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+ | ====== Subrahmas Problem ====== | ||
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+ | Summary: | ||
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+ | Today, in both East and West, a general breakdown of law and order has planted in us an implacable sense of uneasiness that creeps up on us on the streets, in our workplace, and even in our homes. The rising number of drug addicts, the increase in petty crime, the decline of respect for others — all these have jointly infected our most ordinary human encounters with an intensified atmosphere of suspicion. Many people only feel at ease behind double-locked doors, with windows secured by metal bars and gates guarded by high-alert sensors. Yet, it is often only when we have armored ourselves with the most impregnable defense systems that we discover a still more intrusive source of insecurity. This sense of fear and dread, which can eat away at our most precious moments of enjoyment, does not stem from outside threats but swells up inexplicably from within. Though it may wrap itself around our everyday affairs and send us into flurries of concern, its true cause is not so much external dangers as an unlocalized anxiety floating dizzily along the edges of the mind. | ||
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+ | A little known sutta tucked away in the Devaputta-samyutta gives us an insight into the nature of this hidden anguish far more poignant and realistic than our most astute existentialist philosophers. In his short sutta, only eight lines of print in the Pali, a young god named Subrahma appears before the Awakened One and explains the problem weighing on his heart: | ||
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+ | The mind is always agitated,\\ | ||
+ | About problems present and future;\\ | ||
+ | Please tell me the release from fear.</ | ||
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+ | It is perhaps ironic that it takes a deva to express so succinctly, with such elegant simplicity, the dilemma at the crux of the human condition. Subrahma' | ||
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+ | To understand Subrahma' | ||
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+ | Subrahma underscores the predicament he faced — the predicament faced by all " | ||
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+ | Fear and anxiety haunt the corridors of the mind because the mind is a function of time, a rolling glimmer of awareness that flows inexorably from a past that can never be undone into a future that teases us with a perpetual, undecipherable "not yet." It is just because the mind attempts to clamp down on the passage of time, wrapping its tentacles around a thousand projects and concerns, that the passage of time appears so formidable. For time means change, and change brings dissolution, | ||
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+ | When Subrahma came to the Buddha with his urgent plea for help, he was not seeking a prescription of Prozacs that would tide him through his next round of business deals and his dalliance with celestial nymphs. He wanted nothing less than total release from fear, and thus the Buddha did not have to pull any punches with his answer. In four piquant lines he told Subrahma the only effective way to heal his inner wound, to heal it with no danger of relapse: | ||
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+ | Not apart from sense restraint, | ||
+ | Not apart from relinquishing all,\\ | ||
+ | Do I see any safety for living beings.</ | ||
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+ | The ultimate escape from anxiety, the Buddha makes clear, is summed up in four simple measures. The most decisive are " | ||
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+ | To cling to anything is to aim at preserving it, at sealing it off from the ravenous appetite of time. Yet to make such an attempt is to run smack up against the fixed decree written into the texture of being: that whatever comes to be must pass away. It is not only the object of clinging that must yield to the law of impermanence. The subject too, the one who clings, and the very act of clinging, are also bound to dissolve, perish, and pass away. To sit back trying to shape a world that will conform to our heart' | ||
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+ | The cutting irony in the solution the Buddha holds out to Subrahma lies in the fact that the prescription requires a voluntary assent to the act we instinctively try to avoid. The final escape from anxiety and care is not a warm assurance that the universe will give us a cheerful hug. It is, rather, a call for us to take the step that we habitually resist. What we fear above all else, what causes the tremors of anxiety to ripple through our heart, is the giving up of what we cherish. Yet the Buddha tells us that the only way to reach true safety is by giving up all: "Not apart from relinquishing all do I see any safety for living beings." | ||
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+ | This relinquishment of clinging cannot come about through the forcible rejection of what we love and cherish. It arises from wisdom, from insight, from awakening, from breaking through the deep dark sleep of ignorance. The sovereign remedy is to see that right now, at this very moment, there is nothing we can truly claim as ours, for in reality "All this is empty of self and of what belongs to self." Form, feeling, perception, volition, and consciousness: | ||
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+ | Die [[http:// | ||
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+ | Seit ihrer Gründung im Jahre 1958 hat die BPS eine große Auswahl an Büchern und Broschüren über eine weite Themenpalette veröffentlicht. Unter den Veröffentlichungen finden sich sowohl sorgfältige, | ||
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+ | Buddhist Publication Society\\ | ||
+ | P.O. Box 61\\ | ||
+ | 54, Sangharaja Mawatha\\ | ||
+ | Kandy, Sri Lanka | ||
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