Sunyata (Emptiness)

1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.

Two thousand five hundred years ago, the Buddha was able to realise "emptiness" or sunyata.

By doing so he freed himself from unsatisfactoriness. From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.

There are two ways for us to understand this concept of sunyata. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.

Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.

For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."

Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."

This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.

2. The Significance of Sunyata and Cessation

The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.

For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.

The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.

The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.

Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!

Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.

Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.

The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.

3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena

All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."

Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.

In summary, there are three paths to this observation:

a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.

b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).

c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.

3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.

The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.

Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.

Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.

On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.

3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.

The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.

But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.

Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!

3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.

All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."

From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!

We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).

The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.

4. Sunyata and Cessation is the Truth (Nature) of All Existences.

All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.

The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.

In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.

We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.

We may analyse the expedient explanation of "existence" and the "nature (voidness)" from two aspects:

a) The truth of sunyata is the nature of each individual existence. Each step we make in understanding that each minor form has a nature that is not describable by words, are steps to the realisation of the truth of sunyata. The sunyata of Dharma nature is the same for all, it is non distinguishable. However, from our deluded viewpoint, we assume that it is the nature of each individual existence and not an abstract common nature.

b) Dharma-nature is best described as the characteristic of equanimity of sunyata. It cannot be described as many or one and absolute. (One is relative to many!) We cannot say that the Dharma-nature is different to existence. But at the same time, we cannot say that it is equal to existence. All in all, sunyata is the nature of existence. Although the realisation of supreme wisdom may seem to be abstract superficially, it embodies very substantial and compelling ideas.

5. The Relationship between Phenomena and the Sunyata of Dharma-nature.

From our discussions above, it is very clear that existence and nature cannot be described as the same or different. In the Mahayana teaching, the theory of "not the same nor different" is indisputable. However, in order to adapt to the different spiritual foundations and thinking, the ancient great practitioners have different explanations.

a) The Dharmalaksana Sects emphasise the "phenomena or characteristics of things". Their theory is, "the appearance of karmic seeds nurtures the rising of things and vice versa." The Law of Dependent Origination of karmic seeds explains all worldly (mundane) and out-worldly (supramundane) Dharma. When this sect explains impermanence and the rising and falling of all existence, they omit to mention its relationship with the Dharma nature that is not rising nor falling.

According to them, under the definitions of impermanence and rising and falling, "karmic seeds" appear and nurture the rising of things and in return, can be formed. Therefore, the nature of "no rising nor falling" cannot be the foundation of any existence.

This school is famous for its detail and careful observation. However, there is a tendency to misunderstand the theory of no-rising nor failing (the eternal Dharma-nature) and the theory of rising and falling (the causative Dharma) as two separate identities.

This is definitely not the intention of the scholars of the Dharmalaksana Sect. This is because as we detach ourselves from the illusion of rising and falling, and the Law of Cause and Effect, we will see the truth of Dharma-nature. We will realise that the Dharma and Dharma-nature are neither the same nor different. This is nature of the individual existence that is beyond description. It has no difference from the Dharma. To differentiate the Dharma from aspects of rising and falling, is to emphasise the difference between "nature" and "phenomena" only.

b) The schools of Tien Tai, Xian Shou and Chan (Zen) emphasise the Dharma-nature. They call themselves the "School of Nature" and the perfect intercommunion of all things is their emphasis. In respect of the equanimity of Dharma-nature, the phenomena of all things are embodied in Dharma-nature. The phenomena of Dharma that is pure or deluded arises from Dharma-nature.

The scholars of Tien Tai called it the "Embodied nature". (This is the Buddha-nature that includes both good and evil.) The scholars of Xian Shou say, "It is arising from primal nature", and the scholars of Chan (Zen) say, "It is nature that causes the rising of things". All Dharma is Dharma-nature. It is not different from Dharma-nature. Dharma and Dharma-nature are not two separate identities, "Phenomena" and "nature" are also not distinguishable either. In other words, there is no difference between principle (absolute) and practice (relative).

This also implies that there is no differences among practices. The schools that emphasise Dharma-nature do not emphasise differences. However, scholars who misunderstood its implication, always became attached to the principles (an absolute), and neglect the practice (a relative). This is definitely not the aim of the schools of "Dharma-nature".

c) The School of Madhyamika, which is also called the "School of Sunyata", explains the truth directly. They say that existence and sunyata are neither the same nor different. According to the School of Sunyata, all Dharma arises from causes and conditions. Therefore the nature of all Dharma is empty. Because of its empty nature, it has to rely on causes and conditions in order to arise.

In other words, all Dharma arises from causes and conditions, and all Dharma is empty in nature. The Law of Dependent Origination (existence) and the nature of emptiness is neither the same nor different. They exist mutually. The truth of "sunyata" and "existence", and "nature" and "phenomena" are not in conflict with each other. Unlike the scholars of the Dharmalaksana Sect who explain the Dharma only from the aspect of Dependent Origination, or the scholars of Dharma-nature that explain the existence of Dharma only from the aspect of Dharma-nature, the scholars of Madhyamika explain the truth of the Dharma from both aspects. Hence this is called the Middle Path which does not incline to either side.

These are the three main schools in Mahayana teaching. The Dharma and Dharma-nature resemble worldly phenomena and entity, but they are not identical. In Mahayana teaching, the Dharma-nature is the nature of each individual Dharma. There is no entity that causes the appearance of things. Although Dharma (existences) and Dharma-nature are not identical, they are also not beyond Dharma (existences). We should not think that these concepts are too deep beneath or too high above us. By realising the Dharma and Dharma nature from the existence (Dharma) around us, then can the real and profound implications of sunyata be portrayed.

(Translated by Lim Yang , edited by Ke Rong, proofread by Shi Neng Rong (21-9-1996)

The Six Paramitas

Paramita is a Sanskrit word, which means to cross over to the other shore. It can also mean crossing over from the Sea of suffering to the Shore of happiness, from the Samsara of birth and death to Nirvana and from ignorance to enlightenment.

A Bodhisattva who practices the Six Paramitas, can take across the Sea of Suffering, enter Nirvana and attain enlightenment. Since these are also the six ways that can cross the sentient beings over, therefore, they are called Six Paramitas.

Giving

There are three kinds of givings:

Goods Giving

For those poor and disabled, we have to help them with money and goods for living. If people cannot survive, are not satisfied with their basic need, they will not listen to what you say and follow what you do. Though the help is sometimes minimal, it is an immediate solution to relieve them from suffering, starving, coldness, etc. With the immeasurable mind of compassion, a Bodhisattva does not hesitate to help under these circumstances.

Dharma Giving

To teach him how to fish is better than to give him a fish. For those who has no skill to work, we have to teach them to work in society, earn a living without relying on the financial support from others. Our financial resources are limited. Money is not an ultimate solution to all problems.

Most importantly, we have to help them improving their karma that has led them to where they are now. We have to help them to understand the principle of cause and effect and other Buddha's teachings, which is a long-term solution. Buddha Dharma giving is the highest order of giving.

Courage Giving

It is also called fearlessness giving. For those who live in vexation, fear and despair, we have to take care of them and encourage them to overcome any difficulties encountered.

Taking Precepts

There are many kinds of precepts in Buddhism, for instance, the Five Precepts, the Eight Precepts, Ten Precepts of Sramanera and Sramanerika, the Precepts of Bhiksu and Bhiksuni, etc. Precepts are not commandments, but the guidelines of behaviour. The purpose of taking precepts is not to restrict our freedom with all disciplines but to enjoy greater comfort and happiness, freedom and security in our lives. Bodhisattva's precepts alert us to what we should do or should not do.

Every citizen has to observe the legislative laws in order to maintain the order, stability, security and freedom in the society. By following the traffic regulations, such as no speeding, stopping before red signal, etc., we can drive safely and happily on roads. A good citizen or a good driver does not feel the burden in abiding to the laws and regulations because he/she behaves and acts in such ways voluntarily and natuarally.

There are many Buddhist sutras to describe in detail our duties towards parents and children, husband and wife, teachers and pupils, colleagues and subordinates, friends, monks, etc.

A Bodhisattva does not breach any precepts nor commit any sin because he/she behaves and acts in his free will, as follows:

He/she keeps his/her mind to be pure and unconditioned.
He/she alienates all unwholesome thoughts and actions.
He/she enhances all wholesome thoughts and actions.
He/she make every endeavour in pursuing the supreme Buddhist Way.

Endurance/Patience

Endurance or patience refers to bearing insult and distress without resentment. From the passive and negative point of view, it is apparent that endurance is to tolerate the adverse situation. However, in reality, endurance is not the blind acceptance of what happens like a coward. To the contrary, a Bodhisattva has a complete and perfect understanding of the principle of cause and effect, the principle of impermanence, the principle of not-self, the Law of Dependent Origination. He/she realizes the reality of the nature, that all worldly Dharmas are conditioned and unreal, thus he/she has no attachment at all. He/she can keep his/her mind calm, without emotion and fear because he/she has the strong determination and extreme patience/endurance to deal with all matters.

A Bodhisattva practises patience to such an extent that he/she is not irritated even he/she is seriously hurt physically and mentally by others. A Bodhisattva, instead of seeing the ugliness in others, tries to see the good and beautiful aspect in all of them. He/she is so patient that he/she makes every attempt to cross the people over (to save them), and never gives up.

There are Five Endurances of Bodhisattva:

Endurance in subdueness - such endurane is due to the passion of a Bodhisattva who has put the illusory view (of our world) in control but has not yet cut off from it.

Endurance in belief - firm belief, which is equivalent to the first, second and third states of Bodhisattva.

Endurance in smooth conditions - patient progress towards the end of all morality, which is equivalent to the fourth, fifth and sixth state of Bodhisattva.

Endurance of no-birth - dwelling calmly in the law of no-birth and no-extinction, which is equivalent to the seventh, eighth and ninth states of Bodhisattva.

Endurance of still extinction - the patience that leads to complete Nirvana, which is equivalent to the tenth state of Bodhisattva.

Vigor

Vigor refers to mental strengt rather than physical strength. It is defined as the persistent effort to work for the benefits of others, in thinkings and actions. Firmly establishing oneself in this paramita, a Bodhisattva develops self-reliance and makes it one the most prominent characteristics.

Without giving up the vows, a Bodhisattva works for others ceaselessly and untiringly, expecting no reward in return. He/she is always ready to serve others to the best of his/her ability.

A Bodhisattva regards failure as the step to success, danger as the trigger for courage, and affliction as the key to wisdom. He/she looks straight ahead towards the goal. A Bodhisattva never stops and retreats until the goal is reached.

A Bodhisattva never consider a wholesome matter too insignificant that he/she will not do it, nor an evil matter too small that he/she will do it.

A Bodhisattva is careful about the finest details of even the trivial matters in the daily life. A Bodhisattva s always aware of wholesomeness. This is the vigorous way of cultivation. A Bodhisattva has to be perfect and full of blessings and virtues.

Meditation/Samadhi

Samadhi means meditation, contemplation, concentration, etc. Meditation is the psychological approach to mental cultivation, training and purification, so that our mind is illuminated to break up the ignorance all the time. No one can attain wisdom/enlightenment without developing the mind through meditation.

Buddhist meditation has no other purpose than to bring the mind into the state of awakened consciousness, by clearing it from all obstacles that have been created by habits or tradition. Meditation is a process of cultivation. The mind is purified, thus free from false thinking and attachment. Finally, the Enlightenment in the understanding of self-nature and the reality of nature is attained.

Through meditation, a Bodhisattva can attain different mental states (i.e. Samadhi). It is said that some can even attain inconceivable psychic power, which is sometimes used to rescue the other sentient beings from danger, or provide them with the faith in Buddhism.

Wisdom/Prajna

Prajna means wisdom, the highest form of wisdom that living beings can attain. It is an apex of Buddhism. Generally speaking, there are three kinds of Prajna representing different levels of wisdom:

Literary Prajna - it arises from studying sutras in written form.

Contemplative Prajna - it arises from contemplation, which is the only way to understand true meaning of the texts in the sutras.

Real mark Prajna - it arises from the fully developed and completely penetrated contemplative Prajna. Real mark Prajna is a complete and perfect understanding of the reality of nature, which is also the final goal to be achieved by all Buddhists.
There are some other kinds of Prajna, such as Expedient Prajna (to enlighten others), Companion Prajna (to behave and practise).

A Bodhisattva does not disparage worldly wisdom, including literary prajna. He/she acquires the knowledge by learning and logical thinking, for the sake of serving and helping others. He/she tries his/her best to lead others from darkness to light.

A Bodhisattva, on the other hand, acquires the superior kind of wisdom and knowledge by meditation and contemplation, so that he/she realizes the instinctive truths, i.e. the reality of nature. It is a kind of wisdom beyond words and leads to the purification and to the final deliverance.

Prajna is an important paramita practised by Bodhisattva, in order to eradicate all distorted and false thinkings. As a result, enlightenment is attained, and ultimately, Nirvana (the final and perfect stillness) reached.

However, according to the Heart Sutra, there is no wisdom nor attainment at all because the 'emptiness' nature of self and Dharma. The ultimate enlightenment is the complete and perfect wisdom to be attained by Bodhisattvas, who start off with attachment to self and Dharma. This is a profound, yet subtle concept of enlightenment in Buddhism.

Cause And Effect

Wealth and dignity come from one's destiny,

From causes planted in past lives,

People hold to this simple principle

Will reap good fortune in future lives.

Kind Men and Women, listen to the causes,

Hear and remember this sutra's reminder,

Of the causes and effects of karmic deeds,

In the past, present and future.

Cause and effect are no small care,

True are my words, don't take them lightly.

Some people have plentiful goods;

The reason, again is quite fair,

In the past, these people gave food to the poor,

Others don't have food or drink.

Who can guess the reason why?

Because those people were plagued with a fault;

Stingy greed made them squeeze every penny.

Enjoy blessing and justly properous,

Are people who reap a fitting reward,

In the past, they helped bulid temples,

And saw that the Sangha had huts and shelters.

Some have long life spans;why are they lucky?

Liberating creatures they ransomed lives;
Have you seen how many suffer short lives?

Their wanton slaughter of beings is why.

Most cows and horses were humans being before-

People who didn't settle debts.

Many former people are now pigs or dogs,

Because they injured and cheated others.

In our myriad deeds, whatever we do,

We reap our own rewards, it's true.

Who can we blame for our woe in the hells?

Who can there be blame but ourselves?

Don't say that cause and effect are unseen,

Look at you, your offspring,heirs and grandchildren,

If you doubt the good of pure eating and giving,

Look around and find those enjoying fortune.

Having practiced of old, they now harvest abundance.

To cultivate now will bring blessing anew.

(The Sutra of Cause and Effect)

To know of past lives' causes,

Look at the rewards you are reaping today.

To find out about our future lives,

You need only to notice what you are doing right now.

(Filial The Human Source 1 Ver 24 -32)

The Five Desires

The Five Desires are the desires for :-
1) Wealth
2) Sex
3) Fame
4) Food
5) Sleep

When I obtain the Five Desires,
I vow living beings
Will pull out the arrow of desire,
And attain ultimate peace and security.
Flower Adornment Sutra Chap 11 Ver 99

The Buddha said, Those on the Way, are like dry grass, it is essential to keep away from an oncomming fire. People on the Way look upon desire as something they keep at a distance.
Sutra of the 42 Sections Ver 60

The Buddha said, People who cannot renounce wealth and sex are like small children who, not satisfied with one delicious helping, lick the honey of the blade of a knife and so cut their tongues
Sutra of the 42 Sections Ver 48

The Buddha said, There are people who follow emotion and seek for fame,
By their time their reputation is established they are already dead.
Those who are greed for worldly fame, and do not study the Way,
Wear themselves out with wasted effort.
It is just like a burning incense which, however fragrant will consume itself.
So, too greed for fame brings danger of a fire which burns one up in its aftermath."
Sutra of the 42 Sections Ver 47

Desire is born from your will,
Your will is from your thought,
With both aspect of the mind are still,
There is neither form nor activity
Sutra of the 42 Sections Ver 63

The Great Compassionate Mantra (Ta Bei Zhou)

Na Mwo He La Da Nwo Dwo La Ye Ye
Na Mwo E Li Ye
Pwo Lu Jye Di Shau Bwo La Ye
Pu Ti Sa Two Pe Ye
Mwo He Sa Two Pe Ye

Mwo He Jya Lu Ni Jya Ye
Nan
Sa Pan La Fa Ye
Swo Da Nwo Da Sye
Na Mwo Syi Ji Li Two Yi Meng E Li Ye

Pe Lu Ji Di Shr Fwo La Leng Two Pe
Na Mwo Nwo La Jin Chr
Syi Li Mwo He Pan Dwo Sa Mye
Sa Pe E Two Dou Shu Peng
E Shr Yun

Sa Pe Sa Dwo Na Mwo Pe Sa Dwo
Na Mwo Pe Chye
Mwo Fa Te Dou
Da Jr Two
Nan

E Pe Lu Syi
Lu Jya Di
Jya La Di
Yi Syi Li
Mwo He Pu Ti Sa Two

Sa Pe Sa Pe
Mwo La Mwo La
Mwo Syi Mwo Syi Li Two Yun
Jyu Lu Jyu Lu Jye Meng
Du Lu Du Lu Fa She Ye Di

Mwo He Fa She Ye Di
Two La Two La
Di Li Ni
Shr Fwo La Ye
Je La Je La

Mwo Mwo Fa Mwo La
Mu Di Li
Yi Syi Yi Syi
Shr Nwo Shr Nwo
E La Shen Fwo La She Li

Fa Sha Fa Shen
Fwo La She Ye
Hu Lu Hu Lu Mwo La
Hu Lu Hu Lu Syi Li
Swo La Swo La

Syi Li Syi Li
Su Lu Su Lu
Pu Ti Ye Pu Ti Ye
Pu Two Ye Pu Two Ye
Mi Di Li Ye

Nwo La Jin Chr
Di Li Shai Ni Nwo
Pe Ye Mwo Nwo
Swo Pe He
Syi Two Ye

Swo Pe He
Mwo He Syi Two Ye
Swo Pe He
Syi Two Yu Yi
Shr Pan La Ye
Swo Pe He

Nwo La Jin Chr
Swo Pe He
Mwo La Nwo La
Swo Pe He
Syi Lu Seng E Mu Chywe Ye
Swo Pe He

Swo Pe Mwo He E Syi Two Ye
Swo Pe He
Je Ji La E Syi Two Ye
Swo Pe He
Bwo Two Mwo Jye Syi Two Ye

Swo Pe He
Nwo La Jin Chr Pan Chye La Ye
Swo Pe He
Mwo Pe Li Sheng Jye La He
Swo Pe He

Na Mwo He La Da Nwo Dwo La Ye Ye
Na Mwo E Li Ye
Pwo Lu Jye Di
Shau Pan La Ye
Swo Pe He

Nan
Syi Dyan Du
Man Dwo La
Ba Two Ye
Swo Pe He

Song of The Mind

The nature of the mind is non-arising,
What need is there of knowledge and views?
Originally there is not a single dharma;
Why discuss inspiration and training?

Coming and going without beginning;
Sought for, it is not seen.
No need to do anything;
It is bright, still, self-apparent.

The past is like empty space;
Know anything and the
Basic principle is lost,
Casting a clear light on the world,
Illuminating, yet obscured.

If one-mindedness is impeded,
All dharmas are misunderstood.
Coming and going thus,
Is there need for thorough investigation?

Arising without the mark of arising,
Arising and illumination are the same.
Desiring to purify the mind,
There is no mind for effort.

Spontaneous wisdom
Throughout time and space
Nothing is illuminated;
This is most profound.
Knowing dharmas is non-knowing;
Non-knowing is knowing the essential.

Using the mind to maintain quietude,
Birth and death forgotten;
This is original nature.

The highest principle cannot be explained;
It is neither free nor bound.
Lively and attuned to everything,
It is always right before you.

There is nothing in front of you;
Nothing, yet everything is as usual.
Do not belabor wisdom to examine it;
Substance itself is empty and obscure.

Thoughts arise and pass away,
The preceding no different from the succeeding.
If the succeeding thought does not arise,
The preceding thought cuts itself off.

In past, present, and future,
There is nothing;
No mind, no buddha.
Sentient beings are without mind;
Out of no-mind they manifest.

Distinguishing between profane and sacred,
Their vexations flourish.
Splitting hairs deviates from the eternal.
Seeking the real, you give up the true.

Discarding both is the cure,
Transparent, bright, pure.
No need for hard work or skill;
Keep to the actions of an infant.

Clearly knowing,
The net of views increases
Stillness without seeing,
Not moving in a dark room.

Wakeful without wandering,
The mind is tranquil yet bright.
All phenomena are real and eternal,
Profuse, yet of a single form.

Going, coming, sitting, standing,
Don't attach to anything.
Affirming no direction,
Can there be leaving or entering?

There is neither unifying nor dispersing,
Neither slow nor quick.
Brightness and tranquility are
Just as they are.
They cannot be explained in words.

Mind is without alienation;
No need to terminate lust.
Nature being empty, lust will
Depart by itself.
Allow the mind to float and sink.

Neither clear nor clouded,
Neither shallow nor deep.
Originally it was not ancient;
At present it is not modern.

Now it is non-abiding;
Now it is original mind.
Originally it did not exist;
"Origin" is the present moment.

Bodhi has always existed;
No need to preserve it.
Vexation has never existed,
No need to eliminate it.

Natural wisdom is self-illuminating;
All dharmas return to thusness.
There is no returning, no receiving;
Stop contemplating, forget keeping.

Niutou Farong (594-657)
Wisdom of the Zen Classic - Xin Ming
Translated by Master Sheng Yen

The 18 Arahants Part 3

Calico Bag Arahant (Angida)
According to legend, Angida was an Indian snake-catcher whose aim was to prevent the snakes from biting passers-by. After the snakes were caught, he would remove the venomous fangs and then release them in the mountains. It was due to this kindness of heart that Angida was able to attain enlightenment. He carried a bag to put the snakes in.

Plantain Arahant (Vanavasa)
According to legend, he was born during a heavy downpour, and the plantain trees in his back garden were rustling noisily. Thus he was named Vanavasa, which means rain in Sanskrit. Later on he became a Buddhist monk, finally attaining enlightenment. Because he liked to meditate under a plantain tree, he is called the Plantain Arahant.

Long-Eyebrow Arahant (Asita)
"Asita" in Sanskrit means incomparably proper, or of correct proportions in spirit and physique. According to legend, Asita was born with two long white eyebrows. After he was born, his father was told that Shakyamuni Buddha also has two long eyebrows, therefore his son had the look of the Buddha in him. As a result, Asita was sent away to a monastery to become a monk, eventually attaining enlightenment


Doorman Arahant (Pantha the Younger)
According to legend, this lohan, also known as Pantha the Younger, was one of Buddha's favourite disciple. The tin staff he is holding had several rings on it and made a light noise when tapped. This is for alerting householders when he went on alms-begging The tin staff has become the symbol of this Arahant.

Taming Dragon Arahant (Nantimitolo)
His Sanskrit name is Nantimitolo. Nanti means happy, and mitolo, friend. Together the name means happy friend. He is called the Taming Dragon Arahant for a brave act he performed. In ancient India, the people of a small kingdom, after being incited by a demon, went on a rampage against the Buddhists and monasteries, stealing the Buddhist sutras. The king of the undersea flooded the kingdom and rescued the sutras, which he put in his palace. Nantimitolo subdued the dragon guard and restored the sutras back to earth Hence he is called the Taming Dragon Arahant.

Taming

Tiger Arahant (Pindola)
Pindola was a Brahmin and a general. Because he was devoted to Buddhism, which forbids killing, he was ordered by the king to become a monk. He joined a monastery in the mountains where he could hear a tiger howling every day. He said that the tiger was probably hungry and should be fed some vegetarian food. Otherwise the tiger might become a man-eater. So Pindola collected food from the monks and put it in a bucket which he left outside the monastery. The tiger did come for the food every night. After a period of time, the tiger was tamed. Thus Pindola was referred to as the Taming Tiger Arahant.

The 18 Arahants Part 2

Elephant-Riding Arahant (Kalika)

Kalika means elephant-rider. He was an elephant trainer turned monk. After his enlightenment, the elephant is a reminder of his previous profession and also symbolic of power, perseverance and endurance.

Laughing Lion Arahant (Vajraputra)

Vajraputra literally means "man of cats." He was a lion hunter before he became a monk. After his enlightenment, a cub came playfully to his side and stay with him forever, as if expressing gratitude to him for giving up his killing therefore sparing its parents and brothers.

Open-Heart Arahant (Gobaka)

Gobaka (literally means ‘man of heart’) was a crown prince of an Indian Kingdom. When his younger brother wanted to start a rebellion, he assured his brother that he will refuse the kingdom and as a proof to convince his brother, he exposed his chest to show a Buddha in his heart. With that his younger brother was touched and abandoned the rebellion.

Raised Hand Arahant (Pantha the Elder)

According to legend, Pantha the Elder was the prince of a small Indian kingdom called Kintota. When he became a monk, he liked to meditate in the half-lotus style. Upon waking up, he would raise his hands and let out a deep breath, hence the name Raised Hand.

Thinking Arahant (Rahula)

Rahula (constellation that caused lunar eclipse) was one of the Buddha's 10 favourite disciples, and was well-known for his meditative power. It is believed that he could become omnipotent and omniscient during meditation. When deep in thought, he was ruminating wisdom and action.

Scratched Ear Arahant (Nagasena)

Nagasena was an eloquent speaker and debater. He was famous all over India for his preachings on the "hear no evil" maxim. The senses of hearing is one of the six sources through which mankind become aware of the world. Therefore a practitioner of Buddhism should avoid listening to decadent sounds and in particular other people's secrets. Thus he is often portrayed as scratching his ear, a gesture symbolizing the purification of the sense of hearing in the search for peace and quiet.

The 18 Arahants Part 1

Arahants (or Arhats in Sanskrit) are enlightened beings who having removed all causes for future becoming, are not reborn after biological death into any samsaric realm. They have realized the goal of Nirvana (ultimate spiritual attainment) and are referred to as the "Worthy Ones"

Deer-sitting Arahant ( Pindola the Bharadvaja)

Sitting dignified on a deer in deep thought and with perfect composure, he is contented with being above worldly pursuits. He was a Brahmin, a powerful Government Official in India who left his position to become a monk. He later convinced the King to give up his throne to his son and join him in the monastery as a monk.

Happy Arahant (Kanaka the Vatsa)

His posture is one of decimating the demons and hands raised for jubilation, and wild with joy. Kanaka the Vatsa was a well-known public speaker and debater of the Buddhist doctrines. When asked what happiness is, he would answer that it is experienced through the five senses. When asked what bliss is, he would reply that bliss is joy coming not from the five senses but from deep within, like feeling Buddha in his heart.

Raised-Bowl Arahant (Kanaka the Bharadvaja)

He was a Buddhist mendicant monk who used to ask for alms by raising his bowl. His posture is in majestic grandeur, as joy descends from heaven, he raised the bowl to receive happiness,



Raised-Pagoda Arahant (Nandimitra)

He was the last disciple of the Buddha. In memory of his dear beloved master, Nandimitra often carried a specially made pagoda with him, signifying that Buddha was always there, forever and ever.

Meditating Arahant (Nakula)

Nakula was a warrior with immense strength who later gave up the life of fighting and killing to become a monk. He practiced meditation diligently and finally attained Nirvana, but still physically exhibited his muscular body.



Oversea Arahant (Bodhidruma)

Bodhidruma in Sanskrit means virtuous and sagacious. He traveled the world to spread the teaching of the Buddha, carrying always with him the Sutras.

The Six Realms of Existence

The six realms of existence in Buddhism is sometimes referred as the six states of samsaras or the six paths of rebirth are the six types of birth beings mat have wiithin the Buddhist philosophy. Whatever state we are born into is driven by our karma, i.e. our awareness and actions from our previous lifes.

Accordingly to Buddhism, we will be reborn into these realms endless until we receive and practice the teachings, thus breaking through the cycle of rebirth to attain enlightenment.

The Realms of the Gods (Devas)

Defined by extreme bliss and pleasureable states if all levels, this realm is a similar describtion of the myth of Greek gods in Mount Olympia. However, the lives of the gods here are mortal, and a realm to practice the teachings. Beings here can become addicted to pleasure, and they become trapped, forget about working towards liberation, and they can fall to the lower levels once their good karma expires. Pride is the karmic cause for one to be reborn here.

The Realms of the Demons (Azuras)

Also pleasurable to a certain extent, this realm is however marred jealously and great envy. The male demons are also born ugly and the females ones beautiful. The males are always competiting and fighting with another for the attention of the female demons. The karmic retribution of being reborn here is getting having too much envy and jealously.

The Realms of Humans

Here, the human realm is considered the middle realm. The Human state is able to experience both bliss and suffering. Humans can see enough sufferings for us to motivate us to seek liberation. The Devas are easily distracted by pleasure, while the lower realms are consumed by sufferings. Therefore, we can cultivate the compassion and wisdom necssary to escape from the wheel of life i.e. samsara. Humans have control over their future births, because we can influence we can influence our karma through our choices, whereas in the other realms we generally do not move into another birth until the karma that has brought us there has run its course. Cravings are the causes of rebirth in the human realm.

The Realms of Animals

Within Buddhist cosmology, the animal realm is defined by ignorance, and an inability to think for oneself. Life is one-dimensional and survival-oriented, with little free will or choice. Therefore, as animals we do not have the capacity to hear or practice the teachings, although we may show signs of past practice in our temperament, i.e. compassion or intelligence. The karmic conditions to be reborn here is to be ignorance.

The Realm of Hungry Ghost (Peta)

This realm is defined by constant desire and greed. In this realm, we are so overcome by our desire for more, more, more - whether food, drink, sex, wealth, or even certain emotional states that we are consumed by it, and cannot focus on anything else. It is analogous to the state of an addict, in which getting the next 'fix' trumps all other concerns. In this state, we cannot practice the teachings because we cannot focus on anything other than our wants Being too greedy causes one to be reborn here.

The Realm of Hell (Naraka)

This realm is defined by hatred and rage, and by defining all other beings as enemies. Within this realm, there is no opportunity for compassion or desire for the teachings to arise, as all our momentum goes toward fighting others, and suffering the consequences. Depictions of this realm in various Buddhist schools is very similar to those found in other religions, with fiery torments. But within Buddhist cosmology this state, like all the others, is not permanent. Instead, when the negative karma that brought us here has run out, we will be reborn into another realm, with the possibility of working towards a human birth again Anger and hatred is the karmic causes for rebirth in the hells.

Dependent Origination

Dependent Origination is an important concept and doctrine that holds all schools of Buddhism together. There are altogether twelve links in the chain of dependent origination. It is the teachings on how things come to being and cease to exist in Buddhism. The doctrine teaches that no beings or actions exist independently of other beings and actions.

The Twelve Links shows how Dependent Origination works. Please note that there is no first link. The numbering could begin anywhere. Although they are described in a orderly numbered way, in fact each link is connnected to all the other links.

1. Ignorance (Avijja)

Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering,not knowing the way of practice leading to the cessation of suffering. This is called ignorance. Ignorance is represented by the blind man in the picture above.

And Ignorance, leads to:-

2. The Developement of the Six Senses Media (Salayatana)

The eye,ear, nose,tongue, the body and the mind are the six senses media. These are called the Six senses Media. The Six Sensa Media is represented in the picture by the potter making pots

And the Six Senses Media leads to:-

3. Consciousness (Vijnana)

There are six classes of consciousness, namely, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and intellect consciousness. Consciousness cannot exist without the organs. This is called consciousness. Consciousness is represnted by the picture of the monkey.

And Consciousness leads to:-

4. Name and Form (Rupa Nama)

Feelings, perceptions, intentions,contact and attention. These are the four names. The four great elements and the body depend on the four great elements. This is called form. Name and Form is represented by people travelling on a boat i.e samsara in the picture.

And Name and Form leads to:-

5. Fabrications (Sankhara)

These three are fabrications:- body fabrications, verbal fabrications and mental fabrications. These are called fabrications. Fabrication is represnted in the picture by the house with six windows.

And Fabrications leads to:-

6. Contact (Phassa)

The coming together of the object, the sense medium and the consciousness of the sense medium. This is called contact. Contact is represented in the picture by an embracing couple.

And Contact leads to:-

7. Feelings (Vedana)

Feeling (sensation of six form) vision, hearing, olfactory sensation, gustatory sensation and tactile sensation. These are called Feelings. Feelings is represented in the picture by the arrow piercing the eye to represent sense data piercing the senses.

And Feelings leads to :-

8. Cravings (Vedana)

There are six forms of cravings. Cravings in respect to forms, sounds, smells, tastes and touch. These are called Cravings. Cravings is represented in the picture by a man drinking beer with
empty bottles.

And cravings leads to:-

9. Clinging/Sustenance (Upadana)

There are four clinglings: sensual clingings, view clingings, practice clinging and self clingings
Clinging is represented in the picture by a person reaching for a fruit on a tree.

And clingings leads to:

10. Becoming (Bhava)

These three are becoming:- sensual becoming, form becoming and formless becoming.
Becoming is represented by a pregnant woman.

And Becoming leads to:-

11. Birth ( Jati)

Birth here is described as any coming to be or forth coming. It not only refers to birth at a begining of a lifetime, but birth as new person, getting a new position or a new status etc.
Birth here is represented in the picture by a woman in childbirth

And birth leads to:-

12. Old Age and Death

This chain comes to an end with old age and death. The karma of one sets life in motion to another life, rooted in ignorance. Old age and death is represented in the picture by an old man . The circle is closed.