| This dissertation discusses Buddhism in action---using Buddhist teachings to eliminate unwholesomeness. It focuses specifically on the unwholesomeness of fear and uses the practice of the Six Paramitas (Giving, Discipline, Patience, Vigor, Meditation, Wisdom) as the active solution. Buddhist literature refers to wisdom as the means and wisdom as the consequent result of the elimination of fear. These two levels---wisdom as practice and wisdom as result are discussed. The paramitas are explained in part as six different routes to complete enlightenment. On this basis, each of the paramitas is discussed as to how each of them resolves fear and also how each may be better suited to different forms of fear. In both cases, we see the resolving of fear, the cultivation of paramitas, and the deepening of wisdom.; First, the problem of fear is defined. Western psychology defines fear as having the three components of desire/aversion, uncertainty and helplessness. The Buddhist concept of fear acknowledges the same three components but enlarges the definition to include every thought, word or action that is motivated by fear as well as the origins of fear itself. The Buddhist origin of fear is defined to be an intertwined combination of the three root poisons of unwholesomeness---greed, hatred, and ignorance. The fundamental foundation of fear however, as is true of any unwholesomeness, is the misconceived sense of self grounded in ignorance. From a Buddhist standpoint, the range of fear including its varieties, origins and manifestations is presented.; The second section discusses the Six Paramitas---the virtuous solution to the problem of fear. First, the traditional definition of each of the Six Paramitas is discussed. Then, each paramita is analyzed as a virtuous solution that may be generally applied to the three poisons but is specifically useful to resolving one of the three root poisons. Practice of these Six Paramitas however, is not limited to resolving unwholesomeness. The perfected practice of the paramitas is the goal of the bodhisattva. In effect then, paramita practice deconstructs, the selfish self and synthesizes a pure selfless self. This transformation is discussed as it relates to fear. The core of this discussion involves how each paramita may be used to resolve specific fears rooted in components of the unwholesome Fearful self (the Selfish Self, the Impulsive Self, the self of "I am right, you are wrong," the "Permanent Self," the self of "My Way," and the self of "My Experience"). The result is the perfected Bodhisattva who embodies separately and collectively Giving, Discipline, Patience, Vigor, Meditation and Wisdom. |
