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After
the Buddha was enlightened, his first discourse, given at Isipatana
(modern Sarnath) near Varanasi (modern Benares), was on the Four
Noble Truths. This is the famous "First Turning of the Dharma
Wheel" in Buddhist history.
In
Buddhism, those who attain enlightenment through listening to and
learning about the Four Noble Truths and the Principle of
Conditioned Genesis are called sravakas. Generally, people have the
impression that sravakas are concerned only with self-enlightenment.
Because sravakas emphasize and practice the Four Noble Truths, some
people therefore have the misconception that the Four Noble Truths
only pertain to self-enlightenment and are not worthy of a second
glance. Actually, the Four Noble Truths is the fundamental truth of
Buddhism. They were realized, experienced, and taught by the Buddha
himself. According to the Buddha's teaching, the true nature of life
and the universe is none other than the Four Noble
Truths—suffering, the arising of suffering, the cessation of
suffering, and the way leading to the cessation of suffering. The
Four Noble Truths form the foundation of Buddhism, from which all
Buddhist scriptures are derived. Even the Avatamsaka Sutra, a
Mahayana scripture, has a special chapter devoted to the Four Noble
Truths. Thus, all Buddhists should learn the fundamental teachings
of the Four Noble Truths.
The
word "Truths" in the Four Noble Truths carries with it the
meaning of investigation of reality. The First Noble Truth is the
Truth of Suffering, which is to see with wisdom that the threefold
world is like a burning house, full of suffering and lacking in
happiness. The Second Noble Truth is the Truth of the Arising of
Suffering, which is to realize with wisdom that the afflictions of
greed, hatred, and ignorance are the causes of birth, death, and
suffering. The Third Noble Truth is the Truth of the Cessation of
Suffering, which is to attain Nirvana and realize the true nature
through wisdom. The Fourth Noble Truth is the Truth of the Path
Leading to the Cessation of Suffering, which is to find the way that
will help us transcend the world of suffering to real happiness. The
Truth of Suffering and the Truth of the Arising of Suffering speak
of the cause and effect of the state of delusion in this worldly
existence. The Truth of the Cessation of Suffering and the Truth of
the Path Leading to the Cessation of Suffering speak of the cause
and effect of the state of enlightenment in the transcendental
existence. The Noble Eightfold Path is the cause, which when
practiced, will lead to the effect, the cessation of suffering. In
the next section, I will describe the components of the Four Noble
Truths in their respective order.
I.
The First Noble Truth: The Truth of Suffering
Personally,
I have always believed that we should have a happy, optimistic, and
positive outlook on life. We should not constantly talk about
suffering, walk around with knitted eyebrows, and be consumed with
depression and misery. Some people might wonder: If it is happiness
that we should look for, then why does Buddhism dwell so much on
suffering?
The
purpose of talking about suffering in Buddhism is to make us realize
that all kinds of suffering exist in this world. Once we know the
real nature of suffering, we can take a step further and find a way
to put an end to suffering. Thus, understanding the existence of
suffering is only part of the process. Learning how to put an end to
suffering so that we can attain liberation is the ultimate purpose
of discoursing about suffering in Buddhism.
Some
of you may ask, "Why does Buddhism say that life is full of
suffering? I am not hungry for fame and wealth, nor am I hampered by
love and emotions. My life is filled with happiness." According
to Buddhist scriptures, there are many varieties of suffering. There
are three forms of suffering, eight types of suffering, one hundred
and eight kinds of suffering, and even boundless and countless forms
of suffering. All of these sufferings can be classified into either
physical or mental suffering. Some people have little craving for
material comforts; they are able to withstand the discomforts of
extreme weather and accept the pain of impoverishment. Still others
are able to rise above the bondage of emotions, handle the agony of
being separated from loved ones, and tolerate the nuisance of
dealing with people they do not like. No one, however, is free from
the pain that occurs at the end of one's life when the five
aggregates disintegrate. Therefore, it does not make a difference
whether we discuss it or not, everyone will experience some kind of
suffering during his or her lifetime. Now, if we can understand
clearly the sources of suffering and find ways to overcome them, we
then can free ourselves from the deep sea of suffering and enjoy the
real happiness of life. What are the sources of suffering?
A.
The Sources of Suffering
1.
Disharmony between material things and oneself
The
first cause of suffering is the disharmony between material things
and oneself. For example, if we live in a small house with many
people, we can feel cramped and our crowded living conditions become
a source of suffering. If the height of the pillow we use is not
suitable for us, we may not be able to get any sleep. That, in turn,
can cause us to become restless and short-tempered. To a student,
even the height of a desk or the brightness of a lamp can be a
distraction and a source of discomfort. Therefore, dissatisfaction
with material things in our everyday lives can give rise to
suffering.
Not
only can external material things be a source of suffering, the
skin, hair, and nails of our bodies, if not taken care of properly,
can also become filthy and be a source of distress. There is a
Chinese proverb which says, "Our hair is like three thousand
strands of trouble." Our lives are intimately related to
material things.
2.
Disharmony between people and oneself
The
disharmony between people and oneself can be the greatest source of
affliction. For example, we cannot always associate only with
friends and loved ones; we are often required to interact also with
those whom we dislike.
Due
to differences in our views and in the ways in which we handle
situations, conflicts arise and suffering ensues. Sometimes, even
when we try to be judicious and careful not to offend others, we
still feel insecure and tend to assume that others are criticizing
us when we see them gather and whisper behind our backs. If the
relationship between people and oneself is not harmonious, our
efficiency will be lessened. This disharmony is enough to make an
otherwise ambitious person dejected, resulting in a loss of
confidence and self-esteem. Thus, it is very important for us to
establish harmonious relationships when we deal with others.
3.
Disharmony between the body and oneself
Some
people say, "Health is wealth." Even if we own all the
treasures in the world and have unparalleled talents, we cannot do
anything without a healthy body. The body's cycle of aging,
sickness, and death is a natural phenomenon that no one can escape.
A healthy person will become weak one day. A beautiful complexion
will wither with age. Although we may flaunt our strength when we
are young, our bodily organs will nonetheless start to deteriorate
with the passing of time. Our eyesight will become worse and our
movements will slow down. Even a minor cold can confine us to bed
for several days. A minor toothache can make us toss and turn in our
sleep. Due to the disharmony between the body and oneself, different
kinds of suffering come one right after another.
4.
Disharmony between the mind and oneself
The
mind likes to take control and is like a king who rules over all his
subjects. It is also like an untamed horse running wild, not readily
controlled by us. When greed, hatred, and ignorance appear in our
minds, though we try hard to keep them under control, they resurface
time and time again. Our efforts seem so futile. This kind of
disharmony between the mind and oneself is much harder to overcome
than the disharmony of the body. When the body becomes ill, we can
cure it with medicine, but when the mind is sick, even the best
physician can be at a loss for what to do.
We
often hear people complaining to others: "You are not listening
to what I am saying!" Actually, the one who is not listening to
us is not someone else, but our very own minds. We cannot stop our
minds from daydreaming or creating headaches. In this sense, our own
minds are our worst enemies. When we are constantly at odds with our
minds, it is no wonder that suffering is with us all the time.
5.
Disharmony between desire and oneself
As
human beings, it is impossible for us to be completely without
desires. Desires can be wholesome or unwholesome. Wholesome desires
are those such as wanting to become a sage or a Buddha, to excel in
one's career, to serve one's community, or to benefit one's country
and fellow human beings. On the other hand, coveting for material
comforts, grasping for the power of position, or craving the
pleasures of love affairs are unwholesome desires and can lead to
one's downfall. Even wholesome desires, when not managed
appropriately, can become overwhelming burdens, giving rise to
numerous sufferings. How much more damaging are unwholesome desires!
Thus, an important ingredient of success is knowing how to transcend
one's material desires.
6.
Disharmony between view and oneself
View
refers to our way of thinking and our understanding of things. While
a lack of material things is still tolerable, the isolation due to
one's view and the solitude of the spirit is the most difficult for
anyone to bear. Since ancient times, many seekers of truth have
found themselves having to travel the path of truth alone. In fact,
the Buddha almost considered entering into Nirvana immediately after
his enlightenment out of the concern that living beings may not be
able to understand the truth he had realized.
What
typically can make us suffer are those seemingly correct but
actually erroneous views and concepts. During the Buddha's time,
some ascetics emphasized all kinds of self-mortification. Some stood
upside down in the forest, some sat dangerously close to fires, some
submerged themselves in water, some refused to eat, and some went
about naked. They tried to use every type of method to torture their
bodies so that they might gain liberation. Because of their
erroneous views and false understanding, these ascetics inflicted
physical pain on themselves unnecessarily. False views and
understanding can cause us much suffering; they are the main
stumbling blocks to our realization of the truth.
7.
Disharmony between nature and oneself
According
to history, our first human activities were struggles between nature
and ourselves. Since ancient times, the amount of suffering brought
upon us by nature has been incalculable. Natural disasters include
hurricanes, earthquakes, fires, and floods. Too much rain has caused
floods, completely covering the low-lying areas. Too little rain has
caused droughts, cracking the soil and making it impossible to plant
crops. The sufferings we experience because of the disharmony
between nature and oneself are clear and direct.
The
real root of suffering, whether caused by external factors such as
material things and nature or by internal factors, such as the mind
and views, can be traced to our attachment to I and mine. According
to Buddhism, the source of all suffering is the illusive I, which is
but a combination of the five aggregates. The combining of five
aggregates—form and consciousness, together with the three mental
activities of feeling, perception, and mental
formation—constitutes life. The combination of these five factors
exists only as long as the right conditions are present. No thing
can exist unless the conditions for its existence are right.
Ordinarily, people live as if the body, which is made up of the five
aggregates, could exist eternally. They cling to the body as the
real self, creating all kinds of cravings which in turn lead to
endless suffering. If we can see through the illusion of the
"self" and realize the wondrous truth of emptiness, then
we can transcend all suffering. The Heart Sutra says, "[The
Bodhisattva] realizes the emptiness of the five aggregates and
overcome all suffering."
How
can we realize the emptiness of the five aggregates and overcome all
suffering? If we can realize the "selfless" nature of all
things, i.e., all things do not have an independent, permanent
"self," then we can realize the emptiness of the five
aggregates. Once this is realized, suffering will be overcome. Let
me illustrate what this means with the following example.
Soccer
is a very popular sport in the western world. Spectators at soccer
matches often number in the tens of thousands. Among the spectators
at one of these matches was a man who was smoking while watching the
game. He was very absorbed in the game and did not realize that his
lit cigarette was so close to another man next to him that the
cigarette burned a hole in his neighbor's clothing. "Ouch, that
hurts!" the neighbor yelled. The smoker then realized what he
had done, and he quickly apologized saying, "I am so
sorry!" The person whose clothing was burned was also caught up
in the excitement of the game and said, "It does not matter. I
will buy another one later." How would you describe the
neighbor's state of mind? He was so focused on the match that he was
in a "selfless" state. At this particular moment, watching
the match was all that mattered to him. Even having a hole burned in
his clothes was not worth a fight. If it were not for being caught
up in the game, such an incident would often develop into a big
fight. But when they focused all their concentration into watching
which side was winning or losing, the concept of "self"
did not matter at all. Imagine, just a soccer match is enough to
capture our attention so much so that we can forget the
"self" and pay no heed to a burning pain. If we can always
realize the emptiness of the five aggregates, we can definitely
overcome all suffering.
The
existence of suffering is an undeniable truth. Thus, Buddhism
continues to emphasize this fact and goes one step further to find a
way to overcome this problem. Actually, all modern sciences, such as
economics, medicine, and politics aim at improving our living
standards and minimizing human suffering. But ordinary social
welfare endeavors, such as helping the poor and needy through the
provision of food and clothing, can only give momentary relief. It
cannot eradicate the roots of suffering. Buddhism not only
emphasizes the eradication of our present suffering; more
importantly, it teaches us how to eradicate the roots of suffering
and liberate us from the endless cycle of birth and death. Suffering
in Buddhism is not pessimistic acceptance; it is something to be
overcome and transcended positively.
B.
The Way to Overcome Suffering
1.
Strengthen our minds
Someone
may say, "Since I don't believe in Buddhism, I am not free from
the suffering of birth, aging, sickness, and death. However, even
though you believe in Buddhism, you are still subject to the same
suffering. What then is the use of believing in Buddhism?" This
is true; believing in Buddhism cannot prevent birth, aging,
sickness, and death. But when faced with suffering, we will have
greater strength to overcome it. When we come face to face with
death, we will be able to accept it more openly and gracefully.
Many
of the great Arhats of Buddhism chose to live in the forest, by the
water, or even in cemeteries, in order to realize their Buddha
Nature. Many of the noble followers of Confucianism chose to leave
the hustle and bustle of the cities to lead a simple, honest, and
tranquil life without any worldly desires. Most people find such
lifestyles difficult to accept, but these sages lived their simple
lives happily and willingly. Why? This was because they had such
high aspirations for themselves. They had strong confidence in their
ideals, so they had the strength to endure the hardships and
suffering that ordinary people cannot.
A
proper understanding of religion will give us strength to overcome
hardships willingly. Many people pray to all varieties of gods,
asking for protection, money, wealth, health, and all the good
things in life. This type of belief can only encourage greed. When
these people cannot get what they want, they end up in despair. Some
might even blame the gods for their suffering. This kind of
religion, which is based on greed, cannot give people strength.
True
Buddhists should not make unreasonable demands from the Buddhas or
Bodhisattvas. Instead, we should follow the way of the Buddhas and
Bodhisattvas and be willing to dedicate ourselves for the benefit of
all beings. If we have this kind of religious and spiritual
understanding, then we will have the great strength to overcome the
afflictions caused by misfortune and difficulties. If we can accept
with equanimity when others are either nice or hostile to us, if we
can look at worldly matters, be they good or bad, the same way, then
we can confront suffering with ease and calmness. Buddhism may speak
of suffering in life, but I personally feel that life is full of
happiness. Why? Although suffering exists in actuality, if we can
use our strength to deal with it, then we can understand the real
meaning of happiness. The fruit which ripens after diligent
cultivation tastes particularly sweet. The cultivation of a correct
and strong faith is an important key that helps us transcend
suffering.
2.
Eradicate the root of suffering
While
the cultivation of a strong faith can help us transcend the pain of
suffering, the eradication of the fundamental suffering of life and
death, however, is the ultimate goal of us as practitioners. We
should not be complacent just because we can deal with suffering
through our willpower, mental adjustment, and thinking. Even when we
have control over the minor afflictions of life (which are like
branches and leaves of a tree), if we are not completely free from
birth, aging, sickness and death, then the fundamental suffering
(which is like the root of a tree) due to the impermanence of the
five aggregates still exists. A Chinese proverb says, "To catch
a pack of thieves, one should catch their leader first."
Therefore, we must eradicate the root of suffering in order to
attain eternal happiness.
The
root of suffering is "self"─self-attachment,
self-love, and self-view. Because of "self," we seek nice
things to satisfy our needs, a pursuit that gives way to greed. When
our greed cannot be satisfied, aversion and hatred arises. When we
cling to our deluded views without understanding the facts and
truth, ignorance comes into being. Because of "self," the
fetters of greed, hatred, and ignorance follow us like our shadows.
How can we eradicate the root of suffering? If we can understand the
truth of "selflessness," then the root of suffering can be
eradicated. "Selflessness" does not mean that we have to
destroy our life─Buddhism is not a morbid religion! Buddhism
does not deny that life has value and meaning.
"Selflessness" means to free oneself from self-attachment,
self-love, and self-desire. It does not mean to destroy everything,
or to give up everything. Even if we were to commit suicide, death
would only occur to the illusive physical body, not to the clinging
of "self." Actually, "selflessness" in Buddhism
has the meaning of wisdom, Conditional Genesis, great compassion,
and real emptiness. It is through letting go of the attachment to
"self" and erroneous views that we can ascertain the truth
of the First Noble Truth. It is only when we can eradicate the small
"self" that is associated with greed, hatred, and selfish
desires that we can manifest our true, pure, and happy nature. The
noble men and women who realize the true nature of "self"
do not leave the multitude. They still drink tea, eat meals, deal
with other people, and handle matters; they still live normal lives.
The only difference is that they have a pure state of mind in their
daily and spiritual lives. They have given up all kinds of
obsessions and have realized the real nature of things. They are
free from the suffering caused by impermanence and have experienced
eternity.
The
"self" that we cling to so dearly is just like an
ephemera. Our life lasts only for a few decades; it is illusory and
changes constantly. The real "self" transcends time,
space, and relativity. It is free from afflictions and is pure. The
key to freeing ourselves from suffering and attaining happiness is
to expand the small "self" and realize eternal life. This
is something that we need to attend to urgently.
II.
The Second Noble Truth: The Truth of the Arising of Suffering
In
our lives, we commit many types of unwholesome karma because of our
ignorant urges and cravings. The retribution for this karma will
give rise to the fruit of suffering. Thus, our suffering is caused
by our own karma. Karma refers to the actions committed by our body,
speech and mind. We will be subjected to the effects of whatever
actions we have done. Karma does not disappear; it only accumulates.
However, karma is not necessarily all bad. There is also good karma.
Whether we taste the fruit of suffering or happiness depends on the
karma we have sowed.
The
Law of Cause and Effect is a special concept which is common among
Indian philosophies. It is also a great teaching in the history of
Buddhist philosophy. Karma can create a bright future for our life
and give us hope. Perhaps someone may ask, "Did you not just
say that karma is the cause of suffering? Now, why do you say it
gives us light and hope? Is this not contradictory?" If you can
truly understand the function and doctrine of karma, you will not
have doubts about what I have just said.
The
real meaning of karma is, "Everyone is responsible for his or
her own actions." Throughout the history of philosophy, there
has always been one inexplicable question that has confounded
philosophers and ecclesiastics alike; that is, the origin of life
and the universe. Various theories have been proposed to explain the
origin of the universe and human life, such as the theory of natural
elements and the theory of evolution. The Christian religion
maintains that the world was created by God. The Brahmanic religion
of India holds the view that everything is evolved from Brahma.
These religions, and others, attempt to explain the initial creation
of the universe and life forms and to establish a law in which
everything is controlled by a god. But Buddhism teaches us that man
himself is in charge of his own fate, not someone else. Even God or
Brahma cannot escape the Law of Cause and Effect. In Buddhism,
karmic retribution is created by ourselves, not by deities. The
happiness or suffering in one's life and the brightness or darkness
of one's future is not bestowed by gods, but determined by the
effort that we have made. Wholesome fruit is produced from the seeds
of our wholesome deeds. Unwholesome fruit is produced from the seeds
of our unwholesome deeds. No one can give us fortune or misfortune.
We do our own good and bad deeds; no one else controls us. Thus, we
can see that Buddhism has a great deal of respect for free will. It
is a religion that believes in self-discipline, and that one will
reap the results of one's own actions.
Mr.
Shih Hu said, "Whatever harvest one wants, one must first plant
accordingly." Karma is like a seed. We have to sow the kind of
seed that will produce the type of fruit we would like to harvest.
Similarly, our actions will determine our karmic effect. Karma means
equal opportunity and is perfectly accurate. A person will not be
exempt from karmic effect just because the person is rich or
powerful. A common proverb says, "Everyone is equal under the
law." Likewise, karmic effect is equally applied to everyone
regardless of position, gender, status, or wealth. Everyone will
receive his or her just desserts and reap his or her own karmic
retribution. No one can take someone else's place, whether it be
husband and wife, father and son, teacher and student, or friends.
Our karmic retribution is a clear record of the results of our
actions. Its accuracy is so perfect that even today's modern
calculators and computers cannot compare with it. When everyone
understands the concept of cause and effect, the morals of society
will be improved, crime will decrease, and it will not be difficult
to establish a happy and peaceful society. Therefore, the concept of
cause and effect plays a very important role in cleansing the
impurities of our minds and raising the morality of society.
Someone
may ask, "You said that one will reap the fruit of one's
action. One person I know has done many bad things in his life. He
has not only gone unpunished but enjoys all kinds of honor and
wealth. On the other hand, another person I know has done many good
things, but all kinds of misfortune have befallen him. How does the
Law of Cause and Effect work in these kinds of situations?"
Actually, this is the Law of Cause and Effect. Why? The Law of Cause
and Effect is like planting seeds. Some plants will become lush and
green in one year. Some will take several years to grow. Likewise,
some karmic results will ripen in this life, some will ripen in the
next life, and some will not ripen for many lifetimes to come.
Karmic retribution may be immediate or delayed, but we cannot refute
the real existence of karmic retribution. There is a proverb in
Buddhism which says, "Good begets good, evil begets evil. All
causes will give rise to results; it is just a matter of time."
The Law of Cause and Effect is absolutely fair. It is only a matter
of time. This is why we talk about the cause and effect of the past,
present, and future lives.
Some
of you who have received a modern education may retort by saying,
"This is the 20th Century; our technology and civilization are
highly developed. Why should we believe in superstitions like cause
and effect?" Actually, the Law of Cause and Effect is the most
scientific and civilized of all the natural laws. Every single
minute of our lives is controlled by the wonderful Law of Cause and
Effect. We cannot live apart from it. For example, when we are
hungry, we eat. After we eat, we are not hungry anymore. When we are
tired, we rest. After we rest, we will be full of energy. Every
little part of our lives, even our mental activities of perception,
emotion, and volition, play out according to the Law of Cause and
Effect. Therefore, if we seek a happy life, we should sow good
seeds. Then we will taste the sweetness of our own good fruit.
When
the first experiment involving test-tube babies was successfully
performed, the entire world was shocked. Although a test-tube baby
is not conceived inside the mother, it still requires the father's
sperm and the mother's ovum, together with the aid of science, in
order to grow. A successful test-tube baby still requires all the
right conditions to be present; thus this method of conception is
totally consistent with the Law of Cause and Effect. A test tube
baby is merely the result of an alternative type of reproductive
method.
There
is nothing in this world that can escape the Law of Cause and
Effect. Once evil karma is done, a bad effect will surely follow.
Although the arising of bad karma can bring us suffering, we will
have brightness and hope once the retribution is over. It is just
like a person who borrows money from everyone and thus is heavily in
debt. After he repays all his debts, he will be free. It is just
like a criminal who is freed after serving his prison term. A person
who has committed many bad deeds can still have a beautiful future
after he has borne the fruit of his karmic retribution.
The
Dharma says, "All composite things are impermanent." Bad
karma is also impermanent and empty, without an innate self-nature.
If we stop creating bad karma and keep doing good karma, we will be
free from suffering one day and we will attain happiness. Thus, the
Law of Cause and Effect is neither pessimistic nor fatalistic;
rather, it is optimistic and progressive. If we want to free
ourselves from the depths of the sea of suffering, we must first
eradicate the cause of suffering and then cease to generate any more
bad karma for ourselves. Then a life of happiness will not be out of
reach. Therefore, a full understanding of the original cause of
suffering is absolutely necessary in order to attain happiness.
III.
The Third Noble Truth: The Truth of the Cessation of Suffering
If
someone asks you, "Why do you believe in Buddhism? What is the
purpose of believing in Buddhism?" How would you answer? If you
ask me, my answer may frighten you, because I believe in Buddhism
for the sake of seeking "cessation."
When
we mention "cessation," people will immediately think of
annihilation, extermination, or emptiness and will become
frightened. In the history of Buddhism, there have been many cases
in which the meaning of the Buddha's teaching was misinterpreted due
to incorrect translations. These mistakes became obstacles to the
spreading of Buddhism. For example, the "cessation"
mentioned in the Four Noble Truths does not take on the literal
meaning of annihilation and extermination. The real meaning of
"cessation" is to rid oneself of the affliction of
delusion and discrimination so that one's true nature—suchness—is
revealed. Thus, cessation in this case is not pessimistic nor
destructive, but positive, creative, and constructive.
"Cessation"
means the ideal state of complete eradication of greed, hatred, and
delusion. The quiet, cool state of Nirvana will appear only when the
fire of sensual desire is extinguished. The doctrines of prajna and
sunyata are similar to "cessation." They suggest that we
should eliminate our ignorance, greed, and craving in order to
uncover our prajna. When we talk about sunyata, some people may
react by saying, "Buddhism talks about emptiness. I take that
it means heaven and earth are empty; people and the self do not
exist. So, emptiness pulls people down into an illusive and aimless
world of nothingness. This ‘emptiness' sounds horrible to
me."
Actually,
the doctrine of sunyata in Buddhism does not mean non-existence or
nihilism. There is infinite existence contained within emptiness.
There would be no existence without emptiness. Ordinarily, our
concept of bhava (existence) is illusory and fictitious, whereas the
concept of sunyata in Buddhism means true existence and wondrous
reality. Why does emptiness become non-empty and cessation become
non-extinguished? I will use an example to illustrate this.
If
we want to organize a lecture, the first question we need to
consider is "Where should we hold the lecture?" If there
is no space, it is not possible for us to organize the lecture.
Whenever we want to organize something, we have to consider five
factors: people, subject, time, place, and object. Place means
space. Space has a very intimate relationship with our lives. For
example, your pocket can hold things if it has space. You can put
money in your purse if it is empty. Your nose, ears, mouth, stomach,
intestines and pores are empty; therefore, you can breathe, absorb
nutrients, metabolize, and maintain your life. If all these spaces
were blocked, people would not be able to survive. Because there is
emptiness, there is existence. If there is no empty space, we cannot
construct buildings. This is what is meant by "real emptiness
will give rise to wondrous reality." Thus "cessation"
and "emptiness" do not mean nothingness. The cessation of
illusion and the elimination of the unreal are the prerequisites for
the manifestation of true, wondrous existence.
Sun
Tzu, the great Confucian scholar, suggested that one needs to go
through three stages to cultivate the mind. They are humility,
single-mindedness, and stillness. Humility means that one should
maintain an appropriate "space" within oneself and not be
stubborn or condescending. If one has space within, new knowledge
can be easily absorbed and the suggestions of others are readily
accepted. Progress will surely follow.
It
says in the sutras, "If one wishes to know about the Buddha's
state of mind, one should expand one's mind like empty space."
We have all seen space, but who can clearly describe its form and
shape? Is space rectangular in shape, square, or circular? Space is
everywhere. The space that fills a cup will take on a cup-like
shape. The space of a rectangular box is rectangular in shape. Since
space does not have any definite, fixed form, it can take on any
form. Emptiness transcends the relativity of existence and
non-existence. If we can expand our mind like space to infinity, we
will understand the Buddha's state of mind.
Attaining
Buddhahood means the realization of the true nature of prajna and
sunyata, and the truth of Nirvana and cessation. Cessation means the
extinction of birth and death and the severing of the cycle of
rebirth. The cycles of rebirth are the reason for our suffering
which we must endure through long nights of anguish. Therefore, only
by eradicating the cycles of rebirth which we are caught in because
of our desires will we attain the ultimate and eternal happiness of
no birth and no death. Hence, if we wish to be free of the pain of
suffering, we must solve the problem at its roots, that is, to
extinguish all of our mundane desires.
When
you hear that Buddhism advocates that people should eliminate all
mundane desires, you may fear that once you believe in Buddhism you
are no longer free to marry, have children, make money, have a high
position, or enjoy worldly pleasures. All these worries are
unnecessary. Buddhism is a religion that seeks happiness. It does
not denounce normal living; what it rejects is overindulgence in
material enjoyment. In fact, when one believes in Buddhism, one can
still marry, do business, and live a normal life. In Buddhist
literature, there was a layman named Vimalakirti who was married and
very well-to-do. Yet he did not become a slave of material desire.
In the sutra, he is described thus, "Although leading a secular
household life, he had no attachment to the threefold world;
although married, he always practiced pure living."
Some
people say that Buddhism abhors affection. In reality, Buddhism puts
a great deal of emphasis on affection; what Buddhism rejects are
selfish affection and desire. One should elevate selfish affection
into compassion and transform selfish desire into wisdom. The
affection advocated by Buddhism is dedication, not possession. It
promotes the compassion of giving, not wanting. The love advocated
by Buddhism is love of all beings, not just one specific being. The
Bodhisattva's compassionate act of helping all beings is the
manifestation of this selfless affection in its highest form.
Affection that embodies compassion and wisdom will not go awry. Some
people seek out love all their lives. Although love may bring about
a kind of happiness, it can also be a source of suffering. When we
read the newspaper, we see that crimes of murder occur every day.
When we examine the underlying causes of these crimes, we often see
that relationships and money are usually the main culprits. Love
without wisdom and compassion is a very dangerous trap.
Perhaps
you believe that the happiness of life is nothing other than the
possession of love and money. Buddhism advocates that people should
eliminate selfish affection and greed for money. Then what kind of
happiness can one attain by believing in Buddhism? Actually,
Buddhism does not admonish money itself; nor does it advocate that
"money is a poisonous snake." Being poor is not a sin; nor
is being rich loathsome. In fact, according to the Mahayana
Bodhisattva path, as long as wealth does not make one greedy, and as
long as position can benefit the spreading of Buddhism, the more
wealth or the higher position one attains, the better it is. Wealth
and position can be very useful in promoting Buddhism. Wealth is
neither good nor bad; the key lies in the way that it is used.
Ordinarily,
people have the misconception that, according to Buddhism, one is
supposed to renounce "having." This is simply not true.
Buddhism indeed places emphasis on "having"; however, the
object and the method of "having" are different from that
of the worldly sense. In Buddhism, one strives to "have"
happiness for all beings, not just for the benefit of oneself. The
method for accomplishing such goal is through the mind of
non-attachment, that is, to have [everything] by not possessing
[anything]. I often say that we should consider "not
possessing' as "having' and emptiness as existence, and that
existence and "having" are founded on emptiness and
"not possessing" respectively. After all, without
emptiness, there is no existence; "having" occurs only
when there is "not possessing." "Possessing" is
limited, measurable, and computable; whereas, "not
possessing" is limitless, immeasurable, and boundless. There
are two kinds of worlds in our lives. The one in front of our eyes
is a narrow "world of possessing." Because they are
ignorant, sentient beings fight for the sake of their possessions.
They do not know that when they turn around, they will find that
there is another larger and wider world behind them. This other
world is the "world of not possessing" and will be
realized only if one's selfish desires and emotions are eradicated.
In this world of "not possessing," birth and death are
eradicated, desires are extinguished, and all relativity,
differences, and illusions no longer exist. It is a completely
liberated and carefree state. This is the state that all Buddhists
should strive to attain.
When
can this state of liberation be attained? Does one have to wait
until one's physical body is dead and life is no more? No. This
state was attained by the Buddha as he sat on his Diamond Throne
underneath the Bodhi tree. If we work diligently, with much effort,
we can attain this state just as the Buddha did.
What
is the state of an enlightened being? In the eyes of most people, an
enlightened person often behaves very strangely. For example, in the
records of Ch'an Buddhism, the enlightened Ch'an masters had
different ways of expressing themselves when they were enlightened
to the Way. Some disciples laughed madly, and others struck their
masters; the masters did not mind such behavior, they actually
approved of it. This kind of behavior was completely unacceptable to
ordinary people. However, to an enlightened being, expressions such
as these denote Ch'an itself.
IV.
The Fourth Noble Truth: The Path Leading to the Cessation of
Suffering
What
is the Path? It is very comprehensive. The Four Infinite Buddha
States of Mind, the Four Universal Vows, the Three Pure Studies, the
Five Precepts, the Ten Wholesome Acts, the Seven Factors of Bodhi
(enlightenment), the Noble Eightfold Path, the Thirty-Seven
Requisites of Enlightenment, and the Six Paramitas are all
considered as the Path. Due to a lack of time, we are only going to
discuss the Noble Eightfold Path today.
The
Noble Eightfold Path refers to the eight correct steps that will
lead to the cessation of suffering. These steps are right
understanding, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right
concentration. The Noble Eightfold Path appears to be very simple,
but to understand it thoroughly is not so simple. Let us take a look
at each of the elements in the Noble Eightfold Path.
A.
Right Understanding
Right
understanding is what enables one to maintain his or her faith in
the truth when faced with inequalities or difficulties. Worldly
knowledge can be both good and bad. Sometimes it is not reliable and
can mislead us. Let us take a look at the Chinese character for
ignorance (ch'ih). It is made up of two characters: chih, which
means knowledge and ping, which means ailment. Thus, when knowledge
becomes corrupted, it turns into ignorance. Some people are
extremely clever, but when they do bad things, it is doubly wicked!
For example, Hitler and Emperor Ch'in Shih are two very well-known
historical figures who were clever, yet diabolic. Thus, a person's
profound knowledge is not necessarily in direct proportion to his
morality. Knowledge is like a sharp knife. If not used properly, it
can hurt others. Therefore, it is very important for us to know how
to transform knowledge into wisdom and right understanding.
Transforming
knowledge into wisdom and right understanding is not easy. The
principle is the same as taking photographs. The focus, distance,
and shutter speed must be adjusted accordingly before one can take a
clear and beautiful picture. Similarly, one can see the real nature
of life and the universe as it really is only if one has the right
understanding. If one lacks the right understanding when observing
this world, serious mistakes will be made. It is like peering at
flowers through a heavy fog or like blind people feeling an
elephant.
The
teachings and methods of practicing Buddhism are many and varied to
suit the various needs of people. All individuals should cultivate
their practice according to their own capacities. As an example, all
living beings should cultivate the right understanding. Those
aspiring to the sravaka and pratyekabuddha paths need to understand
the Concept of Conditioned Genesis. Those practicing the Mahayana
Bodhisattva path need to comprehend the wisdom of sunyata. Then
finally, Buddhas are the enlightened ones who have realized prajna.
This sequence of practicing the right understanding, Conditioned
Genesis, sunyata and prajna is similar to the gradual progression a
student makes in his or her education from primary school, middle
school, and high school to university undergraduate and graduate
school. When we are at the primary stage of studying Buddhism, we
should develop the right knowledge and the right understanding. When
we are at the secondary level, we should observe the truth of
Conditioned Genesis. At the advanced level we should contemplate the
wisdom of sunyata, and at the final stage we should cultivate prajna.
These are the progressive stages of cultivation. The stages that we
arrive at depend on our own effort. Regardless of which level we are
at, we all must begin with the right understanding. Thus, the right
understanding is very important and is the first step we should take
when studying Buddhism.
B.
Right Thought
Right
thought is right volition, decision, and contemplation. It means not
having thoughts of greed, hatred, and ignorance. These three poisons
of greed, hatred, and ignorance are our main obstacles on the road
to enlightenment. They continually occupy our minds and contaminate
our pure nature. It is not easy to be rid of these three poisons. We
have to exert effort constantly to maintain the right thinking
needed to overcome these three poisons and enter the path of
Buddhahood.
C.
Right Speech
Using
right speech means that we should not lie, slander others, use harsh
language, or utter frivolous speech. A common proverb says,
"Disease enters through our mouths; disaster springs forth from
our mouths." Our mouth is a very sharp weapon. If we say
something inappropriate, we not only will hurt others but will also
hurt ourselves. Thus, it is very important that we choose our words
carefully.
D.
Right Action
Right
action means that we should not kill, steal, engage in sexual
misconduct, or take intoxicants of any kind. Besides abstaining from
doing evil deeds, we also need to actively perform good deeds.
E.
Right Livelihood
Right
livelihood refers to the proper way of making a living, abstaining
from unethical occupations such as operating gambling houses,
selling alcoholic beverages or instruments that can kill, and
operating slaughterhouses. Also, part of right livelihood is having
well-disciplined living habits such as getting an adequate amount of
sleep, food, exercise, rest, and work. Right livelihood not only
promotes efficiency and good health, it also enables us to have a
happy family life and a stable society.
F.
Right Effort
There
are four right efforts: 1) prevent evils that have not arisen from
germinating; 2) eradicate all arisen evils; 3) nurture the good that
has not come into being; and 4) maintain and multiply the good that
has arisen.
G.
Right Mindfulness
To
have right mindfulness is to keep one's attention, awareness, and
mind focused on the Four Foundations of Mindfulness: 1) the body is
impure; 2) sensations will always result in suffering; 3) the mind
is impermanent; 4) all dharmas do not have a substantial self.
If
we always remember impermanence, suffering, and selflessness, we
will not be greedy for the trifling advantages of this world. We
will strive for the Truth diligently.
H.
Right Concentration
Right
concentration refers to the four stages of dhyana (meditative
concentration). What it really means is that we should concentrate
our volition and thoughts through meditation.
If
we can fully master the eight elements of this Noble Eightfold Path,
we will reach the summit of Buddhahood with ease.
So
far in this talk, we have learned about the Four Noble Truths, which
can be compared to the process of curing disease. What causes a
person to be sick is the Second Noble Truth─the arising of
suffering. After determining the root of the illness, we prescribe
different methods for curing the disease, which is the Fourth Noble
Truth─the path that leads to the eradication of suffering.
When the correct prescription is applied, thus curing the disease,
it is the Third Noble Truth─the cessation of suffering. We
must cure our physical illness with medicinal prescriptions, whereas
the sickness of our minds must be cured with the prescription of
Buddhism. When we look at the Four Noble Truths through the
principles for curing disease, we can see that they are completely
in accordance with science, illustrating that Buddhism is very
logical indeed.
After
his enlightenment, the Buddha started teaching what he had realized.
The first time he taught the Dharma, he turned the Wheel of Dharma
three times. The first turning was instructive; he taught about the
content and definitions of the Four Noble Truths. He said,
"This is suffering, which has the character of oppression; this
is the arising of suffering, which has the character of
accumulating; this is the cessation of suffering, which has the
character of realization; this is the path, which has the character
of practicability."
The
second turning of the wheel was "encouraging." The Buddha
persuaded his students to practice the Four Noble Truths, to
eradicate afflictions and attain enlightenment. He told them,
"This is suffering, which you should understand; this is the
arising of suffering, to which you should put an end; this is the
cessation of suffering, which you should realize; this is the path,
which you should practice."
The
third turning was "evidential." The Buddha told his
students that he himself had realized the Four Noble Truths. He
encouraged all beings to put forth effort and strive to realize the
Four Noble Truths just as he had done himself. The Buddha told them,
"This is suffering, which I have already understood; this is
the arising of suffering, which I have already eradicated; this is
the cessation of suffering, which I have already realized; this is
the path, which I have already practiced." From the emphasis
the Buddha put on the Four Noble Truths, we know they must be very
important.
The
Four Noble Truths are the fundamental teachings of Buddhism. They
have been practiced for over two thousand years. Their content is
profound indeed; however, it is not possible for us to talk about
their profundity in such a short period of time. Today I was able to
give you only a brief introduction and plant the seed for your
future investigation of Buddhism. Thank You!
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