DHARMA PRACTIONERS SHOULD KNOW ‘EMPTINESS'
Before commencing the practice of Dharma, we should begin with the emptiness – empty from outside, empty from all sorts of employment , empty from being hungry, empty from speaking. Try to find the emptiness which means try to find the time for yourself. However, emptiness from outside is not too important. What is more important is emptiness from inside.
Here, I would like to elaborate about ‘emptiness' for those who wish to know the benefits of ‘emptiness' for Dharma practitioners and how it sustains happiness to all beings. For example, I have an empty glass in my hand then I fill that glass with water until it is full. After the glass is full, I empty it again then the glass is empty again. This is the truth. The beginning of this is an empty glass, then a full glass and finally an empty glass again. This refers to the birth of human beings into this world. Once they are born, they bring nothing with them, they come with an empty hand. Once grown up, they accumulate everything they can think of, and finally, when they die, they take along nothing whatsoever – return to where they come from with an empty hand. This is only because of the rule of nature (Dharma) which has been in existence before we were born into this world.
Therefore, I would like to say that ‘Emptiness is Dharma and Dharma is Nature'. It is the same thing. However, when Lord Buddha has found the principles of Dharma through his own practice, he would like all of us to benefits from his findings. He would like us to live in an emptiness. If anyone wants to be happy, he/she must make his Citta empty. Lord Buddha also taught that if anyone wants to eliminate or wipe out all sufferings he or she should use emptiness to combat it.
Emptiness is the truth. The reason I am saying this is for the benefit of those who would like to know the importance of ‘emptiness; and as such I would like to demonstrate an example to you. Let us assume that, I have a while piece of paper on which I draw a straight line, right in the Centre of the paper. Then let us bring two candles about the size of our finger. Place these two candles on the straight line by joining the bottom part of the two candles at the Centre of the paper. The Centre of the paper where the candles join together is ‘just right'. The candles do not roll over to the right or the left. They stay where the line was drawn – they are well balanced and just right.
This is Dharma and Dharma is just right. If the candles move either side of the line, it is not right and it is not Dharma and it id not a reality. This is because, at the outset, we have drawn a straight line right on the Centre of the paper. As for emptiness, it also Dharma. As demonstrated earlier, if there is no emptiness how can the two bottoms parts of the candles joining together. Reality is most important to human life. On the contrary, where the two bottom parts of the candles are joining, if we insert a piece of small thread between the joint, can we say that the candle are joining flatly. The answer is ‘NO'. This is because there is a thread preventing it from joining flatly. In other word, the joint was not empty – there is something in between.
Therefore, to make the candles join one another flatly, we have to remove that piece of thread in order to make the join empty. When the two surface both bottoms of the candles are empty then we can flatly join them together without having any gap. By now you would have realised that when comparing the weight of two candles and a piece of thread. No doubt the candles would be much heavier. If this is the case, I would like to ask one question, that is, ‘The candles or a piece of thread is more powerful?'
If any of you would like to know the real answer, you must know the reaction of one's own mental feeling, which is described in our Kilesa. Then we will know the answer that a small piece of thread is so much powerful that it can even move the candles. This looks unbelievable, but any of you can try and experiment by yourself, but you have to ensure that both bottom ends of the candles sit right in the middle of the thread.
In Dharma discussion – What a small piece of thread and the two candles do represent? A small piece of thread represents our physical body (Sankhara). When we feel thirsty, our body formation moves along with the Citta. Body formation, Sankhara and Rupa combine together to be ‘human being'. A human being would follow the Citta and the feeling towards its objectives – Citta co-ordinates with an extremely fine feeling, which is similar to a piece of thread mentioned earlier.
A small piece of thread, very light, but is much more powerful than a candle. When we hang a small piece of thread somewhere there is a little bit of breeze, we will notice that it is floating endlessly. This is similar to our feeling, which is endless. It leads to sufferings because feeling arise from Tanha which, in turn, drags the body to touch and feel what was needed which we call ‘Desire'.
This is why I call Dharma arises from ‘Emptiness' – reality, appropriateness, just right, which is classified as ‘Nature' – not too high or low, not too big or small, not too heavy or light, not too much or too little, not to lie, not to lie, not to be greedy, not to be too occupied – everything is blending into one another appropriately. This is the real Dharma in Lord Buddha Teachings. Lord Buddha described his Teachings in detail for us to use, but we must use his teaching within the limit of reality. If we use Lord Buddha's Dharma outside the limit of reality which is quite often leads to the word ‘Adharma – No Dharma, Not in Dharma, Not in reality.
This is only because we are not accepting the reality, and as a result we cannot see Dharma. This is similar to our feeling (Aramana) which is Kilesa. It leads to us to greed. This is where we must be aware (Sati) of our feelings. If we go along with our feelings (lacking in wisdom) we will end up facing numerous Dukkha. Nobody else would face Dukkha and be suffered, except ourselves.
This is the result of going along with our feelings which moves according to Rupa (craving for forms), Rapa (craving for tastes), Gandha (cravings for odors) Sadda (cravings for sounds), Photabba (cravings for tangible objects).
For example, when our eyes sees something nice, our feelings arises, then our body moves along. When our eyes sees something nice, our feelings arises, then our body moves along. When our ears hears something pleasant, it arouses our feeling, then our body moves. When our ears hears something pleasant, it arouses our feeling, then our body moves. When our nose smells something nice, it arouses our feeling, then our body moves. When our body is touched, our feeling is aroused, then our body moves. Aramana arises first then feeling follows on. It Sati (awareness) that can stop our feelings and then it is wisdom which can give reasons. This is described as ‘Sati Sumpanya'. For example, when our eyes sees something pleasant, it arouses our feelings. Then Sati takes control, in a way, it says ‘Hold On'. This wisdom will give reasons whether ‘Should or Should not'.
Another example, let us assume that we put our finger into a glass of hot water. We immediately get the feeling of heat. It is very hot. Sati arises to see how painful it is. Wisdom also comes in and asks why has it happened like this? Wisdom then contacts with feeling to see how much pain the finger has suffered? Suffering arises from feeling (Vedana). Happy, Unhappy, Satisfaction, Disappointment, Sadness are all classified as ‘Pari Veda Dukkha Domanatsu Pasaya' which forwards results to Citta leading to suffering and disappointment. These are the combined factors.
This is the reasons why Prince Siddhartha has sought the advice of so many great teachers, but none of them could teach him how to escape from sufferings. Therefore, when Prince Siddhartha could no longer find an teacher to teach him, he escaped to the forest and began practicing meditation by torturing himself in various ways until he could master all the knowledge by himself. This is why there occurs – The Middle Way of Vispassana Mediation so that all of us can learn and benefit from Lord Buddha's experience in order to reduce and finally eliminate all sufferings.
What Lord Buddha has shown us are precious examples. All of us can learn and benefit from his personal experience. How did he start and what did he do before he attained ‘Mahaparinibbana'? Lord Buddha's Dharma practice started from ‘Khanti and Virya' – endurance and diligence' by accumulating his ‘Parami – spiritual perfection's' right from the outset, that is, from BUD – DHO – the Awakened One, the One who relinquishes all; BUD – the one who is Empty, the One who is Happy. This is Lord Buddha's examples that we must follow his footsteps and practice his teachings and his methods of eliminating sufferings.
WHAT DO WE GET WHEN PROFESSING BUDDHISM?
When we say that we profess Buddhism, it means that we sincerely and honestly believe in Lord Buddha Teachings. What Lord Buddha has left for us is his greatest compassion to all beings regardless of their personal circumstances including all beings in the Bhrama Loka, Deva Loka, Naga and Garuda Loka, Catuloka and as well as all beings of the human world.
They all enjoy Lord Buddha's blessing, At this stage, one wold like ask a very simple question:- ‘How does Lord Buddha give us happiness and where does he get it from?'. The answer is from Lord Buddha's Dharma practice. When practicing his Dharma, he enjoys everything from the Dharma. Dharma is his Teachings, which we are practicing in our life in order to be able to escape from sufferings.
We practice Dharma because we want to get rid of our suffering so that we can be happy in this world and the next world. There is no doubt that, not only beings of the human world enjoy and practice Dharma, but also beings of the Brahma, Naga and Garuda. Deva and Indra worlds who also enjoy and practise Dharma. This is what Lord Budha left to us. Beings in all worlds are enjoying and practicing Dharma to gain happiness. There is one thing that Lord Buddha has been waiting for. What is it? Lord Buddha has been waiting for all beings in the human world to do good karma (wholesome actions). Again, what does Lord Buddha want from beings in the human, Bhrama, Deva and Indra, Naga and Garuda worlds? Lord Buddha wants all human beings to stop doing bad karma and start doing good karma and keep doing those wholesome actions forever.
This is the real principle of Dharma in Buddhism, which Lord Buddha has given us in order to reduce and eventually, eliminate our sufferings so that they will know ‘Ariyasacca – Noble Truth' and hence enjoy Dharma Rasa. This is similar to parents' concern for their children. Parents always want their children to stop carrying out bad karma and start doing good karma and keep doing good karma forever.
If anyone understands this, he can understand that Lord Buddha always gives and continues giving. What he has given is fathomless. This is similar to what our parents has given us without reservation of their love, compassion, generosity and kindness. This is unimaginable. Likewise, Lord Buddha has given his Dharma to all beings whether they know Dharma or not until beings in all worlds can benefit from his Dharma. This is the greatest Dharma gift to all beings in the worlds. At this point, I would like to ask all of you to anaylse what I have described to you and see by yourself whether it is true or not.
TEACHING PRINCIPLES OF THE TWO WORLDS
At this point, I would like to bring to your attention the teaching principles of the ‘Lokiya World and the Dharma World' so that you would understand the true teaching principles of these two world.
For whatever reasons, no matter how much we learn from the Lokiya world, we cannot escape from suffering The main reason is that the Lokiya world teaches only how to take, we take and take endlessly. While the outside world is rich and wealthy in materials, the inside world is declining. This is the main cause of suffering.
When we suffer we cannot use the knowledge we have learnt to combat suffering. At this stage, I would like to give you an example, let us suppose our hands get burnt by hot water, it is impossible to reduce the pain by pouring some more hot water onto the burning hand. Therefore, it is necessary to find something cold to reduce the pain. This is similar to Prince Siddhartha's knowledge from which he had learnt from so many great teachers, but none of what he has learnt could help him reduce his own suffering. This is the reason why he has escaped the palaces and went searching for the true knowledge where he can eliminate his own sufferings, until he attained Enlightenment and escaped from all sufferings.
The knowledge where one learns from the Lokiya world mentioned earlier aims to benefit oneself only and not others. This is similar to pouring a glass of hot water onto a burning hand and how can we expect the pain to be eased. Another example is that of a blind person trying to cross to the other side of the road with safety, but he does not know which way to go. When we are suffering and how can we ease our suffering by bringing in more suffering. Another example is that of a man carrying a very heavy load on his back, he can barely manage himself. When someone asks for his help to carry more weight he would not be able to help. This means we cannot take other people's suffering onto ourselves while we are still suffering by ourselves. If we do, this would aggravate the situation – the person who is suffering would suffer more. We cannot use suffering to ease suffering.
As for the Dharma world, the teaching is aiming at the way of ‘Let It Go'. What do we let go? To let go everything so that the Citta could be free from all attachments and sufferings in order for the emptiness to occur. This is the way to ease sufferings and escape from sufferings because the Citta has developed wisdom and realised the true condition of Dharma.
In relation to Prince Siddhartha's knowledge which he has acquired from many great teachers until nobody could teach him any further. These knowledge were from the Lokiya world, but nor from his own practice. Therefore, none of what he has learnt could help him escape from sufferings I have been practicing and searching this knowledge from the Teachings of Lord Buddha so that I can relate to those who wish to ease their own sufferings. What I have experienced is the truth. If anybody is still in doubt, start practicing Dharma and then you will get the right answer for yourself.
Lord Buddha's Dharma is the truth which he has been searching for more than 500 lives. It is the truth Dharma is Nature which is ‘Sacca – Truthfulness' which is consists of good karma, perfection, righteousness within the limit of reality, not too much or to little, just right. It is Dharma full of reasons and the quantity of reality. The Dharma that I have learnt from Lord Buddha's teachings are described here for the benefit of all of you who wish to learn and experience for yourself. However, before doing so you must practice according to Dharma principles.
There is one more point I would like to add at this point. That is, if someone admits that he does not know and starts learning bit by bit. This is a noble person who will excel in what he sets out to do.
On the contrary, if someone said that he is full of knowledge, this person will not progress well as he thinks that he is more knowledgeable than anybody else. In this situation, whatever he encounters, he will always reason for his own benefit. This type of person has no ‘Hiri Odhppa – Moral shame'.
LAW OF NATURE
Nature in this world consists of many things including the earth, water, wind, fire, mountains, forests, rivers, rocks, stones, sand pebbles, gold, silver, metal, zinc, copper, good, bad. Nature has two types:- Nature which is created by other factors. Sankhara (body formation) is nature, which can get old and die as it is created by other factors. Whereas Nature which is Dharma is not created by other factors because Dharma is emptiness which is Nibbana. This is like a Buddha Pali saying:-
‘Sabbe Dharma Ananta' because Lord Buddha has found the principles of truth and has left his findings for us to follow. Once we follow his footsteps, we can only find happiness. It will be sooner or later.
This is similar to a planting of fruit tree. We will get some fruits sooner or later. It is a question of time only. If the soil where we plant the fruit tree is reasonable, we will get reasonable amount of fruits. If the soil is very fertile, we will get lots of fruits. On the contrary, if the soil is bad, we will not get any fruits which means it is the products of our karma which has not yet given results fully.
Therefore, we should be proud in our endeavor and continue carrying out good karma ‘Sankhara Anicca' means impermanent according to its natural conditions. ‘Sabbe Sankhara Dukkha' means all Sankhara is Dukkha and impermanent as it cannot escape from being born, to get old, to suffer pain, and to pass away. Sankhata Dharma is ‘Sankhata Dharma is ‘Sabbe Dharma Ananta' means Sankhata Dharma and Asankhata Dharma or Asankhara has no self.
This principle is sometimes called ‘Trilakhana – The Three Signs of Being or Common Characteristics'. It was Lord Buddha who found these principles and left them for us in the ‘Vinaya – (Discipline)- Sutta'.