Helping the weak minded.

EnlighteningOne

As Buddhist it is our personal responsibility to teach, how do we help the weak minded to find compassion, happiness, the truth, and etc?

Jeffrey

By example. They pick up the compassionate mind. This also points to your own dharma studies and meditation. You can only teach what you know, and it takes practice to find a way to teach all beings. If you can't be a teacher then share the vibes of your teacher or studies. Sutras and teachers give us good vibes.

person

Here's a story about the dim witted Chudapanthaka, one of 16 main arhats during the Buddha's time.

There was a Brahmin family who lived in Sravasti in India. The family had tried to have children but they all died early in their childhood. Then an old lady who lived nearby told the Brahmin that the next time a child was delivered, he should bring the child to her.

Soon a child was born into the Brahmin family, and immediately the child was brought to the old lady. After washing the infant, she wrapped the child with a clean white cloth and put some butter in his mouth. This lady called another girl to take the child to a big crossroad. The girl was given the instructions to pay homage to any great master that came along and to say aloud to them, "This infant pays homage to the feet of the noble ones!" She was told to do this for the whole day. "Should the child live to the end of the day, you should bring him back, but if the child dies, then you should bury him."

So this girl did as she was told. First several tirthikas appeared, and she addressed them as directed. The tirthikas responded with these prayers: "Long may he live. May he lead a long life. May he fulfill the wishes of his parents." Later, several Buddhist monks appeared and they, too, offered similar prayers. Then the girl took the infant to the road leading to Jetavana, where she happened to meet the Blessed One who was on His way to receive His daily food offering. The girl addressed Him as she had the others. The Blessed One then uttered the prayer, "May he fulfill the spiritual wishes of his parent." With so much blessings received, the child survived and the girl was able to bring the child home alive.

Since this child was taken to a main crossroad, he was thus given the name Mahapantaka, which means the "great road". When the child grew up, he became very well-versed in Vedas and the ancillary Brahmanical sciences. Later, he taught the sacred words to some hundreds other Brahman youths.

Then another child was born into the same Brahmin family. When he was born, the father also sought the advice of the lady who lived nearby and the same instruction was given. However, this time the infant was entrusted to a lazy girl. She did not take the child to a main crossroad, instead she took him to only as far as a minor road and waited there. No ascetics or Brahman had passed by that road. However, the Buddha who watches over all beings during the six periods of the day and night purposely went there. Asked by the girl to deliver a prayer, he did so as before. At the end of the day, the girl took the infant home. He was given the name Chudapanthaka or "lam chung" in Tibetan, meaning the "small path".

When Chudapanthaka grew up, he turned out to be very slow. When he tried to learn a word such as "siddham", he would pronounce the first syllable "si" only to forget the second syllable "ddham", and vice versa. Later he was passed over to another master to study with a reader of the Vedas who taught him to say Om Bhu. Again he remembered the first word "Om" and forgot the second word "Bhu", and vice versa The frustrated teacher said to Panthaka's father, "Your other son, Mahapanthaka, was able to learn after only a small amount of instructions but this child I cannot instruct any longer!" And so, this boy who was utterly slow and dull was known as the Small Road.

Sometime later, the two boys' parents died. Mahapanthaka entered the Muni's teaching and, after mastering the three baskets, became an Arhat.

Soon afterwards he was visited by his younger brother, Chudapanthaka who had exhausted all the family's wealth. Mahapandthaka checked to see if his younger brother had any capacity for the Dharma and discovered not only that he did but also that he, Chudapanthaka, bore the responsibility for its development. So he arranged for his younger brother to leave the householder's life and became ordained as a monk
Chudapanthaka then was given the following verse to learn:
Do no evil with body, speech or mind:
Grasp at everything in the world.
He who is empty of desire, mindful, and circumspect
Does not seek suffering or the useless.
After three months of study, Chudapanthaka still had not been able to learn the verse, yet nearby the cowherds and other herdsmen had learned it just by overhearing his recitation.

Later, Arya Mahapanthaka pondered whether to use encouragement or criticism to train his brother. Seeing that criticism would be more effective, he grabbed Chudapanthaka by the neck and threw him out of the Jetavana grove, saying, "You are slow, utterly slow! What can you accomplish by being a monk? Stay away!"

Chudapanthaka thought to himself, "Now I am neither an ascetic nor a Brahman," and began to weep sadly.

The Master, the omniscient Lord Buddha, stirred by great compassion, came and asked: "Panthaka, Why are you crying?"

"I was criticized by my preceptor." Chudapanthaka said.

Then Buddha declared: "There is praise by the foolish and criticism by the wise. Criticism by the wise is excellent, not so praise by the foolish." Then Buddha proceeded to say, "Son, your preceptor is not the one who established this teaching after enduring much hardship for three great kalpas in order to complete the six perfections. I am the one who founded it in this way. Would you like to study with the Tathagata?"

"Venerable One, I am slow, very slow, and dull, very dull. How can one such as I study?"

The Buddha again declared: "The fool who knows his foolish nature is thus wise about that. But the fool who thinks himself wise is here truly said to be a fool." Then Buddha gave Chudapanthaka two simple phrases to learn: "I am removing dust," and "I am removing dirt." But Chudapanthaka could not remember them. Then the Blessed One decided to purify him of his bad karma and said, "Panthaka, can you clean the shoes of the bhiksus?"

"Venerable one, I can do that."

"Go then, and clean the shoes and sandals of the bhiksus." The Blessed One also told the bhiksus to allow Chudapanthaka to do this, informing them that its purpose was to remove his bad karma. He further directed that they teach Chudapanthaka to recite the above two phrases. These instructions were carried out and after some time Chudapanthaka finally did learn the two phrases.

Then the Buddha declared, "You need not wipe shoes any longer. Now sweep the temple while reciting the same two phrases."

Although Chudapanthaka swept the temple ground with great vigor, each time he finished cleaning the left side, the Buddha would miraculously cause the left side to become filled with dust. Likewise, each time he finished cleaning the right side, the Buddha would cause the right side to become filled with dust again.

Nonetheless, Chudapanthaka persevered in his efforts until finally his karmic obscurations were cleared away. Then the following thought occurred to him: "When the Buddha taught me the phrases 'I am removing dust, I am removing dirt,' did he mean inner dust or outer dust?" At that moment three verses which he had never before heard came to his mind:
This dust is desire, not particles of dirt.
"Dust" is a term for desire, not granules.
The wise rid themselves of this dust
And are attentive to the Sugata's teaching.
The second and third verses were the same except that the words "hatred" and "ignorance" respectively replaced "desire." By meditating on the meaning of these verses, Chudapanthaka eventually achieved the status of an Arhat.

The Blessed One, wanting to make Chudapanthaka's virtues known, instructed Ven. Ananda to tell Chudapanthaka that he should teach the bhiksunis (community of the fully-ordained nuns) and after that to tell the bhiksunis that Chudapanthaka would be their teacher. Chudapanthaka, who realized that the Blessed One wished to make known of His disciple's virtues, accepted the instructions.

The bhiksunis, however, were astonished and said, "See how women are humiliated! How can someone who did not learn a single verse after three months teach those such as us, who are holders of the three baskets? We must carry out a plan to make sure that person of little learning will not be able to come here again!"

person

From a group of twelve bhiksunis some prepared a very high throne for teaching the Dharma, but they did not attach any kind of staircase. Others announced to the inhabitants of the great city of Sravasti, "A great and extraordinary disciple of the Buddha will come to teach tomorrow. Those who have listened to the Dharma but have not yet seen the Truth will have to wander in samsara for a very long time. Therefore, you should come to hear the Dharma from him." Hundreds of thousands of people gathered, some out of curiosity and others urged by their merits.

The next day Chudapanthaka first went around to receive alms. Then, after arising from a state of inner absorption and accompanied by other bhiksus, he proceeded to the bhiksunis' rainy-season residence to teach Dharma. As he approached the teaching throne and saw that it was extremely high, he wondered whether that had been done out of reverence or scorn. After a brief reflection he realized that the intent was to show scorn. Extending his arm like an elephant's trunk, Chudapanthaka pushed down on the throne and seated himself. Only a few saw how he accomplished this; most did not.

Once seated, Chudapanthaka first entered a state of meditation and became invisible. Then he raised himself into the sky and displayed four types of magical powers in each of the directions. Finally, he withdrew his miraculous presentation and once again seated himself on the lion throne. Then he began his discourse by saying, "Sisters, I would like to explain for seven days the meaning of a verse which took me three months to memorize. When the Blessed One declared, 'Do no evil with body, speech or mind,' He was teaching us to eschew the ten non-virtuous deeds. The phrase 'everything in the world' refers to the five aggregates, and 'grasping' refers to grasping of the 3 poisons - desire, hatred, and ignorance."

After Chudapanthaka taught in details the meaning of only half the verse, twelve thousands of the audience attained realization of Truth and achieved one or more of the four fruits of the path. Some developed an aspiration for the enlightenment of the Hearer's path, others for the enlightenment of the Solitary Realizers' path, and still others for the enlightenment of the Mahayana path .Virtually all gained faith in the Triple Gem.

Afterwards, Chudapanthaka returned to Jetavana where the Lord Buddha declared that, of all His disciples, Chudapanthaka was the most skilled at producing a beneficial change in beings' mind.

So when we clean up our place we should recite the phrase "Remove dust and remove dirt." We should carry out these practices in our daily life.

http://www.fpmt-ldc.org/res_lamrim110606.php

Jeffrey

:clap:

vinlyn

As Buddhist it is our personal responsibility to teach, how do we help the weak minded to find compassion, happiness, the truth, and etc?

Are you talking about Proselytizing?

EnlighteningOne

no, people believe in Buddhism because they want to. I am talking about those who are ignorant, close-minded, and hateful. I'm compelled to teach the weak minded about the Buddhas teaching,trying to find a ways to teach without imposing on their will.

person

no, people believe in Buddhism because they want to. I am talking about those who are ignorant, close-minded, and hateful. I'm compelled to teach the weak minded about the Buddhas teaching,trying to find a ways to teach without imposing on their will.

The best teaching for those people and really any people is the example of your transformed Buddhist behavior.

tikaL2o6

I think that's when the Bhrama Viharas can become very useful.

genkaku

I'm compelled to teach the weak minded about the Buddhas teaching,trying to find a ways to teach without imposing on their will.

@EnlighteningOne -- Just out of curiosity, "compelled" by whom?

EnlighteningOne

I'm compelled to teach the weak minded about the Buddhas teaching,trying to find a ways to teach without imposing on their will.

@EnlighteningOne -- Just out of curiosity, "compelled" by whom?

"I am" : )

person

no, people believe in Buddhism because they want to. I am talking about those who are ignorant, close-minded, and hateful. I'm compelled to teach the weak minded about the Buddhas teaching,trying to find a ways to teach without imposing on their will.

The best teaching for those people and really any people is the example of your transformed Buddhist behavior.

For example being kind, open and knowledgable in dealing with and helping someone else teaches them that there is a different way of being. You don't have to say Buddhist words to teach them Buddhist behavior.

seeker242

As Buddhist it is our personal responsibility to teach, how do we help the weak minded to find compassion, happiness, the truth, and etc?

I would say by getting rid of your own weak-mindedness.

EnlighteningOne

:clap:

awesome story "person"

taiyaki

I don't think its our responsibility to help "the weak minded".

I respect that they need to be where they are. Who am I to tell them otherwise?

People will figure out what they need to figure out. Until then my path is for myself. Through myself I help others. Inner peace breeds peace on the outside. Inner chaos breeds chaos.

Trying to help people is also another form of ego. Who are we to help?

Jeffrey

Attachment to the dharma and helping others sets in motion a connection to the dharma in this lifetime and the next.

Nonetheless, we might be unable to help other than recognizing others as beautiful in their own way and path.

EnlighteningOne

I don't think its our responsibility to help "the weak minded".

I respect that they need to be where they are. Who am I to tell them otherwise?

People will figure out what they need to figure out. Until then my path is for myself. Through myself I help others. Inner peace breeds peace on the outside. Inner chaos breeds chaos.

Trying to help people is also another form of ego. Who are we to help?

I am caring and kind person, I agree with you when I live the path it help others. I also agree with the compassionate Buddha. A story about the dim witted Chudapanthaka, one of 16 main arhats during the Buddha's time, is a prime example of helping others through teaching using compassion.

vinlyn

no, people believe in Buddhism because they want to. I am talking about those who are ignorant, close-minded, and hateful. I'm compelled to teach the weak minded about the Buddhas teaching,trying to find a ways to teach without imposing on their will.

Well, unless you are talking about teaching those who come to ask you to teach them, then you are proselytizing.

EnlighteningOne

Well, unless you are talking about teaching those who come to ask you to teach them, then you are proselytizing.




yes, it is unwise to teach someone who do not want to listen to you.

taiyaki

We do what we can with whatever circumstances are thrown at us.
Lately I've realized the most compassionate action I can do is to get enough sleep.
So in my experience helping others has always presented itself in having some sense of sanity in my life.

Thus practice is everything and essentially the most compassionate action.

It may seem selfish but really it does help others.

federica

When you yourself follow the path flawlessly you will have earned that right.
Until then, look to your own footsteps, and let others follow - or not - as they wish.
Weak-minded does not equate with weak-willed.
We are all weak-minded in our own ways, but once you have strengthened your weak-mindedness, it will be imperturbable, and an example to others.
People will not only be willing to listen to you, they will positively seek out your words.

Until such a time, you are just as much a messed-up individual as they are, and cannot begin to tell others the error of their ways, when the errors of your ways still need addressing.
the Buddha instructed us to be a lamp unto ourselves.

Start there.

vinlyn

^ Wow! Very eloquent!

how

A willingness to be of help arises naturally in most Buddhist practises.

On this site, your posting might also just have been a question of curiosity.
In the world and from the Buddhist perspective, judging someone else to be weak minded and therefore in need of saving, smacks of a spiritual hubris that would have my own ego alert alarm bells ringing loudly.
Other religions speak some truth about the road to hell being paved with good intentions.
The safest way to demonstrate the path to sufferings end is to Live it.

JohnG

You cannot teach those who choose not to learn. Just as one cannot claim profficancy through articulate speech. :banghead:

Tosh

You cannot teach those who choose not to learn.

Spot on. I'm in A.A. and I see people who come into A.A. purely to get their family off their backs and they go back out drinking saying, "Well look, I tried A.A. and it didn't work!", but really, they didn't want to stop drinking.

Then there's other types, like myself, who come into A.A. who've really had enough and are receptive to new information.

In our literature it says, "Pain is the touchstone for all spiritual growth", i.e. when we suffer enough, we become willing to change/learn. It's pointless trying to force someone to change or learn when they don't want to; maybe they haven't suffered enough yet? The advice in our Big Book is not to try and force anyone to change, but to remain friendly and leave it at that because it may spoil a later chance in the future. I think that's good general advice in any circumstances.

Another little phrase I like that I've heard is, "If you try to teach a pig to sing, you'll end up frustrated, and it pisses off the pig".

Invincible_summer

Just want to say, the use of the term "weak-minded" is pretty condescending and unskillful.

vinlyn

Just want to say, the use of the term "weak-minded" is pretty condescending and unskillful.

:thumbsup:

federica

Just want to say, the use of the term "weak-minded" is pretty condescending and unskillful.

I guess that's why most people have told him it's not a very skilful thing to want to do, in one way or another.
I think what he means by 'weak-minded' is not someone akin to a simpleton, but someone who is more tempted by the superficial, material transitory things in life, and someone who is not discerning as to behaving in an upright moral manner.

but I agree in any case.....

RichardH

someone who is more tempted by the superficial, material transitory things in life, and someone who is not discerning as to behaving in an upright moral manner.
.

...

:wave: I'm tryin ..

federica

Yes, you're very trying.

(No, I wouldn't classify you as weak-minded, @RichardH..... )