SANGHARAKSHITA IN SEMINAR -

THE SUTRA OF FORTY-TWO SECTIONS - NEW ZEALAND
CONTENTS

(N.B. it is necessary to have a copy of the text when studying this seminar)
Page No.

SECTION I
1-4 Preliminaries berore study
4 Meaning of 'Lokagesta'(?) 'Elder Brother of the World' as title of the Buddha.
5-7 Exposition of :'to abandon desire: and 'to rest in quietude', and why this is 'the
greatest of victories'
8 Distinction between 'kamachanda' (?) and 'ahammachanda'
i.e.'sensuous desire' and 'desire for the Dharma'
9-10 distinction between 'desire' and 'craving'
Enjoyment without attachment.
II-12 The four kinds of 'mara'
13 Meaning ofl 'quietude'
13-15 Place of compassion in the teaching of 'the Way'
The teaching as response to 'voicing of individuals' doubts. Meeting specific spiritual needs.
18-19 On use of word 'commanded' - its authoritarian connotations.
20 The precepts as a conscious discipline initially, and as a spontaneous expression of one's being ultimately.
21 Meaning of 'enlightened' and 'Enlightenment'
22-23 Significance of the 'anjali' gesture.

SECTION 2
24-39 The 'sramana' - Leaving home.
25-26 'Going for refuge' - What is the 'homeless Life'?
Discussion on 'life-styles' e.g. Sri-Lankan monks.
28 'Going forth' to the spirituai community.
'Going forth' as 'sitting loose' to any particular situation.
Seeing the conditioned nature of everything.
".....to the extent that you know the conditioned,
~ha knowledge is unconditioned."
31-32 sramana', 'bra~na', 'bni~ku' syhonymous in 'i)hammapada'
The 20 precepts - How these apply
33 Danger of 'Legalism re practising the precepts.
33 The Arahant - Chinese model of Taoist Immortals.
The Arahant - Western modern model of the True Individual.
The 'anagamin'.
'Srotapanas' - The four stages of development
Importance of ' stream-entry'.
38-39 Clearing up misunderstanding of 'negative'tone of tex~.

SECTION 3
The 'sramana' - Putting an end to desire and longings:
41 The reactive process - "seeing the origin or mind"
"Clinging to nothing within"... "seeking for nothing
Without - dogmas, 'ditthis'~ opinions and views-
importance or not absolutising relative truth of views.
44 Transcending the 'unchanging self'
Shackles of absolutisations - one's own dogmas- other people's
- religious - scientific
Wondering nothing, doing nothing"
"Practising nothing and manifesting nothing."
Different sets of stages of spiritual development
The nature of change.

SECTION 4
The'sramana' - "going forth"
5I-52 Significance of the story of the Buddha's renunciation.
53-56 Various implications in past ages -dress, titles, roles
57 Begging - its questionable relevance to today.
58-59 Contentment and simplicity.
60 Problem of the elderly - effects of 'consumerism'
61-63 Food and neurotic craving
64 Working for rewards and working for the fun of it.
65 "Weekend off" syndrome.
66 Epos~of false view:- 'If it doesn't hurt it can't be spiritual growth'.
67 Reward and praise - sensible use re children
68 Harmful attitudes of some Christian theologians -
69 fear of punishment.
70-72 On alienation from one's feelings - need to contact internal source of
inspiration.

SECTION 5
72-78 The Ten Good Acts - The Ten Evil Acts.
72-73 The ten precepts - distinction between 'principle' and 'rule'.
77 'Positive' and 'negative' vows.
78 'Vow' as 'vrata' and 'vow' as 'pranidhana' (Bodhisattva's 'Vrata' as a fetter.
Vow)

SECTION 6
79-85 Having faults and not regretting them.
Distinction between healthy regret and neurotic guilt
81 Seeing consequences of 'having Faults'
Negative feedback not helpful in breaking bad habits.
82 Working on faults - Analogy with weeding.
83-85 Importance of awareness and spiritual friends in overcoming faults.

SECTION 7
86-92 "....if an evil man on hearing etc...." ~ see text
'creating a disturbance' - how this applies to
88 FWBO classes etc. 'Weak' and 'strong' situations.
89 Ways of handling the situation.
90 Implications of "the good attracting disruptive/evil elements. e.g. People
around the Dalai Lama.
91-92 Reminiscences re Dalai lama and Dhardo Rinpoche.

SECTION 8
93-95 Story of the Buddha 'returning the gift' of another man's abuse.
- nature of reactivity -
importance of listening - principle of 'non-retaliation'
94 Value of 'metta' - value of the spiritual community.
95 Importance of physical surroundings i.e. Centres.

SECTION 9
96-98 The psychophysical organism as a lethal weapon.
Sobering reflections on this.

SECTION 10
98-100 "Listen avidly and cherish 'the Way'
Importance of receptivity and wanting to hear
99 Important to appreciate value of meditation, study and puja.
100I mportant to appreciate other people and not treat them in an off-hand way.
101-103 SECTION 11 - "The Way' is hard to reach" - Being in real contact not just having ideas about 'the Way'
102 Need of an ongoing experience of 'going for refuge'
not just reciting the refuges and feeling 'good'
Importance of maintaining a strong desire for the Dharma
Knowledge of the Dharma is tp be shared.
103 Contrast of Buddha's attitude to teaching and that of the Brahmins.

SECTION 12
Significance of giving food - 'punya'
105-109 'merit' - supporting the spiritual community and the spiritually advanced -
traditional Indian attitudes
111-112 Religion as 'magic' - Can work but is not spiritual development.
'The Dharma (Buddhism) is not a social service.'
is not primarily to support -family, social institutions,
political structures, protest movements (e.g. apartheid)
118 The primary function of the Dharma is to help individuals to develop as true
individuals
119 Difficult to convince people of the value of developing individuality. -
Interaction of 'positive group' and spiritual community' -
122-I23 Traumas are not necessary prerequisites for entering the spiritual life i.e.
Buddhism.
I24-125 avoiding extreme attitudes re the 'positive group' and the 'spiritual community
- Definition of extremes

SECTION 13
125-182 The 20 'hard things' for human beings - see Text) -
Comments on each statement.

SECTION 14
183-185 "Preserving the will" -'eliminating desires' and 'seeking nothing
else'
184 Aphorism - "You can only change what you take responsibility for" - "Deal
with the present and you deal with the past."

SECTION 15
184-185 Distinction between 'greatness' and 'goodness ' - Importance of
gaining stream-entry'

SECTION 16
I85-188 "To be able to bear insult without retort implies great power" -
Importance of patience - and developing attitude of non-retaliation.
188 'Brilliance' and 'acme of brilliance' -'samatha' and 'vipassana' - 'calm and clear'

SECTION 17
189-194 "cherishing desires" - implications of this
190 Get in the way of perceiving the Dharma.
190-191 Sexual and erotic desires - erroneous view that one should have sexual and
erotic desires which leads one to concoct and cultivate them.'

SECTION 18
I94 Characteristics of Insight

SECTION 19
194-198 (See text) "Thinking what is beyond thought"
196 Important to use thinking, performing etc. imaginatively.
I98 Application to human communication and relationships
198 On 'being wrong by so much as a thousandth part of a hair' - (see text) - retelling lies etc.

SECTION 20
198-199 On Impermanence

SECTION 21
I99-202 The 'no-self' teaching - how to put this across appropriately.
200-201 Importance of the personality

SECTION 22
203-223 Desire for 'name and fame' - immortality of the body - re 'pop groups', film stars etc.

SECTION 23
223-226 (see text) "Wealth and beauty....etc"
On fashion and cosmetic surgery etc. - not wanting to let go is what causes the suffering.

SECTION 24
226-236 Being trapped by worldly life - worldly life one long escapism
227 Attachments and dependencies in the spectrum of human relationships.
228 Distinction between attitudes of 'won't' and 'can't'
Attitudes behind our excuses
229 How we doubly bind ourselves in restricting situations
230 Recidivism - attachment to 'maximum security' of prison.

SECTION 25
231 "Of all longings and desires there is none stronger than sex'. -
(i.e. worldly desires)
Male/female polarity as the paradigm of subject/object duality.
232 Alienation - sense of deficiency at core or our being
233 Two kinds of attraction - attraction to opposing opposites and attraction to
complementary opposites -reactive 'and' creative' modes.
234 Overcoming duality in 'universal oneness' - see text) is not merging in a metaphysical, monistic, all-is-one unity

SECTION 26
234-241 Neurotic clinging brings suffering - 'asubbhava' -
contemplation of the loathesomeness of the body etc. - Questions this as a helpful practice.
236 The psychological method - develop in oneself the attractive qualities one sees
in the other.
237 Aversion techinques - are they really successful?
239-241 Importance of spiritual friendship - enjoyment of community life etc.

SECTION 27
(see text) - 'Those who follow 'the Way' are like a piece of wood
etc....', 'Eternalist' and 'nihilist' attitudes

SECTION 28
243-253 - Avoiding distractions - the opposite sex-
Ilmportance of developing spiritually - indispensability of spiritual community in every sense
246 Consider everyone's views before making decisions
Be open to learning from everyone
248 Knowing one's limitations - breaking old patterns, even good ones
Be open to new elements entering the situation - prevents exclusiveness and
stagnation - danger of Sangha becoming a group if not 'open' - the 'couple'
syndrome.

SECTION 29
Advice to monks about relating to women- inhibitions against
incest - how this applies to us now.
255 Try to see members of the opposite sex as individuals-
May be different methods for men/women
257-258 Control thoughts running through our mind - applies to both sexes.

SECTION 30
Set on fire by desires - dangerous situation - meditation is the water that cools down desires.

SECTION 31
The senses are not to blame - it's the mind - perception itself is pure - distinction between the "beautiful" and the agreeable".

SECTION 32
262-26 On nature of 'suffering' through desires- distinction between ‘desire’ and ‘craving’(thirst)
263 Learn to appreciate and then let go
264 Danger of adopting extreme views re desire.

SECTION 33
264-268 Heroic aspects to following 'the Way'
Mythological and legendary models - Red Dakini is a symbol of freedom not battle - overcoming all obstacles.

SECTION 34
268-272 Balance 'vigour' and 'concentration'- grasping at results -
unhealthy attitudes - attaching magical significance to practices -
270 Pseudo-technism - "reliance on rites and ~~~~~~~~l
271 Bargaining attitude is self-defeating - reverse attitude of 'going with the flow' is also detrimental.
272 Importance or external conditions

SECTION 35
272-276 quote Mahatma Gandhi: -"The end is the extreme of means”
273 Need to create a 'different' mind with which to meditate.
Preparation for meditation - Place of 'virya'.
Taking responsibility for oneself.
275-276 How women/men play helpless.

SECTION 36
276-314 2nd. list or "hard things' - statements
Discussion on disability of being born a woman - the weaknesses and strengths
in women/men - how to recognise and overcome the disadvantages - on raising
feminine qualities and strengths to a higher level -
305 Importance of health - physical weakness and neglect of the body are not signs of spirituality - inadequacy and failure in worldiy life do not indicate one's ability to lead the spiritual life - spiritual life is not a soft option for drop-outs and social wrecks.
Physical handicaps more easily overcome than psychological disabilities -"having a chip on your shouider" is a handicap.
304 Physical handicaps often stimulate desire to overcome them.
Balanced attitude needed - The Buddha's Middle Way between self-indulgence
and neglect of the body.
305-309 What is a 'central country'?
Importance of becoming widely known -
308 Place of advertising and publications - danger of parochialism - Order members should strive towards being able to function anywhere with other Order members.
“directly into Buddhist surroundings" -
“to come in contact with 'the Way" i.e. as an experience.
312-313 Importance or faith - no skilful mental event without it.'
How to cultivate faith - importance of spiritual fellowship - need to eradicate all cynicism -
3I3 Arising of theBodhicitta'
"....to attain the state where nothing is practised etc.”, i.e. state of true
spontaneity

SECTION 37
Real contact is spiritual contact not mere physical proximity.
315 Distinction between 'hanging around' and true spiritual friendship - receptivity is the key

3I7-320 Urgency in using this present human life.
Life is precarious - over-planning one's life gives a false security - fail to see opportunities for growth.
319 Relative life-spans of men/women
Problems of retirement - Impermanence a blessing -

SECTION 39
320-323 (see text) "Just as when you eat honey it is with my words'
What is the word of the Buddha?
322 Distinction between religious, sentimental pseudo-positivity of religious groups and genuine spiritual positivity
323 Different 'styles' of religious groups - warning against developing a style of pseudo-friendliness and pseudo-mindfulness

SECTION 40
323 (see text) "A sramana studying'the Way'.......with its mind". -
"silavrata paramarsa"
Inner attitude must be in accord with actions, and 'vice versa'.

SECTION 41
(see text) "Those who follow 'the Way are like oxen........through deep mud”
Questions this simile - Distinction between 'having fun' and 'bingeing'
Living the spiritual life with a relaxed attitude.

SECTION 42
(see text) "I look upon etc......."
How the eniightened mind sees everything -
327 The "six dragons" - the six senses - "Going against" worldly values - how this is done in the context of the Movement - Anecdotes re "Vicar of Hampstead" - Resistance to change -
332 Attitudes to possessions - simile of tree as a symbol of spiritual growth -limitations of simile -

THE END

Those present: The Venerable Sangharakshita, David Moore (Ratnaketu), Barbara Gill (Aniketa), Ann Gill (Suvajri), Keith Downer (Dharmadhara), Jim Sharples (Vipula), Udaya, Priyananda, Puma, Achala, Vijaya, Megha, Verne Barrett.