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Nothing is left out, nothing is bypassed and nothing is rejected
by a heart committed to the Way of Transformation.
If we talk about our path as a Way of Transformation then we can have a
feeling that our practice includes all aspects of our lives. Everything
that happens is part of our spiritual work; everything is acknowledged,
everything is received. I find this wonderful to contemplate.
As Buddhists, we regard a heart committed to transforming greed, anger
and confusion into generosity, kindness and clarity as a heart that
radiates blessings. These blessings are for the benefit of all beings.
And because we work at transforming all of our life, we don't have to be
afraid of any part of ourselves. Whatever we find within is O.K. It is
all to be recognised as part of the Way. It is there to be seen. In the
words of the Buddha, this Way is about "seeing clearly all the world, in
all the world just as it is, and in so seeing finding freedom."
In talking about our practice I prefer to use the word transformation
rather than transcendence. The word transcendence can tend to conjure up
a sense of leaving something inferior behind and moving on to higher
things.
I don't think we can afford to leave anything behind; except, that is,
our false ideas - and that is the same as leaving nothing behind. We
don't transcend anything at all, we receive absolutely everything. We
keep moving towards greater and more ready receptivity, until we find a
constant flowing willingness to greet that which is in front of us right
now.
Our task then is to find the skill to keep remembering what it is we
have set out to do and the ability to meet that which comes to us.
Thankfully, the Buddha and his disciples have given a lot of guidance to
help us along. Today, let's look at some of this guidance and how it
pertains to the manner in which we meet the raw condition of our
reactions in daily life. In taking on this task of facing our raw nature
we have to be able to develop resources. We need to know where to turn
for support. So where do we turn?
INNER SPACES
Many people who visit our monastery say, "Oh, you're so lucky to live in
a place like this, it must be wonderful. Look at the beautiful
meditation room and the gardens and all the inspiring monks and novices
- they're so friendly and helpful. Lay people come and bring you
delicious food and you don't have to work . . . ." Usually I just nod my
head, knowing that, while a lot of what they say is true and these
surroundings are conducive, there is still a very demanding task to
perform. Peaceful surroundings are only part of it. When we investigate
the transformative power or capability of the heart, then we are
directly addressing this task. When we refer to the heart in this manner
we mean the core within us, the inner place that is the heart of our
being. This is where we can turn to find what we need for working with
the raw condition.
Indeed, we can consider our heart as consisting of several
transformative places. As we go along the path we discover all the many
spaces, or rooms within, as Ajahn Chah used to say. He would tell us,
"You monks have lots of rooms in your mansions that you don't even know
about yet." We'd be complaining about this and that, and he'd say, "Just
wait awhile. You've got all these wonderful rooms that you haven't yet
even explored." And he was right.
As we all know, our daily-life reactions are made up of the raw material
of anger, passionate desire, confusion, jealousy, loneliness,
resentment, and so on. It's raw and it's unrefined. But it's like the
compost heap in the walled garden near our monastery. I have a tent in
the walled garden which I use on fine nights and the smell of the
compost heap keeps me company. I reflect on this. From one perspective,
it spoils the walled garden with its beauty and its grand view. But from
another perspective, it's all right. When we appreciate what compost is,
when we really appreciate what the raw material is and we understand
something about transformation, then it's O.K. If we don't, well, then
we miss the point and we just think, "It stinks." It does stink, that's
true, but that's only because it's in its raw condition.
Now, what are the transformative spaces or transformative powers of the
heart? As I said, there are many rooms, many places within ourselves
where we can go to work. Today I want to bring into our awareness four
of these, which are traditionally called the Four Divine Abidings (brahmavihara).
These Divine Abidings are just that; they're like four rooms or four
spaces within ourselves in which we can dwell. We can also go there to
work. And we do a particular kind of work in each of these four places.
It's the same as if you're going to prepare some food. We used to have a
novice here who was marvelous at making cheesecake; he did this in the
kitchen because that's the space to do the work of making cheesecake. He
didn't do it in the workshop; you do a different sort of work in the
workshop. It's very helpful to know what sort of work to do in what sort
of space.
Let's consider these four spaces as opportunities that we have
available. It is important that we appreciate that these spaces are
already, potentially at least, there within us. For human beings the
existence of these four spaces is a given. If we don't know how to enter
them, well, that's something else. Talking about the divine abidings on
this occasion is one way of encouraging us all to remember how to
approach these doorways - to recognise, then open them and to go in.
Loving-kindness
To begin with, then, there is the raw condition of ill-will. We all have
ill-will, and if we don't have a place to go to work with it, we will
struggle. Even if we know how to go to that place we can still struggle!
But we have a feeling for what to do. It's as if you are in a
well-equipped kitchen with a good larder - you feel confident.
Similarly, we can feel confident when we appreciate the heart-space of
loving-kindness, metta in the Pali language. You will recognise
loving-kindness as a quality, the Buddha said, when you observe a mother
with her only child: that sparkle in her eye, that gentle eye, that
radiance of her skin, that selfless caring, that out-flowing wish: 'May
this child be well.' It is a caring quality which is unconditional: 'May
you be well.' It doesn't matter what the child is doing, even if it
isn't very nice. The mother's love for the child remains: 'May you be
well.'
And so the Buddha encouraged us. He said that if we want to know how to
meet ill-will, how to receive it when it arises, then locate the space
within the heart, go to the space within ourselves from where we can
radiate the wish: 'May all beings be well'. In our monasteries we chant:
"May I abide in well-being, in freedom from affliction, in freedom from
ill-will." As an exercise in approaching that doorway to the room of
loving-kindness and entering into it, we can say these words to
ourselves. We are encouraged to practice in this way regularly, to
recite these verses and use them as objects of meditation.
I would like you to take them away with you today and try practising,
repeating inwardly, "May I abide in well-being, in freedom from
ill-will". Actually try generating this wish for yourselves. If we do
so, we discover this inner space and how we can enter it. When we know
we can enter this room whenever ill-will arises, whenever we feel
resentful, or whenever we've got the painful sense of righteous
indignation, we don't end up running around wondering where to dump it.
We know we have a place to go to. We're not going to that room to dump
the ill-will; we're going there because it's in this space that we can
find the resources needed to responsibly engage with it. In that room,
if we do that work, we will discover a sense of confidence that we can
meet the ill-will; anger is not a disaster.
Compassion
The second place within the heart is, in Pali, karuna, or compassion.
The Buddha said that the quality of compassion is best recognised in
observing a mother with her only child, when that child is sick and
writhing with a fever. Just feel that for a moment. What is that
quality, what is it that comes forth most naturally from a mother in
that state? What is that wish if she were to give it voice? It is, "May
you be free from suffering." It's an empathic feeling with that child's
pain. It's different from the radiance of metta, loving-kindness, which
says, "May you be well." In this case compassion is feeling with the
pain of others and giving rise to the wish, "May you be free from
suffering." One has a sense of, "I share this pain with you. I'm in this
with you." And what a wonderful space this is for working with such
unpleasant conditions as sadness, loss or loneliness. So long as we
don't know the space of compassion, don't know the space in which one
can feel the shared predicament of human suffering, we will struggle
badly.
On this theme, we have a helpful story from a commentary to one of the
scriptures of a woman, Kisagotami, who first lost her husband and then
her baby child. She was so beside herself with grief she couldn't put
the child's corpse down, and carried it around with her. Out of pity,
the village headman said to her, "There's a holy man living nearby, go
and see him. He's supposed to be able to fix everything." So Kisagotami
went to see the Buddha. The Buddha didn't give her the wisdom-teachings
on impermanence, even though it is true that everything is impermanent
and everything that is born is bound to die. Instead, he said, "I can
help you. I will bring your child back to life. All I need is for you to
bring me a cup of mustard seed from a household where nobody has died.
That's all." So, of course, Kisagotami went off, and spent all night
going from house to house seeking for the cup of mustard seed; and
slowly it began to dawn on her that every household knew the suffering
of death. So the realisation arose, "We're all in this together." With
that opening of the heart came a new receptivity, an increased capacity
for holding her pain. She was able to put down her dead child and gladly
express her appreciation to the Buddha. This image of Kisagotami can
encourage us to approach the doorway of compassion.
Empathetic Joy
The third Abiding is empathetic joy, mudita in Pali. This is the place
in which jealousy is transformed. Do you know how painful jealousy can
be? We don't have to drag it out; we've all had some experience of that
pain I'm sure. But if we know this room, if we know how to approach this
doorway of empathetic joy, we can feel the pain of jealousy, we can
sense how unnecessary it is, how unfortunate it is, and let this
awareness of suffering open us to the possibility of a place where we
can actually release ourselves from it. Turning away and avoiding
jealousy doesn't deal with it, as neither does the avoidance of
ill-will, sadness or sorrow. But in mindfully receiving jealousy there
is an opening and if we receive it fully then we discover empathetic
joy. It's a wonderful quality in which we can feel, "May beings not be
parted from the good fortune they have attained." This is the thought
that we cultivate. It means celebrating and taking delight in others
when we see them doing well, instead of getting lost in the painful
feeling of, "Oh, I wish I had that."
The Buddha again compared this to seeing a mother with her only child.
She sees the child doing well, and feels happy for the child; she's
happy with the child. This is empathy, this time in the context of joy.
Hence we are encouraged to cultivate this place into which we can take
jealousy. We can meet it; with a struggle perhaps, but now we have some
ability.
Equanimity
In this consideration of the powers of transformation that are called
the Divine Abidings, we have spoken so far of these three:
loving-kindness, compassion and empathetic joy. The fourth quality is
equanimity, in Pali, upekkha. We need to give particular attention to
this very important quality. Joy and love and well-wishing are
heartfelt, energising and beautiful qualities. However, we can have a
tremendous desire for beings to be well - yet they are not well. How do
we meet that? Perhaps with confusion. We wish ourselves and others well,
putting ourselves through many, often dramatic, efforts in pursuit of
well-being. Despite our efforts, though, we sometimes find ourselves in
a complete mess. Sadly, we often react with, "It shouldn't be this way.
I'm a decent character, it shouldn't be like this."
If I could give a personal example, I recently received a letter from
someone, not a nice letter. I was disappointed and rather affected by
this letter; it was a bit more than I could manage. I was disturbed, for
several hours, until Evening Puja came along. I thought, "Well, I won't
go to evening Puja, I'm too upset." But this isn't the right way, this
isn't what I tell the other monks. So I went to Evening Puja, and sat
there as we usually do. Before long I heard the thought, "It shouldn't
be this way." At that point I spotted the problem: I was pushing away
the struggle, the reality of it. And then with a sense of relief came
the recognition, "Here we are again." This was the quality of
equanimity. There is nothing wrong with saying 'should' or 'shouldn't':
imagining how things could be otherwise is an aspect of our
intelligence. The problem is our getting stuck and lost in imagining how
things could be otherwise.
The Buddha said that if we want to really work with confusion of this
sort, we can go into the place in which there is an appreciation of the
law of kamma. There are causes and effects; there are laws; there is a
bigger picture. We have a meditation for accessing this transformative
space so that we can meet confusion: "I am the owner of my kamma, heir
to my kamma, born of my kamma, related to my kamma, abide supported by
my kamma; whatever kamma, whatever intentional action I shall do, of
that I shall be the heir." This is a valuable grounding contemplation.
Of course, when we're terribly confused, it may not make much difference
to start at that time thinking about these things. But that is also why
we have the encouragement of these teachings, these suggestions: we are
readying ourselves in preparation to recognise these doors, and
eventually these rooms, so that when we are called to meet the raw
condition, we know how to enter.
DEDICATION
I feel grateful to the Buddha for directing us to these places where we
can go to do the work that we all know we have to do. As we experience
the benefit of this work, we see the world in front of our eyes more and
more clearly. I recently heard a minister from Edinburgh offer an
ancient Gaelic prayer which relates to this. It went,
Bless, oh Lord, my eyes, that they may bless all that they see.
Bless, oh Lord, my ears, that they may bless all that they hear.
Bless, oh Lord, my hands, that they may bless all that they touch.
Bless, oh Lord, my face that it may bless everything.
This too is my prayer. For us, the Heart of Transformation is Lord. May
all beings in all directions feel blessed and wholly received.
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