“Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathāgata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.” — Saɱyutta Nikāya 56.11.

The teaching of the Buddha, Lao Zi, and Confucius has many similarities. One of them is: Middle Way. In Confucianism, other than the Analects (論語), another important book is the Doctrine of the Mean (中庸) which emphasizes the Middle Way of Confucius’s teaching.

In Dao De Jing, Lao Zi repeatedly emphasized the danger of sensual happiness in sensual pleasures. On the other hand, he also discourages the pursuit of self-mortification.

The teaching of the Buddha, Lao Zi, and Confucius similarly emphasizes the supreme importance of self-development; with the goal of true freedom and liberation of oneself which necessarily means cessation of fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair. They similarly describe the path to be one which leads to the abandonment of greed, hatred, and delusion. They encourage the cultivation of loving-kindness, compassion, joy, and equanimity.

Of course, there are many differences between their teaching. The Buddha, Lao Zi, and Confucius all agree that it would be foolish to argue which one is more important than the others.

“Questioning based on preconceived views, you’re confused by what you have grasped.

And so you are unable to glimpse even the slightest notion of the real truth.

That’s why you mistook the truth as nonsense.

Whoever construes ‘equal’, ‘superior’ or ‘inferior’, by that he’d dispute;

whereas to one unmoved by these three,

‘equal’ or ‘superior’ does not exist.

With whom would the true man argue ‘this is true’ or ‘this is false’?

He in whom there is no ‘equal’ or ‘unequal’, with whom would he join another in dispute?”

– SNp 4.9 Magandiya Sutta

The difference between their teaching is like different mountains to live in when one is still alive. One is not better or worse than the others except that there are differences which are discernable only when one focuses on the details. When one sees reality as it really is, everything is similarly made up of the fundamental elements; of which Buddhism simplifies them into Earth, Water, Fire, and Wind. In essence, all things are impermanent and empty of self. Nothing in this world is dictated by one’s volition and consciousness. Everything arises due to conditions, and everything ceases when the conditions cease. These doctrines are explicitly explained by the Buddha but implicitly described by Lao Zi and Confucius.

The Buddha encourages selflessness which benefits the “selfish” interest of the “self” and also others. The “selfish” interest of being selfless is to have no attachment to the “self”, see the body as not-self, thus liberated. When you see no self, or stop cognizing the body as the self, you will have no fear because nothing can harm the real you (which is not the body and not inside the body). The greatest selfishness is selflessness. Provide for the “selfish” interest of others by showing a good example and motivates them to cultivate themselves spiritually so that they can also achieve liberation. Purposely harming yourself to benefit others, because you have been brainwashed to do so, is a delusion or stupidity. However, if you die (i.e. your body breaks away or stops functioning) because it is unavoidable, that’s OK. Think not why it has to be you instead of someone else.

Followers of the Buddha can possibly achieve the goal of personal freedom and liberation easier and quicker because the Buddha gave us very clear A-Z instructions (in the Nikaya Suttas) on how to walk the path leading to the cessation of suffering. Noble disciples of the Buddha tend to be very focused or concentrated on achieving the goal. Followers of Lao Zi are usually more relaxed and not so serious. Dao De Jing also doesn’t give very clear instructions but only the fundamental principles to practice the spiritual life. Buddhists tend to be like guitar strings that are too tight whereas Daoists tend to be like guitar strings that are too loose. Buddhists and Daoists can possibly learn from each other to find the right Middle Way.

“And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.

“And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma. – Samyutta Nikaya SN 35.145 Kamma Sutta: Action

Buddhists tend to work on cessation of kamma 无为, doing neither bad nor good worldly kamma. Transcendental good kamma involving self-cultivation and teaching others the spiritual path are encouraged. Daoists also work on cessation of kamma, but they would also do good worldly kamma 有为 if it doesn’t harm themselves. Non-intervention 无为 is a guideline but not a rule. There were many military generals and government ministers in Chinese history who were Daoists. The simplest hideout to keep the mind peaceful and unmoved is in the wild or forest. Some wise individuals hide in the city (i.e. not attracting harmful attention) by being little different from all other common people and still able to keep their minds peaceful and unmoved. In the king’s court, super wise personnel could be hiding among the exploitative colleagues and not being targeted; he is able to stay equanimous and his mind is not moved into an undesirable emotional state. (小隐隐于野, 中隐隐于市, 大隐隐于朝。)

Confucians don’t work on cessation of kamma 无为, but place high regard on transcendental good kamma involving self-cultivation and teaching others the spiritual path. Virtuous confucians like to do good worldly kamma 有为. They would sacrifice themselves for others if necessary. They are vital to make a country strong against external threats and natural disasters. They focus on the perfection of virtue and equanimity, but not so much on wisdom in terms of the cessation of delusion. This is not necessarily good or bad. It is just another personal choice.

Buddhists and Daoists focus on the perfection of virtue, equanimity, and also wisdom. This is not necessarily good or bad. It is just a personal choice. If most people of a country are Buddhists or Daoists, the society will probably be more peaceful but not as resilient or strong against external threats and natural disasters. This is not necessarily good or bad. When one sees reality as it really is, everything is similarly made up of the fundamental elements; of which Buddhism simplifies them into Earth, Water, Fire, and Wind. In essence, all things are impermanent and empty of self. Nothing in this world is dictated by one’s volition and consciousness. Everything arises due to conditions, and everything ceases when the conditions cease. Everybody will die and living for a hundred years probably means suffering over a longer duration.

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Buddhism teach that there are gratifications, dangers and escape to life in Samsara. Life is like the bait to entice fish or other animals as prey. It may look so delicious, attractive, enticing and tantalizing. However, when a prey bites the bait, it is hooked and it is in danger that the predator can do whatever he pleases with the prey.

There are gratifications in life. These gratifications look so delicious, attractive, enticing and tantalizing. Common people are like preys who don’t see the dangers. Buddhism teach us to see reality as it is; i.e. to see gratifications as gratifications, and dangers as dangers. If you cling on to the gratifications and ignore of the dangers, that is your choice. It is not wrong, but it is not right. It’s OK if you choose to be a prey. However, Buddhism teach us the escape path. It is called the Noble Eightfold Path: Right View, Right Thought, Right Action, Right Speech, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. If one practices walking the spiritual path resolutely and ardently, he can escape the cycle of rebirth or Samsara. He will not bite the bait, therefore no danger.

The body, feeling, perception, volition and consciousness are called the five aggregates of clinging. Common people see the five aggregates of clinging as self, or self is inside the five aggregates, or the five aggregates belong to the self. They are oblivious that the five aggregates of clinging are actually murderers pretending to be loyal servants. They will pretend to be good, but the motives and final results would be to bring suffering to us. If one sees reality as it is, he would not treat the five aggregates of clinging as loyal servants but use their services with cautions and mindfulness of the dangers.

Suppose, friend Yamaka, there was a householder or a householder’s son, a rich man, with much wealth and property, protected by a bodyguard. Then some man would appear who wanted to ruin him, to harm him, to endanger him, to take his life. It would occur to that man: ‘This householder or householder’s son is a rich man, with much wealth and property, protected by a bodyguard. It won’t be easy to take his life by force. Let me get close to him and then take his life.’

“Then he would approach that householder or householder’s son and say to him: ‘I would serve you, sir.’ Then the householder or householder’s son would appoint him as a servant. The man would serve him, rising up before him, retiring after him, doing whatever he wants, agreeable in his conduct, endearing in his speech. The householder or householder’s son would consider him a friend, a bosom friend, and he would place trust in him. But when the man becomes aware that the householder or householder’s son has placed trust in him, then, finding him alone, he would take his life with a sharp knife.

“What do you think, friend Yamaka, when that man had approached that householder or householder’s son and said to him: ‘I would serve you, sir,’ wasn’t he a murderer even then, though the other did not recognize him as ‘my murderer’? And when the man was serving him, rising up before him, retiring after him, doing whatever he wants, agreeable in his conduct, endearing in his speech, wasn’t he a murderer then too, though the other did not recognize him as ‘my murderer’? And when the man came upon him while he was alone and took his life with a sharp knife, wasn’t he a murderer then too, though the other did not recognize him as ‘my murderer’?”

“Yes, friend.”

“So too, friend Yamaka, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form.

“He regards feeling as self … perception as self … volition as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

“He does not understand as it really is impermanent form as ‘impermanent form’ … impermanent feeling as ‘impermanent feeling’ … impermanent perception as ‘impermanent perception’ … impermanent volition as ‘impermanent volition’ … impermanent consciousness as ‘impermanent consciousness.’

“He does not understand as it really is painful form as ‘painful form’ … painful feeling as ‘painful feeling’ … painful perception as ‘painful perception’ … painful volitional formations as ‘painful volition’ … painful consciousness as ‘painful consciousness.’

“He does not understand as it really is selfless form as ‘selfless form’ … selfless feeling as ‘selfless feeling’ … selfless perception as ‘selfless perception’ … selfless volition as ‘selfless volition’ … selfless consciousness as ‘selfless consciousness.’

“He does not understand as it really is conditioned form as ‘conditioned form’ … conditioned feeling as ‘conditioned feeling’ … conditioned perception as ‘conditioned perception’ … conditioned volition as ‘conditioned volitional formations’ … conditioned consciousness as ‘conditioned consciousness.’

“He does not understand as it really is murderous form as ‘murderous form’ … murderous feeling as ‘murderous feeling’ … murderous perception as ‘murderous perception’ … murderous volition as ‘murderous volitional formations’ … murderous consciousness as ‘murderous consciousness.’

“He becomes engaged with form, clings to it, and takes a stand upon it as ‘my self.’ He becomes engaged with feeling … with perception … with volition … with consciousness, clings to it, and takes a stand upon it as ‘my self.’ These same five aggregates of clinging, to which he becomes engaged and to which he clings, lead to his harm and suffering for a long time.

“But, friend, the instructed noble disciple, who is a seer of the noble ones … does not regard form as self, or self as possessing form, or form as in self, or self as in form.

“He does not regard feeling as self … perception as self … volition as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.

“He understands as it really is impermanent form as ‘impermanent form’ … impermanent consciousness as ‘impermanent consciousness.’

“He understands as it really is painful form as ‘painful form’ … painful consciousness as ‘painful consciousness.’

“He understands as it really is selfless form as ‘selfless form’ … selfless consciousness as ‘selfless consciousness.’

“He understands as it really is conditioned form as ‘conditioned form’ … conditioned consciousness as ‘conditioned consciousness.’

“He understands as it really is murderous form as ‘murderous form’ … murderous consciousness as ‘murderous consciousness.’

“He does not become engaged with form, cling to it, and take a stand upon it as ‘my self.’ He does not become engaged with feeling … with perception … with volition … with consciousness, cling to it, and take a stand upon it as ‘my self.’

These same five aggregates of clinging, to which he does not become engaged and to which he does not cling, lead to his welfare and happiness for a long time.”

Saɱyutta Nikāya 3.22.85

Fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair are sufferings. If one has experienced any of the above frequently, he can attest from his personal experiences that life is full of suffering (instead of blindly believing it). Buddhists are taught to see reality as it really is instead of wishing to see what one wants to see. It is called Right View. In other words, Buddhists see for themselves that life is full of sufferings; others are either oblivious about it or simply remain in denial. However, accepting the fact (that life is full of sufferings) is not meant for Buddhists to feel negative about life. Instead, it is to arouse the urgency to find ways of relief and path to cessation of sufferings. One must recognize that there is a problem before he can start looking for a solution. If one is in denial and unwilling to accept the reality, his sufferings will gradually increase with age since he doesn’t seek for inner peace and is not walking the path to cessation of suffering. When a Buddhist finally attains Enlightenment, he will cease to have any suffering. No more fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair.

Accepting the truth that there is a problem to solve is just the first step. One must also identify the cause. All sufferings are caused by craving and clinging. “When one dwells contemplating gratification in things which can be clung to, craving increases. With craving as condition, clinging comes to be; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering.” This is the second truth. The third step to solve the problem is, of course, to eliminate the cause; i.e. sufferings cease when one stop having craving and clinging. The fourth question is: how to eliminate the cause of the problem? The Buddha have found the answer and shared with us the fourth truth: the path leading to cessation of sufferings is the Noble Eightfold Path, namely Right Views, Right Thoughts, Right Speech, Right Actions, Right Livelihood, Right Efforts, Right Mindfulness, and Right Concentration.

Some people say “Ignorance is bliss”. This is not wrong at a certain time and space. One has sufferings (fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair) because he thinks about the problem and he thinks too much. If one doesn’t think, has no remorse about the past and no worry about the future, but lives happily in the present moment, he will not have any suffering. This is the key to cessation of suffering: being ignorant (in the right way) about the past and the future.

In Chan Buddhism, there is a saying: “The beginner sees mountain as mountain and sea as sea; the path-enterer sees mountain as not mountain and sea as not sea; the path-attainer sees mountain as still a mountain and sea as still a sea.” The beginner sees suffering as suffering. The path-enterer sees suffering as not suffering. In other words, he endures the suffering and accepts it as something he must experience. He doesn’t wish otherwise; in this way, his suffering decreases because he sees it as a normal phenomenon, as normal as having to wake up every morning and go to work everyday. The path-attainer sees suffering to the human body as still suffering. However, he doesn’t consider the body as the self, or the self is inside the body, or the body belongs to the self. Pain to the human body is like damage to a vehicle body. Path-attainer has no suffering; the human body which experiences pain is not the same thing as the path-attainer. In this way, the path-attainer experiences cessation of suffering. He is unborn and deathless. He has no fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair about this body which is impermanent and not fit to be called the self.

Novice Buddhists see that life is full of sufferings. More advanced Buddhists accept the truth and find relief for the sufferings. An Enlightened Buddhist sees that life of ordinary beings is full of sufferings but he has no suffering simply because he is selfless. There is no problem to solve. What has to be done has been done, and there is no more coming back to this Samsara or cycle of rebirth.

“Monks, when one dwells contemplating danger in things that can be clung to, craving ceases.

With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence … cessation of birth … aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.

Such is the cessation of this whole mass of suffering.

“Suppose, monks, a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would not cast dry grass, dry cowdung, or dry wood into it from time to time.

Thus, when the former supply of fuel is exhausted, that great bonfire, not being fed with any more fuel, lacking sustenance, would be extinguished.

So too, when one lives contemplating danger in things that can be clung to, craving ceases.

With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence … cessation of birth … aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.

Such is the cessation of this whole mass of suffering.” — Saɱyutta Nikāya, II. Nidāna Vagga, 12. Nidāna Saɱyutta, Sutta 52, Upādāna Suttaɱ

Is feeling angry pleasurable or suffering? I don’t like feeling angry. It is not pleasurable at all. Instead of expecting others to never make me angry, it is better to cultivate myself such that my emotion is unmoved by whatever happens in the external world. It is best to cultivate oneself to become angerless rather than expecting the physical world to always be cooperative and everything goes well. 

Can you imagine an angry person to show loving-kindness (i.e. Metta) at the same time? Only a person with loving-kindness will be angerless and have no suffering due to anger. In other words, loving-kindness is first and foremost for the happiness of oneself. Without loving-kindness, one will be floating in the sea of suffering. A person who has cultivated the liberation of the mind will naturally have loving-kindness. However, one can also cultivate liberation of the mind by loving-kindness.

“Here, a bhikkhu might say thus: I have developed and cultivated the liberation of the mind by loving-kindness, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet ill will still obsesses my mind. He should be told: ‘Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One, The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by loving-kindness, make it one’s vehicle and basis, carry it out, consolidate it and properly undertake it, yet ill will could still obsess one’s mind. There is no such possibility. For this, friend, is the escape from ill will, namely, the liberation of the mind by loving-kindness.‘ ” – Anguttara Nikaya 6.13

“What do you think, bhikkhu, if a youth were to develop the liberation of the mind by loving-kindness from his childhood on, would he do a bad deed?” “No, Bhante.” “Could suffering affect him if he does no bad deed?” “No, Bhante. For what account could suffering affect one who does no bad deed?” – Anguttara Nikaya 10.219

Some people may say it is hard to have loving-kindness and become angerless. The reason is they expect others to supply a sense of well-being to them. In a way, they are beggars who want something from others. They want others to never make them angry instead of cultivating themselves such that their emotion is unmoved by whatever happens in the external world. They want the physical world to always be cooperative and everything goes well. They want everything to be perfect instead of being content with imperfections. If he starts being one who supplies a sense of well-being to others, feeling happy to make others happy, he stops being a beggar and starts being a giver. It is important to know that one is already self-sufficient and feels content with what he has rather than chasing for what he wants to have.

Every morning we are born again. In this sense, the concept of reincarnation in Buddhism is not wrong. Every night we go to bed. In the sleep, we have no consciousness, which is as good as death. When we wake up, we still remember who we were yesterday, ten days, hundred days, and thousand days ago. This phenomenon is similar to the definition of reincarnation. However, if we have no memory of the past, it is called “rebirth” instead of reincarnation. This usually happens after the breaking up of the body. The Buddha never suggested that there is reincarnation after the breaking up of the body and it is not found in the Early Buddhist Texts (EBT) known as the Nikayas. However, Mahayana and Vajrayana Buddhism sects (which were created several hundred years after the Buddha passed away into Parinibbana) do believe in reincarnation after death.

Rebirth is different from reincarnation. Original Buddhism suggested that everything in this world is empty of a self or a soul. Every being is sustained by a flux of energy called “Asava”. The body is not the self, and the self is not inside the body. Asava is not the self or the soul. It is just a different kind of energy (compared to electromagnetic, nuclear, kinetic, gravitational potential energy, etc.). Asava doesn’t belong to the self, since everything is empty of a self. Without Asava, your body is just a construction from Earth, Water, Fire, and Wind which is no different from nonliving things. After the breaking up of the body, Asava leaves your body and gives vitality to another body which can be a Deva, human, ghost, animal, or Hell being. It is like a robot with the “ON” button activated. Strictly speaking, this new life is not you. It is not a reincarnation of you. While you are still alive, it’s unwise to worry about this future being which isn’t you. It is just your waste matter. Even if it is your clone, it isn’t you. Birth is the cause of death; one who is unborn is deathless. Aging and death are sufferings. Fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair are sufferings. Out of compassion, Buddhist monks train and cultivate themselves to destroyed their Asava (and become Arahants) so that they don’t leave behind waste matter (aka Asava) which will bring suffering to others. It is a selfless, loving-kindness, and compassionate action.

“Suppose, monks, a great bonfire was burning, consuming ten, twenty, thirty, or forty loads of wood, and a man would cast dry grass, dry cow dung, and dry wood into it from time to time.

Thus, sustained by that material, fueled by it, that great bonfire would burn for a very long time.

So too, when one lives contemplating gratification in things that can be clung to, craving increases.

With craving as condition, clinging comes to be; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.

Such is the origin of this whole mass of suffering.”

Existence, becoming and being are the same thing here. When one has clinging or attachment, he starts to see that he has a self. It is actually a delusion; he thought that he has a self but he hasn’t. He starts wanting to protect this delusional self. Therefore, he is born; the delusional self is born, here and now. With birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This is another way to understand rebirth in Buddhism.

When one lives contemplating gratification in things that can be clung to, it’s impossible to really see the reality as it is or the Three Marks of Existence: suffering (dukkha), non self (anatta), and impermanence (anicca). Therefore, for the happiness of oneself here and now, he should dwells contemplating danger in things that can be clung to, so that craving ceases. With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence … cessation of birth … aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease.

Buddhists learn to have no fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair. It is not out of fear that Buddhists are committed to the Five Precepts (no killing, no stealing, no sexual misconduct, no intoxication, no wrong speech). Perfection of virtue, equanimity and wisdom are for the happiness of oneself here and now. Rebirth into the form of Deva or human is OK but not better than becoming unborn and deathless.

心地无非自性戒， 心地无痴自性慧， 心地无乱自性定， 不增不减自金刚， 身来身去本三昧。

One who has no greed will naturally have perfect virtue. One who has no delusion will naturally have perfect wisdom. One who has no restlessness will naturally have perfect equanimity. He sees the reality of no self, therefore no gain or loss. Such is the cessation of suffering and the way to become solid like diamond. He has perfect Samadhi (concentration on inner peace) no matter where he is.

The present body is not the self and the self is not inside the body. Similarly, whatever being in the future is not the self and the self is not inside the future body. Without a self, everything cannot have reincarnation. One who sees the reality of no self will have no rebirth.

Before his enlightenment, while he was still only an unenlightened Bodhisatta, Siddhartha Gautama thought: “Suppose that, being myself subject to ageing, sickness, death, sorrow, and defilement, having understood the danger in what is subject to ageing, sickness, death, sorrow, and defilement, I seek the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.” Later, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though his mother and father wished otherwise and wept with tearful faces, Siddhartha Gautama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness. — Majjhima Nikāya 26.

Various teachers taught Siddhartha Gautama the right way to practice the holy path. He adopted an extreme ascetic life in search of enlightenment for six years. It was deemed the right way. A woman named Sujata mistaken him to be a tree-spirit that had granted her wish of having a child. She fed Gautama Buddha a bowl of milk-rice pudding. The gift helped him to regain enough strength. He then rejected the right way (i.e. ascetism) taught by his teachers and started his own new way of meditation. He attained the undefiled supreme security from bondage, Nibbāna, using a way which is not right but not wrong. It is known as the Middle Way. The right way is one extreme, while the wrong way is another extreme. Siddhartha Gautama became the Buddha.

He considered: ‘This Dhamma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in worldliness, takes delight in worldliness, rejoices in worldliness. It is hard for such a generation to see this truth, namely, specific conditionality, dependent origination. And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me.’

Then, he met Brahmā Sahampati. “Venerable sir, let the Blessed One teach the Dhamma, let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. There will be those who will understand the Dhamma.” Pleaded Brahmā Sahampati. The Buddha saw that there were beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear in blame and in the other world. Out of compassion for beings, he agreed to teach the Dhamma.

The Buddha initially intended to visit his former teachers, Alara Kalama and Udaka Ramaputta, to teach them his insights, but they had already died. He then visited his five former companions, the ascetics with whom he had shared six years of hardship. At the Deer Park at Isipatana, the five ascetic bhikkhus saw the Buddha coming in the distance, and they agreed among themselves thus: ‘Friends, here comes the recluse Gautama who lives luxuriously, who gave up the right way of striving, and reverted to luxury. We should not pay homage to him or rise up for him or receive his bowl and outer robe. But a seat may be prepared for him. If he likes, he may sit down.’ The Buddha said he would teach them the Dhamma. The bhikkhus of the group of five answered thus: “Friend Gautama, by the conduct, the practice, and the performance of austerities that you undertook, you did not achieve any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Since you now live luxuriously, having given up your striving and reverted to luxury, how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones?” The Buddha told them: “The Tathāgata does not live luxuriously, nor has he given up his striving and reverted to luxury. The Tathāgata is an Accomplished One, a Fully Enlightened One. Listen, bhikkhus, the Deathless has been attained. I shall instruct you, I shall teach you the Dhamma. Practicing as you are instructed, by realizing for yourselves here and now through direct knowledge you will soon enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness.” After a few persuasions, the five ascetic bhikkhus were finally convinced to learn the Dhamma. They all attained enlightenment after practicing as they are instructed. They attained the unageing, unailing, deathless, sorrowless, and undefiled supreme security from bondage, Nibbāna.

“Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathāgata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.” — Saɱyutta Nikāya 56.11. https://books2read.com/b/bwaM79

Life is meaningless without happiness. The secret to happiness is: right concentration and focusing inwards to find inner peace instead of searching at the wrong places outwards. It is not impossible to feel happy under any circumstances. One must have a strong mind to stay laser focus on achieving the result of feeling happy. Without your reaction, external situation and other people are powerless on you. If you are unmoved like the mountain, nothing and no one can hurt your feeling. You can be unmoved if you stop wanting to be “right” based on the definition of someone else. Attachments to views, rules and rituals are fetters binding oneself to this world which lead to suffering. If you already have the right view and right thought, you don’t have to debate with anybody. It’s OK for you to be different, and it’s OK for others to be different. Don’t think of being superior or inferior to others. Focus on being happy here and now; that’s the most important thing. Be happy being who you are. Don’t look for a successful personality and duplicate it.

At a different time/space/amount, what is formerly right may become not right or wrong.

Lao Zi said: “What I advocated is easy to understand the logic and easy to put into action. However, few want to understand and apply it.” (吾言甚易知也 甚易行也 而人莫之能知也 而莫之能行也)

Confucius said: “I wish to stop talking.” His disciple was alarmed and asked: “Master. If you stop talking, how could we learn from you?” Confucius replied: “What did Heaven ever say? The four seasons continue to rotate, and all living things continue to survive. What did Heaven ever say?” (《论语·阳货》子曰：“予欲无言。”子贡曰：“子如不言，则小子何述焉？”子曰：“天何言哉？四时行焉，百物生焉，天何言哉？”)

Fortunately, the Buddha/Lao Zi/Confucius have finally agreed to teach the Dhamma or philosophies, out of compassion for beings. There is nothing that they want from us or anybody. They just want us to practice as we are instructed, by realizing for ourselves here and now through direct knowledge we will soon enter upon and abide in that supreme goal of the holy life of having unshakable inner peace and happiness. They have no fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair. Whether we say they are right or not, they would remain unmoved.

Zhuang Zi said: “If we don’t have the desire to seek acceptance from anybody about who we really are, what we believe in, what we say and do, we will not be bothered to do more when the whole world praises us; we will not feel disappointed when the whole world disagrees with us. Our self-worth need not depend on how other people think of us. Human distinctions of honors and disgraces are false; none of these external things are important for our happiness.” (举世而誉之而不加劝，举世而非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。) It’s a matter of finding a balance point, or the right measure (拿捏分寸).

“People who believe they are good have morals, values and ethics. They hang on to this right and wrong, this morality and value systems because they give them a false sense of superiority. People who believe they are good are always looking down at the world. It is a sure way to miss the world. Even the most beautiful woman will not look very beautiful when you look from the top. Because you are continuously looking down, everything looks ugly and black – unless they are bald and shiny. Good people are everywhere. They have their values, they have their principles, they are very ethical, but they could live here for years being completely untouched by what is happening here. It doesn’t matter what you do, they remain untouched in their goodness. They live with the hope that good people go to Heaven.” – Sadhguru Jaggi Vasudev

One day, Lord Buddha was walking to another village when he passed by a field. A farmer & some workers were ploughing it.

The farmer was just about to distribute food to the workers. The Buddha waited with his alms bowl, but the farmer sneered, “I plough and sow, and only then do I eat. O monk, do the same, and only then do you have the right to eat.” “Brother, I too plough and sow,” replied the Buddha. The farmer was puzzled. The Buddha smiled and replied, “I sow the seeds of faith in my disciples. My discipline is the rain. My wisdom is my yoke and plough. I remove the weeds of falsehood. And the result is the fruit of immortality. So, I too plough and sow.” Hearing this, the farmer fell to the feet of The Buddha. “Forgive me”, he said, ”Please accept this food.” The Buddha refused the food. “ I cannot accept food in return for my teachings”. The farmer exclaimed, “Then, my Lord, accept it as offerings from a disciple!” And from that day onwards, the farmer became a monk in The Buddha’s sangha.

Buddhist monks train themselves to let go of everything. They want total freedom, which means breaking all the invisible fetters binding oneself to the world and the Wheel of Samsara (causing infinite cycles of rebirth). They practice to have no craving for sensual pleasures, existence, and non-existence. They practice abandoning attachments to self identification, doubt in Buddha, rules and rituals, sensual desires, ill will, and other fetters.

Abandoning attachment to self identification means a Buddhist stop seeing all beings as having a self or “soul”. It is a critical step to become selfless. A Buddhist stop thinking in terms of I, mine, or myself. He has no more worry about himself since he doesn’t see the body as the self, nor the self is inside the body, nor the body belongs to the self. Every being is just like a robot which has been programmed to have the five aggregates of clinging.

The five aggregates or heaps of clinging are:

1. form (or material image, impression) (rupa)

2. sensations (or feelings, received from form) (vedana)

3. perceptions (samjna)

4. mental activity or formations (sankhara)

5. consciousness (vijnana).

Craving and clinging lead to self identification or belief in having a self. It is a delusion. One starts to believe he is a being. Thus, aging and death come to be. Such is the origin of fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure and despair. Such is the origin of the whole mass of suffering. It should be reviled instead of seeing it as a treasure.

With the “seed”, “yoke” and “plough” from the Buddha, a monk removes the weeds of falsehood. He is happy enough to live with little subsistence, just enough to maintain his body. He doesn’t need contact between his sensual organs (eyes, ears, nose, tongue, body, mind) and sensual objects (form, sound, odor, taste, touch, thought object). Hence, he has no desire to have much contact with other people or things. He would sit quietly all day for meditation. With enough efforts, the result is the fruit of immortality. This immortality means a state of “unborn”. No birth, no being, no self, means no aging and death. Such is the cessation of the whole mass of suffering. The breaking up of the body is just another “robot” being decommissioned. It’s no big deal.

An awakened monk has no fear, anger, greed, hatred and delusion. He would sow the seeds of faith in his disciples. The so-called “isolation” as seen by ordinary people is just the way common people see it. It is just a perception. In actual fact, monks just don’t enjoy their company, just like how we don’t like to touch fire.

Why do some people believe there is a self? What is this self? Is the self comprises eyes, ears, nose, tongue, body and mind? If a person has no eyes, ears, nose, tongue, body or mind, does the self cease to exist? Upon breaking up of the body, does the self cease to exist? Why do some people believe there is a soul which is permanent and it will depart to Heaven or Hell after death? Is there any concrete scientific proof which can be independently verified with controlled experiment? Why do some people believe something which cannot be proven? Why don’t people believe there are real Pokemons in the world? Why do some people think it is ridiculous if you believe there are real Pokemons but not ridiculous if you believe there are Gods, Ghosts, Heaven and Hell?

Ask yourself these questions:

(1) Do you exist after death?

(2) Do you not exist after death?

(3) Do you both exist and not exist after death (similar to the case of Schrodinger’s cat)?

(4) Do you neither exist nor not exist after death?

If your answer to question (1) is “yes”, you are probably one who believe in the existence of Heaven, Hell, Gods, Ghosts, or reincarnation. You believe in mortalism. Isn’t this belief unfounded (like believing there are real Pokemon)? If this belief is true, then the eyes, ears, nose, tongue, body and mind are not the self (because these organs will rot after death but you still exist). Consequently, the body, feeling, perception, volition and consciousness are not the self (because you can’t have these if the above organs rot after death). If you believe you still exist after death, in the form of something called “soul” or “self”, then where is it now? Is the “soul” inside the body? Is the “soul” not inside the body? Is the “soul” both inside and not inside the body? Is the “soul” neither inside nor not inside the body? How do you proof it?

If your answer to question (2) is “yes”, you are probably one who don’t believe in the existence of Heaven, Hell, Gods, Ghosts, or reincarnation (since you are not going anywhere after death). You believe in annihilationism. Isn’t this belief unfounded? If this belief is true, then something known as “soul” or “self” which supposedly exist perpetually is a myth; there is no such thing as “soul” or “self”. The eyes, ears, nose, tongue, body and mind which are taken as the self is a mistaken concept (it is known as “self” but it doesn’t fit the original definition of “self”). If having the body, feeling, perception, volition and consciousness can be considered as having a “self”, then a robot with advanced Artificial Intelligence (to have body, feeling, perception, volition and consciousness) can also be considered as having a “self”. The robot should then be considered as equal to humans (unless you are a racist). Alternatively, you should consider yourself to be no difference from the robot; you thought that you have a self but you don’t. The perception of having a “self” is a delusion.

If your answer to question (3) is “yes”, then you are probably a scientist who believe in the existence of parallel worlds. After death in this world, you cease to exist in this world but you still exist in the parallel world. While you are still alive, there is a “self” in this world and there is a second “self” in the parallel world. However, which one do you consider as the real “self”? Are you the avatar of the real “self” in the parallel world? Or the “self” in another world is your avatar?

If your answer to question (4) is “yes”, then you are probably a scientist who believe in another concept of parallel worlds. After death in this world, you cease to exist in this world but you still exist in the parallel world. There is no primary nor secondary “self”. Therefore, it is incorrect to say you still exist after death, and it is also incorrect to say you don’t exist after death. While you are still alive, there is a “self” in this world and there is a second “self” in the parallel world. However, you are not the avatar of the real “self” in the parallel world, and the “self” in the parallel world is also not your avatar. You may be a human in this world but a butterfly in another world. The human body doesn’t control the butterfly body, and the butterfly body doesn’t control the human body. Both are mutually exclusive. If this is your belief, is there any meaning in believing that you have a “self” in this world and another “self” in the parallel world?

All the four hypotheses above cannot be scientifically proven or independently verified with controlled experiment. Why do you choose to believe there is a “self”? Are you happier to argue with another about the existence of a “self”? Or are you happier to stay silence? The Buddha would stay silence; not answering this kind of question.

Everything arises due to conditions, and everything ceases when the conditions cease. It is not wise to think about something which has no answer; an “answer” is false if it cannot be proven. It is wise not to think that you have a self or you have no self. When you don’t think that you have a self, it does not necessarily mean you think that you have no self. Binary or dualistic thinking is not the way of wise individuals.

When you don’t think that the body is the self, or the self is inside the body, or the body belongs to the self, you will have the characteristics of a selfless person. You will naturally exhibit the four Brahmavihara: loving-kindness or benevolence (maitrī/mettā); compassion (karuṇā); empathetic joy (muditā); equanimity (upekṣā/upekkhā). You don’t think in terms of I, mine, or myself. You will not worry about yourself since you don’t think you have a self. You will have no fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, or despair. Thinking otherwise will bring the opposite effects, i.e. suffering. If you want to be happy, why don’t you choose the right thought which will bring you happiness? Why would you choose to have Cognitive Inertia (i.e. the tendency for a particular orientation in how an individual thinks about an issue, belief or strategy to resist change, 惯性思考) which will cause suffering? “The illiterate of the 21st century will not be those who cannot read and write, but those who cannot learn, unlearn, and relearn.”

In the Larger Pure Land Sutra, one of the Pure Land school’s central texts, Shakyamuni tells his disciple Ananda the story of Amida Buddha: how, long ago, a young man began his spiritual quest by going to see the buddha of that era, Lokeshvararaja. The young man, Dharmakara, is so overwhelmed by meeting Lokeshvara that he is inspired to make 48 great vows, and he perfects them through many rebirths to become Amida Buddha. The most important of these vows is the promise to receive in his Pure Land all those who simply turn their minds toward him and calls his name.https://tricycle.org/beginners/buddhism/who-is-amida-buddha/

Mahāyāna Buddhism was born and developed under the strong influence of Iranian religion in the time of Parthian rule in the area controlled by Parthia, Bactria and kingdoms of the Sakas. Amitābha was originally Celestial Mithra of Iranian religion, incorporated into Mahāyāna Buddhism during 1st to 2nd AD. Kwan-yin was originally Sraoša and Mahāsthāmaprāpta was Rašnu in Iranian religion.http://www.shamogoloparvaneh.com/A_History_of_Incorporation_of_Iranian_Gods_into_Biddhism.pdf

Syncretism is the process of amalgamation or attempted amalgamation of different religions, cultures, or schools of thought. Esoteric Buddhists incorporated Mithra into their pantheon as Great Sun Buddha, i. e. Mahāvairocana Buddha 大日如来, and made Amitābha and Maitreya as His avatars (emanations).

Syncretism of mythology and Buddhist philosophical concepts gave birth to Mahāyāna Buddhism which make it more appealing to attract and garner followers.

All religions were created by humans. Right and wrong are subjective views. Believers can make it right by propagating qualities which are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted and carried out, lead to welfare and to happiness. Conversely, believers can make it wrong by propagating qualities which are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted and carried out, lead to harm and to suffering.

“Pure Land” as well as other Mahāyāna Buddhism sects are not original Buddhism. Some people, due to their upbringing, find it hard to learn from original Buddhism as recorded in the Early Buddhist Texts (EBT) or Nikayas. They like mythology and cannot live without it. Syncretism usually works to make them more accepting for some new flavors or foreign concepts. It may bring them “qualities which are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted and carried out, lead to welfare and to happiness.” Religions are not always bad. Lack of religion is not necessarily good for the happiness of oneself and societal peace.

Most people are unhappy with themselves and their lives. Some of them are oblivious about their unhappiness; they think that they are happy. This is evident by their behaviors of fear, anger, anxiety, worries; occasionally, they also experience depression, sorrow, grief, lamentations and despair. Narcissists are typically unhappy. They are unhappy because they want perfection so much; they want themselves to be perfect, to have perfect things, and they have a lot of aversions towards imperfections of themselves and others. They live with a lot of self-torturing. The cause of the torturing is ego.

Narcissists have mental illness. Instead of feeling angry or distasteful about them, we should pity them. We must cultivate our loving-kindness (Metta) and forgive their narcissistic behaviors. We must feel so blessed and fortunate that we are not mentally ill like them. We must cultivate our compassion (Karuna) and try to help them whenever we can. The best help is to show them the light. We must cultivate our equanimity (Upekkhā) and remain concentrated on our inner peace; unmoved by whatever happens in the outer world. If we are unmoved by gain and loss, fame and despise, praise and blame, sensual pleasure and displeasure, we will never feel unhappy. Staying concentrated inward is for our freedom of mind; it is priceless and we must not grant anybody the permission to take it away. Nobody can hurt us unless we allow them or give them the prerogative to decide how we feel. Empathetic joy (Muditā) will come naturally if we give close attention to our mind.