[ Pobierz całość w formacie PDF ]

a human being. Therefore, the concept of a heaven is only a
belief. In reality, heaven cannot be proven to exist. It seems
rather vague to use the existence of something that cannot be
proven as one s purpose for living!
As mentioned earlier, Buddhism denies that there is any
permanent and absolute significance of life, and described life
as unsatisfactory (s. dukkha) and void (s. sunyata). However,
Buddha acknowledged that there is a relative significance of
life, and it is through this relative and conditioned nature of
life that we can achieve and realize the universal truth.
According to the discourses of the Buddha, our lives, and the
world, are nothing but phenomena that rise and fall. It is a
process of forming and degenerating. There is nothing that is
not subject to change or impermanence. Impermanence
indicates that there is no eternal bliss, because even a joyous
state will eventually cease and become suffering. Because
243
there is suffering, there will be no ultimate and complete
freedom. Hence, the Buddha taught about non-self ( self
implies the existence). The Brahmin of the Buddha s era
considered life and the world by conceptualizing that there
was a metaphysical entity who has the nature of
 permanence ,  happiness and  self . This concept was com-
pletely refuted by the Buddha and He described it as delusion.
The Buddha observed the reality and taught the truth of
 impermanence ,  suffering and  non-self . From these
truths of life, i.e. impermanence, unsatisfactoriness and non-
self, how can we establish the significance of our lives?
According to the Buddha, life and the world, and existence,
are  Dependent Originated . Dependent origination means
that all phenomena and all existence, do not arise due to the
instruction of a God, or nature, or fate, or spontaneity, but to
the Law of Dependent Origination. Under the interplay of the
main, auxiliary, and the various complicated conditions and
reasons, we exist now as we are. Everything exists due to
causes and conditions. From the perspective of the causes and
conditions, existence is referred to as the effect. Therefore, life
and the world are the product of a stream of extremely
complicated causes and effects, and they are strictly abide by
the Law of Cause and Effect.
The existence of human beings is therefore entirely
dependent-originated. Dependent origination has a
concomitant reciprocating relationship externally, and a
past-to-future continuous relationship internally. For example,
we have a reciprocating relationship and mutually-affected
action and reaction relationship simultaneously with other
human beings, other sentient beings, and nature, which
244
includes the earth, water, fire and wind (air). One type of
existence, constitutes one type of activity that has at the same
time, different effects on oneself as well as to the others,
resulting in different karmic relationships. For instance, in one
country, the political, economic, educational or foreign policy,
will definitely affect other countries in some ways, although
the greatest effect will be on the country itself. This is the
same for a social organization, or a family. All actions will
affect other social organizations or families; but the greatest
effect is on the particular social organization or family itself.
As for the individual, his speech and behavior will affect the
others, but at the same time these actions will also affect the
individual and his future. Even for those ideas within his mind
that are not expressed, they will also affect him
physiologically and mentally. The dependent-originated world
and life is actually the network of our relationship with one
and another. One could be motivated or being motivated. In
the Sutras, this is described as  the illusory network or  the
pervasive network . Understanding this infinite, reciprocating,
and continuous relationship can help us comprehend our life
and everything in the world.
From the principle of cause and effect, Buddhism explains
that the body and mind activity of an individual, be it good or
evil, will not only affect the individual internally, creating
potentially habitual tendencies (karma), but also influence
others externally. When our body and mind disintegrate and
death comes, our habitual tendencies (the karma), with our
desire to be reborn and attachment to life as the conditions,
propagates into a new composition of body and mind. This is
the beginning of a new life. From continuous causes and
conditions and their effects, impermanence and non-self, there
245
is an infinite flow of life which continues from one to another.
(This is different from the teachings of other religions that
there is a permanent soul.) This is like a country, where there
is a continuous disintegration of dynasties followed by the
formation of new dynasties.
Life is dependent originated. For all the good and evil
deeds we do, their results will be experienced in this life, or in
our new lives in the future. The Law of Cause and Effect is the
axiom. The combinations of mind and body of this life will
disintegrate and die. All our actions, the good and evil deeds,
will determine our future. The karma of sentient beings is
continuous, be it good or evil, has a positive or negative
significance which will influence our conditions in the future.
Therefore, death is part of the process of life; it is not a sudden
disappearance. Every act has its result, life after life, we
continue to create new karma. When we experience temporary
suffering or downfall, we should not feel disappointed. It will
be only a temporary phenomena. Our future may still be
bright. The avoidance of suffering and the attainment of
happiness can only be achieved by avoiding evil and doing
good according to the Law of Cause and Effect. It cannot be
achieved by pure luck nor by the help of any God.
To be able to lead a human life is actually the result of the
good karma. The good or evil deeds of this life will determine
the higher or lower realms of our future life. The Buddha kept
telling us that  It is precious to be born as human . However,
many Buddhists sometimes misunderstand the teaching of the
Buddha. They only brood over the suffering of human beings,
and do not appreciate that it is precious to be born as a human
being!
246
According to the Sutra, humans have three supreme [ Pobierz całość w formacie PDF ]