I try to make a regular practice of dipping into the reams of suttas from the Pali Canon. I feel it gives me a more direct experience of ‘hanging out with the Buddha’ than when I read the myriads wonderful commentaries produced throughout Buddhist history and in contemporary times. Despite the density of the text and the sutta’s repetitious nature, the Buddha always has something interesting and relevant to say.

Today I read the Cremation Brand or Firebrand from the Anguttara Nikaya (4:95). In it the Buddha tells us that there are four kinds of people:

“Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices neither for his/her own benefit nor for that of others. The one who practices for the benefit of others but not for his/her own. The one who practices for his/her own benefit but not for that of others. The one who practices for his/her own benefit and for that of others.”

This is Thanissaro Bhikkhu’s translation – Bhikkhu Bodhi translates the word ‘benefit’ as ‘welfare’. The Buddha then goes on to say:

“The individual who practices for the benefit of others but not for his/her own is the higher & more refined of these two. The individual who practices for his/her own benefit but not for that of others is the highest & most refined of these three.”

In neighbouring suttas, the Buddha gives us some examples of how one might practice for oneself or others. One practices to remove our own greed, hate and delusion, or one practices in order to help others do the same. One also either attends to wholesome teachings and work at understanding them, or one helps others to understand the teachings by having a thorough knowledge of them, speaking eloquently and clearly, and through inspiring and encouraging them.

When choosing between those who practice for the welfare of others but not their own welfare, and those who practice for their own welfare but not that of others, the Buddha prefers those who do their own practice. This was a surprise to me, and I had to read it several times to make sure I’d got it right. The Buddha speaks so much about selflessness, so must have a good reason to make this distinction. What are the dangers of people who want to share the Dharma with others, but don’t practice the Dharma themselves?

When I think about people I know who are motivated to help others but who neglect their own practice, the teaching becomes clear to me. What use is an excellent teacher of the Dharma, one who is skilled in ‘encouraging, inspiring and gladdening his fellow monks’, if he doesn’t put these teachings to use in his own life? How can we be inspired by someone who doesn’t ‘practice what they preach’? Why would we listen to someone lecture us about the dangers of our compulsions as we watch them glugging away at wine or over-eating?

If we leap too quickly to helping others, we are likely to fall into all kinds of traps – thinking we know best, being patronising, having too high expectations of others, depending on the development of others for our own ego, not having a deep enough understanding of what is helpful in various situations, giving advice when we are not asked for advice… traits that will be familiar to anyone working on their co-dependency!

If we do our own practice, or, in Pureland terminology, we allow ourselves to be transformed by keeping a connection with Amida Buddha, we will naturally begin to glow with peace, wisdom and faith. We will gain a deep understanding of our own bombu nature and so be able to recognise this in others. Fellow feeling will spring from us naturally. We will become more patient with those who are struggling, and more realistic about what is possible. Whether we set out to help others or not, we will be more likely to do so.

Of course, the most excellent and sublime of all the four types the Buddha described is the person who practices both for their own welfare and for the welfare of others. This is something we can aim towards – to keep both ourselves and others in mind, dedicating our practice to our own welfare and the welfare of everyone we encounter. If we find ourselves at our limits, though, it may be best to pull our attention back from those we’re in the process of ‘saving’, and save ourselves instead. Strengthening our own relationship with the Buddha will always lead to good things. As we fill up with love, it will spill out and soak everyone around us.

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Photo from Pexels with gratitude