The illusion of difference. The substance of non-difference.

In the Diamond Sutra, the Buddha said his Dharma is no Dharma thus it is called the Dharma. The first time I read this Sutra I thought there must be a textual error. If there ever seemed to be a twisted piece of logic this appeared as the prime example. But as I matured I have continued to read this Sutra, which The Buddha called the Perfection of Wisdom. I reasoned if The Buddha called it that, he probably had good reason. And every time I read it the wisdom began to seep into my conscious awareness. The Sutra is one of the most brilliant strokes of insight ever conceived. It shines like a Diamond.

Then one day it all became clear. First let’s understand a few important details. For example the word “Dharma.” That word has a variety of meanings. It can mean truth as in the case of Dharmakaya—truth body. It can mean teaching beyond time/space (e.g., transcendent). In this case a teaching beyond words. Dharma can also mean to grasp or understand something which is eternal, in other words to understand something not conditional or dependent upon anything. And these concepts are related. If something is genuinely true then it isn’t going to flip about from moment to moment, or change from culture to culture but instead will remain the same today, yesterday and tomorrow, wherever it appears. And the condition that makes it a real teaching is that it must be wordless; beyond bias.

This understanding is important in grasping the message of the Perfection of Wisdom. What all of us desire is being able to count on some stability and not be subject to continual chaos. But this desire seems to be at odds with the Three Dharma seals: impermanence, no-self and suffering. So what gives? There are two parts to the Dharma (or so it seems). On the one side is this matter of constant change. And a substantial number of Buddhists have a practice based on letting go; releasing themselves from this ever-eroding flux. And that practice works, to an extent. That’s the mechanical side, the side that is graspable because it is reasonable.

But there is another side that The Buddha addresses in this Diamond Sutra. The conversation, which ensues, is between Subhūti and Gautama. Subhūti asks a question and Gautama answers. Apparently Subhūti was an advanced arhat and was well versed in understanding the principle of emptiness with all of its implications. Subhūti understood that nothing existed as an independent matter and he was schooled in the Three Dharma seals. But Gautama knew that Subhūti needed a final push for him to become enlightened. What was the final frontier?

What Subhūti needed to understand was that emptiness is not emptiness, thus it is called emptiness. Emptiness, along with everything else is empty. It is therefore both real and not real at the same time. It too is dependent but what it is dependent upon is unconditionality. This means that there is a dimension of life that is constantly moving and a dimension that is not and these two aspects are really only one single thing, non-thing. In truth (which is not truth, but called truth) duality is an illusion that only exists conceptually. 

In our minds we see objective configurations, which we call thoughts. These thoughts are illusive in nature. But our real mind does not move. It is silent and unseen. The same is true of our perceptible world: it moves. Things are different and not different, at the same time, thus the illusion of difference and the substance of non-difference. 

But the ultimate question must be, Why does this matter? The answer is that duality is, and has always been, the driving force that leads to inevitable conflict and suffering. The illusion of difference is what causes suffering in the first place. And it doesn’t matter whether this illusion is internal (our thoughts) or external (our perceptible world). If any of it is perceptible, it is not real, in spite of the fact that illusions appear to be real. Only our silent, unconditional, unseen mind, (that never changes) is substantial and real. And this mind is our universal connection with all life. In truth all people are united in this mind where discrimination doesn’t exist.

When we approach life from an either/or perspective it seems like the two are separate and irreconcilable. Wrong is wrong, and right is right. But this is not any more true than imagining that we can separate up from down. Right and wrong are glued together as a single indivisible package just as up and down are. It is impossible to divide these two sides since they are not actually two. It is like two sides of a roof on a house. We can see the outside but not the underneath side, or the reverse, but never is it possible to keep them as separate and divided entities. It matters because it shows us all that living with the illusion of separateness and independence creates unending strife. And who needs that, particularly today?

The teaching of the Buddha, contained in this Diamond Sutra, is exceedingly deep and profound yet it is the secret to harmonious living. Here Gautama is teaching us, beyond time, space, and culture, that all of life is united and emanates from our mind, which by the way is The Buddha but not The Buddha thus we call it The Buddha!

Laws and Order?

Law and Order?

In 1970 Alvin Toffler wrote and published Future Shock, a book many considered to have caused a paradigm shift in how we think about and react to an unfolding future, particularly a future that speeds up and disrupts fixed societal standards. He followed with The Third Wave and Powershift: Knowledge, Wealth and Violence at the Edge of the 21st Century in which he further delineated the plight of those who resist inevitable change. 

His solution? People who learned to ride the waves of change would be most likely to survive and do well. And those who didn’t adapt would be drowned by those waves of change.

Toffler was unusually prescient and precisely defined the turbulence of the present day. The short takeaway of Toffler’s thesis is this: We humans resist effervescent conditions that disrupt the status quo and thus cling to fixed standards, even when such measures may have never existed. Or if they did exist, we tend to imbue them with inflated and idealized values. In short, we don’t embrace change and end up trying to bulwark thin air. Furthermore, when such changes wash away set standards, we yearn for the “good old days” when law and order prevailed and seemed to ensure stability.

Another ancient sage by the name of Lao Tzu said this in chapter 57 of the Tao Te Ching:
Therefore the holy man says: I practice non-assertion and the people reform themselves. I love quietude, and the people of themselves become righteous. I use no diplomacy, and the people of themselves become rich. I have no desire, and the people of themselves remain simple.”

Some years earlier, Alan Watts came to mainstream attention with his book The Wisdom of Insecurity. He therein observed that our lust for stability was grossly out of kilter since nothing in the phenomenal, mortal world is stable⎯all is changing each and every moment, and to cling to the idea of stability was a sure-fire prescription for suffering and failure. I offer these two summations for a reason that is particularly germane today, and what it should tell us about the value of fixed standards, otherwise known as “laws.”

We, humans, are creatures of habit, and once we have made decisions, we are reluctant to admit the error of our ways. That peculiar habit has a name and a well-founded pedigreed in psychological terms. It is known as a “confirmation bias,” which means we are much more inclined to seek confirmation of our preconceived ideas than to seek the truth. While it may be understandable and even desirable to live with laws, it is likewise a problem when we try to box in change. It can’t be done, since no measures, or set of laws, can ever counter continuous change. So what to do?

The Buddha offered the perfect solution, which he called “upaya,” a Sanskrit word that translates as “expedient means,” where justice is built into the premise of change. Instead of inflexible laws, upaya is flexible guidelines that allow for the nature of change. Upaya is rooted in the inherent wisdom of all of mankind, whereas the desire for inflexible standards is rooted in the opposite incorrect thought⎯Because we are by nature immoral, the lack of laws will result in anarchy, thus we must have a crutch to compensate for our lack. Ultimately this issue boils down to what we think of one another: An extremely critical issue when wrestling with matters such as racism or xenophobia. Are we naturally moral? Or naturally immoral?

“The more restrictions and prohibitions are in the empire, the poorer grow the people. The more weapons the people have, the more troubled is the state. The more mandates and laws are enacted, the more there will be thieves and robbers.

Given the vector in the world today it is high time we reconsider how we understand one another, and rethink how we relate. This may seem like a risky venture but how much greater is the risk of the direction in which we are now heading?

The Fourth Step

“From the beginning all beings are Buddha. 

Like water and ice, without water, no ice,

outside us no Buddhas.”

Right action/cause (samyak-karmanta—Sanskrit) is translated as right conduct. “Samyak” (or Samma in Pali) means either complete, perfect, or right. Karmata means conduct or action. Karma is thus understood to be the result of an action. Samyak-karmanta has a variety of possible meanings. One meaning might be a code of conduct to be followed to ensure a desirable outcome. This meaning establishes the causal connection between actions (causes) and effects—karma. An alternate meaning would be conduct that flows from what is already perfect. This understanding is the flip side of the first meaning. In the first, we are working toward a goal or payoff through our conduct, and in the second, our conduct is a reflection of attainment already.

Hakuin Zenji preferred this last meaning because he recognized that all beings are essentially Buddhas. The first line of his Song of Zazen says:

“From the beginning all beings are Buddha. 

Like water and ice, without water, no ice,

outside us no Buddhas.”

As Buddhas, there is nothing to attain. Buddhas (e.g., awakened-past tense) are not bound by karma since they are beyond cause and effect. A Buddha can’t be un-awakened. A Buddha is our unconditional well-spring—our true mind of wisdom—from which all things arise (Prajñāpāramitā). Of course, we can choose to deny this assertion and continue to suffer, trying to attain a payoff. Our lives, as well as our zazen practice, reflect either choice. We either have the payoff, or we don’t. To attain what we have already, by necessity, results in continued karma, utter frustration, and a never-ending quest. To accept our essential nature as Buddhas is to move beyond both attainment and karma.

The beginning of Hakuin’s Song of Zazen says,

How near the truth, yet how far we seek.

Like one in water crying, “I thirst!”

“Sila” in Sanskrit means morality or ethical conduct, but sila alone does not indicate on which side of attainment we exist. Many, if not most, arrangements of the Eightfold Path begin with Sila (Speech, Action, and Livelihood) move on to mental discipline (Effort, Mindfulness, and Concentration), and ends with wisdom (Understanding and Thoughts). What I am now discussing is the fourth step—action, ordinarily seen as the second step. Hakuin’s interpretation turns this around to reflect his premise of “already.” The Sutras clearly state that prajna is beyond cause and effect and thus can’t result from prior actions. Likewise, prajna is the ground from which all Buddhas arise. I accept this order as the proper placement for “Right Action”—not leading to wisdom but rather flowing from wisdom.

Within Buddhism, five precepts govern conduct. They are reflected in the following refrain:

1. I observe the precept of abstaining from the destruction of life.

2. I observe the precept of abstaining from taking that which is not given.

3. I observe the precept of abstaining from sexual misconduct.

4. I observe the precept of abstaining from falsehood.

5. I observe the precept of abstaining from intoxicants that cloud the mind and cause carelessness.

Many Buddhist traditions routinely recite these precepts. The refrain “I observe the precept of abstaining from ...” which begins every precept, shows that these are not commandments. They are moral codes of conduct that lay Buddhists willingly undertake with the understanding and conviction that they are good for themselves and others.

No harm results from employing these precepts regardless of attainment. All such conduct benefits the giver and the receiver. The harm comes about when these measures are used to attain what is already attained. “They are like those who, being in the midst of water, cry out for water, feeling thirst.”

The Soil Beneath our feet

Before taking our first step down the Eightfold Path, it will be worth considering the soil beneath our feet, upon which this path lies. According to Ch’an Master Han-shan Te-ching (1546-1623), “All Buddhas come from prajna (wisdom).” 

That is a statement of source. The question is what, or where, is that source? It is obviously in our minds but not the divided mind we with which we are accustomed. The source lies in our transformed, integrated and balanced mind. Master Te-ching was one of the pre-eminent commentators on the Diamond Sutra, which is perhaps the most important Buddhist sutra on Wisdom, thus the name: “The Diamond Sutra-The Perfection of Wisdom.”

If nothing else, this sutra is a manual for Bodhisattvas to follow in honoring their vow. That vow is to strive for as long as saṃsāra endures to emancipate all sentient beings from saṃsāra and deliver them into Nirvana—The incomparable state of bliss. The Bodhisattva does not seek bodhi (awakening) solely for him/herself, but chiefly for the sake of freeing all other beings and aiding them into the bliss of Nirvana. 

Members of a Mahayana sangha recite this vow as a pledge, unfortunately often times without understanding how such a mission can be approached and realized. The Diamond Sutra is the manual for understanding the ground of wisdom upon which their path lies.

Bodhisattvas maintain prajnaparamita
Then their heart is without hindrance
And since without hindrance, without fear
Escaping upside-down, dream-like thinking
And completely realizing nirvana
All buddhas of all times maintain prajnaparamita Thus attaining anuttara-samyak-sambodhi (incomparable awakening).

In the eighth chapter of the sutra, The Buddha says to Subhūti that grasping and teaching a four-line gāthā from this sutra will result in merit greater than billions of worlds filled with the most precious of jewels. The four-line gāthā referred to is, “no perception of self, no perception of being, no perception of life and no perception of the soul,” and the meaning of that gāthā lies at the very heart of Buddhism. Until that gāthā is fully grasped (and taught) the mission of the Bodhisattva is doomed.

This gāthā is fundamental but not complete. The meaning is that every aspect of life and beyond from internal (self) to external (beings), in this time frame (life) and beyond the grave (soul) are empty of independent and intrinsic substance. These aspects: self, being, life and soul—do not exist separate and apart from context. All four aspects are forms, and every aspect of form depends upon corresponding aspects of emptiness. Dependent origination is the foundation of wisdom upon which the Eightfold Path lies.There is just one hair left that transforms this premise into majesty and converts this observation into the power of wisdom, and that hair is using the premise of dependent origination to destroy itself. What is the balance point upon which dependent origination depends? 

That “nothing”—absolutely nothing (including dependent origination itself)—has independent status. Wisdom that lies mired in a fixed status, while life itself is constantly in motion, is not wisdom. Such fixed wisdom is dead on arrival and the same must be said for the dharma of interdependent origination: it too can’t be a fixed teaching.

Yes, this juncture can get confusing. A dharma is supposed to be a truth-teaching of The Buddha. But this sutra says that while prajñā gives rise to Buddhas and their teachings, prajñā itself is not a dharma. In fact it goes further (and this can be very confusing) and says that Buddha dharmas are no Buddha dharmas. Dependent origination is the premier Buddhist dharma, but this sutra says that even this dharma is no dharma.

To fathom this conundrum we must move the discussion to the matter of attachment and clinging. At the center of the human dilemma, which produces suffering, lies attachment, which is a manifestation of the ego desiring stability. We resist change and aspire to stability. The problem is that, as this four-line gāthā points out, every aspect of life and beyond is moving and de-constructing. 

The illusions (which we create in our minds) is in one of two directions. Either we see total impermanence and conclude with nihilism (full of despair—nothing exists substantially) or the opposite of permanence, (full of denial—everything exists substantially). Neither of these two extremes exists independently. They too are subject to dependent origination. While it is true that one aspect of life is impermanent (self, being, life and soul) this aspect doesn’t exist independently any more than anything else. To cling to this realization will just continue saṃsāra and strip the bodhisattva of essential power. Neither aspect is real (by itself) but both aspects are real (interdependently) and to acknowledge this is to travel the Middle Way—The Eightfold Path.

What can it mean to use dependent origination to destroy itself? It means empty-emptiness or the fusion of opposites—total and complete destruction of discrimination and opposition. Dependent origination says that “this” arises with “that”—“is” arises with “is not”—nothing exists by itself. Thus to push the point, it means that dependent origination arises with non-dependent origination. If the premise has validity (any validity at all) the rule must apply to everything, one aspect of which is dependent origination. 

Form is not independent. Emptiness is not independent. Form is emptiness and emptiness is form. The separation of these into discrete divisions of dualism is a delusion which we create in our minds, which in turn produces irresponsibility, isolation, estrangement, opposition, blame, anger, frustration and bad karma. And the only place where this delusion can be undone is where it originated: “in our minds.” A dharma is a manifestation in our minds. A dharma is a teaching of The Buddha which The Diamond Sutra says is not a dharma. If it is not a dharma/teaching, what can be learned and how is it possible to use a non-teaching to teach?

The answer is incredibly simple yet incredibly profound! And the answer must begin in faith—faith that Buddha-Nature and prajñā are ubiquitous and ever-present. A Buddha is forever an already fully realized (awakened) being. Prajñā is likewise ubiquitous and ever-present. A Buddha does not need a dharma, nor wisdom since a Buddha is already perfect and complete. Either we accept the ubiquitous and ever-present dimension of Buddha-Nature and prajñā or we don’t. It is a matter of faith. If it is true, then nothing is lacking in us (self), others (being) life (this life) or beyond (soul). It is not a matter of becoming enlightened or attaining some transcendent state since such is ever-present. The task is to begin with this understanding and proceed with the task of removing obscurations, defilements and delusions which block this inherent wisdom. The removal will reveal what is already there—enlightenment is not created, it is realized. As it says in the Heart Sutra...

Because nothing is attained

The question is (in today’s terms)—What’s the bottom-line? In other words, what difference does it make? Five points:

Wisdom can’t be taught. It can only be intuited. There are no hard and fast rules, regulations nor precepts which will cover all circumstances with the blanket of justice since life is ever-changing. True wisdom: prajnaparamita—is a continuous unfolding that perfectly reflects change. Removing obscurations that block access is like removing clouds that obscure the sun. The sun is always present, just as prajñā is.

Trying to attain what is ever-present is like trying to catch your horse while riding on the back of your horse.

Choosing one-side against another side is just trading one delusion for another delusion. Life is not divided into discrete, dualistic mutually exclusive, independent states. It is our mind which creates such divisions. We say, “form” and “emptiness” but these are not two things with independent status. They are obviously different and just as obviously the same. One can’t be separated from the other.

Integration (dependent origination) is the prevailing wisdom of life (but not an independent rule). We are inexorably linked with all sentient life, thus interdependent. To avoid that linkage is to live a lie and invite bad karma.

Non-dependent origination is the necessary condition to validate dependent origination. We use this non-dharma dharma to aid ourselves and others in the quest to gain emancipation and then we lose it. It too can become a source of clinging. True wisdom: prajnaparamita—is the same thing as emancipation.

Surrendering from all clinging sets us free. Wisdom, dharmas, The Buddha, self, beings, life, soul—All are fabrications of the mind. By removing all fabrications and living by the ever-present body of Buddha-Nature and wisdom, as it emerges and unfolds—is the supreme act of faith, and there is no greater bliss!

Having thus laid out the soil upon which the Eightfold Path lies, we’ll now begin to trod the path. “Buddhas say emptiness is relinquishing opinions. Believers in emptiness are incurable.”— Nagarjuna