Page 34 - 加拿大佛教会湛山精舍杂志季刊第75期

法脈摭實
D HARMA COLLECTION

and therefore all existence is a never ending transi- completion of the task at hand. Practice makes full
tion. The timing or the pace at which transition occurs liberation accessible to all potentials without excep-
is determined by the dynamics of karma and since tion. The next step along the path to enlightenment is
these are not the same in each case, the timing of the the Path and the Fruit of the arhat, attained when ego-
transition varies accordingly. For this reason it is stat- based notions and concomitant misleading thoughts
ed that “all of this world is without nature of its own”. are abandoned. Arhat is the last stage on the path of
One’s own self, as well as that of other beings are a sravaka, leading to the complete halt of the cyclic
merely inferred. A practice of this Dharma discloses pattern of birth and death and leaving the three realms
where defilements come from. The Four Foundations forever.
of Mindfulness, considered essential to the enlighten-
ing practice in the Theravada tradition. In addition, The praty-eka-buddha vehicle is focused on the causal
their practice includes the Four Good roots and the structure of the round of existence, supported by the
Five Meditations. We hope to study these at anoth- method of the Twelve Links in the Chain of Existence
er occasion. This is the teaching of the Fourth Noble also known as dependent arising, defined as the aris-
Truth, the Path. ing of effects evenly in dependence on a conjunction
of conditions; no single cause can produce an effect,
In our present survey of Buddhadharma according to nor does only one effect arise from a given cause. The
Theravada, we have covered so far the Four Noble world we live in is continually built by ourselves, the
Truths; the doctrine of cause and effect; an examina- result of karmic force. Every constituent of our world
tion of feelings or sensations in terms of happiness is one part of an all-embracing net of views. The for-
and suffering; and delusion and enlightenment as the mula of Dependent Arising discloses what sustains
two opposites in reference to the Four Noble Truths. It the wheel of birth and death, making it revolve from
may seem somewhat unusual to begin with the effect one existence to another. The table on the following
and than turn to the cause, proceeding backwards, but page illustrates cause and effect in relation to each
the effect and than turn to the cause, proceeding back- other and to the world. Because they explain the caus-
wards, but the effect is easier to understand. To be- es and conditions of birth and death in transmigration,
gin with that which is still fresh in one’s memory and the Twelve Links of existence are sometimes referred
then retrieve the more subtle connections that have to as the “twelve branches of existence”. The term
already meshed with the flux, is more efficacious. For “existence” is all-inclusive while “branch” implies a
the purpose of generating dislike for the worldly we change in direction, a branching out and a partial sep-
have pointed out the resulting suffering in the three aration. The branches we are talking about are rooted
realms and showed how by eradicating the causes the in birth and death and in transmigration; the links fol-
joy of nirvana can be attained. Later on there will be low one another in orderly fashion. The progression
an opportunity to examine the causes of the Tao. never stops, nor will it ever end.

A sravaka should understand the Four Noble Truths
in the order they are presented. First, perceive suffer-
ing as retribution in the round of birth and death, and
vow to eradicate its causes. Second, discern the link
connecting karma with defilements and extinguish
both. Third, realize that extinction of suffering is the
prime cause leading to nirvana. Fourth, enter the path
leading to the extinction of passion and to nirvana.

In all Buddhism regardless of tradition, practice is
the essential expedient, indispensable for successful

32