Parinirvana Day – or Nirvana Day – is observed primarily by Mahayana Buddhists, most commonly on February 15th. The day commemorates the death of the historical Buddha and his entry into final or complete Nirvana. Nirvana Day is a time for contemplation of the Buddha’s teachings. Shepparton Interfaith Network sends greetings to the Buddhists of Shepparton on this day and shares one article on the Four Seals of Buddhism.
What Makes You a Buddhist?
It’s not the clothes you wear, the ceremonies you perform, or the meditation you do, says Dzongsar Jamyang Khyentse. It’s not what you eat, how much you drink, or who you have sex with. It’s whether you agree with the four fundamental discoveries the Buddha made under the Bodhi tree, and if you do, you can call yourself a Buddhist.
Sitting Buddha sculpture in LEGO by Nathan Sawaya. Photos by Constantino Beretta.
Once, I was seated on a plane in the middle seat of the middle row on a trans-Atlantic flight, and the sympathetic man sitting next to me made an attempt to be friendly. Seeing my shaved head and maroon skirt, he gathered that I was a Buddhist. When the meal was served, the man considerately offered to order a vegetarian meal for me. Having correctly assumed that I was a Buddhist, he also assumed that I don’t eat meat. That was the beginning of our chat. The flight was long, so to kill our boredom, we discussed Buddhism.
Over time I have come to realise that people often associate Buddhism and Buddhists with peace, meditation, and non-violence. In fact many seem to think that saffron or maroon robes and a peaceful smile are all it takes to be a Buddhist. As a fanatical Buddhist myself, I must take pride in this reputation, particularly the non-violent aspect of it, which is so rare in this age of war and violence, and especially religious violence. Throughout the history of humankind, religion seems to beget brutality. Even today religious-extremist violence dominates the news. Yet I think I can say with confidence that so far we Buddhists have not disgraced ourselves. Violence has never played a part in propagating Buddhism.
However, as a trained Buddhist, I also feel a little discontented when Buddhism is associated with nothing beyond vegetarianism, non-violence, peace, and meditation. Prince Siddhartha, who sacrificed all the comforts and luxuries of palace life, must have been searching for more than passivity and shrubbery when he set out to discover enlightenment.
The message of the four seals is meant to be understood literally, not metaphorically or mystically-and meant to be taken seriously. But the seals are not edicts or commandments.
When a conversation arises like the one with my seat mate on the plane, a non-Buddhist may casually ask, “What makes someone a Buddhist?” That is the hardest question to answer. If the person has a genuine interest, the complete answer does not make for light dinner conversation, and generalisations can lead to misunderstanding. Suppose that you give them the true answer, the answer that points to the very foundation of this 2,500-year-old tradition.
One is a Buddhist if he or she accepts the following four truths:
All compounded things are impermanent.
All emotions are pain.
All things have no inherent existence.
Nirvana is beyond concepts.
These four statements, spoken by the Buddha himself, are known as “the four seals.” Traditionally, seal means something like a hallmark that confirms authenticity. For the sake of simplicity and flow we will refer to these statements as both seals and “truths,” not to be confused with Buddhism’s four noble truths, which pertain solely to aspects of suffering. Even though the four seals are believed to encompass all of Buddhism, people don’t seem to want to hear about them. Without further explanation they serve only to dampen spirits and fail to inspire further interest in many cases. The topic of conversation changes and that’s the end of it.
The message of the four seals is meant to be understood literally, not metaphorically or mystically-and meant to be taken seriously. But the seals are not edicts or commandments. With a little contemplation one sees that there is nothing moralistic or ritualistic about them. There is no mention of good or bad behaviour. They are secular truths based on wisdom, and wisdom is the primary concern of a Buddhist. Morals and ethics are secondary. A few puffs of a cigarette and a little fooling around don’t prevent someone from becoming a Buddhist. That is not to say that we have license to be wicked or immoral.
Broadly speaking, wisdom comes from a mind that has what the Buddhists call “right view.” But one doesn’t even have to consider oneself a Buddhist to have right view. Ultimately it is this view that determines our motivation and action. It is the view that guides us on the path of Buddhism. If we can adopt wholesome behaviours in addition to the four seals, it makes us even better Buddhists. But what makes you not a Buddhist?
If you cannot accept that all compounded or fabricated things are impermanent, if you believe that there is some essential substance or concept that is permanent, then you are not a Buddhist.
If you cannot accept that all emotions are pain, if you believe that actually some emotions are purely pleasurable, then you are not a Buddhist.
If you cannot accept that all phenomena are illusory and empty, if you believe that certain things do exist inherently, then you are not a Buddhist.
And if you think that enlightenment exists within the spheres of time, space, and power, then you are not a Buddhist.
You may not have been born in a Buddhist country or to a Buddhist family, you may not wear robes or shave your head, you may eat meat and idolise Eminem and Paris Hilton. That doesn’t mean you cannot be a Buddhist.
So, what makes you a Buddhist? You may not have been born in a Buddhist country or to a Buddhist family, you may not wear robes or shave your head, you may eat meat and idolise Eminem and Paris Hilton. That doesn’t mean you cannot be a Buddhist. In order to be a Buddhist, you must accept that all compounded phenomena are impermanent, all emotions are pain, all things have no inherent existence, and enlightenment is beyond concepts.
It’s not necessary to be constantly and endlessly mindful of these four truths. But they must reside in your mind. You don’t walk around persistently remembering your own name, but when someone asks your name, you remember it instantly. There is no doubt. Anyone who accepts these four seals, even independently of Buddha’s teachings, even never having heard the name Shakyamuni Buddha, can be considered to be on the same path as he.
The Beautiful Logic of the Four Seals
Consider the example of generosity. When we begin to realise the first seal-impermanence-we see everything as transitory and without value, as if it belonged in a Salvation Army donation bag. We don’t necessarily have to give it all away, but we have no clinging to it. When we see that our possessions are all impermanent compounded phenomena, that we cannot cling to them forever, generosity is already practically accomplished.
Understanding the second seal, that all emotions are pain, we see that the miser, the self, is the main culprit, providing nothing but a feeling of poverty. Therefore, by not clinging to the self, we find no reason to cling to our possessions, and there is no more pain of miserliness. Generosity becomes an act of joy.
When we see that our possessions are all impermanent compounded phenomena, that we cannot cling to them forever, generosity is already practically accomplished.
Realising the third seal, that all things have no inherent existence, we see the futility of clinging, because whatever we are clinging to has no truly existing nature. It’s like dreaming that you are distributing a billion dollars to strangers on the street. You can give generously because it’s dream money, and yet you are able to reap all the fun of the experience. Generosity based on these three views inevitably makes us realise that there is no goal. It is not a sacrifice endured in order to get recognition or to ensure a better rebirth.
Generosity without a price tag, expectations, or strings provides a glimpse into the fourth view, the truth that liberation, enlightenment, is beyond conception.
If we measure the perfection of a virtuous action, such as generosity, by material standards-how much poverty is eliminated-we can never reach perfection. Destitution and the desires of the destitute are endless. Even the desires of the wealthy are endless; in fact the desires of humans can never be fully satisfied. But according to Siddhartha, generosity should be measured by the level of attachment one has to what is being given and to the self that is giving it. Once you have realised that the self and all its possessions are impermanent and have no truly existing nature, you have non-attachment, and that is perfect generosity. For this reason the first action encouraged in the Buddhist sutras is the practice of generosity.
A Deeper Understanding of Karma, Purity and Non-violence
The concept of karma, the undeniable trademark of Buddhism, also falls within these four truths. When causes and conditions come together and there are no obstacles, consequences arise. Consequence is karma. This karma is gathered by consciousness- the mind, or the self. If this self acts out of greed or aggression, negative karma is generated. If a thought or action is motivated by love, tolerance, and a wish for others to be happy, positive karma is generated.
Yet motivation, action, and the resulting karma are inherently like a dream, an illusion. Transcending karma, both good and bad, is nirvana. Any so-called good action that is not based on these four views is merely righteousness; it is not ultimately Siddhartha’s path. Even if you were to feed all the hungry beings in the world, if you acted in complete absence of these four views, then it would be merely a good deed, not the path to enlightenment. In fact it might be a righteous act designed to feed and support the ego.
It is because of these four truths that Buddhists can practice purification. If one thinks that one is stained by negative karma or is weak or “sinful,” and is frustrated, thinking that these obstacles are always getting in the way of realisation, then one can take comfort in knowing that they are compounded and therefore impermanent and thus purifiable. On the other hand, if one feels lacking in ability or merit, one can take comfort knowing that merit can be accumulated through performing good deeds, because the lack of merit is impermanent and therefore changeable.
Even if you were to feed all the hungry beings in the world, if you acted in complete absence of these four views, then it would be merely a good deed, not the path to enlightenment.
The Buddhist practice of non-violence is not merely submissiveness with a smile or meek thoughtfulness. The fundamental cause of violence is when one is fixated on an extreme idea, such as justice or morality. This fixation usually stems from a habit of buying into dualistic views, such as bad and good, ugly and beautiful, moral and immoral. One’s inflexible self-righteousness takes up all the space that would allow empathy for others. Sanity is lost. Understanding that all these views or values are compounded and impermanent, as is the person who holds them, violence is averted. When you have no ego, no clinging to the self, there is never a reason to be violent. When one understands that one’s enemies are held under a powerful influence of their own ignorance and aggression, that they are trapped by their habits, it is easier to forgive them for their irritating behaviour and actions. Similarly, if someone from the insane asylum insults you, there is no point in getting angry. When we transcend believing in the extremes of dualistic phenomena, we have transcended the causes of violence.
The Four Seals: A Package Deal
In Buddhism, any action that establishes or enhances the four views is a rightful path. Even seemingly ritualistic practices, such as lighting incense or practicing esoteric meditations and mantras, are designed to help focus our attention on one or all of the truths.
Anything that contradicts the four views, including some action that may seem loving and compassionate, is not part of the path. Even emptiness meditation becomes pure negation, nothing but a nihilistic path, if it is not in compliance with the four truths.
For the sake of communication we can say that these four views are the spine of Buddhism. We call them “truths” because they are simply facts. They are not manufactured; they are not a mystical revelation of the Buddha. They did not become valid only after the Buddha began to teach. Living by these principles is not a ritual or a technique. They don’t qualify as morals or ethics, and they can’t be trademarked or owned. There is no such thing as an “infidel” or a “blasphemer” in Buddhism because there is no one to be faithful to, to insult, or to doubt. However, those who are not aware of or do not believe in these four facts are considered by Buddhists to be ignorant. Such ignorance is not cause for moral judgement. If someone doesn’t believe that humans have landed on the moon, or thinks that the world is flat, a scientist wouldn’t call him a blasphemer, just ignorant. Likewise, if he doesn’t believe in these four seals, he is not an infidel. In fact, if someone were to produce proof that the logic of the four seals is faulty, that clinging to the self is actually not pain, or that some element defies impermanence, then Buddhists should willingly follow that path instead. Because what we seek is enlightenment, and enlightenment means realisation of the truth. So far, though, in all these centuries no proof has arisen to invalidate the four seals.
Sitting Buddha sculpture in LEGO by Nathan Sawaya. Photos by Constantino Beretta.
If you ignore the four seals but insist on considering yourself a Buddhist merely out of a love affair with the traditions, then that is superficial devotion. The Buddhist masters believe that however you choose to label yourself, unless you have faith in these truths, you will continue to live in an illusory world, believing it to be solid and real. Although such belief temporarily provides the bliss of ignorance, ultimately it always leads to some form of anxiety. You then spend all your time solving problems and trying to get rid of the anxiety. Your constant need to solve problems becomes like an addiction. How many problems have you solved only to watch others arise? If you are happy with this cycle, then you have no reason to complain. But when you see that you will never come to the end of problem solving, that is the beginning of the search for inner truth. While Buddhism is not the answer to all the world’s temporal problems and social injustices, if you happen to be searching and if you happen to have chemistry with Siddhartha, then you may find these truths agreeable. If that is the case, you should consider following him seriously.
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