you know
the truth of the Dhamma for yourself.
May you know peace.
May
you be well and happy.
This script was written and edited by
John D. Hughes, Leanne Eames, Evelin Halls and Pennie
White.
References
Flanagan, Owen, “The colour
of happiness”, New Scientist, volume 178 issue 2396, May 2003,
page 44.
K. Sri Dhammananda, What Buddhists Believe, Buddhist
Missionary Society, Malaysia, pages 157-160.
K. Sri
Dhammananda, The Dhammapada,
Sasana Abhiwurdhi Wardhana Society,
Malaysia, 1998.
The Kingdom of Bhutan, Far Flung Places LLC,
Bhutan Tourism Corporation Limited, Available at URL
http://www.kingdomofbhutan.com/ accessed on 20 June 2003.
Venerable
Ajahn Tate, The Autobiography of a Forest Monk, W.A.V.E.
Publications, Malaysia, 1997.
H.H. Tenzin Gyatso, The
Fourteenth Dalai Lama, Ancient Wisdom, Modern World - Ethics for the
New Millennium, Abacus, U.K., 1999
Trewin, Dennis (2002) Year
Book Australia 2002, Number 84, Australian Bureau of Statistics,
Canberra.
Wroe, David, “Drugs, not money, buying
happiness”, published in The Age newspaper, June 20,
2003.
Counts
Words: 2490
Characters:
12897
Paragraphs: 101
Sentences: 118
Averages
Sentences
per paragraph: 1.7
Words per Sentence: 19.0
Characters per
word: 5.0
Readability Statistics
Passive Sentences:
11%
Flesch Reading Ease score: 48.0
Flesch-Kincaid Grade Level
score: 11.2
Readability Statistics
When Word finishes checking spelling and grammar, it
can display information about the reading level of the document,
including the following readability scores. Each readability score
bases its rating on the average number of syllables per word and
words per sentence. Flesch Reading Ease score Rates text on a
100-point scale; the higher the score, the easier it is to understand
the document.
For most standard documents, aim for a score of
approximately 60 to 70. Flesch-Kincaid Grade Level score Rates text
on a U.S. grade-school level. For example, a score of 8.0 means that
an eighth grader can understand the document. For most standard
documents, aim for a score of approximately 7.0 to 8.0.
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