THE INDIVIDUAL IN BUDDHISM

Buddha is the word derived from the root Budh, “to wake”, it means one who knows in the sense of having become one with the highest object of knowledge, supreme Truth. And therefore, Buddha is just a title but not the name of a person. Buddhism is a set of logical teaching and practice taught by The Buddha. There were Buddha in the past and there will be Buddha in the future. The Buddha who had laid his teaching in our current world was Sakyamuni Buddha or Gatama Buddha. Many people say that there are no self in Buddhism. If there are no self, who will be the person “to wake”? And, the whole meaning of Buddha will be meaningless. I believe that the real meaning of “no self” does not deny the existence of “individual”. This individual is an vehicle to achieve enlightenment through the experience of life. Buddha practiced in this world, became enlightened in this world, saved sentient beings in this world, and entered into Nirvana in this world. Buddha existed in this world as an individual just like we do. Buddhism talks about the past life, the present life and the future life, but emphasizes in this life; it talks about this world, other world, and endless worlds, but emphasizes this world; it talks about sentient beings of the ten Dharma realms, but emphasizes the importance of human beings. Buddhist teachings focus on the teachings concerning human beings. In various sutras, The Buddha emphasized that during his past lives, he was a part of the society. Venerable Master Hui Neng had said, “Dharma teaching can be sought in the human world. If we look for Dharma teaching beyond this world, it is like looking for a hare with horns.” In order to attain enlightenment, it needs to be practiced and experienced affliction of the human world. Sakyamuni Buddha’s enlightenment taught us three important ontological laws in this world. They were (1) Cause and effect (2) Law of dependent origination and (3) All sentient beings has Buddha’s nature. The Law of dependent origination implied that individual has to be existed in order to interact with other individuals. The Law of dependent origination states that all phenomenon arise depending upon a number of casual factors. In other words, it exists in condition that the other exist; it has in condition that others have; it extinguishes in condition that others extinguish; it has not in condition that others have not. An individual can not seek enlightenment without the existence of the others. As seen in the Mahayana texts, such as the Teaching of Vimalakirti, the often-mentioned phrase, “When one’s mind becomes purified, the society will also be purified,” tell us that Buddhism had a classic or rather naïve notion concerning social or communal good can be realized through the promotion of individual morality. The ultimate goal of practicing Buddhism seems to be attaining enlightenment which points out that Buddhism focus on self nature and personal enlightenment – an ontological concern – and the need to think about the daily behavior of the Buddhism practitioner in society – a phenomenal concern. The Buddhist theory of selflessness, when considered in terms of the individual and his/her place in the community is redefined to include all other selves through the theory of mutual inter-penetration. Buddhism is like an ocean and individual is like a drop of water. Without the existence of every drop of water, there is no meaning for the ocean to be existed.

By Daniel Tam

INCARNATION

Old games of chance are what remain

Of designs shaped, all made in vain

All dice were thrown and lots were cast,

That was the life my soul held last.

The trace of what was once and died,

What lived and failed at last, but tried.

Out from within that shadow, I am born,

Now come to be again on this new morn.

What may remain for me ahead,

Rattles of another’s long lost dread.

Echoes of long cold roads and darkened nights,

Racing away, gone, at the sun’s first lights.

Desire and needs all left to rust,

As I clutch onto this new dust.

Hungering no more for, I cannot recall,

Onto wonder of, what, my new eyes fall?

Ever-far from first simple home,

To ever-distant, all alone.

Come to see a path emerge and am flung,

Now go! A new life’s journey has begun.

By Alex Valentine

Kern Valley State Prison

Buddha Nature

What is Buddha nature?

It is the primary cause or a seed to attain enlightenment or Buddhhood. Without cause, no matter how much effort one makes, he/she would not progress or improve. For example, if you are looking forward to have a fruit tree in your yard, and you don’t have a seed no matter how much effort you make, one will not have a tree or a fruit forever. If you have a seed then that will be the primary cause. When the seed meets right cause and condition it will grow. Ultimately you will have the tree you are looking for. On the other hand, even if we have a seed, if it doesn’t meet the right cause and condition, it will not grow. Similarly all sentient beings possess Buddha nature, the seed of enlightenment. Still the result or success depends on the individual. If one does not apply or cultivate the necessary cause and condition, there is no way to attain enlightenment. Similar to mustard seeds, mustard seeds posses’ oil. There is no difference between oil in the seed and the bottle. One is not better than another. But until we produce the oil from the seed, we can’t call it oil. To produce the oil from the seed one needs to give the right cause and condition. For instance, first one should know that there is oil in the mustard seed. Second one should know how to extract the oil, and finally one should apply or cultivate it properly in order to have the oil. Through that one will get the oil. Similarly even though all sentient beings posses Buddha nature we can’t call ourselves Buddha until we realize or attain Buddhahood. So I think to attain Buddhahood or enlightenment. First one should know that we all possess Buddha nature or the seed. Which has the complete potential to become enlighten. Next try to find out the method or the way to discover it. Finally work on it or in other words practice it. These kinds of examples will set our foundation very stable and firm. One needs to have right understanding about the causes of our practice. The Buddha himself taught in the sutra. He said, “don’t believe on what I said, listen and analyze yourself. If it makes sense practice it, if doesn’t make sense forget about it.”

What is the importance of the fact that all sentient beings posses Buddha nature? It means no matter how ruthless one may be, one still has a little loving, kindness and compassion, at lest towards his own family. For instance, we know that some animals like tigers and lions. They are very cruel. They always kill others animals. But still they have loving, kindness and compassion towards their own children, family and same species. It is like our sun in the sky. No matter how thick clouds cover it, still some lights come through it. Similarly no matter how obscure our Buddha natures by the defilements, still we can see some signs of the Buddha nature within us through our actions. These are some analogies for us to understand that we all posses the Buddha nature or seed of enlightenment. Still one should analyze according to one owns intellectual bases. If we ourselves found something through our own analyses then one will be free from questions, doubts and suffering.

HARMONY OF A SANGHA.

The sangha has three fundamental characteristics of harmony, joy and peace. The first, harmony is found in both practical matters and in principles. Harmony in practical matters in subdivided into six areas call six harmonies.

1. Harmony in understanding the doctrines refers to the unified ways of thinking, which means what all members of the sangha share the same views.

2. Harmony in keeping the precepts means that all observe the same rules.

3. Harmony in the sharing of materials means there is economic equality in daily life. These three harmonies are the essence of the Buddhist Sangha. If the sangha lives together in this way, the physical and mental activities among its members must hve the three following Characteristics:

4. Harmony in abiding physically, that is , peaceful communal living.

5. Harmony in speech without quarreling; and

6. Harmony of tranquil minds.

These six harmonies, which constitute harmony in practical matters, shold be practiced by all Sangha.

Best Way to Release a Captured Animal

Why do we want to release a captured animal? What should be our motivation to release it?

There could be many reasons, but the most common and important reason is to free them from the suffering they experience when they are killed. When you physically release an animal of course you free that animal from being killed, but at the same time you ignore the conditions that will result in killing the next one.

As some people will rescue animals from being killed at shelters, they will still eat meat at their next meal.

So the wise way to release a captured animal is to be a vegetarian. This is especially true now when it is common for people to eat many different kinds of animals.

If there are people who eat meat then there will certainly be those people who kill for them. If everyone quit eating meat, fish, chickens or those living beings, then naturally the killing will stop. That is why I think the best way to release the captured animals from the prospect of being killed for food is for everyone to fully become vegetarian.

Research has shown that vegetables are healthier then meat for our body. Of course that is a bonus for us. But those who practice Buddhism need to generate our loving kindness and compassion. For those who practice Buddhism being a vegetarian should not be based on the health benefits that accrue to the vegetarian.

For the practitioner of Buddhism the bottom line is to cultivate our compassion towards sentient beings. It is true that this is very hard for many people to do. Because our bodies get used to this kind of non-vegetarian diet it may be very difficult to become a vegetarian immediately. However, if we are willing to change our diet to a vegetarian one, we can change our lives, but it may take a longer time.

If you want to practice eating a vegetarian diet in order to become a vegetarian, you can choose to be a vegetarian once a week or twice a week with the right and genuine motivation. Gradually your system will accept the new diet and can eventually become fully vegetarian.

From the Buddhist point of view, the proper motivation is the most important thing. So if our motivation is releasing those suffering beings, once we start to be vegetarian we are releasing these beings from suffering every day. When we have the right and wholesome motivation it most certainly will lead to wholesome rewards and retribution.

The Heart of Interdependent Origination

I. The twelve individual constituents of Interdependent Origination which were taught by the Sage are wholly included in three: afflictions, actions and suffering.

II. The first, eighth and ninth are afflictions, the second and tenth are actions, and the remaining seven are sufferings. Thus the twelve factors are included in three.

III. From the three, two originate; from the two, seven originate; and from these seven, in turn, the three originate. Thus the wheel of existence revolves again and again.

IV. The whole world is cause and effect; excluding this, there is no sentient being. From factors (which are) only empty, empty factors originate.

V. Through the examples of: oral instruction, a lamp, a mirror, a seal, a sun-crystal, a seed, sourness and sound, the wise should understand the non-transmigration as well as the re-emergence of the aggregates.

VI. Those who impute origination even in regard to very subtle entities, being unwise, have not seen the meaning of conditioned origination.

VII. Hence, there is nothing to be denied and nothing to be affirmed. See the real rightly, (for) one who sees the real is released.

The Heart of Interdependent Origination

The disciple who possesses renunciation and is desirous of hearing, attentive, retentive, appreciative and able to dispel imputation, having drawn near to the master, asked thus about the doctrine of the Tathagata. In what are the twelve individual constituents of Interdependent Origination which were taught by the Sage included, for I beg to see and study (them). The master, having understood him to ask about the essence of those (twelve) factors, thus spoke these lucid words from the stanza, (these twelve) are wholly included in three: afflictions, actions and sufferings.

Thus, twelve is ten plus two. Constituents alone are individual, as the constituents of a chariot have been shown to be, therefore, individual constituents. The Sage, because mighty of body, voice and mind, (while) taught by the Sage is synonymous with demonstrated and elucidated (by him).

The twelve constituents do not originate from causes (like): space, primordial matter, natural order, spirit, nor through dependence upon others, god, time, intrinsic being,5 chance, circumstance, free will and so on. They are interdependently originated. As the roof beams of a house depend upon one another, so these twelve individual constituents are wholly included in three: afflictions, actions and sufferings. Wholly, means all without remainder.

Which are afflictions, which actions and which sufferings? How and in what (categories) are these constituents of Interdependent Origination included?

II. The first, eighth and ninth are afflictions. Of the twelve constituents, the first is ignorance, the eighth craving and the ninth clinging. Know these three to be afflictions. If it is asked, which are actions? (Then) the second and tenth are actions. the second is volitions and the tenth becoming. Know these two factors to be included in actions. And the remaining seven are sufferings. (Five) constituents are included in afflictions and actions. Know the seven which remain to be included in sufferings. Thus, consciousness, name, and form, the six sense spheres, contact, feeling, birth and old age and death. The word, and, (serves) to include (sufferings which are not listed among the seven constituents), that is, the sufferings of separation from the loved, meeting with the despised and of frustrated desires. Thus, the twelve factors are included in three. Therefore know these twelve factors as afflictions, actions and sufferings. The (Tibetan) particle ni (which occurs between the word factors) and the phrase are included in three thus indicates that there remains part of the sentence (which is wanting), that is, the constituents demonstrated in the discourse are complete herein. Thus, it has been determined that there are none apart from these. Just so, but please demonstrate what these afflictions, actions and sufferings originate from.

III. From the three, two originate. From the three which are afflictions: ignorance, craving and clinging, two which are actions, volitions and becoming, originate. From the two (which are actions) seven originate. Thus (those seven) sufferings demonstrated above, (that is: consciousness, name and form, the six sense spheres, contact, feeling, birth and old age and death). From these seven, in turn, the three originate which are afflictions. Thus again, from the three (which are) afflictions originate two (which are) actions. Thus the wheel of existence revolves again and again.

(In the world of) becoming there are three (spheres): (those of) desire, form and the formless (sphere). Ordinary people have become like a wheel which revolves without rest. The (Tibetan) particle, ni, (which occurs between the phrase the wheel of existence and the phrase revolves again and again) thus indicates a sense of uncertainty. That is, while a wheel revolves serially (each point on the circumference following upon the preceding one), in the three spheres, it (does) not happen thus. (Therefore) uncertainty is indicated. Who is called the sentient being,6 the god of all individual beings? How is his creation?

IV. The whole world is cause and effect, excluding superimposition, there is no sentient being. That which is superimposed does not exist when examined, so it is not fitting that what is just nominally existent should exist substantially.

If so, then who transmigrates from this world to the next? From this to the next world, not so much as an atom transmigrates, however, from factors (which are) only empty, empty factors originate. Entities are without self and that pertaining to a self,7 thus, afflictions and actions have become the causes. From these five factors (ignorance, craving, clinging, volitions and becoming) which are empty, originate sufferings without self and that pertaining to a self. The seven empty factors (consciousness, name and form, the six sense spheres, contact, feeling, birth and old age and death) are alleged8 to be effects. Such is the purport.

Thus, what is without self and that pertaining to a self is neither self nor that pertaining to a self. However, from factors without self originate factors in their intrinsic being without self. Thus, understand it as it has been demonstrated.

From factors in their intrinsic being without self originate only factors in their intrinsic being without self. What are examples of these?

V. Through the examples of: oral instructions, a lamp, a mirror, a seal, a sun-crystal9 a seed, sourness and sound, know also (what is in its) intrinsic being without self, as well as the subsequent existence. For instance, if there were transference of the instructions from the master's mouth to the disciple, then the master would become deprived of the instructions. Therefore, there is no transference. Nor are the instructions of the disciple from any other (source), because if so they would be without cause. As with the instructions from the master’s mouth, so in a like manner, at the point of death, the mind does not transmigrate to the subsequent existence, because the error of permanence would follow. Nor does the subsequent existence originate from any other (source), because the error of being without a cause would follow. As the master's instructions are the cause of those of the disciple, (but whether) those (of the disciple) are identical with those (of the master) or different, is inexpressible. So in a like manner, (whether) the mind at the point of death and the mind which belongs to (the subsequent) birth are identical or different is inexpressible. Similarly, from a flame, an oil lamp (is kindled); from a form, an image is produced in a mirror; from a seal, an impression, from a sun-crystal, fire, from a seed, a sprout, from the juice of a sour fruit, saliva is engendered (even in the mouths of others'); or yet again from a sound, an echo is produced. Thus, the wise should understand the non-transmigration as well as the re-emergence of the aggregates.

There are aggregates of form, feeling, perception, volitions and consciousness. Their re-emergence means that from an extinguished cause another effect originates, (but) from this world to the next, not so much as an atom transmigrates. Therefore the wheel of becoming is produced by the propensity for erroneous imagination. The phrase "as well as" indicates opposition. (That is), the opposite of the re-emergence of the aggregates should (also) be understood. One who understands entities to be impermanent, full of suffering, empty and insubstantial will not be deluded in regard to entities. Free from delusion, attachment will not originate; free from attachment, aversion will not originate; free from aversion, actions will not be performed; free from actions, clinging to entities will not originate; free from clinging to entities, becoming will not be engendered; free from becoming, rebirth will not occur; and free from rebirth suffering of the body and mind will not originate. Thus the erroneous views, the alternatives of permanence and annihilation etc., are dispelled. (In this regard) there are two stanzas.

VI. Those who impute origination even in regard to very subtle entities, being unwise, have not seen the meaning of conditioned origination.

VII. Hence, there is nothing to be denied and nothing to be affirmed. See the real rightly, (for) one who sees the real is released.