February 15, 2005
By the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)
(copyright 2005 all rights reserved)
Very often as the discourse of Jhana emerges some critics say, "But, what about ethics?" Of course if we were to examine the traditional forms of Buddhism we would see an emphasis upon ethics. And, if we were to examine almost any of the Abrahamic traditions we would find the same emphasis upon ethics. Ethics is no less important to the discourse on jhana.
If we look at the teachings of the historic Buddha we will see that ethics was central to his teaching. His teaching (dhamma) was said to be centered upon three basic strategies for attaining enlightenment, they were ethics (sila), wisdom (panna) and absorption (samadhi). And, he articulated this three-part practice strategy based upon the Noble Eight Fold Path, and the Precepts (see below).
In the Four Noble Truths Sidharta Gotama said that by following the Noble Eight Fold Path one would arrive at freedom from suffering. As we can see from examining the Noble Eight Fold Path, right thought, right speech, right action, and right livelihood are typically interpreted within the context of moral behavior. And, they are additionally supported by the five precepts. The five precepts are based upon the avoidance of harmful thought, speech and action.
Hinduism has its own way of expressing ethics. I believe the method that most fundamentally expresses the deepest core of Hindu ethics is revealed in the Hindu concept of Ahimsa. Ahimsa is often translated as harmlessness, and I believe it is at the root of the Buddha's Eightfold Path and Precepts.
The three Abrahamic religions have their own form of expressing ethics, which are based upon the 10 Commandments (see below). I believe it is therefore reasonable to say that most peoples and most religions regard ethics as central to their tradition and the attainment of their concept of religious freedom or enlightenment.
Further, if we look at the Four Boundless States (Brahma Viharas or Bodhichitta), which were said by the Buddha to be the qualities of an enlightened being, then we will see that an enlightened one should manifest: Loving Kindness, Compassion, Sympathetic Joy and Equanimity. I cannot imagine someone who is an alcoholic, or sex addict to be manifesting any of the above qualities, or following the Buddha's Noble Eight Fold Path, or observing his Precepts, or observing the Ten Commandments of the Abrahamic religions.
Additionally if we look at the Four Noble Truths, then we find that suffering (dukkha) is based upon grasping and aversion. If we consider that the common obsessive compulsive behavior disorders (substance abuse, various eating disorders and sexual addiction), as well as the Seven Deadly Sins of Christianity (Pride, Envy, Gluttony, Lust, Anger, Greed and Sloth) are simply manifestations of suffering (dukkha), which are all driven by grasping and aversion, then I think we have reasonable evidence to believe that anyone who manifests any of the obsessive compulsive behavior disorders, or Seven Deadly Sins, cannot possibly be enlightened.
Therefore I believe it is reasonable to conclude that neither Choygum Trungpa Rinpoche, Rajneesh nor Da Free-John (Adi Da) were enlightened. I believe we do no justice to anyone on the spiritual path by continuing to celebrate the lives and "teachings" of people whose lives flaunted the ethical principle of every religion. By celebrating these highly flawed "teachers" we only enable these irresponsible acts among our contemporary teachers.
The above teachers are by no means representative of the majority of Asian or Buddhist teachers, however, they did serve to be rather prominent example of outrageous behavior among religious leaders. We should not forget that there were several Catholic Priests who molested hundred of alter boys in the last few decades. And, if we examine the literature of the past we will find plenty of evidence to indicate misbehavior of the Christian monastics is not new.
What is common among the monastic traditions of the world is a belief that if the monk or nun simply emulated the life of their religion's progenitor that they will succeed in their monastic efforts. It is also a common belief among those traditions that teach the contemplative life, that one must first demonstrate sufficient ethical behavior before being initiated into the "deeper mysteries" of that tradition. While I will agree that it is indispensable for the seeker to lead a life that is dedicated to ethics, it is clear through examining these notorious monastic misbehaviors that simple emulation is not enough.
It has been this contemplative's experience that while he was dedicated to an ethical life, he had of course plenty of weaknesses, like everyone else. And, it was through leading a contemplative life that he was in a sense fortified in his spiritual journey as well as in his effort to lead an ethical life. In fact he has found the more he becomes saturated in the absorptions states the less he has an interest in the objects of the senses. This personal experience is supported by the Buddhist canon.
Mahamalunkya Sutta (MN 64.9ff)
The Greater Discourse to Malunkyaputta
The Blessed One said, "There is a path, Ananda, a way to the abandoning of the five lower fetters; that someone, by relying upon that path, on that way, shall know and see and abandon the five lower fetters-this is possible..."
"And, what, Ananda, is the path, the way to the abandoning of the five lower fetters? Here, with seclusion from acquisitions, with the abandoning of unwholesome states, with the complete tranquilization of the bodily inertia, quite secluded from sensual pleasure, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhana (through 8th jhana).
"Whatever exists therein of (sensing), perception, (cognitive structures), and (cognition), he sees those states as impermanent (anicca), as suffering (dukkha), as a disease, as a tumor, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self (anatta). He turns his mind away from those states and directs it towards the deathless element thus: _This is the peaceful, this is the sublime,' that is, the stilling of all (cognitive structures), the relinquishing of all attachments, the destruction of all craving, dispassion, cessation, Nibbana.
(Majjhima Nikaya trans. Bhikkhus Nanamoli and Bodhi, Wisdom, 1995, 2001)