Category Archives: Sila
At the 2012 Buddhist Geeks Conference I facilitated a small workgroup to brainstorm a Dharma Student’s Bill of Rights. While the workgroup was small (6 people) it sparked great interest at the conference and I was approached by many people in the days following the workgroup offering their ideas and encouragement.
The idea for the workgroup was hatched just one night before, when I saw a senior and well respected Dharma teacher say something to a young student that struck me as patronizing and disrespectful. The teacher’s statement was very public and rather than be upset at the teacher’s behavior, the crowd that witnessed it applauded. I realized that this kind of disrespectful behavior happens all the time, and that many of us have become so accustomed to it that we actually applaud when we see it. Many have come to see it as the sign of a confident and accomplished teacher rather than a sign of dysfunction in our communities.
The instance disrespect at the conference is not the only one that I have personally come in contact with. As a teacher myself, I’ve been privy to the stories of many students who have shared their difficulties, humiliations and outright violations when seeking the advice of a teacher. This is an important problem.
The goal of a bill of rights is to place limits on power. Teachers hold a great deal of power and can easily be abusive with it if not given clear limits. In fact, teachers can hold so much power that students can be exploited unless the limits of that power are clearly stated. Teachers, even those who are awake, are human. We are all familiar with the scandals that have hurt students in recent years, and in each case that I have examined there were no clearly articulated limits on the teachers in their relationships with students.
We are in a time of transition in Western Dharma communities. The hierarchical student/teacher roles that fit so well in other cultures are not working. A new formulation is needed, one that is modeled on mutual respect and a clear recognition of the rights of students and limits of a teacher’s power.
These are a brief list of the rights that students themselves agreed that they want in their relationships with teachers. This list is only a beginning and a living document. It will be added to over time and I urge anyone who reads it to contribute their thoughts by email or in the comments section below.
A Dharma Student’s Bill of Rights
I. I have a right to be free from the sexual exploitation.
Sexual advances of a teacher are not part of the teaching and are not allowable. If I as a student I begin to develop a mutually respectful romantic relationship with my teacher, it is the teacher’s duty to formally end the teacher/student relationship and support me in finding another teacher to continue practice.
II. I have a right to be free from economic exploitation.
It is understood that different communities and teachers have different methods for compensating teachers and financially supporting the teaching. Whether the compensation is donation-based or fee-based, I as a student should be able to openly discuss these matters with a teacher without concern that I will be judged for openly talking about money. Discussing financial compensation is not shameful to the student or teacher and should be transparent, not secret.
As a student, I should never be asked to give to the point that it causes me severe financial hardship. If I am unable to compensate a teacher or organization because it would cause me hardship, it is the responsibility of the teacher to create an atmosphere in which discussing these matters is welcomed, and fair arrangements can be made for everyone.
Financially supporting a teacher or organization should never make me dependent on that teacher or organization to meet my own needs for housing, food and other necessities.
In cases where I as a student am unable to compensate a teacher for teaching, and offer to barter services in lieu of financial compensation, I have a right to have my labor honored at a fair market value.
III. I have a right be made aware what qualifications a teacher has for claiming expertise.
It is not disrespectful for me, as a student, to inquire into the teacher’s claims of expertise and question the teacher on their knowledge. I have a right to know what kind of training the teacher has had, who the teacher’s teacher was, and whether the teacher has been given permission by a well recognized teacher or organization to teach. I also have a right to know whether the teacher has ever had permission to teach revoked.
In cases in which a teacher does not have recognizable qualifications I have a right to three sources of information:
- What the teacher’s claims are to attainment or realization (if this is appropriate in the teacher’s tradition)
- A statement of the teacher’s principles by which she/he can be evaluated
- Contact information for other students who can speak to the teacher’s level of expertise.
IV. I have a right to respectfully express my disagreement with a teacher.
If in the course of teaching the teacher expresses a view that I cannot agree with, I have a right to express disagreement without fear of repercussion.
It is the teacher’s responsibility to create a context that supports safe disagreement.
V. I have a right to be free from verbal harassment.
As a student I have a reasonable expectation that my teacher will speak respectfully to me and will not use their greater knowledge or expertise as a reason to treat me dismissively, harshly or without regard for my dignity as a person.
The teacher may not treat me harshly in order to free me from self-concepts or delusions that I may have. Realization is not an excuse for cruelty. If I feel that my teacher is unable to teach without resorting to verbal attacks, then it is the teacher’s responsibility to refer me to another teacher at my request.
VI. I have a right to privacy.
As a student I have a reasonable expectation that my teacher will respect the confidential nature of the teacher/student relationship.
The personal information that is shared with the teacher is to remain private and strictly between the teacher and student.
Teachers may share private information about a student only when the student has given the teacher permission to do so.
It is recognized that there may be instances in which a teacher needs to share information about a student with others, when seeking consultation from another teacher or when illustrating an important aspect of the teaching for other students. In those instances the teacher is expected to take every reasonable precaution to de-identify the information being shared.
It is also recognized that in instances in which a student’s safety is at risk, the teacher may break the student’s privacy in order to protect the student from harm. For example, if a student becomes suicidal or homicidal, it is reasonable for the teacher to seek help for the student and disclose the nature of the relationship in which the teacher obtained the information.
VII. I have a right to a second opinion.
As a student I have the reasonable expectation that I can request another teacher to provide guidance or evaluation without fear of repercussion.
The teacher should create an atmosphere in which the input of other teachers is welcome, even if that input is from different traditions or perspectives.
If I ask the teacher about obtaining a second opinion, the teacher should support me in finding an appropriate source.
Months ago someone asked me about the relationship between parenting and meditation. At the time I really couldn’t say much about it. Yesterday, while changing the fourth poopy diaper of the day, I realized that these days I do see some connections between practice and parenting.
First, a little context. I became a new father in September 2010. So at the time of writing this, my son is just over a year old. Awakening finally happened not long after becoming a new dad, when the kiddo was just starting to transition from being a jelly roll of unfocused gazes and impolite noises, to an engaging little human that reached out when you approached and giggled when kissed. Wonderful times. It felt like we were both waking up at the same time.
Before becoming a parent, I was both worried and optimistic as to how this would impact practice. On one hand I thought that having a kid was going to be a big drag on the process. After all, how long can I really sit each day with a baby frantically trying to stick his fingers into electrical outlets and pull down the drapes? Wouldn’t most of my time be spent running interference? On the other hand, I had some idealistic notions about awakening (and as it turns out, about kids). Wouldn’t it be like having a little bodhisattva around? My own personal little bundle of enlightenment, who could teach me a thing or two? The truth, as is always the case, is that everything that my mind projected onto both parenthood and awakening missed the mark entirely. If meditation has taught me one thing about my mind, it’s that whatever it tells me about the future should pretty much be ignored.
Parenting has turned out to be, so far, mostly a cross between being a 24-hour in-home care nurse and a really bad lounge act. Changing diapers, washing off mystery gunk, taking temperatures, spoon feeding and taking him to appointments are done while also being the primary source of entertainment and socialization, which for me means playing music horribly and singing even worse, making funny faces and slapstick humor of the eye-crossing and tumbling on the floor variety. The audience can be pretty tough on some days too.
As time has gone on, I’ve seen how being a parent can and does intersect with meditation and the overall practice of working toward enlightenment. The parallels can actually be pretty striking. The first connection that has become absolutely clear is that the techniques that one masters in order to meditate are central to being a halfway functional parent. Learning to meditate means being 100% accepting of whatever comes up in the moment. For example, you’re sitting and suddenly there is back pain, or a horrible memory, or inexplicable fear. In meditation you learn over time to work with these things it instead of working against them; you try to understand them and get insight into them, instead of trying to get rid of them or change them. You hold the suffering in awareness, acknowledge it, and give it all of your attention compassionately without judgment. I shouldn’t have been, but I was pleasantly surprised to discover that this is actually a core skill of parenting too, so I came to it with a home-court advantage. In some ways, parenting felt really familiar.
Unfortunately, babies are not little bundles of enlightenment. They, just like everyone else, come with suffering built-in. The only difference between them and everyone else is that they don’t know how to cope with it, so it can completely dominate their experience. What would be a small disappointment to an adult is a major heartbreak for a baby, and what is mildly irritating to most of us is an instance of absolute rage. Babies are not “pure” in the sense that they are in a perfect state all the time, but they are pure in the sense that they fully express their state at each moment. This can be pretty illuminating about the overall human condition.
Babies suffer a lot. They have a hard time of it many days. Worse, they have no idea of what to do about it, and even worse than that, they have no sense of a future, meaning that whatever they experience now may as well be forever. For these reasons, as the parent your primary job is to be the emotional regulation system for your baby. Sometimes this is as concrete as changing a diaper when the baby is uncomfortable, feeding him when he’s hungry, or entertaining him when he’s bored. But often what is wrong cannot be changed. A parent cannot stop the process of teething, make a shot not hurt, or make it suddenly easy to fall asleep when your brain won’t slow down. When this is the case, you just have to hold the baby and provide compassion. Just being a witness to the suffering, acknowledging it, being with it fully and watching as it passes away is the job that needs to be done, and doing it well can be really hard because being a parent means wanting to fix everything. Letting go of that and just being with things as they are can be the hardest job – and it’s a job that meditators have the perfect training for.
Of course, the baby isn’t the only one suffering. Being a parent is really hard some days. You just want to go out and see a movie on your own, and really wish there was something like a get out of diaper-changing free card that you could use when he was sick. The emotions that parents feel most are love, frustration, confusion, exhaustion and worry. As you can see, it’s four-fifths suffering (but that one-fifth really makes up for it). What is called for most in parenting is a cocktail of patience, compassion and acceptance.
I’m discovering that a good parent can soothe their baby’s suffering, but a great parent can remain compassionate to the baby’s suffering and their own at the same time when soothing isn’t possible. A wise parent can see that their own suffering and the kid’s suffering is not at all different and requires the same response: attention, compassion and understanding that even the difficult moments are still important and deserve all you have to give. Leaning into the hard moments, the difficult times, and fully experiencing them allows the experience to transform from suffering to growth and insight. If I have any advice to give to parents on the path it is this: don’t let the hard times pass you by, they’re rough and difficult, but they are where you sharpen your meditation skills and become a stellar parent at the same time.
The Dharma of getting your act together (sila) is all about behaving better. Some prefer to call sila “restraint” or “discipline” rather than “morality”, because morality is enmeshed with philosophical issues. However, all of the these words are fraught with shadows of western thought, and their meanings do not really capture the full concept of sila. They are too steeped in concepts of good and evil, and can trigger a frame of mind that is punitive and judgmental, which is not at all what sila is about. So in an effort to clear this up sila will be explored in some depth here.
While the other two parts of the Dharma, concentration and wisdom, refer mostly to practices and insights that take place in meditation, sila is the part of the Dharma that deals with “normal” day-to-day life. Getting an education? That’s part of sila. Being a loving member of family? That’s part of sila. Volunteering at the food bank? Sila. Doing an honest job at work, canvasing for a political cause that you think will help your neighbors, teaching the Dharma to people who want to become enlightened? All sila. Almost everything that we do that is not meditation or the insights related to it fall into the category of sila (though these distinctions get blurred during advanced practice). When you stop and think about it, most books on Buddhism are actually books on sila. Compassion, interconnectedness, gratitude, forgiveness, – focusing on these are all part of the practice of sila. Needless to say, there is a good reason so much of what is described as Dharma is in the basket of sila. It is where everybody starts, and nobody can skip this critical practice. When we begin on the path, we realize that where we start our practice is with the whole of our lives. Everything that we do off the cushion is sila.
So why care? There are many reasons why people behave well: a sense of gratitude toward God, sense of community, personal identity as a moral person, compassion for those who are effected by your actions, avoidance of punishment, a desire for the positive regard of others… The list of reasons could go on and on. All of the above reasons for moral behavior are fine. But the primary reason for moral behavior on the path to enlightenment is to prevent immoral behavior from getting in the way of liberation. These teachings are all about one thing – getting you enlightened (that isn’t quite right but I’m going to keep it simple). So everything in the Dharma, from start to finish, aligns on this one end.
How does immoral behavior interfere with enlightenment? There are two levels (roughly speaking) on which behavior affects one’s ability to wake up. The first is what happens when you sit to meditate. If you’ve been up to no good in your daily life, and you are a normal healthy person with no personality disorders, then your mind will immediately begin to ruminate on your actions. You will not have a choice about this, and it will be a real shock if you’ve never really looked deeply at your own mind before. You will see that it is constantly thinking about whether you got away with it, who might find out, what the effects might be to others, or to yourself if you were caught, and so on. It is not an exaggeration to say that for somebody with immoral behavior the mind is a prison. Even if that person is walking free, he or she cannot escape his or her own mind, and the nature of the mind is to get “stuck” on questionable behavior. Ever notice that people who act badly are also the most cranky and difficult? That is because a person with poor behavior will always have at least a low level of frustration and irritability, as if an annoying song was stuck in the mind. This effect is a form of Karma, or to put it simply, it is an example of the law of cause and effect (more on Karma in a future post). Meditation is very difficult for a person suffering the psychological effects of negative behavior.
The second effect that bad behavior has on liberation is in the form of Karma that most people are familiar with, the kind that effects our daily lives. When we engage in behaviors that harm ourselves or others, we create the conditions for further harm to happen to us. It really is that simple. What that eventual harm might be is nearly impossible to tell (and totally a waste of time to speculate about), but suffice it to say that if you do something that you know has caused harm to another person you have just set the stage for something negative to happen to you. This is not meant in a mystical sense at all. It is very direct and simple. If you exercise you set the conditions for good health to happen to you, if you text while driving you set the conditions for a car accident to happen to you, if you praise your child when they do their homework you create the conditions for them to do their homework again, and if you intentionally create harm you set the conditions for harm to happen to you in some form. It is not worthwhile to get caught up in the metaphysics of karma (that does not lead to enlightenment). The important thing to remember about karma is that, as one teacher told me, “you don’t get away with nothing.” So even if it seems in the short run that the rascal in you got away with something, rest assured that you didn’t. So, how does all this interfere with awakening? In a pretty no-nonsense type of way: if you are constantly dealing with the fallout from negative actions, how are you going to meditate?
Everything, literally everything, has a consequence. These consequences can be psychological, like the mind ruminating on something, or situational, like negative reactions from friends. The problem for most of us is that we are not clear-minded enough to connect the dots and see the pattern of cause and effect. It actually takes a tremendous amount of cognitive horsepower and mindfulness to do that. Unlike putting our hands on a hot stove and immediately feeling the consequence, the effects of many of our actions do not show up in such a neat linear fashion. Rather, our intentions set the conditions for the consequence to occur at some point down the road and over time it becomes nearly impossible to trace the effect back to the cause.
Because the purpose of morality in the dharma is to keep the path to enlightenment from becoming obstructed, there really are no concepts of “sin” or “judgement” in this way of thinking. Rather, there are guidelines, or “practice precepts” that are intended to keep the practicioner from doing things that would wreck meditation and interfere with awakening. This only makes sense. In any good set of instructions there are not only clear directions about what to do, but also what to avoid doing. For example, if you are baking bread you want to avoid putting the yeast into water that is too hot, otherwise the bread will not rise. As I mentioned before, learning to become enlightened is a skill like any other. So, you must not only learn what to do and what to practice, you need to know what not to do.
The most famous of the instructions on what not to do are the “five practice precepts” taught by the Buddha. These five are:
1. abstain from killing
2. abstain from stealing
3. abstain from lying
4. abstain from intoxicants
5. abstain from sexual misconduct
These precepts are very basic and are intended to keep the practitioner from causing serious havoc with their meditation. If you are robbing or killing people you will have a very tough time meditating. However, it should be pretty clear from the outset that these precepts are not airtight rules that are black and white. Does the precept to abstain from killing mean that I need to be vegetarian? Is it stealing if I buy a foreclosed home that belonged to a family with a subprime mortgage? Am I breaking a precept if I have a beer with dinner? What the heck is sexual misconduct? There are lots of grey areas here, and that is the primary reason that I mention them at all. To point out what I hope will become obvious to every practitioner, that there really are no absolute rules that can take the place of your own conscience and critical judgment. While a good teacher can give you guidelines, it is up to the individual meditator to decide whether a behavior is interfering with their progress. What can be said with any real certainty is that the precepts, and all of sila, is about preventing the practitioner from intentionally causing harm to others or to themselves. If anything can be a sila litmus test it is that: intention to harm.
Daniel Ingram once referred to the teachings on morality as “the first and last practice”. I like this way of describing it, because it emphasizes the open-ended nature of our attempts to perfect our morality. Becoming moral is not a practice that is finished on the way to enlightenment, rather it is a practice that deepens with each insight.
As your behavior becomes less harmful to yourself and others, more peaceful and compassionate, you will see a corresponding improvement in your meditation (and very likely a big improvement in your overall life). Once you have your act together and your meditation begins to deepen, it is worth your time to try and get a better understanding of meditation and its role in the path. The next part of Dharma covered here is on meditation and is what I call “Getting your head together.”