Dear Venerable and Dharma Friends:

I would like to thank all of you for coming to this lecture on Buddhism. Our topic today is "the Buddhist Perspective on Magic and the Supernatural."
When we mention the word "magic," we immediately think of those mysterious, unusual and superhuman actions. When we face an obstacle, do we not all wish for a miracle? Maybe a Superman will appear and eliminate our problems. When someone hits or curses at us, would it not be great if we were martial arts masters? We could use one little finger to pin him to the ground. When being chased, would it not be wonderful if we could fly? We could easily escape the calamity. When someone wants to cause trouble, would it not be great if I could whisper a spell to make him immobile? When a rich person does not believe in doing good, would it not be nice if I could magically gather his money and give it to the poor and needy? Magic, to most people, is essentially the wish to be outstanding, to be powerful, and to be capable of accomplishing the impossible. Although magic can be used to punish the evil and help the needy, it can also be misused to endanger humanity. Does magic have any benefit for society? Is magic good or bad? What is the meaning of its existence? I would like to discuss the Buddhist perspective on magic and the supernatural from four aspects.

THE BUDDHIST PERSPECTIVE ON MAGIC AND THE SUPERNATURAL

I. The Definition and Classification of Magic
According to the scriptures, magic is a supernormal, unlimited, unimaginable power attained during meditation practice. We often believe that only the Buddha, Bodhisattvas, gods or fairies have magical or supernatural power. In actuality, ghosts and demons can also have magical power. We humans have magical power, too. Magic is not limited to the unusual acts of causing rain and storms or riding on clouds. Magic is everywhere in our lives. We can recognize it if we look carefully. When we are exhausted and thirsty after a long journey, a glass of water can quench our thirst. Is that glass of water not like a magic potion? A non-swimmer sinks like a rock after falling into water despite frantic yet fruitless struggles. In comparison, a good swimmer simply makes a few easy strokes and kicks to move around like a fish. Is this not miraculous? Beginning bicyclists may grip the handles with all their might and still fall off their bicycles. The experts can let their hands go and remain securely on their fast moving bicycles. Does this not seem supernatural? We can also describe those amazing circus performances as magic. According to science, the body itself is a miracle. Tears flow when one is sad and laughter comes when one is happy. Hunger can be cured by food. Cold sensation can be alleviated by clothing. Are all these phenomena not magical? A woman's mammary glands not only secrete milk but also vary the nutrient composition and amount according to the changing needs of the baby. Once the baby stops nursing, all milk production stops automatically. Is this not amazing? Magic is not limited to tricks and sorcery; it is everywhere. The change of the four seasons, the blooming and wilting of flowers, the changing faces of the moon, the large and small sizes of the animals, are they not all expressions of magical wonders?
Magical wonders are all around us. How many types of magical powers are recorded in the Buddhist scriptures? According to the most common classification, there are six main categories. These are celestial vision, celestial hearing, the power of knowing others' minds, the power of performing miracles, the power of knowing past lives, and the power of eradicating all defilement.
A. Celestial Vision
Human eyes can only see large items. To examine small objects, we need a magnifying lens or microscope. Those with celestial vision can detect the most minute things easily. Human eyes can only see nearby objects, while distant objects appear blurred and indistinguishable. In contrast, those with celestial vision view objects far away as clearly as up close. Our human vision is bounded by the surroundings. Those with celestial vision, however, can overcome any obstruction by seeing through walls and mountains. Human eyes can only see with light. Celestial vision works even in total darkness. Human vision is limited to this world. Celestial vision extends to all realms. In short, celestial vision is free and unbounded.
B. Celestial Hearing
Human ears hear at close range. We need amplifiers and microphones to help us hear sounds from afar. Those with celestial hearing can hear sounds clearly regardless of the distance. Maudgalyayana, the foremost in supernatural power among all the Buddha's disciples, once tried to see how far the Buddha's voice could travel. With magical power, he traveled to another Buddha world trillions of light years away. There he used his celestial hearing and he could still clearly hear the Buddha's voice preaching.
We may know Chinese, but not English, Japanese, or other languages. People with linguistic talents may be able to speak multiple languages but still have limits in understanding other languages. Those with celestial hearing can understand all languages. Besides human languages, they also understand the singing of the birds and howling of animals.
C. The Power of Knowing Others' Minds
The power to know others' minds is the ability to know precisely what others are thinking. We often complain, "You just do not understand me." It is difficult to understand ourselves, not to mention trying to understand others. One with the power of knowing others' minds can see the good and evil thoughts in others' minds as if looking through a clear lens. Not a single thought can escape detection.
D. The Power of Performing Miracles
Those with the power of performing miracles can transform a single entity into infinitely many and combine the infinitely many into one. For these individuals the distance is never an issue as they can go as far as they like without difficulties. They also can go through fire, water, or travel through the ground at ease. They may choose to become invisible or reappear. The power of performing miracles allows one to transcend the limitation of space. This power allows one to even take hold of the sun and the moon, and it is the power to alter one's surroundings at will. It is the magical power to exempt the body from physical limitations.
E. The Power of Knowing Past Lives
We sometimes are so forgetful that we cannot remember yesterday's events. People with excellent memory can recall events of months or years past. Those with the power of knowing past lives can remember events from their previous lives as clearly as yesterday's events. Besides knowing about themselves, those with this power can know the sentient beings' past as well. When someone dies, those with this power also can foretell this person's future retribution from karma as well as the place of rebirth.
F. The Power of Eradicating All Defilement
Defilement is affliction. Those with the power of eradicating all defilement will no longer suffer any affliction. They will not be subjected to the cycles of birth and death, nor will they ever have to be born in this world of ignorance. The aforementioned five magical powers are not unique to Buddhist practitioners-ghosts, demons, gods and fairies may all have similar powers, yet they still cannot escape the rounds of rebirth. The five magical powers are therefore not the ultimate. Only the ultimate power of eradicating all defilement can deliver one beyond the cycles of rebirth. This power can only be attained by the Buddhist saints such as the Buddha and Arhats. This power lies beyond the reach of the unenlightened mortals or spirits.
Besides the classification of six magical powers mentioned above, the scriptures also classify magical powers based on the different levels based on how the power is acquired. From Da Sheng I Chang (The Essays on Mahayana Meanings), magical powers were divided into those attained through cultivation, meditation, casting spells, or evil spirits. According to Tsung Ching Lu (Records from the Lineage Mirror), magic can be obtained through five methods: cultivation, meditation, spells, karma, and spirits.
A. Magic through Cultivation
The ultimate magical power is attained through cultivation of the Middle Way. When one is enlightened to the truth of the Middle Way in all existence, he/she can maintain the mind without thinking or differentiation toward the myriad objects and events encountered throughout the day. One knows all phenomena in the universe, yet one is not attached. Power obtained through cultivation allows one to be totally liberated and free from the cycles of rebirth.
B. Magic through Meditation
Magical power can be obtained through meditation practices. Like the Arhats, during cultivation they can attain power through the four Dhyana states and eight mental concentration levels. They can understand the worldly phenomena and know the past and future lives.
C. Magic through Spells
Spells and potions can produce magic. This is the power of sorcerers and witches. They can call upon winds and fires. They make themselves invisible by hiding under water or in the ground, etc. This type of power is the most prone to be abused as a means to harm others.
D. Magic as the Result of Karma
As the result of their karma, some living beings may have magical power, too. Ghosts can transport themselves across physical barriers and travel rapidly over a long distance. Birds can fly in the sky and fish can live in the water. Different living beings have their unique karma, not shared by others. The result is a colorful combination of creatures with different appearances and abilities.
E. Magic of Spirits
Spirits and genies can magically absorb cosmic energies from heaven and earth. After a long period of time, these spirits can manifest in human form and play tricks on people.
Therefore, magic or supernatural power can be obtained through cultivation of the Middle Way, meditation and mental concentration, usage of spells and potions, as a result of karma, as well as other ways. Among the different magical powers, some are good while others are evil. There is also a great variation of levels. What we all should aim for is the ultimate power of eradicating all defilement through the cultivation of wisdom. Once we have attained this ultimate power of eradicating all defilement through cultivation, we will be able to go through the birth and death process without being affected by the usual associated afflictions. We will be able to dwell in the serenity of Nirvana without being attached to its comfort. We will stay away from the extremes and walk the Middle Way of Buddhahood.
II. Magic in the Social Context
Most people in our society are particularly attracted to strange and unusual phenomena. The profound, wonderful and practical teachings of the Buddha do not attract similar attention by comparison. Magic does have great drawing power for the masses because it satisfies their curiosity. What then is the relationship between magic and people's lives?
A. Magic Is Hope in Times of Trouble
There is a popular saying, "Every household has Amitabha. Every family has Kuan Yin (Avalokitesvara)." Avalokitesvara Bodhisattva is a very popular figure of devotion among the people. How did Avalokitesvara Bodhisattva enter the lives of so many people? According to "The Universal Gateway" chapter of The Lotus Sutra, when sentient beings encounter difficulties such as the seven calamities including floods, fires, violence, war, etc., Avalokitesvara Bodhisattva will protect and guide us. This Bodhisattva sometimes even points out a way for us to solve those seemingly impossible problems through our dreams. This Bodhisattva has boundless magical power and uses it to deliver sentient beings out of sufferings and calamities. Avalokitesvara Bodhisattva thus becomes the torch of hope for helpless and suffering beings.
Besides Avalokitesvara Bodhisattva, Goddess Ma Tzu is also held in high esteem. Because Taiwan is an island surrounded by open sea, people have to live by the sea and endure the associated unpredictable dangers. Believed to protect people from drowning, Ma Tzu has been revered as the seafarers' guardian. Chi-Kung, regarded as a living Buddha by many, has been another popular figure of worship because he frequently used magic to solve problems for suffering people. Just like rain during prolonged drought, magic can bring people hope in a hopeless situation. People often are transfixed by magical phenomena.
Speaking of "a living Buddha," in recent times there was a Buddhist monk, Venerable Miao Shan, who was regarded by the public as "the Living Buddha of the Golden Mountain." His life had been full of unusual, colorful, and magical stories. The Abbot of Golden Mountain Temple, Venerable Tai Tzang, and he were good friends. Once a young woman contracted an unusual, intractable illness and could not swallow. Eventually she went to Golden Mountain Temple for help. Venerable Miao Shan, "the Living Buddha," asked her to open her mouth, removed some mucus, and she was miraculously cured.
On another occasion, Venerable Tai Tzang and "the Living Buddha" were both using the community bathing facility. Venerable Tai Tzang knew of "the Living Buddha's" numerous stories of curing and implored, "'Living Buddha,' with your compassion, please cure my mother's long-term stomach disease." Immediately "the Living Buddha" scooped up the bath water and said, "Here, this is a bowl of the soup of prajna (transcendental wisdom). Give it to your mother and she will be cured of all illness." Venerable Tai Tzang understandably hesitated, yet he could not openly protest. He thought to himself, "This has to be a joke. How can a person drink the used bath water from the community bathing facility?" "The Living Buddha" then said, "This is why I advise you not to come to me for illness. I have prescribed the soup of prajna, yet you treat it as used bath water. What am I supposed to do?" Therefore, he did not readily agree to treating the people's illness. Sometimes when he could not refuse a request, he would employ similarly unusual methods to help others. When he passed away in Burma in 1935, Venerable Tzu Hung had assisted in funeral arrangements. To this date, "the Living Buddha" is still remembered by many people because he could solve people's problems and bring them hope. From the above examples, we can understand that magic is not for everyday and not suitable for frequent usage. However, rare usage of magic is like emergency treatment, useful as a temporary quick fix in times of suffering.
B. Magic Is the Savior during Upheaval
There is a saying, "Unusual times require unusual methods." In times of upheavals, social chaos and wars, preaching the Buddhist teachings may not attract the needed attention to ameliorate the situation. On the other hand, magic may be employed for instantaneous impact. As with a severe illness, the patient first must be saved by emergency procedures and then followed with long-term rehabilitation and treatments.
During the period of upheaval of the Five Normandic Tribes and Sixteen States (304-439 AD), the killer generals Shi Le and Shi Hu led a murderous rebellion. Countless innocent lives were lost. Venerable Buddhacinga traveled from Central Asia hoping to convert the warring generals.
"You should be kindhearted. You should think for all the people. Do not kill these innocent people," the Master preached to the warlords.
The warlords retorted slyly, "You want us to be kindhearted. We want to see what your kind heart looks like."
"Fine. Take a close look at it," Venerable Buddhacinga replied. He drew a sword from a nearby soldier and cut his own chest open. He took out the beating heart and spoke something over a basin of clean water. A white lotus miraculously blossomed out of the water. Buddhacinga then calmly handed over his heart to the warlords and said, "This is my heart, as pure as this white lotus blossom."
Even the murderous generals had to be impressed by such bravery and power. They became the master's disciples. Buddhacinga had used magic to convert the warlords, and he had also saved millions of lives. During upheavals, magic can provide the power of a savior.
During the Tang Dynasty, a Ch'an master, Venerable Yin Feng, also had great magical power according to the legends. Once, he came across a fierce battle between two armies and tried to make peace through patient persuasion. Nobody heeded his advice. Finally he threw his staff into the sky. He then flew up and danced with his staff. The battling soldiers were so taken by the sight that they forgot to fight. An otherwise bloody battle was instantaneously stopped by the Ch'an master's magic. Since that event, people called him the Master of the Flying Staff.
The Ch'an master was very humorous and full of Ch'an surprises. One day he was lecturing on the subject of life and death. He asked his disciples, "Have you seen people die during sitting meditation?"
His disciples replied, "Certainly. One Ch'an master passed away during sitting meditation."
The Ch'an master asked, "Then, have you heard of people dying while standing?"
"Yes, we have. The family of Venerable Fu all died while working their farm. Many Pure Land practitioners can also die at will." His disciples replied.
The Ch'an master then asked, "How about seeing anyone dying while standing on his head?"
His disciples were astonished and replied, "That we have never heard of or seen before."
The Ch'an master said, "Fine. In that case, I will show you." He then stood on his head and entered Nirvana. His disciples were shocked and saddened. They hurried to make funeral arrangements and encountered a difficult problem. When they attempted to move the master's body, they found it immovable like a steel pillar. No matter how much force they used, they could not pry it off the ground. Nobody knew what to do until the arrival of the master's sister, a highly cultivated nun. She scolded, "You used magic to confuse people while alive. Do you still want to use the same trick to impress others at death? Come down now!"
Strangely, the body fell on command. The Ch'an master did not want to impress others with his magic. He did want others to see how Ch'an practitioners could treat the state of death with total control and freedom.
The above mentioned are examples showing that magic can be a great tool at times of upheaval. Some of you may think, "Great! I am going to practice hard and acquire supernatural power, too. I will be able to snatch the leaders of our enemies, and all our problems will be solved." However, there is more to it than that. When one leader falls, there will be another, and another after that. Force cannot solve problems completely. Only morality and compassion can bring everlasting peace. During the Period of the Three Kingdoms (222-265 AD), the wise prime minister Kung Ming captured and released the rebel Meng Huo seven times because he understood that people could only be won over with virtue, not with tricks or force. We need to have strong confidence in morality and compassion although the effects are not visible immediately. Morality and compassion will change bad customs and purify people's minds. Magic, no matter how powerful, can be used only in an emergency and only for temporary relief. The ultimate solutions for our problems lie only in the ordinary.
C. Magic Is an Expedient Means for Preaching
Magic is usually more readily accepted by the masses than reason. In history, highly esteemed Buddhist masters utilized magic as an expedient method of spreading the Buddhist teachings under unusual circumstances. During the East Han Dynasty under the regime of Emperor Ming, Buddhism was introduced into China. Taoists resisted and challenged the Buddhist missionaries to a public duel of magic. The Emperor facilitated and presided over this historic contest. The Emperor ordered two rows of tables to be placed in a great hall. The Buddhist scriptures and some of the Buddha's relic were placed on one row of the tables and the Taoist scriptures on the other. Taoist priests proudly arrived either by flying or materializing. Buddhist representatives, Kasyapamatanga and Dharmaraksa, slowly walked inside the hall. The crowd was betting that the monks could not beat the Taoist priests. After both sides settled into their respective seats, Taoist priests initiated the attack by using spells to incinerate the Buddhist scriptures. Nothing happened. Instead, the Buddha's relic emanated brilliant light. When the light reached the Taoist scriptures, these books instantly caught on fire and were quickly destroyed. At this point Kasyapamatanga flew up into the sky and spoke:
"A fox cannot be compared to the majestic lion;
A lamp cannot match the brilliance of the sun and the moon;
A pond cannot be as all-encompassing as the ocean;
A hill cannot be as tall and grand as a mountain.
The clouds of the Dharma cover the world,
Enabling those with seeds of goodness to spout and grow.
The manifestation of unusual magic powers,
Is but a means for delivering the ignorant throughout."
This verse means that the spirit of Buddhism is as dignified and majestic as the lion, the king of all animals. How can Taoist, fox-like, crooked tendency compare? Taoism is like an oil lamp; its wisdom cannot match that of Buddhism, brilliant as the light of the sun and the moon. A pond definitely cannot hold the vast quantity of water in a great ocean; a small hill is definitely no match for a great and tall mountain; how can Taoism compare with the superb realm of Buddhism? The auspicious clouds of the compassionate Buddhist teachings cover the world, enabling those with roots of goodness to sprout and grow the seeds of Bodhi, eventually attain the supreme fruit of the Buddhahood. Today I have used magic as an expedient means to convert ignorant living beings toward the right path. Magic is not the ultimate way.
The Taoist priests were all petrified upon hearing this verse. They tried to escape but their magic powers failed completely. Emperor Ming was impressed by the virtues and powers of Kasyapamatanga and Dharmaraksa. He then built four temples inside and three temples outside the city for nuns and monks respectively. This was the beginning of pure cultivating monks and nuns in China. Because of this magic duel, Buddhism finally planted its seed in China and it eventually grew and blossomed later. Again, although the use of magic is not the final solution, it nonetheless can be an expedient means for spreading the teachings.
III. The Cultivation and Usage of Magic
Since magic is so closely related to us, how can we attain magical power? How should we use magical power? We should appreciate the true meaning and wondrous application of magic right in our lives. For example, when we look at the beautiful flowers, green grasses, or the clear moon, our spirits naturally become uplifted and joyful. Is this not magic? When we wish to please another person, we can say a few words of praise and this person will beam with delight. If we say the wrong words, however, the other person may scold us instead. Is this not the magic of language? Human emotions, such as happiness, rage, sadness, and joy, are they not all magic?
Magic is all around us. We should learn to enjoy the delight of magic in ordinary living. When we wish to watch a television program, we push a button on the remote control and instantly the screen manifests the image for us. This image may be from far away, even a distant country via satellite transmission. Is this not celestial vision? When we pick up a telephone, we can hear voices from afar, even through the obstacles of mountains. Is modern communication not celestial hearing? Now airplanes allow us to fly like birds, reaching any destination we like. Do we not have the miraculous power of traveling anywhere? If we are watchful, we will discover that our everyday existence is magic. It is just that when we are inattentive, magic is no longer wondrous.
Magic is also in nature. For example, when dark clouds fill the sky, rain will drop from the sky. Sometimes when the sun is still shining, large raindrops fall regardless. Is this phenomenon magical? Depending on the interaction of different pressure systems, gentle breezes, wind gusts, hurricanes, even thunderstorms, hail or snow may occur. The seasons change and enable all living beings to continue their growth and maintain a harmonious ecological balance. All these changes in nature can be regarded as magic.
In our daily lives, magic is also the accumulation of experience, the expression of human wisdom, and the skillful utilization of resources. The terms printed on the Chinese calendar, such as "spring begins," "excited insects," "rain water," "autumnal equinox," "severe cold," etc., describe seasonal periods as noted through the experience of countless generations and represent a precious inheritance from our ancestors. Farmers use their years of experiences to predict weather and to decide the proper time for planting and harvesting. In our society, many experts have already warned us about population explosion, environmental pollution and energy shortage so that we may plan for the future now. How can all these people see into the future? Experience empowers them to predict the future. Experience is powerful magic.
Besides experience, a decision made through wisdom is also magic. The wise prime minister Kung Ming could predict the future accurately and devise unusual strategies to secure a stronghold for the Kingdom of Shu during the Period of the Three Kingdoms. Mr. Yang-ming Wang advocated "seeing things through one's conscience" and "using actions to accompany knowledge in predicting the future." History is full of wise individuals who see the changes of time and predict trends of the future. They are capable of making these predictions because of their wisdom. Magic is also an expression of wisdom. When we face difficulties, if we analyze the situation and devise solutions by using our wisdom, the difficulties will be resolved. Is this not magical? The accumulation of human knowledge leads to many scientific advances. This is also magic. The moon has been regarded as romantic, mysterious, beautiful, and yet out of our reach. Now with a spaceship, we have landed on the moon and have walked on its rugged surface. For anyone living before the twentieth century, would this act not be considered magic? With the many recent advances in medical technology, we now have many treatments that would be magic to our ancestors. If our skin is badly damaged, we may have a skin graft from another part of our bodies. If our kidneys or hearts fail to function, we may have a new organ transplanted from a donor. If we cannot see, we may even benefit from a cornea transplant. The success of test tube babies opens a new door for human reproduction. All these advances would be startling magic to our ancestors. We have invented cloud seeding and airplanes. Are we not calling the rains and flying freely in space now? Magic is not unique to the spirits and devas. If we use our knowledge wisely, we can create endless miracles in our worldly lives, too.
Acquiring magic is not considered difficult in Buddhism. The important question is upon what should magic be based? There are four foundations upon which magical power must rest.
A. Compassion
According to Mahaprajnaparamita Sastra, "Bodhisattvas abandon the five desires and attain the different states of meditation. Out of compassion for all beings, they acquire magical powers. They perform miracles to purify people's minds. Why? If one does not perform the extraordinary, many people cannot be impressed and saved." For their love of all beings, even when Bodhisattvas have eradicated all defilements, they do not enter into Nirvana, unlike those of the two vehicles (Sravakas and Pratyekabuddhas). Bodhisattvas pledge the great Bodhi vows and acquire magic so that more living beings can be saved. Why is magic needed for emancipating people? It is because most people are ignorant, they do not cherish the truth of the ordinary, and they only pay attention to the extraordinary. Bodhisattvas have to use miracles as an expedient means to impress people. Magic is only a tool for Bodhisattvas. Buddhahood is the true goal of Bodhisattvas' practice. After all, to cultivate oneself without compassion is to follow the way of the devil. Attaining magical power without compassion is like adding a new arsenal to a ferocious creature. The resulting harm will be even greater. Examples of magic cultivation without compassion include Devadatta using magic to damage Buddhism, and the evil spirits using magic to harm innocent people. Therefore, before one starts to learn magic, one must observe the prerequisite of nurturing one's compassion. Without compassion, one should not learn magic.
B. Precepts
Magic based on the pure precepts means that practitioners must uphold these precepts. Following the precepts is one aspect of the threefold training of Buddhists. The body and mind should rest on the precepts. By accepting the precepts, we know right from wrong, what should be done and what should not be done. When we have the spirit of keeping the precepts, we will guard our actions with the precepts, we will not use magic to harm others, and we will only use magic as an expedient means to help accomplish beneficial deeds in keeping with the precepts. Therefore, when we learn magic, we must be strict in upholding the precepts. Otherwise, the resulting magic will become the destructive power of evil.
C. Patience
To have magic, one must also have the mental discipline of patience. If we do not have adequate virtue of patience, we lose control easily. When we are then empowered by magic, we may be prone to misuse magic for attacking those we dislike. By doing so, magic is nothing but another sharp weapon for suppressing others. We must learn to be patient and never use magic unless absolutely necessary. Even then, any show of magic is strictly a means for upholding righteous truth and benefiting more people.
D. The Ordinary
The Buddhist sutra states, "The ordinary is the Way." Buddhist teachings are for the purification of character and cultivation, not for the eccentric or unusual. When the mind is rested on the everyday commonness, it can last for all eternity. In contrast, magic is for the moment only. Magic cannot eliminate the binding hindrances from our fundamental defilements, nor can it lead us to ultimate liberation in life. Only through seeing the ultimate truth of teachings in our everyday lives and purifying ourselves to enjoy total liberation can we call that the true magic.
My maternal grandmother became a vegetarian and started diligent cultivation in Buddhism around age seventeen. She took care of me since my early childhood. She influenced me greatly and helped to plant the cause for me to become a monk later. I recall that as a young child I stayed with my grandmother all the time. I was always awakened by the incredible wave-crashing sounds from her stomach at night. As a curious child, I asked, "Grandma, why does your stomach make sounds?"
She replied confidently, "This is the result of cultivation."
After becoming a monk, I studied with many Buddhist masters. None of their stomachs ever made any sounds. Could these masters not be as spiritually cultivated as Grandma? Eventually as I grew up, I realized the answer. After seven or eight years, at age twenty, I returned home one summer to visit my grandmother. I saw her sitting alone under a tree. I sat next to her and asked, "Grandma! Can your stomach still make sounds?"
"Of course. How can I lose the result of my cultivation?" Grandmother replied with confidence.
I asked her pointedly, "What is the use a sound-making stomach? Can it eradicate defilement and sorrow, develop virtue and morality, and stop the rounds of rebirth?"
Grandmother was at a loss as to how to reply. Just then an airplane with a loud roaring engine flew overhead. Relentlessly, I asked further, "That airplane engine can make a much louder sound than your stomach. Tell me, how does a stomach making sound contribute to a person's life?"
After listening to my questions, grandmother was startled and confused. Silently she stood up and went inside the house. Now decades have passed. Whenever I recall grandmother's confused and disappointed expression, I feel deeply apologetic. Although her unusual skill could be considered magic, a temporary skill at best, it was nonetheless the fruit of decades of diligent cultivation. How could I have been so insensitive as to damage her confidence so? On the other hand, I believe that she would eventually appreciate my wholehearted intent on guiding her into the correct way of practice among the ordinary.
IV. The Buddhist Perspective on Magic and the Supernatural
Magic is hope in times of trouble; it is the savior during upheaval; it is an expedient means for preaching. Magic must be experienced in ordinary living. Finally, we are going to talk about the Buddhist perspective on magic and the supernatural. I will summarize it in four points as well.
A. Magic Is Not the Ultimate
According to scriptures, even though two thousand years have passed, several of the Buddha's disciples still live amongst us. Mahakyasyapa, one of the Buddha's top disciples, is guarding the Buddha's robe and in deep meditation inside Kukkutapada mountain. He is waiting for the birth of Maitreya Buddha fifty-six trillion and seven hundred million years from now. He will present the robe, which represents the correct Dharma of the previous Buddha, to Maitreya Buddha for the continuous spread of the teachings. Decades ago, there was a story about a French explorer who actually met Mahakasyapa in India.
Venerable Pindolabharadvaja is another of Buddha's disciples still living amongst us. He is one of the sixteen disciples named in The Amitabha Sutra. He has attained the holy fruit of Arhat. Why would an arhat remain here and not enter Nirvana? It is because once he showed off his magic in front of the faithful. Once when in a jubilant mood, he said to the faithful, "Do you think flying in the sky is magical? I will show you some spectacular acts."
He then jumped up into the sky and performed many miraculous acts. The faithful were all impressed and praised him without ceasing. The Buddha was very displeased upon learning of this incident. He asked the Venerable to come forth and admonished him, "My teaching uses morality to change others and compassion to save living beings. It does not use magic to impress and confuse people. You have misused magic today. As punishment, I order you to stay in this world, to work for more merits and to repent for this misbehavior before entering Nirvana."
Because the Venerable misused magic, he still has to live and suffer amongst us. Magic cannot increase our virtue or eradicate defilements. Careless use will only build more obstacles to emancipation. It is obvious that magic is not the solution for cycles of rebirth. Only practicing virtue is the sure and steady approach toward the Buddha Path.
B. Magic Cannot Mitigate the Force of Karma
The strongest force in this world is not magic. It is the force of deeds, or karma. In Chinese history, there once was an uprising and millions of people were slaughtered. There was a saying, "Rebel Huang will kill eight million. If you are in that number and it is your turn, you can never escape." The legend held that this rebel did kill eight million people before he was suppressed. Regardless of whether this story is factual or mythical, we will talk about the phrase "your number and your turn." What does it mean? It means that none can escape karma. Those citizens during that uprising shared common karma which had to be repaid with blood. Magic cannot overcome the hindrance of karma. We must reap what we have sown. There is no escape.
Once, King Virudhaka of Kosala was attacking the Buddha's motherland, Kapilavastu. Maudgalyayana, foremost in magic among the Buddha's disciples, volunteered to save the Sakya clan. The Buddha replied sadly, "Maudgalyayana, this is the Sakya clan's karma and they have not repented for it. Today they will have to pay for their deeds. Although they are my family, even my magic cannot spare them."
Maudgalyayana did not believe the Buddha's words. He flew into the city, which was completely surrounded by troops. He picked five hundred Sakya clansmen and magically put them in his almsbowl. He flew out of the city and happily came before the Buddha. He said, "Lord Buddha. Look! I have saved a group of your clansmen."
However, looking into the bowl, he was shocked. The clansmen had turned into a pool of blood. Even Maudgalyayana himself, who was renowned for his magic, could not overcome the force of karma. He could fly freely into the heaven and had ventured into hell to save his mother. Yet, he was eventually killed by a stone thrown by heretics. How can a venerable with such great magic be so easily killed by a stone? Many of the Buddha's disciples were perturbed and angry. The Buddha spoke to the disciples, "Magic cannot mitigate the force of karma. It is Maudgalyayana's karma to be killed by the stone thrown by heretics. You should not doubt the limit of magic. It is more important to diligently purify your action, speech, and thought."
There is a saying, "A boxer is killed by a fist. A swimmer drowns in water." Magic is not all powerful. One must not think that magic will make one fearless. The force of prior karma cannot be influenced by magic. If we only rely on magic, we can worsen our situation and may even lose our lives.
C. Magic Is Inferior to Virtues
Beginning students in Buddhism are most attracted to magic. When they learn about someone who has had a supernatural experience, they flock to see this person. They usually overlook the cultivation of virtue in daily living. Wisdom is only developed through deep mental concentration from meditation, and meditation success relies on upholding precepts in daily living. If all of us here are serious students of Buddhism, we must start from the foundation of morality, not magic.
Do you really think magic will make your life happier? As long as we cannot read minds, even though people may hate us and curse us, we do not know it and everything is okay. If we could read minds, then we would know that this person is totally immoral, that one is hateful, and the other one is full of devious ideas. We would feel uncomfortable among these people. Even when we wished to be spared, we would still have the information anyway. Every day would be a long day. Suppose that we were about to die tomorrow but we did not know that, then today still would be a joyful day. If we had the power of knowing the future and we found out that death awaited us in twenty years, from this day on we would live our lives anxiously under the shadow of death. If we had celestial vision and found our loved ones having an affair, we would be consumed by jealousy and life would be miserable. If we do not know, we may live happily as ever. If we had celestial hearing, we might find our most trusted friends reviling us behind our backs, and we would certainly be enraged. Without celestial hearing, we may enjoy more peace and quietness.
Magic would not necessarily make life better. Morality and virtue are the true inexhaustible treasures. Before we are accomplished in high virtue and morality, we should not have magical powers. A life of virtue is superior to that of magic.
D. Magic Cannot Surpass Emptiness
Magic is in the realm of phenomena. The prajna wisdom of Buddhism is in the realm of emptiness which is everywhere, not bounded by anything. When there is experience in life, experience is magic. When there is wisdom in life, wisdom is magic. When we have different capabilities in life, those capabilities are magic. There is the truth of emptiness in life; the truth of emptiness is also magic. The wisdom of emptiness is very profound. It is not void or annihilation as most people commonly believe. Emptiness allows existence. It is the source of all phenomena. For example, because of the empty space in this lecture hall, it can accommodate us and make this lecture series possible. When our hearts are as broad as the universe, we too can have the capacity for everything. Emptiness is the most powerful force. Magic cannot compare with its boundlessness and inexhaustibility.
Once, the Ch'an master Venerable Tao Shu settled next to a Taoist temple. The Taoist priests were very irate at his presence and used every kind of magic and tricks to scare him away. Almost all the residents were frightened away. However, the Ch'an master remained unmoving as ever. After twenty years, the Taoist priests gave up. People asked, "What magic did you use to beat those Taoist priests?"
The Ch'an master replied, "Oh, nothing. I used emptiness to beat them. Taoist priests have magic and tricks. 'Having' is being finite, being exhaustible, being bounded, being measurable. I do not have any magic. "Not having' means being infinite, being inexhaustible, being boundless, being immeasurable. Therefore, emptiness (not having) can overcome magic (having) by being broader, greater, higher, superior."
Buddhism uses emptiness as existence. It is much more powerful than magic. The wisdom of emptiness is much more advanced than magic. We will be much better off attaining the truth of emptiness than the power of magic. The truth of emptiness will be far more essential and valuable.
This concludes my lecture today. We are going to recite a scripture now. May the Triple Gem bless all of us. Until we meet again. Thanks to you all!

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A Buddhist Approach to Management

Business Administration is one of the hot subjects in college curriculum all over the world nowadays. In this area, however, Buddhism has its own unique management theory and practice, which has evolved over a long period of time. As early as Sakyamuni Buddha's time, the Sangha community has had a well-developed administration system. Over time, the system endured numerous changes and evolved sophisticated methods of management and leadership. In the Avatamsaka Suttra, commenting on the "three refuges", Buddha said: "Taking refuge in the Sangha means one should make the Sanga a well-administered and harmonious community for all sentient beings." From this comment, it can be seen that Buddhist Sangha communities were organizations which excelled in managerial skills. Management: Buddha's Approach After the Buddha was enlightened, he taught the Dharma at Deer Park to his former attendants. The five bhiksus became the first Sangha group. In time the community grew into a congregation that included the seven groups of disciples, i.e., the bhiksus, the bhiksunis, the siksammanas, the sraamaneras, the sramanerikas, the upasakas, and the upasikas. Among them, about 1,250 monastics were usually at the Buddha's side. How did the Buddha manage such a huge group of people?
1. Equality under the Dharma:
The Buddha teaches that all sentient beings have Buddha nature and that all humans are inherently equal. In effect, his teaching dismantled the societal caste system prevalent in the India at that time. He states that all things arise from causes and conditions, not created by gods or God. True deliverance depends on the Four Noble Truths and The Three Dharma Seals. Buddha frequently made the following comments: "I myself am just a member of the Sangha" and "I do not govern, the Dharma governs." Buddha never considered himself "leader," rather he let the truth govern. The Sangha community was ruled by the members' respect for moral conduct. Upon admission, each member had to give up his/her previous social status, wealth, fame, and other privileges. All external classifications and differentiations were disregarded. Members differed only in stages of internal cultivation. The operation of the Sangha community was based on mutual respect and love, and sometimes on the order of seniority. Thus, the bhiksus, bhiksunis, and the others each had their own rules. When disputes arose, the "Seven Reconciliation Rules" made by the Buddha were followed to settle the conflict.
2. Decentralized leadership:
The Buddha, as the head of the Sangha community, led by his teaching and by establishing the precepts for the group. He selected knowledgeable and virtuous bhiksus and bhiksunis to be the "ins- tructing" monastics to teach the Dharma and precepts. Among them, he further selected the elders to counsel, to advise, and to monitor the progress of the monastics under their supervision.
3. Shared support and responsibility:
When the initial Sangha of the five bhiksus was formed immediately after the Buddha's enlightenment, the "Four Principles of Living" was laid down to guide them toward virtuous living: "Eat only food from alms, wear only cast-off clothing, abide only under trees, and take only discarded medicine." Further, the monastics were warned to shun eight evil possessions that were considered to be hindrances to their practice, i.e., houses and gardens, plants, grains and crops, servants and slaves, pets and animals, money and jewels, utensils and tools, and decorated beds. As the size of the Sangha community increased, and in response to the problem of the rainy season and constant requests from their benefactors, the rules were modified to allow receipt of donated clothes, food, houses, and gardens. But regardless of the summer retreat during the rainy season, and throughout ordinary daily life during the rest of the year, a communal form of living was maintained. The communal rule required that except for each monastic's own clothing and bowls, all other supplies, tools, bedding, houses, and gardens were public goods, not to be individually possessed. Repair and maintenance of equipment and tools were distributed among the members. In each of the Sangha residences, an elder was elected to lead the daily operation, teach the Dharma, maintain the code of conduct, and channel any speech and information delivered by the Buddha. Although the lifestyle changed somewhat over time, all Sangha communities still followed the basic principle of an alms system, as well as sharing support and responsibilities.
4. Mutual respect and harmony:
Guided by the Dharma, the Sangha community practices the "Six Points of Reverent Harmony" in communal living. They are: (1) doctrinal unity in views and explanations to ensure common views and understanding; (2) moral unity in observing the precepts to achieve equality for all under the rules, (3) economic unity in community of goods to effect fair distribution of economic interests, (4) mental unity in belief to provide mutual support in spiritual cultivation, (5) oral unity in speech to nurture com-passion and love, (6) bodily unity in behavior to assure nonviolence and harmonious living.
5. Communication and interaction:
Buddha periodically convened all members of the Sangha community on the eighth and fourteenth or fifteenth of each month to recite the precepts. Such gatherings provided an excellent opportunity for interaction among the members and a way of fostering shared values for productive and harmonious living.
6. Democratic governing:
The "Karma Assembly" system was the highest authority governing monastic life. The goal of the system was to promote a democratic way of life. The Karma Assembly Meetings were regularly convened on the fifteenth of each month. At these meetings, members of the Assembly reviewed any violations of the precepts that occurred during the month, determined the appropriate discipline for the offender, and decided how it would be carried out. There were two types of karma cases: (1) cases involving disputes and violations, and (2) cases not involving disputes and violations. The former dealt with disputes and disagreements among monastics or violations of precepts in which right or wrong had to be determined. The latter dealt with the appropriateness of the monastics' daily behavior and their proper guidance, or the admission of a new member into the Sangha community. The Karma Assembly provided a formal and rigorous mechanism to pro-mote fellowship, harmony, and mutual support of the Sangha community. It enabled the community to become an ideal moral society where the four all-embracing virtues of giving, affectionate speech, beneficial deeds, and teamwork were always practiced.
Management According To Buddhist Sutras In the twelve divisions of Buddhist Tripitaka, discussions related to management are everywhere. Examples from two familiar sutras are illustrated below:
1. Management Perspective from the Amitabha Sutra:
In the Amitabha Sutra, the Western Pureland of Ultimate Bliss built by the Amitabha Buddha is an exemplary model of management excellence. In the Western Pureland, there are seven levels of parapets and balustrades, seven layers of curtains and networks of precious stones, seven rows of spices trees, seven-storied pavilions decorated with seven jewels, and eight lakes filled with pure water. The air vibrates with celestial harmonies. The streets are paved with gold, silver, lapis lazuli, and crystal. The trees and flowers exude delicate fragrance and spices. All these numerous decorations and adornments make it the most beautiful land. In this wonderful land, there are no traffic accidents; all traffic moves smoothly. There are no quarrels or bickering; everyone is well behaved. There is no private ownership; there is no need, given the perfect economic system. There are no crimes or victims; everyone is absolutely safe and tries to live in peace and help each other.
The Amitabha Buddha is not only an expert in ecological management, but also an expert in human resource management. He guides the spiritual development of sentient beings, teaching them to re-cite his name with mindfulness. Everyone in this pureland is guaranteed to never recede from his/her practice. In this land of ultimate bliss, everyone is respectful, compassionate, peaceful, and joyful.
2. Management Perspective from the Lotus Sutra (Avalokitesvara's Universal Gate Chapter):
Avalokitesvara is a remarkable expert in management. He/she manages people by relieving their suffering, bestowing upon them virtues and wisdom, and satisfying all of their needs. He/she transforms himself/herself into thirty-two different identities to facilitate his/her edification of people. The Chapter of Universal Gate mentions that "Depending on what identity is most conducive to the deliverance of a sentient being, Avalokitesvara will transform himself/herself into that image to elucidate the Dharma." With his/her great compassion, he/she relieves people from suffering and brings them joy. A modern manager has to be equipped with Avalokitesvara's power of accommodating people's needs. He or she has to establish effective measures to solve problems in modern organizations. One can learn an enormous amount from Avalokitesvara dedication to "responding to whoever is desperate and wherever there's danger" and "forever delivering sentient beings from the sea of suffering."
Management in the Chinese Monastery In Chinese, the phrase "Groves of Trees" refers to a monastery where monastics live. It has the con-notation of a place where weeds do not grow and the trees are upright due to the presence of specific rules and measures. Buddhism strongly emphasizes a congenial relationship between an individual and the group. Thus, communal rules such as the "Six Points of Reverent Harmony" and the "Rules of Ethics", instituted by Chan Master Bai Zhang, existed. The management of a Chinese monastery relies on principles such as self-commitment, self-monitoring, and self-discipline. The goal is to create a congruous Sangha community so that the Dharma can dwell in this world permanently. The Chinese monastery thus placed its management emphasis on shared responsibility and a harmonious group relationship. The system can be summarized in the following four characteristics:
1. Governing by Virtue:
In the monastery, all property is publicly owned. There are rules to host visiting monastics from the ten directions. In a public monastery that is open to all, the abbot is chosen externally from renowned elders of the ten directions. In a private monastery that is not open to the public, the abbot is selected from internal elders who have distinguished themselves in virtue and knowledge.
2. Equality in Labor:
Chinese Chan monasteries rely heavily on collective farming. The principle of equal labor is strictly followed. Everyone, regardless of rank or seniority, has to participate in fieldwork. The Chan Master Bai Zhang set a perfect example when he insisted: "If I did not work today, I will not eat today."
3. Shared Responsibility:
Led by the abbot, a monastery usually divides the responsibilities and tasks among members. Everyone has his/her own duties, with each supporting the other. The personnel assignments are categorized into a dichotomy of "administrator" versus "manual or operational", internal service versus external ser-vice. The leader's sole goal is to serve the Sanga community by maintaining the harmonious order of the monastery. The Chan Monastery Rules of Proper Conduct says, "The monastery exists for its members. To edify members, the elder is elected. To mentor members, the upper-seat is designated. To uphold members, a director is chosen. The job of a kamadana is to maintain accord among members by distributing duties fairly. The job of a cook is to take care of member's food. A general affair administrative is installed to plan the operation for all members. A treasurer is assigned to handle financial matters. A clerk writes and maintains the records for members. A librarian keeps the Tripitaka safe for members. The receptionist welcomes guests of the members. An attendant is a messenger for members. A security guard watches clothes and bowls for members. A medicine specialist prepares medicine for members. A bathing-room host provides bathing services to members. The wood-collector is to wood up before the approach of winter. The fire-tender is to make sure adequate wood and charcoal for the burners, before meditation and breakfast. Alms-beggar gathers offerings from the street for members. The foremen of gardens, mills, and farms produce food for members. Maintenance workers clean the facilities for members. Housekeepers serve members." Well-defined job positions and a complete division of labor are important factors driving the success and growth of an organization.
4. Code of Communal Living:
In addition to the Buddhist precepts, Chinese Monasteries have developed a set of rules governing the daily operation of monastery life. For example, Master Dao An during the Eastern Jin Dynasty established the following three sets of rules for his followers: (1) The rules for walking meditation, sitting meditation, sutra recital, and Dharma talks, (2) The rules for practice, dining, and daily routines, and (3) The rules for task assignment, renewal of vows, and repentance. The Rules of Ethics enacted by Chan Mater Bai Zhang during the Tang Dynasty and other rules such as those in the Chan Monastery Rules of Proper Conduct are documented evidence of monastic discipline. These well-defined codes of conduct were instrumental in the development of the Sangha organizations.
Management: Fo Guang Shan's Approach
Several times, I was asked the following questions: "Fo Guang Shan has hundreds of temples and affiliated organizations all over the world. How do you lead and manage an organization of this size?" My response is always the same: "Of course, there are many ways to do it." The followings are four fundamental principles:
1. No fixed association between disciples and masters:
None of the Fo Guang Shan disciples are permanently affixed to any individual master. All the disciples belong to the whole Buddhist order. They are only differentiated by the time of entry into the Order, such as 1st generation, 2nd generation, 3rd generation and so forth. Because the disciples do not follow a certain master, there is no rivalry or competition between them.
2. No private ownership of money or funds:
No one in Fo Guang Shan is allowed to own property or accumulate savings. All the money goes to the Order. Although the members do not possess money, it does not mean that funds are not available for their support. The Order usually takes care of their food, clothes, travel, medicine, study abroad experiences, and visitations, including gifts for their parents on their home visit after shaving their head (to formally become monastic practitioners). At Fo Guang Shan, all the money belongs to the Order, not individuals, but every one enjoys comfortable sup-port under an excellent cooperative system.
3. Mandatory rotation of jobs and positions:
Following the principle that "fresh water comes only from flowing water; a rolling stone gathers no moss," Fo Gunag Shan rotates its members' jobs and positions. No one "owns" any branch temple, worship place, or affiliated enterprise. This year, one may be the abbot/abbess of a particular temple. Next year, he/she may be reassigned to another temple. There are many benefits from job rotation. Among them are opportunities for learning and growth, for interaction and networking, and for gaining additional experience.
4. Promotion and performance evaluation sys-tem:
A member of the Fo Guang Shan Order starts with the title of "Purifier," progressing through "Bachelor," "Practitioner," to "Instructor." Advancement depends solely on each individual's effort and performance in scholarship, Dharma practice, and service to the organization. Because of this orderly system, Fo Guang Shan has enjoyed a smooth and successful growth over the years.
In addition, members of the Order are trained and assigned to positions after their career orientations are evaluated and assessed. For example, members are classified into the following talents:
1.) Abbot/Director: requires the intent of the Order, loyalty, vow, and commitment. Such a person should be able to deal with both superior and subordinate in a knowledgeable, virtuous, confidence, and presentable manner. He or she should master sutra recital, ceremonial rites, and elucidation of the Dharma.
2.) Public Relations: such a person should be poised and calm with a pleasant appearance. He or she should be familiar with social customs and etiquette. The person should be sociable, empathetic, active, and positive. He or she should also understand the mission and vision of the Order very well.
3.) Educator/Literati: a person appreciates humanity and is not aggressive in pursue fame or wealth. The person should be logical, philosophical, and persuasive. He or she should think critically, understanding the educational mission and style of the abbot and the need of students, and should not be involved in conflicts of interest and or political debates. He or she should be skilled in literature review, research and analysis, and teaching and advising, and should seek to be published in professional journals.
4.) Planner: the person should be insightful, innovative, familiar with data analysis, and be able to keep confidentiality and remain in the background. He or she should know how to integrate Buddhism into ordinary knowledge and be adept in written communication and in providing staff support.
5.) Other talents such as legal expert, accounting expert, and administrative expert.
Shared vision and values are of utmost importance for an organization. The formation of shared vision and values requires a great deal of communication and coordination within the organization. Productive meetings are essential to establish a convergence of ideas and opinions. For this reason, Fo Guang Shan takes meetings very seriously. It frequently holds meetings to shape consensus and a shared vision.
Human resource management is another challenging aspect in management science. Traditionally, it receives great attention in Buddhism. I like to offer some principles regarding Humanistic Buddhism and its application to human resource management:
1.) Consider the strategic implication of the organization as a whole.
2.) Divide responsibilities with well-defined job descriptions.
3.) Know the importance of coordination.
4.) Plan the details with best intentions.
5.) Execute with full effort and determination.
6.) Report frequently and timely to inform one's supervisors.
7.) Take responsibilities and be accountable for them.
8.) Evaluate performance and follow up.
In addition, it is essential that between the superior and the subordinate there should be honest communication, mutual respect, active participation, self-motivation and evaluation with sincerity, frank-ness, and frequent consultation and coordination.
I also believe that a modern manager or leader should conduct himself/herself in the following manner:
1.) Keep smiles on the face, praises on the mouth, questions in the heart, and anger inside the stomach.
2.) Avoid hasty and harsh reactions, choose words carefully: criticism accomplishes nothing, doubt leads to disloyalty.
3.) Treat others leniently, monitor self-strictly; give credit to others, take responsibility when something is wrong.
4.) Put aside any personal gain or loss and go forward; do not be frustrated or obstinate.
5.) Understand the big picture, make peace with everyone; let communication flow freely up and down, strive for agreement.
6.) Serve others, keep your own word; look forward and plan, understand self and others.
7.) Adjust and adapt, be considerate of others; take advantage of any opportunity, make the most out of your life.
8.) Be humorous, listen attentively; study carefully, pay respect to other's opinions with a kind salutation.
A leader also needs to know how to develop, cultivate, and nurture a competent staff. He or she should be able to recruit, train, and empower talented employees. A common mistake committed by a superior is criticizing a subordinate without offering any guidance. In addition, a leader or senior executive should frequently conduct self-assessment and ask subordinates for input in decision making. "Harmony between the general and his staff" is a stabilizing force for an organization.
What kind of administrative system should be adopted by modern monasteries? My answers are: "The traditional monastery system should be integrated with modern society." "The temple should be self-sufficient economically and self-supporting financially." "Operation of enterprises compatible with Buddhism should be permitted." "The administrative core of a temple should interact closely with the surrounding community." "Effective management of human resources requires division of labor in a cooperative environment." Furthermore, "The management should try to reach ten directions and encompass past, present, and future in the decision horizon." "Give people faith, joy, hope, and skillful means." "A manager should compromise sometimes in order to make progress, and accomplish goals even with very little support." "Gain nothing but re-main joyful, put yourself into others' shoes." "Rank the Abbot's and the enterprise's priority first, your own priority second." "Consider others first, self second; Buddhism first, self second." "Respect others with sincerity, relate others with humility; live modestly but give generously; labor willingly to make others happy." "Encourage frequently, donate generously, and speak affectionately". All the above are necessary concepts and philosophies a modern manager must have to run a smooth and successful organization. How to master Buddhist Management? I believe that before one can lead, one should be led first.
The administrative system of Buddhist monasteries has evolved over a long period of time, with some unique variations exhibited in different time periods. The Sangha system originally established by the Buddha followed the principle of "respecting the elders while empowering the multitude." It gave authority to the "Karma Assembly," which has a role similar to a parliament in a democratic society. The Chinese monastery administrative system emphasizes personnel management and division of labor to maximize the productivity of human resources. Both represent excellent models of management practice. In our search for a new management science, we should enhance both systems by adapting them to the needs of our modern society.
Modern management focuses on organizational interaction and coordination. Strong group dynamics synchronize the steps of upper management and operational employees, ensuring the formation of consensus and shared values necessary to achieve the organizational mission and goals. Buddhism has emphasized group dynamics, as evidenced in the creation of The Six Points of Reverent Harmony, the Code of Communal Living, and the Bai Zhang Rules of Proper Conduct. Buddhist management relies on principles such as self-discipline, self-motivation, self-monitoring, and repentance. The management philosophy of the Fo Guang Shan Order is to give people faith, joy, hope, and skillful means.

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A Discussion on Ghosts

Dear Venerables and Dharma Friends:
Tonight I am going to talk about ghosts.You must all think it is strange that in this scientifically enlightened century anyone would want to talk about ghosts. In the past, even sages avoided the subject of the supernatural if they could. Confucius never spoke about ghosts. Yet, here we are on such a dark night getting ready to discuss ghosts. That seems a little strange, does it not? At the mere mention of ghosts, frightful images instantly arise in our minds of their pale faces, their wild hair and their sharp fangs. The truth is, however, ghosts generally are not very frightening. In fact, many of them are quite cute. Ghosts are like different types of animals: some of them are as frightening as lions and tigers, while others are as cute as bunny rabbits and as gentle as little kittens.
Buddhism does not teach us to worship ghosts, but Buddhism does recognize that ghosts exist. The realm of ghosts is one of the six realms of existence among sentient beings. (The six realms are: hell, ghosts, animals, humans, heaven, asuras.)
Many people do not believe in ghosts. Some people even purposely deny the existence of ghosts. They would often say smugly, "Humbug! I do not believe in ghosts." However, just because some people deny their existence, does that mean that ghosts really do not exist? People all over the world believe in ghosts. There are stories about ghosts even in the most scientifically advanced countries. The ghost of Abraham Lincoln is said to appear sometimes in the White House. A tourist pamphlet has been published which describes the twenty-nine well-known haunted houses in the United States.
Here in Taiwan, I personally have visited two houses where ghosts are known to appear. One is a house in Chiayi. It is a beautiful modern home with a large garden, but no one dares to live there because of the ghosts. In Taipei, I visited another ghost house on Jenai Road, right near a police station. The door of the house is bolted shut and no one has lived there for years. People say ghosts often appear in the house.
We do not have to deny the existence of ghosts regardless of whether they actually exist or not. We already know there are many different kinds of creatures living along side us. Birds, fish, insects and animals of all sorts add to the beauty and variety of life here. If there are also ghosts among us, would the world not be that much more interesting? Is it not narrow-minded and arrogant of human beings to deny the existence of life forms different from themselves? People are active in the day and in the early evening. Ghosts are active only late at night. They do not interfere with us and we do not interfere with them. Is that not a convenient arrangement?
In the Twenty-five Historical Tales there is a story about a scholar named Ch'ien-li Yuan. Even though Ch'ien-li Yuan had read many books and written many poems, he still did not believe in ghosts. Late one night, a very refined and scholarly gentleman visited Yuan Ch'ien-li. The visitor was a stranger, but he spoke very well and the two men soon fell to talking about all sorts of things. Eventually, their conversation turned to the subject of ghosts. Ch'ien-li Yuan was forceful in his denial of the existence of ghosts. He said, "Humbug! I do not believe in ghosts. How can someone like you be as superstitious as fishmongers and country folks?"
Tactfully, his guest gave repeated examples to persuade Yuan that ghosts did exist, but Yuan continued to deny even the possibility of their existence. "Until I actually see one with my own eyes, I will never believe in ghosts," he said.
At this, his guest's demeanor changed dramatically. "Sages and scholars throughout the ages have believed in ghosts, but you maintain they do not exist. Well, watch this... because I am a ghost."
Suddenly the guest's face began to change into a hideous ghost face with wild hair and blazing eyes. Yuan was so frightened that he lost all color in his face and became ill. Within a year he was dead.
I do not know whether any of you believe this story or not. You can test yourselves. If a lone scholar in a white robe visits you in the middle of the night, will you dare to talk to him? What if a shy young woman with a pale face comes to your door at midnight, will you let her in?
Many people have the mistaken belief that after death, everyone turns into a ghost. Dead bodies frighten many people because they believe the ghost of the body will attach itself to them if they draw too near. When parents pass away, many Chinese have memorial services for the ghosts of the deceased. They think their deceased parents and grandparents are ghosts wandering in hell, and if they do not appease them with ceremonies and gifts, they are not fulfilling their duties as filial sons and daughters. However, is this really a respectful attitude when you think about it? Why do people not believe their ancestors may be reborn in heaven or the Pure Land instead?
Though Buddhism recognizes the existence of ghosts, Buddhism does not teach us that everyone turns into a ghost at death, nor does everyone go to hell. After death, some people may go to heaven and still others are quickly reborn as human beings. A person has to generate a lot of bad karma in this life to become a ghost after death. Therefore, how can we assume that all our deceased ancestors have become ghosts? Furthermore, the real ghosts do not always have the power to harm us, and they are not nearly as scary or as evil as is commonly believed. Let us discuss what ghosts are like.
I. The Good and Bad Ghosts and the Law of Causation
In this world, there are good people and bad people. In the world of ghosts, it is the same. There are good ghosts and bad ghosts. Even though there are bad people in this world, good people outnumber them by quite a lot. It is the same with ghosts. There are some very evil ghosts, but most ghosts are good ghosts. People, sometimes, are much worse than ghosts. Human beings sometimes will do things no ghost would ever consider doing.
In Nanyang there once was a man named Ting-po Sung. One night Sung was hurrying home when suddenly he saw a ghost. Sung acted as bravely as he could and asked, "Who are you and why are you walking so strangely?"
"I am a ghost, that is why. Now, who are you?" the figure answered.
Sung was frightened to hear the ghost's reply, and he was even more afraid to admit that he was a human being. Might not the ghost harm him if he admitted that? In a moment's inspiration, Sung decided to do what human beings do best-lie. "Oh! I am a ghost, too," he said.
"You are a ghost, too, are you? Well, where are you going?"
"I am on my way to the city," Sung replied.
"Great," the ghost said, obviously pleased to hear that. "I am on my way to the city, too. Let us walk together."
Sung had no choice but to accept the invitation. With great trepidation he fell in behind the ghost to walk to the city. After a while, when they both began to show signs of fatigue, the ghost turned and made a suggestion. "The city is still far away," he said. "Walking like this is tiring. Let us take turns carrying each other instead. That way we can still make good progress and one of us will be able to rest. What do you think about this?"
"This is a good idea," Sung said.
"Okay, I will carry you first." With that, the ghost hoisted Sung onto his back. "Wow! Are you ever heavy! How did you get so heavy?" the ghost asked.
Ghosts have no definite form and no weight. They are a kind of spirit or a kind of energy (ch'i). They can pass through walls and become invisible at will. So, to a ghost, a human being is very gross and heavy.
As soon as Sung heard the ghost's question, he made up another lie. "I am so heavy," he said, "because I died just recently."
The ghost believed Sung and they continued to travel along with the ghost carrying Sung.
After a while, they came to a river. The ghost stopped and said, "We better swim across here." With that he dove into the water and, with the grace of a cloud flying through the air, swam to the other side. When the ghost got to his feet and turned around, he saw Sung still struggling in the middle of the river, splashing the water and panting very loudly. Gradually, Sung got closer. When he reached the bank, the ghost hurried over to ask him, "Why do you make so much noise when you swim? You will scare everybody around here!"
Sung could see that the ghost was getting suspicious of him so he used his best trick and repeated his lie from before. "I just died, so I really have not learned to swim yet," he said.
The two started for town again. As they walked, Sung thought to himself, "This is a bad night for me. Here I am walking along with a ghost. I have to think of some way to get away from him!" In an innocent manner, Sung asked the ghost, "Friend, I just died, and I am not all that clear about the world of ghosts. You have much more experience than I do. Tell me, what is the most frightening thing for us ghosts? What do we most need to watch out for?"
"Human saliva," the ghost replied. "If a human being ever spits on a ghost, that ghost has had it. There is nothing he can do to save himself."
The ghost was candid with his reply. Above them the sky was slowly starting to take on a shade of silvery gray. Dawn was approaching. The two were now close to the city.
Sung waited for a chance when the ghost was not looking, and spit a large gob of spittle on the ghost's back. Immediately, the ghost began to twist and turn. Then he fell to the ground, writhing in agony before he completely disappeared. In his place stood a small mountain goat. Sung took the goat into town and sold him for a good price.
This little story displays well the cruelty and deceitfulness of human beings. Sometimes ghosts are willing to help us, but we repay them by striking them with such cruel force. It really is true that sometimes people are much worse than ghosts.
Evil ghosts capable of harming human beings do exist, but if we are moral and kind throughout our lives, they can do us no harm. There is a Chinese saying which applies well here, "If we do no evil in the day, we need not worry about evil ghosts knocking on our doors at night." The ghosts outside of us are not nearly as frightening as the ghosts inside of us.
Once there was an old monk who was just sitting down to meditate when a ghost with unkempt hair and wild eyes appeared before him, trying to disturb his peace of mind. The old monk looked at him and said, "Oh my, what is this? What a mess! Look at that hair, and those eyes! You are really in no shape to be visiting people!"
When the ghost saw that he had failed to frighten the monk and was being admonished instead, he wrenched up his face, bared his sharp teeth and stuck his long tongue far outside his mouth.
The monk only said in reply, "What is so great about that? Your face is the same as mine; it is only a little paler and your teeth are sharper and your tongue is longer. That is all."
When the ghost saw that once again he had failed to scare the old monk, he changed his appearance again. He made his eyes and his nose disappear. Then he made his hands and feet disappear. However, the monk stayed the same, behaving as if nothing special were happening.
"My, you are pitiful!" he said. "You have no eyes, nose, hands or feet. I really feel quite sorry for you!"
With this response, the ghost at last gave up trying to scare the monk and disappeared. When the old monk saw the frightful appearance of the ghost, all he felt was compassion for him for having accumulated such bad karma to be turned into a ghost. Mercy has no enemies. In the face of compassion, all perverse and evil forces melt into nothingness.
We all know that people fear ghosts, but, actually, ghosts fear people much more than we do them. When ghosts see people, they run away as far as they can. They behave the same way wild animals do when they see people: they go and hide. Ghosts never come out in the day; they always wait until nighttime. The reason is that they fear people so much they come out only when the fewest people are around. If you understand this, then the next time one of you sees a ghost, you need not panic. Ghosts exist in a different realm from us and their karma has nothing to do with ours.
The Records of Hell contains a story about a man named Te-ju Yuan who got up in the middle of the night to go to the bathroom. In the bathroom, Yuan suddenly saw a giant ghost standing quietly in front of him. The ghost had enormous eyes and a black face. He was wearing a long white robe. The two looked steadily at each other for a while. Then, Yuan broke into a laugh and said, "People have always told me that ghosts have ugly faces. Now I can see for myself that they are right!"
When he heard Yuan say this, the ghost felt so embarrassed his ears and face turned red and he had to leave. Sometimes a ghost's sense of shame can be even more developed than a human being's. If we are clear in our minds about what constitutes good and bad, and if we always try to behave in the right way, no ghost will ever dare interfere in our lives.
There are reasons why ghosts exist. There are certain kinds of karma which cause people to become ghosts. The Buddhist Karmic Rewards Sutra gives ten reasons in all:
1)
The body has committed evil. One has killed, or stolen, or indulged in other evil behavior.
2) The mouth has committed evil. One has repeatedly lied, slandered, or spoken with great harshness. One has indulged in idle, thoughtless talk.
3) The mind has committed evil. One's thoughts have been full of greed, hatred, ignorance or other defilements.
4) Greed. One has been greedy and grasping and not understanding of the value of giving.
5) Covetousness. One has been envious and wanted things that do not belong to oneself.
6) Fawning and jealousy. One has often been jealous of other people and thus created evil thoughts.
7) Perverse ideas. One has denied the value of morality and the difference between good and bad.
8) Attachment and not letting go. One feels strong attachment and clinging in one's mind and cannot joyfully let go.
9) Dying of starvation. People who starve to death become hungry ghosts.
10) Dying of thirst. People who die of thirst become ghosts.
One of the Buddha's greatest disciples, Mahamaudgalyayana, often traveled to hell to ask the ghosts there about their conditions and about the causes which had sent them to hell. In the Mahamaudgalyayana Sutra there is a fascinating record of one of Mahamaudgalyayana's conversation with the ghosts in hell. From their exchange, one can glean how the law of cause and effect works. At one point a ghost asked Mahamaudgalyayana, "Venerable One, here I have fallen into the ghost realm and I suffer all kinds of pain and punishment. Why does my head always hurt so much? It feels like it is about to split open!"
Mahamaudgalyayana answered him, "When you were a human being you often hit other people on their heads. For this reason you not only have become a ghost, but you also have to endure those terrible headaches."
Then another ghost begged him, "Venerable One, here I am a ghost and my life is miserable! I have to sleep out on the street because I have no home to protect me from the wind and rain. Why do I have to suffer like this day after day?"
Mahamaudgalyayana answered, "In your last human life you were very wealthy and you had a beautiful home, but you never helped others. Instead, you only made it difficult for anyone in need of shelter. Therefore, you ended up suffering, sleeping outdoors in the cold and rain now."
Then another ghost asked, "Venerable One, now that I am a ghost I still have lots of money. Yet, it is strange because I never spend any of it. I just walk around in old patched clothes all the time. Why is that?"
Mahamaudgalyayana answered him, "When you were a human being, you were often generous with others but after giving something away, you always had second thoughts for having been kind. Your generosity in that life is the cause for your having wealth now, but your wavering has made you live like a poor person."
As all the ghosts crowded around Maha-maudgalyayana to learn more from him, a sallow, emaciated ghost standing alone at the edge of the group slowly intoned in a long quavering voice, "Venerable One, here I am a ghost, but I can eat nothing! Why is that? I am so hungry that I feel dizzy all the time! Why is that?"
Mahamaudgalyayana answered, "When you were a human being you worked in the kitchen of a temple, and in that position you often stole money which had been donated for food. If a devotee gave you twenty coins, you would keep ten for yourself and use only ten to buy food for the kitchen. The result of those actions is that now you have to go hungry yourself."
"Venerable One," another ghost complained in desperation. "Now that I am a ghost, I suffer so much pain. My body hurts all the time as if it were being poked with needles and slashed with knife blades. I feel as if I am being burned in a fire. Why do I have to suffer so much?"
"When you were a human being you often caught fish and hunted animals. You killed so many creatures that you have to suffer their pains now," Mahamaudgalyayana said, answering him with great compassion.
When the ghosts at last began to fall silent and reflect on Mahamaudgalyayana's words, one of them in a halting and uncertain tone asked, "Venerable One, why have I become a ghost who is so slow at thinking? I am so stupid compared to these other ghosts who all possess quick minds. Why is that?"
"Because when you were a human being you loved to indulge yourself in alcohol. On social occasions you often encouraged people to drink alcohol and to indulge in meat, so now you are a little slow in your thinking and not as nimble as the other ghosts."
Mahamaudgalyayana patiently stayed with the ghosts until all of their questions had been answered, and then he left. From these questions and answers recorded in Buddhist sutras, we can get a pretty good idea of why some people become ghosts and what kinds of punishments fit what kinds of transgressions. Chefs and homemakers be warned! Do not take money intended for food and keep it for yourselves, or you too might become a hungry ghost one day! If you are in business, be careful what you do! Do not think you can get away with skimming a little extra for yourself or with cheating your customers. For those who slaughter for the sake of satisfying their tastes and those who indulge in intoxicating drinks, be forewarned. Do not let a moment of self-gratification cause you endless suffering and regrets.
II. Different Kinds of Ghosts and Their Appearances
How many kinds of ghosts are there and what do they look like? The Abhidharma-nyayanusara says there are three kinds of ghosts.
A. Wealthy Ghosts
Wealthy ghosts are something like wealthy human beings. They enjoy a lot of offerings and they are never in want for food or clothing. Examples of such ghosts include those honored in an ancestral shrine or those revered for their great powers and blessings.
B. Not-So-Wealthy Ghosts
These ghosts are like most people in the world. Although they receive some offerings, they are less well-off as wealthy ghosts.
C. Poor Ghosts
These ghosts are much like homeless human beggars. They have no place to live. Sometimes they eat and sometimes they do not. Their livelihood depends largely on handouts from others. For the most part, these poor ghosts wander around alone in very remote parts of the world. Only when there is a special offering made for them in the temple can they get something to eat.
The Abhidharmamahavibhasa-sastra says that there are two kinds of ghosts.
A. Ghosts with Dignity and Prominence
These ghosts are strong and tall. They wear ornate headpieces, flower garlands, and beautiful clothing. They eat delicacies and ride in carriages pulled by horses or elephants. They have servants who care for them wherever they go and they live lives full of pleasure and amusement. They are much like royal people in the human realm. The Chinese folk god, Cheng Huang Lao Ye, is this kind of ghost.
B. Ghosts Lacking in Dignity and Prominence
These ghosts have messy hair that flies all over and covers their faces. Their clothing is ragged, at best, and often they are forced to go completely naked. Their faces are pale and ugly. They carry old broken, begging bowls. They are very similar to downtrodden beggars in the human realm.
Ghosts can also be divided into the general categories of large and small ghosts. Large ghosts are about one yojana tall, based on the Indian measurement units. One yojana is approximately seven miles. Imagine that! They are huge creatures. In Chinese, they are sometimes called "big-headed" ghosts because their heads are as big as mountains. However, their long throats are as narrow as needles and, for the most part, they are unable to eat anything. For this reason, they are very weak and they have to use canes whenever they want to walk somewhere. Their hair is long and messy and dirty. In contrast, small ghosts are very tiny. They are about as big as newborn babies.
There also are beautiful ghosts and ugly ones. Beautiful ghosts are so beautiful they look like heavenly beings and are not in the least bit frightening. Ugly ghosts are remarkable especially for their runny noses and the sores all over their bodies, which constantly bleed and emit noxious pus. There are noble wealthy ghosts and lowly impoverished ones also. Noble ghosts, like the Ghost King of Great Strength, are venerated by people. Lowly ghosts are orphaned ones who wander from place to place.
Whether ghosts are wealthy or poor, beautiful or ugly, with or without dignity and prominence, large or small, they all are representative of human beings in some way, and they do not all live in hell. Have you not also seen signs of them in this world?
Zen Master Ju Man once had a friend named Wang. When Wang died, Master Ju Man held a special Dharma service chanting sutras to help him in the next rebirth. A year or so after Wang's death, Master Ju Man set out for Yangchou in Chiangsu Province. While he was on the road, Master Ju Man suddenly saw his old friend Wang standing in front of him. Master Ju Man was astonished at the sight of him and asked, "Did you not die already? How is possible that you are here now walking around?"
Wang quickly interrupted the Master. "Hush, do not talk so loudly. Come with me into the mountains and we will discuss everything in detail."
When the two at last got to a remote mountain gorge, Wang said, "Master Ju Man, let me tell you now. I am not a human being. I am a ghost. When I was a human, I never did anything bad and I often tried to help other people. In addition to that, there were all those sutras you chanted for me after I died. Now King Yama of Hell has appointed me to be an investigator for him in the human realm."
"Amazing! So, what do you do as a ghost investigator?"
"It is my job to make a detailed record of human acts of corruption, murder, theft, depravity and cruelty. I record everything I see and report all of it to King Yama. He keeps these records and makes sure that all transgressions are repaid in kind. People who murder will experience being murdered themselves. People who steal will someday have things stolen from them, and so on."
After Wang finished speaking, he reached into his clothing and pulled out a red flower to give to Master Ju Man as a token of payment for the kindness Master Ju Man had shown him when he was still a human being. When Master Ju Man saw the flower, he tried to refuse it. "I am just a monk," he said. "What do I need this flower for?"
"This flower is not like other flowers," Wang said. "If you carry it in your hand, it will allow you to tell if someone is a human being or a ghost."
"How will carrying a flower in my hand help me do that?" Master Ju Man asked.
"If you have this flower in your hand as you walk down the street, a righteous person will never look at it. Ghosts, however, will stare at the flower with great intensity. If an individual stares at the flower and then makes gestures to attract attention, then you will know that this individual is a show-off ghost. If a ghost looks at the flower and then looks at you, you will know that he is a lustful ghost. If the ghost looks at the flower and then looks at himself, then you will know that he is a greedy ghost. If a ghost looks at the flower and then starts rubbing his hands together, you will know that he is a cheating ghost."
After Master Ju Man and Wang had parted company, Master Ju Man walked into town carrying the red flower in his hand. The first person who came toward him sauntered along contentedly, never once glancing at the flower. "Good, that must be a righteous human being," Master Ju Man thought to himself.
He walked a little farther and saw a very fashionable woman dressed in beautiful clothes. She stared directly at the flower, and patted her cheek.
"Oh no, that must be a show-off ghost," Master Ju Man thought.
After a while, a man, also dressed very well, walked toward Master Ju Man. He stared at the flower, turned his eyes to Master Ju Man, and said disappointedly, "This is only an old monk."
"Oh no, he is a lustful ghost!" the Master muttered to himself, somewhat displeased.
Master Ju Man kept walking and before long another person approached him. This one stared at the flower and then at himself. "Oh no," Master Ju Man thought. "He is a greedy ghost!"
Master Ju Man turned and started down another street. Far down the street someone started staring at the flower and rubbing his hands together. "Oh no, now I have run into a cheating ghost. This flower is really powerful. Look what it is showing me!"
Master Ju Man walked some more and thought about what he had just seen. Before long, he found himself at the gate of his temple. Thinking it would be inappropriate to bring the red flower into the temple, Master Ju Man threw it on the ground behind him and started to enter the temple gate. In seconds, he heard a lot of noise and arguing going on behind him. He turned and saw that all the ghosts he had just seen in town had been following him. Now they were fighting over the flower he had thrown on the ground. At last, one of the ghosts prevailed in the fight and held the flower in his hand. As the other ghosts stopped to look at it, Master Ju Man saw that the beautiful red flower had turned into a mere bone from some dead body.
In this world, sometimes we try so hard to attain wealth, fame or power, but in the end what do we really get? Is it not just like that story? In the end, we are left holding nothing but a pile of old bones and a handful of dirt.
There is an old Buddhist saying, "Today I know nothing of tomorrow: Why should I waste my time on disputes and discords?" Therefore, we should not fight over the flowers of superficial glory and vanity in life. Rather, we should honestly and diligently work toward meaningful goals in life.
III. Where Do Ghosts Live and What Are Their Pleasures and Pains
Human beings live on the earth in the human realm. Where do ghosts live? In human life there is pleasure and pain. What gives ghosts pleasure and pain?
The Abhidharmamahavibhasa-sastra says that wealthy ghosts live in mountain valleys and gorges, on the coasts of the world's oceans, in the air, in forests or in temples where people worship them. They are like people who live in penthouses in cities or in luxurious resorts in the picturesque countryside. Poor ghosts live in remote areas near graveyards, or in piles of grass and wood, or in latrines, or in deserted areas. Poor ghosts do not have homes for themselves, but usually wander around like human beggars, completely exposed to the natural elements of wind and rain. They are mired in anguish.
Some ghosts suffer a great deal and some of them actually have quite a lot of fun. Suffering ghosts experience terrible hunger and unbearable thirst. They never have anything to eat and even if they see a river, they cannot drink from it. If ever they do lift water from a river to drink, it will instantly turn into flames in their throats. Even the most delicious food offerings are useless in relieving their perpetual hunger. If you want to help these beings, you may offer them a simple meal of fruits and vegetables in a Buddhist ceremony. Through the merits and blessings of the Buddhist sutras and mantras, the burning fire in their throats may cease, thereby allowing them to eat. Definitely do not offer them sacrifices, otherwise, you will only increase their evil karma and suffering.
The Ksitigarbha Sutra says that, of the merits in chanting sutras and making offerings for the ghosts, six out of seven parts will benefit human beings while only one in seven parts will benefit the deceased. From this we can see how important it is to use our time here while we are healthy to do as much good as we can. If we wait until we are dead and our bodies are stretched out and stiff, then it will be too late to do anything for ourselves, and other people will not be able to do us much good either.
Happy ghosts live pleasant lives full of good food and beautiful clothes. They have vehicles to take them wherever they want to go and they generally pass their time pleasantly. Happy ghosts have it pretty easy because when they were alive, they were generous towards others. They became ghosts, though, because they often regretted their generosity or felt stingy in their hearts. Even though the life of a happy ghost is more pleasant than the life of a human being, it is still much better to be a human being. These ghosts are very timid and only dare to come out late at night. They are afraid of light and never appear in the day. If they happen to come across a human being, they run and hide in dark places because they are afraid to touch people. Once we understand how afraid of us ghosts are, we will not feel the need to fear them so much.
Sometimes human beings unintentionally disturb ghosts. In Taiwan, there is a folk custom of "marrying" a dead daughter (so she will have a place on someone's ancestral shrine). There is a story about a couple who tried very hard to find someone to "marry" their daughter who had died before she was married in life. The daughter had not married in life because she did not want to, and their forcing her to do so after death only angered her and caused her more misery.
"Father, Mother," she said. "when I was alive you tried to force me to marry to carry on the family and now that I am dead and have become a ghost, you still want to force your will on me!"
Since the ghost thought this young man was good-for-nothing in wishing to "marry" a ghost, she intentionally caused her "husband" a lot of trouble. On the "wedding night," she came and hit her "husband" on the head, boxed his ears and struck him in the face. She continued to push and hit him all night long. The "bridegroom" never once caught sight of his "bride," but when the morning came, his face was swollen from being punched so often. The next day he took her name away from his family shrine and returned it to her parents.
Why do people do such ignorant things? How strange that a man would consider sleeping with a ghost and putting her name in his family shrine. What good could that ever bring? In Taiwan, some people also have the custom of burning paper representations of automobiles, houses, American dollars, television sets, refrigerators and other things so that these items will go to the ghost realm where their departed loved ones can enjoy them. (The smoke is thought to carry them to the ghost realm.)
The truth is, ghosts have five types of magical powers, and they can move around by just thinking of where they want to go. They do not need cars. If they did use cars, it would take them longer than if they had gone by their own powers. If everybody burned a paper car for their loved ones, pretty soon hell would be overloaded with automobiles. There would be traffic accidents and no one would ever get anywhere. In this human realm, home appliances are either 110 volts or 220 volts. If they do not have the right outlets in hell, our appliances will be useless there. American dollars are used almost all over the world, but do you think they will be accepted in hell, too?
Ghosts have their own ways of living and we do not need to be too concerned with them. A loved one who has passed away may have gone to heaven or been reborn as a human being. You can not be sure they have become ghosts and that their lives are full of sorrow and need. If we are going to honor our ancestors, we do not need to burn paper money for them because we will only end up with a heap of useless ash. It would be much better for everyone to donate money in the names of our ancestors. We can build schools, establish scholarship funds and do other good things in their names. In this way our ancestors can make a useful contribution to the human realm.
In Chinese literature, there is a wonderful and vivid story about ghosts. Once there was a ghost who had just left his human body. As a new ghost, he discovered that he was so inexperienced he could not find anything to eat. He was getting really hungry when he met an old ghost. The old ghost said to him, "Young fellow, why are you so skinny and why is your face so pale and gaunt?"
"I have been a ghost for quite a few days now," the new ghost replied, "but I have not yet succeeded in finding anything to eat. That is why I look so bad. My friend, you have been a ghost for a much longer time than I have. Please tell me how to get some food!"
"That is so easy," the old ghost said. "What I usually do is to play some ghost tricks and do something supernatural. That is what gets me fed!"
"So that is how you do it," the new ghost said. "Now I understand."
The new ghost was delighted with his new understanding and immediately ran to the east side of town. He entered a poor person's house where someone was grinding flour. As soon as he had the chance, the ghost stepped up to the grinding wheel and started to move it himself. When the person in the house saw that the wheel was moving all by itself, he called out in surprise, "Wow! The wheel is moving all by itself and no one is pushing it! There must be a ghost here! It must be our compassionate Buddha who sent him here to help us because we are so poor and have to work hard all the time!"
The new ghost kept pushing the grinding wheel all night long. He was made very tired by the work and his eyes began to glaze over, but when dawn came he still had not gotten anything to eat. He ran straight back to the old ghost.
"Hey, you! You told me to play some ghost tricks to make my life better," he complained angrily. "I followed your advise completely. I worked all night, yet I did not get one thing to eat!"
"Oh, you fool," the old ghost said. "The home you went to believes in Buddhism. Buddhists are not afraid of ghosts. Why should they give you anything to eat?"
"So that is how it is. I see. I will try another place tonight," the new ghost said. That night he slipped through the shadows and went to a different house on the west side of town where some people were pounding rice. He picked up the pounding stick and began pounding the rice for them. When the people saw what was happening, they were very surprised.
"Amazing! Look at that! Last night the Buddha sent a ghost to someone's home to help him grind flour, and tonight Lao Tzu has sent a ghost to help us pound rice."
The new ghost worked as hard as he could until the sky began to lighten and he heard roosters crowing. His back and arms were terribly sore and he felt tired all through his body, but still he had not been given a single thing to eat. He raced back to the old ghost, more than a little bit angry this time.
"Now, try to explain this to me. Why did they not give me anything to eat? I do not understand!"
"My young friend, those people were Taoists. Not only do they not fear ghosts, sometimes they even try to catch them!"
"Then what should I do? Do I have to go hungry day in and day out? I can hardly bear it!"
"Here is what you do," the old ghost said. "Find a house without any Buddhist statues or signs of Taoist gods. In that place, anything will be possible."
The new ghost looked all over the town until at last he found a house which had no gods and no images of the Buddha in it. Inside there was a room full of people enjoying a feast of fish, meat, vegetables and wine. When the new ghost saw their sumptuous meal, he was so tempted that he began to drool. He had to promptly think of what to do to get them to feed him. He saw a skinny little dog crouched by one of the legs of the table. The dog was wagging its tail in the hope that someone would throw him a bone. The ghost grabbed the dog and started to race around the room so it looked to the people as if the dog were flying.
"Look at that!" someone exclaimed. "How can that be? How can the dog be flying around like that? Did someone cast a spell on him?"
The whole room fell into a commotion as the dog flew around and around. Somebody suggested that they call on Jesus to help them. Another person said, "No, Jesus can help people change, but he cannot do anything when it comes to ghosts."
Someone else said, "Let us read Confucius's words out loud. Maybe he can help us!"
Another person answered, "No! Have you forgotten that Confucius refused to talk about ghosts? He told us to keep away from them! He will not be able to help us, either!"
Things went on like this with people arguing back and forth for quite some time. At last they decided to call on a spirit medium to exercise his magical power.
"This ghost is bewitched. Let us kill the dog and prepare for him a table of food complete with three types of meat and wine. That will appease him!"
The people quickly did as instructed and prepared a bounteous feast for the ghost, who enjoyed every last bite of it. "That was great!" he said when he was finished. "That was really good!" The food was so good, in fact, the new ghost never wanted to leave that house again. Every night after that he performed some new trick to get the people to make him more food. So, this is truly the way to "invite a ghost into your house."
In life, we have to be careful to always treat others with kindness and to keep ourselves well within the limits of good behavior. Definitely do not ever invite a ghost into your home. Sometimes people fall in bad company, with robbers or murderers. If you ask that kind of person to help you even once, you will have a world of trouble on your hands. You may even lose your life for it. In Taiwan, there are some really foolish customs wherein people worship ghosts, rocks, trees, and practically everything. If you follow these customs and invite all these spirits and ghosts into your home and honor them as special guests, you will be inviting disasters onto yourself. We should be careful to give our respect only to people who deserve it, to people who are honorable in their own lives. To ensure our well-being and safety, we should keep our distance from people who worship spirits and practice magic.
IV. The World of Ghosts and the Human Life
In this universe, there are respective worlds for the ten Dharma Realms (Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, and the six realms mentioned earlier). There are the Buddhas' worlds such as the world of the Eastern Pure Land of Azure Radiance and that of the Western Pure Land of Bliss. Heavenly beings have their worlds subdivided into three realms and twenty-eight heavens. We human beings have our world with the three oceans and five continents. Among human beings there are different races with different body types. Some of us are rich and some poor, some are smart and some are a little slow. Animals, too, have their worlds; some of them fly in the air, others walk on the ground and still others swim in the ocean. In the same way, the ghosts in hell have many different ways of being. Ghosts live in a world something like the one people live in. They have families, and they have to work to maintain themselves. Some of them are rich while others are poor. Their world, too, has disputes and grievances. Ghosts have many different sorts of characters; some of them are violent and cruel, but some of them are kind and good.
Ghosts and human beings actually live very close to one another. Not all ghosts live in hell. They are right here with us, to the left and right of us. You do not have to travel to hell to find ghosts because ghosts are all over the place, right here in our world. What kinds of ghosts live in our world? Look around you. Everywhere you can see people who abuse drugs, who waste themselves away in sexual indulgence, who harm others, who commit violent acts, who rob and steal and murder. Are these people not worse than ghosts? Are we not all tempted at times to be like ghosts ourselves, to withhold help when it is needed, to turn away when we see something wrong, to be suspicious, to speak badly about our friends, to be gluttonous and mean spirited when we know full well what the right thing to do is? It really is true that "human ghosts" can be much worse than the ghosts in hell.
When we think of ghosts, we usually only think of asking a monk to come to our homes and bless them, but we often do not think of blessing the "ghosts" of our world. When ghosts are blessed and delivered from suffering, we can all enjoy peace in our minds and in our dwellings. Likewise, when "human ghosts" are delivered, morality would be elevated and our society can become peaceful. How should we proceed to deliver those "human ghosts"? The Buddhist methods include taking refuge in the Triple Gem, upholding the Five Precepts, practicing the Six Paramitas (perfections), and performing the Ten Virtues. Truly taking refuge in the Triple Gem can bring deliverance as follows: taking refuge in the Buddha means never falling into the hell realm; taking refuge in the Dharma means never falling into the animal realm; taking refuge in the Sangha means never falling into the hungry ghost realm. If all of us would uphold the Five Precepts of Buddhism-no killing, no stealing, no sexual indulgence, no harsh words and no drugs or alcohol-we would all be much farther from evil. We would no longer be planting new seeds of evil that one day might cause us to be reborn in the realm of hell or to become evil ghosts.
In this modern world, evil is present all around us. If for any reason any of you ever becomes tainted by any of that evil, please come quickly to Buddhism to purify yourself. If all of us would devote ourselves to promoting social values, to supporting education, to helping others and to raising the level of society's kindness, then all "human ghosts" would soon be freed from their sufferings.
Thank everyone of you for coming tonight. I hope that by our efforts, society can be purged of ghosts and that every person will become a moral and upright human being. Instead of thinking about ghosts, people should think about the Buddha. Instead of acting like ghosts, people should discover the Buddha nature inside them. Then this human realm will become like the Pure Land and none of us will have to worry about hell anymore.

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A Discussion on Perception and Understanding

Dear Venerables and Dharma Friends,
Today is the third and last day of this lecture series on Buddhism. The topic we are going to cover today is "A Discussion on Perception and Understanding."
We all have different ways of looking at things, from the way we look at chiliocosms to the way we look at life and the universe. As our vantage points are different, our perspectives also vary. Unfortunately, not all of our perspectives are true and correct. Because our original pure nature has been clouded repeatedly by worldly dusts, we can no longer perceive the world with clarity, and biased understanding inevitably results. How do we foster the right perception and understanding so that we can see life as it is? This is the important question that we are going to address today.
Twenty five hundred years ago, the Buddha achieved enlightenment on a "diamond throne" under a bodhi tree. The Buddha was awakened to the truth of the universe and human existence. After his enlightenment, his first thought was to share the truth with all beings, yet the truth the Buddha awakened to is so different from the erroneous, but accepted, norm of most people. For instance, while most people regard the five desires (wealth, beauty, fame, food, and sleep) as pleasures, the Buddha considers them the root of suffering. Whereas the Buddha sees the Buddha nature as the true reality of existence, most of us find that illusive and unreal. Even though we sentient beings rise and fall aimlessly in the sea of suffering as we course through the wheel of rebirth, we continue to refuse the compassionate deliverance the Buddha extends to us. When the enlightened Buddha thought about how difficult it would be for sentient beings to accept the truth he had realized, he contemplated the idea of entering the peaceful state of nirvana right then. Upon the pleas of heavenly devas and because of his compassion for the virtuous few, the Buddha decided to remain in this world and teach us the Dharma. We, however, have such a stubborn attachment to erroneous viewpoints that even the Buddha finds it difficult to change our minds.
There are times we run into friends who have different perspectives from us, and senseless arguments ensue. For example, some people comment to us monastics, "Oh! How regrettable that you chose to renounce the world!" Renunciation is the path to pursuing the truth of life and the universe. It is something to be celebrated. How can there be any regrets? Thus, when we look at the world, we should not just look at it from our own point of view; we should try to be in others' shoes. In this way, we can then maintain our objectivity.
Too many people approach religion with little faith and reverence. To them, religion is a means to pray for wealth and avoid misfortune; to them, religion is a tool for getting fame and fortune. Little do they realize that the true meaning of religion is in giving. Once, some devotees complained to me, "Venerable Master, I don't want to recite the name of the Buddha anymore."
"Why not?" I questioned, "you have been faithfully chanting the name of the Buddha for over twenty years. Why stop now?"
The devotee replied indignantly, "I thought that chanting the name of the Buddha would bring me good luck in business. Recently, I invested in a business with my friends, but my friends embezzled my money. The Buddha and Bodhisattvas have not protected me one bit. Why should I continue to chant the Buddha's name?"
Upon his reply, I suddenly realized that he viewed the Buddha as a deity of wealth, and paying respect to the Buddha as an insurance policy for his finances. How can such a greedy attitude be in tune with the great compassion of the Buddhas and Bodhisattvas?
Other devotees complain to me, "Venerable Master! I don't want to be a vegetarian any longer. Although I have been a vegetarian for decades, I still have poor health and am in constant need of medical attention."
When the motive of becoming a vegetarian starts not out of the basis of compassion but as a means for good health and longevity, the attitude is flawed and the practice may not last. Good health comes from disciplined living, good diet, and regular exercise. Practicing vegetarianism with the Buddha's compassion of not wanting to consume the flesh and meat of other sentient beings will help with our mental health, which, over time, can improve our physical health as well. These are the causes that will lead to good health. Health has its associated causes. Religious practices also have their own set of causes and effects too. We should not confuse one with the other. Likewise, when we look at the world, the right view can help us avoid the traps of folly. What do the Buddhist teachings tell us about perception and understanding? I will cover this in the following four sections.

I. Erroneous Views
A person who lacks the right view is like a ship without a rudder, drifting aimlessly in the vast ocean with potentially disastrous results. Erroneous views can cause us to get trapped in delusions with very little chance of pulling ourselves out of the quagmire. It is of utmost importance that we maintain the right view. First, let us understand what constitutes erroneous views. According to Buddhist sutras, there are five types of erroneous views.

A. Erroneous views of the physical body
Although the body exists as a result of the four great elements (earth, water, five, and wind) and five aggregates (form, feeling, perception, mental formation, and consciousness), many people consider it real and permanent. They become attached to it and do not know how to let go of it. They do not see that the physical body is not unlike a house-even the best-built house will eventually fall apart and its tenant will have to move out. Those who hold erroneous views regarding the body consider the body real and are relentless in their pursuit of sensory pleasures. Little do they know of other dimensions beyond that of the physical body.

B. Biased Views
Biased views are one-sided and only look at one aspect of a phenomenon. For example, some people have an "eternalistic view" and believe that the world is forever here and unchanging. Others have a "nihilistic view" and believe that nothing matters after life ends. Those with a "limited view" believe that the world is bounded, while those with an "unbounded view" believe that the world has no fixed boundary. Those who hold the "identical view" believe that the body and mind are one, while those who hold the "dissimilar view" believe that the body and mind are different. Those who have the "existent view" believe that the Buddha still exists after nirvana, while those who have the "non-existent view" believe that the Buddha ceases to exist after nirvana. These views are one-sided, impartial, and incomplete; they are called "biased views."
Nihilists believe that death is final and that a person's deeds, whether good or bad, carry no consequence. In the context of such a nihilistic view, morality and ethics have very little value and are relegated behind the pursuit of enjoyment. The eternalists, on the other hand, believe in the permanent existence of human life and that humans will always be humans. They do not know that the circumstances of our rebirth are based on our karma. These biased views, regardless if they are eternalistic, nihilistic, limited, unbounded, identical or dissimilar, deviate from the Middle Way and are erroneous.

C. Corrupt Views
Corrupt views refer to those understandings that are unethical and unwholesome. Examples include disregarding one's parents, not believing in cause and effect, and being disrespectful of the Triple Gem. Corrupt views can dull our wisdom. Some people have a twisted understanding of the Law of Cause and Effect. Because the Law of Cause and Effect tells us that "the planting of melons yields melons, and the sowing of peas begets peas," some people extend the argument that if one were to swat a mosquito or a fly, then one will be reborn as a mosquito or fly; worse yet, they figure if they were to take the life of a man, they will be reborn as a man. This type of warped logic totally misrepresents the truth of cause and effect. Going back to the previous example, the act of killing sows the seed of being killed. This is what is meant by the Law of Cause and Effect, and the truth of "you reap what you sow" will never change. Misrepresentation of the truth is like taking pictures without focusing first; the pictures will come out blurred and fuzzy.
Too many people today look at religion as a stepping stone to fortune and fame. They figure that by worshipping their gods, they will have success, wealth, and position. They do not know that wealth has its respective cause and effect, and religious cultivation has its respective cause and effect. If we do not have a clear understanding of what causes will yield what effects, we will no doubt make a fool of ourselves.
There once was an ambitious young man whose goal in life was to be successful and wealthy. He heard that a nearby temple honored a very powerful deity who could answer his wish for wealth. One day early in the morning, he rode his motorcycle to the temple to make an offering and to make his wish known to the temple god. After he was finished with his business there, he got on his bike and began speeding down the highway. He was enjoying himself when, unfortunately, he smashed onto a guard railing and was killed instantly. When his father heard the tragic news, he was very upset. He rushed over to the temple, and with his finger pointing, he began to curse at the statue of the temple god, "My son has been faithfully making offerings to you. Not only have you not brought him great fortune, you failed to protect him and now he is dead. You are not a responsive god. Today, I am going to tear down your temple brick by brick."
Steaming, he rolled up his sleeves and was about to strike. The caretaker of the temple saw that things did not look good. He rushed up to reason with the father, "Sir! Please don't get upset. Yes, your son often came to pay his respects to the temple god. The temple god was moved, and he really wanted to save your son. Unfortunately, the Wild Wolf 125 motorcycle on which your son zoomed off was just too fast for the temple god's white horse. It is most tragic that your son was killed in the collision."
Because of his speeding, the young man reaped the effect of a traffic accident. We cannot shirk our responsibilities and blame the conse-quences on the gods. It is not uncommon to find such unreasonable people in society. They do not understand the meaning of cause-and-effect and blame others for their mistakes. This is ignorance and is an example of a corrupt view.

D. Egotistical Views
When one has an egotistical view, one is self-centered. To them, their way of thinking is the ultimate truth, and what everyone else says is wrong. They are stubborn and cannot tolerate anyone who disagrees with them.
Even when they know they are in the wrong, some people try to cover up their mistakes and insist on themselves being right. This egotistical attitude of passing off falsehood as truth, corruption as righteousness, and depravity as virtue is erroneous and extremely dangerous.

E. Erroneous Views of Precepts
When one has an erroneous view of precepts, it means that one clings to precepts that are inconsistent with the Dharma in the hope of gaining worldly blessings. These people are usually arrogant and self-righteous. They see themselves as a superior breed and often act differently to set themselves apart. They mislead the public, who unfortunately may fall victim to their acts and blindly worship them. There are some people who claim to be holy men because they can survive on fruit and water alone. If we reflect deeper, what is so pious about surviving on water and fruit? Fishes live in and feed on water the whole day; should we also worship them? Monkeys live in trees and survive on fruit; are they sages too? Whether a person is cultivated or not does not depend on superficial and contrived actions, but on the real reflection of the heart.
Sometime ago, the newspaper reported a woman who was in seclusion for one hundred days without food and water. The news that she came out of seclusion looking strong and robust caught the attention of the media, and some people began to worship her as a living goddess. Upon further examination, this story was full of holes. Even plants need sun and water; can a person survive without food and water? It runs totally against the laws of nature. Such behavior of holding onto erroneous precepts for publicity is called the erroneous view of precepts.
Not only do erroneous views cloud our wisdom, they can also cost us our lives and trap us in the sea of suffering. We cannot underscore the importance of this enough. How can we avoid erroneous views and cultivate the right view and understanding? This is a very important first step in our Buddhist practice. But before we answer this question, we will first briefly cover what worldly perspectives are.

II. Worldly Views
There are as many ways of looking at the world as there are creatures under the sun. Nevertheless, these myriad ways of looking at the world can be grouped into the following major categories.

A. The World Finds Pleasure in the Five Desires and the Six Dusts
Most people find happiness in materialistic pleasure of the senses and tirelessly chase after various pleasures of sight and sound. This type of pleasure, however, is not ultimate; the inner peace of the heart and mind is true happiness. There are many millionaires who have beautiful wives, great mansions, and fancy cars, but they do not know how to experience the real meaning of life within their hearts. They may possess the world, but they remain as impoverished individuals. In the world, there are many such poor, rich men.
According to the teachings in the sutras, the pleasure of the five desires (wealth, beauty, fame, food, and sleep) and the six dusts (sight, sound, smell, taste, touch, and idea) are unfulfilled and impure. This form of pleasure is unfulfilled because it is incomplete and flawed. It is impure because it is self-centered in nature an