The Feeling Buddha

David and Caroline Brazier gave a seminar based on information from Dr. Brazier's book The Feeling Buddha. This is part of the presentation.

The first Noble Truth is Dukkha. Dr. Brazier feels that a better translation of the word is 'that things happen to us.' This is not the same as suffering. The point is that things go wrong that are beyond our control. It is a 'Truth' because one can't avoid it. It is 'Noble' because it is not something to be ashamed of. We are not responsible for the things that afflict us.

Often, in order to anaesthetize ourselves against Dukkha we categorize the affliction as something similar to what happened before. We don't confront our affliction. We are in a sleep state.

The second Noble Truth is Samudaya. This is normally translated as 'the cause of suffering.' But the early texts don't say this. Dr. Brazier feels that interpreting it as the cause of suffering shows a Hindu influence.

Sam means 'with' and Ud means 'up'. He feels the correct interpretation of Samudaya is 'what comes up with suffering.' What normally does come up is craving or thirst for something. What this means is that after we experience Dukkha we latch onto something. But what we latch on to has nothing to do with the Dukkha. What comes up with this is feelings. They are not something we can do anything about.

The second Noble Truth is a Truth because the feelings we come up with are a fact. It is Noble because we don't have to be ashamed of the feelings.

As we experience Samudaya we need to be careful where the energy goes. We have to make sure that the energy doesn't latch onto something that does no good, such as coming home from a bad day at the office and fighting with our spouse, or drinking alcohol or driving our car too fast.

The third Noble Truth is Nirodha. Rodha means to harness, capture, confine or contain, similar to containing a fire. Fire is useful, it keeps us warm and cooks our food. It can also be dangerous. The fire in this Noble Truth is our passion. Our passions can be both useful and dangerous. The issue is how to use the passion. To use it well requires a skill in containment; to use this energy towards a great transformation of the whole world.

The fourth Noble Truth is Marga which means 'track.' If you apply and use the energy well you are on the right track.

Dr. Brazier then talked about the Boddhisatva of Compassion, Quan Shi Yin. Quan means to inquire or look deeply into, Shi means the world of people, or generations, Yin means cries. The Boddhisatva of Compassion was inquiring into the suffering (cries) that has come down the generations.

Our task is to do something about the Dukkha for the world, not just ourselves. It is not just an individual business. It is about the inter-relatedness of the world. It is not about techniques. It matters a great deal what we do. The way to change is to deeply realize that it matters to change it. That is what brings about awakening.

People's lives are a matrix of petty compromises. Sometimes, when we encounter something that brings us up short it may be enough to jolt us out of our complacency. This may awaken us to the idea that it matters a great deal what we do.

The Braziers pointed out that Buddha Nature is not like a soul but what we share with all existence: the fundamental ground. We all have Buddha Nature.

We have all heard the saying 'The enlightened mind is awakened by everything.' The world is really a radiant world. Because of habit we dull our experience. This is the Samudaya which we must learn to harness.

We need two things for awakening:
1. Gradual cultivation-which encourages good habits and creates a good framework. An example would be the Buddhist practices or techniques such as meditation, reciting the Nembutsu, or mindfulness.
2. Breakthrough-a sudden awakening, a change of heart.

The Braziers then noted that the term 'right' as in 'right understanding' etc. is more like our words 'wholehearted' or 'unconditional'.

David Brazier notes that the Buddha's path of wisdom and loving kindness grew out of the Buddha's own experience of personal suffering. Siddhartha's mother died in childbirth. Knowing that by being born he caused his mother's death must have shaped his attitudes. By being born he caused Dukkha. It was impossible to avoid, and as is the nature of Dukkha, was not something that could be changed.

David Brazier suggested that the great work that Thich Nhat Han has done has came out of the anger over what has been done in his country. He harnessed the passion to use it well. Many great men have harnessed the energy that came from oppression; examples are Gandhi and Martin Luther King, Jr.
We too can harness the energy that comes up from suffering. The key is to harness it to create a better world. Then we will be on the right track.

David Brazier's book The Feeling Buddha is available at The Amida Trust.

The Amida Trust is interested in developing humanitarian projects on Buddhist principles to help overcome suffering in the world.

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