How, then, to begin? When you want to build a house, there is much
planning to be done, before you can actually start work. Since the
house is to be called ‘The House of the Six Perfections’, (The Six
Paramitas), the first task is to collect the Perfections and determine
how to make them all work happily together. This may be likened to
calculating how the floor, walls and roof of our house are going to be
placed and where each piece will fit. We shall also need to find a
suitable site and be prepared for some challenging work, as this project
is to be completed with our own hands. We can consult others, who are
already experienced builders, but we are going to have to do the real
work ourselves.
By
now you may be wondering what all this has to do with a Buddhist
Conference. The answer is quite simple: the Buddha’s Teaching is about a
practical way of life and is built on really rather simple basic
foundations. These comprise a number of practices, which can be
tailored to suit each individual practitioner. In this way it resembles
a house that is made of the essential basic components, then tailored
to suit the prospective inhabitants. So much for theory. Time to start
work.
First
of all we need a suitable site for our house: a level place – say –
where there is water available. We hope also for kindly people who are
sympathetic to our plans, who will understand the difficulties we may
encounter, who are willing to help with advice and who are patient with
us when we struggle and get discouraged. The level place is provided by
the simplest and most basic of the Lord Buddha’s teaching: The Four
Noble Truths. We need to believe in our project; understand that there
will be difficulties ahead; know that, if we are truly determined, we
can overcome all the problems we encounter and, finally, that we can
accomplish our project and so discover that we have indeed been able to
build a house. In this way, we shall have learned enough by experience,
not theory, to be able to help others with their house-building
projects.
What
of the kindly, sympathetic people? They are those who are also trying
to follow the Buddha’s path, some of whom are very new to the
building-project, whilst others are master-builders with long years of
experience. As we follow our Buddhist path, we shall meet others on the
same journey and discover that the way is easier when we do not travel
alone. Some of those we meet may not be entirely to our liking but we
shall learn that it is important to accept wise teaching, wherever it
comes from, even if the teacher, or teaching, is not exactly what we
find congenial.
We
have our building-site. Next we must attend to the foundations: these
are the components of the Noble Eightfold Path. The first of these is
Right Understanding, which leads to a clear knowledge of exactly what we
are trying to do and the right way to approach our project. This first
step is very important; because we need to be in no doubt that our
undertaking is what we really want to be doing. Right Thought leads us
along the path of non-attachment and loving-kindness, from which proceed
Right Speech, Right Action and Right Livelihood. Right Livelihood is
crucial because, if we fund our project from inappropriate sources, we
shall from the outset be incorporating into the building difficulties
that will become apparent in the future. What is Right Livelihood? It
is earning ones living without exploiting or harming other people or,
indeed, any sentient being. Right Effort will also be needed, if we are
to complete our project, as will Right Mindfulness and Right
Concentration, for without them we may find ourselves distracted and
forget the work ahead. A building-site with lovely views provides many
temptations to stand and stare, whilst on wild, wet, difficult days it
is all too easy to be tempted by thoughts of comfortable idleness and
the insidious belief that ‘Tomorrow will do…’
Our
house now has a site and foundations, so it is making progress and we
can begin the exciting stage of creating the House of the Six
Perfections. The first thing to say is that, just like the Four noble
Truths and the Noble Eightfold Path, the Six Perfections are practised
in combination rather than individually, whereas on our building-site
the floor, walls and roof must, of course, be constructed in sequence,
lest the whole edifice come tumbling down on our heads. Please, then,
remember this: in our building-project we shall construct the floor
before the roof, whilst in terms of Buddhist practice one Perfection
cannot be practised alone. But, back to our building-site: anyone with
experience of building may not approve, but I propose to begin with the
floor and then construct the walls. It may be that you have built the
walls and then the floor but you will at least agree that the roof must
be added last of all.
The
floor, or the First Perfection, is the Perfection of Generosity
(Dāna-pāramitā). It is often translated into English as the Perfection
of Charity, but that tends to have rather limiting and patronising
connotations. The generosity here refers not only to physical things
but also to the wider, warmer generosity of giving yourself. It means
being willing to offer to others not only your time and, when you can,
teaching and insights, but also to give without attachment or
expectation. We want our floor to be strong and flexible (made of wood,
let us say, from timber with a bit of spring in it). Certainly it must
not be judgmental; on the contrary, it must be able to support whoever
comes to stand on it. This is because the Perfection of Generosity is
not limited to one moment’s generosity but requires us to give what is
needed as often as it is needed and to as many people as require it. In
the same way our floor, if we have constructed it well, will support
whoever walks or stands on it for many years. Time may change the
colour of our floor, it may become worn, and a little warped, but it
will fulfil its role without hesitation for as long as it is called upon
to do so.
The
floor is laid. Now a start can be made on the four walls.
Professionals will probably be building theirs simultaneously but we
will do ours one at a time and they will not fall in on us! Our first
wall represents the Perfection of Morality (Śīla-pāramitā). This
Perfection embraces the noble Eightfold Path, thus tying the foundations
of our house through the floor to the walls. Moral conduct is
concerned with how we deal with all other sentient beings. It teaches
us to have respect for ourselves and for others. We learn to treat them
with kindness and to follow the guidance taught in the Sigālovāda
Sutra, which explains the appropriate way to treat those we met on the
Path by explaining our obligations in whatever role we may find
ourselves. For example, the Sutra explains that the five duties of a
student to his teacher are to greet him respectfully, be attentive to
his needs, serve him in every possible way, listen carefully to his
teaching and receive and treat with respect any teaching that he gives.
Our
second wall represents the Perfection of Patience (Kşānti-pāramitā).
This can be very difficult to practise, as it calls for absolute
tolerance, even of the most horrific actions. Śāntideva in the
Bodhicaryāvatāra explains that all things are the result of cause and
effect and that our emotional reaction is created by our own ignorance
and lack of insight. It is this which can lead us to be angry and judge
what we really do not understand. This second wall is going to present
problems but once we are able to develop sufficient patience it will be
built. However, be warned: patience is difficult to cultivate; this
wall may take several attempts to build — getting cross with yourself or
your wall is not helpful.
The
third wall of our house represents the Perfection of Strength
(Vīrya-pāramitā). Again I would refer you to Śāntideva, who teaches
that without strength there is no merit, just as without wind there is
no movement. Strength here means both energy and perseverance as well
as the more usual meaning of physical strength. It refers to effort and
the ability to resist the distractions and temptations to idleness
mentioned before. It is not hard to understand how this Perfection is
needed to cultivate patience, just as patience is required in order to
cultivate strength.
Our
fourth wall is, of course, very closely aligned to the third, and
represents the Perfection of Contemplation (Dhyāna-pāramitā). Because
we have grown stronger through our efforts, we have become calmer and
achieved clarity of vision. We have learned how to concentrate and
understand how to build our house. Now we can see what it is possible
to achieve and discard the doubts and distractions that have plagued us
on our way to the final stage of our project: the roof.
The
Buddha taught that the other Perfections are all to be practised for the
sake of the ultimate Perfection, the Perfection of Wisdom
(Prajňā-pāramitā). All the other parts of the house are in place. Now
the highest, the ultimate Perfection, symbolised by the roof, allows us
to see that each element is important and dependent on every other
element. This house is not merely the product of our efforts and
determination; it can now be a home for the service of the Bodhisattva
ideal. It can, when necessary, be a fortress, a temple, a retreat and a
sanctuary. As we furnish it with the loving-kindness, compassion and
merit that we have met or earned on our journey, we come to realise that
in building the House of the Six Perfections, we have also, without
knowing it, become the custodians of a beacon whose light showers the
blessings of the Buddha’s teaching on us and all those who come within
its limitless reach.
You
may be thinking that there is something missing from this basic house,
but that would be an error. It does have windows, doors, and the usual
fixtures and fittings and it is from these that we can identify the
particular interpretation of the Buddha’s teachings followed by those
within. My Tibetan house will have thick walls and tiny windows,
because our winters are long and cold. The Japanese house, if it
follows the old tradition, will have paper walls that slide back to
allow a cooling, summer breeze free access, whereas some other houses
may be on stilts, right on a river-bank. None of these houses is right
or wrong, only appropriate to the place where they belong. So, too, the
way the Path is followed varies with the changes wrought by time, place
and accident of history. What is important is that each house bestows
on those who see or dwell within it blessings, merit, and an invitation
to follow a proven path, tailored to each person’s individual needs and
abilities.
Nowadays, new house styles are developing, some of which may be a great
success, whilst others may turn out to be failures. We should not be
afraid to allow the experimental, but at the same time we must carefully
ensure that ancient wisdom is not washed away by modern enthusiasm.
Someone, somewhere, designed the very first house and that has endured
and adapted to serve our needs, just as the adaptations, interpretations
and translations of the Buddha’s teachings have endured to ensure that
His Path is still available for us to follow.
The
building lesson is over. The soft furnishings: the puja curtains and
meditation cushions in your house may be a little different from those
in my particular house but, undoubtedly, the teachings on which they
rest are the same.
(Author: Ato Rinpoche, the Eighth Tenzin Tulku of Ato Nezang)