4. How to practice "Non-Self"
Dharma practices include many different types of practice, including living
in seclusion in remote areas and practicing in retreats, but none of these is
separable from the consistency of body, speech and mind, nor can any practice
be irrelevant to life. The main purpose of retreats is not the maintenance of
solitude, but to concentrate on one's practice in order to achieve realization
so that one may participate in universal salvation of all sentient beings. Hence,
the practice of "Non-Self" should blend into both Dharma practices
and daily activities, with attention paid to the complementation and harmonization
of these two aspects.
With regard to Dharma practices, the first level is to understand the real meaning
of "Non-Self." One recognizes through mental investigation that this
concept of a "self" does not have a definite referent because whatever
is experienced does not possess independent existence. One's "self"
as it is commonly known, is only a designation formed by custom within a social
culture, and there is no necessary connection between an individual and the
concept of a "self." One's actual experience is an inseparable totality
without conceptual boundaries. "Self" can serve only as a fuzzy labeling;
although it is functional in social life, under philosophical analyses it does
not refer precisely to an object. All phenomena result from combination of causes
and conditions, and there is no substance with an absolutely independent existence
that can be ascertained as a "self."
Then one needs to rely on Dharma practices such as chanting of a Buddha's name,
counting breaths or practicing meditative concentration, in order to cultivate
the strength of one's meditative stability. After one's meditative stability
is well cultivated, then one may contemplate in meditation the true meaning
of "Non-Self" so as to establish it as a clear and firm recognition.
Both the cultivation of meditative stability and the confirmation of the right
view of "Non-Self" in meditation could not be achieved instantaneously
and requires long-term and diligent practice. For more discussion on meditation,
please refer to another work of mine: A Golden Ring: An Introduction to Buddhist
Meditation.
The practice of "Non-Self" in daily life is discussed below: Although
the concept of one's "self" controls ordinary people's lives, it is
very subtle and not easily discernible. In reality, what one's "self"
involves is a very complicated psychological process which entangles with personal
fame, gains and losses, considerations, opinions, emotions, wishes and desires.
Therefore, just relying on the cultivation of right view as mentioned above
is not enough to untie this entanglement, but can only provide a directional
guidance toward liberation. In order to actually eliminate this psychological
entanglement of one's emotions and thoughts, one must start with the reduction
of attachment to one's "self." Although one's "self" is
not easily discernible, its expressions in daily life can be found in one's
immediate reactions to people, objects and events. If one would step back and
observe objectively, one could usually notice the individual "self-attachment"
that differs from person to person. With regard to the spontaneously arising
"self-attachment" that may occur at any moment, one needs to practice
letting it go and learn to be open-minded so as to apply the scalpel of "Non-Self"
to dissect the entanglements of the "self." What is described in this
passage is not in conflict with the traditional teaching that one needs to contemplate
"Non-Self" in deep meditation in order to clear up the self-attachment
of subtle ignorance; the reason is that it is impossible for real practitioners
of "Non-Self" not to be able to recognize and yield the "self-attachment"
that arises in daily life. It is exactly because of continuous practice of not
being misguided by the ever present multiple facets of the "self"
in daily life that one could eventually achieve the breaking through of fundamental
ignorance through deep meditation.
Practicing "Non-Self" in daily life would not render one inoperative.
Due to the practice of "Non-Self," one realizes the similarity of
all sentient beings in experiencing suffering and happiness, and thereby generates
compassion of the common entity, and it becomes the motivation for furthering
selfless service. Because of giving up "self-attachment," one can
be considerate, can look at things from a totality and long-term perspective,
and hence can serve others even better. In fact, a practitioner must have undertaken
long-term service, come into contact with all sorts of people, and undergone
many kinds of situations to become knowledgeable of the multiple aspects and
layers of life. The practitioner can then recognize what is of more significance
to life, and therefore can make unhesitatingly the wise choice of devoting oneself
to the propagation of the Dharma in order to benefit oneself and others.
5. Guidelines for the
Practice of "Non-Self"
When one is aware of "self-attachment" in daily life, how should one
practice giving it up and becoming open-minded? Reflecting on my experiences
in this practice I carefully formulate the following guidelines for your consideration:
(1) Immediate Sublimation of the "Self"
Whenever we encounter people or events, whatever the situation or mentality,
usually our immediate responses are based on self-centered considerations. One
can immediately expand upon such responses of self-attachment and reflect that
sentient beings of the ten directions and three times (past, present and future)
all similarly care about their "selves," and are thus limited by their
self-centeredness and would certainly experience the accompanying suffering.
Based on this understanding, one prefers "Non-Self" over "self-attachment"
in terms of openness, expansiveness, equality, and universal love. Therefore,
one would sublimate the caring for one's "self" into the sympathy
for all sentient beings, wishing that all sentient beings under all circumstances
could become free from suffering and achieve happiness. Then one further sublimates
this sympathy into Bodhicitta, wishing that all sentient beings could learn
and practice the Dharma, soon escape from Samsara, and completely realize their
original Enlightenment.
(2) Bodhi as the Criterion
When people hold different opinions with regard to certain matters, how do we
decide which is correct, which is superior, and who is sincere? Success and
failure of worldly matters depend on combinations of opportunities and conditions;
it is often the case that when certain opportunities are lost, they are lost
forever. There are matters that affect the long-term well-being of many people,
but the decisive factor to their outcome may be just some personal opinions.
How then should we act in such complicated and subtle situations of the world?
"Bodhi as the criterion" emphasizes that one's action and inaction
in daily life should be regulated by considerations involving the ultimate liberation
of all sentient beings in the ten directions and three times. This criterion
may seem too philosophical to be applicable to worldly matters; how could one
decide whether something is in accordance with such a boundlessly wide standard?
The universe is not limited to the realm of human senses and knowledge, and
there are indeed supernatural beings such as Buddhas, Bodhisattvas, gods and
ghosts, and karma, and their respective effects. In this boundless reality,
no matter how something is judged by the world, if one's sincerity is actually
in accordance with the Bodhicitta directed at all sentient beings, then the
unfolding of events will naturally be arranged by powerful supermundane forces.
This is not just an article of faith; it is born from the common experiences
of generations of Buddhist practitioners. Therefore, "Bodhi as the criterion"
is not an empty idealistic slogan but the basis of activities in life for the
wise ones. With one's daily life based on Bodhi as the criterion one would not
be anxious about being respected or despised by the world at any particular
time. One needs only to set the mind on Bodhi, to practice and spread the Dharma
in an earthly manner, and to allow matters to develop naturally so as to decide
what is true and right, without going for any temporary display of eloquence
in mouth or on paper. Wherever there is competition, there is attachment. The
first requirement in practicing "Non-Self" is to be tolerant, non-competitive,
and to avoid worthless disputes but instead devote one's mind and energy wholeheartedly
to the great career of Bodhi; this is called "broadminded tolerance."
Using Bodhi as the criterion there would no longer be the problem of individual
antagonism, disputes or vengeance; hence life and matters all become simplified.
They all become just a matter of one's appreciation of life and the great career
of Bodhi with its accompanying choice of activities. We do not have control
over others'activities; all that we can do is to give advice and encouragement
on the path of Bodhi. Since all are equal as sentient beings, no one could criticize
or reprimand others. The Law of Cause and Effect is applicable to all, and everyone
should reflect on the lesson that "one would receive the results of one's
own actions."
(3) Observe and Learn from Innocence
As we observe the innocence of infants and toddlers who cannot distinguish "you"
and "me," we can see clearly that the notion of one's "self"
is indeed only an acquired concept. Sometimes infants cry and then suddenly
the crying changes to laughter, forgetting all about their sorrows so easily.
They stop eating as soon as they feel full, and fall asleep readily when tired;
they are simply without greed and worries. Some older people, having seen through
many worldly affairs, also act out their natural feelings and become close to
being innocent. Practitioners of "Non-Self" should reflect upon their
own minds to discern evaluation to past events, attachment and delusion to personal
relations and material comforts, and expectations to the future; they should
view all these as illusions that hinder the clarity and freedom of mind. They
should no longer attach to these illusions, nor do they need to take counter
actions toward such illusions; they are simply no longer confined by these illusions,
and instead direct their minds and efforts to Dharma practices and actively
participate in service related to the path of Bodhi.
If a practitioner can grasp the above three guidelines in daily life, then worldly
interactions in life are also opportunities to improve oneself and help save
others. Thus one gradually approaches the great path of "Non-Self"
and would peacefully abide in the original purity that is without competition,
worries, and greed.
6. Practice Tolerance
as a Different Approach with the Same Result
For ordinary people untrained in philosophical analyses the real meaning of
"Non-Self" is actually difficult to understand. Some people who study
Buddhism are good at talking elaborately with Buddhist jargon. Even though what
they say is impeccable, but they can only encircle in jargon. They cannot explain
Buddhist theory once they leave the circle of jargon. This kind of understanding
is not clear and thorough. Enlightened masters of Chan (Zen) even ignore teachings
found in the Sutras and their commentaries; however, they can make use of various
skillful means to affect those who are suitable. Learning the path of Buddha
should be so thorough that it becomes just as lively and flexible as the examples
set by Chan masters.
Practicing "Non-Self" in daily life is usually contrary to worldly
ways, therefore, novice practitioners quite often find it difficult to implement.
In fact, the essence of Buddhism cannot be confined to one type of practice;
when one's theoretical understanding of Buddhist teachings is thorough, many
methods of practice can be harmonized. The Heart Sutra points out the wisdom
of practicing Sunyata, which amounts to recommending the practice of "Non-Self."
Following the style of the Heart Sutra I have written the Heart of Sublimation
through Limitless-Oneness Compassion Sastra to point out the practice of the
great compassion of common entity, which amounts to recommending the practice
of tolerance. A Chinese proverb says that "one achieves greatness by being
tolerant." Practicing tolerance to achieve boundless openness and practicing
"Non-Self" to restore original purity are different approaches to
the same result. This Sastra of mine has been included in my book Wisdom and
Compassion in Limitless-Oneness which contains also an essay bridging the Heart
Sutra and this Sastra. Practicing "tolerance" in daily life is easier
to grasp than practicing "Non-Self" because one does not need to know
thoroughly the real meaning of "Non-Self;" as long as one can be tolerant
and receptive to differences, then one would gradually approach boundless openness,
and there is no "self" in such boundlessness!
The common foundation for practicing tolerance and "Non-Self" is Bodhicitta.
Without the guidance of Bodhicitta, practicing "Non-Self" would easily
result in retreat and inactivity. Without the openness of Bodhicitta, practicing
tolerance would simply mean forcing a certain ideal upon oneself. If one's life
centers around ordinary worldly careers or even charitable careers, then even
though one may thereby escape from the narrow-mindedness of self-centeredness,
one's mentality would still fluctuate with the wax and wane of one's activities,
and one cannot achieve the spiritual summit that transcends the common karma
of all human beings. Whereas with complete identification with Bodhicitta, there
is no more antagonism of any kind but only the abiding in extraordinary peace
and harmony. The wax and wane of Dharma activities are just the summary expression
of the actions of all sentient beings on the path of Enlightenment according
to their respective degrees of awakening; there is no high or low, nor gain
or loss. Delusion and Enlightenment are all arising from conditions, and yet
Bodhicitta can liberate people in all situations. All enlightened beings would
prostrate to Bodhicitta which cares about and liberates all sentient beings.
All sentient beings should take refuge in Bodhicitta in order to accomplish
both escaping from suffering and achieving lasting happiness.