Difference between revisions of "Kalyana mittata"
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− | More broadly, in Itivuttaka 1.17, the Buddha declares: | + | [[Kalyāṇa-mittatā]] ([[Pali]]; Skt.: -mitratā) is a [[Buddhist]] {{Wiki|concept}} of "[[spiritual friendship]]" within [[Buddhist]] {{Wiki|community}} [[life]], applicable to both [[monastic]] and [[householder]] relationships. One involved in such a relationship is known as a "[[good friend]]," "[[virtuous friend]]," "[[noble friend]]" or "[[admirable friend]]" ([[kalyāṇa-mitta]], -[[mitra]]). |
+ | |||
+ | Since early [[Buddhist]] {{Wiki|history}}, these relationships have involved [[spiritual]] teacher-student [[dyads]] as well as communal peer groups. In {{Wiki|general}}, such is a supportive relationship based on shared [[Buddhist]] [[ethical]] values and the pursuit of [[enlightenment]]. | ||
+ | |||
+ | In contemporary {{Wiki|Western}} {{Wiki|society}}, this {{Wiki|concept}} has gained increased currency within the [[Triratna]] [[Buddhist]] {{Wiki|Community}} (formerly the Friends of the {{Wiki|Western}} [[Buddhist Order]]) (UK) and Jack [[Kornfield's]] [[Spirit]] Rock [[Meditation]] [[Center]] ({{Wiki|USA}}). | ||
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+ | =={{Wiki|Canonical}} sources== | ||
+ | |||
+ | In the [[Pali Canon]]'s [[Upaddha Sutta]] (SN 45.2), there is a [[conversation]] between the [[Buddha]] and his [[disciple]] [[Ananda]] in which [[Ananda]] enthusiastically declares, 'This is half of the {{Wiki|holy}} [[life]], [[lord]]: admirable [[friendship]], admirable companionship, admirable camaraderie.' The [[Buddha]] replies: | ||
+ | |||
+ | : 'Don't say that, [[Ananda]]. Don't say that. Admirable [[friendship]], admirable companionship, admirable camaraderie is actually the whole of the {{Wiki|holy}} [[life]]. When a [[monk]] has admirable [[people]] as friends, companions, & comrades, he can be expected to develop & pursue the [[noble eightfold path]].' | ||
+ | |||
+ | The [[Buddha]] elaborates that, through such friendships, one develops each of the [[path]] factors through {{Wiki|seclusion}}, [[dispassion]] and [[cessation]]. Further, the [[Buddha]] states that through [[spiritual friendship]] with the [[Buddha]] himself followers have gained [[release]] from [[suffering]]. | ||
+ | |||
+ | According to Dr. R.L. Soni, {{Wiki|canonical}} [[discourses]] [[state]] that "companionship with the [[wise]]" leads to the following developmental progression: "listening to good advice, [[rational]] [[faith]], [[noble]] [[thoughts]], clear [[thinking]], {{Wiki|self-control}}, [[good conduct]], conquest of the [[hindrances]], gaining of [[wisdom]] and the consequent [[liberation]]." | ||
+ | |||
+ | More broadly, in [[Itivuttaka]] 1.17, the [[Buddha]] declares: | ||
[[File:Japanmonks.jpg|thumb|250px|]] | [[File:Japanmonks.jpg|thumb|250px|]] | ||
− | : 'With regard to external factors, I don't envision any other single factor like admirable friendship as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful.' | + | : 'With regard to {{Wiki|external}} factors, I don't envision any other single factor like admirable [[friendship]] as doing so much for a [[monk]] in {{Wiki|training}}, who has not [[attained]] the heart's goal but {{Wiki|remains}} intent on the [[unsurpassed]] safety from bondage. A [[monk]] who is a [[friend]] with admirable [[people]] abandons what is [[unskillful]] and develops what is [[skillful]].' |
− | In terms of householders, the Buddha provides the following elaboration in the Dighajanu Sutta (AN 8.54): | + | In terms of householders, the [[Buddha]] provides the following [[elaboration]] in the [[Dighajanu Sutta]] (AN 8.54): |
− | : 'And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship.' | + | : 'And what is meant by admirable [[friendship]]? There is the case where a lay [[person]], in whatever town or village he may dwell, spends [[time]] with householders or householders' sons, young or old, who are advanced in [[virtue]]. He talks with them, engages them in discussions. He emulates [[consummate]] conviction in those who are [[consummate]] in conviction, [[consummate]] [[virtue]] in those who are [[consummate]] in [[virtue]], [[consummate]] [[generosity]] in those who are [[consummate]] in [[generosity]], and [[consummate]] [[discernment]] in those who are [[consummate]] in [[discernment]]. This is called admirable [[friendship]].' |
− | ==Post-canonical Pali texts== | + | ==Post-canonical [[Pali]] texts== |
− | In the first-century CE exegetic Vimuttimagga ("Path of Freedom"), Arahant Upatissa identifies the need to find a "good friend" or "pre-eminent friend" in order to develop "excellent concentration." The good friend should understand the Tipitaka, kamma, "beneficient worldly knowledge" and the Four Noble Truths. Citing AN 7.36, Upatissa says that a "good friend" should have the following seven qualities: | + | In the first-century CE exegetic [[Vimuttimagga]] ("[[Path of Freedom]]"), [[Arahant]] [[Upatissa]] identifies the need to find a "[[good friend]]" or "pre-eminent [[friend]]" in [[order]] to develop "{{Wiki|excellent}} [[concentration]]." The [[good friend]] should understand the [[Tipitaka]], [[kamma]], "beneficient [[worldly]] [[knowledge]]" and the [[Four Noble Truths]]. Citing AN 7.36, [[Upatissa]] says that a "[[good friend]]" should have the following seven qualities: |
− | : "Loveableness, esteemableness, venerableness, the ability to counsel well, patience (in listening), the ability to deliver deep discourses and the not applying oneself to useless ends." | + | : "Loveableness, esteemableness, venerableness, the ability to counsel well, [[patience]] (in listening), the ability to deliver deep [[discourses]] and the not applying oneself to useless ends." |
− | In the fifth-century CE Visuddhimagga ("Path of Purification"), Buddhaghosa also mentions the need to find a "good friend" in the context of finding one who will be your "giver of a meditation subject." As did Upatissa, Buddhaghosa refers to the seven qualities of AN 7.36 and adds that only the Buddha has all these qualities. If the Buddha is not available to be the good friend, then one of the eighty great disciples is recommended; if one of them is not available, then one should find for a good friend who has destroyed all fetters through the attainment of all jhanas and the development of insight. Otherwise, in descending order, one may choose: a non-returner or once-returner or stream enterer or non-arahant who has attained a jhanic state, or one who knows the Tipitaka or two pitakas or one pitaka, or one who knows a nikaya and its commentaries and who is conscientious. | + | In the fifth-century CE [[Visuddhimagga]] ("[[Path of Purification]]"), [[Buddhaghosa]] also mentions the need to find a "[[good friend]]" in the context of finding one who will be your "giver of a [[meditation]] [[subject]]." As did [[Upatissa]], [[Buddhaghosa]] refers to the seven qualities of AN 7.36 and adds that only the [[Buddha]] has all these qualities. If the [[Buddha]] is not available to be the [[good friend]], then one of the eighty [[great disciples]] is recommended; if one of them is not available, then one should find for a [[good friend]] who has destroyed all [[fetters]] through the [[attainment]] of all [[jhanas]] and the [[development]] of [[insight]]. Otherwise, in descending [[order]], one may choose: a [[non-returner]] or [[once-returner]] or [[stream enterer]] or non-arahant who has [[attained]] a [[jhanic]] [[state]], or one who [[knows]] the [[Tipitaka]] or two [[pitakas]] or one [[pitaka]], or one who [[knows]] a [[nikaya]] and its commentaries and who is [[conscientious]]. |
==The teacher/student relationship== | ==The teacher/student relationship== | ||
[[File:Df728 m.jpg|thumb|250px|]] | [[File:Df728 m.jpg|thumb|250px|]] | ||
− | In traditional schools of Buddhist thought, a spiritual friendship is a friendship not between one's peers, but a friendship between a student and their spiritual teacher. From the aforementioned suttas, we can see that the Buddha believed it vital for spiritual growth to have a spiritual friend. This friendship is built on a deep respect for the teacher's knowledge and the student's potential, and, through this respect and friendship, the two individuals learn constructive behaviour. Constructive behaviour in Buddhism is to think, speak, and behave in a constructive way towards life, leading to personal happiness, and, then, to enlightenment. | + | In [[traditional]] schools of [[Buddhist]] [[thought]], a [[spiritual friendship]] is a [[friendship]] not between one's peers, but a [[friendship]] between a [[student]] and their [[spiritual]] [[teacher]]. From the aforementioned [[suttas]], we can see that the [[Buddha]] believed it [[vital]] for [[spiritual]] growth to have a [[spiritual]] [[friend]]. This [[friendship]] is built on a deep [[respect]] for the [[teacher's]] [[knowledge]] and the student's potential, and, through this [[respect]] and [[friendship]], the two {{Wiki|individuals}} learn constructive {{Wiki|behaviour}}. Constructive {{Wiki|behaviour}} in [[Buddhism]] is to think, speak, and behave in a constructive way towards [[life]], leading to personal [[happiness]], and, then, to [[enlightenment]]. |
− | Within the Vajrayana tradition, the teacher/student relationship is considered of extreme importance to guide the student on the proper tantric path and to avoid the harmful consequences of misunderstanding and incorrect practice. | + | Within the [[Vajrayana]] [[tradition]], the teacher/student relationship is considered of extreme importance to guide the [[student]] on the proper [[tantric]] [[path]] and to avoid the harmful {{Wiki|consequences}} of {{Wiki|misunderstanding}} and incorrect [[practice]]. |
==Peer relationships== | ==Peer relationships== | ||
− | Spiritual friendships are important to building a bond between peers within the Buddhist community. | + | [[Spiritual]] friendships are important to building a bond between peers within the [[Buddhist]] {{Wiki|community}}. |
− | Sangharakshita, the founder of the FWBO, says of Spiritual friendship: | + | [[Sangharakshita]], the founder of the [[FWBO]], says of [[Spiritual friendship]]: |
− | : He also (Sangharakshita) stresses the value of friendships with peers, in particular having at least one platonic friend with whom we can be intimate and completely frank. Through friendship we have the opportunity to develop the virtues of generosity, compassion, patience and forgiveness. | + | : He also ([[Sangharakshita]]) stresses the value of friendships with peers, in particular having at least one platonic [[friend]] with whom we can be intimate and completely frank. Through [[friendship]] we have the opportunity to develop the [[virtues]] of [[generosity]], [[compassion]], [[patience]] and [[forgiveness]]. |
− | It is believed that by having a group of peers as spiritual friends, we learn more about being good people than if we were in isolation. | + | It is believed that by having a group of peers as [[spiritual]] friends, we learn more about {{Wiki|being}} good [[people]] than if we were in isolation. |
{{W}} | {{W}} | ||
− | + | [[Category:Buddhist Teachers]] | |
− | + | [[Category:Buddhist Views]] | |
+ | [[Category:Sangha]] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
+ | [[Category:Refuge]] |
Latest revision as of 20:58, 6 March 2024
Kalyāṇa-mittatā (Pali; Skt.: -mitratā) is a Buddhist concept of "spiritual friendship" within Buddhist community life, applicable to both monastic and householder relationships. One involved in such a relationship is known as a "good friend," "virtuous friend," "noble friend" or "admirable friend" (kalyāṇa-mitta, -mitra).
Since early Buddhist history, these relationships have involved spiritual teacher-student dyads as well as communal peer groups. In general, such is a supportive relationship based on shared Buddhist ethical values and the pursuit of enlightenment.
In contemporary Western society, this concept has gained increased currency within the Triratna Buddhist Community (formerly the Friends of the Western Buddhist Order) (UK) and Jack Kornfield's Spirit Rock Meditation Center (USA).
Canonical sources
In the Pali Canon's Upaddha Sutta (SN 45.2), there is a conversation between the Buddha and his disciple Ananda in which Ananda enthusiastically declares, 'This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie.' The Buddha replies:
- 'Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.'
The Buddha elaborates that, through such friendships, one develops each of the path factors through seclusion, dispassion and cessation. Further, the Buddha states that through spiritual friendship with the Buddha himself followers have gained release from suffering.
According to Dr. R.L. Soni, canonical discourses state that "companionship with the wise" leads to the following developmental progression: "listening to good advice, rational faith, noble thoughts, clear thinking, self-control, good conduct, conquest of the hindrances, gaining of wisdom and the consequent liberation."
More broadly, in Itivuttaka 1.17, the Buddha declares:
- 'With regard to external factors, I don't envision any other single factor like admirable friendship as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful.'
In terms of householders, the Buddha provides the following elaboration in the Dighajanu Sutta (AN 8.54):
- 'And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship.'
Post-canonical Pali texts
In the first-century CE exegetic Vimuttimagga ("Path of Freedom"), Arahant Upatissa identifies the need to find a "good friend" or "pre-eminent friend" in order to develop "excellent concentration." The good friend should understand the Tipitaka, kamma, "beneficient worldly knowledge" and the Four Noble Truths. Citing AN 7.36, Upatissa says that a "good friend" should have the following seven qualities:
- "Loveableness, esteemableness, venerableness, the ability to counsel well, patience (in listening), the ability to deliver deep discourses and the not applying oneself to useless ends."
In the fifth-century CE Visuddhimagga ("Path of Purification"), Buddhaghosa also mentions the need to find a "good friend" in the context of finding one who will be your "giver of a meditation subject." As did Upatissa, Buddhaghosa refers to the seven qualities of AN 7.36 and adds that only the Buddha has all these qualities. If the Buddha is not available to be the good friend, then one of the eighty great disciples is recommended; if one of them is not available, then one should find for a good friend who has destroyed all fetters through the attainment of all jhanas and the development of insight. Otherwise, in descending order, one may choose: a non-returner or once-returner or stream enterer or non-arahant who has attained a jhanic state, or one who knows the Tipitaka or two pitakas or one pitaka, or one who knows a nikaya and its commentaries and who is conscientious.
The teacher/student relationship
In traditional schools of Buddhist thought, a spiritual friendship is a friendship not between one's peers, but a friendship between a student and their spiritual teacher. From the aforementioned suttas, we can see that the Buddha believed it vital for spiritual growth to have a spiritual friend. This friendship is built on a deep respect for the teacher's knowledge and the student's potential, and, through this respect and friendship, the two individuals learn constructive behaviour. Constructive behaviour in Buddhism is to think, speak, and behave in a constructive way towards life, leading to personal happiness, and, then, to enlightenment.
Within the Vajrayana tradition, the teacher/student relationship is considered of extreme importance to guide the student on the proper tantric path and to avoid the harmful consequences of misunderstanding and incorrect practice.
Peer relationships
Spiritual friendships are important to building a bond between peers within the Buddhist community.
Sangharakshita, the founder of the FWBO, says of Spiritual friendship:
- He also (Sangharakshita) stresses the value of friendships with peers, in particular having at least one platonic friend with whom we can be intimate and completely frank. Through friendship we have the opportunity to develop the virtues of generosity, compassion, patience and forgiveness.
It is believed that by having a group of peers as spiritual friends, we learn more about being good people than if we were in isolation.