Buddhism As Education

The above two aspects of Emptiness should be realized together as they balance to show the Middle Way beyond all extremes. Realizing the first aspect of Emptiness without the second can lead one to be greedy and selfish-falsely, believing that all pleasures and material things are "real" and lasting. Realizing the second aspect without the first can lead one to be pessimistic, passive or immoral, falsely believing that nothing is worth striving for as everything is hollow and meaningless. It is therefore very important to see both of these aspects together in order to function with Wisdom in a balanced way in everyday life. One should learn to perceive everything as they are while knowing the true nature of their existence. One who realizes Emptiness is able to live positively with great ease and freedom, treasuring everything without attachment. Emptiness is not Nothingness Emptiness does not mean physically or mentally nothing or nothingness - it is the law of total opennes

Emptiness (Sunyata in Sanskrit) being one of the most profound truth in Buddhism, is often misunderstood. Sunyata is at best, though not ideally translated in English, as Emptiness. Though this might seem vague it is a very practical truth helpful to us in everyday life. Examples of Emptiness An analogy to explain Sunyata is a river. A river does not truly exist on its own as it consists of many streams of water coming and going, that make up its substance. Each of these streams is just unsubstantial, each consisting of smaller and smaller streams within it as substance. There is not substantial or real river - there is only the flowing. We say that the river is empty of a real fixed nature - exhibiting Emptiness. Everything in the Universe (all physical and mental phenomena) exhibits characteristics of Emptiness. Another example is a waterfall. A waterfall seen from a distance appears like a shiny solid sheet in one complete piece. But upon closer inspection, we see clearly that the p

The Law of Dependent Origination is a realistic way of understanding the Universe. The fact that everything is nothing more than a set of complex relations is consistent with modern scientific views (such as Einstein's Theory of Relativity and the Quantum Theory). Since everything is conditioned, relative and interdependent, there is nothing in this world which can be regarded as permanent entity with a permanent identity. Things are what they are and only in relation to other things. For example, one is not independently or by nature a father - he becomes a father because of his relation to his son. A man who is a father to this son is also a son to his father. His identity is relative and depends upon his relation to another person. Terms like long and short, high and low, father and son, etc are relative and only make sense in relation to other things. Relativity means that because each thing does not exist independently, it does not have an unchanging nature of its own with any

The Buddha often teaches in terms of Dependent Origination. Through the understanding of Dependent Origination, the Buddha attained Enlightenment. He said "Deep indeed Dependent Origination. It is by not realizing this principle that all have become entangled like a ball of thread, unable to stop suffering and rebirth." The Law of Dependent Origination The basis of Dependent Origination is that life and the world is built on sets of relations, in which the arising and cessation of factors depend on some other factors which condition them: When this is, that is This arising, that arises When this is not, that is not This ceasing, that ceases "This" + Certain Causes + Certain Conditions = "That" On this principle of interdependence and relativity rest the arising, continuity and cessation of existence. This is called the Law of Dependent Origination. It emphasizes that all phenomena in the Universe are relatively conditioned states and do not arise indepe

Equanimity is the attitude of regarding all sentient beings as equals, irrespective or their present relationship of oneself. While equanimity counters clinging (craving) and aversion, it is not cold or indifferent - it is love that is impartial and without prejudice. When a grown up son settles down with his own family, he begins to lead an independent life with responsibilities of his own. Although his mother still has her feelings of loving-kindness, compassion and appreciative joy towards him, they are now combined with a new feeling of Equanimity. She recognizes his new independent and responsible position in life and does not cling to him. To become a sublime state of mind, the attitude of Equanimity has to be extended to all sentient beings. In order to do this, one needs to remember that one's relationship with one's relatives, friends and even enemies are the results of previous Karma. Thus, one should not cling to relatives and friends while regarding others with ind

Compassion is the wish for all sentient beings to be free from suffering. It is the intention and capacity to relieve and transform suffering and lighten sorrows while countering cruelty. When a mother, for example, sees her son seriously ill, she will naturally moved by compassion and earnestly wish and act such that he may be free from suffering and sickness. In the same way, most people have experienced the feeling of compassion upon seeing the suffering of a relative, a schoolmate or even a pet. To become a sublime state of mind, compassion has to reach beyond the limited group of individuals or beings whom one loves or cares for. Compassion has to be extended to all sentient beings in all the realms of existence before it becomes an immeasurable. Appreciative Joy is the wholesome attitude of rejoicing in the happiness and virtues of all sentient beings. It counters jealousy and makes people less self-centred. Appreciative Joy may be experienced by a mother's joy at her son'

Loving-kindness is the wish that all sentient beings, without any exception, be happy. Loving-kindness counters ill will (aversion). The attitude of loving-kindness is like the feeling which a mother has for her newborn son or daughter. She wishes that he or she may enjoy good health, have good friends, be intelligent and successful in all that he or she attempts. One may have the same attitude of loving-kindness for a particular friend or for others in one's class, companion, community or country. The extent of loving-kindness in the instances mentioned above is limited to those for whom one has some attachment or concern. The meditation on loving-kindness, however, requires one to extend loving-kindness not only towards those whom one feels close to, but also to others whom one may know only slightly or not know at all. Finally, one's loving-kindness is extended to all sentient beings in all the realms of existence. Then only does the ordinary wholesome attitude of loving-kin