I guess for many young people, to die is much easier than to live, because they are overwhelmed by the emotions--of hate, of despair. And then you are told that by dying you might help the cause of justice, and you can go to paradise right away after death.
These kinds of perceptions and feelings lead to the act of suicide bombing. If you look deeply, you see that these people need help. And the operation to kill them is not the right answer. We have to help them to see there is a way out of suffering, that only love and compassion and understanding can solve the problem.
One side is using violence. The other side is responding with violence. And the situation goes on without a chance to stop. The way out is shown by the Buddha. Hate cannot respond to hate. Violence cannot respond to violence. There must be another way. The meditation on compassion is essential.
During the war in Vietnam we were able--myself and many friends of ours--to see that the young Americans who came to Vietnam to kill or to be killed were also victims of a wrong policy. With that kind of insight we tried to work for reconciliation rather than supporting one side of the war.
In my experience, the concentration on compassion is a wonderful practice. You may need only fifteen minutes of breathing deeply and looking deeply to recognize that the other person is a victim of his or her own suffering. That person needs you, needs your help, and does not need your punishment. Suddenly the nectar of compassion is born, your heart is blessed with that nectar, and you don’t suffer any more. Instead, you want to do something, to say something, and if you are not capable of loving speech you can write a letter. You can say something kind in order to help that person. But you cannot help that person until you have been able to help yourself. Peace and compassion always begin with yourself.
The Reality of Impermanence
Exercise 13: Contemplating impermanence, I breathe in. Contemplating impermanence, I breathe out.
Impermanence is a key that can unlock the door of reality. It is also a concentration, a practice. Intellectually we know that things are impermanent. We can agree with the truth of impermanence. Our scientists also agree that things are impermanent. But in reality we still behave as though things are permanent.
We have to keep the insight of impermanence alive. When we come in touch with anything, we should be able to see the nature of impermanence in it.
We have to distinguish between the notion of impermanence and the insight of impermanence. We may have the notion of impermanence, we may have understood what impermanence is, but we do not have the insight of impermanence. The insight is something alive.
Impermanence is a fact that science has to recognize. When you are able to see the nature of impermanence, you’ll begin to see the nature of non-self . Because non-self is not different from impermanence. Since everything is changing in every second, nothing can remain itself in two consecutive moments. So impermanence means non-self. They are the same thing.
Looking from the angle of time, you say, impermanence. Looking from the angle of space, you say, non-self. They are exactly the same thing.
In the Pali canon, non-desire comes next. In the Chinese canon, throwing away is next.
Throwing Away What?
Exercise 14: “Skillfully, he practices breathing in, contemplating letting go. Skillfully, he practices breathing out, contemplating letting go.”
Throwing away is a wonderful practice. You might like to ask, “Throwing away what?” What is to be thrown away?
We have learned that wrong perceptions are the ground of all afflictions--fear, anger, discrimination, despair. So it’s easy to know that throwing away here means to throw away wrong perceptions--ideas or notions--that are at the base of our suffering. It is the most important practice in Buddhist meditation. You have an idea, and you entertain that idea for a long time, and you continue to suffer.
Every one of us entertains an idea about happiness. It may be because of that idea of happiness that we’ve never been happy. So it’s very important to throw away that notion of happiness.
A nation is a community of people, and they may entertain together one idea, one ideology. Each political party--the socialist party, for instance--entertains an idea. And we might get caught in that idea. An ideology may be a trap, and your nation may be caught in it for sixty, seventy years, and during that time you create a lot of suffering. Those who do not agree with that ideology, you put them in psychiatric hospitals. The moment you release that idea, happiness begins to be possible.
So throwing away is very important. It takes insight and courage in order to throw away an idea.
The word is “throwing away”. It’s very strong; it’s not just letting go. The Sanskrit, the Pali term, is “throwing away” in a very strong way. The Vietnamese meditation master Tang Hoi, he used the word phong xa for throwing away. Tang Hoi was the first teacher of meditation in Vietnam, who lived in the first half of the third century.
Insights from the Diamond Sutra
The Diamond Sutra advises us to throw away four notions. The first notion is the notion of self. It is by intensive training that you can throw away the notion of self.
If a couple knows how to live in a spirit of non-self, there will be no difficulty, no anger, no discrimination, no despair, because they have realized the truth of non-self. If a father and son, mother and daughter, have the insight of non-self, they look at each other as interbeing.
There is the idea that I am this body. This body is mine, belongs to me. This is a notion that does not correspond to reality. When we say the words “I am,” we say it on the ground of the notion “I am,” and still people do not believe very much in that statement. That is why they try to justify it with a kind of argument.
In order to demonstrate that “I am” is a reality, Rene Descartes said, “I think, therefore I am.” One day I saw a cartoon picturing Descartes touching a horse. He declared, “I think, therefore I am.” And the horse asked back, “You are what?” That is a good question. If you can answer what you are, you may have a better idea that is closer to reality.
When we look deeply, when the father looks deeply at himself, when the son looks deeply at his father, they see that they inter-are. The father is at the same time the son, and the son is at the same time the father. So a better statement is, “I inter-am.”
When you are able to see that Buddhism is made of non-Buddhist elements, you have a lot of tolerance. There is no religious war, no discrimination, and you are truly Buddhist, because you have right view--there is no self, there is no separate entity called self.
In the scripture it is written, “This is, because that is.” This is a statement about interbeing. If you are not there, I cannot be here.
So it is very important to throw away the notion “I am,” the notion of self, because it does not reflect the truth. By looking deeply into the nature of reality, you are capable of throwing away that notion of “I am.”
The second notion that the Diamond Sutra advises us to throw away is the notion “man,” human being. This is not too difficult. When we look into the human being, we see human ancestors, we see animal ancestors, we see vegetable ancestors, we see mineral ancestors. We see that the human is made of non-human elements. We see that we are at the same time a rock, a river, a cloud, a squirrel, a rose. And if we take away all the non-human elements, the human being is no longer there.
Page 1 | 2 | 3