Chapter ( 2 ) The Bodhi Mind
Essay on the Bodhi Mind
8) Meaning of the Bodhi Mind ( Bodhicitta )
Exchanging the virtues of Buddha Recitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore practitioners should recite the name Amitabha Buddha for the purpose of escaping the cycle of Birth and Death. However, if we were to practice Buddha Recitation for the sake of our own salvation alone, we would only fulfill a small part of the Buddhas' intentions.
What, then, is the ultimate intention of the Buddhas? The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddhas name should develop the Bodhi Mind ( aspiration for Supreme Enlightenment )
Monday, July 13, 2009
Sunday, July 12, 2009
cont ......Buddhism of Wisdom & Faith ( by Dharma Master Thich Thien Tam )
Around the year 1330, there was a long period of famine in China. In the town of Hangchou, the bodies of those who had died of starvation could be found everywhere, cluttering the streets. Every morning, corpses were dumped in a mountain cave behind the Pagoda of Great Harmony.
Among the dead was the body of an old woman, which did not decompose for ten days. Each day, her body would somehow rise above the others and lie on top of them all. Surprised at the sight, the people lowered a rope and dragged her body up. They found a small pocket on her robe containing three sheets of paper, decorated with a picture of Amitabha Buddha, and recording the number of her daily recitations. This became known to the local majistrate, who ordered that her body be placed in a coffin and cremated. As flames engulfed the coffin, people reported seeing images of Buddhas and Bodhisattvas emitting brilliant rays. Thanks to this event, many people began to take up Buddha Recitation.
Through the first story, we can deduce that the monk Mirror of Emptiness, had been in his previous life,a high-ranking master lecturing on the Dharma; he had reached a certain level of achievement and had expended a fair amount of effort in his practice. However because he had not attained the Way and still had some minor flaws, he was reborn as a hungry, destitute scholar. Of the five Buddhist monks, only the Indian monk had managed to escape the cycle of Birth & Death.
In addition to Zen Master Mirror of Emptiness, we may also read a ) the life story of a great Elder Master whose rebirth as a buffalo was due to his greed for money and his stinginess with the Dharma, b) the story of a Master of high repute who, because he improperly accepted offerings, was reborn as a daughter in the household of his disciple, c) the story of a monk who lead an illustrious life but, because of the reappearance of evil karma accumulated from time immemorial, had to undergo rebirth as a person lacking intelligence and resentful of cultivators, d) the story of a well-known Master who, having seen the Way through meditation, was reborn as a monk praised and respected by all but then swayed by his blessings, forgot all about the path of liberation, e) the story of the disciple of a Great Master who became enlightened to the source of the Mind, but who, because he had not yet attained the Way, was reborn as a brilliant monk. He could not, however, control thoughts of power and arrogance, and from then on, there was no evil karma he did not commit.
There is also the story of a nun who had recited the Lotus Sutra for 30 years, but because she has not rid herself of attachment to form and sound, was reborn as a beautiful courtesan with a most alluring voice and lotus fragrance emanating from her mouth.
We can read of many such instances in books and commentaries. The lesson we can derive is that if we rely only on our own strength ( self-power ) to cultivate without having extinguished evil karma and severed greed , anger and delusion , we are bound to be deluded upon rebirth. Out of ten cultivators,as many as eight or nine will fail. On the other hand take the case of the old woman mentioned earlier, who merely practice Buddha Recitation, ignorant though she was on questions of doctrine and knowing nothing about this school or that teaching.Because she earnestly recited Amitabha's name, many extraordinary events occurred after her death, pointing to her rebirth in the Pure Land.
Thus, the Dharma doors of Zen, Sutra Recitation and other methods are all praiseworthy schools to be encouraged. However in this Dharma-Ending Age, we should practice Buddha Recitation in addition, dedicating all merits to rebirth in the Pure Land, to ensure escape from the cycle of Birth & Death. If we do not take the Pure Land as our goal, the virtues gained from practicing other methods can only provide good roots, merits and blessings, and serve as the causes and conditions for liberation in the future.
This being the case, we should fear the prospect of being deluded during rebirth, and mired for a long time in the wasteland of Birth and Death. How many of us have such intelligence as the Great Master Wu Ta ? He was a high ranking Zen monk for ten lifetimes; in his last lifetime, he was reborn in the Pure Land through Buddha Recitation. Those who would rely solely on their own wisdom, discoursing on the lofty and profound principles, respecting only self-power and belittling Buddha Recitation, should pay heed to this example and reflect upon it.
Among the dead was the body of an old woman, which did not decompose for ten days. Each day, her body would somehow rise above the others and lie on top of them all. Surprised at the sight, the people lowered a rope and dragged her body up. They found a small pocket on her robe containing three sheets of paper, decorated with a picture of Amitabha Buddha, and recording the number of her daily recitations. This became known to the local majistrate, who ordered that her body be placed in a coffin and cremated. As flames engulfed the coffin, people reported seeing images of Buddhas and Bodhisattvas emitting brilliant rays. Thanks to this event, many people began to take up Buddha Recitation.
Through the first story, we can deduce that the monk Mirror of Emptiness, had been in his previous life,a high-ranking master lecturing on the Dharma; he had reached a certain level of achievement and had expended a fair amount of effort in his practice. However because he had not attained the Way and still had some minor flaws, he was reborn as a hungry, destitute scholar. Of the five Buddhist monks, only the Indian monk had managed to escape the cycle of Birth & Death.
In addition to Zen Master Mirror of Emptiness, we may also read a ) the life story of a great Elder Master whose rebirth as a buffalo was due to his greed for money and his stinginess with the Dharma, b) the story of a Master of high repute who, because he improperly accepted offerings, was reborn as a daughter in the household of his disciple, c) the story of a monk who lead an illustrious life but, because of the reappearance of evil karma accumulated from time immemorial, had to undergo rebirth as a person lacking intelligence and resentful of cultivators, d) the story of a well-known Master who, having seen the Way through meditation, was reborn as a monk praised and respected by all but then swayed by his blessings, forgot all about the path of liberation, e) the story of the disciple of a Great Master who became enlightened to the source of the Mind, but who, because he had not yet attained the Way, was reborn as a brilliant monk. He could not, however, control thoughts of power and arrogance, and from then on, there was no evil karma he did not commit.
There is also the story of a nun who had recited the Lotus Sutra for 30 years, but because she has not rid herself of attachment to form and sound, was reborn as a beautiful courtesan with a most alluring voice and lotus fragrance emanating from her mouth.
We can read of many such instances in books and commentaries. The lesson we can derive is that if we rely only on our own strength ( self-power ) to cultivate without having extinguished evil karma and severed greed , anger and delusion , we are bound to be deluded upon rebirth. Out of ten cultivators,as many as eight or nine will fail. On the other hand take the case of the old woman mentioned earlier, who merely practice Buddha Recitation, ignorant though she was on questions of doctrine and knowing nothing about this school or that teaching.Because she earnestly recited Amitabha's name, many extraordinary events occurred after her death, pointing to her rebirth in the Pure Land.
Thus, the Dharma doors of Zen, Sutra Recitation and other methods are all praiseworthy schools to be encouraged. However in this Dharma-Ending Age, we should practice Buddha Recitation in addition, dedicating all merits to rebirth in the Pure Land, to ensure escape from the cycle of Birth & Death. If we do not take the Pure Land as our goal, the virtues gained from practicing other methods can only provide good roots, merits and blessings, and serve as the causes and conditions for liberation in the future.
This being the case, we should fear the prospect of being deluded during rebirth, and mired for a long time in the wasteland of Birth and Death. How many of us have such intelligence as the Great Master Wu Ta ? He was a high ranking Zen monk for ten lifetimes; in his last lifetime, he was reborn in the Pure Land through Buddha Recitation. Those who would rely solely on their own wisdom, discoursing on the lofty and profound principles, respecting only self-power and belittling Buddha Recitation, should pay heed to this example and reflect upon it.
Friday, July 10, 2009
cont......Buddhism of Wisdom & Faith by Dharma Master Thich Thien Tam
7) To escape suffering, follow the Pureland method
Some Buddhist followers, preferring mysterious and transcendental doctrines, at times misunderstand the Pureland method. Little do they realize that Pureland is the wonderful gateway to the depth of our Buddha Nature, that it is the "guaranteed boat" to escape Birth & Death. Even persons of the highest capacity sometimes do not understand Pureland and therefore, continually tread the path of delusion. On the other hand, there are instances of ordinary people with merely average capacities who, through the Pureland method, have begun to step swiftly towards emancipation. I will cite a few examples her for your consideration.
In T'ang Dynasty China, in a temple called Fragrant Mountain in the district of Loyang, there was a Buddhist monk named Mirror of Emptiness.
He came from a destitute family, and though diligent in his studies, was a mediocre student in his youth. As an adult, he used to compose poems, few of which are quoted or remembered. He would travel throughout Central China seeking support from local leaders, without much result. As soon as he would accumulate some savings he would fall il, exhausting all his funds by the time he recovered.
Once, he traveled to a neighboring district, which at that time was struck by famine. He was thinking of reaching the Great Temple of the Western Pureland to eat and regain strength, but on his way, felt too hungry to go further. He decided to rest by a snow covered spring, reciting verses of self-pity and despondency. Suddenly an Indian monk appeared and sat down beside him. Smiling he asked, " Elder Master, have you already exhausted the sweet dew of distance travel; however my name is ..... and I have never been a high ranking Buddhist Master ." The Indian monk replied , " Have you forgotten the time you were preaching the Lotus Sutra at the Temple of ....?" --
Answer : " For the last fourty-five years, since I was born, I have always been in this vicinity. I have never set foot in the capital and therefore cannot have preached at the temple you mentioned." The Indian monk answered, " Perhaps you are starving and have forgotten all about the past." Thereupon, he took an apple as big as a fist from his bag and gave it to the famished poet, saying, " This apple comes from my country. Those of high capacities who eat it can see the past and the future clearly. Those of limited capacities can also remember events of their past lifetimes."
The poet gratefully accepted the apple, ate it, and proceeded to drink the spring water. Feeling suddenly drowsy, he rested his head on the rocks and began to doze off. In an instant, he awakened and remembered his past life as a high-ranking Buddhist monk preaching the Dharma along with fellow monks, as clearly as though everything had happened the previous day.
He wept and asked, " Where is the Great Abbot Chan these days?" The Indian monk replied , "He did not cultivate deeply enough . He has to be reborn a monk in Western Szechuan." The starving poet asked further, " What has become of the great masters Shen and Wu? " "Master Shen is still alive. Master Wu once joked in front of the rock monument at the Fragrant Hill Mountain Temple, " If I cannot attain Enlightenment in this life, may I be born as a high-ranking official in the next one." As a result , he has now become a top general . Of the five monks who were close in the past, only I have managed to escape Birth & Death. The three others are as described....and you, the fourth and last one, are still plagued by hunger in this place."
The starving poet shed a tear of self-pity and said: " In my previous life, for forty long years I took only one meal a day and wore only one robe, determined to rid myself of all mundane preoccupations. Why is it that I have fallen so low as to go hungry today?
The Indian monk replied: " In the past, when you occupied the Dharma seat, you used to preach many superstitions, causing audience to doubt the Dharma. In addition, you were not entirely faultless in keeping the precepts, resulting in today's retribution."
Having finished , the Indian monk took a mirror from his bowl and, with flawless reflection on both sides, and said " I cannot undo what happened in the past. However, if you wnat to know your future destiny, weather you will be rich or poor, have a long or short life, even the future ups and downs of the Dharma, just have a look in the mirror and all will be clear." The poet took the mirror and gazed into it for a long time. Returning it, he said, " Thanks to your compassionate help, I now know causes ans retribution, honor and disgrace"
The Indian monk put the mirror back in his bowl, took the poet by the hand, and started to walk away. After about ten steps , he disappeared.
That same night, the poet entered the Order at the Temple of the Divine Seal, and was given the Dharma name " Mirror of Emptiness." After receiving the complete precepts of a Bhikshu, he travelled throughout the country practicing the Way, his high conduct and ascetic practices being praised by all.
Later on, Zen Master Mirror of Emptiness once met with a certain layman from the Temple of the Western Land. Telling the latter about his past, he said: " I am now 77 years old, my Dharma age is 32. I have only 9 more years to live. After my death, who knowsif the Dharma will still exist as it is now?" The layman puzzled, tried to enquire further. The Master did not reply. He just requested a pen and began to scribbling some lines on the north wall of the tower which housed the Tripitaka ( Buddhist Canon ).... The words represented the prophecy of Zen Master Mirror of Emptiness, the gist of which is as follows :
The Dharma will experience a decline. There will be ruthless persecution of Buddhism, the period of persecution beginning in the 840's. However the Dharma will survive; the light of the Dharma will not be extinguished.
This prophecy is consonant with the destruction of Buddhism under the Chinese Emperor T'ang Wu Tsung, who ordered the razing of some 47,000 temples and forcibly returned hundreds of thousands of monks and nuns to the laity.
Some Buddhist followers, preferring mysterious and transcendental doctrines, at times misunderstand the Pureland method. Little do they realize that Pureland is the wonderful gateway to the depth of our Buddha Nature, that it is the "guaranteed boat" to escape Birth & Death. Even persons of the highest capacity sometimes do not understand Pureland and therefore, continually tread the path of delusion. On the other hand, there are instances of ordinary people with merely average capacities who, through the Pureland method, have begun to step swiftly towards emancipation. I will cite a few examples her for your consideration.
In T'ang Dynasty China, in a temple called Fragrant Mountain in the district of Loyang, there was a Buddhist monk named Mirror of Emptiness.
He came from a destitute family, and though diligent in his studies, was a mediocre student in his youth. As an adult, he used to compose poems, few of which are quoted or remembered. He would travel throughout Central China seeking support from local leaders, without much result. As soon as he would accumulate some savings he would fall il, exhausting all his funds by the time he recovered.
Once, he traveled to a neighboring district, which at that time was struck by famine. He was thinking of reaching the Great Temple of the Western Pureland to eat and regain strength, but on his way, felt too hungry to go further. He decided to rest by a snow covered spring, reciting verses of self-pity and despondency. Suddenly an Indian monk appeared and sat down beside him. Smiling he asked, " Elder Master, have you already exhausted the sweet dew of distance travel; however my name is ..... and I have never been a high ranking Buddhist Master ." The Indian monk replied , " Have you forgotten the time you were preaching the Lotus Sutra at the Temple of ....?" --
Answer : " For the last fourty-five years, since I was born, I have always been in this vicinity. I have never set foot in the capital and therefore cannot have preached at the temple you mentioned." The Indian monk answered, " Perhaps you are starving and have forgotten all about the past." Thereupon, he took an apple as big as a fist from his bag and gave it to the famished poet, saying, " This apple comes from my country. Those of high capacities who eat it can see the past and the future clearly. Those of limited capacities can also remember events of their past lifetimes."
The poet gratefully accepted the apple, ate it, and proceeded to drink the spring water. Feeling suddenly drowsy, he rested his head on the rocks and began to doze off. In an instant, he awakened and remembered his past life as a high-ranking Buddhist monk preaching the Dharma along with fellow monks, as clearly as though everything had happened the previous day.
He wept and asked, " Where is the Great Abbot Chan these days?" The Indian monk replied , "He did not cultivate deeply enough . He has to be reborn a monk in Western Szechuan." The starving poet asked further, " What has become of the great masters Shen and Wu? " "Master Shen is still alive. Master Wu once joked in front of the rock monument at the Fragrant Hill Mountain Temple, " If I cannot attain Enlightenment in this life, may I be born as a high-ranking official in the next one." As a result , he has now become a top general . Of the five monks who were close in the past, only I have managed to escape Birth & Death. The three others are as described....and you, the fourth and last one, are still plagued by hunger in this place."
The starving poet shed a tear of self-pity and said: " In my previous life, for forty long years I took only one meal a day and wore only one robe, determined to rid myself of all mundane preoccupations. Why is it that I have fallen so low as to go hungry today?
The Indian monk replied: " In the past, when you occupied the Dharma seat, you used to preach many superstitions, causing audience to doubt the Dharma. In addition, you were not entirely faultless in keeping the precepts, resulting in today's retribution."
Having finished , the Indian monk took a mirror from his bowl and, with flawless reflection on both sides, and said " I cannot undo what happened in the past. However, if you wnat to know your future destiny, weather you will be rich or poor, have a long or short life, even the future ups and downs of the Dharma, just have a look in the mirror and all will be clear." The poet took the mirror and gazed into it for a long time. Returning it, he said, " Thanks to your compassionate help, I now know causes ans retribution, honor and disgrace"
The Indian monk put the mirror back in his bowl, took the poet by the hand, and started to walk away. After about ten steps , he disappeared.
That same night, the poet entered the Order at the Temple of the Divine Seal, and was given the Dharma name " Mirror of Emptiness." After receiving the complete precepts of a Bhikshu, he travelled throughout the country practicing the Way, his high conduct and ascetic practices being praised by all.
Later on, Zen Master Mirror of Emptiness once met with a certain layman from the Temple of the Western Land. Telling the latter about his past, he said: " I am now 77 years old, my Dharma age is 32. I have only 9 more years to live. After my death, who knowsif the Dharma will still exist as it is now?" The layman puzzled, tried to enquire further. The Master did not reply. He just requested a pen and began to scribbling some lines on the north wall of the tower which housed the Tripitaka ( Buddhist Canon ).... The words represented the prophecy of Zen Master Mirror of Emptiness, the gist of which is as follows :
The Dharma will experience a decline. There will be ruthless persecution of Buddhism, the period of persecution beginning in the 840's. However the Dharma will survive; the light of the Dharma will not be extinguished.
This prophecy is consonant with the destruction of Buddhism under the Chinese Emperor T'ang Wu Tsung, who ordered the razing of some 47,000 temples and forcibly returned hundreds of thousands of monks and nuns to the laity.
cont....Buddhism Wisdom & Faith ( by Dharna Master Thich Thien Tam )
Liberation from Suffering
6) Contemplating the Suffering of Birth & Death
Sentient beings revolve in the cycle of Birth and Death, along the Six Paths, life after life. These are the paths ( realms ) of celestials, human beings, asuras ( titanic demons ), animals, hungry ghosts and hell-dwellers. The Eight Sufferings, while common to all sentient beings, concern humans in particular.
Although the celestial path is blessed with more happiness than our world, it is still marked by the Five Signs of Decay and the "things that can go against our wishes." The path of the asuras is filled with quarrellings and acrimonious competition. The path of animals such as buffaloes, cattle, donkeys and horses, is subjected to heavy toil. Other domestic animals, such as goats, pigs, chicken and ducks, are subjected to violent, untimely death. Still other animals suffer from stupidity, living in filth, and killing one another for food. On the path of hungry ghosts, sentient beings have ugly, smelly bodies, with bellies as big as drums and throats as small as needles, while flames shoot out of their mouths. They are subjected to hunger and thirst for incalculable eons. As to the hellish paths-- the sufferings there are so great no words can describe them.
These last four paths ( realms ) are referred to in the sutras as the " Four Paths of Misery. " The degree of suffering, from the path of the asuras downward, is multiplied manyfold for each path. Within these realms, sentient beings revolved in Birth and Death through one realm after another, like a spinning wheel, with neither beginning nor end.
In general, rebirth on the celestial or human paths is difficult and rare, while descent onto the four lower paths is easy and common. For this reason, the ancients lamented :
Born and reborn endlessly along the Six Paths,
When impermanence strikes , we must let go of everything.
Once while he was still alive, Buddha Sakyamuni scratched a tiny bit of soil with his finger and asked his disciple Ananda, " Where is there more dirt, on my fingertip or in the whole wide world?" Ananda replied, "Great Master, of course there is infinitely more soil in the big, wide world than on yr fingertip; it is beyond all possible comparison." The Buddha then said, " Likewise, Ananda, the sentient beings who are reborn on the celestial and human paths are like the dirt on my fingertip, while those who descend onto the lower paths are like the soil in the whole wide world." This example should ring a bell in the morning calm, waking up cultivators.
In short, as stated in the Lotus Sutra:
The Triple Realm is impermanent and conditioned dharmas bring no happiness.
Those who recite the Buddha's name should seek rebirth in the Western Pure Land to escape the cycle of Birth & Death and gradually attain Buddhahood. They should not seek the false blessings of this earth. Only in this way is Buddha Recitation consonant with the goal of liberation and with the compassionate Mind of Sakyamuni Buddha.
To achieve this aim , the practitioner should constantly meditate on the Eight Sufferings of the human conditions, including the untold sufferings of the Six Paths. Otherwise the determination to escape Birth and Death will not easily arise and the vow to be reborn in the Western Pureland will not be in earnest. How, then, can he step upon the "other shore" ( of liberation ) in the future , and , with his wisdom, save all sentient beings?
Buddha Sakyamuni once sighed:
In the Dharma-Ending Age, may disciples will always chase after worldly blessings; very few will pay attention to the major question of Birth and Death.
This is so because they lack wisdom and do not meditate realistically on the suffering of the world. They are not only ungrateful to the Buddhas, they are also ungrateful to themselves. Is it not a great pity?
6) Contemplating the Suffering of Birth & Death
Sentient beings revolve in the cycle of Birth and Death, along the Six Paths, life after life. These are the paths ( realms ) of celestials, human beings, asuras ( titanic demons ), animals, hungry ghosts and hell-dwellers. The Eight Sufferings, while common to all sentient beings, concern humans in particular.
Although the celestial path is blessed with more happiness than our world, it is still marked by the Five Signs of Decay and the "things that can go against our wishes." The path of the asuras is filled with quarrellings and acrimonious competition. The path of animals such as buffaloes, cattle, donkeys and horses, is subjected to heavy toil. Other domestic animals, such as goats, pigs, chicken and ducks, are subjected to violent, untimely death. Still other animals suffer from stupidity, living in filth, and killing one another for food. On the path of hungry ghosts, sentient beings have ugly, smelly bodies, with bellies as big as drums and throats as small as needles, while flames shoot out of their mouths. They are subjected to hunger and thirst for incalculable eons. As to the hellish paths-- the sufferings there are so great no words can describe them.
These last four paths ( realms ) are referred to in the sutras as the " Four Paths of Misery. " The degree of suffering, from the path of the asuras downward, is multiplied manyfold for each path. Within these realms, sentient beings revolved in Birth and Death through one realm after another, like a spinning wheel, with neither beginning nor end.
In general, rebirth on the celestial or human paths is difficult and rare, while descent onto the four lower paths is easy and common. For this reason, the ancients lamented :
Born and reborn endlessly along the Six Paths,
When impermanence strikes , we must let go of everything.
Once while he was still alive, Buddha Sakyamuni scratched a tiny bit of soil with his finger and asked his disciple Ananda, " Where is there more dirt, on my fingertip or in the whole wide world?" Ananda replied, "Great Master, of course there is infinitely more soil in the big, wide world than on yr fingertip; it is beyond all possible comparison." The Buddha then said, " Likewise, Ananda, the sentient beings who are reborn on the celestial and human paths are like the dirt on my fingertip, while those who descend onto the lower paths are like the soil in the whole wide world." This example should ring a bell in the morning calm, waking up cultivators.
In short, as stated in the Lotus Sutra:
The Triple Realm is impermanent and conditioned dharmas bring no happiness.
Those who recite the Buddha's name should seek rebirth in the Western Pure Land to escape the cycle of Birth & Death and gradually attain Buddhahood. They should not seek the false blessings of this earth. Only in this way is Buddha Recitation consonant with the goal of liberation and with the compassionate Mind of Sakyamuni Buddha.
To achieve this aim , the practitioner should constantly meditate on the Eight Sufferings of the human conditions, including the untold sufferings of the Six Paths. Otherwise the determination to escape Birth and Death will not easily arise and the vow to be reborn in the Western Pureland will not be in earnest. How, then, can he step upon the "other shore" ( of liberation ) in the future , and , with his wisdom, save all sentient beings?
Buddha Sakyamuni once sighed:
In the Dharma-Ending Age, may disciples will always chase after worldly blessings; very few will pay attention to the major question of Birth and Death.
This is so because they lack wisdom and do not meditate realistically on the suffering of the world. They are not only ungrateful to the Buddhas, they are also ungrateful to themselves. Is it not a great pity?
Thursday, July 9, 2009
cont....Buddhism Wisdom & Faith ( by Dharna Master Thich Thien Tam )
c) Suffering of disease
To have a body is to be open to disease, from those small ailments which have an external source to those dreadful diseases coming from the inside. Some people are afflicted with incurable diseases such as cancer or debilitating ailments, such as osteoporosis, etc. In such condition, they not only experience physical pain, they also have to spend large sums of money for treatment . Should they lack the required funds, not only do they suffer, they create additional suffering for their families. This is suffering on top of suffering. The suffering of disease is self-evident and requires no further elaboration.
d) Suffering of Death
All sentient beings desire an easy birth and a peaceful death. However, these conditions are very difficult to fulfill, particularly at the time of death, when the physical body is generally stricken by disease and in great pain. With the body in this state, the mind is panic-stricken, bemoaning the loss of wealth and property, and saddened by the impending separation from loved ones as well as a multitude of similar thoughts. This is suffering indeed. Very few of us want even to hear about death, let alone "like" it.
e) Suffering due to separation from loved ones
This truth is particularly easy to discern in time of war. In this situation, how many families have to endure separation, with some members in the "North", others in the "South?" How many young men have lost their lives in battlefields, the survivors stricken by their their losses, the departed suffering tragic deaths? This is the suffering of separation. How many still in their prime have lost their loved ones to death, leaving them alone, helpless and forsaken? Should we also mention those whose parents, brothers, sisters and children have been killed by bombs and bullets ? How many children, having lost their families, lacking all means of support and guidance, must lead precarious lives in orphanages? This is suffering due to death.
Thus in times like these, the sea of remembrance and the river of love are deep and long, but the mountain of hate and the sky of grief are also high and wide! Separation from loved ones, whether in life or through death , is suffering indeed!
f) Suffering due to meeting with the uncongenial
This is suffering due to encountering enemies. To endure those to whom we are opposed, whom we hate, who always shadow and slander us and look for ways to harm us -- which is hard to tolerate, as we are always worried and ill at ease -- this is true suffering. There are many families in which fathers and mothers, brothers and sisters, husbands and wives are not of the same mind, and which are constantly beset with disputes, anger and acrimony. This is no different from encountering enemies. What is happiness then?
g) Suffering due to unfulfilled wishes
We all have many desires and hopes in our lives. For example, the poor hope to become rich, the ugly wish for beauty, the childless pray for a son or daughter. Those who have children wish them to be successful, intelligent and filial. Such wishes and hopes are legion, and cannot all be fulfilled. Thus, they are a source of suffering.
h) Suffering due to raging skandas ( aggregates )
This is the suffering of those of whose faculties are too sharp and full. The five skandas ( or aggregates ) are form, feeling, perception, volition and consciousness. The skanda of form relates to the physical body, while the remaining four concern the mind. To put it simply, this is the suffering of the body and mind.
The suffering of the skandas encompasses the seven kinds of suffering mentioned above. Our physical bodies are subject to birth, old age, disease, death, hunger, thirst, heat, cold and weariness. Our minds, on the other hand, are afflicted by sadness, anger, worry, love, hate and hundreds of other vexations. It once happened that Prince Siddhartha ( the young Buddha Sakyamuni ), having strolled through the four gates of the city, witnessed the misfortunes of old age, disease and death. Endowed with profound wisdom, he was touched by the suffering of the human condition and left the royal palace to find the way of liberation. Those with limited understanding and shallow thinking, on the other hand, do not ponder the truth of suffering and often mistake suffering for happiness.
There are those who upon being told that birth is suffering, will answer: When I was born I was too young to know anything, so i do not know of any suffering! If told that old age is suffering, they answer : I am not old yet! When told that disease is suffering, they answer: Since infancy, I have always been good in health, seldom experiencing any disease. Even when I was sick, it was only a minor discomfort; therefore, I do not see any suffering ! When told that death is suffering they say : Death has not come. Who knows that it is not a peaceful sleep? Upon being told that separation from loved ones is suffering, they say: The members of my family have always lived happily together, without experiencing any separation! If told that the company of uncongenial is suffering, they answer: I haven't done anything to deserve anyone's wrath. There is no reason for anyone to plot against me!. If we say that not getting what we want is suffering, they answer: I have everything else I desire and need from life; I do not want anything else!
Can we say, however, that these people have no suffering? No. Precisely because they are well-endowed in body and mind, they are undergoing the suffering of the five raging skandas. Why is it that a well-endowed mind and body constitute suffering? Let us remember the trials for murder, robbery, rape and other violent crimes in our soceity. These occurrences derive in part from persons with too much time on their hands. With mind and body over-satisfied, they are subjected to mental and biological stimulations. They are not at peace either sitting or standing and crate problems where they are none, which leads to violent events. As an example, nowadays many people throughout the world lead self-indulgent lives, prone to hard liquor, drugs, illicit sex and every kind of indulgence -- fond of danger and cruelty. They are not physically and mentally at peace with themselves and, like a raging fire, engage in wrongful acts leading to inevitable suffering. This is the "suffering of the five raging skandas."
The eight conditions described above are known as the Eight Sufferings. They are described here in a general way and can be subdivided into may other types of suffering. If we examine ourselves and others, are we not to a greater or lesser extent under the sway of the eight sufferings? If those who study the Dharma continuously ponder the Eight Great Sufferings of mankind, they can be said to be close to the Way.
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