Kien Long <[EMAIL PROTECTED]> wrote:To: [EMAIL PROTECTED]
From: Kien Long <[EMAIL PROTECTED]>
Date: Sat, 11 Jun 2005 21:23:08 -0700 (PDT)
Subject: [Dharma_News] The Unique Characteristics of Buddhism




Fellow teachers and students,

This is indeed a very special occasion and rare opportunity for me to be here 
with you. Today I would like to speak to you about "the Unique Characteristics 
of Buddhism." Every religion has a doctrine and basic philosophy. Buddhism is a 
religion: it too has a comprehensive doctrine and profound philosophy. Within 
the Buddhist doctrine and philosophy, there are aspects of the teachings that 
differ from other religions. These aspects are the unique characteristics of 
Buddhism.

What are the unique characteristics of Buddhism? I would like to introduce you 
to a few of them.ˇ@

I. The First Characteristic: Karma 
Karma is a fundamental Buddhist teaching. Among the Buddhist doctrines, this is 
the most important one, and, at the same time, it is also the most difficult 
and the most easily misunderstood. Karma is a Sanskrit term which means action 
or deed. Any physical, verbal, or mental action performed with intention can be 
called karma. In other words, karma can be explained as any moral or immoral 
volition, or all volitional actions, responses, or results.

Before we talk about karma, we need to understand that body, speech, and mind 
are the three masters of karmaˇXthey carry out the actions or deeds that 
constitute karma. Examples of karma performed by the body are killing, 
stealing, and sexual misconduct. Lying, frivolous talk, slander, and harsh 
speech are examples of karma performed by speech. Examples of karma performed 
by the mind include greed, hatred, and delusion. In fact, karma refers not only 
to "bad" karma. One's happiness as well as sorrow in life is determined by 
karma from one's body, speech and mind. Let us talk about the types of karma.

Karma can be categorized based on the characteristics of one's 
actionsˇXwholesome karma, unwholesome karma, and neither wholesome nor 
unwholesome karma. Wholesome karma is in accordance with morality and is 
beneficial to others. Unwholesome karma is any action that harms others. Any 
action that cannot be defined as good or bad (for example, any action that is 
without any conscious intention) is called neither wholesome nor unwholesome 
karma.

Since karma is the response of volition, the seeds of wholesome and unwholesome 
karma performed by volition are stored in the alaya-vijnana, the "storehouse 
consciousness." These seeds will manifest themselves when the right conditions 
arise. The manifestation of these seeds is the fruit of karma. Karma that 
causes suffering is called evil karma which results in rebirth in the three 
evil realms of suffering. Karma that causes happiness is called blessed karma 
which results in rebirth in the human or celestial realm. Those who have 
attained meditative concentration reap rebirth in the realms of form and 
formlessness and abide in samadhi (meditative concentration). The karma of 
these beings is called motionless karma.

Karma can also be categorized according to the time in which it ripens. There 
are three such categories: karma that ripens in this life, karma that ripens in 
the next life, and karma that ripens in future lives.

Karma that ripens in this life means that the fruit of the action done in this 
life will ripen in this very life; karma that ripens in the next life means 
that the fruit of the action done in this life will ripen in the immediate next 
life; and karma that ripens in future lives means that the fruit of present 
actions will ripen after two or more lives. This indicates that from the 
viewpoint of time, may it be the past, present, or future, the effect of any 
action will not be lost. The fruit will ripen according to the karma performed. 
Good begets good and evil begets evil. No one is exempt from the Law of Cause 
and Effect. Those who are familiar with agriculture know that some plants can 
be harvested in just one year, some in two years, and others in several years.

There are those who do not fully understand the Law of Cause and Effect. They 
see that some people who have been kind and have done wholesome deeds 
experience much suffering and misfortune. On the other hand, they observe other 
people who have committed unwholesome deeds but nonetheless lead a comfortable 
and free life. So they conclude that the Law of Cause and Effect does not apply 
at all. Some even say, "This is the twentieth century. Why still believe in 
superstitions like cause and effect?" However, they do not realize that the 
existence of everything in this world arises from and is dependent on the Law 
of Cause and Effect. The relationship between cause and effect is a very 
complicated one, but it works in a very orderly and precise manner.

There are two reasons why the fruit of karma will ripen at different times. One 
reason is the strength of the cause; it will determine the time that the effect 
appears. For example, if a melon and a peach seed are planted at the same time, 
the melon seed will grow and produce fruit in the same year; however, it will 
take several years before the peach tree that grew from the seed can produce 
fruit. The second reason the fruit of karma may ripen at different times is 
that the strength of the conditions can be strong or weak. If all necessary 
conditions are present, the fruit will ripen earlier, whereas if the necessary 
conditions are not present, the ripening will take longer. Either way, there is 
a saying in Buddhism, "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 certain. A particular cause will inevitably give 
rise to a particular effect: no mistakes will ever be made. The reason a good 
person suffers in this life is because the evil seeds that he has planted in 
the past are ripening now. Therefore, he must suffer at this time. Although he 
may have done many good deeds in this life, the power of the seeds of these 
good deeds may be too weak to ripen during this life. He may have to wait until 
his next or future lives to enjoy the effects of these good deeds. In contrast, 
an evil person may have done many evil deeds in this life, yet he is enjoying a 
good life. This is because the good seeds that he has planted in his previous 
life or lives are ripening now. So he is enjoying the fruit of his prior good 
deeds now. The evil seeds that he has planted during this life will ripen in 
his future lives.

Therefore, we can conclude that the Law of Cause and Effect has two essential 
points. First, causes and effects are indestructible. Once any deeds are 
performed, regardless whether good or bad, the seeds of these deeds will be 
stored in the alaya-vijnana and will be manifested when the right conditions 
are present. Second, good and evil deeds or actions will not cancel out each 
other. The evil seeds that have already been planted will give rise to evil 
fruit. They will not be cancelled out by doing good deeds. The only thing we 
can do is to do more good deeds, to accumulate more positive conditions. Then 
the gravity of the fruit of our evil deeds will be lightened; or, if many good 
deeds are accumulated, the good fruit will ripen quickly and the evil 
conditions will be weakened. Think of it in this way: you have a glass of salt 
water, which is similar to evil seeds. If a lot of fresh water, which stands 
for good deeds, is added to the salt water, the fresh water will dilute the salt
 water, making it less salty. Therefore, it is very important to do good deeds 
and accumulate positive conditions.

Some people have incorrect expectations of the Law of Cause and Effect. For 
example, some Buddhists say, "I have practiced vegetarianism all my life. What 
have I got to show for it? I am now bankrupt!" Others say, "I have been a 
Buddhist for a long time. I recite the Buddha's name and prostrate myself to 
the Buddha, and yet my health has not improved." Some even say, "I practice 
vegetarianism and recite the Buddha's name, but my children are unfilial and 
unmotivated."

These people do not understand cause and effect. They do not know that morality 
is governed by one kind of cause and effect, one's financial condition is 
governed by another type of cause and effect, and one's physical health is 
governed by the kind of cause and effect related to physical health. If you 
desire good physical health, you need to pay attention to what you eat, get an 
adequate amount of exercise, and maintain habits of cleanliness. If you do not 
pay attention to these things and simply believe that by reciting Amitabha 
Buddha's name will give you good health, then you have a distorted 
understanding of the principle of cause and effect. If you want to be 
financially successful, you must practice sound business management. You cannot 
expect to become wealthy just because you observe vegetarianism. This again is 
distorted understanding. If you do not care for your children properly, if you 
do not teach them or educate them, you cannot expect them to turn out to be 
filial
 and to become productive members of society. This again is distorted thinking. 
Cause and effect will not make any errors. Even if we were to use a modern 
electronic calculator or computer to add up the good and evil deeds committed 
by a person, it would not be as accurate as the Law of Cause and Effect.

Karmic effect that manifests itself at the time of death can be divided into 
weighty karma, habitual karma, and recollective karma. Weighty karma means that 
if a person has performed both good and evil karma, whichever is heavier will 
manifest first. Habitual karma will manifest itself according to one's daily 
habits. The Pure Land School teaches people to recite Amitabha Buddha's name, 
so that it will become a habit and that at the time of passing away, the Pure 
Land practitioner will recite Amitabha Buddha's name and thus will be reborn in 
the Pure Land. Recollective karma means that one's karma is manifested 
according to one's memory. For example, when a person is on the street and 
comes to a crossroad, he may be at a loss as to which direction he should go. 
All of a sudden he remembers that he has a friend on the street that leads 
west, so he continues in a westerly direction. Thus, when a person passes away, 
he may be guided by his recollective karma in a similar fashion.

Whether a person is reborn as a human is certainly determined by his or her own 
karma. That we are born as human beings is the result of our impelling karma. 
In other words, impelling karma is the strong force that impels us to be reborn 
as human beings instead of being reborn as dogs or horses. Though we are all 
human beings, we nonetheless have individual differences such as being 
intelligent or foolish, virtuous or unruly, rich or poor, born into noble or 
humble circumstances. These variations are due to differences in the past karma 
performed by the individual during his or her past life. Those who have given 
in their previous lives will become rich, while those who have killed others 
will have a short life span as a result. The karma that "fills in the details" 
of our rebirths is called completing karma.

Another category of karma is collective karma and individual karma. The karma 
performed by a single person will give rise to a certain force, the karma 
performed by hundreds and thousands of people will give rise to a greater 
force, while the karma performed by millions and billions of people will give 
rise to an even greater force. This force is called collective karma. That is, 
the collective behavior of many beings will produce a very strong force which 
determines the course of life, history, and the universe. Individual karma 
differs from collective karma in that it only affects the individual. For 
example, natural disasters such as famine and earthquakes can be experienced by 
everyone living in the disaster area. The disasters are manifested due to the 
collective karma performed by the people living in disaster areas. However, 
during the same disaster each person may be affected differently because of 
his/her own individual karma.

Although there are many categories of and respective names of karma, 
nonetheless in the unique teaching of Buddhism, all actions and deeds performed 
by a person's body, speech, and mind are karma. Thus, a person's behavior can 
determine his or her life. One is responsible for all the good or bad karmic 
effects produced by one's own actions. Karmic effects are not bestowed on 
someone by deities or an Almighty, nor is there the King Yama of hell to 
inflict punishment. From this doctrine, we can glean several principles that 
govern karma:ˇ@

A. Karma is self-created; it is not created by divine power.

Everything good or evil is created by ourselves and is not arranged or bestowed 
upon us by deities.ˇ@

B. Karma means equal opportunity; there is no favoritism.

Under the Law of Cause and Effect, every being enjoys equality in harvesting 
his own karmic fruit. No one receives special treatment. Good begets good and 
evil begets evil. Someone might say that under the law of our country everyone 
enjoys equality as well; however, there are still people who enjoy special 
privileges under the legal system. The Law of Cause and Effect is absolutely 
fair; no one enjoys any special privileges at all.

A Japanese prime minister, after being sentenced, left five words: "wrong, 
reason, law, power, heaven." What this means is that "wrong" cannot win against 
"reason," "reason" cannot win against "law," "law" cannot win against "power," 
and "power" cannot win against "heaven." If we go to the prisons and check, we 
will find that not all convicted felons are irrevocably guilty and 
unreasonable. Some of them may even have plausible reasons to justify the crime 
that they have committed. However, it does not matter how reasonable one may 
be, the deed committed may still be against the law. The law may be just and 
fair, but there are certain privileged people who have the power to manipulate 
the law. But it does not matter how much power one has, one can never evade the 
Law of Cause and Effect. It does not matter how clever, powerful, or wealthy 
one is, one will always be subject to one's own karmic effects under the Law of 
Cause and Effect. There is no exception.ˇ@

C. Karma gives us hope and a bright future.

Karma tells us that even if we have done many good deeds, we should not think 
too highly of ourselves, because the merits accumulated due to these good deeds 
are like a bank account. No matter how much we have saved, if we keep 
withdrawing, our account will be empty one day. A person who has done numerous 
bad deeds may feel as if heavily indebted and consider life hopeless. But if he 
works hard enough, there will come a day when all the "debts" are paid off. A 
person who has broken the law has to serve his sentence in prison. When his 
term is finished, he will be free to start a new beginning again. Karma is like 
this: it gives people hope. One's future is in one's own hands, for we are free 
to decide in which direction we want to go. Our futures are bright.ˇ@

D. Karma means that good begets good and evil begets evil.

You might think that this sounds fatalistic. It is true that karma decides our 
fate and future. However, we are the ones who create our karma. The karmic 
effect that we shall experience is dependent on the karma that we have created. 
Someone may ask, "Did the enlightened Sakyamuni Buddha still have evil karma?" 
The answer is yes. A person may have committed countless good and evil deeds in 
his past lives. However, if he does not allow them to be manifested, it is as 
if they do not exist. This is similar to planting seeds in the soil. If the 
seeds are not provided with the right conditions for growth, they will not 
grow. However, if the right conditions are provided, they will grow healthily 
even if there are some weeds mixed among them. That is to say, we need not 
overly dwell on evil karma that we have committed in the past. If we keep 
planting good seeds in this life, the seeds of our previous evil karma will not 
have the opportunity to grow. Thus, with this clearer understanding
 of karma, we can effectively work toward happiness.ˇ@

II. The Second Characteristic: Conditioned Genesis

Sakyamuni Buddha, the founder of Buddhism, was enlightened while sitting on the 
Diamond Throne underneath the Bodhi tree in Bodhgaya. What truth did he realize 
when he was enlightened? He realized the Principle of Cause and Condition and 
the truth of Conditioned Genesis. He realized the principle that all phenomena 
arise from causes and conditions and that Conditioned Genesis is an 
unchangeable truth of life and the universe. During the forty-nine (some say 
forty-five) years in which the Buddha taught the Dharma, he directed his 
efforts to elucidating the truth of Conditioned Genesis to others. Conditioned 
Genesis is another special characteristic that distinguishes Buddhism from 
other religions.

Conditioned Genesis is based on the Law of Cause and Effect. All existence 
arises from causes and conditions. The existence of everything in the universe 
is interdependent. Broadly speaking, something as large as the world and 
something as small as a speck of dust, a flower, or a blade of grass?/FONT>all 
arise due to causes and conditions. The Principle of Conditioned Genesis is not 
something that can be explained through scholastic erudition. It has to be 
experienced and realized through actual practice. Before the Buddha renounced 
secular life, he was already very well versed in the philosophy of the four 
Vedas, the five sciences, and the philosophies of the ninety-six religions 
practiced during that time. After six years of ascetic practices and 
meditation, he finally realized the Principle of Conditioned Genesis and 
attained Buddhahood.

There was a Brahman called Sariputra who had practiced Brahmanism for a long 
time and had many followers. But he still had not realized the Truth. One day, 
Sariputra was walking on a street of Rajagrha and met Asvajit, one of the 
Buddha's first five disciples. Asvajit was deeply influenced by the Buddha's 
teaching and he always put what the Buddha taught into practice. Asvajit's 
demeanor and outward appearance earned him the respect of people who saw him. 
Sariputra asked him respectfully, "Who are you? Who is your teacher? What does 
he teach you?"

Asvajit replied, "All dharmas arise due to causes and conditions, all dharmas 
cease due to causes and conditions. Lord Buddha, the great sramana, always 
teaches thus."

In this context, the word "dharmas" signifies everything in life, all phenomena 
of the universe. "All dharmas arise due to causes and conditions" means that 
every object and phenomenon in the universe arises because of the coming 
together of many causes and conditions. When the causes and conditions are no 
longer present, objects and phenomena cease to exist.

After Sariputra heard this, he was overjoyed. He imparted the good news to his 
good friend Maudgalyayana. The two of them, together with their followers, all 
went to follow the Buddha. Under the teaching of the Buddha, Sariputra became 
the most prominent for his great wisdom among the Buddha's disciples, while 
Maudgalyayana became the most prominent for his supernatural power. Thus, we 
can see that the Principle of Cause and Condition is the Truth.

We can understand the concept of Conditioned Genesis through three aspects:ˇ@

A. Effects arise from causes. 

Hetupratyaya is the Sanskrit word for causes and conditions. Hetu is the 
primary cause. Pratyaya is the secondary condition or conditions. Hetu is the 
direct force from which the fruit (effect) arises, while pratyaya is the 
indirect force. All phenomena of the universe arise from the coming together of 
many different causes and conditions. No phenomena can exist without suitable 
causes and conditions. This is what is meant by "dharmas do not arise by 
themselves." For example, let us take a soybean. This soybean is a seed, the 
main cause. Water, soil, sunlight, air and fertilizer are the necessary 
secondary conditions. If these causes and conditions come together in an 
appropriate manner, then this seed can germinate, bloom, and produce fruit. 
Thus the fruit arises from causes. If we store this soybean in the granary or 
place it on gravel, it will always remain a seed. In the absence of the 
necessary external conditions, the seed cannot grow and bear fruit.

>From the viewpoint of time, the societal phenomena of a given period of time 
>may appear to have little or no connection to the societal phenomena of a 
>later period. However, if we carefully analyze the societal phenomena, we soon 
>realize that the society of any period cannot arise without the existence of 
>the society of the previous period. Let us take the example of a torch. When 
>the flame from one torch is passed on to a new torch, the old and the new 
>torches are two separate entities. However, there is a very subtle 
>relationship between these two torches. The flame of the new torch is the 
>continuation of the flame of the old torch. In the flow of time, it is not 
>possible to find an entity isolated from all other entities.

>From the viewpoint of space, it looks as if one dharma does not have any 
>relationship with another dharma. However, if we look carefully, we will see 
>that the relationships of cause and condition exist between all dharmas. For 
>example, today we have a chance to meet here; this is an effect. The formation 
>of this effect was brought about by many different causes and conditions. You 
>invited me to come here to give a talk, I was free to come, the school is 
>allowing us to use its facilities, and all of you have the interest to come 
>and listen. Because these conditions all came together at once, our talk today 
>can be held successfully. If any one of the above mentioned conditions were 
>lacking, this talk would not have been possible. Therefore, the arising of any 
>kind of existence is due to many causes and conditions.

The existence of a person also depends on causes and conditions. Even though we 
have advanced science and technology and we can invent and produce objects, we 
still cannot invent life itself; it still arises out of causes and conditions. 
The joining of the father's sperm with the mother's ovum gives rise to a new 
life. Human life will then continue only if the physical needs are met through 
the various items provided for by farmers, factory workers, and merchants. As 
an analogy, a house is built by placing cement, wood, bricks, and other 
construction materials together in the proper manner. The house will not exist 
if these components are taken apart. A person is also like this. If a person's 
skin, flesh, blood, and bones are separated, the person will no longer exist. 
Therefore, all dharmas arise from causes and conditions.

When we talk about the formation of life, one question that has prompted debate 
since ancient times is, "Which came firstˇXthe chicken or the egg?" If the 
chicken came first and the egg came later, then where did the chicken come 
from? If the egg came first and the chicken came later, then where did the egg 
come from? The chicken and the egg?/FONT>which came first?

Buddhism does not concern itself with questions such as these regarding which 
entity came first. Nor does Buddhism concern itself about a beginning or an 
end. Buddhism talks about a "circle." This "circle" has no beginning or end. 
This beginninglessness and endlessness is the Concept of Conditioned Genesis. 
For example, which is the first hetupratyaya and which is a later hetupratyaya? 
This is something that cannot be determined, because any single phenomenon 
arises due to the coming together of many hetupratyayas. For example, the clock 
on the wall runs continuously from one o'clock to twelve o'clock and from 
twelve o'clock back to one o'clock. Which is the beginning? Which is the end? 
This is very difficult to say, because it has no beginning or end. From this 
example we can understand that hetupratyayas are interdependent and 
interrelated. "This is, therefore that is; this arises, therefore that arises; 
this is not, therefore that is not; this ceases, therefore that ceases." This
 verse is the best definition of Conditioned Genesis.ˇ@

B. All phenomena exist in accordance with the truth.

The Principle of Conditioned Genesis is subtle and complicated. It is profound 
and difficult to understand. It cannot be analyzed using scientific techniques, 
nor can it be elucidated by the metaphysics of philosophy. In the Agama sutras, 
the Buddha said that Conditioned Genesis is a unique characteristic of Buddhist 
teaching. It is a truth of the universe which cannot be found in secular 
teachings.

Conditioned Genesis, which says that all phenomena exist in accordance with the 
truth, is based on the Law of Cause and Effect. If one plants the seed of a 
bean, one will reap beans. If one plants a melon seed, one will reap melons. A 
melon seed will not give rise to beans, and a bean seed will not give rise to 
melons. A particular cause will give rise to a particular effectˇXthis is the 
truth expounded in the Law of Cause and Effect. Truths of this world must be in 
accordance with the conditions of, "it originally was like this, it inevitably 
is like this, and it universally is like this." Truth cannot be modified via 
debates and need not be described in words. It simply is. For example, the 
Buddha said that anything that arises will cease. From the viewpoint of time, 
this statement can apply in the past, present, and future. From the viewpoint 
of space, this statement is true in every part of the world. Regardless how 
developed we are culturally, how advanced we are
 technologically, we cannot escape from the fact that anything which arises 
will cease. Any phenomenon that is in contrast with the truth will not come to 
pass. This is what is meant when we say, "All phenomena exist in accordance 
with the truth."ˇ@

C. The arising of existence depends on sunyata.

How did all the dharmas originate in our universe? According to Conditioned 
Genesis, the arising of all dharmas depends on sunyata (emptiness). Without 
emptiness, all phenomena will not exist. Why? Because without emptiness, there 
can be no existence. Emptiness does not mean that nothing exists, unlike what 
we may believe based on the typical usage of this word. Sunyata is the "nature 
of emptiness" of all phenomena. If it were not for the nature of emptiness, 
phenomena would never manifest their value and function of existence. The 
function of phenomena is the application of emptiness. Suppose that we wish to 
construct a house. In addition to materials such as wood, cement, steel rods, 
and bricks, we also need a design, a blueprint, and measurements. Of course 
most important of all, we need empty space. Without empty space, no matter how 
refined the materials may be, no matter how wonderful the design may be, this 
house simply cannot be built. Therefore, when there is emptiness,
 events and phenomena can then come to be.

Usually, when "emptiness" is mentioned, people will become afraid because they 
have the misconception that the Buddhist religion requires people to negate 
everything. However, according to Buddhism, "emptiness" is the basis of all 
bhava (existence). For example, we are all gathered here today because there is 
space. If there were no space, we would not be able to gather here. Another 
example of "emptiness" according to Buddhism is the human body; there is much 
space in the human body. One can exist because one's ear is empty, one's nose 
is empty, one's mouth is empty and one's digestive system is empty. Now suppose 
one's nose is not empty, one's mouth is not empty, and one's digestive system 
is not empty, can this person survive? Can life still exist?

If there is no space, a house cannot be built. If a bag is not empty, it cannot 
hold anything. If the universe is not empty, human life cannot exist. Thus, 
there is "existence" only if there is "emptiness." Without sunyata, all dharmas 
would not arise from conditions and thus there would be no arising or ceasing 
of anything.

Based on this phenomenon of existence, in the chapter on the Four Noble Truths 
of the Madhyamika Sastra, Nagajuna said, "Because there is sunyata, all dharmas 
can arise; if there is no sunyata, all dharmas cannot arise."ˇ@

III. The Third Characteristic: Sunyata

Ordinarily, people do not understand the concept of sunyata (emptiness). They 
generally think that sunyata means nothingness. This is a misconception. We 
have already mentioned the phenomenon of Conditioned Genesis, in which all 
dharmas arise from causes and conditions and they cease because of causes and 
conditions. All dharmas come into being because of the coming together of the 
right causes and conditions; they cease due to the disintegration of the causes 
and conditions that were responsible for their formation. Therefore the nature 
of all dharmas is emptiness. That is, dharmas do not have any true self-nature, 
so they are described as "empty."

Commonly people limit their understanding of sunyata to mean "absolute 
nothingness," yet consider existence real. According to the Buddhist teachings, 
existenceˇXarising due to Conditioned GenesisˇXis illusory yet does not 
preclude emptiness. Similarly, SunyataˇXthe nature of all existence is 
fundamentally emptyˇXmeans nonsubstantiality but does not preclude existence. 
This is the concept of Conditioned Genesis with nature of emptiness.

I would like to explain sunyata as follows:ˇ@

A. The four great elements are fundamentally empty; the five aggregates do not 
have true existence.

Sunyata is the infinite meaning of Mahayana Buddhism. It is not "absolute 
nothingness." It is a constructive and revolutionary concept. It is used by the 
Mahayanists to explain the existence of this world and universe. "The four 
great elements are fundamentally empty; the five aggregates do not have true 
existence" is how the Buddha explained of the nature of all events and 
phenomena of this world and universe after he attained enlightenment. All 
dharmas exist due to the coming together of the four great elements. What are 
the four great elements? They are earth, water, fire, and wind. Earth has the 
property of solidity, water has the property of humidity, fire has the property 
of heat, and wind has the property of mobility. Why do we say that the four 
elements of earth, water, fire, and wind are great? Because everything in this 
world and universe is formed by these four elements. For example, a cup is made 
by firing clay that is constructed in the shape of a cup. Clay belongs to
 the earth element. Water is added to the clay in order to shape the clay into 
a cup. The cup is then fired. After being fired, the cup is cooled and dried by 
the wind. So, all four great elements are involved in the formation of this cup.

Similarly, a human being is also formed by the unity of the four great 
elements. For example, our skin, hair, nails, teeth, bones, and flesh all 
belong to the earth element. Our blood, saliva, and urine belong to the liquid 
element. Our body heat belongs to the fire element, and our breathing and 
movement belong to the wind element. Thus, if any one of these four great 
elements is out of balance, we will become ill. If these four great elements 
disintegrate, we will no longer exist.

>From these examples, we therefore can see that the physical body is formed by 
>the combination of the four great elements. Furthermore, the mind, or the 
>consciousness according to our usual understanding, is only a combination of 
>the five aggregatesˇXrupa (form), vedana (feeling), samjna (perception), 
>samskara (mental formation), and vijnana (consciousness). Life is the result 
>of the combination of causes and conditions, without a true independent 
>self-nature; a physical body with consciousness is only an existence due to a 
>combination of factors. When the uniting force of these causes and conditions 
>is exhausted, the previously formed combination of these factors dissolves, 
>and the living being will no longer exist. Where then is the separate true 
>self? Therefore, the Buddha teaches thus, "The four great elements are 
>fundamentally empty; the five aggregates do not have true existence."

Once, Tung-p'o Su of the Sung Dynasty went to visit Ch'an Master Fo Yin. When 
Tung-p'o Su arrived, Ch'an Master Fo Yin was teaching the Dharma. When the 
Ch'an Master saw Tung-p'o Su, he said to him, "Mr. Su, where did you just come 
from? We do not have a place for you to sit."

Tung-p'o Su replied immediately, "Master, if there is no seat, why don't you 
lend me your four great elements and five aggregates (your body) to use as my 
meditation seat?"

Ch'an Master Fo Yin said, "I have a question for you. If you can give me a 
satisfactory answer, I will let you use me as your seat. If you cannot give me 
an answer, then please leave your jade belt behind as a souvenir. Here is my 
question: my four great elements are all empty and my five aggregates do not 
have true existence. May I ask where you are going to sit?"

Tung-p'o Su could not give him an answer. So he took off his jade belt, which 
had been presented to him by the emperor, and left.

>From this story we can see that the human body, an illusive combination of the 
>four great elements and five aggregates, does not have any true substantial 
>essence for us to attain.ˇ@

B. What is sunyata? 

In the Mahayana teaching, the word "sunyata" integrates the Three Dharma Seals. 
Sunyata is the Ultimate Truth. It is an important concept in Buddhism and a 
special characteristic of Buddhism that distinguishes it from other worldly 
teachings.

Most people do not understand what sunyata means. They think it means complete 
nullity and nothingness. This is just not so. Sunyata is, in fact, a most 
profound and wonderful philosophy. If one can truly understand sunyata, one can 
understand the whole of Buddhism. What, then, is sunyata? It is simply not 
possible to explain the meaning of sunyata in just one sentence. The Treatise 
That Explains Mahayana gives ten definitions of sunyata. Although these 
definitions cannot thoroughly explain the true meaning of sunyata, they are 
very close.

The ten definitions of sunyata, as explained in this treatise, are as follows:

   Sunyata has the meaning of non-obstruction. Like space, it can be found 
everywhere and will not obstruct any material existence. 
   Sunyata has the meaning of all-pervasiveness. Like space, it is pervasive 
and reaches everywhere. 
   Sunyata has the meaning of equality. Like space, it does not make any 
distinctions but treats all equally. 
   Sunyata has the meaning of vastness. Like space, it is vast, limitless, and 
boundless. 
   Sunyata has the meaning of formlessness. Like space, it has no shape or 
form. 
   Sunyata has the meaning of purity. Like space, it is always pure. 
   Sunyata has the meaning of motionlessness. Like space, it is always still, 
completely beyond any form of arising and decaying. 
   Sunyata has the meaning of absolute negation. It negates all facts and 
theories. 
   Sunyata has the meaning of emptying sunyata itself. It negates all concepts 
of independent self-nature and also destroys all attachment to the concept of 
sunyata. 
   Sunyata has the meaning of unattainability. Like space, it cannot be 
attained or held. 

Although these ten definitions cannot entirely describe the truth of sunyata, 
nevertheless, together they provide us with a vivid depiction for better 
understanding of this important Buddhist teaching.ˇ@

C. How can sunyata be perceived?

   Sunyata can be perceived through the illusive nature of continuation. All 
existence is empty because all phenomena are impermanent. Just like on the 
Yangtze River, the waves from behind push the waves in front; a new generation 
replaces an older generation. Time continues without interruption, and worldly 
events are always of suffering, emptiness, and impermanence. Through the 
continuation of impermanence, we can see emptiness. 
   Sunyata can be perceived through the illusive nature of cycles. All dharmas 
of the universe are governed by the Law of Cause and Effect. A cause will 
become an effect, which in turn will become a cause. For example, when the 
appropriate amount of sunlight, air, water, and soil are present, a seed will 
germinate, bloom, and produce fruit. The seed is the cause, the fruit is the 
effect. When the necessary external conditions are present, the seeds from the 
fruit will germinate, bloom, and produce more fruit. In this case, the fruit, 
which was the effect, has become the cause. Through this continuous cycle 
wherein cause becomes effect and effect becomes cause, we can see sunyata. 
   Sunyata can be perceived through the illusive nature of combinations. All 
dharmas arise due to the harmonious unity of various causes and conditions. For 
example, the human body is made up of the harmonious unity of skin, flesh, 
bones, blood, and various bodily fluids. If the human body is separated into 
these components, there will no longer be such existence as an independent 
human body. Thus, we can understand sunyata through Conditioned Genesis. 
   Sunyata can be perceived through the illusive nature of relativity. All 
dharmas of this universe are relative, such as father versus son and teacher 
versus student. For example, when a son gets married and has a son, he himself 
becomes a father. Likewise, a student who learns enough can then become a 
teacher. Thus, all things are relative and therefore are unreal and empty. 
   Sunyata can be perceived through the illusive nature of appearance. There is 
no set standard or measure for how we view appearance. For example, light from 
a candle may appear bright to our eyes, but when an electric lamp is switched 
on, the candlelight now seems dim. Further, the speed of an automobile may seem 
fast to us until it is compared to the speed of an airplane. These examples 
allow us to realize that the appearance of all events and all phenomena are 
viewed by us without a set standard; we can therefore realize sunyata. 
   Sunyata can be perceived through the illusive nature of terms. Each dharma 
in this universe is called by a different name. These names are nonsubstantial 
in nature and thus empty. For example, a female baby is called a baby girl. 
When she is grown up, she is referred to as Miss. When she gets married, she 
will be addressed as Mrs. When she has her own children, they will call her 
"mother." When she is old and has grandchildren, she is then known as a 
grandmother. From a baby girl to grandmother, she is still the same person, yet 
her titles are different. Thus, we can understand sunyata through the 
illusiveness of terms. 
   Sunyata can be perceived through the illusive nature of different 
viewpoints. Different people with different states of mind will have differing 
views on the same thing or event. For example, on a snowy night, a poet sitting 
in front of the window inside a warm and cozy house hopes that the snow will 
continue through the night, so that he can enjoy more beautiful scenery. But, a 
beggar shivering in the cold hopes that the snow will stop soon; otherwise, he 
will not be able to make it through the night. Thus, we can understand sunyata 
through different viewpoints. 

IV. The Fourth Characteristic: The Three Dharma Seals

The Three Dharma Seals (Three Characteristics of Existence) is an important 
doctrine of Buddhism. The Three Dharma Seals can determine whether a certain 
Buddhist teaching is the Ultimate Truth. The "Three Dharma Seals" is like the 
offical stamp by which we recognize the authenticity of everyday merchandise. 
Any doctrine which is not in accordance with the Three Dharma Seals is not the 
complete teaching, even if it was taught by the Buddha. On the other hand, any 
doctrine that is in accordance with the Three Dharma Seals is genuine Dharma, 
even if it was not personally taught by the Buddha.

The Three Dharma Seals are as follows: "All samskaras (composite things) are 
impermanent," "All dharmas do not have a substantial self," and "Nirvana is 
perfect peace." The three are used together to prove the genuineness of the 
Dharma; therefore, they are called the "Three Dharma Seals."ˇ@

A. All samskaras are impermanent.

"All samskaras" refer to all forms and actions of this world. According to the 
doctrine of Buddhism, none of these forms and actions is permanent. This 
impermanence can be illustrated by the following two points:

   The "three periods of time" flow continuously without stopping. This shows 
that all samskaras are impermanent. 
   All dharmas arise because of cause and conditions; thus, they are 
impermanent. 

What does it mean when we say "the three periods of time" flow continuously? 
The "three periods of time" is defined as time in the past, present, and 
future. From the viewpoint of time, all dharmas are impermanent because they do 
not remain unchanged even for an instant; they arise and cease within each 
moment. The dharmas of the past are already extinct. The dharmas of the future 
have not come into being yet. The dharmas of the present become extinct as soon 
as they arise. Thus, all dharmas are impermanent. Why do we say that all 
dharmas, arising due to cause and condition, are impermanent? Since all dharmas 
are formed by the combination and unity of different causes and conditions, 
when the necessary causes and conditions disintegrate, the dharmas will cease 
to exist. As causes and conditions are impermanent, any dharma that arises from 
causes and conditions is impermanent as well. For example, a person is reborn 
due to his past karma. From birth to death and death to birth, lives
 perpetually move through past, present, and future. Life is truly impermanent.

The functioning of our mind is also impermanent. Our thoughts constantly rise 
and cease, changing every moment. Likewise, all dharmas of this universe also 
arise and cease from moment to moment. Their existence is a continuous process. 
The worldly phenomena of arising, maintaining, decaying, and destruction, the 
seasonal change of spring, summer, autumn, and winter, and life cycle of birth, 
aging, sickness, and death, all continue like a flowing river. Nothing ever 
remains unchanged in this continuous flux.

We usually divide human feelings into three types: pleasant feelings, 
unpleasant feelings and feelings that are neither pleasant nor unpleasant. Of 
course, unpleasant feelings are duhkha (suffering). However, pleasant feelings 
are also duhkha, because this is the suffering of decay. For example, health 
and beauty will give rise to pleasant feelings, but the loss of health and 
beauty can cause suffering to arise. Feelings that are neither happy nor 
unhappy bring us suffering because of change. Examples of this kind of feeling 
are those caused by the passing of time, the brevity of life, and the 
impermanence of all dharmas. All these perpetual changes bring people 
unbearable anguishˇXthis is the suffering of impermanence. This is why the 
Buddhist teachings state that because all samskaras are impermanent, all 
feelings are duhkha.ˇ@

B. All dharmas do not have a substantial self.

Earlier when we touched on the statement, "All samskaras are impermanent," we 
discussed that nothing is permanent from the viewpoint of time. Now, if we take 
a look from the viewpoint of space, nothing can exist independently. We as 
human beings like to cling to the "self" and believe that "I," or my "self," 
existˇXmy head, my body, my thoughts, my parents, my spouse and children. To 
what we believe as ourselves, we develop the "clinging to the self." To objects 
that we consider as belonging to ourselves, we develop the "clinging to one's 
surrounding objects." We tend to look at this world with "I" as the center of 
everything as if nothing would exist without "I." However, according to the 
rational, penetrating perspective of the Buddhist teachings, there is actually 
no such thing as a permanent and independent "self." Why? For any entity to be 
called as "self," it must fulfill four requirements: this entity must be 
permanent, in control, unchanging, and independent. 

Let us now consider the human body, the entity that we tend to think of as "I." 
From the moment of birth and continuing for the several decades in a person's 
lifetime, the human body is perpetually undergoing physiological changes of 
birth and death as it grows, matures, and ages. How then can it be permanent 
and unchanging? Formed through the combination and unity of the four great 
elements and five aggregates, the human body comes to be when the necessary 
conditions for such unity are present and ceases to exist when such conditions 
are no longer present. How then can it be in control? The human body is where 
all varieties of suffering assembleˇXphysiologically there are sufferings of 
hunger, coldness, illness, fatigue, et cetera; mentally there are sufferings of 
anger, hatred, sorrow, fear, disappointment, et cetera. When the body is 
undergoing all these sufferings, it simply cannot break free. How can it be 
independent, with sovereignty? Therefore, we can see that the "self" as
 we have defined it earlier does not exist. Hence the Buddhist teachings state 
that all dharmas do not have a substantial self.

The absence of a substantial self, anatman, is the foundation of the Middle 
Path; it is the fundamental teaching of Buddhism. The absence of a substantial 
self is the unique teaching that differentiates Buddhism from other religious 
or philosophical doctrines.ˇ@

C. Nirvana is perfect peace. 

This statement means that no matter how chaotic things are in this world, they 
will eventually become peaceful. No matter how different things are, they will 
eventually become equal in the end. Indeed the state of Nirvana is peace and 
equality. According to Buddhism, when the state of Nirvana is attained, all 
afflictions and the cycle of birth and death will be extinguished, there will 
be no more suffering, eternal happiness is attained, perfect wisdom is 
realized, and all illusions are eradicated. Ordinary people think that Nirvana 
is attained only after death. Actually, the definition of Nirvana is "without 
birth or death." Nirvana means the extinction of "clinging"; the elimination of 
atma-graha (holding on to the concept of the self) and Dharma-graha (holding on 
to the concept that things are real); and the eradication of the obstacles of 
defilement and the riddance of the hindrance of knowledge. It means putting an 
end to the cycle of birth and death. Nirvana is liberation.
 Defilement is bondage. A criminal, chained by shackles, has lost his freedom. 
Likewise, living beings are bound by the chains of greed, hatred, and delusion. 
If living beings practice the Dharma and put an end to these defilements, they 
will all be liberated and thus attain Nirvana. Other than going through this 
process, Nirvana is not to be found in any other way.

During the Buddha's time, the Buddha's disciples traveled to different places 
to teach the Dharma after they had attained Nirvana. From their example, we can 
understand that Nirvana is not something that can be attained outside of 
dharmas. All dharmas are originally Nirvana. However, since the minds of living 
beings are obscured by ignorance, by delusion and clinging, and by thinking 
that the "self" and the dharmas have a substantial existence which can be 
attained, they encounter obstacles, hindrances, and bondage everywhere they go. 
If we can be like the Buddhist sages who understand that all things arise due 
to Conditioned Genesis, then even though we still exist in this world, we can 
realize that all existence is ever changing and lacks a true self-nature. We 
will no longer be attached; wherever we are we will then be liberated. 
Liberation is Nirvana.

Some people say that life is like an ocean in which there is perpetual motion, 
with waves coming one after the other. The continuous movement of the ocean 
exemplifies the impermanence of the samskaras. If we can look at the waves 
through the eyes of the Buddhist sages, we then soon realize that although the 
waves are turbulent, the nature of water is always calm. Likewise, life is an 
endless cycle of birth and death, but the real self-nature is always in perfect 
peace. Thus, if we want to attain the liberation of Nirvana, we have to realize 
it through the impermanence of all samskaras and the nonsubstantiality of all 
dharmas. It is not possible to find the state of perfect peace of Nirvana apart 
from impermanence and nonsubstantiality.

Today I have introduced you to the four unique characteristics of Buddhism. I 
hope this lecture has deepened your insight into Buddhism and that it will 
serve as a stepping stone for your further investigation of Buddhism. May 
everyone enjoy good health of body and mind, happiness, and success! 



************************************************************************
-CHRISTIAN D.LARSSON- :
Promise yourself to be strong that nothing can disturb your peace of mind. 

To talk health, happiness and prosperity to every person you meet.

To make all your friend feel that there is something in them.

To look at sunny side of everything and make your optimism came true.

To think only the best, to work only for the best and expect only
the best.

To be just an enthusiastic about the success of others as you are about your 
own.

To Forget the mistaken of the past and press on to the greater achievements of 
the future.

To Wear a cheerful countenance at all times and give every living 
creature you meet a smile

To GIVE SO MUCH TIME TO IMPROVEMENT YOURSELF THAT YOU HAVE NO TIME
TO CRITICIZE OTHER.

To be too large for worry,too noble for anger, too strong for fear
and too happy to permit the presence of trouble.
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************************************************************************
DISCOVERING THE DHARMA. By : Master Hsing Yun 
Some People believe dharma to be profound, Something has to incomprehensible. 
This is not the case at all. The Dharma is something we all can understand and 
use. 
The Dharma is a guiding light which can help us to better evalute the material, 
Social, 
and spiritual aspects of life

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