Robert Frost and The Middle Path

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The Road Not Taken

by Robert Frost

Two roads diverged in a yellow wood,

And sorry I could not travel both

And be one traveler, long I stood

And looked down one as far as I could

To where it bent in the undergrowth;

Then took the other, as just as fair

And having perhaps the better claim,

Because it was grassy and wanted wear;

Though as for that, the passing there

Had worn them really about the same,

And both that morning equally lay

In leaves no step had trodden black.

Oh, I kept the first for another day!

Yet knowing how way leads on to way,

I doubted if I should ever come back.

I shall be telling this with a sigh

Somewhere ages and ages hence:

two roads diverged in a wood, and I–

I took the one less traveled by,

And that has made all the difference.

Environmentalists have absconded with this metaphor, the pop psychology, new age and gay communities have taken it for their own, usually mistakenly rewording it to The Road Less Traveled. So why not a Buddhist take on it?

Given a choice between doing something the easy way or the hard way, we must learn to do it the hard way. We must practice enough to see the two roads clearly and then take the one less travelled.

The road less traveled, the hard way, is the Middle Path. The easy way is the way of pursuing pleasure and avoiding pain, a path that leaves us never satisfied with who or where we are, never able to be present in the moment, never able to be peaceful and happy. The road less traveled, the path on which all our stress-producing story-telling ends, that Middle Path, that’s the harder of the two. That’s the one that can make all the difference.

It's Not Enough To Say "Never Again"

It’s Not Enough to Say, “Never Again”

This is an incomplete list of genocides since World War Two, since Hitler.

It’s not enough just to say Never Again. That Never Again button which has been on my backpack for years may have kept me aligned with my pacifism, but that just isn’t enough, as you can see from the list below. Look at these numbers. Another thirteen million people have been murdered in genocides, since World War Two alone.  If you add in the political genocides of Stalin and Mao, that number jumps to more than 93 million human beings!

If this is to end, we must realize that whenever a human being dies, we all die. We must understand that, whenever there is genocide in the world, we all have bloodstained hands. Only then, I suggest, will we take the necessary steps to end the wholesale slaughter of those with whom we differ. Only then will we do what it takes to end the greed and hatred that fuels our monstrous deeds. Only then, when we know that Mind is the source of  unwholesome actions as well as wholesome actions, will we take hold of our minds.  Only when our mindfulness has made us skillful in our actions, committed to non-violence, and dedicated to the cultivation of compassion, will this evil end.

Country and Dates	Estimated Number of Victims
Cambodia, 4/75-1/79	2,400,000
Pakistan, 3/71-12/71 – in 7 months	2,000,000
Sudan, 9/83-present -- 500 each day!	2,500,000
Afghanistan, 4/78-4/92	1,800,000
Indonesia, 11/65-7/66	750,000
Rwanda, 4/94-7/94 –in 3½  months!	750,000
China, 5/66-3/75	625,000
Sudan, 10/56-3/72	500,000
Angola, 11/75-2001	500,000
South Vietnam, 1/65-4/75	450,000
Uganda, 12/80-1/86	350,000
Uganda, 2/72-4/79	225,000
Bosnia, 5/92-11/95	225,000
Iraq, 3/88-6/91	180,000
Indonesia, 12/75-7/92	150,000
Burundi, 10/65-12/73	140,000
Guatemala, 7/78-12/96	130,000
China, 3/59-12/59	65,000
Philippines, 9/72-6/76	60,000
El. Salvador, 1/80-12/89	50,000
Burundi, 10/93-5/94	50,000
Iraq, 6/63-3/75	45,000
Somalia, 5/88-1/91	35,000
Algeria, 7/62-12/62	19,000
Syria, 4/81-2/82	18,000
Rwanda, 12/63-6/64	16,000
Iran, 6/81-12/92	15,000
Argentina, 3/76-12/80	14,000
Ethiopia, 7/76-12/79	10,000
Serbia, 12/98-7/99	10,000
Pakistan, 2/73-7/77	7500
Chile, 9/73-12/76	7500
Congo-K, 2/64-1/65	5,000
Burma, 1/78-12/78	5,000
Congo-K, 3/77-12/79	3,500

Our Worst Habit

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Our Worst Habit

Both formerly & now, it is only dukkha that I describe, and the cessation of dukkha. —SN 22.86

Our worst bad habit is seeking pleasure and avoiding pain. This behavior is so entrenched that we unquestioningly accept it as the sure path to happiness.  However, a life spent pursuing pleasure and avoiding pain leads, not to happiness, but to suffering, anxiety and dysfunction.

Here’s how this happens.  Whenever the senses encounter information, dukkha (anxiety) arises, whether the encounter is “real”, as in the ear making contact with a sound, or “imagined” as in the mind fabricating a thought of a “perceived injustice,” to use Bodhidharma’s phrase. Anxiety arises not from the contact itself, but from the way we process sensory information.

At the moment of contact, we add something extra to the encounter, something which occludes information and makes it misleading. That’s where the trouble begins.  At the moment of contact, we assign a positive or negative feeling-- in effect, an extra layer of information-- to sensory input, and it is from there, from that layer of feeling, from that moment of choosing good, bad, positive, negative, that our suffering, our dukkha, begins. *

Anxiety, which is another word for dukkha, arises when the brain’s alarm system malfunctions, causing it to overestimate danger or signal danger where there is none.  That is, when we misperceive conditions, the result is dukkha.

Psychologically, to use British Buddhist scholar Frances Story’s definition in Suffering: dukkha is the omnipresent sense of “disturbance, irritation, dejection, worry, despair, fear, dread, anguish, anxiety; vulnerability, injury, inability, inferiority; sickness, aging, decay of body and faculties, senility; pain/pleasure; excitement/boredom; deprivation/excess; desire/frustration, suppression; longing/aimlessness; hope/hopelessness; effort, activity, striving/repression; loss, want, insufficiency/satiety; love/lovelessness, friendlessness; dislike, aversion/attraction; parenthood/childlessness; submission/rebellion; [and] decision/indecisiveness, vacillation, uncertainty.”

Wow! That’s just the psychological aspect of dukkha. There is more.  Dukkha is also physical. We are always on edge as a result of our pleasure-seeking. Our bodies accumulate tension, creating a whole new layer of suffering, which includes increased heart rate and blood pressure, changes in the peripheral nervous system, sweating, body jolts, fatigue, nervous or excessive energy, palpitations, cooling of the skin, tightness in the chest, stiffness, soreness, spasms, jitteriness, tremors, muscle twitches, neuro-muscular pain, sweating, soreness, and even vomiting. Ugh. Horrible.

Clearly, stress is dangerous.  It doesn’t just make us miserable.  It makes us very sick, even sick unto death.  Fortunately, we have options.  We can greet every situation, not with stress, but much more effectively and efficiently, with simple awareness. When we see conditions clearly, there is no dukkha.  But, we can only see conditions clearly when we find our refuge in the middle path, the path that avoids the pitfall of seeking pleasure and avoiding pain.

We have observed, over and over again in our lives, that the more we get, the more we want, and that this makes us perpetually dissatisfied, yet we remedy our dissatisfaction by means of the very thing that caused it. In fact, the sum total of our lives is this bad habit in action and the result is that we are never at ease, never satisfied, and never fully present in the moment. That is why we say, “When we stop seeking, the struggle is ended.” That is why we must break this habit.

My practice suggests that until we see how deeply ingrained this habitual behavior is, until we see how it dominates our every choice, until we understand the nature of dukkha, we will not be able to make a deep commitment to this next stage of our spiritual development and end suffering for good.

To end dukkha, we need to see our worst bad habit in everything we say, do or think, so that we can develop the new and crucial habit of using everything, every moment, all of our experiences, to improve our spiritual lot. And that, precisely, is our practice.  In every moment, we are training in transformation.  We are training to use the experience of this moment to improve our spiritual lot in the next moment.

* This is the first two of the five skandhas (or five aggregates).

A No-Regrets New Year's Wish

"I have no regrets, and the world too has no regrets.” That’s what a Taiwanese lay Buddhist leader said to a friend from his hospital bed. Facing a serious illness, that was a statement of profound clarity coming from someone who understood being peaceful.

Because of our habit of always seeking more of what we tell ourselves we like and less of what we don’t, a habit imbedded in the second skandha, we are always wanting. This means we are never satisfied. We go through life always thinking things should be different––the weather, the waiter, the sales clerk; our kids, our spouses, our lives, our love, our health, our lifespan, everyone and everything. By this wrong view, we are endlessly bound in regret and wanting, endlessly forced into stress and anxiety, never confident and satisfied, never peaceful and happy.

Regret is, like its companions: thankfulness and gratitude, a dukkha-producing story that arises when we don’t get our way. As long as we are telling stories about how it ought to have been, then we aren’t present in this moment, unfolding with life, and our lives remain filled with regrets and what ifs.

Until we understand we are here because all of the conditions of the universe and all of our actions of the past have placed us here, we won’t be able to see the rightness and value and meaning of this moment and so we will create regrets that lock us into our delusions and keep us unhappy.

Recognizing interdependence and impermanence is entering the gate of emptiness. It is realizing the original nature of all things and being with their emptiness. Since all things, even us, are empty, there is nothing to regret and no one to not regret it!

Once we understand this, however slightly at the beginning, we will be able to live happy and peaceful lives; we will be able to march down the Path to peacefulness with stumbling. Once we realize there are no regrets, the struggle has stopped–– the seeking has ended. “Happy are those who possess nothing,” as the Dharmapada tells us.

While I certainly have concerns about my family and friends, students and fellow practitioners, over mankind, over the planet, in another sense, I have no regrets about my life nor about the universe. I wish this for you and for all sentient beings:

May your New Year be filled with No Regrets.

A Short List of Buddhist Lists

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The Fundamentals of Buddhism in List Form

In an essentially pre-literate society such as the one in which the Buddha taught, lists were not only a skillful means and a pedagogical tool, they were also a very useful mnemonic device. For those with a penchant for lists, there are 208 in the Numerical Discourses of the Buddha, An Anthology of Suttas from the Anguttara Nikaya, (currently out-of-print, but a new edition is scheduled for release in mid-February, 2010). For those with a real penchant for lists, there is the unabridged version of the Anguttara Nikaya, the eleven volumes of numbered sutras, published by the Pali Text Society under the title The Book of Gradual Sayings, which contains 2344 sutras, each of which contains a list.

Lists are a good starting point for beginner-Buddhists, novices, the curious as well as experienced practitioners. Here are fifteen lists delineating the fundamentals of Buddhism.

The Three Jewels (The Triple Gem)

Buddhists take refuge in the three gems: In the Buddha as the symbol of the potential of the teachings, in the dharma as the actual teachings, and in the sangha, the community of monastics who teach, practice, preserve and protect the dharma. [See The Three Refuges] Taking the refuges is a formal commitment to follow the Buddhist path.

1. Taking refuge in the Buddha, we learn to transform anger into compassion;

2. Taking refuge in the Dharma, we learn to transform delusion into wisdom;

3. Taking refuge in the Sangha, we learn to transform desire into generosity.

The Three Poisons

Ignorance leads to wrong views, which, in turn, cause “The three poisons”, three powerful, negative mind-states, to arise.

1. Greed



2. Anger

3. Delusion (ignorance)

The Three Pillars

These are the three divisions of The Noble Eightfold Path which is the way we go from samsara to nirvana, from dukkha to the end of dukkha.

1. Wisdom (Right View, and Intention)

2. Morality (Right Speech, Action and Livelihood)

3. Meditation
 (Right Effort, Mindfulness, and Concentration)

The Four Bodhisattva Vows

The Bodhisattva vows list the ideal, the intention and the commitment of a bodhisattva. Buddhists practicing in Mahayana institutions around the world recite these vows every day.

1. Beings are numberless, I vow to march with them.

2. Delusions are inexhaustible, I vow to extinguish them. 


3. Dharma-gates are numberless, I vow to enter them.

4. Buddha’s way is unsurpassable, I vow to master it.

The Four Heavenly Abodes

The mind of the bodhisattva can be described in these four ways:

1. Lovingkindness



2. Compassion

3. Sympathetic joy

4. Equanimity

The Four Marks of Existence (The Four Dharma Seals)

All phenomena are marked by four characteristics. [In some traditions, only the first three of these are mentioned.]

1. Impermanence

2. Dukkha

3. Non-self or No-self

4. Tranquility

The Four Noble Truths

The Four Noble Truths describe true nature of the conditioned world in which we live, and point the way to the unconditioned.

1. There is dukkha (suffering). Suffering is embedded in the Five Skandhas (below). It is to be understood.

2. Dukkha arises from our attachments. The process, Dependent Arising, is to be understood.

3. There is a way to end dukkha. Nirvana is the end of suffering. It is to be realized.

4. The way to end suffering has eight aspects (See The Noble Eightfold Path.) The path is to be cultivated.

The Four Right Efforts (Right Effort)

Right effort, the sixth aspect of The Noble Eightfold Path, propels us forward on the path all the way to our moment of transformation, which is the culmination of the path.

1. Abandon unwholesome mind-states, and

2. Refrain from allowing unwholesome mind-states to arise.

3. Develop wholesome mind-states, and

4. Maintain wholesome mind-states which have arisen.

The Five Hindrances

Hindrances are negative mind-states which block progress along the path.

1. Sensual desire

2. Ill-will



3. Sloth & torpor (laziness & lack of energy) 


4. Restlessness & worry

5. Doubt

The Five Precepts

These are the five fundamental, moral guidelines of our practice.

1. No killing



2. No stealing

3. No sexual misconduct



4. No lying

5. No intoxicants

The Five Skandhas (Aggregates)

This is how the self is formulated.

1. Form, which is shorthand for all sensory contact between eye, ear, nose, tongue, body and mind and their associated sense objects: forms, sounds, tangibles…thoughts.

2. Feeling, the pleasant, the unpleasant or the neither pleasant nor unpleasant sensations arising from contact between a sense organ and a sense objects.

3. Perception, is the labeling or naming that arises from a sense contact and its feeling. 


4.Volitonal formations, the stories we tell ourselves about the contact; these are our seeds; this is our karma.

5. Consciousness, which is the appropriation and identification with the sense contact: “I hear music,” “I smell the bread,” etc.

The Six Paramitas

The moment by moment perfection of the Paramitas is the bodhisattva path.

1. Generosity

, the principle of enlightened living

2. Morality

, leading a virtuous life

3. Patience

, the antidote for anger in its various forms, ranging from irritation to hatred

4. Diligent Effort, the attitude necessary for bodhisattva practice

5. Meditation, from which peace and clarity arise

6. Wisdom, the foundation of all our actions

The Noble Eightfold Path

The Fourth Noble Truth affirms the path to liberation.  Traditionally, it is divided into three categories.

(Wisdom)



1. Right view 


2. Right intention



(Morality)

3. Right speech

4. Right action 


5. Right livelihood 



 (Meditation)

6. Right effort 


7. Right mindfulness 


8. Right concentration

The Twelve Links of Dependent Arising

This 12-part delineation of the interconnectedness of all phenomena is the dharma. Because of its complexity and profundity, because it is difficult to understand and requires  a long and deep commitment to study and practice, I have put it last on the list.

In short,

When there is this, that comes to be;

With the arising of this, that arises.

When this is absent, that does not come to be;

With the cessation of this, that ceases.

--Majjhima Nikaya 79

Dependent Arising, which is generally taught in connection with the second noble truth, is the most profound teaching of Buddhism. Dependent Arising demonstrates that the source of all suffering is our misapprehension of the conditional nature of all beings and phenomenon. Dependent arising is the dharma, as the scriptures tell us.

Here is the sequence, put in simple terms: Because of our ignorance of the true nature of reality, we generate volitional formations (karma), which causes our consciousness to manifest as name & form.  Because of name and form, the six sense bases make contact with form (where the five skandhas are imbedded), which causes the I-like-I want-more-of, or, I-don’t-like-I-must-get-rid-of feeling to arise, which, in turn, leads to craving and to clinging, which results in becoming, leading to birth, then aging, and finally dying in an ignorant state. This cycle repeats itself, over and over again, moment after moment, life after life, event after event, phenomenon after phenomenon, planet after planet, universe after universe.

Thus, we are not perplexed by life, we just do it

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 “Thus I heard…”

Thus I heard, at one time the Buddha was at such and such a place with a gathering of this many monks.

“Thus” begins virtually all sutras. “Thus,” in fact, is the first of six conditions necessary for the making of a sutra. Without all six, you don’t have a sutra. With all six, you do.

On one level, these six conditions, sometimes called the six fulfillments, answer our most mundane questions about the provenance of the sutra: who said what, to whom, when, and where. On another, deeper level, the six fulfillments are in themselves a lesson in conditioned causality: “Because there is this, there is that.” This key teaching, as the scriptures remind us, is the dharma. We will approach dependent origination in future blogs; for now, let’s just look at each of the six conditions in the context of relieving dukkha in our everyday lives.

First, here is a list of the six fulfillments:

1. Thus –– The condition of authenticity and accuracy is met with the opening word “thus.”

2. I heard –– For there to be a sutra, someone must have heard and reported on what was heard.

3. At one time –– This asserts when the talk took place.

4. The Buddha –– There has to have been a speaker for this event to take place, usually the speaker is the Buddha.

5. At such and such a place –– There must be a place where the talk was given.

6. A gathering of this many monks –– An audience must have heard it.

Now let’s take a deeper look at the six.

Thus –– When “thus” is present, we know this dharma can be believed. If the dharma is not “thus” it cannot be believed.

Today: If we say that there can’t be a teaching unless it is accurate, authentic and builds faith, (which is the implicit and explicit understanding I find in this condition), then, am I not raising the larger questions: Is what I am doing today, now, in this very moment, truthful and authentic? Am I being present and mindful? Am I building a more peaceful and compassionate world, one based on a greater truth? Is my every action for the benefit of others. Or am I mired in my own afflictions, leading myself and the world down a false path?

We are, in every moment, faced with a choice: Are we, or are we not going to be Thus? The question is no longer which one I am going to choose, or which one I should choose. The question is, “Wouldn’t it be silly of me not to choose thusness?”

I have heard  Usually the “I” refers to Ananda, the Buddha’s trusted attendant and constant companion, who memorized and edited all the teachings.

The “I” is also, as Master Hua explains, the “Hypothetical Self” of a Bodhisattva. The Hypothetical Self is the self which realizes that there is no self. The other three Selfs are (1) The Ordinary Self, which comes from attaching to the body, (2) the Divine Self, which comes from defining one’s self theistically, and (3) the True Self, the self of a Buddha.

Another model of the self, which is used throughout the Diamond Sutra, is discussed in the blog Who Am I Anyway. 

Hearing, listening, being present and being in the moment; sitting on the ground in front of the Buddha, mindfully listening, authentically hearing what is being said––without losing focus, and without fabricating stories about what is heard––that’s what is meant by this second condition.

Today: In order to memorize the sutra, Ananda had to be absolutely clear and present in every moment, and that’s is being suggested for us too. We must stabilize our minds so that we can listen to what the world is telling us and hear conditions as they arise, accurately and clearly. Hard as this is to do, to be utterly mindful is our practice. When someone is talking to us, if we allow our minds to weave stories about what they are saying instead of listening to them and hearing them accurately, it is impossible for our Buddhanature, for our compassionate self, to arise in response to what is being said. Then, instead of doing right from a pure heart, we do wrong from an afflicted mind-state.

At one time –– The third condition is simply saying: We must make time to practice. We must make time to meditate. We must make time for listening to dharma talks. We have to just do it, no excuses! After all, if we aren’t willing to make time for the dharma, what are we willing to make time for? TV, a football game, another hour surfing the web? More self-cherishing and self-indulgence? The truth is, if we make time for the dharma, we will find that there is enough time for everything else. On the other hand, if we use our time unwisely, there will never be enough time.

Today: No excuses! No wasted time contemplating to-do lists on the cushion. No expectations about how things ought to be, or about what I do or don’t want. Instead, right now, today, we are being called upon by the dharma to make time for the dharma. Making time for the dharma is the first step to becoming the dharma. This is what a bodhisattva does. What could be more important to us, to our families, to our communities, and to our planet?

The Buddha’s final words were an exhortation. “What are you waiting for?” he called to us as he lay upon his deathbed. “Do it now!”

The Buddha –– In order for a talk to take place, there must be a speaker. In this case, the speaker is the Buddha, which literally means that Siddhartha Gotama was there, talking. When a Buddha talks, we listen. We know that a Buddha speaks only when he or she believes that what is being said can be heard and understood, and will be of benefit.

In order to approach sutras in the most beneficial way, we need to understand the deeper meaning of the phrase “the Buddha.” If we take “the Buddha” to be simply a man, then, for us, the teaching will be mundane. But if take “the Buddha” as a metaphor for our own enlightened mind-state, a mind-state universal to us all, then “The Buddha” is the ultimate nature of reality/emptiness, shunyata. In that case, we are hearing the sutra from a place deep inside ourselves, from our own Buddhanature, not from just any person who happens to be a few steps further along the Path than we are.

Today: In a sense, the sutras are mirrors that reflect, not the ordinary face we see in ordinary mirrors, but the face of the Absolute in each of us. Since each mirroring sutra is different, to move most effectively along the Path, it’s important to have a teacher who can guide us toward the sutra or sutras most beneficial to us.

Look carefully into the mirror and learn to see the dharma from a deeper place inside you, not to flatter yourself, but so that you can move along our path with humility.

In such and such a place –– We now must establish a location for the talk. Location is more than longitude and latitude. The location itself is charged with meaning and can contribute to our understanding of the Dharma   Is the place an embodiment of the living dharma? Does the place reflect the values we hear in the teaching? Is dana as integral a part of the place as its bricks and mortar? (Can we ever truly hear the dharma if there are granite countertops and gold faucets in the bathrooms of the meditation hall?)

Today: We fulfill the condition of place in our daily practice. That place can be at home, where we practice alone, or it can be in a Temple, Monastery or Dharma Center where we practice together as a community and have the opportunity to hear the Dharma from our teachers. To obtain the best results from practice, we need both kinds of places. One result of practice is the certainty that our lives would be immeasurably impoverished if we had no teacher, no center, no practice. We have to make space in our homes for meditation and we must support our Teachers and Dharma centers, financially as well as with our continual physical presence and participation.

The final condition for a sutra to arise is Audience. In addition to telling us who heard the Dharma that day, which, as a literary device, indicates how important a sutra is, the nature of the audience gives us clues as to its skillful means, the attitude and assumptions behind the talk.

The Buddha used a variety of teaching strategies, called skillful means, to ensure that the Dharma was heard and understood. So we can expect a dharma talk addressed to a king to be quite different from one addressed to a thousand monks, or to a single passerby. For example, consider the audience for the Lotus Sutra: …a large group of monks, twelve thousand in all. Eighty thousand bodhisattva great ones were also there. There were gods, dragons, satyrs, centaurs, asuras, griffins, chimeras, and pythons, in addition to all the monks and nuns, laymen and laywomen. There were great wheel-turning kinds, minor wheel-turning kinds, golden wheel-turning kings, silver wheel-turning kinds, and other wheel-turning kings. There were kings and princes, ministers and people, men and women, and great elders, each surrounded by followers numbering in the hundreds of thousands. [Gene Reeves translation]

We can be sure that this extraordinary group has gathered to hear a message of extraordinary importance.

Today: Everyday, in every moment, I ask this question: Am I being a good audience for the dharma? Am I making the time to hear my original nature through the chatter of my afflictions? Am I being a good audience for the Ultimate? And, of course, what can I do when I notice I’m not such a good audience?

Conclusion

Thus, we are not perplexed by life, we just do it. However, to be living thus, we have to clear away the fog of our afflictions. We have to strive to be authentic, both to ourselves and to the dharma. We have to go from the ordinary self to the tranquility of no-self. We have to learn to listen and to hear. We must continually be located at the place where the Dharma is spoken. We must become an audience for the Absolute. We need to find and support spiritual teachers who guide our practice. We must make a sacred space for the teachings in our homes, our lives and our hearts.

Making Sense of Suffering

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NOT SO, I WOULD SUGGEST

Judeo-Christian theologians and philosophers, while admitting to the horror and uselessness of suffering, are struggling to make sense of it. Not so, I would suggest, in Buddhism.

In the Judeo-Christian tradition, the central question is whether suffering is a good thing or a bad thing. Not so, I would suggest, in Buddhism.

Seen through Judeo-Christian eyes, since suffering cannot be eliminated, and, in an attempt to make it bearable, suffering is portrayed as somehow beneficial.  Not so, I would suggest, in Buddhism.

From a traditional Judeo-Christian perspective, God created suffering to purify and/or punish us for our sins. Thus, suffering is part of the divine order. Not so, I would suggest, in Buddhism.

Many Judeo-Christian thinkers suggest that suffering is a necessary test of faith. The greater the suffering, the stronger the faith.  Not so, I would suggest, in Buddhism.

In Judeo-Christian terms, suffering is not inherently negative and serves a higher purpose. Not so, I would suggest in Buddhism.

Often in Judeo-Christian thought, those who see themselves as “saved” or “chosen,” see their suffering as somehow special, different from the suffering of others. Not so, I would suggest in Buddhism.

And finally, in the Judeo-Christian traditions, the answer to the question “Why me?” is that God acts in mysterious ways, ways we cannot know. Not so, I would suggest, in Buddhism.

In the Buddhist view, suffering is neither good nor bad.  It is neither to be borne nor to be endured for the sake of some higher good. It is not the creation of a God. It is not the source of salvation. In Buddhism, I would suggest, suffering is not inexplicable and it does not need to be justified. For Buddhists, faced with the challenges of suffering, there is no question “Why me?”

In Buddhism, suffering is the result of ignorance, errors in our way of perceiving our true nature and the nature of reality, errors which ripen into faulty actions (karma).  If, by dint of diligent, hard, spiritual work, we trade ignorance for wisdom, suffering ends. Therefore, to a Buddhist, the end of suffering is entirely in one’s own hands. We can increase it, decrease it, or eliminate it, depending on how we think and what we do. It really is that simple!