The Great Monk has said that present
Buddhist circles have erroneously interpreted
the theory of no self over 2000 years. Taking
this opportunity, could you please tell us of
the correct theory of no self?
The meaning of the theory of no self cannot be
overemphasized and holds an important core part
in the doctrine of Buddhism. 'All things have no
self (諸法無我)' together with 'All things are
impermanent (諸行無常)', and 'All things are
suffering (一切皆苦)' or 'Perfect tranquility of
nirvana (涅槃寂靜)' are very important Buddhist
doctrines that constitute the Three Marks of
Existence in Buddhist teaching. I wish to ask you
to be clearly aware that the rest of the remaining
three doctrines excluding 'Perfect tranquility of
nirvana (涅槃寂靜)'are the doctrines which are all
confined to the phenomenal world. To begin with,
the meaning of 'no self' can be divided into two.
First, it is that"there does not exist any real
substance in the phenomenal world which is not
annihilated forever." In this case, the expression
of no self is appropriate. Second, they understand
it as "I in the phenomenal world is not my real
substance." by interpreting and applying the
concept of no self from a different aspect. It is
more appropriate to interpret as non-self (非我)
rather than no self. By the way, scholars have
committed a great blunder of denying the true self
(眞我) that clearly exists in the realm of original
substance by applying the concept of this no self
extensively to the realm of original substance (the
realm of liberation of Buddhas and Bodhisattvas).
The Mahayana Nirvana Sutra has repeatedly
stated the realm of original substance that exists
in the state of permanence, bliss, self and purity
(常樂我淨),and the existence of true self (眞我) as
real substance many times. If they erroneously
interpret the theory of no self, the existence of the
Buddhas and Bodhisattvas can be denied. They
come to deny even the existence of the spiritual
bodies that are the real substance of ourselves.
Then we cannot interpret transmigration and
liberation completely. This will result in making
Buddhism diminutive, and further in losing the
true value of great Buddhsim. These are no other
than the fundamental reasons why Buddhism was
pushed out, expelled by Hinduism, and has
eventually disappeared in India; and why it has
failed in spreading actively to the west and to the
world. Buddha the World-Honoured has said that
no self has erroneously been interpreted; and this
has caused Buddhism to ruin itself.
Proper interpretation of no self becomes the
theoretical basis on the existence of the Buddha,
and provides the reasoning for chanting the
sacred name of the Buddha. Hence, Yongsan
Buddhism has declared transmigration by the
spiritual bodies to world Buddhist circles on the
basis of proper interpretation of the theory of no
self.
I understand that there are various
methods of practice in Buddhism. However,
Yongsan Buddhism strongly argues the
recitation of a Buddha's name, especially the
recitation of the sacred name of Sakyamuni
Buddha. Is there any specific reason?
The practice in Buddhism can easily be divided
into two parts. One is to practice laying stress on
self-power, and the other is to practice by other
power. Practice by self-power is the practice
method literally relying on self-power. Practice
by other power means the practice method of
receiving empowerment from the Buddha.
What Yongsan Buddhism argues is the practice
of reciting the sacred name of a Buddha. Among
recitation of a Buddha's name, we strongly
recommend the practice of chanting the sacred
name of Sakyamuni Buddha. Recitation method
in Yongsan Buddhism is to chant the sacred name
of Sakyamuni Buddha after reading the Diamond
Sutra first which is a scripture of the Buddha, and
then reciting Vairocana Chonggwi Jinon which is
a dharani of the Buddha. In this respect, Yongsan
Buddhism is greatly different from the existing
Pure Land sect that chants Amitabha Buddha.
First, reciting the sacred name of the Buddha
has its basis of practice by self-power through
getting rid of afflictions and concentrating on the
mind (止觀). In addition to this, if a practitioner
chants the sacred name of Buddha the World-
Honoured who possesses immeasurable awesome
spiritual powers, he can clear away even his
heavy karmic hindrance by relying on the other
power. As the Buddha exists, we must rely on the
Buddha. If he does not receive empowerment
from such Buddha, it is extremely difficult for
him to escape from transmigration only by self-
power. It is also utterly impossible for him to
become a Bodhisattva and a Buddha. In order to
become a Bodhisattva, one must solve the
problem of being possessed by heaven maras or
dragon ghosts, etc.; one must eliminate one's
karmic hindrance including the four grave crimes;
and one must remove greed, hatred and ignorance,
habitual energy, and the mass of karma(the body
of karma) that have been accumulated over the
countless kalpas of lives (Hansam Jongni). Also,
the four spiritual bodies overlapped as one must
be divided to be separate; in case of a woman, the
sex of the spiritual bodies must be changed to that
of a man; and one must also have one's own body
of liberation (a child) in the Pure Land. These
works can be performed by the Buddha only.
There is no one who can perform these works in
the universe.
Therefore, we can say that chanting the sacred
name of the Buddha is a shortcut for liberation
and the only unprecedented method of practice to
become a Bodhisattva or a Buddha. Recitation is
the superior and the most proper practice method
that the Buddha has taught us, all Buddhas and
Bodhisattvas recommend, and it has been based
on many sutras. If a person recites the sacred
name of the Buddha, he will not suffer with
incontinence when he passes away, but he will be
able to depart from this world comfortably as if
sleeping; although a disaster such as a war or an
infectious disease approaches us,we can survive
to the last.
source /An Interview with a Reporter on the Thoughts of Yongsan Buddhism
publication/Hyonjisa, Yongsan Buddhism
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