|
The
Heart Sutra
"ALSO THERE IS NO TRUTH OF SUFFERING, OF THE CAUSE OF
SUFFERING,
OF THE CESSATION OF SUFFERING, NOR OF THE PATH."
This
sentence deals with the Void as the ground of the Four Noble Truths.
What are they? Suffering, Cause of Suffering, Cessation of Suffering
and The Path. The teaching transcends the mundane and provides access
to sainthood. A saint from the Theravada tradition attains the path and
the fruit on the basis of his/her practice of The Four Noble Truths.
The Mahayana attainment is in the realm of the supramundane. The
suffering spoken of is the suffering in this world. Its causes are,
likewise, of this world, the path is operative in this world and
Nirvana or cessation of suffering is our exit from this world. The path
provides the right causes for the Tao and the practice is aimed toward
enlightenment.
The
first of the Noble Truths is presented in three aspects: 1. As ordinary
suffering. In this aspect it includes all forms of physical and mental
pain and ache. 2. The outcome of the impermanent nature of life. All
the fleeting pleasures are illusory and temporary and subject to
change. 3. The five aggregates or the conditioned states. Matter,
feelings, perceptions, mental formations and consciousness, the last
being based on the first four, are constantly changing, hence
impermanent, and what is impermanent is, inevitably, suffering.
The
six realms of existence comprise three good or happy ones, and three
unhappy or evil ones. The first three are the realm of heavenly beings,
the realm of humans and the realm of asuras (titans). The latter three
consist of the realm of hell, the realm of hungry ghosts, and the realm
of animals. The form sphere and the formless sphere both provide much
longer life continuity than this world. and more happiness as well, but
they are still subject to birth, death and suffering consequent of
action. The sphere of desire in the human realm provides equal parts of
happiness and suffering, while the asuras, though enjoying blessings,
are without morality and their good fortune will eventually end.
The
inhabitants of the three happy realms made good causes in their former
lives, and depending on how they benefit others, they will receive
rewards accordingly in this world. There is no need to explain the
three unhappy realms. All we need to say is that there is a great deal
of suffering there. The suffering of those inhabiting unhappy realms is
the present effect of causes from their previous lives. All suffering
is produced by the mind. One reaps as one sows.
What
is the cause of suffering? The second of the Noble Truths posits the
cause or the origin of suffering as craving or thirst which produces
re-existence and re-becoming, accompanied by passionate clinging.
Numerous causes come together, and we know that our present suffering
is the effect of previous causes. Likewise, our present behavior is the
foundation for future effects.
What
effect has the supramundane on the cessation of suffering? The third of
the Noble Truths follows logically from the first two. If craving is
removed or transcended there will be no more suffering. Cessation means
calmness and extinction, or Nirvana: It is inviting, attractive and
comprehensible to the wise. The one who understands the source of
suffering thoroughly knows that it is generated by one's own self;
yearning for Nirvana, he/she resolves to practice and attain the path
and the fruit, i.e., Nirvana.
What
is the cause of the Noble Truth of the Path? Having analyzed the
meaning of life, the Buddha demonstrated to his disciples how to deal
effectively with suffering. The fourth Noble Truth makes the teaching a
complete whole. Those who focus their desire on attaining the
supramundane Nirvana can break off the causes of suffering and practice
toward enlightenment.
The
practitioner of the teaching of the Four Noble Truths should reach
understanding of the cause of suffering and direct his/her efforts
toward the dissolution of the cause of suffering, resolve to attain
Nirvana and from then on practice wholeheartedly. Following his
enlightenment the Buddha taught the Avatamsaka, but some hearers had
difficulty understanding it, and therefore he applied expedient means
to accommodate them. His teaching of the Four Noble Truths was
threefold: 1. By means of contemplation of the manifestations of
suffering, 2. By exhortation, 3. Using his own attainment as an example
and as encouragement.
1.
Contemplation of the manifestations of suffering.
There
are several kinds of suffering people are forced to endure in order to
survive and to get the basic necessities of life; The ordinary form of
suffering includes birth, old age, sickness, death, parting from what
we love, meeting what we hate, unattained aims and all the ills of the
five skandhas. Where does the suffering come from? It is generated by
one's own self.
The
cause of suffering is a cluster of six root defilements: Greed, hatred,
ignorance, pride, doubt and heterodox views. The lesser defilements are
diversified varieties of the six root defilements. The twenty secondary
afflictions are belligerence, resentment, spite, concealment, deceit,
dissimulation, haughtiness, harmfulness, jealousy, miserliness,
non-shame, non--embarrassment, non-faith, laziness,
non-conscientiousness, lethargy, excitement, forgetfulness,
non-introspection, and distraction; the six root defilements and the
twenty secondary afflictions together cause all the suffering in the
world.
Cessation
of suffering can be attained; it is possible to end the cycle
(allotment) of birth and death, put aside the four conditions of
mortality and attain the appealing, joyful Nirvana. To follow the
Theravada practice means, however, not to halt the mortal changes of
the round of births, and to have some obstruction regarding Emptiness.
Those
who resolved to practice and attain because of their ardent wish to
reach Nirvana should observe the thirty-seven conditions leading to
Bodhi. The three studies or three pillars of practice - discipline,
meditation and wisdom - represent the thirty-seven conditions in
condensed form. The practice of discipline removes the obstacle of
greed, meditation reduces delusion and the two combined foster wisdom.
Without diligent practice the Buddha's follower does not get very far
on his journey.
2. By
exhortation:
Using
the expressions and the tone of a concerned teacher or a parent the
Buddha would, at times, urge his followers: "You should understand how
people are forced to endure their predicament…" or "the cessation of
suffering can be attained, you ought to make the effort, you should
practice…" and so on.
3.
Using his own attainment as an example and as encouragement:
"The
problem of suffering can be resolved; look, I did it and so can you."
"The
causes of suffering are cumulative. The sooner you eliminate or
transcend them, the quicker you will be free once and for all; I freed
myself and now I don't have to worry any more" and such like.
At
the time the Buddha set the wheel in motion by teaching the Four Noble
Truths, the hearers (Sravakas) attained sainthood (Arhatship). After
years of teaching, the Buddha taught the Dharma of Emptiness (Sunyata)
to promote the understanding of the supramundane Void of True
Existence. We have seen the emptiness of the five skandhas, and at
present we perceive the Dharma of the Four Noble Truths to be void as
well. There is no suffering, no cause of suffering, no cessation of
suffering and no path. They are only the reflection in the mirror;
without reflection there is not the ability to reflect. The reflection
is not separate from that which reflects it; the reflective surface and
the reflection are one. To understand this means to be close to
enlightenment.
|
|