walking on the path

7/30/2019 Walking on the Path

1/39

Walking On The PathBy Carlton Carr

Now, if you wish to attain Buddhahood, you have only tolower the banner of your arrogance, cast aside the staff ofyour anger, and devote yourself exclusively to the onevehicle of the Lotus Sutra.

(Embracing The Lotus Sutra)

IntroductionBy Stephen L. Klick

These are the first Dharma Teachings of my student, Mr. CarltonCarr. I urge all the people who study with me to share what they havelearned with others because teaching others is a responsibility, not aprivilege. Unless he is completely enlightened any good teacher isstill a student himself or he cannot actually be a good teacher.

It takes a special kind of compassion to make the effort to writefor others but Carlton has a great deal of that and I feel that it shows in

1


2/39

teachings he offers. Any honest seeker will find this book helpful totheir spiritual development.

We are proud to present Walking On The Path to the public andwe are very pleased to welcome Carlton to the BIONA family.

Stephen L. Klick

Director

12/21/01

Chains Of Suffering

In this chapter we will be discussing the topics of suffering,rebirth, and Karma.

What is suffering? Suffering is the very nature of our existence.Every day, we suffer and we fail to understand the nature of theproblem, and that is the reason we continue to suffer. You may say,Not everything in the world is suffering, if this statement was true,then we would always be happy and joyful but were not. If one thingexisted in the universe that didnt have suffering as its base theneveryone would be seeking that thing.

The birds in the air, the fish in the sea, all beings everywhere areseeking happiness. But what will make us truly happy? If we knew wewouldnt still be searching. Through discernment and mindfulness Ihave discovered teachings that will make any honest seeker trulyhappy. These teachings are called Dharma, or the teachings of theBuddha. Once we have filled our minds and hearts with the Dharma,we will develop a mental state, where we will not have the dualisticideas of happiness or sorrow in our mind and so we will be relievedfrom the suffering that arises from such thoughts.

In other words we will grow beyond the dualistic concepts ofhappiness and sorrow, and that leads to the ultimate joy of Nirvana.Now if we realize that we are in a state of suffering then we can beginto practice, which will alleviate the problem. If we also realize that

2


3/39

there isnt anything we can ever truly posses then we have begun tomake progress on the path that leads to freedom. Everything we ownwill belong to someone else when we die so always try to think of yourpossessions as borrowed to lessen your attachment to them.

In order to end suffering one must recognize that we do in factsuffer. So where does this suffering come from?

Suffering comes from existence. (Birth, aging, death, andrebirth)

Suffering comes from Karma, (Evil deeds we have done inthe past).

And then there is Ordinary human suffering (from ourlivelihood, speech, thoughts, actions, and views)

I sometimes think that suffering from ordinary things is the worstbecause we bring this suffering down on ourselves everyday of ourlives. Our everyday actions could stop this suffering, but we are socaught up in ourselves and our problems that we fail to see this.

For example, a very good friend of mine doesnt like theenvironment she lives in, she is always depressed and sad, but shecontinues to stay there. In order to stop this suffering, all she has todo is move to a place that wont cause her these problems, but she isso caught up in her views she wont leave and so she suffers to this

day. The sad part is that she remains there and doesnt wish to leave.This form of suffering is truly unnecessary!

Life is eternal and you will always be re-born sooner or later. Sowhy do we keep adding more suffering onto our backs? I cant answerthis question, but we do it all the time, through thoughts, actions, andviews, we are always piling up the load until it becomes unbearableand we fall. Through discernment and mindfulness we can take awaya lot of this burden by daily practice and study.

Although many of our problems come from common human

suffering, individual problems come from personal karma. Karma isthe build up of good or bad deeds that we did in the past. When Ispeak of past here I am speaking of our past existences. Now wecant stop all of the suffering from our past bad deeds, but our badkarma can partially burn itself off during this existence.

3


4/39

We do have the power to stop building up bad karma that willbring even more suffering, and that way is to practice as the Buddhataught so that we develop good karma in the present and future.

Let us now examine suffering from existence, the suffering that

comes from birth, aging, death, and rebirth. Lets begin ourexamination with birth: The lord Buddha teaches us that things arisedue to causes, exist for a time, and then decline and die. All lifefollows this pattern. We are born due to causes made in the past. Thecircumstances of our present birth are entirely due to the nature of ourpast existences and the karma we created in infinite past existences.

The Lord Buddha taught that you are the only person who canstop this cycle of endless suffering. This is the teaching of The FourNoble Truths. Suffering that comes from ageing, sickness and deatharises from our birth, which is an inevitable part of any existence.

William Shakespeare wrote, The day we are born is the day we begindigging our grave. How true that is.

Once we have realized that we do suffer and have located theorigin of this suffering, we must also realize that we can end thisubiquitous suffering by following the path that leads to the end ofsuffering.

The Lord Buddha taught this in the Four Noble Truths which are:

1. The Noble truth of suffering

2. The Noble truth of the origin of suffering

3. The Noble truth of the cessation of suffering

4. The Noble truth of the path leading to the cessation of suffering.

We must take these four truths and apply them to our own lives.Once we have done so our suffering will greatly decrease. So far we

have covered the first two Noble truths. Once weve realized thatthese truths apply to us as well as everyone else we are ready to lookat the third and fourth noble truth.

These truths tell us that we can end suffering, and also show us thepath that leads to the end of suffering. In the Four Noble Truths, thispath is called the Noble Eightfold path, which is:

4


5/39

1. Right View or Right Understanding

2. Right Intention or Right Thought

3. Right Speech

4. Right Action

5. Right Livelihood

6. Right Effort

7. Right Mindfulness

8. Right Concentration

Realizing that suffering comes from the mind and can be endedis not hard for some students but may be very difficult for others. Thisis the reason that the Buddha taught different approaches for differenttypes of people. When the Lord Buddha put together the Four Nobletruths, he knew that in order for one to reach the end of the path onemust have realized each individual truth before one can move onto thenext. You cannot unlock a door if you do not even know that there is adoor in the first place.

So before we can start on the path to Nirvana we must realizethat suffering can end. There is also another factor in this. One mustwantto end suffering. The desire to end suffering comes fromgrasping the true nature of suffering. If we truly understand the natureof this suffering and where it comes from, no one would want it.

Some people have the sincere desire to end suffering, but saythat they are afraid of change. This is terribly naive as well as wrongview. The Lord Buddha taught us that the only constant thing in life ischange. Dont take his word for this check up yourself! Change isalways for the best even if we dont always perceive it that way. If

nothing ever changed in the universe then life would become anendless horror.

Since there are some who struggle against change, a differentapproach can be established. For those who are afraid of change, it isbest to patiently demonstrate the many positive elements involved.Help them reflect about the suffering they will continue to experiencein their present circumstances and the many benefits they will gain by

5


6/39

training their mind. When we learn to see reality we will not sufferbecause we will be living in the state of Nirvana.

Once a student has ended the suffering caused by improperaction, thoughts, or speech they will be happier and more at ease.

They may even think, Now I am not suffering, and I wont ever have tosuffer again. This is wrong view because it is somewhat premature.Even though one has ended this type of suffering we are still subject tothe state of suffering from prior karma, as well as aging, sickness, anddeath.

So, we must now dedicate ourselves to work at the removal ofthe more subtle forms of suffering that still remains. One may ask,How can we end the suffering caused by past-life karma? Theanswer is that this is something that is going to happen to us anyway,so we can be miserable or we can train our mind and enjoy our lives no

matter what our individual circumstances bring. No matter how bad ofa situation you are in please remember that it is only temporary.When we learn to see things the way they really are then suffering iseliminated and we begin to live in the state of Nirvana.

Is it possible to end the suffering that comes from old age anddeath? We are all subject to re-birth because life is eternal. If youremove the improper attachment to these things so that you do notcling to this body and worry about it growing old and dying you thenwill not suffer. When we have this kind of improper attachment oursuffering increases but when we learn to see things the way they really

are then all of this pain and anguish is eliminated. You have lived innumerous bodies so it is foolish to become overly attached to this one.

The lord Buddha told us that all things arise due to causes. Wewere born into this world again due to the causes we made in the past.Now we know that we suffer from birth, aging, death, and rebirth. Sohow do we end the cycle? We have all heard of the law of cause andeffect. It is common knowledge to everyone. So realize that whateverwe do now will definitely have an impact on our future.

Now we can create a great storehouse of positive energy by

doing good deeds and practicing generosity and compassion, as wellas other virtuous things, and we will have great karma! However, thatwill not end the cycle of birth and death. You will always be re-born.The Buddha was re-born and he had been enlightened for millions ofyears! As long as we have to be somewhere why not enjoy it andbenefit as many people as possible? The only way to end the cycle ofsuffering is to reach nirvana. And to reach nirvana, you must studyand practice the teachings of the Buddha for as long as it takes you to

6


7/39

attain the wisdom and knowledge of an enlightened being. It may takeone person a single lifetime, while it may take another many lifetimes.

The amount of time that it takes does not matter because this isthe only thing really worth doing. The time you dedicate to improving

yourself is never wasted. Dont put this off for later because you maynot have a later. The time to act is now! We all must strive toliberate others and ourselves from this endless cycle of pain. We musthelp each other in the journey to Buddhahood for we are all the same;we want happiness and do not want suffering.

I hope that this lecture brings benefit to as many beings aspossible. May all beings reach the ultimate freedom of Nirvana, NamMyoho Renge Kyo, Nam Myoho Renge Kyo, Nam Myoho Renge Kyo.May all beings benefit. Thank you.

Chains Of Suffering

Part Two

In part two we will continue discussing the subject of suffering.We will also examine methods to end the different types of sufferingwe all endure and also examine the practice of the path that leads tothe end of suffering.

We have taken an outside view of this common human suffering.Now it is time to look inside the process. In the first part of this lecturewe examined the different types of suffering, the origin of suffering,the truth of suffering, and the truth of the path leading to the cessation

of suffering. Please remember that we have to realize each truthbefore moving onto the next.

In the Dhammacakkappavattana Sutra (Considered by manystudents to be the first discourse of the Buddha) Shakyamuni states,The Noble Truth of suffering monks, is this: Birth is suffering, ageing issuffering, sickness is suffering, death is suffering, association with theunpleasant is suffering, dissociation with the pleasant is suffering, not

7


8/39

to receive what one wants is suffering- In brief the five aggregatessubject to grasping are suffering.

This suffering as a noble truth should be realized. The NobleTruth of the origin (cause) of suffering is this, it is this craving (thirst)

which produces re-becoming (rebirth) accompanied by passionategreed, and finding fresh delight now here, and now there, namelycraving for non-existence (self annihilation).

This origin of suffering as a noble truth should be eradicated.

The Noble Truth of the cessation (end) of suffering is this: It is thecomplete cessation of that very craving, giving it up, relinquishing it,liberating one self from it, and detaching oneself from it.

This cessation of suffering as a noble truth should be realized

The noble truth of the path leading to the cessation of suffering isthis: it is the noble eightfold path, and nothing else, namely: Rightunderstanding, Right Thought, Right Speech, Right Action, RightLivelihood, Right Effort, Right Mindfulness, and Right Concentration.

This path leading to the cessation of suffering as a noble truthshould be developed.

We cannot simply accept the Buddhas words based on our blindtrust of him. We must have realizations if we want to see the truth for

ourselves and become enlightened. Understanding these four nobletruths is a good first step, but there are three more things we must doif we wish to be successful.

The first of these things is to study. Studying will lead us tounderstand the dharma better, which will help us develop wisdom. It isalso important to put good things into our mind every day. Dont fillyour mind with hate, gossip, or the nonsense that passes forentertainment in our culture today, read the dharma in your free timeand you will inevitably grow spiritually.

The next thing to consider is practice. We must practice thedharma if we really want to maintain spiritual growth. Study is the fuelthat keeps our spiritual growth moving in the right direction.Everybody finds one part of this process easier then the other. Somepeople enjoy practice but will not study, while others study but will notpractice. To be truly successful study and practice must be balanced.

8


9/39

The final thing is faith, which will come from your study andpractice. The knowledge you gain from your study when coupled withyour daily practice will lead you to have personal realizations, whichwill lead you to develop faith after enough time has passed. We aretalking about a few years; at least, before you can even begin to

develop genuine Buddhist faith because this faith were talking aboutis based on personal experience and never blind trust.

So we need to study the path to properly understand it, we needto practice the path to begin the process of ending our personalsuffering, and this will lead us to develop faith when enough time haspassed for us to have personal, direct experience of truth. This isforward progress on the path that leads to the state of nirvana, whereall suffering is ended.

Lets look at the path once again because this is very important:

This path is the noble eightfold path, which is:

1. Right Understanding

2. Right Thought

3. Right Speech

4. Right Action

5. Right Livelihood

6. Right Effort

7. Right Mindfulness

8. Right Concentration

Keep in mind that these are not stages to complete individually,these eight things should describe your personal life right now!

Through study, practice, and faith we reform our life until we are livingin harmony with the universal laws recognized and taught to us by theBuddha.

Before we start to think that all of this is too complex fornormal people to understand, we should remember that Buddhism isreason and that you have practiced many aspects of this path atvarious times in your life so it really isnt that complicated.

9


10/39

Now youre sitting there asking yourself When did I practice apart of this path? If you have ever not done something because youunderstand that cause leads to effect then you have practiced rightunderstanding. This doesnt have to be some profound thought tobe real; it can be something as simple as not stealing ice cream

because you might get caught and wind up in jail.

If you have ever helped a friend because you like him then this isa simple form ofright intention, you help this person with no thoughtof receiving anything in return so your motivation is pure. Extend thiskind of treatment to the entire world and you will have become a forcefor positive energy in society.

At work you use a form ofright speech because we know thatif we speak to people kindly that we will be treated the same way. Ifwe lie or speak harshly to our boss then we will quickly become

unemployed. Right speech means that we do not ever lie or gossipabout others.

Any kind act you have ever performed for selfless reasons is aform ofright action. Right action means that we live in ourrespective societies and become a positive influence for good. It is notenough to do no harm; it is necessary to actually help the peoplearound us who need help! To help them materially is fine but if youcan teach them dharma then they quickly become independent andthen, they too help others around them. This is the only kind of chainreaction this world of ours really needs.

Right livelihood means that the work we do brings no harm toothers. This means that we do not kill animals, sell liquor (or any otherintoxicant), deal in weapons, or engage in any activity that is anti-life.

Right mindfulness will require patience because we receive itin stages over time. The goal is to stay completely in the presentmoment because that means that you are totally alive. It also meansthat we avoid the suffering that comes from dwelling on the past orworrying about the future.

If you have ever threaded a needle or sank the eight ball intothe side pocket just as you intended then you have experienced a mildform ofrightconcentration. The mind is capable of amazing feats ifyou choose to develop it to the fullest possible extent.

So we are all familiar with this path to some extent. When weare able to live everyday in accord with these principles our feet will befirmly on the path to freedom.

10


11/39

Im the kind of teacher that will continue to tell you the samething again and again because repetition often helps us remember.Also, we simplified the Buddhas path to freedom just a little to showyou that this teaching is based on common sense and is very practical.Lets take a moment, here, to examine this path a little more closely.

What is Right Understanding? It is the knowledge of suffering,knowledge of the arising of suffering, knowledge of the cessation ofsuffering, and knowledge of the path leading to the cessation ofsuffering.

What is Right Thought? We must train our mind to understandthe nature of ultimate reality as taught in The Lotus Sutra but to putin simple terms for now we should understand that all beings havebeen our mother or father at sometime in the infinite past and that weowe all beings a debt that can only be repaid by attaining

enlightenment.

What is Right Speech? Abstaining from false speech,abstaining from harsh abusive speech, abstaining from idle chatter orgossip can be a good start but we must also use our speech to bringbenefit to as many beings as possible in the time that we have left tous.

What is Right Action? Abstaining from killing, abstaining fromstealing, abstaining from any action that harms others is good, but it iseven better to behave in ways that bring benefit to all beings

everywhere.

What is Right Livelihood? It is work that harms no one andhelps as many people as possible.

What is Right Effort? It really means that you make adeliberate choice to do good things in the world for any person whoneeds your help.

What is Right Mindfulness? This means that mind and body areconstantly united in the present moment and that you always

remember to choose to harm no one, and help as many people aspossible.

Finally, what is Right Concentration? In this practice wedevelop right concentration by sitting in front of the Gohonzon (theMandala left to us by our teacher, Nichiren Daishonin). However, it isnecessary to take this newly developing concentration out into the

11


12/39

world as we go about our daily activities where we will discover thatwe become better people because of our practice.

This eightfold path will lead you to nirvana, which is the end ofsuffering. I have developed myself by using the techniques we have

been discussing today and they have brought me great benefit. Ipractice as Nichiren taught and keep the principles we have beendiscussing in the front of my mind. Talk is cheap, anybody can preachdharma, but we have to live these truths to truly bring benefit toourselves and others.

If you develop yourself according to the principles of the Buddhathen you will inevitably find yourself living according to the eightfoldpath. The suffering in your life will start to be reduced and willgradually be completely eliminated. By practicing we bring our livesinto harmony with the noble eightfold path, which means that suffering

will eventually be completely eliminated because we will be living inthe state of nirvana.

Now we know that Shakyamuni taught the four noble truths andthe eightfold path to those students who wanted to reach nirvana andstay there. What about those who wish to reach the highest humangoal, Buddhahood? The Lotus Sutra makes it clear that there are notdifferent paths for different types of students; there is only the onesingle path that leads to enlightenment.

In order to reach Buddhahood we must gain wisdom and

knowledge by understanding the dharma as taught by Shakyamuni,who is our spiritual father. A student of The Lotus Sutra must knowand understand the other teachings of the Buddha if they are to beeffective followers of the Bodhisattvas of the earth.

The Buddha taught that all of us have the capacity to attainultimate enlightenment so we must develop ourselves to the higheststate that we can possibly achieve in this lifetime. We can do this bypractice and study, followed by filling our lives with positive actionsthat benefit others.

I wish to attain Buddhahood just like many other fellowstudents. This means that we must live our lives by the truths we findin the dharma. We will not find these truths, let alone live by them ifwe do not study dharma.

It is not necessary for the Buddha to be present for us to attainenlightenment. What Buddha stood by Shakyamuni when he sat underthe bodhi tree? The Buddha told us in The Nirvana Sutra that we

12


13/39

should rely upon the Law and not upon persons. If this were not theway then Chih-i (or Tien Tai) and Nichiren would not have attainedBuddhahood.

I hope that this lecture brings benefit to as many beings as

possible. May all who read these words aspire to reach the ultimatefreedom of Nirvana, Nam Myoho Renge Kyo, Nam Myoho Renge Kyo,Nam Myoho Renge Kyo, May all beings benefit, thank you.

The Roots of Suffering

This is the concluding part of the Chains of Suffering series. In thefirst part of this series we learnt that we are subject to suffer, that

suffering is part of our existence, and that we can end this sufferingthrough correct practice. In the second part we examined the fournoble truths and the eightfold path.

In this concluding section we will look into the roots that causesuffering in our existence as well as examine the true nature of reality.

We now realize that in order to stop suffering we need to understandthe nature of that suffering. We must also learn to become unattachedto material objects because that is a major cause of human suffering.We need to find the roots and cut them off at the source. By

developing our wisdom through practice and study we will find theseroots and eliminate them. Let emancipation from suffering becomethe goal of all reasoning beings!

Lets begin with an assessment of the everyday things that bring ussuffering. Please consider your level of attachment to personalpossessions. When we see something that we are attracted to we oftenfeel I have to have it! We think that by possessing it, this object will

13


14/39

bring us happiness. When we then acquire the object we believeourselves to be happy but if we do not obtain this object of desire wefeel unhappy. In this world there will be objects that are not obtainablefor various reasons and this is a fact that all beings simply have tolearn and accept.

In this case, however, that is not the problem because we haveobtained the object of desire. Instantly we feel that we are happybecause weve gotten our hands on the object! But how long will thatperceived happiness last? After a short time we will certainly becomebored with it, or well lose it or replace it with some different toy.

This is a common scenario many people repeatedly experience butnever stop to analyze. Ask yourself, what benefit did this covetedobject bring to you? Was it anything more then a temporary joy ordistraction? Did it bring benefit to this lifetime that will carry over into

future lives or did it merely distract you from the things that are trulyimportant?

Continuing the analysis it is easy to see that the inappropriateattachment to impermanent objects leads us to frivolous expenditureson items that will never lead us to permanent satisfaction. Obtainingthis object simply leads us to suffering.

This does not imply that the solution to our problem is to not receiveobjects that we very much desire because this is merely a differentform of suffering. If we do not train our mind correctly then we will

endlessly suffer because of improper attachment to transitory objects.As you see, this is a lose-lose proposition that can only be altered forthe better if we take the time to actually train our mind and developwisdom.

Take some time and think about this. We endlessly suffer over objectsthat fundamentally have no real value. No matter how wonderful youthink this object is it wont be yours permanently. It could break, wearout, be misplaced, or stolen, even if you keep it all the rest of your lifeyou cant take it with you when you die.

So lets look at the true nature of this object. The true nature of anyobject or person, in fact, any phenomena is emptiness. The Buddhataught that everything is empty because it has no inherentcharacteristics, which means that everything is the result of causesand conditions. There is nothing in the universe that you can think ofthat is not the result of causes or conditions (usually both). Nothing ispermanent; change is the only constant factor.

14


15/39

Why crave or cling to something that is empty? Would you becomepainfully attached to the emptiness of space? Everything is empty andthis emptiness is the true nature of everything. This was taught byShakyamuni Buddha in the Wisdom Sutras (for example, the "HeartSutra"), "The Vimalakirti Sutra", "The Lotus Sutra" and many other

teachings too numerous to mention here.

We need to look at everything through the prism of wisdom in order tosee the true nature of reality, which will stop us from becomingimproperly attached.

Let us briefly examine these roots of suffering common to all beingswho experience birth, aging, sickness, death, and then start the cycleall over again with rebirth. It is absolutely impossible to not be re-bornsomewhere in the universe so what we must achieve is the state ofmind that will allow us to live in this system and not suffer.

The way to end suffering in this life is to train your mind not to look atthings dualistically. We respond to things in ways that are not healthy.Something happens in our immediate environment and we instantlyslap some kind of label on it. This is good, or this is terrible, becausewe view reality through the smoky glass of ego and fantasy. Thisfantasy plays in our head twenty-four hours every day. The ego isntreal so it is very fragile, it needs this fantasy to protect it and keep ithappy.

If we are not training our mind and developing wisdom our life will be a

constant cycle of endless suffering. What force creates this cycle?Craving, and improper attachment cause us to behave in ways thatlead us to produce unnecessary suffering. Why are we so attached tothis present body? It is not permanent; we have no real control over it,which most people will come to realize at some point in their life whenthey become really ill.

The Twelve Link chain of causation that the Buddha taught analysesthe situation for us. The twelve links are:

Ignorance leads to action

Action leads to Consciousness

Consciousness leads to name and form

Name and form leads to the six sense organs.

Six sense organs leads to contact

15


16/39

Contact leads to sensation

Sensation leads to desire

Desire leads to attachment

Attachment leads to existence

Existence leads to birth.

Birth leads to old age, sickness and death

Old age, sickness, and death cause grief, suffering, andanguish.

These twelve links are connecting three existences together. One and

two are from our last existence, three through ten represents thislifetime, and eleven--twelve refers to our future life.

So ignorance caused us to behave badly in our last existence and thisis the root-cause that brought us to the situation we are now in.Specifically, it is the ignorance of not seeing the truth about the natureof everything, ignorance of being improperly attached to transientthings, and ignorance, which causes us to behave badly towards othersand thus create more negative energy that we will have to live withand endure.

This ignorance is the cause of all the suffering we have experienced inthe past and will experience in the future. If we cut through the root ofignorance in this existence then we will stop the twelve links fromleading us to a future lifetime filled with meaningless suffering. We cutthis root by developing our mind and destroying this ghastly state ofignorance. We can achieve this through the teachings of NichirenDaishonin who based his Dharma teachings on the written texts left tous by Shakyamunis later followers.

Nichiren taught the concept of Ichinen Sanzen, which was based on thewritings of Chih-i of Tien-Tai Monastery. What is Ichinen Sanzen? It is

the mutual possession of the ten worlds. The ten worlds are statesthat we all inherently posses. These states arise and decline frommoment to moment within our minds. Let us briefly consider these tenworlds:

1) Hell

16


17/39

Hell is the state of extreme suffering which the person projects ontohis or her environment.

2) Hunger

Hunger is the state where negative desires, like lust and greed are incontrol of our mind.

3) Animality

Animality is the state where our animal desires are in control. If youentertain yourself when you are bored, satisfy various bodily desires asrequired and sleep when you are tired then you are living the same lifethat any animal in the jungle experiences. There must be more tohuman life if it is to be, truly human in nature.

4) Anger

Anger comes from improper understanding. Anger is always ego-based; this can be very subtle because some people who live in theworld of anger can seem very pleasant on the surface. A person in thestate of anger cannot stand to lose.

5) Humanity (Tranquility)

The state of Tranquility is often called humanity because this is thenatural state of all human beings when they are not twisting

themselves into distorted mental states. True tranquility can beachieved by daily practice and study if the student really wants tobenefit all sentient beings and actually acts on that desire.

6) Heaven (Rapture)

Rapture is frequently referred to as heaven because of the great blissyou experience when your desires are fulfilled.

7) Learning

The goal of Learning is to attain some level of self-improvement.Learning usually comes from the teachings of others. This state isnecessary for all beings but we do not want to live in this world all thetime because people who do look down on others and treat them withcontempt. This is one of the worst causes a practicing Buddhist canmake.

8) Realization

17


18/39

Realization is similar in some ways to learning because both of theseworlds share the goal of self-improvement but realization usuallyhappens after you have learned something. Each realization is a stepcloser to ultimate understanding of truth so realization is a world all ofus need desperately. However, people who live in this world also look

down on others so it is not a good idea to remain in this state.

9) Bodhisattva

In this state the student has already decided he or she must attainenlightenment for the sake of all sentient beings. Bodhisattva is anintense state of compassion for all beings. This is a great world to livein because you are aware of the beauty in the world and the beautifulnature all of the people in it. People are really very kind.

10) Buddhahood

This is the highest state any being can manifest. It is the state ofabsolute freedom, perfect compassion, and boundless wisdom. Withthe proper practice anyone can learn to dwell in the world ofBuddhahood.

These states exist within all of us and any of them can be manifestedat any time. Most people live in the lower six realms, but occasionallymanifest one of the higher four. When we chant Nam Myoho RengeKyo we naturally manifest our Buddhahood nature.

Ichinen Sanzen is actually somewhat more complex because there arethree thousand possible realms in any given moment of life. If youactually grasp this concept you have a good start at understanding thetrue nature of reality. The ten worlds contain the ten worlds, whichmeans that you can experience a mixture of two or three worlds at anygiven moment. So: ten worlds multiplied by ten worlds equal ahundred. These states are internal but we do not live in an emptyvacuum. Our outer form, which is presented to the world, is also part ofthis human equation. This outer form is analyzed as the ten factorswhich make up any person.

These Ten Factors (taken from chapter two of "The Lotus Sutra") are:

Appearance: is the physical form of your body.

Nature: the true nature of all things is that they areempty. However, all beings have an inner nature, which isrevealed by their actions.

18


19/39

Entity: is the combination of body & mind, nature cannotexist without appearance; the two together form the entity.

Power: is the ability to control our destiny, or to effect ourenvironment.

Influence: is the effect on our environment, from actionsor thoughts.

Internal Cause: is karmic roots planted in our minds.

External Cause: an arising factor in our environmentcausing us to react.

Latent Effect: when we react we plant more karma foreither good or bad.

Manifest Effect: the observable effect, when karmamanifests itself in us, or our environment

Their Consistency From Beginning To End: Thesethings work together in harmony. Beings in the lowerrealms suffer and want out while those in the higherrealms experience bliss and do not want to return to lowerstates. Whatever life condition you possess will beconsistently manifested into your environment.

We now understand the internal and external nature of any singleentity but again; we do not live in isolation so our environment must befactored into this human equation that we are examining. That bringsus to the three realms of existence. They are:

Self

Form

Perception

Conception

Volition

Consciousness

Society

19


20/39

The place in which we live, and where othersaround us live and work.

Environment

The physical world around us. The way weperceive our environment is a direct reflectionof the world state we manifest. A Bodhisattvawill see beauty and joy while those in lowerworlds will find things less then desirable.

To finish off our human math problem we can conclude that ten timesten is one hundred different world states, which can be experienced byany sentient being. One hundred world states is multiplied by the tenfactors that make up any sentient being and that brings out total toone thousand. When we multiply this by the three factors we arrive at

the correct total of three thousand possible life states in any singlemoment of existence. Each life moment contains these three thousandpossible world states and they also permeate the entire universe!

In simple terms, the state that each one of us lives in will have aneffect on others and also determine the way that we perceive ourenvironment. If we want to live peacefully in a beautiful environmentthen we must reside in a realm that will affect us in a positive way. Ifyou live in the six lower worlds then extreme suffering will proliferatein your life and surroundings. Living in the six lower worlds means thatyou are at the mercy of whatever your environment brings you each

day. If things go well, fine, but if they dont then you suffer.

Each one of us has a base world or combination of worlds that hereturns to if nothing very dramatic is occurring around us. This is trulyyour home base and this is also the state that you will experience inKu while waiting to acquire enough energy to be re-born. This isanother reason that daily practice and study are so necessary! It iscrucial that we raise our life condition to the point where we do notexperience severe suffering in Ku. The lower your life condition, thelonger it will take you to acquire sufficient energy to be reborn and thedeeper and more horrible will be your suffering as you wait. While no

one can ever earn a permanent place in these hell realms of our owndevising, it is possible to spend millions of years under certaincircumstances.

To conclude this three part series I feel that it is essential for us tounderstand that in order to change our society we must begin bychanging ourselves. We must look into our minds and find the rootsthat cause suffering in us because this suffering has a definite impact

20


21/39

on our entire society. Kosen Rufu must be established one mind at atime.

I would like to take the time to dedicate and transfer the merit accruedfrom this work, to my most compassionate and wonderful teacher,Stephen Klick, his family and the organization called BuddhistInformation of North America, because through him I have been showntrue compassion and wisdom. Through his family I have seen a LaySangha function correctly and through his organization I have receivedthe Dharma.

May many blessings be bestowed upon them and all others who helpand support them!

"My Wonderful Teacher"

Through your compassion

I have seen the Bodhisattva path

Through your wisdom

I have realized that Buddhahood is beyond no ones grasp

From your compassion

You have benefited numerous beings

From your wisdom

You have inspired numerous beings

Because of your compassion

You have spread the Dharma

Because of your wisdom

You have grasped the Dharma

I know that you are on the true Bodhisattva path

21


22/39

The gratitude I owe cannot be expressed in words.

I hope this lecture brings many benefits to all beings. May all beings

reach the ultimate freedom of Nirvana! Nam Myoho Renge Kyo, NamMyoho Renge Kyo, Nam Myoho Renge Kyo. May all beings benefit.Thank you.

Emptiness

The importance of understanding emptiness cannot be overemphasized for any serious Mahayana Buddhist student. When I first

began to study Buddhism the concept of emptiness was very difficultfor me to comprehend. Now that I have a solid intellectual grasp of thesubject I would like to help new students attain that same level ofunderstanding.

The Buddha taught emptiness for over 30 years and he did so in avariety of different ways. From the earliest wisdom sutra all the way tohis highest teaching, "The Lotus Sutra," Shakyamuni continually taughtthe truth of emptiness. Some students doubtless were tired of hearingabout it but Shakyamuni knew that you must do more thanintellectually understand the truth that is emptiness.

The Buddha continued to teach emptiness because it takes years ofsustained effort to realize this teaching and to see the results in youreveryday life. Emptiness means that nothing exists inherently becauseeverything is dependant on causes. When you make a cause youalways get an effect and you never get an effect without having madea corresponding cause. This means that no phenomenon has its own

22


23/39

permanent nature. The aspects of something that you see as acharacteristic will always change, and then eventually whither away.

The Lotus Sutra teaches in chapter 16 that: "There is no ebb or flow ofbirth and death, and there is no existing in this world, and later

entering extinction." This means that all life exists eternally. Eachmoment of mind is the direct cause of the next moment of mind.

Chih-i, founder of the Tien-Tai school wrote:

"If one completely comprehends that the nature of the mind is neithertrue nor conventionally existent and if one puts to rest the mind whichtakes truth and conventional existence as objective conditions, thisconstitutes correctness. If one truly contemplates the nature of mind

as neither empty nor conventionally existent while still not refutingthose dharmas which are either empty or conventionally existent, andif one is able to realize this sort of complete illumination, then in thevery nature of mind one achieves a penetrating understanding of theMiddle Way and achieves perfect illumination of the two truths. If oneis able to perceive the Middle Way and the two truths in one's ownmind then one perceives the Middle Way and the two truths in alldharmas while still not seizing upon either the Middle Way or the twotruths. Because no definite and fixed nature can be found, thisconstitutes the correct contemplation of the Middle Way." ("TheDharma Essentials for Cultivating Stopping and Contemplation and

Sitting in Dhyana")

In "The Lotus Sutra" we read: any Buddhist student "should view allphenomena as empty, that being their true entity." (Chapter 14)

Nichiren stated that "the heart" of "The Lotus Sutra" could be found inthe statement: "Hail to the universal Buddhawho opens, shows,enlightens, causes us to enter all the Buddhas wisdom andunderstanding so that we understand the empty nature and display adeparture from defilement." ("The Opening Of The Eyes" Part 1)

Here we have statements from all three historical Buddhas telling usthat the true nature of reality is dependent origination. If youintellectually appreciate that nothing exists inherently becauseeverything is dependent on causes and conditions, which are alwaysdetermined by previous actions then you have a solid understanding ofthe concept.

23


24/39

The understanding you now possess is only the beginning of a longprocess. It takes most students many years to arrive at a state ofcomplete realization. When you do acquire a degree of even partialrealization the result is truly wonderful because there is so much lesssuffering in your life.

There are many sutras that teach emptiness, such as "The LotusSutra," "The Heart Sutra," and "The Diamond Sutra." I have writtencommentaries on two of these sutras, "The Heart Sutra" and the"Diamond Sutra." These texts are both available in the BIONA library.After you have read my lectures on emptiness, please understand thatyou must practice and study daily to fully realize this teaching.

I hope that these works will benefit all beings on the path toenlightenment. May all of you reach the ultimate freedom of Nirvana!Nam Myoho Renge Kyo, Nam Myoho Renge Kyo, Nam Myoho Renge

Kyo, may all who read these words become connected to me and maywe bring benefit to all the world. Thank you.

Inside The Heart Sutra

The "Heart Sutra" is a remarkable document. It is a concise definitionof the Buddhas teaching on emptiness. The sutra begins by telling us

that the Buddha was staying at the ancient city of Rajagriha and thatthis teaching was given at "Eagle Peak," or "Mount Sacred Eagle.""Eagle Peak" is a real place that anyone can visit and it is a frequentstop for tourists who visit modern day India.

This sutra is somewhat unusual because the Buddha sits quietlynearby as two of his advanced students discuss the concept ofultimate reality. We are told that the Buddha was immersed in ameditative state called "profound illumination. From the textual clueswe realize that he was dwelling on the empty nature of all phenomena.

Next we are told that the Bodhisattva student, Avalokiteshvara wasalso engaged in this same meditation practice. From this we canassume that Shakyamuni and Avalokiteshvara had been discussing thesubject just prior to this teaching or that this was a practice theBuddha had already taught to the Bodhisattva.

24


25/39

At this point we are told that Shariputra, "through the power of theBuddha" asks Avalokiteshvara how "a son of the lineage" should trainhis mind if he wishes to "practice this wisdom."

"Through the power of the Buddha" simply means that Shakyamuni

was Shariputras teacher. He had already spent years trainingShariputras mind so the power were referring to is the power of histeachings to influence his students mind.

"A son of the lineage" is any person who follows the guidance of theBuddha and wants to attain enlightenment for the sake of all sentientbeings. The final part of this question, how a student should "practicethis wisdom" is very important. Notice that he did not ask, "How can Iacquire this wisdom," he asked how to practice this insight becausehe already understood that this meditation is a lifelong commitment topersonal growth.

Please observe that the Buddha was engaged in this meditation and hewas already enlightened, so this is clearly a practice that should becontinued no matter what state of realization you have attained.

At this point Avalokiteshvara answers Shariputras question by giving asuccinct definition of emptiness that is treasured by all dharmastudents to this day. The bodhisattva begins his definition by telling usthat all existence is empty and that your five aggregates are empty aswell.

When Avalokiteshvara says that emptiness is the true nature of allexistence he means that everything is dependent on causes andconditions. There is nothing in the universe that exists inherently.Avalokiteshvara adds the part about your five aggregates because it ismore difficult to realize that these laws apply to you as well.

It is fairly easy to realize that the universe works by cause and effectbut it is much more difficult to fully comprehend that these same lawsalways apply to you as an individual. We are always getting intosituations that we have created and then praying for thecircumstances to change. It is so easy to see that cause and effect

works in the lives of others but we want things to be different forourselves. This is part of the mental sickness that keeps us fromfinding liberation.

Avalokiteshvara continues by saying that emptiness is form, form isemptiness, and he makes clear that there is never a situation wherethis is not the case. Again, he brings this teaching home to us directly

25


26/39

by saying that this truth also applies to the components that make upour bodies.

Avalokiteshvara is not telling us that form does not exist because thisis obviously not the case. He is saying that form does not inherently

exist because anything you can think of is dependent on the causesthat created them, the proper circumstances, and the correctenvironment. If any of these factors are absent then the phenomenawill not be manifested.

The next point to consider is that all things are not produced and donot cease. This means that there is no birth or death. Again,Avalokiteshvara is not saying that you were not born or that you willnot die, he is talking about the eternal nature of all sentient beings.Yes, you were born, but the energy that is you has always existed andcan never die.

Avalokiteshvara adds that the energy that is you has no taints orseparation from taint, this means that we are not born evil or holy.The way we behave is the result of decisions we make every day. Wechoose to behave badly and so we embrace evil but this does notmake us inherently immoral. The same is true of holiness or what isperceived as good behavior.

The bodhisattva finishes this verse by saying that phenomena do notincrease or decrease. This means that the energy that is thephenomena in question does not really alter in spite of appearances.

To make this easier to understand, let us examine the life of anaverage person. The energy of a human being does not alter withtheir life stage. The true entity of that person is the same whether heis an infant or an old man.

The next paragraph assures us that everything is empty and thatincludes the twelve-link chain of dependent origination as well as thefour noble truths. This is telling us that all of the Buddhas teachingsare not somehow outside the system of rules that govern everything.Everything is empty because everything is dependent.

There is "no attainment" but also no "non-attainment" means that thiskind of dualistic thinking is not real. We are always attempting toplace things into categories but this does not ever reflect reality. ABuddha has learned to see things just the way they are.

When we attain just a little of this kind of clarity our life conditionimproves a great deal. As we continue to practice our wisdomdevelops and we become happy individuals. As the sutra says, we

26


27/39

become filled with positive energy and our minds are freed from thefear of death. When we attain Nirvana we are enlightened to the truthand thus completely free from suffering.

At this point in the sutra the bodhisattva Avalokiteshvara pronounces a

dharani, which is quite common to advanced Mahayana teachings. Toproperly understand the concept of Dharanis please read "Inside TheLotus Sutra" (free from BIONA books).

The sutra concludes with the statement that any one who wishes totrain as a bodhisattva should follow these guidelines. The Buddha satand listened to this discourse and approved of what Avalokiteshvarataught.

I hope this commentary brings benefit to as many beings as possible.May all beings reach the freedom of Nirvana!

Nam Myoho Renge Kyo, Nam Myoho Renge Kyo, Nam Myoho RengeKyo.

May all beings benefit. Thank You.

The Path To Buddhahood

I would like to begin by considering a statement written by ourteacher, Nichiren: While deluded one is called a common mortal, butonce enlightened he is called a Buddha.Shakyamunis disciples believed that only special students, calledBodhisattvas could eventually benefit all people by becomingenlightened beings. The majority of the disciples would have to be

27


28/39

content with attaining the state of Nirvana, where their personalsuffering would end.However, when The Threefold Lotus Sutra was preached it wasrevealed that all people have the potential to become Buddhas. What

is Buddhahood? Buddhahood is the highest possible human state thatallows the individual to manifest unlimited wisdom and compassion.

When we chant Nam Myoho Renge Kyo we tap into this BuddhaNature. To fully realize one of Shakyamunis teachings, for exampleemptiness, we have to tap into our Buddha Nature and use BuddhaWisdom.

You are like a man who has a precious gem sewn into the lining of hisrobe by his rich friend while he sleeps. This rich friend wants you tohave everything you need, so he leaves you this wonderful gem, which

will convert into a huge fortune, when you sell it.

Since he has business in a far away place he sews the gem into thelining of your robe so that you will not lose it and then he leavesknowing you are secure. However, when you awaken you are unawareof this gem, and you leave his home. You spend years wandering fromcity to city, working at whatever jobs you can find, usually menial,sometimes reduced to begging, and living in horrible conditions untilonce again you chance upon your old friend.He sees you, and is shocked! He asks you why you are living in such

hellish conditions. You tell him of your misadventures since leaving hishouse, and then he inquires what happened to the fortune that he leftto you. Naturally, you ask what he is talking about. He tells you thatwhile you were asleep, he placed a priceless jewel into the lining ofyour robe. Then he reaches for your robe, and rips the gem out of thelining, presenting it to you, explaining that he left it there for you sothat you could sell it and live in better circumstances.The friend is the Buddha and your Dharma teacher, the gem isimmeasurable wisdom, and the robe is your delusions. Hidden in everysingle human beings delusion is a brilliant gem called Buddha Nature.

All beings can attain Buddhahood. This marvelous gem is ineveryones robe of delusions but this jewel is worthless if we do notuse it, so it would be foolish to leave it sewn into our clothing. Toattain Buddhahood you must want to become enlightened, and youmust make the effort. You must uncover this gem yourself, bydiscarding your delusions.

28


29/39

When Reality and Wisdom fuse together true and perfectenlightenment is attained. The other sutras prior to The Lotus Sutraare called provisional because they actively separate wisdom andreality, while The Lotus Sutra brings them together as a single entity.

Buddhahood lies within the elements of Wisdom and Reality. Theelements of reality and wisdom are none other than the five charactersof Nam Myoho Renge Kyo, (Nam Myoho Renge Kyo is five characterswhen written in Japanese) and this is the Teaching that was transferredto the Bodhisattvas of the Earth.Also, in order to attain enlightenment you must cultivate compassion.Enlightenment is not to be realized merely through the intellect. Acompassionate being that helps others, is always available to peoplewhen they need assistance and who develops wisdom about Buddhismis definitely on the path to enlightenment.

If a man or woman is one sided in the cultivation of compassion andwisdom he is not developing the skills necessary to attainenlightenment. Wisdom without compassion will lead to conceit andevil causes, while Compassion without Wisdom will lead to delusionand foolish decision-making.Therefore compassion and wisdom must be carefully balanced or youare not following the road to enlightenment.One of the ways that Shakyamuni told us we could attain

enlightenment was through the Eight Realizations, which can be foundin The Enlightenment Sutra

This sutra tells us that you must realize that all things in the world areimpermanent. All the politics of man, the art, and buildings heconstructs, the poems and the dharmas he composes are all going todie. There is not one thing that will remain unchanged for all eternity.Realizing that you are as mortal as everything else in the world willencourage you to properly utilize the time that remains to you in thislifetime.

It also states that it is necessary to realize that all of lifes suffering andentanglements come from greed and desire. The human mind willnever have enough objects. If you surround yourself with worldlypleasures then you will become attached to them. Attachment leadsto evil. It causes pain and agony, worry and pretentiousness. Whenyou die, everything you own, your money in the bank, your house, yourclothes, everything will be given to some one else or lost forever.

29


30/39

What good are they to you then? Their value is limited to what youcan accomplish with them in this life.A man who wishes to accomplish the goal of enlightenment should alsorealize that laziness is the cause of all set backs, and that ignorance is

the reason that we are born again and again in the Saha World. Iflaziness were not practiced, and all jobs were done at maximumefficiency there would never be any setbacks. If ignorance weredispelled then people would realize how to get out of the world ofsuffering, and attain perfect enlightenment.When practicing generosity the Bodhisattva whose goal is perfectenlightenment should not restrict his generosity to any particulargroup of people, as this breeds contempt. The categories thateveryday men divide themselves into are not healthy, nor are theyreal. Showing favor or disfavor to any particular group of these men

and women is not proper behavior.Lastly, to attain enlightenment you must take the great vow. This vowis to stay in the Saha World and help people to attain enlightenment,even before you yourself are a Buddha. If need be you will be the lastperson in the universe who attains enlightenment. To become aBuddha you must teach. Even if your knowledge is limited you shouldstrive to teach people. You can absorb more from teaching someonein one year than you can learn and realize in 50 years of isolatedstudy.

I hope this lecture brings benefit to all beings. I hope all beings findthe ultimate freedom of Nirvana. May all beings attain enlightenment!Nam Myoho Renge Kyo, Nam Myoho Renge Kyo, Nam Myoho RengeKyo, may all being benefit. Thank you.

Inside The Diamond Sutra

30


31/39

The Diamond Sutra is one of the most popular Mahayana teachings onemptiness, together with the Heart Sutra it is widely studied bynumerous Buddhist Teachers and students from various sects. Zen,Tibetan, and Nichiren students join with countless other Mahayanafollowers in seeking understanding from the Wisdom teachings offered

by the Buddha.

It is not coincidental that this period of teaching lasted longer thenany other, these Wisdom Sutras can be difficult for new students butthis effort is never wasted because any level of understanding on thesubject of emptiness will greatly reduce a followers personal suffering.

The first thing I would like to point out was that the Buddha wasbegging for alms alongside the rest of the monks. There are manypeople who will undoubtedly ask why he does this, so I would like tomake this point clear before we go any further. The Buddha was not

some sort of special or divine being, he was just like you and me, andtherefore he had the 10 worlds. All Buddhists must maintain their dailypractice, or else they are discontinuing the purification process. Healso wanted to set a healthy example that the rest of the monks couldfollow.Subhuti asks the Buddha how men and women can come tounderstand and give rise the highest and most awakened mind. TheseMonks believed that they could not attain enlightenment, so theythought the highest state of mind for them was one that had a totalgrasp of the concept of emptiness. When Subhuti made his query

known, it should be noted that he was asking about emptiness, notenlightenment.

'However many species of living beings there are we must lead allthese beings to the ultimate nirvana so that they can be liberated.[And] when this innumerable, immeasurable, infinite number of beingshas become liberated, we do not, in truth, think that a single being hasbeen liberated,'

This is a significant paragraph, as it is telling these Voice Hearer

students that it is their job not just to attain nirvana for themselves,but also to lead all beings everywhere to Nirvana. However, even if allthe beings in the universe were liberated all at once, it would beimpossible to say that even a single being had been liberated. Thisdoesnt mean that these beings are not really liberated; it means thatthey should not have incorrect views about the people they areliberating. If a monk were to state that he had liberated thousands ofbeings, he would be incorrect on two counts. The first is that he is

31


32/39

thinking of these people as physical entities, when they are in actualityinherently empty. The second is that he is thinking in dualistic terms.

A Bodhisattva, any being, should not rely on signs to practicegenerosity. For example, at this moment there are millions of people

donating money, blood, and food because of the terrorist attack in NewYork. They are relying on signs to be generous, and they would notcurrently be donating anything if that disaster had not occurred. ABodhisattva, in fact, all people, should be generous not because theirenvironment prompts them to, but because it is ingrained in theirnature to be munificent.The Buddha asks Subhuti if space can be measured, and he repliesthat it cannot. Shakyamuni explains to Subhuti that generous andvirtuous activities committed spontaneously rather than because ofenvironmental prompting, are rewarded with equally immeasurable

benefits.

What think you Subhuti? Is what the Tathgata means by bodilysigns graspable?Subhuti tells the Buddha that it is not graspable because there are nobodily signs to be grasped. The Buddha agrees with him, and explainsthat in this world, where we can see signs, and where all things aredistinguished by signs, there is deception. When we see something,the first thing we do is identify it with a label. We give everythingnames, but the names mean nothing. Take a man apart and try to find

his essence. You will not find it, because his component parts are whatmake him up. If there was a man essence then it would have apresence, and there would be evidence that it exists. (See TheShurangama Sutra, Volume Two)What think you Subhuti? Has the Tathgata arrived at the highest,most fulfilled, awakened mind? Does the Tathgata give any teaching?Subhuti replies that, as far as he understood the teachings, there wasno interdependently existing object of mind, nor did the Buddha giveany such teaching. This is because the teachings cannot be viewed as

separate or independent, and they therefore cannot be described asself-existent or non-self existent. A noble teacher can only bedistinguished from the others in terms of the unconditioned.

If a man were to fill the universe with precious jewels as a gift to all thebeings living in it, that would warrant considerable merit, however, if aman were to teach another man a single verse of Dharma, and thuslead him to liberation, his merit would be much greater.

32


33/39

The Buddha asks Subhuti if a Stream Enterer thinks to himself, I haveattained the fruit of Stream Enterer. Subhuti tells the Buddha thatthey do not, saying that there is no stream to enter. Then the Buddhaasks the same questions about Once Returners, No Returners, and

Arhats, and Subhuti again says that such things are not real. For theOnce Returners he says there is no leaving and returning, for the No-Returners he says that there is no such thing as leaving and nevercoming back, and for the Arhats he says that there is no specificallydefinable state of Arhat-ship.If any of these beings were to think to themselves about whether theyare a Once Returner, a No-Returner, an Arhat, or just a StreamEnterer then they would be caught up in the idea that there are livingbeings, that there are life spans, and that there exists somewhere anactual self. All of these concepts are empty because they are

dependent, and for that reason they should be looked at as empty.

Then the Buddha asked Subhuti if a man who has gainedenlightenment has actually attained anything. Subhuti replied that hedid not. When the Buddha asked if a Bodhisattva creates a wonderfulBuddha field, his answer remained the same.

The Bodhisattvas when they are creating a serene Buddha Field (or aPure Land) are in fact not making a serene Buddha Field, which is theelement that makes it a serene Buddha Field. By it not being a serene

Buddha Field, it becomes a serene Buddha Field, because whenSubhuti says that something is not, he means that it has no inherentnature. All things are dependant on causes. A computer is made up ofvarious metals, plastic, and glass. Take away any of thesecomponents and there is no computer, so how can you say that theobject we call computer has a computer nature. This computersdependency on components aside from itself is what makes it acomputer.

The Buddha asked Subhuti if a man whose body was as large as MountSumeru could be said to be large, and Subhuti said that he would

indeed be large. Then he asked of Subhuti, if there were as manyGanges Rivers as the number of grains of sand in the Ganges, wouldyou say that the number of grains of sand in all those Ganges Rivers isvery manySubhuti agreed that would be very many rivers indeed.

33


34/39

If a man or women were to fill the universe with as much treasure asthere were sands on all of these Ganges Rivers as an act of generosity,that would be a wonderful cause, and would bring that man or womengreat merit.

If, however, a man or women knows how to expound this sutra toothers, to make it perfectly clear to them, there merit will be muchgreater.

Further more if this sutra is expounded on a plot of land, that plot ofland becomes a land where, gods, men, and asuras will come to makeofferings just as they make offerings to a stupa of the Buddha. If theplot of land is regarded as that sacred, how much more so the personwho practices and recites this sutra. Subhuti, you should know thatthat person attains something rare and profound. Wherever this sutrais kept is a sacred site enshrining the presence of the Buddha or one of

the Buddha's great disciples.This means that any place where this sutra is kept, read, and recitedbecomes a Pure Land. There is nothing mystical about this; they arenot saying that the land will magically turn into something it isnt.The attitudes of the people who are there will be serene. The personexpounding the teaching will be serene, and therefore the land will beserene. If a man were expounding the Sutra half heartedly, or if theaudience wasnt really very interested then it would not become a PureLand.

Subhuti asked what this sutra should be called, and the Buddha said,The Diamond That Cuts Through Illusions. It is called this because itexpounds the doctrine that will destroy the illusion of self, and of ego.The Buddha went on to ask Subhuti if there was any dharma that theBuddha expounded. Subhuti said that the Buddha had nothing toteach.

Subhuti, are there many particles of dust in the universe?There are many indeed

The Buddha proclaimed that these dust particles are not dust particles,which is what makes them dust particles. As I have said before, thismeans that the dust is empty, devoid of a true or permanent nature.The same is true of the universe itself; it is not the universe, which iswhat makes it the universe.

34


35/39

The Buddha asks Subhuti if a Buddha can be recognized by his 32hallmarks. Subhuti replies that he cannot because the 32 hallmarksare not the 32 hallmarks, which is what makes them the 32 hallmarks.

Then the Buddha says that if a man or woman dies for this sutra as

many times as there are sands in all of the above mentioned GangesRivers, and if there is another man or woman who explains this sutra,then the merit obtained by the person explaining the sutra would befar greater.When Subhuti understood the meaning of this teaching, he burst intotears and proclaimed that the Buddha was truly a rare being, and thatto encounter him in the world was a true blessing. He then proclaimedthat this sutra contained in it a doctrine that proclaimed the highest ofvirtues.

Then he stated that it was not difficult for him to understand, but in500 years time a person who hears this sutra and understands it,comprehends it, and embraces it, as I do will be very rare. Why?That person will not be dominated by the idea of a self, a person, aliving being, or a life span. Why? The idea of a self is not an idea, andthe ideas of a person, a living being, and a life span are not ideaseither. Why? Buddhas are called Buddhas because they are free ofideas.Even the idea of the idea of self is empty! All things everywhere are

like this.The Buddha even goes on to say that the transcendence one can gainfrom this Diamond Sutra is empty.Then the Buddha asks Subhuti if the Tathgata has the Human Eye,the Divine Eye, Insight, Transcendent Wisdom, and The Buddha Eye;Subhuti replies that he does.Then the Buddha asked Subhuti if a Tathgata sees the sand in theGanges River as sand.

Subhuti said, "World-Honored One, the Tathgata also calls it sand.""Subhuti, if there were as many Ganges Rivers as the number of grainsof sand of the Ganges and there was a Buddha land for each grain ofsand in all those Ganges Rivers, would those Buddha lands be many?""Yes, World-Honored One, very many."Here they are talking the correct way of seeing things. The Buddhastates immediately after this that, in all these Buddha lands, even

35


36/39

though each person is a different person with different mentalities, theBuddha can see and understand each and every one of them. Thismeans that the Buddha understands that ultimately all of thesedifferent mentalities are not different at all. This is because their aimsare all ultimately the same. Their mentalities only appear different;

they all are striving for happiness by the means that they believe arethe best and none of them wants the slightest bit of suffering. This ishow the Tathgata understands them.If a man or woman were to fill the world with treasure as an act ofgenerosity, the Buddha asks nanda, would that person bring greathappiness by his virtuous act?Yes indeed, world honored one. If that happiness were conceived assomehow separate from the rest of the world, the Buddha would notsay it was great, he would say that it was unachievable.

Then the Buddha asks Subhuti if a Buddha can be recognized by hisperfectly formed body. Subhuti Answers no, saying that it is not aperfectly formed body, which is what makes it a perfectly formed body.Perfectly formed is a concept that changes from year to year. What isconsidered beautiful one day could be ugly the next. That is why thereis no perfectly formed body.Subhuti, do not say that the Tathgata conceives the idea 'I will givea teaching.The Buddha says this because there is no I to give a teaching.

Do not think that way. Why? If anyone says that the Tathgata hassomething to teach, that person slanders the Buddha because he doesnot understand what I say. Subhuti, giving a Dharma talk in factmeans that no talk is given. This is truly a Dharma talk.This section correctly points out that the Dharma is not separate fromeverything else. The slander you would be committing is ShallowUnderstanding, because if you were to talk in that fashion, you wouldtruly show how shallow an understanding you have.Then Subhuti asks if there will be future people who will have faith in

these words.Subhuti, those living beings are neither living beings nor non-livingbeings. Why is that? Subhuti, what the Tathgata calls non-livingbeings are truly living beings. This means that the concept we haveof living beings is wrong. There is no difference between any of thesebeings because, once again, they all have the same goal. They allwant happiness and do not want to suffer.

36


37/39

Then Subhuti asks if the state of mind, which the Buddha hasachieved, is unattainable.

The Buddha said, That is right, Subhuti. Regarding the highest, most

fulfilled, awakened mind, I have not attained anything. That is why itis called the highest, most fulfilled, awakened mind.That state of mind is everywhere, and it is equally in everyplace.Because it is equally present everywhere in such a manner, becauseany one can attain it, it is called the highest most profound teaching.This state of mind is realized as the fruit of wholesome actions. Thenthe Buddha states that these wholesome actions are also empty, whichis why they are called wholesome actions.If a person were to distribute treasure to everyone throughout the

universe as an act of generosity, the happiness that person wouldobtain is significantly less than that of a person who knows how toaccept, practice, and explain to others this sutra. The amount of meritsuch a person achieves is so huge, so vast that even mathematicscannot calculate it.The Tathgata does not say that he will bring all beings to the shore ofliberation. There are no beings to liberate, and if the Tathgatabelieved there were then he would be caught up in the idea of self andof ego.

The Tathgata does not regard anyone as an ordinary being. That isthe sole reason he can call them ordinary. It is all in how we look atthings. All beings are unique individuals, but their goals are all thesame. This is what makes them ordinary beings.Then the Buddha asks Subhuti if the 32 hallmarks are what define aBuddha, and if you could meditate on the 32 hallmarks in place of aBuddha.Subhuti says that you can and should.

The Buddha points out that not all people with the 32 hallmarks areBuddhas, so Subhuti changes his answer. Then the Tathgata spokethis verse"Someone who looks for me in form or seeks me in soundis on a mistaken path and cannot see the Tathgata."

37


38/39

Then the Buddha tells Subhuti that what was taught in this sutra is notto be confused with Nihilism.Then he states that a Bodhisattva who filled the Universe with precioustreasure as an act of generosity would not get as much merit as an

ordinary man who could understands and wholeheartedly accepts thetruths of this sutra. Why, because a Bodhisattva does not need tobuild up virtue and happiness.Subhuti asks what the Buddha means by this last statement.

The answer is that a Bodhisattva is not caught up in the mistakenview of virtue and happiness. That is why he does not need to buildthem up."Subhuti, if a daughter or son of a good family were to grind the 3,000chiliocosms to particles of dust, do you think there would be many

particles?"Subhuti replied, "World-Honored One, there would be many indeed.Why? If particles of dust had a real self-existence, the Buddha wouldnot have called them particles of dust. What the Buddha calls particlesof dust are not, in essence, particles of dust. That is why they can becalled particles of dust. World-Honored One, what the Tathgata callsthe 3,000 chiliocosms are not chiliocosms. That is why they are calledchiliocosms. Why? If chiliocosms are real, they are a compound ofparticles under the conditions of being assembled into an object. Thatwhich the Tathgata calls a compound is not essentially a compound.That is why it is called a compound."

"Subhuti, what is called a compound is just a conventional way ofspeaking. It has no real basis. Only ordinary people are caught up inconventional terms."

Then the Buddha asks Subhuti, if any one says that the Buddha hasspoken an incorrect view about self, persons, or other things, has thisman or woman understood the meaning of this sutra?Subhuti replies that he would not have properly understood thisteaching.

Many people who read this sutra, and learn about emptiness think,because of this text, that emptiness is enlightenment. They believethat to understand emptiness is to understand everything, but this is amistaken view. Emptiness was just a method that the Buddha taughtto help people see things correctly. He did not want them to seedualistically or incorrectly because it leads to ignorance, hatred, andattachment.

38


39/39

Emptiness is reality, but he did not want people to think of it as somedeep and mystical concept. It was used as a therapeutic tool forpeople to overcome their false views: attaining this level ofunderstanding is not enlightenment, although it is greatly helpful in thereduction of mental suffering.

I ask that all the benefit that this sutra speaks of be transferred to allbeings everywhere. May all beings reach the ultimate freedom ofnirvana, Nam Myoho Renge Kyo, Nam Myoho Renge Kyo, Nam MyohoRenge Kyo! May all beings benefit. Thank you.

A Concluding Thought

I would like to thank all of my teachers for making this book possible;not just the teachers that I have had in this life, but each and everyone of them, going back down the chain of the infinite beings that have

helped and instructed me. Respect for those who have taught you isone of the most important and most vital things you need for properhuman development. Therefore I offer thanks to all of my numerousteachers.The message I would like to leave in your mind as I finish this book isone of compassion. To be successful in life it is absolutely critical thatyou hold the beings around you with the highest possible regard. Wecannot long survive in a society based on hatred or contempt forothers. The example of recent history clearly warn us that followingsuch a course leads to exploding skyscrapers or deadly toxins mailed

to public figures. If our society does not discover a reason to practiceethical behavior and loving compassion for others then our society isdoomed.We as human beings are personally connected to everyone andeverything on this planet. They are a part of us; so to try to harmthem in any way is foolish and shortsighted. The purpose of our livesis to be happy; but to be truly happy you must forget about yourselfand learn to focus on helping others.

Carlton Carr12/10/01

39

walking on the path

Documents