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Thursday, May 9, 2019

The Peculiar Blindness of Experts


Na Kim


The bet was on, and it was over the fate of humanity. On one side was the Stanford biologist Paul R. Ehrlich. In his 1968 best seller, The Population Bomb, Ehrlich insisted that it was too late to prevent a doomsday apocalypse resulting from overpopulation. Resource shortages would cause hundreds of millions of starvation deaths within a decade. It was cold, hard math: The human population was growing exponentially; the food supply was not. Ehrlich was an accomplished butterfly specialist. He knew that nature did not regulate animal populations delicately. Populations exploded, blowing past the available resources, and then crashed.

In his book, Ehrlich played out hypothetical scenarios that represented “the kinds of disasters that will occur.” In the worst-case scenario, famine rages across the planet. Russia, China, and the United States are dragged into nuclear war, and the resulting environmental degradation soon extinguishes the human race. In the “cheerful” scenario, population controls begin. Famine spreads, and countries teeter, but the major death wave ends in the mid-1980s. Only half a billion or so people die of starvation. “I challenge you to create one more optimistic,” Ehrlich wrote, adding that he would not count scenarios involving benevolent aliens bearing care packages.

The economist Julian Simon took up Ehrlich’s challenge. Technology—water-control techniques, hybridized seeds, management strategies—had revolutionized agriculture, and global crop yields were increasing. To Simon, more people meant more good ideas about how to achieve a sustainable future. So he proposed a wager. Ehrlich could choose five metals that he expected to become more expensive as resources were depleted and chaos ensued over the next decade. Both men agreed that commodity prices were a fine proxy for the effects of population growth, and they set the stakes at $1,000 worth of Ehrlich’s five metals. If, 10 years hence, prices had gone down, Ehrlich would have to pay the difference in value to Simon. If prices went up, Simon would be on the hook for the difference. The bet was made official in 1980.


In October 1990, Simon found a check for $576.07 in his mailbox. Ehrlich got smoked. The price of every one of the metals had declined. In the 1960s, 50 out of every 100,000 global citizens died annually from famine; by the 1990s, that number was 2.6.

Ehrlich’s starvation predictions were almost comically bad. And yet, the very same year he conceded the bet, Ehrlich doubled down in another book, with another prediction that would prove untrue: Sure, his timeline had been a little off, he wrote, but “now the population bomb has detonated.” Despite one erroneous prediction after another, Ehrlich amassed an enormous following and received prestigious awards. Simon, meanwhile, became a standard-bearer for scholars who felt that Ehrlich had ignored economic principles. The kind of excessive regulations Ehrlich advocated, the Simon camp argued, would quell the very innovation that had delivered humanity from catastrophe. Both men became luminaries in their respective domains. Both were mistaken.

When economists later examined metal prices for every 10-year window from 1900 to 2008, during which time the world population quadrupled, they saw that Ehrlich would have won the bet 62 percent of the time. The catch: Commodity prices are a poor gauge of population effects, particularly over a single decade. The variable that both men were certain would vindicate their worldviews actually had little to do with those views. Prices waxed and waned with macroeconomic cycles.

Yet both men dug in. Each declared his faith in science and the undisputed primacy of facts. And each continued to miss the value of the other’s ideas. Ehrlich was wrong about the apocalypse, but right on aspects of environmental degradation. Simon was right about the influence of human ingenuity on food and energy supplies, but wrong in claiming that improvements in air and water quality validated his theories. Ironically, those improvements were bolstered through regulations pressed by Ehrlich and others.

Ideally, intellectual sparring partners “hone each other’s arguments so that they are sharper and better,” the Yale historian Paul Sabin wrote in The Bet. “The opposite happened with Paul Ehrlich and Julian Simon.” As each man amassed more information for his own view, each became more dogmatic, and the inadequacies in his model of the world grew ever more stark.

The pattern is by now familiar. In the 30 years since Ehrlich sent Simon a check, the track record of expert forecasters—in science, in economics, in politics—is as dismal as ever. In business, esteemed (and lavishly compensated) forecasters routinely are wildly wrong in their predictions of everything from the next stock-market correction to the next housing boom. Reliable insight into the future is possible, however. It just requires a style of thinking that’s uncommon among experts who are certain that their deep knowledge has granted them a special grasp of what is to come.



The idea for the most important study ever conducted of expert predictions was sparked in 1984, at a meeting of a National Research Council committee on American-Soviet relations. The psychologist and political scientist Philip E. Tetlock was 30 years old, by far the most junior committee member. He listened intently as other members discussed Soviet intentions and American policies. Renowned experts delivered authoritative predictions, and Tetlock was struck by how many perfectly contradicted one another and were impervious to counterarguments.
Tetlock decided to put expert political and economic predictions to the test. With the Cold War in full swing, he collected forecasts from 284 highly educated experts who averaged more than 12 years of experience in their specialties. To ensure that the predictions were concrete, experts had to give specific probabilities of future events. Tetlock had to collect enough predictions that he could separate lucky and unlucky streaks from true skill. The project lasted 20 years, and comprised 82,361 probability estimates about the future.

The result: The experts were, by and large, horrific forecasters. Their areas of specialty, years of experience, and (for some) access to classified information made no difference. They were bad at short-term forecasting and bad at long-term forecasting. They were bad at forecasting in every domain. When experts declared that future events were impossible or nearly impossible, 15 percent of them occurred nonetheless. When they declared events to be a sure thing, more than one-quarter of them failed to transpire. As the Danish proverb warns, “It is difficult to make predictions, especially about the future.”
Even faced with their results, many experts never admitted systematic flaws in their judgment. When they missed wildly, it was a near miss; if just one little thing had gone differently, they would have nailed it. “There is often a curiously inverse relationship,” Tetlock concluded, “between how well forecasters thought they were doing and how well they did.”

Early predictions in Tetlock’s research pertained to the future of the Soviet Union. Some experts (usually liberals) saw Mikhail Gorbachev as an earnest reformer who would be able to change the Soviet Union and keep it intact for a while, and other experts (usually conservatives) felt that the Soviet Union was immune to reform and losing legitimacy. Both sides were partly right and partly wrong. Gorbachev did bring real reform, opening the Soviet Union to the world and empowering citizens. But those reforms unleashed pent-up forces in the republics outside Russia, where the system had lost legitimacy. The forces blew the Soviet Union apart. Both camps of experts were blindsided by the swift demise of the U.S.S.R.



One subgroup of scholars, however, did manage to see more of what was coming. Unlike Ehrlich and Simon, they were not vested in a single discipline. They took from each argument and integrated apparently contradictory worldviews. They agreed that Gorbachev was a real reformer and that the Soviet Union had lost legitimacy outside Russia. A few of those integrators saw that the end of the Soviet Union was close at hand and that real reforms would be the catalyst.

The integrators outperformed their colleagues in pretty much every way, but especially trounced them on long-term predictions. Eventually, Tetlock bestowed nicknames (borrowed from the philosopher Isaiah Berlin) on the experts he’d observed: The highly specialized hedgehogs knew “one big thing,” while the integrator foxes knew “many little things.”

Hedgehogs are deeply and tightly focused. Some have spent their career studying one problem. Like Ehrlich and Simon, they fashion tidy theories of how the world works based on observations through the single lens of their specialty. Foxes, meanwhile, “draw from an eclectic array of traditions, and accept ambiguity and contradiction,” Tetlock wrote. Where hedgehogs represent narrowness, foxes embody breadth.

Incredibly, the hedgehogs performed especially poorly on long-term predictions within their specialty. They got worse as they accumulated experience and credentials in their field. The more information they had to work with, the more easily they could fit any story into their worldview.

Unfortunately, the world’s most prominent specialists are rarely held accountable for their predictions, so we continue to rely on them even when their track records make clear that we should not. One study compiled a decade of annual dollar-to-euro exchange-rate predictions made by 22 international banks: Barclays, Citigroup, JPMorgan Chase, and others. Each year, every bank predicted the end-of-year exchange rate. The banks missed every single change of direction in the exchange rate. In six of the 10 years, the true exchange rate fell outside the entire range of all 22 bank forecasts.

In 2005, Tetlock published his results, and they caught the attention of the Intelligence Advanced Research Projects Activity, or IARPA, a government organization that supports research on the U.S. intelligence community’s most difficult challenges. In 2011, IARPA launched a four-year prediction tournament in which five researcher-led teams competed. Each team could recruit, train, and experiment however it saw fit. Predictions were due at 9 a.m. every day. The questions were hard: Will a European Union member withdraw by a target date? Will the Nikkei close above 9,500?
Tetlock, along with his wife and collaborator, the psychologist Barbara Mellers, ran a team named the Good Judgment Project. Rather than recruit decorated experts, they issued an open call for volunteers. After a simple screening, they invited 3,200 people to start forecasting. Among those, they identified a small group of the foxiest forecasters—bright people with extremely wide-ranging interests and unusually expansive reading habits, but no particular relevant background—and weighted team forecasts toward their predictions. They destroyed the competition.


Tetlock and Mellers found that not only were the best forecasters foxy as individuals, but they tended to have qualities that made them particularly effective collaborators. They were “curious about, well, really everything,” as one of the top forecasters told me. They crossed disciplines, and viewed their teammates as sources for learning, rather than peers to be convinced. When those foxes were later grouped into much smaller teams—12 members each—they became even more accurate. They outperformed—by a lot—a group of experienced intelligence analysts with access to classified data.
One forecast discussion involved a team trying to predict the highest single-day close for the exchange rate between the Ukrainian hryvnia and the U.S. dollar during an extremely volatile stretch in 2014. Would the rate be less than 10 hryvnia to a dollar, between 10 and 13, or more than 13? The discussion started with a team member offering percentages for each possibility, and sharing an Economist article. Another team member chimed in with historical data he’d found online, a Bloomberg link, and a bet that the rate would land between 10 and 13. A third teammate was convinced by the second’s argument. A fourth shared information about the dire state of Ukrainian finances, which he feared would devalue the hryvnia. A fifth noted that the United Nations Security Council was considering sending peacekeepers to the region, which he believed would buoy the currency.
Two days later, a team member with experience in finance saw that the hryvnia was strengthening amid events he’d thought would surely weaken it. He informed his teammates that this was exactly the opposite of what he’d expected, and that they should take it as a sign of something wrong in his understanding. (Tetlock told me that, when making an argument, foxes often use the word however, while hedgehogs favor moreover.) The team members finally homed in on “between 10 and 13” as the heavy favorite, and they were correct.
In Tetlock’s 20-year study, both the broad foxes and the narrow hedgehogs were quick to let a successful prediction reinforce their beliefs. But when an outcome took them by surprise, foxes were much more likely to adjust their ideas. Hedgehogs barely budged. Some made authoritative predictions that turned out to be wildly wrong—then updated their theories in the wrong direction. They became even more convinced of the original beliefs that had led them astray. The best forecasters, by contrast, view their own ideas as hypotheses in need of testing. If they make a bet and lose, they embrace the logic of a loss just as they would the reinforcement of a win. This is called, in a word, learning.

This article is adapted from David Epstein’s book Range: Why Generalists Triumph in a Specialized World. It appears in the June 2019 print edition with the headline “The Peculiar Blindness of Experts.”

Sukha

From Wikipedia, the free encyclopedia

Translations of
Sukha
EnglishHappiness, pleasure, ease, or bliss
PaliDev: सुख
sukha
SanskritDev: सुख
sukha
Chinese樂 (佛教)
(Pinyin(Lè))
Japanese樂 (佛教)
(rōmaji: (Raku))
Khmerសុខ
(Sok)
Thaiสุขา, IPA: [sukha]
Glossary of Buddhism

Sukha (Sanskrit, Pali; Devanagari: सुख) means happiness, pleasure, ease, or bliss, in Sanskrit and Pali. Among the early scriptures, 'sukha' is set up as a contrast to 'preya' (प्रेय) meaning a transient pleasure, whereas the pleasure of 'sukha' has an authentic state happiness within a being that is lasting. In the Pāli Canon, the term is used in the context of describing laic pursuits, meditative absorptions, and intra-psychic phenomena.

Etymology

According to Monier-Williams (1964), the etymology of sukha is "said to be su ['good'] + kha ['aperture'] and to mean originally 'having a good axle-hole'...." Thus, for instance, in the Rig Veda sukha denotes "running swiftly or easily" (applied, e.g., to chariots). Sukha is juxtaposed with dukha (Sanskrit; Pali: dukkha; often translated as "suffering"), which was established as the major motivating life principles in early Vedic religion. This theme of the centrality of dukkha was developed in later years in both Vedic and the offshoot Buddhist traditions. The elimination of dukkha is the raison d'être of early Buddhism.

Pali literature

In the Pali Canon and related literature, the term is used in a general sense to refer to "well-being and happiness" (hitasukha) in either this present life or future lives. In addition, it is a technical term associated with describing a factor of meditative absorption (jhāna) and a sensory-derived feeling (vedanā).

General life pursuit

In the Pali Canon, the Buddha discusses with different lay persons "well-being and happiness" (hitasukha) "visible in this present life" (diṭṭha-dhamma) and "pertaining to the future life" (samparāyika), as exemplified by the following suttas.

Anana Sutta

In the Anaa Sutta (AN 4.62), the Buddha describes four types of happiness for a "householder partaking of sensuality" (gihinā kāma-bhoginā):
  • the happiness of earning (atthi-sukha) wealth by just and righteous means
  • the happiness of using (bhoga-sukha) wealth liberally on family, friends, & on meritorious deeds
  • the happiness of debtlessness (anaa-sukha) be free from debts
  • the happiness of blamelessness (anavajja-sukha), to live a faultless and pure life without committing evil in thought, word, and deed
Of these, the wise (sumedhaso) know that the happiness of blamelessness is by far the greatest householder happiness. Economic and material happiness is not worth one sixteenth part of the spiritual happiness arising out of a faultless and good life.

Kalama Sutta

In the Kālāmā Sutta (AN 3.65), townspeople ask the Buddha how they are to ascertain which spiritual teaching is true. The Buddha counsels that one should "enter and dwell" (upasampajja vihareyyātha) in "things" or "qualities" (dhammā) that are:
  • skillful (kusalā),
  • blameless (anavajjā),
  • praised by the wise (viññuppasatthā), and
  • when put into practice, are conducive to well-being and happiness (samattā samādinnā hitāya sukhāya savattantī)
Using the latter criterion, the Buddha then asks the townspeople to assess greed (lobha), hate (dosa) and delusion (moha) whereby it is agreed that entering and dwelling in non-greed, non-hate and non-delusion lead to well-being and happiness. The Buddha states that, given this understanding, a noble disciple (ariyasāvako) pervades all directions with lovingkindness, compassion, sympathetic joy and equanimity (see the four brahmaviharas); and, by doing so, one purifies oneself, avoids evil-induced consequences, lives a happy present life and, if there is a future karmic rebirth, one will be born in a heavenly world.

Dighajanu Sutta

In the Dighajānu Sutta (AN 8.54), Dighajānu approaches the Buddha and states:
"We are lay people enjoying sensuality; living crowded with spouses & children; using Kasi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver. May the Blessed One teach the Dhamma for those like us, for our happiness & well-being in this life, for our happiness & well-being in lives to come."
In a manner somewhat similar to his exposition in the aforementioned Anaa Sutta, the Buddha identifies four sources that lead to well-being and happiness in the current life:
  • productive efforts (uṭṭhāna-sampadā) in one's livelihood,
  • protective efforts (ārakkha-sampadā) regarding ones wealth in terms of possible theft or disaster,
  • virtuous friendship (kalyāa-mittatā), and
  • even-headed living (sama-jīvikatā), abstaining from womanizing, drunkenness, gambling and evil friendships.
In terms of well-being and happiness in the next life, the Buddha identifies the following sources:
  • faith (saddhā) in the fully enlightened Buddha;
  • virtue (sīla), as exemplified by the Five Precepts;
  • generosity (cāga), giving charity and alms; and,
  • wisdom (paññā), having insight into the arising and passing of things.

Mettā practice

As indicated above, in the Kālāmā Sutta, the Buddha identifies the practice of the four divine abodes (brahmavihara) as being conducive to one's own well-being and happiness. The first of these abodes is mettā (benevolence, kindness) which is, for instance, classically expressed in the Pali canon's Karaniya Mettā Sutta ("Scripture of Compassionate Benevolence") (Sn 1.8) by the sincere wish (in English and Pali):
May all beings be at ease! Sabbe sattā bhavantu sukhitattā.
Similarly, the Pali commentaries (SN-A 128) explicitly define mettā as "the desire to bring about the well-being and happiness [of others]" (hita-sukha-upanaya-kāmatā) Thus, in Buddhism, to dwell wishing for others' general happiness is conducive to the development of one's own happiness.

Feeling attribute

In the Buddhist frameworks of the five aggregates (Sanskrit: skandha; Pali: khandha) and dependent origination (Sanskrit: pratītyasamutpāda; Pali: paticcasamuppāda), "feelings" or "sensations" (vedanā) arise from the contact of an external object (such as a visual object or sound) with a sensory organ (such as the eye or ear) and consciousness. In the Pali Canon, such feelings are generally described to be of one of three types: pleasant (sukha), unpleasant (dukkha), or neither-unpleasant-nor-pleasant (adukkha-asukha).

Absorption factor

In Buddhist meditation, the development of concentrative absorption (Sanskrit: dhyāna; Pali: jhāna) is canonically described in terms of the following five factors:
  1. applied thought (vitakka)
  2. sustained thought (vicāra)
  3. joy/rapture/happiness (pīti)
  4. happiness/pleasure/bliss (sukha)
  5. equanimity (upekkhā)

Rupajhāna
As illustrated in the table above, both pīti and sukha are born of bodily seclusion and mental quietude. The Visuddhimagga distinguishes between pīti and sukha in the following experiential manner:
And wherever the two are associated, happiness [here, Ñāamoli's translation of pīti] is the contentedness at getting a desirable object, and bliss [sukha] is the actual experiencing of it when got. Where there is happiness [pīti] there is bliss (pleasure) [sukha]; but where there is bliss [sukha] there is not necessarily happiness [pīti]. Happiness is included in the formations aggregate; bliss is included in the feeling aggregate. If a man exhausted in a desert saw or heard about a pond on the edge of a wood, he would have happiness; if he went into the wood's shade and used the water, he would have bliss....
Providing a bare-bones conditional chain of events that overlaps the above more narrative exposition, the Upanisa Sutta (SN 12.23) states that sukha arises from tranquillity (passaddhi) of the body and mind, and in turn gives rise to concentration (samādhi). Citing traditional post-canonical Pali literature related to this discourse, Bodhi (1980) adds the following functional definition of sukha:
The subcommentary to the Upanisa Sutta explains sukha as the happiness of the access to absorption. The term 'access' (upacara) denotes the stage in the cultivation of serenity immediately preceding full absorption, the intended goal of serenity meditation. Access is characterized by the abandonment of the five hindrances and the arising of the 'counterpart sign,' the self-luminous object of interior perception which is the focal point for the higher stages of concentration.

As a characterization of awakening

Nibbāna (Sanskrit: Nirvāṇa) entails the foundational extinction or "blowing out" of the processes of unwholesome desire, aversion, and delusion. From the perspective of awakened experience, the latter deleterious processes are appreciated as "agitations" of the mind. In comparative contrast to such agitation, sukha and its cognates are at places in the Pali Canon used to characterize the calm of Nibbāna, the "Unconditioned," as a bliss:
The born, come-to-be, produced,
The made, the conditioned, the transient,
Conjoined with decay and death,
A nest of disease, perishable,
Sprung from nutriment and craving's cord —
That is not fit to take delight in.
The escape from that, the peaceful,
Beyond reasoning, everlasting,
The not-born, the unproduced,
The sorrowless state that is void of stain,
The cessation of states linked to suffering,
The stilling of the conditioned — bliss.

Sanskrit literature

In the Yoga Sūtras, Patañjali uses the word 'sukha' when he defines asana as the balance between "Sukha" and "Stirah" (strength, steadiness, firmness).

Neuroscientific basis

Some researchers have proposed that a "shift" in the activity of the medial prefrontal cortex is what supports a state of inner fulfillment and equanimity. 

Buddhist paths to liberation

From Wikipedia, the free encyclopedia

The Buddhist tradition gives a wide variety of descriptions of the Buddhist path (magga) to liberation. The classical description is the Noble Eightfold Path, described in the Sutta Pitaka. This description is preceded by even older descriptions in the Sutta Pitaka, and elaborated in the various Buddhist traditions. A number of other paths have been developed and described within the various traditions.

Early Buddhism

There are various expositions of the path to liberation in the Early Buddhist texts, the following examples are drawn from the Pali Nikayas.

The Noble Eightfold Path

The Noble Eightfold Path is widely known as the description of the Buddhist path. In the Sutta Pitaka it is summed up as follows:
The Blessed One said, "Now what, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Alternate sequences

Alternate, and possibly older, sequences of the stages on the Buddhist path to liberation, can be found throughout the Pali Canon.

Tevijja Sutta

According to Vetter, a standard sequence of developments can be found in the Nikayas, which may predate the more stylised four noble truths. For example the Tevijja Sutta verse 40-75 (Dikha Nikaya 13):
  • Verse 40: A Tathàgata is born into the world, who makes his knowledge known to others.
  • Verse 41: A householder listens to that truth, acquites faith, and goes forth from the household life into the homeless state.
  • Verse 42: He passes a life self-restrained, good in his conduct, guarding the door of his senses; mindful and self-possessed.
  • Verse 43-75: This results in:
    • The confidence of heart that results from the sense of goodness.
    • The way in which he guards the doors of his senses.
    • The way in which he is mindful and self-possessed.
    • His habit of being content with little, of adopting simplicity of life.
    • His conquest of the five hindrances, each with the explanatory simile.
    • The joy and peace which, as a result of this conquest, fills his whole being.

Cula-Hatthipadopama-sutta

According to Rod Bucknell, another listing of path stages occurs in various places in the Majjhima Nikaya, and can be illustrated with the following list of stages from the Cula-Hatthipadopama-sutta (Lesser Discourse on the Simile of the Elephant's Footprints).
  1. Dhamma / saddha/ pabbajja: A layman hears a Buddha teach the Dhamma, comes to have faith in him, and decides to take ordination as a monk.
  2. Sila: He adopts the moral precepts.
  3. Indriyasamvara (element of right effort): He practises "guarding the six sense-doors."
  4. Sati-sampajanna: He practises mindfulness and self-possession (actually described as mindfulness of the body, kayanussati).
  5. Jhana 1: He finds an isolated spot in which to meditate, purifies his mind of the hindrances (nivarana), and attains the first rupa-jhana.
  6. Jhana 2: He attains the second jhana'
  7. Jhana 3: He attains the third jhana.
  8. Jhana 4: He attains the fourth jhana.
  9. Pubbenivasanussati-ñana: He recollects his many former existences in samsara.
  10. Sattanam cutupapata-ñana: He observes the death and rebirth of beings according to their karmas.
  11. Asavakkhaya-ñana: He brings about the destruction of the asavas (cankers), and attains a profound realization of (as opposed to mere knowledge about) the four noble truths.
  12. Vimutti: He perceives that he is now liberated, that he has done what was to be done.

Maha-Assapura-sutta

According to Bucknell, in this sutta the Buddha gives the following list of "things that are to be done by recluses and brahmans":
  1. hiri-ottappa: The recluse or brahman cultivates a sense of shame and fear of blame.
  2. parisuddha kaya-samacara - He cultivates pure conduct of body.
  3. parisuddha vaci-samacara: He cultivates pure conduct of speech.
  4. parisuddha mano-samacara: He cultivates pure conduct of mind.
  5. parisuddha ajiva: He cultivates pure livelihood.
  6. indriyasamvara: He guards the six sense-doors.
  7. bhojane mattaññuta: He exercises restraint in eating.
  8. jagariya: He practises wakefulness.
  9. Sati-sampajanna: He is mindful and self-possessed.
  10. First Jhana
  11. Second Jhana
  12. Third Jhana
  13. Fourth Jhana
  14. Pubbenivasanussati-ñana: He recollects his former existences.
  15. Sattanam cutupapata-ñana: He observes the death and rebirth of beings.
  16. Asavakkhaya-ñana - Vimutti: He destroys the asavas, realizes the four noble truths, and perceives that he is liberated

Sekha-sutta

According to Bucknell, in the Sekha sutta the Buddha prompts Ananda to teach a "learner's course" to a group of disciples, which goes thus:
  1. sila
  2. indriyasamvara
  3. bhojane mattaññuta, restraint in eating.
  4. jagariya, wakefulness.
  5. satta saddhamma: He develops the seven "excellent qualities" (saddha, hiri, ottappa, bahussuta, viriya, sati, pañña - faith, sense of shame, fear of blame, hearing much, energy, mindfulness, insight)
  6. jhana: He attains without difficulty the four jhanas.
  7. Pubbenivasanussati-ñana: He recollects his former existences.
  8. Sattanam cutupapata-ñana: He observes the death and rebirth of beings.
  9. Asavakkhaya-ñana - Vimutti: He destroys the dsavas and perceives that he is liberated.

Developing the seven factors of awakening

According to Rupert Gethin, the Buddhist path to awakening is frequently summarized in the Pali Canon in a short formula as
abandoning the hindrances, establishing [...] mindfulness, and developing the seven factors of awakening.
Various practices lead to the development of the bojjhaṅgā, the seven factors of awakening, which are not only the means to, but also the constituents of awakening. According to Gethin, there is a "definite affinity" between the four jhanas and the bojjhaṅgā, the development of which is aided by. Together with satipatthana (mindfulness) and anapanasati (breath-meditation), this results in a "heightened awareness," "overcoming distracting and disturbing emotions."

Alternate formulations

Other descriptions of Buddhist essentials can also be found.

Anupubbikathā

Another formula is anupubbikathā, "graduated talk, in which the Buddha talks on generosity (dāna), virtue (sīla), heaven (sagga), danger of sensual pleasure (kāmānaṃ ādīnava) and renunciation (nekkhamma). When the listener is prepared by these topics, the Buddha then delivers "the teaching special to the Buddhas," the Four Noble Truths (cattāri ariya-saccāni), by which arises "the spotless immaculate vision of the Dhamma." In the Tibetan Lamrim teachings, the Bodhisattva-path, with its training of the six perfections, is added to this formula.

Atthakavagga

The Atthakavagga, one of the oldest books of the Sutta Pitaka, contained in the Sutta Nipata, does not give a clear-cut goal such as Nirvana, but describes the ideal person. This ideal person is especially characterized by suddhi (purity) and santi (calmness).

Commentaries on the Atthakavagga, namely the Mahaniddesa and the commentary by Buddhaghosa, show the development of Buddhist ideas over time. Both commentaries place the Atthakavagga in their frame of reference, giving an elaborated system of thought far more complicated than the Atthakavagga itself.

Theravada tradition

Path to Awakening

In the Pali commentaries, the term bodhipakkhiyā dhammā is used to refer to seven sets of such qualities regularly mentioned by the Buddha throughout the Pali Canon. Within these seven sets of Enlightenment qualities, there is a total of thirty-seven individual qualities (sattatisa bodhipakkhiyā dhammā). nonetheless, the seven sets of bodhipakkhiya dhammas are themselves first collated, enumerated and referenced in the Sutta Pitaka and Abhidhamma Pitaka.

Four establishments of mindfulness (cattāro satipaṭṭhānā)
  1. Mindfulness of the body (kāyānupassanā, S. kayānupasthāna)
  2. Mindfulness of feelings (vedanānupassanā, S. vedanānupasthāna)
  3. Mindfulness of mental states (cittānupassanā, S. cittanupasthāna)
  4. Mindfulness of mental qualities (dhammānupassanā, S. dharmanupasthāna)
Four right exertions/efforts (cattāro sammappadhānā)
  1. Exertion for the preventing of unskillful states to arise
  2. Exertion for the abandoning of the already arisen unskillful states
  3. Exertion for the arising of skillful states
  4. Exertion for the sustaining and increasing of arisen skillful states
  1. Will (chanda, S. chanda)
  2. Energy, effort (viriya, S. vīrya)
  3. Consciousness (citta, S. citta)
  4. Examination (vīmaṁsa or vīmaŋsā, S. mimāṃsā)
Five spiritual faculties (pañca indriya)
  1. Conviction (saddhā, S. śraddhā)
  2. Energy, effort (viriya, s. vīrya)
  3. Mindfulness (sati, S. smṛti)
  4. Unification (samādhi, S. samādhi)
  5. Wisdom (paññā, S. prajñā)
Five Strengths (pañca bala)
  1. Conviction (saddhā, S. śraddhā)
  2. Energy, effort (viriya, S. vīrya)
  3. Mindfulness (Sati_(Buddhism), S. smṛti)
  4. Unification (samādhi, S. samādhi)
  5. Wisdom (paññā, S. prajñā)
  1. Mindfulness (sati, S. smṛti)
  2. Investigation (dhamma vicaya, S. dharmapravicaya)
  3. Energy, effort (viriya, S. vīrya)
  4. Joy (pīti, S. prīti)
  5. Tranquillity (passaddhi, S. praśrabdhi)
  6. Unification (samādhi, S. samādhi)
  7. Equanimity (upekkhā, S. upekṣā)
  1. Right Understanding (sammā diṭṭhi, S. samyag-dṛṣṭi)
  2. Right Intention (sammā saṅkappa, S. samyak-saṃkalpa)
  3. Right Speech (sammā vācā, S. samyag-vāc)
  4. Right Action (sammā kammanta, S. samyak-karmānta)
  5. Right Livelihood (sammā ājīva, S. samyag-ājīva)
  6. Right Effort (sammā vāyāma, S. samyag-vyāyāma)
  7. Right Mindfulness (sammā sati, S. samyak-smṛti)
  8. Right Unification (sammā samādhi, S. samyak-samādhi)

Path of purification

The classical outline of the Theravada path to liberation are the Seven Purifications, as described by Buddhaghosa in the Visuddhimagga. These purifications are:
  1. Purification of Conduct (sīla-visuddhi)
  2. Purification of Mind (citta-visuddhi)
  3. Purification of View (ditthi-visuddhi)
  4. Purification by Overcoming Doubt (kankha-vitarana-visuddhi)
  5. Purification by Knowledge and Vision of What Is Path and Not Path (maggamagga-ñanadassana-visuddhi)
  6. Purification by Knowledge and Vision of the Course of Practice (patipada-ñanadassana-visuddhi)
    1. Knowledge of contemplation of rise and fall (udayabbayanupassana-nana)
    2. Knowledge of contemplation of dissolution (bhanganupassana-nana)
    3. Knowledge of appearance as terror (bhayatupatthana-nana)
    4. Knowledge of contemplation of danger (adinavanupassana-nana)
    5. Knowledge of contemplation of dispassion (nibbidanupassana-nana)
    6. Knowledge of desire for deliverance (muncitukamyata-nana)
    7. Knowledge of contemplation of reflection (patisankhanupassana-nana)
    8. Knowledge of equanimity about formations (sankharupekka-nana)
    9. Conformity knowledge (anuloma-nana)
  7. Purification by Knowledge and Vision (ñanadassana-visuddhi)
    1. Change of lineage
    2. The first path and fruit
    3. The second path and fruit
    4. The third path and fruit
    5. The fourth path and fruit
The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation

The emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca. This emphasis is recognizable in the value that is given to vipassana over samatha, especially in the contemporary vipassana movement.

Bodhisattva path

Mahāyāna Buddhism is based principally upon the path of a bodhisattva. Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings by following the bodhisattva path. The path can be described in terms of the six perfections or in terms of the five paths and ten bhumis.

Six paramitas

The six paramitas are the means by which Mahayana practitioners actualize their aspiration to attain complete enlightenment for the benefit of all. In Mahāyāna Buddhism, the Prajñapāramitā Sūtras, the Lotus Sutra (Skt., Saddharma Puṇḍarīka Sūtra), and a large number of other texts, list the six perfections as follows:
  1. Dāna pāramitā: generosity, the attitude of giving
  2. Śīla pāramitā : virtue, morality, discipline, proper conduct
  3. Kṣānti (kshanti) pāramitā : patience, tolerance, forbearance, acceptance, endurance
  4. Vīrya pāramitā : energy, diligence, vigor, effort
  5. Dhyāna pāramitā : one-pointed concentration, contemplation
  6. Prajñā pāramitā : wisdom, insight

Five paths and ten bhumis

Five paths

The Mahayana commentary the Abhisamayalamkara presents a progressive formula of five paths (pañcamārga, Wylie Tibetan lam lnga). The Five Paths are:
  1. The path of accumulation (saṃbhāra-mārga, Wylie Tibetan: tshogs lam). Persons on this Path:
    1. Possess a strong desire to overcome suffering, either their own or others;
    2. Renunciate the worldly life.
  2. The path of preparation or application (prayoga-mārga, Wylie Tibetan: sbyor lam). Persons on this Path:
    1. Start practicing meditation;
    2. Have analytical knowledge of emptiness.
  3. The path of seeing (darśana-mārga, Wylie Tibetan: mthong lam) (Bhūmi 1). Persons on this Path:
    1. Practice profound concentration meditation on the nature of reality;
    2. Realize the emptiness of reality.
    3. Corresponds to "stream-entry" and the first Bodhisattva Bhumi.
  4. The path of meditation (bhāvanā-mārga, Wylie Tibetan: sgom lam) (Bhūmi 2-7). Persons on this path purify themselves and accumulate wisdom.
  5. The path of no more learning or consummation (aśaikṣā-mārga, Wylie Tibetan: mi slob pa’I lam or thar phyin pa'i lam) (Bhūmi 8-10). Persons on this Path have completely purified themselves.

Ten Bhumis

The "bodhisattva bhūmis" ("enlightenment-being grounds/levels") are subcategories of the Five Paths. The Sanskrit term bhūmi literally means "ground" or "foundation", since each stage represents a level of attainment and serves as a basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom. The Avatamsaka Sutra refers to the following ten bhūmis:
  1. The Very Joyous (Skt. Paramudita), in which one rejoices at realizing a partial aspect of the truth;
  2. The Stainless (Skt. Vimala), in which one is free from all defilement;
  3. The Luminous (Skt. Prabhakari), in which one radiates the light of wisdom;
  4. The Radiant (Skt. Archishmati), in which the radiant flame of wisdom burns away earthly desires;
  5. The Difficult to Cultivate (Skt. Sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle Way;
  6. The Manifest (Skt. Abhimukhi) in which supreme wisdom begins to manifest;
  7. The Gone Afar (Skt. Duramgama), in which one rises above the states of the Two vehicles;
  8. The Immovable (Skt. Achala), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything;
  9. The Good Intelligence (Skt. Sadhumati), in which one preaches the Law freely and without restriction;
  10. The Cloud of Doctrine (Skt. Dharmamegha), in which one benefits all sentient beings with the Law (Dharma), just as a cloud sends down rain impartially on all things.

Tibetan Buddhism

Lam Rim

Lam Rim describes the stages of the path. Tsong Khapa mentions three essential elements:
  • The aspiration for awakening
  • Bodhicitta, the aspiration to attain this for all living beings
  • Insight into emptiness

Annuttara-yoga tantras

In the highest class of tantra, two stages of practice are distinguished, namely generation and completion. In some Buddhist tantras, both stages can be practiced simultaneously, whereas in others, one first actualizes the generation stage before continuing with the completion stage practices.

Generation stage

In the first stage of generation, one engages in deity yoga. One practices oneself in the identification with the meditational Buddha or deity (yidam) by visualisations, until one can meditate single-pointedly on being the deity.

Four purities

In the generation stage of Deity Yoga, the practitioner visualizes the "Four Purities" (Tibetan: yongs su dag pa bzhi; yongs dag bzhi) which define the principal Tantric methodology of Deity Yoga that distinguishes it from the rest of Buddhism:
  1. Seeing one's body as the body of the deity
  2. Seeing one's environment as the pure land or mandala of the deity
  3. Perceiving one's enjoyments as bliss of the deity, free from attachment
  4. Performing one's actions only for the benefit of others (bodhichitta motivation, altruism)

Completion stage

In the next stage of completion, the practitioner can use either the path of method (thabs lam) or the path of liberation ('grol lam).

At the path of method the practitioner engages in Kundalini yoga practices. These involve the subtle energy system of the body of the chakras and the energy channels. The "wind energy" is directed and dissolved into the heart chakra, where-after the Mahamudra remains, and the practitioner is physically and mentally transformed. 

At the path of liberation the practitioner applies mindfulness, a preparatory practice for Mahamudra or Dzogchen, to realize the inherent emptiness of every-'thing' that exists.

Four yogas of mahāmudrā

Mahāmudrā' literally means "great seal" or "great symbol". The name refers to the way one who has realized mahāmudrā. "Mudra" refers to the fact that each phenomenon appears vividly, and "maha" refers to the fact that it is beyond concept, imagination, and projection.

Mahāmudrā is sometimes divided into four distinct phases known as the four yogas of mahāmudrā. They are as follows:
  1. One-pointedness;
  2. Simplicity, "free from complexity" or "not elaborate";
  3. One taste;
  4. Non-meditation, the state of not holding to either an object of meditation nor to a meditator. Nothing further needs to be 'meditated upon' or 'cultivated at this stage.
These stages parallel the four yogas of dzogchen semde. The four yogas of Mahāmudrā have also been correlated with the Mahāyāna five Bhumi paths.

Zen

Although the Rinzai Zen-tradition emphasises sudden awakening over the study of scripture, in practice several stages can be distinguished. A well-known example are the Ten Ox-Herding Pictures which detail the steps on the Path.

Sudden and gradual

Once the dichotomy between sudden and gradual was in place, it defined its own logic and rhetorics, which are also recognizable in the distinction between Caodong (Soto) and Lin-ji (Rinzai) chán. But it also led to a "sometimes bitter and always prolix sectarian controversy between later Chán and Hua-yen exegetes". In the Huayan classification of teachings, the sudden approach was regarded inferior to the Perfect Teaching of Hua-yen. Guifeng Zongmi, fifth patriarch of Hua-yen ànd Chán-master, devised his own classification to counter this subordination.

Guifeng Zongmi also softened the edge between sudden and gradual. In his analysis, sudden awakening points to seeing into one's true nature, but is to be followed by a gradual cultivation to attain Buddhahood.

Chinul, a 12th-century Korean Seon master, followed Zongmi, and also emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood. To establish the superiority of the Chán-teachings, Chinul explained the sudden approach as not pointing to mere emptiness, but to suchness or the dharmadhatu.

This is also the standpoint of the contemporary Sanbo Kyodan, according to whom kensho is at the start of the path to full enlightenment.

This gradual cultivation is described by Chan Master Sheng Yen as follows:
Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation. You should have enlightenment experience again and again and support them with continuous practice. Even though Ch'an says that at the time of enlightenment, your outlook is the same as of the Buddha, you are not yet a full Buddha.

Rinzai-Zen

In Rinzai, insight into true nature is to be followed by gradual cultivation. This is described in teachings such as The Three mysterious Gates of Linji, and the Four Ways of Knowing of Hakuin.

Sōtō-Zen

Although Sōtō emphasizes shikan-taza, just-sitting, this tradition too had description of development within the practice. This is described by Tozan, who described the Five ranks of enlightenment.

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