Dear Dharma Friends,
Some
say the 21st century is the century of environmental protection. It is easy to
see why. Environmental pollution and ecological destruction have reached a point
that they are serious threats to the health of mankind. The 1992 summit in Rio
de Janeiro, Brazil, was regarded as a "Save the Earth" conference with
the goal of achieving international cooperation in protecting our plants, animals,
and natural resources. When we do our part to protect the environment, we give
future generations a fair chance to live peacefully and work happily on a healthy
and thriving planet.
Buddhism is a religion that embodies the spirit of environmental
protection. The sutras not only advocate loving our neighbors, they teach us to
love our environment, too. The sutras say, "All living beings have buddha-nature."
"All beings, sentient or not, have the same perfect wisdom." There is
a story about a bodhisattva who loved the environment so much that he feared polluting
the great earth every time he discarded a piece of paper, feared shocking the
planet every time he uttered a phrase, and feared injuring the ground every time
he took a step. His keen awareness of the environment provides a good role model
for us.
Unfortunately, people in Taiwan do not seem to care about the environment.
We cut down trees without hesitation, throw trash anywhere we please, vent exhaust
fumes without thought, and discard waste water at our convenience. These callous
acts have caused air pollution, water pollution, and general ecological degradation.
Our actions reflect short-sightedness and disregard for public welfare. On the
contrary, countries like Australia and New Zealand are much better at protecting
the environment. Rivers there are so sparkling clean that one can see all the
way to the bottom.
From the sutras, we learn that Amitabha's Western Paradise
is a land of great beauty. We can learn a lot about environmental protection from
Amitabha Buddha. In Western Paradise, the ground is covered with gold, and pagodas
rise high into the sky. The land is pure and the atmosphere is serene. There is
no pollution of any kind; toxins, violence, and nuclear threats are absent. Western
Paradise is a place that many of us aspire to.
We can create a pure land right
here on Earth. Most of the progress we have made in environmental protection is
focused externally, but the important work actually lies within one's heart and
spirit. Only when we have a healthy spiritual environment within can we be effective
in protecting the physical environment.
I. The Buddha, a Forerunner of Environment
Protection
The Buddhist view of environmental protection is grounded in the
law of conditionality. When the Buddha attained enlightenment under the bodhi
tree, he realized that all things arise because of interdependency. Nargajuna,
the founder of the Madhamika[1] school of Buddhism says in Pranyamula-sastra-tika.
"There was never a dharma[2] that did not arise from conditionality."
This means that nothing in the universe can exist independently, and all phenomena
arise because of the culmination of various causes and conditions. The Suka Sutra
says, "If sentient beings continually engage in the ten unwholesome actions,
the impact will be felt in the environment, which will suffer. What are the ten
unwholesome actions? First, the taking of lives causes the soil to be saturated
with saline, and plants cannot grow. Second, stealing brings about harsh, cold
weather and the proliferation of insects, causing crop failure and famine. Third,
sexual misconduct causes storms and natural disasters. Fourth, lying contaminates
the physical environment, causing it to be filthy and smelly
"
From
this, we can see that when one engages in unwholesome actions-killing, stealing,
sexual misconduct, lying, duplicitous speech, harsh words, foul language, greed,
hatred, perverted views-one does not just harm oneself, one also harms the elements
of the physical world. By the same token, when one performs wholesome actions,
one can help reverse the damage to our environment. Our actions impact ourselves,
others, and even the earth. Our existence is intimately intertwined. This is what
we mean when we say, "We all are one, and we exist in dependence."
In
the Agamas Sutras, the Buddha said that the planting of trees create shade for
others, and merit for oneself. In Section Five of the Vinaya-matrka-satra, it
reads, "A bhiksu who plants three kinds of trees in honor of the Triple Gem-a
fruit tree, a flowering tree, and a leafy tree-cultivates blessings and is not
committing wrong[3]." Planting trees not only beautifies the environment,
it is also a form of practice. Throughout history, Buddhist temples and monasteries
have followed the Buddha's teachings by planting trees, growing flowers, and caring
for the great earth.
To protect the environment, the Buddha ceaselessly reminded
his disciples to protect trees and animals. The Vinaya-matrka-satra states, "There
are five types of trees one should not cut-bodhi trees, medicine trees, large
roadside trees, trees in cold groves[4], and nyagrodha trees[5]." In the
Buddha's former life as a deer king, he laid down his own life to save that of
a doe. A human king witnessed his compassion and was so moved that he designated
the area as a wildlife sanctuary where hunting was forbidden. This story illustrates
the Buddha's love for the environment.
II. The Buddhist Tradition of Protecting
the Environment
Most people regard the Buddhist religion as conservative and
passive. Many think that Buddhism only teaches people to recite mantras and be
vegetarians. They do not associate the religion with progressive ideas such as
environmental protection. In truth, Buddhism has a long history of environmental
protection, well before the concept becomes popular as a modern social cause.
Throughout
its history, Buddhism has had a profound positive impact on the environment. Monastics
have planted trees, dredged rivers, repaired roads, mended bridges, and thoughtfully
used and cared for natural resources. During discourses, monastics encouraged
devotees to free captured animals, promoted vegetarianism, and reminded all to
value the gifts of nature. From these actions, we see that monastics are environmental
activists before the term "environmental protection" was coined. This
tradition of nurturing the natural world continues to this day.
Protecting
the environment does not always mean leaving it untouched, reserving it for viewing
from a distance. We live on this planet and have to utilize the natural resources
it offers. This, however, must be accomplished with utmost respect for nature.
Venerable Ming-yun of ancient China planted thousands of trees along the Szchou
River to prevent flooding. Venerable Tao-yu of Loyeung saw that many ships had
capsized along the Lung-men gorge on the Yellow River. To prevent further tragedy,
he and his friend Pai Chi-yi[6] rallied the local residents to widen the river
and so slowed the flow of the river. These two examples are well documented, but
there were many similar environmental works that escaped recognition. In their
travels, many monastics had forged paths through the jungle and laid steps over
jagged mountains to ease the passage for future travelers. Without any fanfare,
they worked to balance the needs of the environment with those of mankind, practicing
the bodhisattva spirit of providing convenience for all.
On March 4, 1992,
during our annual Buddha's Light Conference, we held a workshop to promote "environmental
and spiritual" protection. We encouraged everyone to start with beautifying
one's mind and spirit and then extend outwards to beautifying the environment.
We offered twelve guidelines, as follows:
1. Speak quietly-do not disturb others.
2. Keep the ground clean-do not litter.
3. Keep the air clean-do not smoke
or pollute.
4. Respect oneself and others-do not commit violent acts.
5.
Be polite-do not intrude on others.
6. Smile-do not face others with an angry
expression.
7. Speak kindly-do not utter abusive words.
8. Follow the
rules-do not seek exemptions or privileges.
9. Mind your actions-do not violate
rules of ethics.
10. Consume consciously-do not waste.
11. Be grounded-do
not live aimlessly.
12. Practice kindness-do not create malice.
Furthermore,
the International Buddha's Light Association, together with various governmental
agencies in Taiwan, worked to preserve the water source of Kaoshiung by campaigning
for planting new trees and preserving existing ones. By planting new trees-two
million to be exact-we were able to directly protect Kaoshiung's water source.
By recycling paper, we reduced the need to cut down trees, which also protected
the water source.
When we Buddhists think of a pure, clean environment, we
would naturally think of Amitabha's Western Paradise. On his path as a bodhisattva,
Amitabha made forty-eight great vows. Through the strength of these vows, he manifested
the Western Paradise, a land of unparalleled beauty. The ground is covered with
gold, pagodas are built with seven kinds of gems, and all facilities are in excellent
condition. In Western Paradise there is only public good, no public harm. There
is only beauty, no toxin, noise or pollution. The weather is cool and pleasant,
and the water has eight wonderful qualities: clear, cool, sweet, soft, soothing,
peaceful, cleansing, and nourishing. Everyone in Pure Land is kind, in full health
of mind and body, had ageless longevity, and free of the three poisons6. None
of them would ever consider chopping down trees, and the landscape reflects such
thoughtfulness. This is why we say Amitabha Buddha is our good teacher of maintaining
a sound mind and a healthy environment.
III. What We Can Do To Protect the
Environment
When we talk about protecting the environment, we should first
realize there are two facets to the problem-preserving inner sanctity and maintaining
outer ecological balance. We alone are responsible for our inner peace. To do
this, we have to see into the emptiness of the three poisons-greed, hatred, and
delusion. External environmental protection, such as natural habitat preservation,
air purification, water source clean up, noise pollution control, trash management,
and radiation protection, must rely upon the joint efforts of everyone.
We
will first discuss maintaining outer ecological balance. There are two ways to
protect the environment: treasure life and conserve resources. One of the Five
Precepts is to refrain from killing, or in others words, to treasure life. In
the Brahmajala Sutra, it states, "When a follower of the Buddha exercises
compassion and sets a life free, he should recite, 'All males are my fathers.
All females are my mothers. Rebirth after rebirth, they give me life. All beings
in the six realms of existence are my parents. Killing animals for meat is the
same as killing my parents, indirectly killing the source of my body.' If you
witness someone killing an animal, you should save the animal, relieve its suffering,
and spread the work of the Buddha and the bodhisattvas to save all beings."
The precept to refrain from killing is the expression of respect for all sentient
life. At its most basic level, the practice is to not kill. To take this a step
further, we should save life and help those in need. When we see an animal hurt,
we should care for it so that they may feel safe again. We need to have a proactive,
compassionate, and protective attitude towards animals. Nowadays, people have
exotic taste and would not hesitate to eat anything that moves, regardless of
whether it is a beast of the sky, earth, or water. This type of indiscriminate
slaughter and consumption not only defiles the inner spirit, it also disturbs
the outer balance in our natural environment and increases the violent energy
in the world. Therefore, to raise the quality of life we should promote protection
of all living beings.
Buddhist masters of the past were in tune with our connection
with all forms of life in the six realms of existence, especially animals. They
were at ease in the company of lions and tigers. In the presence of wild animals,
Master Huei-yuei of the Sui dynasty would speak to them about the Dharma. Tigers
would turn tame and lay down like kittens at his feet. Master Zi-zheng lived alone
in the mountains and always made it a point to save animals who were hurt. When
he ran out of food, birds would bring him fruit. In Samyuktapitaka, there is a
story of a novice monk who was near the end of his life span. One day, he saw
a group of ants drowning in water and reached out to save them. Through his act
of compassion, he gained a long life. All these stories serve as reminders for
us to act with compassion. Protecting life is a basic moral principle of being
human and is the best tool for transforming anger, violence, and sadness into
tranquility.
In addition to nurturing and protecting animal life, we should
also treasure plant life. Even a blade of grass is vital because it purifies the
air we breathe. We must not neglect any life because each contributes to the delicate
balance of which we are all a part. When we save a tree, we are making the world
a little bit greener, and we may breathe easier. Protecting life also means that
we should be gentle to insentient objects, such as mountains and rivers and even
everyday household items. A table, chair, or towel should be treated conscientiously
because if we do not take proper care of them and they last only five years instead
of the intended ten, we are indirectly wasting and harming "life."
In
addition to treasuring life, we can protect the environment by conserving resources.
In our daily life, it is so easy to be wasteful. Consider paper as an example.
A tree that takes ten years to grow can be chopped down in a matter of hours.
For every ton of paper recycled, we save twenty trees. We can also save trees
by using both sides of a sheet of paper. Trees are very important to our environment.
They provide us with shade and play a key role in the water cycle.
Conservation
yields benefits not only to the environment, but also to us directly. How much
we have in life depends on our past actions, or karma. Karma can be compared to
a bank account. You have to first make deposits and accumulate some savings before
you can make a withdrawal. Conservation is tangible savings in our karma accounts.
In this regard, I can speak from personal experience. Many devotees have complimented
me of my intelligence. I believe my intelligence was a result of my past conservation.
When I was still a young novice monk, I was very frugal with my writing paper.
On one piece of paper, I would not only write on both sides but also between the
lines. Sometimes I would even use a different colored pen to write over existing
text so I wouldn't waste the paper. It was only when I could no longer decipher
my own writing that I grudgingly threw away a piece of paper. I believe the good
karma that I accrued by making the most of each piece of paper brought me the
gift of intelligence. Therefore, everyone can begin saving in his or her "karma
account" by taking care of the gifts that nature has given us.
To save
our earth, we must reduce the consumption of natural resources. There are many
things we can do with minimal effort. Instead of using disposable paper plates
and plastic utensils, we can use reusable ones. Plastic is not environmentally
friendly. It is not biodegradable, sitting for centuries in landfills and producing
carcinogenic gases if incinerated. We should all contribute to our planet's health
by using less disposable items.
Another way to conserve resources is to recycle.
We can recycle paper, aluminum cans, plastic bottles, and glass jars. As more
people recycle, awareness will be heightened, generating momentum for the cause.
By practicing recycling, we practice the teachings of the Buddha, strengthen the
connection between people, and help spread environmental awareness.
In terms
of specific actions that we all can do, I want to offer the following:
1. Consume
moderately and do not overbuy unnecessarily. Excess food often rots and has to
be thrown away.
2. Maintain your car and follow emission guidelines.
3.
Minimize the use of disposable plates and utensils.
4. Use glasses or mugs
instead of paper cups.
5. Take shorter showers.
6. Do not litter, and reduce
the amount of trash we produce.
7. Use energy-saving light bulbs or fixtures.
8.
Set your air conditioner to a higher temperature.
9. Recycle old newspaper
and motor oil.
10. Bring your own shopping bags when shopping.
11. Inspect
your tires regularly. Flat tires wear more quickly and lower fuel efficiency.
12.
Choose durable and fuel efficient tires.
13. Use your car's air conditioner
as little as possible. Automobile air conditioning systems are one of the main
emitters of chlorofluorocarbons into the earth's ozone layer.
14. Buy and use
more recycled materials.
In addition to protecting the physical environment,
we have to take good care of our internal spiritual environment. The Vimalakirti
Sutra says, "If one wants to be in a pure land, one should purify his mind.
When the mind is pure, the land is pure." What this means is that the environment
we live in is a reflection of our state of mind. To be successful in the movement
to better the environment, we must not neglect to tend to our inner spirit. From
time without beginning, our pure nature has been defiled by greed, hatred, jealousy,
and malice. We must work to turn greed into generosity, hatred into compassion,
jealousy into tolerance, and malice into respect. When we change the way we think
and the way we see the world, what we see, hear, and touch will take on a different
quality.
We should care for our body and mind like we care for the physical
environment. After all, our body can be compared to the great earth. The circulatory
system is like a river, flowing ceaselessly to transport nutrients to various
parts of the body. The lungs are like forests in reverse. They take in oxygen
and breathe out carbon dioxide. Bones are like mountains, giving protection to
our many delicate organs. Cells are like little forest animals, moving about with
vitality. Our body is like a village with the six inhabitants of eyes, ears, nose,
tongue, skin, and mind. The mind is like a village chief, directing and influencing
the other inhabitants. If we want good physical health, we should start with our
mental health. When we have inner stability, then our body will know peace.
How
do we maintain purity in our internal environment? We simply have to be mindful
of the Buddha. If you have the Buddha in your heart, everything you see in the
world is the sight of the Buddha, everything you hear is the sound of the Buddha,
everything you say is the word of the Buddha, and everything you do holds the
compassion of the Buddha. Although we live in a world full of negativity, if we
know how to preserve our inner sanctity, we can be more like the Buddha. Like
a pristine lotus that rises out of the mud of a pond, we can rise above the distractions
of the world.
We have discussed many aspects of environmental protection. I'd
like to conclude with the following lines:
Value every word-they are the roots
of dignity.
Treasure every grain of rice-this is the way of wealth.
Speak
with care-it is the basis of happiness.
Protect even the smallest form of
life-this is the cause of longevity.
[1] Madhamika means "the middle." [2] phenomenon [3] Normally, bhiksus refrain from tilling the soil because insects in the earth may be harmed in the process. [4] A cold grove is a place for exposing corpses, i.e. a cemetery. [5] Ficus indica [6] A famous scholar and poet. 6 Greed, hatred, and delusion.
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Seeing the Buddha
Dear Dharma Friends,
It was over two thousand
years ago that the Buddha entered parinirvana. Each time I think how unfortunate
that we are not able to see the Buddha in person, I recall this verse which aptly
describes my feelings:
When the Buddha was alive,
sunken in depravity
was I.
After the Buddha entered parinirvana, here am I.
Regretting my many
karmic hindrances,
I do not see the Tathagata's golden body.
Actually, there
are many levels on which to see the Buddha. We can see the Buddha through statues
and drawings, in person, or through his teachings. I'd like to take this opportunity
here to discuss 1) Holy images of the Buddha, 2) What the Buddha looked like in
person, and 3) The dharmakaya of the Buddha. I hope through this discussion, we
can all gain a better understanding of our great teacher, the Buddha.
I. Holy
Images of the Buddha
A. Different Kinds of Holy Images
When we learn about
the Buddha, we can only imagine what he looked like when he was alive through
statues and paintings that we see of him. Throughout the years, people have portrayed
the Buddha in various fashions. Some carve images of the Buddha in wood or stone,
others sculpt in metal, and there are still others who prefer the use of paper
and paint. Not only are the materials used different, there is also a lot of variation
in the pose. Sometimes, the Buddha is portrayed as sitting down, other times standing,
or even reclining. Regardless of the material used or the pose portrayed, we can
generally feel his compassion, magnanimity, and greatness.
Why are some renditions
of the Buddha sitting, while others are standing? Actually, each pose symbolizes
a different facet of the Buddha. In some cases, the Buddha is portrayed seated
in lotus position with his hands poised above his lap, in meditative concentration.
This symbolizes his enlightenment. The Buddha became enlightened only by practicing
over a very long period of time-meditating, contemplating, and knowing himself.
At other times, we see the Buddha portrayed in a seated position with his left
hand in his lap while raising his right hand, teaching the Dharma. This symbolizes
that the Buddha cultivates enlightenment not only for himself but also for the
sake of others. After reaching enlightenment, the Buddha began to teach the truth
to all sentient beings, helping us to rid our delusions.
In some statues of
the Buddha, he is standing with one hand down, as if beckoning us sentient beings.
When we feel lost in the sea of suffering, we are most glad to see the Buddha
extending a helping hand to us. In other statues, the Buddha is walking, as if
hurrying somewhere to teach the Dharma. The fully enlightened Buddha is most affectionate
in his efforts to help all of us; he is always there to be of service to us.
Some
statues and paintings show the Buddha lying down, peacefully entering parinirvana.
This posture symbolizes the utmost fulfillment in both merits and wisdom, when
the state of birthlessness is reached. The reclining posture also symbolizes a
transition from active engagement to that of tranquility. When the Buddha was
alive, he was always active, traveling everywhere to teach the Dharma. While all
activity must come to an end, tranquility can be everlasting. Upon entering parinirvana,
the Buddha became one with all of nature and the flow of time. Thus, we say parinirvana
is a transition from active engagement to tranquility. The images of the Buddha
entering parinirvana show us that he is always in our hearts, ever present like
the earth, and everlasting like the sun and moon.
B. The First Wood Carving
of the Buddha
When was the first statue of the Buddha carved? According to
the Agama Sutras, the first Buddha statue was carved during the summer retreat
one particular year when the Buddha disappeared from his disciples. When the disciples
realized that the Blessed One was nowhere to be found, they started asking around,
but no one knew where he was. They then went to ask Ananda if he knew the whereabouts
of the Buddha, but Ananda was also in the dark. Ananda suggested that they should
solicit the help of Aniruddha, who was foremost in supernatural vision. Using
his supernatural vision, Aniruddha found out that the Buddha had gone to Trayastrimsas
Heaven to teach the Dharma to his deceased mother, Queen Maya. Why did the Buddha
leave for Trayastrimsas Heaven without letting anyone know? There were three reasons.
First, the Buddha had always wanted to teach the Dharma to his deceased mother
to thank her for bringing him into this world. Second, as the Buddha was always
around to teach them, some of his disciples had grown complacent and lax in attention
to his teachings. Third, there had been some quarrels within the Sangha, and the
Buddha wanted those involved to have time to reflect on their behavior.
Among
those who missed the Buddha the most was King Udayana of Kausambi. The king was
most reverent toward the Buddha, and he missed the presence of the Buddha so much
that he fell ill. The royal household put their heads together to find a way to
make the king feel better. They all agreed that the best way was to find the best
sculptor in the land and have him sculpt a statue of the Buddha. They hoped that,
in the absence of the Buddha, they could pay their respects to the statue instead.
The king was very pleased with the idea, and he immediately asked Maudgalyayana,
who was foremost in supernatural power, to help them. Using his supernatural power,
Maudgalyayana transported a sculptor to Trayastrimsas Heaven so that he might
study the magnificent appearance of the Buddha. After three visits to the heaven,
the sculptor finally carved a five-foot tall likeness of the Buddha out of sandalwood.
When the king saw the finished statue, he was happy beyond words, and his illness
was cured.
After three months, the Buddha returned to our world. On his return,
the statue actually came alive and walked to welcome the Buddha home. The Buddha
smiled and said, "You must be tired from these three months. For future generations
of sentient beings, it will be up to you to remind them of the truth."
Thus,
the first wooden image of the Buddha was carved while he was still alive, before
his entering parinirvana. The statue coming alive to welcome the Buddha symbolizes
that the Buddha is always present among us. When we see statues of the Buddha,
we are in essence seeing the Buddha.
C. The First Metal Statue of the
Buddha
In addition to carving Buddha statues out of wood, people also cast
Buddha statues in different kinds of metals. When was the first metal statue of
the Buddha cast? According to the Agama Sutras, this, too, happened while the
Buddha was still alive. When King Prasenajit of Kosala learned that King Udayana
had carved the Buddha's likeness out of sandalwood, he also wanted to create a
likeness of the Buddha. On the one hand, he wanted to show his reverence for the
Buddha; on the other hand, there was also a bit of a competitive spirit between
him and King Udayana. King Prasenajit thus commissioned a statue of the Buddha
to be cast in pure gold. The statue was again five feet tall and marked the beginning
of casting metal images of the Buddha.
Separately and about the same time,
the elder Anathapindaka also expressed his desire to cast a statue of the Buddha.
One day after the Buddha finished teaching the Dharma in the Jetavana Grove, Anathapindaka
went up to him and paid his respects. He prostrated in front of the Buddha and
said, "Lord Buddha, when the Buddha is with us, everyone is so respectful
and everything feels right and magnificent. Unfortunately, when the Buddha has
to travel to other places to spread the Dharma, we feel the absence of the Buddha
and everything is not as orderly as when the Buddha is here with us. I ask permission
to cast the Buddha's likeness so that when the Buddha is away, we have a statue
to remind us of the Buddha and for us to pay our respects. In this way, we will
always feel close to the Buddha."
The Buddha was very pleased and gave
his permission. He told Anathapindaka, "Since you are doing this to remind
others of the Dharma, I give you my permission."
Anathapindaka asked further,
"We'd like to honor the Buddha and I hope the Buddha will allow us to put
decorations and flowers around the statue."
The Buddha replied, "You
may do as you see fit."
From these parts of the sutra, we see that even
while the Buddha was alive, many kings and elders already wanted to sculpt statues
of him for others to pay their respects to. A golden statue of the Buddha is like
a bright light; it lights up our hearts.
D. The First Painting of the
Buddha
When was the first painting of the Buddha made? There is no definitive
answer to this question. According to the Agama Sutras, we learn that one of the
earliest paintings of the Buddha was completed when the Buddha was about to enter
parinirvana. Maha Kasyapa was concerned that King Ajatasatru of Magadha would
be too grief-stricken with the news of the Buddha's passing away. So, after discussing
the issue with King Ajatasatru's imperial court, they decided to commission a
painting of the Buddha to help the king get over this very difficult period.
In
recent years, we have learned that there is an even earlier painting of the Buddha,
perhaps even earlier than the first carved statue. The British Museum in England
has in its collection many paintings of the Buddha. Among these paintings is one
that the museum treasures most. It is a painting of the Buddha when he was forty-one
years old. It was painted by Purna, one of the Buddha's disciples, and the color
is still very vibrant today. Photographs of this painting can be seen as far away
as Japan and Taiwan.
Paintings of the Buddha were brought to China during the
Han dynasty, about one thousand years after the Buddha entered parinirvana. During
that time, many monks from China had traveled to India to study Buddhism. There
they saw the sandalwood statue of the Buddha which we discussed earlier and wanted
to bring it back to China so that the Chinese people would know what the Buddha
looked like. Of course, the Indian kings did not want the statue to leave their
land. So, they commissioned paintings of the statue so that the monks from China
could bring them home with them. When the Han emperor saw the paintings, he was
delighted and ordered that a painting of the Buddha be displayed on the main gate
of the city of Hsi-yang so that his people could pay their respects to the Buddha.
Since
paintings are much less cumbersome than statues, it is customary of Buddhists
to display paintings of the Buddha in their homes. As long as we are sincere,
it does not matter how large or small the painting is; it will shine on all those
who pay their respects.
E. Paying respect to holy images of the Buddha
Regardless
of whether a Buddha statue is made of stone, wood, or metal, regardless of whether
a painting is done on cloth or paper, we still pay our respects to these holy
images of the Buddha. Some of you may question: Why should we venerate these holy
images of the Buddha?
First of all, we have to admit that we, indeed, do pay
our respects to holy images of the Buddha. We all pay respect to certain symbols
or images. We respect our national flag; a flag is a piece of cloth. Why do we
pay respect to a piece of cloth? This is because a national flag, though made
out of cloth, is much more than just a piece of cloth. It is a symbol of our country
and the pride we have for our country. Christians also pay respect to the crucifix.
A crucifix is made of wood or metal. Does it mean that Christians should not pray
in front of the crucifix? There is absolutely nothing wrong with paying respect
to certain symbols or images as long as we understand the goodness which these
symbols or images stand for.
A piece of cloth can be tailored into a hat to
be worn on the head. The same piece of cloth can also be made into a pair of slippers
to wear on the feet. A piece of cloth by itself shows no differentiation, but
we look at it differently once it takes on the shape of its final product. A piece
of paper with our parents' picture on it, we would put in a safe place. The same
piece of paper with a cartoon drawn on it could be tossed away at will, and we
would not feel any remorse. A piece of metal that has been cast into a Buddha
statue should be kept in a nice, clean place. The same piece of metal, if it had
been cast into a toy figure, could be kicked or thrown around without any hesitation.
A Buddha statue may be made of wood, stone, or metal, but in our hearts and minds,
the statue stands for the fully enlightened Buddha. When we pay our respects to
holy images of the Buddha, we are not paying respect to the wood, stone, or metal
that these images are made out of; we are paying our respects to the Buddha.
It
is important that we know why we do certain things. When we pay respect to a Buddha
statue, we should focus our minds on the Buddha and extinguish the fires of our
delusions. We should be respectful and sincere. If we pay our respects to Buddha
statues in this fashion, then any image of the Buddha can strengthen our faith
and touch our hearts. There is a Chinese saying which goes like this: "When
there is utmost sincerity and concentration, even stones or gold open up."
Thus, if we are reverent whilst paying respect to statues of the Buddha, we will
feel the presence of the Blessed One.
Actually, Buddhism is a religion that
values intention over formality and teaches us to be totally free of all images,
holy or not. Let me tell you an interesting kung-an out of the Ch'an annals. Once
the Ch'an master Tan-hsia Tien-jan took up residence at a particular monastery.
That year there was a very severe winter, and the temperature was frigidly cold.
To stay warm, Tien-jan went up to the altar, took a wooden Buddha statue, and
was about to use it to keep the fire going. Another monk saw what he was doing
and stopped him in his tracks. This monk yelled at Tien-jan, "How dare you
use a Buddha statue to keep warm?"
Tien-jan was not at all offended, and
he replied, "I am not using it as a piece of firewood. I just want to see
if I can get some Buddha relics."
The monk barked back, "Nonsense!
How can you get Buddha relics from a piece of wood?"
"If this is
a piece of wood, why don't we use it as firewood." Having said this, Tien-jan
tossed the wooden statue onto the fire.
Tien-jan was a true student of the
Buddha, for he truly understood the essence of the teachings. He knew that mind,
buddha, and sentient beings are one and the same. When we are not yet enlightened,
we should respect holy images. When we are enlightened, we will know that the
Buddha dwells within us and is not to be found outside of ourselves or in some
holy images.
Before Emperor Hsuan of the Tang dynasty became emperor, he was
once a novice monk in a temple. One time he saw the Ch'an master Huang-bo Hsi-yun
in the shrine hall, paying his respect to the Buddha. As he stood behind the Ch'an
master, he recalled what he had often heard the Ch'an master say and unknowingly
spoke out loud, "Don't get attached to the Buddha, don't get attached to
the Dharma, don't get attached to the Sangha. What's the point of paying respect
to the Buddha?"
When the Ch'an master heard this, he turned around and
slapped the student in the face saying, "Don't get attached to the Buddha,
don't get attached to the Dharma, don't get attached to the Sangha. But, in your
case, you should."
Those who do not understand the meaning behind paying
respect to holy images often find it ludicrous that we do so. They do not realize
that by paying respect to the Buddha, we are communicating with the Buddha.
II. What the Buddha Looked Like in Person
A. The Aura of the Buddha
The
splendid appearance of the Buddha was a manifestation of the Dharma-body-the pure,
non-phenomenal Dharma-body. About two thousand five hundred years ago, the Buddha
was born into this world. He was most majestic in appearance and exhibited the
"thirty-two marks of excellence and eighty notable characteristics."
In one of the sutras, it says, "The Buddha looks golden, radiant, pleasing,
and majestic. The presence of the Buddha elicits joy and happiness in all sentient
beings."
Among the Buddha's disciples, there were many who were so moved
by his majestic appearance that they decided to renounce their household life
and follow him even before they heard him speak. Maha Kasyapa was one such example.
He was born to a wealthy Brahman family. One day, Maha Kasyapa saw the Buddha
resting under a tree and automatically was drawn to him. He went up to the Buddha,
saluted him with folded hands, and decided right then that he wanted to join the
Sangha. When the elder Anathapindaka met the Buddha while traveling south, he
was moved by the Buddha's splendid looks. He prostrated in front of the Buddha
and invited him to his hometown in the north to teach the Dharma to the people
there.
The stately appearance of the Buddha also converted many who were vengeful
or malicious. Devadatta, the Buddha's disciple and cousin, turned against him
and hired six bandits to assassinate the Blessed One. When the six bandits saw
the Buddha, they were moved by his majestic appearance. They threw down their
weapons and asked the Buddha for forgiveness. On another occasion, the heartless
murderer Angulimalya met the Buddha on the road. Angulimalya, who was known for
his ruthlessness, shuddered in fear in the presence of the Buddha and begged him
for permission to join the Sangha.
Animals were also touched by the presence
of the Buddha. Monkeys would gather wild fruits to make him offerings. A drunken
elephant, let loose by Devadatta to kill the Buddha, knelt down in front of him
and wept. The Buddha radiated warmth like the sun and moon. His majestic appearance
alone could cause the cruel to turn compassionate, the mean to become peaceful.
During the somewhat fifty years of his teaching the Dharma, those who were moved
by his majestic aura were too numerous to count.
B. The Resplendent Appearance
of the Buddha
The sutras capture the golden appearance of the Buddha with the
so-called "thirty-two marks of excellence and eighty notable characteristics."
Marks are more apparent, while characteristics are more subtle and harder to detect.
Marks and characteristics are closely related; the latter stem from the existence
of the former. The magnificent appearance of the Buddha did not happen by mere
chance. It was the result of cultivating and doing good over a period of ninety
kalpas. Each of the thirty-two marks and eighty characteristics represents a virtue
that the Buddha had practiced. Take the example of the broad, long tongue of the
Buddha. It was the result of his not talking falsely. These marks and characteristics,
which can be looked at symbolically, are said to be attributes that are apparent
to bodhisattvas and other cultivated beings.
What are the thirty-two marks
of excellence? They are:
1. Flat, even feet, without bumps or indentations,
2.
A mark of a thousand-spoked wheel on the bottom of his feet,
3. Long slender
fingers, as white as snow,
4. Soft and smooth hands and feet,
5. Toes and
fingers finely webbed,
6. Rounded heels, without any unevenness,
7. Full
and rounded feet, even from the front to the back,
8. Fine thighs, like those
of a royal stag,
9. Hands reaching below the knees,
10. A well-retracted
male organ,
11. Height equal to the stretch of the arms,
12. Every hair-root
darkly colored,
13. Body hair graceful and curly,
14. A golden-hued body,
15.
A ten-foot nimbus,
16. Soft, smooth, and supple skin,
17. Soles, palms,
shoulders, and crown well-rounded,
18. Arm-pits well filled, without any sunken
spots,
19. A lion-shaped body,
20. A straight body,
21. Full shoulders,
22.
Forty teeth,
23. White, clean, strong, and snugly-fitting teeth,
24. Straight
teeth,
25. Lion-jawed,
26. Saliva that improves the taste of food,
27.
A broad, long tongue,
28. A deep, resonant voice,
29. Deep blue eyes,
30.
Splendid eyelashes,
31. A curling white hair between the eyebrows, radiating
light, and
32. Fleshy protuberance on the crown.
The eighty notable qualities
are:
1. Top of his head not visible to others,
2. A prominent nose with
well-concealed nostrils,
3. Eyebrows shaped like a new moon,
4. Big, thick
ear lobes,
5. A strong body,
6. Snugly-fitting bones,
7. Turns his
whole body when turning, as does a majestic elephant,
8. Leaves imprints as
he walks,
9. Radiant and polished feet,
10. Full, rounded knees,
11.
A clean body
12. Soft, smooth skin,
13. A straight, erect body,
14.
Round, slender fingers,
15. Fine finger prints,
16. Veins that are not
visible,
17. Well-concealed heel bones,
18. A supple, fresh-looking body,
19. A round, pleasing body,
20. A brisk gait,
21. A dignified appearance,
22. Peaceful and calm deportment,
23. A stable posture when standing,
24. A majestic presence,
25. A pleasing appearance,
26. A perfectly
sized face,
27. Unperturbed demeanor,
28. A perfect appearance,
29.
Red-colored lips,
30. A voice that carries,
31. A deep, round navel,
32.
Curly hair,
33. Long arms that reach below the knees,
34. Arms and legs
that move freely,
35. Straight palm-lines,
36. Fine, long palm-lines,
37. Unbroken palm-lines,
38. Brings joy to those who see him,
39.
A broad, perfect face,
40. A face full like the moon,
41. Eloquent and
articulate speech,
42. Fragrant pores,
43. Fragrant breath,
44. Appearance
awe-inspiring like that of a lion,
45. Gait steady like that of an elephant,
46. Steps airy like that of a goose,
47. A well-formed forehead,
48.
A clearly audible voice,
49. White teeth,
50. A bright red tongue,
51.
A long, thin tongue,
52. Thick body hair,
53. Soft, clean body hair,
54.
Big, wide eyes,
55. Clean, unobstructed airway connecting the seven openings
of the face,
56. Lotus-colored hands and feet,
57. A well-concealed navel,
58. A stomach that does not protrude,
59. A well-sized abdomen,
60.
Does not fall down,
61. A sturdy, stable body,
62. Tall and big,
63.
Soft, clean hands and feet,
64. A ten-foot nimbus,
65. His nimbus lights
the way,
66. Treats all sentient beings equally,
67. A stately appearance,
68. Does not slight any sentient being,
69. An even voice,
70. Able
to vary his teaching methods,
71. Teaches according to the circumstances,
72. Easy to understand,
73. Adapts his teachings according to the spiritual
maturity of the listener,
74. Appearance that grows on others,
75. A pleasing
appearance that does not tire others,
76. Long, healthy hair,
77. Long,
neat hair,
78. Neatly curled hair,
79. Hair the color of green pearls,
and
80. A virtuous appearance.
Depending on the sutra, there are slight
variations in the details of these thirty-two marks and eighty characteristics.
Actually, these marks of excellence and notable characteristics do not do justice
to the Buddha's radiance. Take the example of the Buddha's height. It was said
that the Buddha was sixteen feet tall, but some people at that time were skeptical.
One of these people tried to use a tape to measure the Buddha's height. He measured
sixteen feet again and again, yet still could not measure the full height of the
Buddha. Another distinguished feature of the Buddha was his broad, long tongue,
and when the Buddha taught the Dharma, his voice could be heard far, far away.
In the Ratna-rasi Sutra, Maudgalyayana wanted to find out for himself how far
the voice of the Buddha could carry. He used his supernatural power and traveled
to a far away buddha-land in the east and could still hear the Buddha teaching
the Dharma. Actually this is not hard to believe at all. Nowadays, people in Taiwan
can receive radio broadcasts from places as far away as Europe or North America.
The technology of radio broadcasting cannot compare to the skillful means of the
Buddha. When the Buddha taught the Dharma, his voice could reach three thousand
great chiliocosms. Thus, when we say that the Buddha has thirty-two marks and
eighty notable characteristics, we are only describing the splendor that can be
seen. Because of the limitations of our faculties, we do not even come close to
capturing the true splendor of the Buddha.
C. An Enlightened Being Still
Subjects to Impermanence
The Buddha lived in this world for a total of eighty
years. In this world of impermanence, the Buddha's life was no different. While
the statues that we see of the Buddha mostly represent a certain stage in his
life, there are actually eight stages in the Buddha's life. They are:
1. Descent
from Tusita Heaven: Many thousands of lifetimes ago, Sakyamuni was an ascetic
named Sumedha. During that lifetime, Sumedha encountered Dipamkara Buddha who
prophesized that Sumedha would become the Buddha of our world and would be named
Sakyamuni. The Buddha-to-be then went on to live in Tusita Heaven for a total
of four thousand years. There, he waited for the right conditions to be born into
this world.
2. Entry into womb: In the form of a white elephant, the Buddha
entered into the womb of Queen Maya through her right side.
3. Birth: On the
eighth day of the fourth month, the Buddha was born in Lumbini Grove. After he
was born, he took seven steps and proclaimed, "This is my last rebirth in
the human world, for I have come here to become a buddha." The prince was
named Siddhartha Gautama.
4. Renouncing the household life: At the age of twenty-nine,
Siddhartha wanted to find the way to be free from human suffering. Problems such
as the caste system of discrimination, the impermanence of all things, and the
fierce competition for survival had always been on his mind. One night, he left
palace life to seek the truth.
5. Subduing the evil Mara: The prince overcame
the internal temptations of greed, hatred, and ignorance and the external temptations
of sound, sight, and lure of power. To overcome these temptations, he drew on
his inner strength and willpower.
6. Attaining enlightenment: On the eighth
day of the twelfth month, while gazing at the starry sky, in a flash of insight,
Siddhartha attained enlightenment and became the Buddha.
7. Turning the Dharma-wheel:
After attaining enlightenment, the Buddha spent the next forty-five years or so
teaching the Dharma.
8. Entering parinirvana: On the 15th day of the second
month in his eightieth year, the Buddha lay down between two sala trees and entered
parinirvana. From a life of active engagement, the Buddha returned to a state
of peace. His presence became totally integrated with the intricate workings of
the universe.
While the Buddha was fully enlightened, he was very much a person.
Like you and me, he lived through different stages of his life. These eight stages
fully describe the life of the Buddha.
D. An Enlightened Being Still Suffers
When
we look at the peaceful appearance of the Buddha in statues and drawings, we may
automatically conclude that the Buddha must not have suffered. This is not the
case at all. In reality, the Buddha was not only majestic in appearance, but also
in the way he carried himself, especially in the face of adversity. The Buddha
practiced what he preached; it would not be credible if the Buddha, who taught
us about impermanence and suffering, did not have to go through these experiences.
Like every one of us, the Buddha also aged, became sick, and had to deal with
tough times. After all, the noble appearance of the Buddha is not his true nature,
but a manifestation intended to function in the phenomenal world. Living in the
phenomenal world, it was just natural that the Buddha had to cope with both the
good and bad aspects of life.
During his travels, the Buddha was hurt twice.
Once, while traveling in the Khadira mountains, he got a splinter from the poisonous
acacia tree. On another occasion, Devadatta pushed a huge boulder from atop of
Grdhrakuta Mountain down to where the Buddha was sitting. The Buddha's right foot
was injured and bled. The Buddha also fell ill twice. Once, the Buddha was cured
by the famous physician Jivaka. On the second occasion, the Buddha suffered from
backache. He asked Ananda to go into the village to get a cup of cow's milk and
asked Maha Kasyapa to bless the milk with his prayers. The pain subsided only
after the Buddha consumed the milk. The Buddha also faced hunger twice. One year,
there was a famine and, for a period of three months, the Buddha could only find
the remains of horse feed to fill his hunger. There was also one time when the
Buddha went out for his alms round only to come back home empty-handed. He went
hungry for that day.
In addition to physical hardships, the Buddha also had
to deal with hostilities from others. A Brahman woman named Cincamanavika slandered
the Buddha to his face. King Suprabuddha of the Koliya clan pointed his finger
at the Buddha and openly criticized him. The Buddha was not at all bothered by
others' ill feelings toward him. He was a great teacher and showed us by example
how to behave in the face of adversity.
Some people had questions about why
anything bad could happen to someone who had practiced for as long as the Buddha.
King Prasenajit of Kosala was one such person. He once asked the Buddha, "Lord
Buddha is most majestic; we can all see that with our eyes. Why is it that misfortune
still befalls the Buddha?"
The Buddha replied, "This physical body
that you see in front of you is not the true body of the Buddha. All buddhas have
transcended life and death. It is for the purpose of teaching sentient beings
that these misfortunes befall me-be it a broken foot, an aching back, the taking
of medicine, and even the entering into nirvana. I want all beings to know that
the effects of karma can never be destroyed. This way, they will think carefully
before they act. They will learn to practice all goodness, refrain from any wrongdoing,
and in this way, discover their own eternal dharmakaya. We all should wake up
from the delusions of the phenomenal body and should not cling to the trappings
of this saha world."
King Prasenajit thanked the Buddha for this clarification.
From this point on, he saw the Buddha in a totally new light and truly learned
to appreciate the compassion of the Tathagata.
Although we are not fortunate
enough to see the golden body of the Buddha, we should know that the Buddha lives
on in our hearts. Whenever I think of the Buddha, I cannot but feel an enormous
respect for him. My sentiments can be best summed up by an old saying which goes
thus:
Above and below the sky,
nothing compares to the Buddha,
Within
the worlds of ten directions,
there is also no comparison.
I have seen all
in this world;
Nothing is as great as the Buddha.
III. The Dharmakaya
of the Buddha
A. Dharmakaya is Non-phenomenal
Two thousand five hundred
years ago, the Buddha was born into this world. Though the Buddha has since entered
nirvana, we can still see statues of him everywhere. We have just discussed the
Buddha's magnificence and what the "thirty-two marks of excellence and eighty
notable characteristics" are. Is the historic Buddha his true being? If not,
what then is the ultimate being of the Buddha?
The true nature of the Buddha
is referred to as the dharmakaya of the Buddha. Dharmakaya is the true essence
of the Buddha and is non-phenomenal. Since even bodhisattvas cannot see the dharmakaya
of the Buddha, how can we, blinded by our delusions, fare any better? Dharmakaya
is independent of cause and action, without shape or form, without coming or going,
without beginning or end. With such characteristics, how can we see the dharmakaya
of the Buddha?
To see what dharmakaya is, we have to practice and experience
it for ourselves. It is said in one of the sutras, "Eradicate a bit of ignorance,
experience a bit of dharmakaya." Thus, we can see that dharmakaya is something
that cannot be experienced externally. The Avatamsaka Sutra says, "Dharmakaya
is empty and tranquil; it cannot be attained nor seen. The nature emptiness is
the realm of buddhas; it is not something that can be attained through reasoning."
Dharmakaya is beyond language, words, and thinking. In fact, it is said, "If
one wishes to experience the buddha-realm, one's mind should be pure like space."
Dharmakaya is expansive like space; it is without shape and yet it is not shapeless;
it is without form and yet it is not formless. Dharmakaya spans all ten directions
and permeates the whole universe.
One time, Head Monk Fu of Tai-yuan was at
Yangchow giving Dharma talks on the Mahaparinirvana Sutra. When he was at the
point of trying to explain the nature of dharmakaya, one Ch'an master in the audience
could not help but snicker. After the Dharma talk, Head Monk Fu went up to the
Ch'an master and asked humbly, "Did I say anything wrong earlier when I was
discussing the dharmakaya?"
The Ch'an master replied, "If you really
want to know about dharmakaya, I ask you to please suspend the Dharma talks for
three days. During this time, you should enter into a state of absorption without
any distraction. Then you can see for yourself what dharmakaya is."
Upon
the Ch'an master's suggestion, Head Monk Fu immediately postponed the Dharma talks
for three days and sequestered himself so that he might contemplate the dharmakaya
without distraction. After three days, he seemed to have made some headway in
his endeavor. He happily described to the Ch'an master the following:
Truth
of dharmakaya, just like space.
Courses through three dimensions,
spans
ten directions.
Covers eight trigrams,
includes two polar opposites.
In
tune with conditions,
manifests through experience, is everywhere.
From
this incident, we learn that dharmakaya is not something that can be understood
from the shell of appearance. It is not something that can be explained with words.
The physical appearance of the Buddha is there for all of us to see, but the dharmakaya
of the Buddha cannot be seen or heard. The only way to get to know the dharmakaya
of the Buddha, the true spiritual body of the Buddha, is through our hearts and
minds.
B. Phenomenal Manifestation of the Dharmakaya
Though dharmakaya
is non-phenomenal, we cannot say that we are totally unfamiliar of its wondrous
workings. The Mahaprajnaparamita Sutra says, "The true kaya [of the Buddha]
is the dharmakaya, not his majestic body or appearance. [The body of transformation]
is not apart from dharmakaya; the two are not the same and not different."
While the splendid physical body of the Buddha is not the dharmakaya of the Buddha,
it is a manifestation of the dharmakaya.
The Vajrapani Sutra points out that
the threefold body, or nature, of the Buddha can be understood in terms of the
Buddha's dharmakaya, sambhogakaya, and nirmanakaya. The three are the body of
truth (true nature), the body of bliss (reflection of past merits), and the body
of transformation (physical manifestation). The three are different but not distinct
for they are three aspects of the same body. The sambhogakaya and nirmanakaya
are manifestations of the dharmakaya. Apart from dharmakaya, there is no sambhogakaya
nor nirmanakaya. Thus, when we look at images of the historic Buddha, we have
somewhat of an idea of the nature of the dharmakaya. When the Buddha was alive
in this world, he gave many Dharma talks. Among the listeners of these many Dharma
talks, some saw the Buddha as golden, others silvery, or colors of various gems.
Some people looked at the Buddha and saw a person, others saw the Buddha as having
a golden body sixteen feet tall, and others yet saw the Buddha as being various
heights. Even the voice of the Buddha was heard differently by different people.
Some heard a soft, gentle voice. Others heard a powerful voice like the roar of
a lion. The teachings, too, vary according to the listener. Some heard teachings
related to almsgiving, others observing the precepts, or meditative concentration,
or prajna, or helping others cross the sea of suffering. From these observations,
we can surmise that when we speak of the radiant appearance of the Buddha, we
are not speaking of ordinary good looks. These phenomena are the manifestations
of the wondrous workings of the dharmakaya.
The wondrous workings of the dharmakaya
are not just limited to our world. The sutras tell how the Buddha often appeared
simultaneously in different worlds. The Buddha was also known by various names.
He took on various forms and used different methods to reach sentient beings.
Are these not manifestations of the dharmakaya? The manifestations of the dharmakaya
in our phenomenal world enable the Buddha to teach us in various ways and to teach
all sentient beings in the three thousand chiliocosms.
The Mahayana-sraddhotpada
Sastra says: "The nature of dharmakaya is prajna and radiance." It permeates
the whole dharma-world. It is the truth. From this we can see that the dharmakaya
is the ground of all phenomena and that everything in this saha world is nothing
but a phenomenal manifestation of the dharmakaya. This is what Su Tung-p'o, the
Chinese poets, meant when he wrote:
All sounds of rippling creeks are broad,
long tongues.
Mountains, nothing but pure bodies.
Another poem describes:
Melancholic
yellow flowers, nothing but prajna.
Lush green bamboos, all are dharmakaya.
In
the eyes of the enlightened, there is nothing that is not the dharmakaya of the
Buddha; there is nowhere that the dharmakaya of the Buddha is not present. When
the Buddha entered nirvana, he became one with the dharmakaya. The dharmakaya
of the Buddha is in all phenomena, and all phenomena embody the dharmakaya of
the Buddha. Even today, the Buddha lives within us, and we live within the dharmakaya
of the Buddha. Not only do we live within the dharmakaya of the Buddha, the whole
of the universe lives within the dharmakaya of the Buddha. The Surangama Sutra
says, "The worlds of the universe in all ten directions are all in the heart
of the Tathagata-they are like clouds in the clear sky." The heart of the
Tathagata is the dharmakaya of the Buddha. The dharmakaya of the Buddha is the
ground of all phenomena.
C. The Dharmakaya of the Buddha is Everywhere
The
dharmakaya of the Buddha is the true kaya of the Buddha. The dharmakaya fills
all worlds of the universe in all ten directions. Its radiance shines on countless
buddha-lands. The dharmakaya is the realm of the Buddha. The Avatamsaka Sutra
describes the boundlessness of the buddha-realm as follows: "All the water
in oceans can be drunk up; all momentary thoughts can be counted; space can be
measured and wind can be tied down; but the buddha-realm cannot be fully described."
Even though it is everywhere, our delusion prevents us from seeing it. Only bodhisattvas
who are well along the path of buddhahood can always hear the dharmakaya teaching
the Dharma wherever they go. The sutras also tell us of the Buddha teaching his
disciples how to recognize the dharmakaya. In this regard, he once said, "To
understand dependent origination is to see the Dharma. To see the Dharma is to
see the Buddha." The dharmakaya of the Buddha is the true nature of all phenomena.
If we understand the principle of dependent origination and see the emptiness
of all phenomena, then we see the dharmakaya of the Buddha. The Diamond Sutra
says, "Where there are sutras, there are buddhas." When we believe in
the Dharma, we believe in the Buddha. The Buddha is the fully enlightened one
because the Buddha is in harmony with the Dharma, lives the Dharma, and is one
with the Dharma. If we do not believe in the Dharma, are not respectful of the
Dharma, or are ignorant of the Dharma, there is no way we can see the dharmakaya
of the Buddha.
When the causes and conditions for the nirmanakaya (body of
transformation) of the Buddha were exhausted, the Buddha prepared himself to enter
parinirvana. All his disciples were stricken with grief and at a loss for what
to do. The Buddha said to them, "Please do not be sad. This phenomenal body
is now aged, like an old cart that needs constant maintenance. One day the cart
will break down. Even if I were to live with you all for yet tens of thousands
of years, we would still have to say goodbye one day. This is an immutable law
of nature. After I enter nirvana, my dharmakaya will continue to be with you,
guiding all of you. In nirvana, my nirmanakaya becomes one with the dharmakaya,
which is as everlasting as heaven and earth, as radiant as the sun and the moon.
From now on, if you follow and practice my teachings, you will see my dharmakaya
everywhere." How true! If we follow and practice the Buddha's teachings,
then we see the dharmakaya of the Buddha. From the three complete trainings of
precepts, meditative concentration, and prajna, to the thirty-seven conditions
(practices) leading to buddhahood, to the Sangha teaching the Dharma-these are
all manifestations of the dharmakaya of the Buddha.
D. The Dharmakaya
is Ever-present
The Dharmakaya is everywhere, but it is up to us, especially
those of us who have dedicated our lives to the Sangha, to help sentient beings
see the dharmakaya. We bear a special responsibility to ensure that the teachings
of the Buddha reach all corners of the world. The Buddha often said, "To
support the Sangha is to honor me." The dharmakaya is ever present, and it
is up to us, the Sangha, to ensure that the Buddha's teachings will live forever
in the hearts and minds of the people of this world.
I'd like to conclude our
discussion today with an exchange between an emperor of the Tang dynasty and a
Ch'an master. This exchange, in poetic form, highlights the dharmakaya as ever
present and encompasses many of the same points which we have discussed today.
The Tang emperor, Shun-tzuang, once asked the Ch'an master Fu-kuang Ru-mang the
whereabouts of the Buddha. The emperor asked:
"From where did the Buddha
come?
After nirvana, to where did the Buddha go?
Since we say the Buddha
is ever present in this world,
Where is the Buddha now?"
The Ch'an
master replied:
"From truth the Buddha came.
After nirvana, to truth
the Buddha went.
The dharmakaya fills all space;
Lives always in undeluded
minds.
With-thought restores to without-thought;
Attachment returns to non-attachment.
[The
Buddha] arrives for the sake of sentient beings;
Leaves for the sake of sentient
beings.
Clear and pure like the ocean;
Profound and ever present.
The
wise should contemplate,
And have no doubts."
The emperor, still doubting,
asked further:
"The Buddha, born in a palace,
Died and entered nirvana,
between two trees.
Taught in this world for forty-nine years;
Yet pronounced
that he did not speak of any Dharma.
Mountains, rivers, and vast oceans,
The
sky, earth, sun, and moon,
There will be a time when they will cease.
Who
can say that they are not subject to birth and death?
I still have some questions;
Wise
one, please explain."
The Ch'an master again replied:
"The nature
of Buddha is truth.
The deluded do not understand.
The dharmakaya is like
space;
Has no birth nor death.
With right conditions,
Buddha appears
in this world;
When right conditions pass, Buddha enters nirvana.
Reaching
sentient beings everywhere,
[Buddha] is like the moon in the water.
Not
permanent and yet not intermittent;
No birth and no death.
Lives, yet is
never born;
Enters nirvana, yet has not ceased.
When mind sees emptiness,
There
is no Dharma to speak of."
***********************************************************************************************
Sounds of the Dharma: Buddhism and Music
Music and Buddhism Music
gives us the capacity to express the deepest feelings of the human soul. Whether
through holy hymns or sincere chants of praise, it is capable of lifting our minds
to an almost sublime state, and, as such, is regarded as having an important role
in the promotion of religious teachings. In the world's religions, music has a
very important function and a wide range of applications. The teachings of the
Buddha mention music on many occasions. In the Amitabha Sutra, it is written that
heavenly singing and chanting is heard all day and night as mandara flowers softly
rain down from the heavens. All kinds of birds produce beautiful and harmonious
music throughout the day and night. Upon the blowing of a gentle breeze, the movements
of jewel trees bring about a kind of wondrous music, as if thousands of gentle
tunes are being played together in harmony. Upon hearing these melodious sounds,
those present naturally become mindful of the Buddha, mindful of the Dharma, and
mindful of the Sangha. In accordance, all Buddhas and Bodhisattvas are very skilled
in utilizing music to spread the Dharma and guide sentient beings to enlightenment.
In
Buddhism, sutras sung as hymns and other songs praising the virtues of the Buddhas
have attracted and helped purify the hearts of countless disciples. One of the
Buddha's teachings (Treatise on the Perfection of Great Wisdom [skt. Mahaprajnaparamita
Sastra]) says, "In order to build a Pureland, the Bodhisattvas make use of
beautiful music to soften people's hearts. With their hearts softened, people's
minds are more receptive, and thus easier to educate and transform through the
teachings. For this reason, music has been established as one type of ceremonial
offering to be made to the Buddha." In addition to propagating the Dharma
(the teachings of the Buddha), there is a long history of adapting Buddhist songs
for use in various ceremonies such as weddings, funerals, etc. In this capacity,
Buddhist Music plays an integral role in common cultural practices.
Venerable
Master Taixu once said, "Music gives the people of a society a means by which
they can better communicate their moods and feelings with each other. For instance,
if someone plays a certain kind of tune, it is often quite easy for those listening
to understand exactly what mood that person is trying to convey. For society to
achieve some degree of integration, it is essential to be able to communicate
and understand each other's moods and feelings and as a result establish a sense
of unity. This is one of the important functions of music." The capacity
of music to capture people's attention, touch them deeply, and tug at their heartstrings
makes it one of the most beautiful forms of human expression.
Chinese Buddhist
Music utilizes a rich variety of musical instruments during chants and hymns.
Because these instruments are used in the propagation of Buddhist teachings, they
are collectively named Dharma instruments. Other than the inverted bell, which
originated in India, the instruments used in traditional Chinese Buddhist Music
are native to China. Instruments such as the gong, large bell (ch. qing), large
drum (ch. gu), wooden fish, small cymbals, large cymbals and Chinese tambourine
punctuate both Chinese folk and Buddhist Music. In modern practice, Chinese Buddhist
Music is frequently accompanied by a variety of Chinese orchestral instruments,
piano, or traditional European symphony orchestras. From its humble beginnings,
Buddhist Music has developed to such an extent that it is currently performed
in temples and concert halls throughout the world and can now rival the beauty
of western philharmonic orchestras.
The Development of Buddhist Music In India
during the time of the Maurya Dynasty (317-180 B.C.E.), powerful King Asoka spared
no effort to preserve Buddhism and spread its teachings. This time period witnessed
many developments in the field of Buddhist Music such as the inclusion of copper
gongs, drums, flutes, conch horns, and harps in Buddhist ceremonial music. As
Buddhism spread to Tibet, the Tibetan traditions of Buddhism encouraged the use
of song and dance in certain ceremonies. There is, in fact, a section of the sangha
that specializes in the performance of music and dance, referred to as Leva Musicians,
meaning "Gods of Fragrance and Music." The teachings of the Buddha (Mahavairocana
Sutra) say, "In all acts of singing there is truth; every dance portrays
reality." In accordance with this, the development of Tibetan Buddhist Music
has been allowed to blossom freely, which in turn has helped foster its many distinctive
characteristics. In Tibetan Buddhism's larger ceremonies, Lamas can be seen utilizing
all kinds of unique and exotic ceremonial instruments such as specialized types
of drums, windpipes, spiral conchs, and trumpets. The design and artistry of these
instruments is widely regarded as being of intricate beauty.
When Buddhism
was first introduced into China (from India), focus was placed primarily on the
translation of scriptures, and the teaching of Sanskrit Buddhist hymns was discontinued
because of the large differences between these two languages. As Venerable Master
Huijiao of the Southern Dynasty period (420-589 C.E.) stated, "Sanskrit words
have many syllables, whereas Chinese words are monosyllabic. If you pronounce
Sanskrit words but write them in Chinese characters, the text will contain too
many syllables and the pace of the music will sound rushed. But, if you sing in
Chinese and keep the text in Sanskrit, then you will have to rush through a very
long section of text while pronouncing only a few syllables. For this reason,
we have made translations of the scriptures, but do not continue to use or teach
spoken Sanskrit." In the absence of traditional hymns, monastics later recomposed
and adapted classical folk songs along with some music commonly played to royalty
and officials in the Imperial Court, which gave rise to the unique flavor and
tradition of Chinese Buddhist Music. The earliest collection of Chinese Buddhist
hymns date back as far as the Wei Dynasty period (220-265 C.E.). Cao Zhi (the
son of the emperor) was renowned for his singing and compositions. According to
legend, he was passing through the town of Yushan, in the Shandong province, when
he heard a song in Sanskrit apparently emanating from the sky. Touched by the
song's beauty, he committed it to memory and later wrote it into a melody entitled
"The Yushan Fanbei," the first Buddhist hymn constructed in a Chinese
style. This song served as the foundation for the development of Chinese Buddhist
Music.
In response to the uniqueness of Chinese Buddhist Music, The Biography
of Great Chinese Masters says, "All songs teaching the Dharma that were composed
by Indian monastics or lay people are called 'bei' (skt. patha). Intonations or
chants of sutras composed in China are known as recitals." The collective
name for this type of traditional Buddhist Music is known in Chinese Mandarin
as fanbei and has its origins in the time of the Buddha. Another style of ancient
Indian chants and hymns became widely popular during the period of the composition
of the Vedas. This style of chant was prominently adopted by Buddhism and has
its origins in the sabdavidya, (the branch of the classical five great studies
of India concerning sound and music). Buddhist hymns composed in this style are
collectively referred to in Mandarin as shengbai (Sabda Hymns).
During the
time period of the Southern and Northern Dynasties (420-589 C.E.), the contributions
of several emperors deeply influenced the development of Buddhist Music. Emperor
Wu of the Liang Dynasty, for example, was a devout Buddhist whose great love for
Buddhist Music motivated him to write several well-known musical compositions
such as Great Joy (ch. Da Huan), The Heavenly Way (ch. Tian Dao), The Cessation
of Evil and Wrongdoing (ch. Mie Guo E), and Stopping the Wheel of Suffering (ch.
Duan Falun). Though these were originally composed to teach the Dharma, by virtue
of their aesthetic value they came to be regarded as quality musical compositions.
Emperor Wu also set the precedent for the establishment of Buddhist children's
choirs with works including The Children's Joy of the Dharma Song (ch. Fale Tonzi
Ji) and Children's Fanbei (ch. Tongzi Yi Ge Fanbei). In addition, he established
the Wuzhe Dahui[1] (skt .pancaparisad), held for confession, penance, and remission,
the Yulanpen Fahui (skt. ullambhana) ghost festival, and the Liang Wu Repentance
Liturgy. Emperor Wu also initiated the practice of singing Buddhist hymns during
repentance ceremonies. The contributions of Emperor Wu were instrumental in blending
Buddhist Music with that of the mainstream classical Chinese traditions.
From
the period of the Northern and Southern Dynasties to the beginning of the Tang
Dynasty (618-907 C.E.), the great achievements of monastics in terms of their
singing and public speaking abilities stand out prominently in the field of Buddhist
Music as being peerless in their time. At the same time, Pureland School monastics
composed several songs praising the Buddha that were sufficiently esteemed to
be compiled in the Tripitaka. It was during this period that Venerable Huiyuan
of Lushan pioneered the use of music as a method of promoting the Dharma and propagating
the doctrines of Buddhism.
In recent times, a large volume of Tang Dynasty
Buddhist compositions was uncovered in the Dunhuang Caves of China. Primarily
concerned with interpretations of the sutras, these compositions are known as
Verses for the Common People (ch. Su Jiang), and were the first Chinese Buddhist
compositions to adopt a more folk-like style and flavor. This music represents
a reform in the style of singing and chanting, and in addition employs a new system
of musical notation. Before the end of the Tang Dynasty, the style of Buddhist
Music in China had become entirely Chinese and received unprecedented popularity.
Later,
during the Yuan Dynasty (1277- 1367 C.E.), Buddhist musicians adapted melodies
of the then popular Northern and Southern Dynasty Compositions (ch. Nan Bei Qu).
In the Ming Dynasty (1386-1644 C.E.), monastics adapted more than three hundred
popular and classical melodies and compiled them on fifty scrolls known collectively
as Songs Proclaiming the Titles of all the Honorable Buddhas and Bodhisattvas
(ch. Zhu Fo Shizun Rulai Pusa Zunzhe Mingcheng Gequ). Some of the most famous
secular music of the time was adapted to create Buddhist pieces. For example,
the Song Dynasty piece A Butterfly Falls in Love with a Flower (ch. Die Lian Hua)
was rewritten as the Buddhist piece A Spiritual Song (ch. Ju Lingxiang Zhi Qu).
Although folk tunes such as these were widely used to propagate the teachings,
Buddhist Music had already become quite popular among the common people. However,
Buddhist Music still seemed to lack creativity and continued to remain hampered
by elements of conservatism.
Upon the formation of the Republic of China in
1912, Buddhist Music slowly began to lose its popularity among the general public
and fewer monastics continued the work of writing new compositions. However, in
1930 at the Xiamen City Minnan Buddhist Institute, Venerable Master Taixu in cooperation
with Venerable Master Hongyi composed a renowned, beautiful piece called The Song
of the Three Treasures (ch. San Bao Ge). At the same time, they made a call to
all Buddhist disciples to preserve and carry on the legacy of Buddhist Music.
Venerable Master Taixu was motivated in part by his understanding that Buddhist
Music is a very convenient means for propagating spiritual education. In addition,
he believed that if music could be used to help spread the Dharma, then it would
contribute greatly to the diversity and richness of religious education of the
public. His associate, Venerable Hongyi, was an accomplished and esteemed musician
before entering the order and ten of his songs concerning naturalism and its implications
in Buddhist teachings were eventually compiled into an album entitled "The
Qingliang Selection (ch. Qingliang Gequ)." During this time, however, most
people had limited exposure to Buddhist Music and therefore it did not enjoy widespread
popularity.
Recently, there has been an upsurge in the popularity of Buddhist
Music resulting from the broad use of hymns and fanbei as a means to promote the
Dharma. Given the little encouragement of previous years this is a most welcome
sign. During the 1950's, many monastics worked diligently to compose the words
for new songs with the help of musicians Yang Yongpu, Li Zhonghe, and Wu Juche.
A collection of the songs they composed has been recorded by Fo Guang Shan and
released in an album entitled Fo Guang Hymn Collection (ch. Fojiao Shengge Ji).
Their efforts serve as a great inspiration to those who wish to carry on work
in this field.
In 1957, the Ilan Buddhist Recital Society's youth group choir
produced several more Buddhist albums under my supervision. Altogether we produced
six albums, which include a total of over twenty compositions. As this was the
first time such a project had been undertaken in Buddhist circles, a new epoch
in the history of Buddhist Music was born. However, in those days a lot of prominent
people in Buddhist circles did not agree with this kind of undertaking. Despite
criticism, I continued to feel such projects were important for the propagation
of Buddhism, and I decided to remain undeterred in my efforts. Then a few years
later in 1979, 1990, 1992, and 1995 my persistence was rewarded by receiving permission
to organize some large performances in Taipei's renowned Sun Yat Sen Memorial
Hall and National Concert Hall. These performances, featuring dances coordinated
with Sanskrit songs and other music teaching the Dharma, mark the first time Buddhist
hymns had ever been performed in any large public concert facility in Taiwan.
In addition, a performance entitled "Paying Homage to the Buddhas of the
Ten Directions-A Dance and Song Ceremony in Sanskrit" was held as part of
a traditional arts festival at the invitation of the Taipei City Government. This
was to mark the first time traditional Buddhist fanbei and modern hymns had been
performed alongside popular and more established mainstream styles of Western
music, traditional Chinese music, and dance. This pioneering effort certainly
served to affirm the newly established status of Buddhist Music in society and
was rewarded with significant acknowledgement in all sections of the Buddhist
world.
The Contributions of Buddhist Music In addition to songs used to expound
the truth of the sutras, Buddhist fanbei also includes an esteemed and beautiful
collection of gentle melodies that give praise to all the Buddhas and great Bodhisattvas.
These were originally composed as expressions of the deep faith of Buddhist disciples,
and by virtue of their beauty, they have left a rich legacy of superb melodies
and literature. These include all kinds of gathas praising various Buddhas, such
as the Bhaisajyaguru Gatha, the Avalokitesvara Gatha, as well as statements of
Buddhist vows, which have contributed significantly to the broadening, enrichment,
and variety of Chinese literature. Holy hymns are used in ceremonies for making
offerings or inviting the presence of Buddhas and Bodhisattvas. Excellent pieces
such as the solemn Incense Offering Prayer (ch. Lu Xiang Zan), the Incense Prayer
for Up- holding the Precepts (ch. Baoding Zan), and the Prayer for Offerings Made
to Celestial Beings (ch. Jie Ding Zhenxiang Zan) embody and beautifully express
the virtues of respect and religious piety.
Buddhist fanbei has contributed
a unique style to the world of music. Characterized by a relaxed and easy pace,
soft tones, and a dignified, solemn manner, Buddhist fanbei gives elegant expression
to the five virtuous qualities of sincerity, elegance, clarity, depth, and equanimity.
According to the Vinaya in Ten Recitations, regularly listening to Buddhist fanbei
can give the following five benefits: a reduction in bodily fatigue, less confusion
and forgetfulness, a reduction in mental weariness, a more elegant voice, and
greater ease in both personal expression and communication. Regarding the regular
practice of chanting or singing fanbei, A Record of the Buddhist Religions as
Practiced in India and the Malay Archipelago (ch. Nanhai Ji Gui Zhuan) makes mention
of six kinds of merits that can be obtained: knowledge of the depth and extent
of the Buddha's virtue, an intuitive realization of the truths of the Dharma,
a reduction in negative or harmful habits of speech, a clearer and healthier respiratory
system, a mind more free from fear and anxiety, and longevity and improved health.
In
the practice of Buddhism, fanbei has important functions in daily living, in repentance
ceremonies, and in ceremonies accompanying sutra lectures. During daily activities,
practitioners regularly chant fanbei such as The Meal Offering Dharani (ch. Gong-
yang Zhou) and The Meal Completion Mantra (ch. Jie Zhai Ji) to make offerings
and transfer merits to all the Buddhas and all the sentient beings of the six
realms. During repentance ceremonies, focus is placed on singing several prayers
as a means to guide and teach participants. Before lectures are given on the sutras,
incense prayers are sung to invite all Buddhas and Bodhisattvas to attend the
service, helping to generate a dignified, solemn, reverent, and respectful manner
among participants. After the ceremony's conclusion, The Gatha for the Transfer
of Merits (ch. Huixiang Ji) is chanted, where the merits for attending the service
are dedicated to the benefit of all sentient beings. Through this, attendees express
the wish that all sentient beings be relieved of all suffering and come to find
lasting happiness.
Buddhist fanbei is not designed to try to elevate or excite
the emotions of participants or practitioners, but in fact aims to achieve the
opposite effect. Its main function is to conserve emotional energy, calm thoughts,
reduce desire, and allow practitioners to see their true nature with a clear mind.
The Flower Ornament Sutra and The Lotus Sutra contain phrases such as "conduct
ceremonies and teach the Dharma with music" and "with a joyful spirit,
sing the truths of the Dharma." From this it can be seen that fanbei has
an important role in teaching the Dharma to the public.
Fanbei music has notably
influenced and contributed to the cultural legacies of various Chinese empires
and dynasties. Before the Tang Dynasty, government artists assumed the work of
compiling, editing, and distributing popular musical pieces and artistic growth
during that period was limited. How- ever, between the Sui and Tang Dynasties,
transport between China's western and eastern regions was unimpeded, resulting
in the introduction of music from the outer western and northern regions to China's
more heavily populated eastern regions. In addition, wars and continued fighting
resulted in the dispersion and loss of many Chinese classics. These factors resulted
in a period of renewed creativity and the reinvention of several different musical
styles. By the end of the Northern Song Dynasty (960-1128 C.E.), local artists
began to take on the role of directing the development of popular music. Commoners
formed their own organizations and even established official performance halls.
As a result, during the Tang Dynasty, Song Dynasty (960-1128 C.E.), and Yuan Dynasty
(1277-1367 C.E.), Buddhist temples were able to gradually develop and popularize
a new style of giving sermons that featured public talks expounding and publicizing
the Dharma sung to fanbei melodies. This popular style of lec- turing was known
as the singing lecture technique. This style was successful in attracting the
attention of the public and was considered to be a very moving style of vocal
music. Documents containing historical details concerning these developments were
discovered among hidden pieces of art found in the Dunhuang Caves. These documents
show the emergence of a style of symbols employed by the monastics of hundreds
of years ago to describe and teach the chanting of Buddhist doctrines. They also
contain depictions of solemn-looking ceremonial dances, orchestra constructions,
elegant offering ceremony dance postures, and instrument recitals of Indian music.
Today, these documents are highly valued as being priceless pieces of historical
Chinese literature and underlie an important aspect of Buddhist Music's enormous
cultural contributions.
In light of the way traditional Chinese music and Buddhist
Music have blended together over a long period of time, Buddhist temples of the
past could be considered custodial centers for the preservation and development
of traditional ballads. In testimony to this, it was recorded that during the
Song Dynasty a famous scholar by the name of Cheng Mingdao attended a ceremony
at a Buddhist temple called Guan Yunmen. When he saw the grand formations of classical
instruments and heard the crisp sounds of drums and bells he was so excited about
what he had discovered that he yelled out, "So! The ritual music of the three
dynasties can all be found here!" In pre-contemporary China, recognized scholars
were required to be accomplished in a variety of compulsory fields of study, one
of which was classical Chinese music. As such, Cheng Mingdao's statement concerning
the style of music present is perceived to have the weight of authority.
The
contributions of Buddhist music upon the world can be exemplified in a legend
involving a famous Buddhist musician. During Sakyamuni Buddha's time on earth
(500 B.C.E.) there was a bhiksu named Pathaka whose voice was so beautiful that
when he chanted Buddhist fanbei even animals that overheard him were touched.
One day, King Kausala was leading a large army to invade Anga (a small state in
ancient India) and on the way they en- countered the Jetavana Monastery while
Pathaka was in the middle of a chanting service. As soon as the horses heard the
sound of Pathaka's chanting, they became so absorbed in the sound that they came
to a full stop and refused to advance any further. When the sound reached King
Kausala, he was so moved by the beauty of the music that he could not bring himself
to shed blood in battle and immediately decided to abandon his campaign and return
home.
Modernization of Buddhist Music After I came to Taiwan from China in
1949, I decided on the basis of my sincere vow to spread and publicize the teachings
that it would be best to adopt a more modern approach in using hymns to propagate
the Dharma. As such, I placed a lot of emphasis on the promotion of Buddhist Music,
and advocated a strategy of simplifying the words of tunes to make them easier
to understand, as well as using more modern and popular musical styles. It was
my hope that Buddhist songs could be composed that most people would find deeply
touching, but that were also easy enough for the average person to sing along
with. As a result, I personally composed the lyrics to several Buddhist songs
and led the Ilan Buddhist youth group choir in a premier performance of the Sound
of Buddhism concert group on the Minben radio station in 1954. In addition, I
made it a point to institutionalize the singing of modern Buddhist hymns during
all types of Buddhist activities. At that time a lot of people opposed this very
strongly, even saying such methods could destroy Buddhism. However, history verifies
that this strategy has been a success. The drawing power of music has indeed encouraged
many people to enter into the Buddhist community, where a significant amount have
slowly been transformed spiritually as a result of being in constant contact with
the teachings. In addition, it has encouraged many talented youth to become active
in Buddhism, and many have later gone on to make life-long commitments and enormous
contributions to Buddhism, such as Venerable Tzu Hui and Venerable Tzu Jung. Even
though there have been many setbacks and obstructions, I maintained my conviction
to bring a degree of modernization to Buddhist Music.
The idea to modernize
Buddhist Music is based on a need to respond to changes in society in order to
provide the most appropriate and suitable methods to help purify the hearts and
minds of the public. Indeed, the lifestyle common to most people today is very
busy and quite stressful, and with many people seeming to have no place to take
any kind of spiritual refuge it can often become quite easy for them to lose themselves.
However, the pure and clear sounding melodies of Buddhist Music provide a way
to communicate the higher spiritual states of mind that are advocated by the Dharma,
and can serve to enrich and reenergize the hearts of the people.
Buddhist melodies
are characterized as being strong, but not fierce; soft, but not weak; pure, but
not dry; still, but not sluggish, and able to help purify the hearts of listeners.
Through using music to perform the task of spreading the Dharma and saving sentient
beings, we can reach the most remote places and overcome the limitations of time
and distance, as well as differences in cultural backgrounds and nationalities.
Music can help us achieve the task of widely propagating the Dharma and spreading
the wisdom and compassionate vows of the Buddhas and Bodhisattvas across every
corner of the globe.
Modernized Buddhist Music is focused on bringing harmony
into people's everyday lives, purifying people's minds, and performing the function
of educating and transforming listeners so as to bring their emotions in line
with the teachings of the Dharma. With modern media and information equipment
constantly improving, we need to make full use of technology to find more efficient
means to give Buddhist Music public coverage, such as through the use of electronic
broadcasting media including television and radio stations. We need to use music
to break through the barriers of differences in cultural backgrounds, social customs,
and languages. By using all sorts of equipment such as classical instruments,
laser disks, electronic organs, the piano, and many other kinds of musical implements
we can create and distribute music that can suit the tastes and meet the needs
of people from around the world.
The following are five guiding principles
I have put forward to further the modernization and popularization of Buddhist
Music:
1. Buddhist Music should not be something unique to temples and monastic
life, but should move towards spreading out to the general public.
2. In addition
to Buddhist verses and chanted prayers, we need to continue creating more and
more new musical pieces.
3. Those propagating Buddhism should from now on do
more to advocate the use of music, and should use music to attract the public
to study Buddhism.
4. Buddhists can start to form bands, choirs, orchestras,
classical music troupes, etc. to use music to spread and teach the Dharma.
5.
I hope that from this day on, we can see new musical talent make a mark in Buddhist
history in the same mould of the likes of Asvaghosa Bodhisattva and Venerable
Master Hongyi.
In addition to the techniques and styles of ceremonial music
honoring the Buddhas that are now regarded as defining Buddhist Music, we can
begin to mix the solemn spirit of Buddhist melodies with some of the qualities
of contemporary music to take the modernization of Buddhist Music to a whole new
level.
[1] A seven-day vegetarian festival for the public.
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Speaking of Love and Affection
Dear Dharma Friends,
The topic we
are going to talk about today is "Love and Affection." Some of you may
be a bit surprised by our choice of topic because most people associate love and
affection with a man-woman relationship. This is not exactly correct. Love and
affection also applies to relationships in families, between friends, and among
a nation's fellow citizens.
The world of love is wide and expansive. We do
not only love our parents, friends, or countries; we may also love many other
things. Some people love plants and flowers; others love their pets. Some other
people love to collect mineral rocks, stamps, or matchboxes, and they derive a
lot of joy from their collections. It is just as natural to love sentient beings
with whom we can share our emotions as it is to love insentient things that do
not understand our emotions.
Very often, we hear people raise this question:
Where do we come from? The sutras tell us that we human beings arise out of love;
in fact, it is said in the sutras, "When one's love is not strong, one will
not be born into the saha world." In Buddhist literature, human beings are
referred to as sentient beings. Love is the source of life and our existence represents
a continuum of love and affection.
While some kinds of love are "healthy,"
others are "unhealthy"; some are "giving," others are "possessive."
What is love? Love has its pluses and minuses. From the perspective of its pluses,
love gives us the strength to make sacrifices, to give, to encourage, and to be
compassionate. [Love is like a roadmap; it gives life direction and a clear visibility
of life's destination. Love is like a blanket; it provides us with warmth and
security. Love is like a box of chocolates; it is sweet and full of surprises.]
From the perspective of its minuses, love is like a piece of rope; it can be binding
and restrictive. Love is like a lock; it can shackle us and make us restless.
Love can be blinding; it can keep us in the dark without us even aware of it.
Love is like the honey on a sharp blade; it can entice us to lick the blade, even
at the risk of cutting our tongues and risking our lives. Love can be like a sea
of suffering; its turbulent tall waves can trap us in its depths.
We all want
to be loved by others. Others go a step further and want to share their love with
the many that their lives touch. Regardless if we love or are loved by others,
we have to be watchful that our love does not turn sour. Love and hate are inseparable,
one shadowing the other. If we do not love properly, if we do not expand our love
to all, and if we do not elevate our love [for a few] to compassion for all, love
can turn into hate. Today, I'd like to discuss with you four different levels
of love and affection.
I. Everyday Love
[Everyday love is also most
basic and common. This includes love between a man and a woman, between a parent
and a child, among family members, and between friends. While love can be blissful,
there are times when love can hurt. While most of us know or long for the joys
of love, we may not understand why love can cause us so much pain. Because of
this, I believe it is more useful if we spend the next few minutes talking about
the latter.] When love is parochial, finite in capacity, and limited in scope,
it often becomes possessive and clinging in nature. There are three main situations
when love causes us problems:
A. When the object of our love is inappro-priate
It
is human nature to love someone with whom we feel a special affinity, but when
the object of our love is inappropriate, our love can bring us many headaches.
When we love someone who is spoken for or is married to another person, our love
is destined for troubles. It takes two to love; when we love someone who has no
feeling for us, it is like banging our head against the wall. Depending on the
object of our love, we should also moderate our intensity accordingly. If not,
problems will ensue.
B. When our perspective of love is inappro-priate
[One
of the most common, though faulty, perspectives of love is to view love as some
kind of trade.] Some people believe that, because of their personal wealth, they
can buy love. Others dare not love others who are more affluent that they are.
Some other people would not consider falling into love with someone without first
considering that person's looks, education, profession, or how wealthy his or
her family is. In these instances, love is looked at as a kind of trade; this
is an erroneous perspective of love. True love does not speak of requirements
and prerequisites; true love is about giving.
C. When the manner in which
we love is in-appropriate
Some people only love themselves and have little
regard for how others feel. In their continual pursuit of personal enjoyment,
some even engage in extra-marital affairs. Others let their own emotions cloud
their judgement; they become partial to people they love and overly critical of
others they dislike. Sometimes, love is like a pair of colored glasses, preventing
us from seeing the true face of those we love. No wonder we say that love is blind.
There is a common Chinese saying which we can use as our guide, "Know the
ills of those we love and the goodness of those we dislike." When we love
properly, love brings out the best in each one of us.
While the excessive love
of a parent for his or her child can spoil the child and ruin the child's life,
the love of a parent, when in moderation, can give enormous support for the child
and help the child grow up well. I still remember some twenty years ago, when
Venerable Tzu Chuang decided to renounce the household life to become a monastic,
her parents came to witness the ordination ceremony. With tears in their eyes,
they gave her a warm smile. Why were they both happy and sad? Although it is quite
common now for young college graduates to enter the monastic life, it was quite
unusual at that time. On the one hand, her parents wanted to spend the rest of
their lives with their child; on the other hand, they recognized their daughter's
love and dedication to the Dharma. Their tears, as well as their smiles, left
a strong impression in my memory.
At this point, you may think that there is
no room in Buddhism for the kind of love that exists between a man and a woman,
or between a husband and wife. This is not the case at all. Buddhism does not
disapprove of wholesome love between a man and a woman; what Buddhism disapproves
of is love that is unhealthy and unsound. It is unfortunate when love becomes
the cause of problems and heartbreaks. When I read in the newspaper about the
many alarming stories of love-driven assaults or even homicides, I cannot help
but lament how tragic it is not to love properly.
Love is about giving; even
if we cannot make huge sacrifices for our loved ones, the least we can do is not
to hurt them. In the Documentary of the Warring Period, Yueh Yi once said, "When
a gentleman breaks off a friendship, he does not speak ill of the other party.
When a patriotic official is asked to leave the emperor's court, he does not try
to clear his name." Similarly, while most people would like to see their
romance develop into marital bliss, it is important to know how to handle a relationship
when it fails. When friends part ways, they should do so amiably and not bear
a grudge against the other party. How can one make an enemy out of someone whom
one has once loved? To defame or destroy another person just because of a failed
relationship is so unnecessary.
Some people describe how people love this way:
Young people love with their words, middle-aged adults love with their actions,
and elder people love with their hearts. What this means is that how we love matures
with age. Likewise, our love also evolves as we grow in spiritual maturity. From
loving ourselves, our love grows to loving our families and to loving the entire
human race.
II. Heroic Love
What kind of love is heroic-remarkable
and extraordinary? How does it differ from the everyday love we talked about in
the previous section? I am going to give a few examples here to help us answer
these questions.
A. Selfless love for the country
Ta Yu was a well-known
virtuous man of ancient China. During that time, there was a major flood, and
many people lost their farms and homes. The emperor assigned Yu to see what could
be done to divert the river water and alleviate the floods. Thirteen years he
was away from home, supervising the project. He was so dedicated to finishing
the project and thus relieving his fellow countrypeople of further pain that,
during these thirteen years, three times he passed his house and three times he
did not stop to visit with his family. In his love for his country and fellow
countrypeople, there was little time for himself and his family. Such selfless
love for the country is a very good example for all of us to emulate.
During
the Warring Period in ancient China, there was a government official by the name
of Chiu Yuan. He was very patriotic and was very trusted by then Emperor Chu Hwai.
When some of the corrupt officials began to see themselves losing ground to Chiu
Yuan, they began to spread rumors about Chiu Yuan. Unfortunately, the emperor
believed the rumors and distanced himself from Chiu Yuan, finally dispatching
him to a far-away post. Even then, Chiu Yuan loved his emperor and maintained
high hopes that his country would not fall into the hands of these corrupt officials.
He would rather give his life in patriotism than to kow-tow to the plans of the
political parasites. When he was ordered by the emperor to implement a policy
put forward by the corrupt officials or to face death, he chose death. He jumped
into Mi-low Lake and took his own life. Since the villagers could not recover
his body, they rowed about the lake in boats and made loud noises with their drums
so that the fishes would be scared away and not feed on his body. In fact, this
is the beginning of the Dragon Boat Festival. From many of the letters left behind
by Chiu Yuan, we can see his steadfast love for his country. He would rather give
his own life than to watch helplessly his country on the decline. This is another
example of selfless patriotic love for the country.
During the later years
of Sung dynasty, China was divided into Northern Sung and Southern Sung. When
the poet Lu Fang-weng lay dying on his death-bed, he told his sons, "As I
lay dying, I should know that all phenomena are empty; however, I grieved I did
not see the unification of the nine states. On the day General Hwang reclaims
the north, please do not forget to tell me the news when you make your ancestral
offerings." This kind of love for the country is another example of remarkable
love.
B. Selfless love for others
One of the Buddha's cousins was a
general by the name of Mahanaman. He was responsible for guarding the city of
Kapilavastu. When the city was attacked and was about to fall into the hands of
the enemies, he pleaded with the other general, "Please do not kill my countrypeople.
But if you have to, can you please wait until I resurface after jumping down to
the bottom of the river." The other general was none other than the fierce
King Virudhaka. He looked at Mahanaman and answered, "As it is, you and your
countrypeople have no escape but to die. Alright, I am going to grant you your
last wish." Mahanaman then jumped into the river and disappeared. A long
time passed and he still did not float back up. Virudhaka was getting impatient
and sent his people to the bottom of the river to find out what happened. They
found Mahanaman at the bottom of the river with his hair tied to a tree root.
In giving his life, he bought some time for his fellow countrypeople to escape
out of the city. This kind of willingness to sacrifice oneself for others is a
form of fearless love. It is, indeed, extraordinary love.
C. Selfless
love for the Dharma
Within Chinese Buddhism, we have all heard of Master Hsuan-tsang.
He was also referred to as the "Confucius of Chinese Buddhism." Master
Hsuan-tsang was remembered for his determination to go to India to learn about
Buddhism and bring sutras back to China. To do this, he had to cross over eight
hundred miles of desert. One day while in the desert, the water that he and his
entourage were carrying suddenly all spilled out. The situation was really grim
because there was little chance they could cross the desert without water. Under
the fierce sun and with dying thirst, he made this very famous vow: "I would
rather die trying to take the last step westward than try to make it back east
alive." This fervor for truth is also a form of remarkable love.
If you
look at how the Japanese live, eat, and dress, you will see that there is a heavy
flavor of Chinese influence. Who was the first to introduce Chinese culture to
Japan? To this, we have to credit Venerable Chien-chen of the Tang dynasty. He
was a forefather of the area of Yangchou, where I grew up. In order to realize
his dream of going to Japan to spread the Dharma, he tried to cross the sea to
Japan on seven different occasions and over a twelve-year period. One time, he
was stopped by government officials; another time, he was robbed clean by bandits.
On another trial, he had to turn back because of bad weather and turbulent seas.
There was even one time when he was sold out by one of his disciples. After six
difficult attempts, he finally arrived in Japan at the age of sixty, blinded in
both eyes. Even with all these hardships, his resolve of spreading the Dharma
in Japan remained unshaken. He also made this moving remark about his experience:
"What is the risking of life in the face of great undertakings?" He
did not hesitate to give up his life for the chance of spreading the Dharma. His
compassion of spreading the truth to all was a remarkable love for others.
D. To love one's parents to the best of one's abilities
The Buddha's disciple,
Maudgalyayana, was a filial son. After his mother passed away, he learned with
his supernatural powers that his mother was suffering in hell. His love for his
mother was so great that he did not hesitate to go to hell to help console his
mother in her suffering. His dedication to his mother so moved the Buddha that
the Buddha told him only the united efforts of the whole Sangha could alleviate
his mother's suffering. This is the beginning of Ullambana. In this way, not only
was he able to save his mother, many others are able to help their deceased relatives.
This form of filial behavior is the direct transformation of a remarkable love.
Ch'an
Master Tao-chi of North Chi dynasty was another example of a filial son. When
he traveled about spreading the Dharma, he carried his books and mother in baskets
suspended from a bamboo pole set across his shoulders. When others offered him
a hand, he would politely decline and say, "This is my mother who gave me
life and raised me. I should be the one to take care of her." Chen Tzun-su
of Tang dynasty was a very accomplished Ch'an master. He was also very attentive
to his mother. He earned his living by mending shoes; thus, he was also called
Chen the Shoesmith.
There are many other examples of selfless love for one's
parents. Filial love is a true and pure form of emotions; it is also a manifestation
of what extraordinary love is.
E. To love one's students like oneself
The
following examples serve to show how past masters loved their students and followers.
To teach and train their students, they used varying methods and seized every
opportunity possible. With love and dedication, the bond between a teacher and
his students was forever sealed.
It was recorded in Lun-U how heart-broken
Confucius was when he learned of the death of his student, Yen Hwei. He wailed
and said repeatedly, "The heavens have let me down!" His tears fully
captured his feelings for his students. He was saddened by the premature death
of his student; he grieved at the loss of someone with great potential. His love
for his student was most compassionate and remarkable.
Milaraspa traveled far
and wide looking for a teacher. After extensive search and travels, Milaraspa
finally found Marpa to be his Dharma teacher. His teacher asked him, "You
said you want to call me your teacher. Let me ask you what you have to offer me?"
Milaraspa
prostrated respectfully and said, "I am going to offer you all that I engage
in my actions, speech, and thought."
With this, Marpa agreed to accept
him as his disciple. One day, Marpa told Milaraspa, "You are a strong young
man. I want you to build me a stone house so that I can store all my sutras. Once
it is completed, I will teach you the Dharma."
Milaraspa was most delighted.
When he asked his teacher for a sketch of what he wanted, his teacher told him,
"I want you to go to the tip of the east face of the mountain and build me
a circular house. The roads are steep and treacherous, but your hard work can
help you burn off your bad karma."
Milaraspa worked day in and day out.
When it was about half finished, his teacher came up the mountain. He took off
his half-moon shaped topcoat, folded it a few times and left it on the floor.
He then turned toward Milaraspa and said, "This does not look like a good
spot. I want you to take the house apart and move to the west face of the mountain.
I want you to build me a house that looks like this garment here."
Frustrated
and speechless, he complied. When he was about half-way done, his teacher again
came up the mountain and said, "The house still does not look right. I want
you to take this apart and move all the materials to the north face of the mountain.
There I want you to build me a triangular-shaped house to symbolize what a true
cultivator I am."
Milaraspa again followed his teacher's direction. Rain
or shine, he worked non-stop, hoping to finish the house. It was about a third
completed when his teacher came up the mountain and asked him, "Who told
you to build this house?"
Nervously, Milaraspa replied, "You personally
asked me to build you this house."
The teacher looked puzzled. Scratching
his head, he said, "Oh! I can't really recall anything like this. Why would
I ask you to build me a triangular-shaped house at this poor location? It looks
like the type of altar used by cults. Do you want to do me harm? Take it apart!
Take it apart! I want you to go to the south side and build me a square-shaped
house. I want it to be nine stories tall, on top of which is one more floor for
storage, for a total of ten stories. Once it is completed, I will teach you the
Dharma!"
Just with a few words, all of Milaraspa's efforts were washed
down the drain. In this way, building and de-constructing, many months and years
passed. He was exhausted and physically beat. Some of his fellow students could
not bear to see him suffer alone and so offered to help him move tiles and bricks.
When the teacher found out, he exploded and scolded Milaraspa, "I asked you
to build me a house. Did I say that you can ask others for help? Why are you so
lazy and ask others for help?" His teacher did not only yell at him, he also
gave him a few blows with a club. When he could no longer bear the pain, he let
out a little squeal. Instead of comforting him, the teacher continued to reprimand
him, "Why are you crying? When you first came and wanted to be my student,
did you not say that you wanted to offer me all your actions, speech, and thought.
I am just striking what is mine, and I am only yelling at what is mine. What is
there for you to cry about?"
What Milaraspa had to endure is beyond our
imagination; he tacitly accepted all kinds of hardships. After a few years, Milaraspa
attained enlightenment and became an arhat. On the night that he attained enlightenment,
his teacher embraced him crying, "When I first saw you, I realized you were
one of those rare individuals with great potential. This is why I had to put you
through the toughest tests so that you may soon attain enlightenment. When I reprimanded
you, hit you, and was just outright unreasonable toward you, my heart ached with
pain. But when I thought about the good it would do you in the future, I just
have to hide my pain and continue to task you." What looked unreasonable
on the surface was in fact a teacher's love for his students. It was his way to
groom his student for greatness.
When I entered monkhood many years ago as
a young man, I was lucky enough to be educated in a similar fashion. On the day
when we entered the hall to be ordained, all the precept masters were seated in
a row. I remember the precept master asking us sternly, "Today, you are here
to be ordained. Are you coming here today because you want to or because your
teacher wants you to?"
Someone immediately answered, "It is my desire
to come here today to be ordained."
When the precept master heard his
reply, he took up his rattan stick and began beating this student. Afterwards,
he said, "How dare you come here without being asked by your teacher!"
It
was another precept master's turn; he asked us the same question, "Are you
here today because you want to or because you were asked to?"
The other
students saw what happened earlier, so one of them got smart. He stood up and
said carefully, "Please be patient with me, I am here today because my teacher
asked me to come."
He thought he was very clever; instead his answer did
not put him in any better light. The precept master gave him a beating and said,
"If your teacher had not ask you to come, does it mean that you would not
be here today?"
Upon reflection, the precept master did have a point.
Did we have to be asked to come to be ordained? Did we not have the commitment
to enter monkhood on our own? Next, it was another precept master's turn. Like
the two before him, he asked us the same question. With both experiences behind
us, we thought we knew better. One of us said, "My teacher did tell me to
come to be ordained, but I myself also want to come." He thought that such
an answer could not go wrong. He could never have guessed that his answer would
also bring him the same punishment as the two other students before him. After
the punishment, the precept master said, "You are too smooth."
Next,
we were told to appear before another precept master. This time, the question
was quite different. The precept master asked, "Have you ever violated the
precept of killing?" Now, killing is a very serious offense, so we all shook
our heads and said, "No, we have never violated the precept of killing."
The
precept master then said, "Impossible! Are you telling me that you have never
swatted a fly or stepped on an ant before? It is obvious that all of you are lying."
With this, the precept master gave each one of us a few strokes. I guessed he
was right. We were not telling the whole truth, and we deserved to be punished.
Then, another precept master asked us if we had violated the precept of killing.
This time we replied, "Yes teacher, we have violated the precept of killing."
"This
is violation of the precepts and calls for punishment." With these words,
the precept master gave each one of us a few strokes with a whip. As the day progressed,
we did not want to answer any questions put before us. Helplessly, we just said,
"Teacher, if you want to punish us, please do so."
On the surface,
this form of teaching method looks ridiculous and unreasonable. As it turned out,
what our teachers wanted to do was use unreasonableness to teach us to let go
of our reasoning intellect and to use feelinglessness to teach us how to deal
with our emotions. If we could surrender ourselves in the face of unreasonableness
and feelinglessness, then would we not be more apt to accept the truth? Their
demonstration of unreasonableness and feelinglessness was, in fact, a tool to
teach us to let go of our stubborn delusions. It was out of compassion that our
teachers were so unfeeling. Looking back, I was indeed very lucky to have the
opportunity to be trained under the old school. The training was tough and painful,
but without pain, how could there be greatness? If we were not to throw iron scraps
into the smelter, how could we get steel? The stringent test we had to go through
was a blessing. When I look at the youths of today, I do feel sorry for them.
They do not have the opportunity to be so tested; the education of today does
not instill in our youths the spirit of toughness and endurance. Discipline, when
coupled with compassion and remarkable love, is a means for teachers to truly
prepare their students for greatness in the future.
III. Enlightened Love
There
are many levels of love. When we extend our love from loving our spouse to loving
our siblings, to loving our relatives and friends, to loving our neighbors, our
fellow countrypeople, all animals, and to all sentient beings, our love also matures.
In this way, basic love first transforms into heroic love, which further matures
into enlightened love.
A lot of us have heard about Ksitigarbha Bodhisattva.
Before he became a bodhisattva, he cultivated at the hills of Chiu-hua in An-hwei.
This was a region of very steep hills and few people. At that time, there was
a young boy living with him. One day, this youngster could no longer bear to live
in such isolation, so he asked to leave the temple and go back down to the village
below. Ksitigarbha escorted the youngster down the mountain and offered him a
poem as a parting gift. From the sentiments of the poem, we can see the transcendental
love that bodhisattvas have for us. The poem goes like this:
Within the quiet
gates of this temple you long for your family;
As you descend the mountain,
you say goodbye to this temple in the clouds.
You love to ride bamboo horses
within bamboo fences
Rather than collect gold sand in this land of gold.
Do
not try to pick up the moon in the water while filling the vase;
Or try to
play with the flowers in the water while washing the basin in the pond.
Go,
and do not shed a tear for me;
This old man has the clouds in the sky to keep
him company.
In the first stanza, Ksitigarbha captured the feeling of
the youngster: how lonely he was within the gates of the quiet temple and why
he wanted to return to his home in the village. In the second stanza, Ksitigarbha
cautioned him what he was giving up in his leaving the temple. He described the
little boy's desire of wanting to ride bamboo horses and play games rather than
cultivate within the walls of the temple. In the third stanza, Ksitigarbha left
words of advice for the youngster to keep in mind. He told the little boy that
when he took a vase to go to the river to fill it up with water, he would see
the reflection of the moon in the water. He warned the boy not to try to pick
up the moon in the water for it was just a reflection. Life in the world is illusive,
too. Ksitigarbha also told the boy that he when he washed the basin in the pond,
he should be careful not to mistake the reflections of trees and flowers in the
water as a flowery world in the pond. In the fourth stanza, Ksitigarbha comforted
the youngster so that he would not feel guilty about leaving him. He told him
to go and do not feel sorry for him. Although he, Ksitigarbha himself, lived in
the quiet temple on the mountain, he could still find company in the fleeting
fog and the floating clouds of the sky.
From this poem, we can see the love
and affection bodhisattvas and arhats have for us. The feelings Ksitigarbha had
for the little boy is multi-dimensional. He knew how the little boy felt, provided
him with guidance, and even comforted him. Each word was superbly chosen and rich
in meaning.
When Venerable Dao-chi of Tang dynasty was the abbot of the Fu-kan
Temple in Yi-chou, he opened the temple to many lepers, many of whom had open
stenchful sores. Venerable Dao-chi was not at all put off by their condition;
he even lived and ate with them. He also dressed their sores and helped them with
their baths. Some of his disciples made excuses and tried to keep their distance
from the lepers. Finally, someone asked the Venerable, "Venerable, you spend
time with the lepers everyday. Are you not afraid that you will also become infected?"
Venerable
Dao-chi smiled gently and said, "What we call clean or dirty is the result
of our discriminating mind. If we do not have any dislikes in our minds, how can
aversions arise? When our mind is pure, everything and everywhere is pure. If
a monk like myself cannot even let go of this bit of delusion and let compassion
arise in its place, I should be ashamed of myself for not living in accordance
with the Dharma."
Such is the love of arhats and bodhisattvas. Their love
is embracive, their compassion knows no discrimination, and their view of self
and others is rooted in equality.
Maha-Kasyapa was one the Buddha's great disciples.
He was also an arhat. Maha-Kasyapa's parents, who were very affluent, wanted him
to get married. Getting married was really not in Maha-Kasyapa's plans, for he
wanted to dedicate his life to Buddhist cultivation. After being repeatedly pressured
by his parents, he had no choice but to appease his parents. In order to buy some
time, he asked a goldsmith to sculpt a statue of a beautiful young maiden. He
took the sculpture to his parents and told them that he would marry only if he
could find someone as elegant as the gold sculpture. In order to get his son to
marry, his parents had no choice but asked a few servants to carry the sculpture
around the country looking for someone that could match its beauty. The servants
first spread words that the golden statue was really an image of a deva and would
bring good luck to all young maidens who would come to pay her respect. This way,
all young maidens got wind of this wonderful statue, and they all came forward
to pay their respects. Among the many who came, there was one who was so striking
in her beauty that the gold statue paled in comparison. She was the beautiful
maiden Subhadra. They finally asked for the permission of her parents and brought
her back to Maha-Kasyapa's parents.
Maha-Kasyapa had no choice but to keep
his promise to his parents, and the two were married. As it turned out, this young
lady also wanted to dedicate her life to cultivation, and she complained to Maha-Kasyapa,
"This is really my parents' idea. They wanted me to marry you because of
your family's wealth. As for me personally, I would rather live a life of cultivation."
When Maha-Kasyapa heard this, he told her, "Good. I also want to live a life
of cultivation. Then why don't we practice separately." Thus, though they
were husband and wife in name, they both continued their own course of cultivation.
After twenty years when both sets of parents had passed away, they finally got
their wish to renounce the household life and lived a monastic life. They became
a bhiksu and a bhiksuni respectively. Although Subhadra became a bhiksuni, her
beauty still attracted the attention of many men. When she went out to beg for
alms, men would follow her and tease her. She was so taken aback by all the unwanted
attention that she dared not go out to beg for alms. When Maha-Kasyapa saw what
was happening to Subhadra, whom he called his wife once upon a time, he felt compassion
for her and shared with her whatever food he got from his alms round. Others misread
his compassion and began to circulate rumors by saying, "Look! They said
they were only husband and wife in name, but they are still such a loving couple
even though they are now in the Sangha." Subhadra lamented that her physical
beauty was in fact a burden, so she disfigured herself in the hope that she could
become a bhiksuni who was ugly in appearance but beautiful in her cultivation.
From this, we can see the enlightened love and affection of arhats is different
from the worldly way we normally perceive love.
Most people think that arhats,
who are no longer bound by worldly emotions, are without emotions. This is not
true at all. Though arhats have severed the ties of emotions, they are rich in
emotions. They are enlightened individuals who are rich in personality and true
to their character. When we say arhats are empty of emotions, what we mean is
that they have transcended the limited scope of man-woman kind of love, and that
they have expanded their love for a few to a limitless and selfless compassion
for all. From loving one's spouse, children, and family, we extend our love to
the Dharma and all sentient beings. Thus, true love does not speak of possessing
others. True love is the touching of others' lives and the giving of ourselves
for all.
IV. The Buddha's Kind of Love
The Buddha is a fully enlightened
individual; what is the Buddha's emotional life like?
As a lot of you may have
known, the Buddha's mother died seven days after giving birth to the Buddha. The
Buddha, who had always wanted to preach the Dharma to his mother to thank her
for delivering him into this world, finally fulfilled his wish and went to Trayastrimsas
Heaven to preach the Dharma to his mother. When King Suddhodana, the father of
the Buddha, passed away, all the princes expressed their desire to be pallbearers.
Though the Buddha was the fully enlightened one and was most revered, he still
insisted on being one of the pallbearers for his father. When everyone saw the
Buddha carrying the coffin, everyone was very touched. The Buddha was indeed a
filial son and a great enlightened individual. He gave us a very good example
of how to love our parents.
The Buddha loved everyone, friends and foes alike,
equally and without discrimination. Before the Buddha renounced his household
life, he was married to Princess Yasodhara of Devadista. Many years after the
Buddha attained enlightenment, the Buddha went back to his hometown to see his
family. Princess Yasodhara had not seen the Buddha for all these years and wondered
how her husband had changed. Filled with hope and uncertainty, she was anxious
about what to say to the Buddha, who was once her husband. After the Buddha met
with his father, the imperial court, and various royal cousins, he finally met
up with Princess Yasodhara. She thought to herself, "I really have to give
him a piece of my mind and ask him why he left me." When Princess Yasodhara
saw the majestic look of the Buddha, she could not help herself but knelt down
before the Buddha. The Buddha looked at her and said to her in a calm and stately
tone of voice, "Yasodhara, I have to ask for your forgiveness for what I
did to you. Though my leaving home to cultivate was not fair to you, I am most
true to all sentient beings. Now, I ask you to rejoice for me for it had been
my wish for many kalpas to become the Buddha. My wish is to preach the Dharma
and help all sentient beings, including yourself, cross the sea of suffering."
His voice was compassionate, his appearance was august, and his words transcended
all worldly love. Everyone was moved, and eventually Yasodhara also renounced
her household life. From the way in which the Buddha handled his relationship
with Yasodhara, we can see that to truly love a person is to help him or her grow
and stay on the right path; to love a person does not necessarily mean a fairy
tale life of living together happily ever after.
The Buddha did not just love
his family; he also loved those who were hostile toward him. Though his cousin,
Devadatta, treated the Buddha like an enemy, the Buddha did not bear any grudges
against him. In fact, the Buddha used to tell everyone that Devadatta was his
good teacher and instrumental to helping him with his cultivation. Without darkness,
how do we appreciate the illumination of light? Without evil, how do we appreciate
the goodness of truth? Without Devadatta, how do we see the greatness of the Buddha?
The
Buddha did not just extend his compassion to the rich and the mighty; he was equally
compassionate to all sentient beings without discrimination. When his students
were sick, the Buddha would prepare the medication or deliver water to his students.
When older bhiksus failed in their eyesight and could not mend their clothes,
the Buddha would personally help them thread needles or mend their clothes for
them. The Buddha loved his disciples like a loving mother cares for her children.
To his disciples, the Buddha was a source of light and strength. The Buddha is
most compassionate and gives us limitless hope!
The Buddha was also a very
patient teacher and adapted his teachings to the student and the occasion. When
Nidhi, who made his living disposing of night-soil for others, felt inadequate
and tried to avoid the Buddha, the Buddha purposely went out of his way to meet
up with him. With Ksudrapanthaka, who was very slow and had trouble even memorizing
a simple gatha, the Buddha spent extra time to teach the Dharma to him. When his
disciple, Katyayana, who was preaching the Dharma in another area, sent one of
his young students to pay respect to the Buddha, the Buddha made sure that this
young student was well cared for. The Buddha told his disciples, "Now that
the young student of Katyayana had arrived, please set up a cot next to my bed
for him to rest for the night." The great Buddha found time for everyone,
even for a young student. In showing his concern for the youngster, the Buddha
was also showing his love for his disciple who was away preaching the Dharma.
The Buddha often thought about Aniruddha, who lost his sight because of long hours
of cultivation and not getting enough rest. Only after Aniruddha attained supernatural
vision did the Buddha stop worrying about him. The Buddha also worried about his
cousin Ananda, who was very handsome and often attracted the unwanted attention
of women. Only after Ananda became successful in his cultivation did the Buddha
feel a sigh of relief for his cousin.
Thus, when we speak of love and affection,
there are actually many levels of love and affection. Love starts at home. We
love our spouse, our children, and our siblings. From here, we extend our love
to loving our relatives and friends. Further, our love encompasses all human beings
and then all beings. From a possessive kind of love, love matures into a giving
kind of love, and finally into the enlightened love that bodhisattvas have for
us. This kind of love is the great compassion that is described by the saying,
"[I] long for all sentient beings to be free of suffering, but I would not
seek pleasure just for myself."
Love is like water. On the one hand, it
can nurture our lives; on the other hand, it can drown us. Thus, if we do not
know how to love properly, love can bring us many problems and ruin our lives.
How do we love properly? Let me offer the following four guidelines:
1. Love
wisely-We should use our wisdom to purify our love.
2. Love compassionately-We
should use our compassion to manifest our love.
3. Love in accordance with
the Dharma-We should use the Dharma to guide our love.
4. Love morally-We
should use morals and ethics to direct our love.
Love is such an important
subject of our lives. How do we love selflessly and offer our love to all? How
do we transform a possessive love to a giving love, to a love for the Dharma?
How do we purify our love from one of discrimination to one of great compassion?
How do we love in the spirit of this common saying: "Cultivate our kindness
without conditions, and ground our compassion on oneness"? These are very
important questions for us to ponder. When we offer our love and affection to
serve the community, then our lives will be that much fuller and that much more
everlasting! Thank you.
***********************************************************************************************
Speaking of you and me
Dear Dharma Friends,
The topic we are going
to discuss today is "Speaking of You and Me." Human interaction plays
a very important role in our everyday lives. When we have harmony in our relationships
with others, we also have peace of mind. Conversely, when we do not handle our
relationships properly, we may create a lot of headaches for ourselves. Our existence
in this world is built on mutual support, in fact, often more than we care to
admit. Thus, it is important that we know how to treat others with respect and
how to stay in control of ourselves. This is the essence of our discussion today.
Once
there was a devout Buddhist who asked a Ch'an master, "Master, what is a
buddha?"
The Ch'an master smiled and answered, "Perhaps, I should
not answer your question. Even if I were to give you an answer, you might not
believe me."
The man said respectfully, "I will not doubt your words."
"If
that's the case, I'll answer your question." The Ch'an master pointed at
the man and continued, "You, you are a buddha."
The man was astonished.
He said, "I am just an ordinary man. How can I claim to be a buddha?"
"Because
you cannot move beyond your view of 'self,' you do not know that you are a buddha,"
the Ch'an master explained.
The man wanted to test his own understanding a
bit further. He asked, "In my case, my view of a 'self' prevents me from
knowing that I am a buddha. Let me then ask if you, the Ch'an master, are a buddha?"
The
Ch'an master grinned and said, "All these discriminations and attachments!
Even the attachment to the concept of 'self' can prevent us from seeing our buddhahood,
let alone the attachment to the concept of 'others.'"
On our journey to
buddhahood, it is our delusion regarding self and others that prevents us from
clearly seeing the Dharma. When we fail to understand what "you" and
"me" mean, it is no wonder that we act in ignorance, creating unwholesome
karma for ourselves along the way. Moreover, our delusion acts like a veil before
our eyes, effectively clouding our vision. Today, we are going to look at the
role of human relationships in society, its meaning in the context of time and
space, what the sutras teach us in this matter, and the basis of harmonious relationships.
I hope that through our discussion today, we will all develop an appreciation
for the relevance of the Dharma.
I. Looking at the Role of Human Relationships
in Society
Many social conflicts are rooted in the mishandling of relationships.
In the sutras, there is an allegory that speaks to this point. When we look at
the human face, we can see that the eyebrows sit on top of the eyes, followed
by the nose and then the mouth. One day, the eyes decided to air their grievance.
They said, "We, the eyes, are the windows to the world. If it weren't for
us, you will not be able to see where you are going. As important as we are, we
are placed below the eyebrows. How unfair!"
As soon as the eyes stopped
talking, the nose jumped in, "If you are talking about importance, I am the
most important. I am the one that makes breathing possible. If I stopped doing
my job, all of you would not survive. I am the one that should complain."
The
mouth also had something to say about the matter, "Both of you are mistaken,
for I am the most important. I am the one that takes in food and keeps all of
you alive. As hard as I work, I am situated at the lowest spot on the face. The
eyebrows do not do anything, yet they are high up there."
One after another,
they all voiced their dissatisfaction with the eyebrows. After everyone had his
turn, the eyebrows spoke, "I know I am not as important as you all are and
am undeserving of being on top of all of you. Let me move." Having said this,
the eyebrows placed themselves below the eyes. The eyes took a look and were shocked.
They said, "This looks ghastly. This is not going to work." The eyebrows
then moved to below the nose, and the reaction was no different. Finally the eyebrows
settled below the mouth, and the face looked worse. In the end, they all decided
that it was best for the eyebrows to return to their original place on the face.
All the discussions and commotion were for naught.
We are no different from
the eyes, nose, and mouth in the story above. When we see others doing better
than ourselves, we often feel an urge to one-up them. Unchecked competition can
even drive us to resort to unethical means to achieve our goals, creating many
enemies and problems in the process. Even loving couples are not immune to the
ills of rivalry. In The Sutra of One Hundred Parables, there is a story about
such a rivalry. Once there was a very poor husband and wife, both of whom wanted
to eat the last piece of bread that remained. Neither of them would give in. Knowing
that his wife liked to talk, the husband challenged his wife to see who could
remain silent longer. The wife agreed. They sat across each other at the table,
both looking at the piece of bread in the middle. Before long, a burglar broke
into the house. At first, when he saw the two of them sitting at the table, he
thought he was caught for sure. When he realized the two were not about to move,
he got bold and began to grope the woman to see if she was wearing any valuables.
Angry with her husband for not doing anything to stop the burglar, she could no
longer hold her tongue. She jumped out of her chair and yelled at her husband,
"Are you blind? Do you see the burglar here trying to take advantage of me?"
To
her surprise, her husband was not at all upset. He was plainly delighted that
he had won. He grabbed the bread and said, "You've lost. This piece of bread
is rightfully mine."
When we are consumed with winning, competition takes
on a life of its own, and we often lose sight of why and for what we were competing
in the first place. In such an atmosphere, there is little room for a relationship
to blossom. Only when we can let go of the attachment to winning or the aversion
to losing can we be at peace with others. Only then can we experience the vastness
of the Dharma.
When we maintain the duality of self versus others, we develop
disproportionate levels of love and hatred. When we love someone, we want to spend
all of our time with that person. Every time we part with our loved ones, we feel
the anxiety of separation. On the other hand, when we dislike someone, we never
want to see that person again. Each time we have to deal with someone we do not
like, we feel angry and frustrated. If we replace such intense emotions with compassion,
much of the friction in human relations will disappear. If we realize that we
all are one, then there will be no impulse to jealousy and no room for conflict.
The Diamond Sutra teaches us that there is no boundary or chasm that separates
self and others and that we should let go of the notion of self and the notion
of others. When we can practice this, we will no longer engage in meaningless
mind games.
Little do we realize that when we hurt others, we are in essence
hurting ourselves. Once there was a family of three generations living under the
same roof. One day, when the grandson misbehaved, the grandfather gave the little
boy a good spanking. The father saw the incident and was not happy to see his
son being punished. Angrily, he slapped his own face a few times. The grandfather
was puzzled and asked, "What are you doing?" The son replied, "Since
you punished my son, I hit your son to get even." While we may say such a
story is simple-minded, how many times have we suffered in the name of trying
to get even?
Human society is nothing other than a web of human relationships.
Each link in the web affects the whole. When we see how the repercussions of one
relationship can affect the whole, we'll learn to treasure each relationship.
We all have an important role to play in maintaining the health and well being
of this inter-locking web.
II. Looking at Relationships in the Context
of Time and Space
When we consider the physical body which we call self, we
see that its life span is limited to only a few decades. Because of our tunnel
vision, we tend to be overly consumed with the welfare of the physical body, not
realizing that our being is much larger than this physical manifestation. When
we look at existence in the context of the cycle of rebirth, we have a long history
and an unbounded future. Our physical body is like a house. When the house is
beyond repair, we move on to a new one. When our bodies grow old and die, we move
into a new body. While our form may be different for each rebirth, our buddha
nature remains the same. If we know we are in for the long haul, we will look
at each turn of success and failure as less overwhelming.
When we look at existence
in the context of space, we also have to bear in mind that our circumstances in
life are nothing more than the ever-changing manifestations of our past causes
and conditions. If we measure the significance of our lives by how much money
or assets we have, we are in essence reducing our lives to dollars and cents.
Our being is our buddha nature; it is more than the physical body and its significance
far exceeds whatever material possessions we have. Our being "spans the three
realms of existence" in terms of time and "traverses the ten directions"
in terms of space. In fact, the whole of the universe is a reflection of our collective
karma and is intimately related to every fiber of our being. Su Tung-p'o, a famous
Chinese poet of the Tang dynasty, once described this relationship as follows:
All
sounds of rippling creeks are broad, long tongues.
Mountains, nothing but pure
bodies.
When I first arrived in Taiwan in the 1940s, I was truly destitute
in a material sense. Though I was penniless, I never felt in want of anything.
The wealth that I found in nature was immeasurable. When I was down in spirit,
the stars and moon in the sky kept me company. Flowers were there for me to enjoy;
trees provided shade for me. Everything in nature gave me untold joy. When I felt
the embrace of the whole universe, how could I feel anything but rich and fulfilled?
Unfortunately,
many of us do not know our buddha nature, our true self. As we course through
the cycles of rebirth, we become attached to the impermanent, non-substantial
self and lose touch with our buddha nature. In Buddhist literature, there is a
story which speaks of our ignorance. One time, a monk passed by a family's home
on his alms round. It so happened that the family was busy celebrating a wedding,
and no one paid him any attention. The monk looked around and sighed,
Cows,
sheep, animals sitting at table;
Grandmother from a past life is now the bride.
Beating
drum in hall: hitting grandpa's skin;
Cooking in pots the aunts.
The monk
felt a sense of pity for sentient being who cannot see impermanence and become
preoccupied with the hustle and bustle of life. The animals that were being cooked
in the kitchen pots were the aunts of previous lives. The guests of the wedding
were cows and sheep in their previous lives. The bride was in fact the groom's
grandmother in a previous lifetime.
If we could look into the past and future,
we would realize that many of the myriad relationships in this world are both
pitiful and laughable. The Inspiration to Pledge Our Bodhicitta speaks of two
such examples, "Whipping the mule until it bleeds, who knows of my mother's
sorrow? Taking the animal to be slaughtered, how do I know of your father's pain?"
There was a story behind these lines. Once there was a family who had a mule.
For many years, the family used the mule to pull produce to the market. When the
mule grew old, it was no longer strong enough to pull the cartloads of produce.
The mule's owner thought that he could get some more use out of it if only he
could show the mule who the master was. Every day he whipped the mule so that
it would work harder. One night, he dreamed of the mule appearing before him in
human form, pleading with him, "In your previous life, I was your mother.
I was not a good mother and neglected you. As a result, I was reborn as a mule
to repay my debt to you. For the last twenty years, I helped you transport produce
to the market. Now I am old and weak, I can no longer work like I did before.
Please have pity on me and spare me your whipping." When the man woke up,
he was ashamed that he had been so cruel, so he took the mule to a nearby temple
for it to live out its days in peace.
Similarly, when we slaughter animals
for their meat, we bring pain upon them and create unwholesome karma for ourselves.
The following poem explains this well:
My flesh, sentient beings' flesh-
Names
different, nature the same.
Of the same nature,
Taking on different forms.
Let
[the animals] suffer pain and agony,
While I enjoy their sweet and tender flesh.
Without
waiting for Yama to judge;
We ourselves can imagine what the consequences shall
be.
While human beings and animals are of different form, our nature is the
same. We should have compassion for all sentient beings, man and animal alike.
We should not think only of ourselves, with no regard for the welfare of others.
If we are callous, we will have to pay for our actions eventually.
III.
What the Sutras Say About Human Relationships
In regards to human relationships,
the sutras teach us to have compassion for each other. We should love all sentient
beings as if they were our own sons and daughters. Bodhisattvas see all beings
as not separate from them. When we suffer, they feel our pain. In the eyes of
the bodhisattvas, we are intimately related to them. When they help us, they are
also helping themselves. This is what is meant when we say, "Cultivate kindness
without conditions and ground compassion in oneness."
Once there was a
man who asked a Ch'an master to write something special for his birthday. The
Ch'an master wrote, "Father expires, son expires, grandson expires."
The man was not at all amused by the mentioning of death on his birthday. The
Ch'an master explained, "These are words of good luck."
The man was
puzzled and asked, "Everyone dies. What kind of good luck is this?"
The
Ch'an master replied, "Would you rather have your grandson pass away before
your son and before you. How tragic it is to have elders attending the funerals
of the young!"
When we do not have a clear understanding of how we relate
to others, we create a lot of headaches for ourselves. There are many instances
in which the sutras speak of how relationships should be handled. Here we'll look
specifically at what the sutras say regarding friendships and spousal relationships.
A.
About Friendships
According to the sutras, there are four kinds of friends:
friends who treat you like a flower, friends who act like a balance, friends who
are like the mountains, and friends who are like the earth.
We all like flowers,
especially when they are fresh. We put them in vases to decorate our homes, and
we may even wear them in our hair. But when the flowers wilt, we toss them out
like trash. Some people treat their friends like flowers. They are charming when
they need their friends. When their friends outlive their usefulness, they toss
them out like wilted flowers. This can be seen in the saying, "The poor live
in the city without anyone asking after them. The rich live in secluded areas
and distant relatives come calling." Then there are some people who act like
a scale and continually compare their friends with themselves. When their friends
are more prosperous than they are, they treat them with reverence. When their
friends are down on their luck, they distance themselves from their friends and
their misfortune. Some friends are analogous to mountains. Like mountains that
are full of rich ore, flowers, and wildlife, these friends are full of treasures
and wonders. We can learn a lot from such friends. Some friends are like the great
earth that lets everything grow in its rich soil. Such friends can help us grow
in our wisdom and strengthen our character.
The Agamas speak of the four kinds
of friends that should be cultivated. The first kind is friends that can help
us tell right from wrong. They let us know if we are doing something right and
are not afraid to tell us when we are in the wrong. Such friends help us stay
on the right path. The second kind is friends that are compassionate and caring.
They give us moral support during our trying times. They are also happy for us
when we are doing well. The third kind is friends that are always ready to extend
a helping hand. They are pillars of strength. They help us stay focused and come
to our aid when we are at a loss. The fourth kind is friends that share our aspirations.
Such friends provide us with encouragement and are not hesitant to share their
time and resources with others.
The sutras also speak of the five types of
friends that we should avoid. The first type is friends that never show their
true intentions. The second type is friends that are envious of others' good fortune
and success. The third type is friends that have hearts of stone. They only think
about themselves and fail to see others' predicaments. The fourth type is friends
who do not acknowledge their own mistakes. The fifth type is friends who refuse
to accept advice from others.
B. About Spousal Relationships
In addition
to relationships with our friends, the sutras also speak of spousal relationships.
Let us first look at what the sutras say regarding a husband's responsibilities
to his wife. First and utmost, a husband should be respectful of his wife. When
a man respects his spouse, more than likely he will not jeopardize his marriage
with extra-marital affairs. Second, a husband should trust his wife in her handling
of household affairs. When a husband is trusting of his wife, chances are he will
not hide any secrets from her or keep personal funds for his own enjoyment. Third,
a husband should try his best to provide for his family. [While a modern-day wife
may have a career of her own, a man should not use that as an excuse to shirk
his responsibility.] Fourth, a husband should keep work and personal life separate.
While a work environment calls for a certain demeanor, a husband should not try
to carry an air of importance at home over his wife. Fifth, a husband should do
his best so that his wife can be proud of him as a husband.
What do the sutras
say regarding a wife's responsibilities to her husband? Again, first and foremost
is respect for her husband. Mutual respect is the foundation of all good marriages.
Second, a wife should use loving words. Imagine a wife that often used harsh words
to put her husband down, do you think such a marriage would last? Third, a wife
should tend to the affairs of the home. [Though many wives of the twenty-first
century are in the work force, they should not neglect their household duties.]
A home should feel like a home, and both husbands and wives have their parts in
making the other party feel comfortable and secure. Fourth, a wife should be a
good hostess to their friends and relatives that come to visit. When a woman is
a good hostess, there is less need for a husband to do his entertaining outside
of his own home. In this way, there are many more opportunities for a wife to
get to know her husband's friends and not feel isolated. While there are historical
and cultural differences in how any relationship should be handled, the basic
elements of respect and compassion are the universal ingredients of a good and
healthy relationship.
Here we have limited our discussion to relations between
friends and between spouses. In addition to these relationships, the sutras also
address other human relationships such as those between parents and their children
or those between people of different social standing. The Buddha's teachings touch
on both the phenomenal and the transcendental, for how we relate to others is
the foundation of any kind of practice.
IV. Basis of Good Human Relationships
"All
worldly phenomena arise out of causes and conditions; all worldly phenomena cease
because of causes and conditions." Human relations are no different. Wholesome
actions are the seeds of good relationships, and unwholesome actions breed problems
in our relationships with others. I am going to offer you in the following pages
some suggestions on how we can nurture our relationships.
A. Putting Others
Ahead of Oneself
We have been trained from a very young age to look out for
ourselves. We strive to be better than others, and we often measure success in
life by how much we own. Such lines of thinking are the root causes of human conflict.
To resolve conflict, we have to start with modifying these kinds of attitudes.
One
way we can put others ahead of ourselves is to see things from others' point of
view. If we do this, we'll not be so quick to lay blame at others' feet. Once
there were two households, the Cheungs and the Lees. The Cheungs were a quarrelsome
bunch while the Lees were always happy. One day, the Cheungs decided to ask the
Lees what their secret was. The Lees told them, "All of you are always right,
while we always try to see each other's point of view and realize that we are
often part of the problem. This way, we are not so quick to point our fingers
at others."
The Cheungs did not understand what the Lees meant. They asked,
"How does that work?"
One of the Lees explained, "Let's say
someone in your house broke a vase. Everyone is quick to reprimand the person
who broke the vase. The person, however, feels that it could not possibly be his
fault, and the problem lies with the person who had put it there in the first
place. In this way, a small squabble can escalate into a big fight. When the same
thing happens in our house, the person who broke the vase immediately apologizes,
'I am sorry. I should be more careful.' The other party sees his role in the accident
and will probably say something like this, 'I should not have placed the vase
in that spot.' Instead of trying to place blame, we work together to resolve problems."
When
the Cheungs heard the explanation, they realized that the secret to a peaceful
household is for each person to be demanding of himself or herself and yet forgiving
of others.
In today's society which emphasizes the survival of the fittest,
we are very competitive. Very often, we are driven not so much by the absolute
quality of life but by the relative quality of life. We all want to be a bit better
off than the person next door. This may mean living in a bigger house, driving
a nicer car, or simply having a bigger bank account. Actually, we do not need
to build our happiness on having more material things than others. There are many
intangible things in this world that are much more valuable than how much wealth
we possess.
It is better to give than to receive. This is especially true for
the giving of happiness to others. This may mean giving our time, sharing our
know-how, or helping those in need. We tend to think of happiness as a zero-sum
game-the more we give, the less we have for ourselves. This cannot be further
from the truth. Happiness is something that grows when it is shared with others.
The happiness of others makes our own happiness that much more meaningful and
enjoyable. We should not be afraid to share our happiness. We should remember
the saying, "Sacrifice your comforts, be comfortable with making sacrifice."
B.
Contemplate the emptiness of the five aggregates
It is said in the sutras,
"The cause of our suffering lies in the presence of the physical body."
What this means is that the root cause of our suffering lies in our attachment
to this impermanent, non-substantial body we call "self" and mistaking
it for our true self. The phenomenal self is actually nothing more than the combination
of the five aggregates: form, feeling, conception, volition, and consciousness.
Because of the five aggregates, we have discrimination, resulting in attachment
and aversion. The sutras also say that we human beings are plagued by eighty-four
thousand afflictions. These afflictions, which are like bandits, are led by the
three main culprits of greed, hatred, and delusion. The commander-in-chief of
these three culprits is the phenomenal self. How can we guard against the invasion
of these bandits? The answer lies in "selflessness," which is essentially
eliminating the commander-in-chief of the bandits. When we speak of selflessness
in Buddhism, we are not talking about non-existence or the termination of life.
The body reconstitutes after death in a new rebirth and cannot be eliminated by
physical means. The selflessness that we speak of is letting go of the notion
of self. If we can see that what we normally call the self is nothing more than
the result of the five aggregates coming together and is inherently empty in nature,
we would not cling to the notion of self so tightly. Let me illustrate this point
with the following story.
Once there was a man who took a wrong turn on his
way back home from a trip. As the night set in, he found shelter in a little abandoned
house by the roadside. Not long after he settled down, he saw a ghost about to
enter into the house, hauling a corpse behind him. Even before he had time to
take cover, an even larger ghost appeared at the door. Without as much as a word,
the larger ghost tried to wrestle the corpse from the first ghost. The traveler
was scared beyond his wits and unknowingly let out a squeal. The big ghost heard
the noise and said, "Someone is hiding in the house. Let us ask this person
who is the rightful owner of the corpse."
Meanwhile, the little ghost
spotted the man and grabbed him by the collar. He asked the traveler, "Tell
the truth. Who did you see hauling the corpse in the first place?"
The
man thought to himself, "If I speak the truth, the big ghost will not be
too pleased with me. If I lie, I will anger the little ghost and create bad karma
for myself. Either way, I am in big trouble. I may as well speak the truth."
The
man described what he saw, which angered the big ghost tremendously. The big ghost
tore off the man's left arm and swallowed it. The little ghost felt sorry for
the man and wanted to help. He tore the left arm off the corpse and transplanted
it onto the man. This angered the big ghost even more, and he then tore off the
man's right arm. The little ghost again replaced the missing arm with one from
the corpse. The same thing happened to the man's legs and head. After a lot of
commotion, both ghosts left in a huff. The man, who was in a state of shock, asked
himself, "Who am I? These are not my limbs. This is not my head."
With
advances in medicine, all kinds of organ transplants are now possible. In fact,
scientists are looking into cloning human organs or using organs from other species
for transplants. In the age of cloning and organ transplants, how do we define
the self? Even twenty-five hundred years ago, the Buddha taught us to see the
physical body as the combination of the five aggregates and as being empty in
nature. When we truly understand the meaning of this, we will not be attached
to the form and feeling of the physical body. If not, we are setting ourselves
up for many disappointments.
C. All mental constructs of outward appearances
are illusive
Not only should we let go of the notion of self, we should also
let go of the notion of others. Specifically, the Diamond Sutra teaches us to
let go of both of the notions of self and others, as well as the notion of living
beings and the notion of a life span. When we can let go of these four notions,
we will look at the world with total equanimity. There will be no more duality
of self versus others, and the transcendental and phenomenal will be seen as the
same.
How does letting go of these notions free us from suffering? Let me give
you an example. In Chinese culture, it is impolite to sit down while others are
talking to you standing up. If someone does that to you, you may think of him
as simply rude. But at home, you do not think twice if your young daughter asks
you to crawl on all fours so that she can ride you like a horse. Why do we react
to these two circumstances so differently? In the first case, you see the other
party as distinctly different from you. In the second case, you see your child
as an extension of yourself and will not be offended by what she does or says.
Many
of our headaches in this world stem from our insistence on the duality of self
versus others. The ultimate solution for life's many problems, therefore, lies
in seeing that we all are one, and it is in our own interest to practice the golden
rule of treating others like we would prefer to be treated ourselves. Never-Disparaging
Bodhisattva was always respectful to everyone he met for he knew that we are all
capable of becoming a buddha one day. If we all practice a modicum of this kind
of respect for others, the world will be a much better place.
With this note,
I want to close our discussion today. I want to thank you for giving your undivided
attention to this Dharma talk. We are all here today with open minds and without
any personal agenda. I hope that you can remember the serenity you feel here when
you put aside all personal differences and just focus on the Dharma. Hold this
thought with you when you step out of the auditorium back into the demands of
your daily life. May you all find peace and happiness.
***********************************************************************************************
Teaching, Learning, and Upholding the Way in Chan Buddhism
Dear Friends:
Good evening everyone! Tonight I would like to discuss the special characteristics
of Chan Buddhism by looking at teaching, learning and upholding the Way.
First
of all, what does Chan have to do with us? What benefits are there to understanding
and practicing Chan? Once we understand Chan and find Chan, our worries will be
fewer in life; our views will no longer be distorted; and many contradictions
and phenomenal differences will find resolution. With Chan, we will feel as light
as a cloud or water and be at ease. Being rich or poor, having or not having won't
matter. You'll see through the illusions and vanities of this world and attain
liberation and ease.
Once we find Chan, our fears in life will disappear;
that is we will not fear birth and death. Once we find Chan, our minds will be
composed, giving us strength. In response to any eventuality, when the thoughts
are focused in meditative concentration, one can experience the power of Chan
and easily accomplish all his/her wishes.
Chan is not for monastics alone.
Everyone can practice Chan, be they a lay Buddhist, Moslem, Christian, Catholic,
or Daoist. Chan is common to all religions. Let me tell you a story to help you
understand Chan.
There was once a famous Buddhist Master called Fu Dashi[1].
Emperor Wu of the Liang dynasty invited him to lecture on the sutras. Fu Dashi
ascended the platform, struck once with a ruler, and then sat down. The Chan Master
Baozhi, who possessed supernatural power, noted to the Emperor that, "Fu
Dashi's lecture on the Diamond Sutra is finished!"
That's the way Chan
is. The best explanation, the most precise language, is "to strike once with
a ruler". Although nothing is said, everything is said. This is the exalted
Chan world of "ten thousand conditions manifest without consequence as the
body is unmoved in its original state."
Another time when Fu Dashi was
lecturing on the sutras, Emperor Wu of the Liang dynasty came in his carriage
for a visit. Everyone respectfully stood up to welcome him. But Fu Dashi sat as
impassive as Mt. Tai. Someone hurriedly informed him:
"The Emperor is
coming. Hurry and stand up!"
"If the dharma ground moves,"
said Fu Dashi, smiling, "everything with be imperiled."
All power
and wealth pale before the Chan method. With Chan, worldly fortune and glory suddenly
seem to lose of their importance.
On another occasion, Fu Dashi was wearing
the hat of a Daoist priest, a kasaya (the robe of a Buddhist monastic), and on
his feet he wore the shoes of a Confucian scholar. Upon seeing him, Emperor Wu
of the Liang dynasty was perplexed. Astonished, he pointed at Fu Dashi's hat and
asked, "Are you a Daoist priest?"
"No," replied Fu Dashi,
pointing at his kasaya. "I am a Buddhist monk in a kasaya."
"You're
a Buddhist monk?"
"Look!" said Fu Dashi, pointing to his shoes.
"Oh, a scholar's shoes. Are you a Confucian scholar?"
Fu Dashi
waved his hand, and pointed to his head. "Look! What am I?"
A Daoist
hat, Confucian shoes, and a Buddhist robe: three schools in one. The meaning of
the story is that Chan encompasses everything. It is not something that belongs
exclusively to a senior Buddhist monk living deep in the mountains. Chan is something
that a Confucian, a Buddhist, and a Daoist all need, something every member of
society needs. Therefore, what I have to say to you today about teaching, learning,
and upholding the Way in Chan Buddhism can be used for your reference.
When
it comes to teaching and learning, the Chan method traditionally has paid a lot
of attention to transmission from teacher to student, and teaching and learning
to achieve enlightenment. In many respects, Chan education is very different from
education as we know it today. Some of the differences include:
1. The Dharma
of Silence. In society today, teachers and parents alike advocate an education
of loving speech, of teaching by using kind and gentle words. Oftentimes, Chan
masters do not use words but instruct face to face through silence. Silence, like
a thunderclap, is grand and majestic, and louder and richer than language.
2.
The Dharma of Beating and Shouting. Society today advocates a loving education,
an education of remonstration with good intentions. But the Chan way emphasizes
beatings and shouting - a thunderclap to dispel ignorance and illuminate one's
true nature. Examples of this approach to education are exemplified by the expression:
"One shout from Chan Master Mazu, and Venerable Baizhang will be deafened
for three days"; and in the words of Chan masters Huangbo and Linji: "The
Way can be explained with thirty beatings: the Way cannot be explained with thirty
beatings."
3. The Dharma of Difficult Questions. Contemporary education
stresses inspiring interest and guiding step by step. But the Chan way emphasizes
asking difficult questions and challenging one's wits. As soon as one changes
from being passively inspired to actively exploring, then one becomes a master
and not a follower.
4. The Dharma of Toil. Today's education puts a premium
on a quiet environment for learning, on providing a tranquil and conducive atmosphere
for study. But the Chan method not only seeks to teach in a conducive atmosphere,
but to an even greater extent advocates learning through daily tasks. Thus, carrying
firewood and water are ways of practicing Chan; milling and threshing rice are
ways of practicing Chan; cutting and carrying firewood are both ways of practicing
Chan. Through hard work, one can gradually arrive at an understanding of the meaning
of Chan and savor the Chan way.
The implications of Chan can be elaborated
through this style of teaching; cold and warmth can be distinguished by a drink
of water; pain and pleasure can be distinguished by a fall; one's own hardships
are to be treasured and learned from.
I would now like briefly to discuss
four points regarding the special characteristics of teaching, learning, and upholding
the Way in Chan Buddhism.
A. Self-Realization of Intrinsic Nature
The
Chan way stresses that a person should determine things on his/her own, and not
to be led around by the nose or swayed easily by the opinions of others. Self-realization
of intrinsic nature is important. "With his own soaring determination, a
man will not simply copy the way of the Tathagata." This is what characterizes
the Chan master's self-realization.
Nanyin was a very famous Chan master.
A skeptical devotee sought out the Master to debate about Chan. After the two
met, Master Nanyin didn't utter a word but poured out a cup of tea for the lay
Buddhist. The cup was full, but the Master continued to pour, and pour, and pour.
Finally, the devotee could not longer restrain himself.
"Master,"
he shouted, "the cup is full, stop pouring."
Only then did the Master
speak, "Look!" he said, smiling, "the cup of your heart is just
as full and complacent; how will my Chan method ever fit?"
With but one
sentence, the devotee was left speechless, unable to reply.
In the Chan way,
self-realization of intrinsic nature is a form of self-awakening, not egotistical
self-satisfaction.
A scholar asked the Master, "Where is the Buddha?"
Think about it. Where is the Buddha? Do you think the Buddha is in the Western
Pureland of Ultimate Bliss? Do you think the Buddha is in the Eastern Pureland
of Azure Radiance? Actually, the Buddha is everywhere.
"The Buddha is
on Vulture Peak[2], but you need not journey far to find him - Vulture Peak is
in your own heart."
Someone asked the Master, "What is the Buddha?"
The Chan Master looked at him, opened his hands and said, "I can't tell
you. If I told you, you wouldn't believe me."
"Your are the expert.
How could I not believe you?"
"All right," said the Master,
nodding, "What did you just ask? Ask me again."
"I asked, what
is the Buddha?"
"Your are. You are the Buddha."
"Oh,
no! All of us are just average people. How can you suddenly say that I am the
Buddha?"
In the Chan School, self-realization of intrinsic nature is
a way to transform one's sensibilities into intrinsic being. Recognizing this
will allow you to be a Buddha or a bodhisattva without inventing all kinds of
names or flattery. The most important things about self-realization of intrinsic
nature are: "How to sustain it? And how do I know that I am a Buddha?"
A Chan Master's reply: "A cataract over the eyes can make a non-existent
flower seem to appear; but by forsaking false conditions, one becomes a Buddha."
A speck of gold dazzles the eyes, but if it gets in your eye, then it is like
a cataract, creating the appearance of nonexistent flower, the form of which is
unclear. If you can remove delusions and false ideas from your mind, your true
mind will appear, which is our own Tathagata.
Buddhism teaches one to uphold
the Way, to cultivate oneself through right practice in the face of illusory thoughts.
Someone asked Chan Master Weikuan: "Where is the Way?"
"The
Way, " replied Weikuan, "is before your eyes."
"Then why
don't I see it?"
"You cannot see it because you cling to the self."
"So it's my clinging that makes it impossible for me to see the Way and
the truth. Master! Can you see the Way and the truth?"
"By clinging
to distinctions such as 'you' and 'I', I'll be even less likely to see the Way!"
"If I make no distinctions between 'you' and 'I', and have no illusory
thoughts of self and other, will I be able to see the Way and the truth?"
"Oh, if there is no 'I' and no 'you', then who will see the Way and the
truth?"
We often say that we must cultivate ourselves and the Way. Where
is the Way? It is right beneath our feet. If we are to walk it, then we must free
ourselves from our individual views and perceptions and see everything with universal
and eternal vision. This is comparable to the Confucian idea of "man is an
integral part of Nature". Teaching, learning, and upholding the Way in Chan
Buddhism are unique. Confirming existence is incorrect! Confirming non-existence
is also incorrect. Neither form nor emptiness is absolute truth. Chan makes no
distinctions between form and emptiness and does avoid form and wisdom, thereby
exhausting the causes of false conditions. Pure and noble, Chan rejects both extremes.
Attaining self-realization of intrinsic nature is verification for the Chan
practitioner, and is a wonderful way of attaining the Tathagatagarbhat[3].
Chan
Master Nanquan once propounded a problem to Lu Heng, a government official
"Once,
a person raised a goose in a bottle. Gradually, the goose grew inside the bottle,
but the mouth of the bottle was very small and the goose couldn't get out. Tell
me, how can you get the goose out without breaking the bottle or harming the goose?"
Everyone present wondered how to get the goose out of the bottle without breaking
it. Lu Heng, the official, his brow knit, paced back and forth trying to come
up with a solution. This is what is known as falling into mental pattern of making
distinctions, which is not Chan. Chan means attaining self-realization, so Chan
Master Nanquan at once shouted:
"Lu Heng!"
"Here,"
replied Lu Heng.
"Then isn't it out?" asked Chan Master Nanquan,
laughing.
Why is your mind as restricted as the goose? Do you think that our
bodies or our homes will allow us to dwell in tranquility? Your minds must be
a little more carefree and open to get out of the bottle, out of the ivory tower.
Why let yourselves be so restricted by life? Why be tied down by your body? Although
the Chan master engages in silent retreat and the closed room is small, the mind
is as expansive as the Dharmakaya, where coming and going are unrestricted. If
a prisoner in a jail understands Chan, though he has lost his freedom and is imprisoned,
he can still soar freely. The freedom afforded by self-realization is something
that few of us can attain. The original face of Chan is not defiled or pure nor
does it increase or diminish. In seeking the Way we must be as natural as the
clouds and water. You need not painstakingly seek it outside; look inside, realizing
intrinsic nature. When the mind is purified, the Chan Way will appear naturally
of its own accord.
A disciple of Chan Master Yunmen once asked him, "There
are three kinds of sick people in the world - the blind, deaf, and mute. How am
I to teach them Chan?"
"Since you have come to ask for instruction,"
shouted the Master immediately, "Why don't you pay me due respect?"
The disciple immediately bowed. The moment he lifted his head, the Master
took up a stick and struck him a blow. Surprised, the follower hurriedly stepped
back.
"You're not blind," laughed Master Yunmen. "Come here,
don't be afraid. Come before me."
The disciple, not having yet quite
recovered from his astonishment, obeyed and took a few steps forward.
"You
can hear!" laughed Yunmen. "You're not deaf. Can you give a dharma talk?"
"No, I can't."
"Oh, so you're not mute, " roared Yunmen
with laughter.
Our eyes, ears, noses, tongues, and bodies are all sick! We
have eyes but can't see; we have ears but cannot hear; we have mouths but cannot
speak; we have bodies but we do not know how to take care of them. Due to spiritual
blindness, we all end up blind, deaf, and dumb. Chan Master Yunmen's teaching
method was like a sharp knife used to excise false understanding, revealing the
bright and pristine ground of the mind. People today possess five sound sensory
organs and live safe and healthy lives; they create trouble for themselves because
the ground of the mind is obscured. Many parents do everything in their power
to send their children to the United States from other countries to study, and
then feel uneasy about it. Then they do everything possible to visit their children.
But what do they do when they get to the United States? They are handicapped -
they are like the deaf because they can't understand what people there are saying
to them; they are like the blind because they can't read English; they are mutes
because they can't speak; and they are like cripples because they can't get around
by car. When their daughter-in-law has a baby, they look after it. When they were
young, they raised their own children, and now, in their old age, they raise their
grandchildren, once again becoming a filial son. Not understanding Chan, life's
difficulties increase!
Many people are hindered by ignorance. They don't know
how to reflect upon themselves or how to use their own intrinsic nature. Instead,
they use the six perceptual faculties - the eyes, ears, nose, tongue, body, and
mind - to grasp this illusory world. Of course they will not be able to dwell
in tranquility. As the Diamond Sutra says: "A person should give rise to
a pure heart without dwelling in form. A person should give rise to that heart
without dwelling in sound, smell, taste, tangible objects, or dharmas. A person
should give rise to that heart without dwelling anywhere." Profoundly significant
words.
The Chan master extinguishes external conditions and is not angered
or enamored of the world around him. Energetically proceeding toward the realization
of the great Way, his mind will not be confused by illusory sights and sounds.
His mind dwells in purity and thus he attains the Way.
Chan Master Shiwu had
a friend who was a thief. His friend couldn't mend his bad ways; one time, he
stole something that belonged to Chan Master Shiwu. The Master caught him and
questioned him.
"How many times have you stolen?"
"I can't
count the number of times. Hundreds and thousands of times."
"How
much have you stolen?"
"Not much. Eight hundred to a thousand yuan
each time."
"You're not much of a thief," laughed the Master.
"If it were me, I could steal what I want without lifting a finger. If I
did lift a finger, I'd steal a lot."
"Excuse me for underestimating
you," said the thief, astounded. "You are more experienced than I am.
Please, will you teach me how to steal?"
"Aren't there treasures
aplenty right here?" asked Chan Master Shiwu, suddenly stretching out his
hand toward the thief's heart as if to take something. "After I steal the
treasures from here, I'll enjoy them for the rest of my days."
Only by
mastering our minds can we enjoy them for as long as we live. What is Chan? It
is our true mind. What could be better than the true mind?
Chan Master Longya
wrote a poem on the realization of the self:
A room, a bed, a thatched roof
overhead,
A bottle, a bowl, one life;
Though a road to the village runs
before my door
When has someone else's house ever been mine?
For a Chan
master a room, a bed, and a thatched roof overhead are enough in life - a plain
and natural life. Although the road outside the door runs to another village,
other people's houses will never be ours. Why must we go outside to grasp at conditions.
As nice as the paradise is, it's not mine; though my house be cold and lowly,
it is where I make my life and I am content with it. As the saying goes, "a
corner of gold or silver is not as good as my own poor corner." Not knowing
one's original mind, studying the dharma is useless; not knowing one's true nature,
the Way is distant. Attaining self-realization of intrinsic nature and, realizing
that the mind is inherently pure is the goal of Chan. By not becoming enamored
of things or being sad about one's lot, but by being carefree and leading a tranquil
life without desires, at ease and unobstructed, one enters a bright, open place.
B. Cherishing Good Fortune In Moderation And Forming Ties of Affinity
When
the Chan master lies down to sleep in the mountains, he uses his robes as a blanket,
and a gourd dipper as a pillow. The Chan master leaves the world to live as a
recluse by leading a tranquil life free from desires. The Chan life is not just
simple, it is also one of cherishing things and building relationships of affinity.
A blade of grass, a leaf, a tile, a piece of earth, the tiniest things will all
come to life in the hands of a Chan master. Not the slightest bit of the earth's
assets will be wasted. The Venerable Zuoxi of the Tiantai School, for example,
washed with spring water and entrusted himself to a life amid the clouds and pines.
He lived alone in one room as broad as the Dharmakaya. His moral conduct won the
praise of others: "He doesn't light a lamp unless he is looking for a passage
in the sutras or sastras; he doesn't move a step unless it be to pay respect to
the Buddha; he never speaks the Dharma for his own benefit, nor does he receive
even a pittance for the Dharma." This is the best example of cherishing good
fortune in moderation and forming ties of affinity.
Chan Master Yishan wanted
to take a bath. One of his disciples prepared the bath water for him. When the
Master arrived at the bathing pool, he tested the water and said, "It's too
hot! Add a little cold water."
His disciple carried the water and used
half of it to cool the temperature of the water in the tub, and dumped the remainder.
Seeing this, Chan Master Yishan was angry and rebuked him: "You karmavarana[4]
demon! A drop of water is as valuable as gold-water is life. Sprinkle it on the
flowers and they will be happy; sprinkle it on the trees and they will grow. How
can you so lightly waste one of life's precious resources?"
Following
such a severe rebuke, his disciple changed his name of his own accord to "Drop
of Water". It was none other than Chan Master Dishui (drop of water) who
gave the personal warning of "one drop of water amounts to a spring of sweet
dew".
The Chan way of life is just that simple and lacking in desire
for the material things of this world. When one is thirsty, one drinks cold, sweet
mountain spring water; when hungry, one eats plain and savory vegetables. One
cherishes every blade of grass, every leaf, every chair, and every plate. Hearing
this Chan, you can enhance your life by learning from the spirit of the monk "Drop
of Water".
Life is pretty comfortable today in a material sense, and
those who cherishing things and form good affinities are few. You can buy a pen
for next to nothing and write with it for many years, or even a lifetime. You
can be One Pen Practitioner. Too much talk can mean trouble - by being circumspect
in the use of your lips and tongue and not talking lightly, you can be One Sentence
Practitioner. Don't waste money - a buck has a buck's value for charitable deeds.
You can be One Buck Practitioner. Fo Guang Shan built a temple in America called
Hsi Lai Temple. I often visit it. When I go, I take some money with me and leave
all of it there to form affinities. I return to Taiwan with nothing but a pile
of napkins. The reason being that in the United States, when you go out to eat,
take a boat or a plane, napkins are there by the ton. Everywhere you go there
are napkins. You can't use them all, and you don't want to throw them away. So
I accumulate them, one by one, and after two weeks in the United States, I go
home with seventy napkins stuffed in my pockets. Napkins aren't worth anything,
but they are very useful. Think of all the timber, paper pulp and labor that go
into making one small napkin. That's really something! How can you not treasure
it?
The spiritual value of any object transcends its material value. Things
as insignificant as a drop of water, a flower, a pen, a piece of paper all are
precious. Everything should be treasured, cherished, and used to create affinities
with others. What in life is not to be valued?
Once Chan Master Qili was meditating
in a Buddha's Hall. A robber entered by night and said, "Your money or your
life."
"Don't bother me," said Master Qili, unperturbed. "I'm
meditating. If it's money you're after, there's some in the drawer under the Buddha.
Help yourself."
The robber opened the drawer and took out the money.
Just as he was about to leave, Master Qili said, "Hey! Don't take it all.
Leave a little. I still have to buy offerings of incense and fruit tomorrow."
The robber did as he was told. As he was about to step out the door, Master
Qili shouted, "Stop!"
Frightened, the robber looked back.
"The
money you took belongs to the Buddha," said Master Qili. "Are you going
to leave without thanking him?"
Moved, the robber nodded toward the Buddha
and then ran off.
Shortly thereafter, the robber was apprehended by the authorities
and confessed to having stolen from Master Qili. They took him to Master Qili
for identification.
"Nothing of the sort occurred," said Master
Qili. "He didn't steal anything. He thanked the Buddha!"
Master
Qili cherished the money and formed affinities using a compassionate heart. The
thief was moved by this way of teaching and upholding the Way. His sense of regret
led him to mend his ways and he became Master Qili's disciple.
Respecting things
and building affinities with others often are as inseparably related as cause
and effect in Chan Buddhism. There is a story that relates to the causes and conditions
for the reward of happiness. One day the three Chan Masters Xuefen, Yantou, and
Qinshan went out together to wander around and teach. They walked upstream. As
they were discussing how to spread the truth of Buddhism, Master Xuefeng suddenly
felt hungry.
"Hey, hey, where are we going?"
Suddenly they noticed
a stalk of celery coming downstream.
"Look, there's a stalk of celery
floating down the stream," said Master Qinshan, pointing. "Someone certainly
lives upstream from here. We can go there and get something to eat and rest our
feet."
Master Yantou stared at the stalk of celery and sighed, "Oh,
the people upstream don't care about a stalk of celery and let it drift downstream;
what a pity."
"Such wasteful people are not ready to be told about
the truth of Buddhism," sighed Master Xue- feng. "We should rest our
feet in some other village."
The three of them were in the middle of
discussing the matter when someone came running down the stream, panting and apparently
looking for something.
"What are you seeking?" asked the Masters.
"I was just washing vegetables," said the person, covered with sweat,
"and because I wasn't careful, a stalk of celery was washed downstream. I'm
looking for that stalk of celery."
Hearing this, the three Master laughed
with joy and praised the person.
"This person cherishes things and deserves
to be told the truth of Buddhism. Let's go to his village, stay awhile, and spread
the truth."
It's those who cherish good fortune who will be most blessed.
The Buddha nature is a field of blessings. Squandering good fortune or using it
for bad things is not true good fortune. True good fortune is like planting trees
and sowing crops for only then does happiness permeate one's heart. Chan Master
Linji was planting pine trees in the mountain and was observed by Huangbo.
"Why
are you planting pine trees when there already are so many of them in the mountains?"
he asked.
"One, to beautify the monastery; two, as a sign for those to
come."
In not seeking their own benefit and seeking to protect the world,
Chan masters manifest the spirit of saving others. Teaching, learning, and upholding
the Way in Chan Buddhism is to enjoy life's good fortune with moderation and to
learn through forming affinities. One improves one's practice and application
with a compassionate heart while being guided by wisdom. Appreciating fully whatever
you have in moderation and forming ties of affinity constitute the life of one
who studies the Way of Chan.
C. Helping People To Change Through The Example
of Compassion
The renowned and celebrated King Asoka was a great protector
of Buddhism and a devout disciple of the Triple Gem (the Buddha, the Dharma and
the Sangha). One day, King Asoka prepared a sumptuous vegetarian feast for the
monks. To show his respect for the sangha, King Asoka, despite being a king, would
kneel and prostrate himself before a monastic. Among the monks approaching from
the distance he noticed a young novice. Then he wondered what kind of a precedent
he would be setting if he, a great king, were to bow to such a young child. But
if he didn't pay him respect by bowing, he would feel uneasy about violating Buddhist
etiquette. After considering the matter for some time, King Asoka invited the
child aside to an out- of-the-way place and only there did he prostrate himself.
"Young novice," whispered the king, "you mustn't tell anyone
about my paying respect to you."
"Watch this!" said the novice
holding out an alms bowl.
The youngster leaped towards the bowl, shrinking
so that he fit inside of it. In a while he leaped out of the bowl, regaining his
normal size. He did this several times, in and out, in and out, until King Asoka
was dumbstruck.
"Great King," said the little novice in the king's
own tone of voice, "you mustn't tell anyone what you just saw."
The
novice, although tender in years, was ambitious and instructed King Asoka by using
his supernatural power, playing a game of compassion with him. Chan instruction
does not distinguish age nor does the practitioner of Chan discriminate between
rich and poor, high and low, when he teaches.
One day, Chan Master Yunshui
visited the home of a wealthy man to ask for a contribution toward the needs of
the community. The wealthy man pushed him out the door. There was no rice to eat
in the monastery, and the wealthy man was unwilling to give him alms. The Master
began pondering what it was he should say and how it was that he could fulfill
his duty. As he walked along and pondered, he noticed a lot of rice flowing down
the gutter from the rich man's house. Chan Master Yunshui thought it a pity, so
every day he came to pick up the rice. What he couldn't eat himself, he dried
and stored away. Ten years later, a fire broke out in the rich man's house, destroying
everything. He had no choice but to begin begging. Greatly distressed, and with
no place to go, he set off for Master Yunshui's monastery to plead with the Master
to take him in.
"I earnestly entreat the Venerable to have compassion
and save me!"
Chan Master Yunshui took him in and cooked some rice for
him, which the rich man ate with great gusto.
"Thank you, Master,"
he said with gratitude.
"There's no need to thank me. The rice wasn't
mine - it was yours. I just took some time to gather it up, dry it out, and store
it away. And today you had need of it."
Deeply ashamed, the rich man
vowed to mend his ways and turn over a new leaf. Chan masters use compassion to
teach and enlighten people. It's a characteristic of theirs, and of their teaching
and upholding the Way.
Once there was Chan master named Tiaoshui who was engaged
in teaching Chan. Suddenly he disappeared, his whereabouts totally unknown to
his disciples who looked high and low for him. One of his disciples looked and
looked for him, eventually searching the deserted outskirts of town. He discovered
a small cave beneath a deserted bridge where a lot of beggars lived. Among the
beggars was Chan Master Tiaoshui. Surprised, but overjoyed, he pleaded with the
Master:
"Master, please be compassionate enough to return and instruct
us in Chan."
"Words alone won't work," said the Master, less
than enthusiastically. "I could repeat myself a thousand times, and you still
wouldn't get it."
"Master, instruct us again, and we'll get it,"
pleaded his disciple, anxiously.
"Okay," said Chan Master Tiaoshui,
staring at him. "Stay here with me for three days, and I'll instruct you
in Chan."
Hearing this, the disciple thought, "What's three days?"
To study Chan, even three years is nothing." So he decided to stay.
On
the first day, there was nothing but filthy garbage in the cave. There was no
water with which to rinse his mouth much less take a bath. He didn't even know
where to urinate. Although he found the first day almost intolerable, he remained
patient. On the second day, one of the beggars, an old man, died. Master Tiaoshui
called to his disciple and said, "Help me by taking the old beggar outside
and burying him." The old beggar had long been ill and smelled bad. Anyone
would have avoided him. After the disciple buried him with great difficulty, he
returned to find Master Tiaoshui fast asleep. The disciple couldn't forget the
stench and spent the entire night tossing and turning, unable to sleep.
Master
Tiaoshui arose on the third day and said, "There is no need for us to go
begging for alms today. Some of the old beggar's food is left. We'll eat that
today."
At the thought of eating such vile filth, the disciple wanted
to vomit and refused to consider it. A horrible stench hung over everything. Working
up his courage, he addressed Master Tiaoshui, saying, "I can't stay here
any longer!"
"So, you can't study Chan with me," said Master
Tiaoshui, glaring at him.
Without great compassion, how can we bear hardships
and trials to overcome all obstacles and see the world in a different way? Chan
Buddhism does not emphasize the superficial, but rather spiritual depth - planting
a pure lotus in the mud.
One time, Mengchuang, the Imperial Preceptor, was
taking a boat across a river. The boat was just setting off when a sword-bearing
general approached in great haste. Raising his whip, he shouted: "Wait! Boatman,
take me across!"
"The boat is already underway," said everyone
on board. "We can't go back."
"Take the next boat," replied
the boatman.
Only Mengchuang, the Imperial Preceptor, was of a different opinion.
"Boatman," he pleaded, "we're still close to shore. Help him
out - go back for him."
Seeing that it was a Buddhist master, the boatman
reluctantly consented to turn the boat around. Unexpectedly, as soon as the general
was on board, he began cracking his whip, a few lashes of which fell on Mengchuang,
the Imperial Preceptor. The general shouted at him and cursed him, saying: "You
bastard, move aside! Give me your seat!"
Mengchuang, though bloodied
by the whipping, held his tongue and vacated his seat. Seeing how things stood,
no one dared say anything aloud. Instead, they all whispered among themselves
about how sorry they felt for the Chan master who had requested the boatman to
go back. Hearing this, and finding himself stared at, the general found it difficult
to apologize. Upon reaching the other shore, Mengchuang disembarked with the other
passengers. Silently he walked to the shore where he washed his bloody face clean.
Smiling, he looked up calmly. The barbarous general felt sorry for Mengchuang.
He stepped forward and knelt by the shore and, his voice filled with remorse,
said: "Master, I'm sorry!"
"That's okay," said Mengchuang,
good naturedly. "Everyone's in a bad mood when they are on the road."
In practicing Chan and seeking the way, virtue and wisdom are important, but
even more so is cultivating a compassionate heart. Only with compassion can the
Chan master change the most indomitable people, ridding them of desires and anger,
transforming their violence into affability. The strength of a Chan Practitioner's
ability to enlighten through teaching comes from using a Chan heart, a compassionate
heart, and a Buddhist heart, to cleanse the world of bad karma.
D. Expedient
Means And Skillful Means
In teaching others to practice Chan, the Chan master
uses countless expedient and skillful means - silence and speech, reserve and
vitality, a blow and a shout to overcome confusion. A Chan master can skillfully
instruct and guide anyone, be they a scholar, a farmer, a worker, a businessman,
or anyone else, young and old alike. Regardless of whether it is in the woods
or by the water, whether it concerns clothing, eating, dwelling, or walking, the
Chan master can enlighten you, turning your anger to compassion and your ignorance
into wisdom. The Chan master's use of expedient and skillful means is the most
profound method of teaching. Let me provide you with several examples of this.
One day the Buddhist monk Zhaoyin was wandering around teaching when a devotee
approached him and said, "How can one get rid of a bad temper?"
"A
bad temper arises from an angry heart," laughed the monk. "I tell you
what, I'll transform you. Give me your angry heart and bad temper."
Startled,
the devotee thought about handing over his bad temper to the monk Zhaoyin, and
how it would be like dumping poison into a clear spring. At once he saw the true
face of his bad temper and quickly repented.
The son of two devotees was very
fond of sleeping. His parents didn't know what to do about it so they asked the
monk Zhaoyin to help. When Zhaoyin arrived at their house, he shook their son
awake.
"I've come to transform your love of sleep," said Zhaoyin.
"Give me your sleeping bug."
Hearing that a devotee liked fighting,
he transformed his argumentativeness; when a devotee liked to drink, he transformed
his drinking. The monk Zhaoyin was born to transform and save many beings. People's
bad habits were transformed through contact with him. He influenced many people
by allowing them to see the truth. This is the magnanimity of the Chan master's
teaching by expedient means.
Once, a monk from Okinawa, Japan came to China.
He practiced Chan and sought the Way with Chan Master Suiweng. After three years
of study, he still had no inkling about Chan. Being no closer to enlightenment,
he was about to quit his studies.
"Forget it," he said to the Master.
"I'm going home."
Suiweng could see that he lacked focus and was
adrift like duckweed on water.
"Have patience," said the Master
to encourage him, "practice seven more days."
But after seven days,
he remained unenlightened. "Just stick with it another seven days",
the Master instructed. After seven times seven days, the monk could do nothing
but hang his head in despair. Compassionately, the Master encouraged him, "Just
another five days."
The monk practiced another five days. The Master observed
him with detachment and urged him again to stay, this time for three days, then
one day. The monk was quite apprehensive.
"Master," he asked, "What
if no this final day I am still not enlightened?"
"If you are not
enlightened in one more day," said the Master in all seriousness, "there's
only death. You won't live."
Facing the prospect of death, the monk found
himself with his back to the wall and desperate to survive. His spirit and will
were more focused than ever. He summoned all his skill and was not distracted;
and at the crucial moment his mind did not rely on any forms and he had immense
power to reverse the situation. With all his concentration, samsara and Chan were
suddenly clear, and the monk was enlightened.
When a Chan master teaches, he
doesn't give you anything. He expects that you will completely discard worldly
emotions and worldly wisdom and, refreshed, take a detached look at life, its
confusing emotions as well as its true qualities.s
After ridding himself of
desire, anger, and ignorance, the famed Chan Master Zhaozhou often taught others.
One time, a woman complained to Master Zhaozhou, "Oh, Master! We women are
hindered by past karma. When we are little girls, we must listen to our parent's
stern teachings; after we grow up and marry, we are controlled by our husbands;
when we grow old, we are controlled by our children. Look at my kids. As soon
as I say a word, they say, "Mom, don't tell me. It really is the hindrance
of past karma."
"You mustn't think of it that way," laughed
Master Zhaozhou, with a wave of his hand. "Women are indeed blessed! When
you are little girls, your parents lavish so much love and protection on you;
after you grow up, so many men court you; and when you grow old, your children
become more filial. Many children aren't very happy to visit their fathers, but
are very happy to see their mothers. Women are much more loved than men!"
Master Zhaozhou, who understood the ways of the world, didn't want women to
feel bad about themselves. He shifted the perspective, looking at the bad as good,
successfully transforming it. The same world with different feelings. See how
we can change things if we are of one mind. This is the skillful means of Chan
instruction.
Master Zhaozhou had a disciple who chatted incessantly. He asked
the master, "How can I study the Way? How can I practice Chan? How can I
achieve enlightenment? How can I become a Buddha?"
Master Zhaozhou nodded
and stood up.
"I haven't got time to talk with you. I have to go take
a leak."
So saying, the Master paid no attention to the disciple's shock.
He strode away and stopped after taking several steps. He turned around, smiled,
and said, "See! Even something as insignificant as taking a leak, and still
I have to do it myself. Can you do it for me?"
Thinking about it, the
disciple suddenly understood. Chan cannot be sought outside oneself. How does
one practice Chan? How does one achieve enlightenment? How does one become a Buddha?
No one can do it for you. It's something you must do yourself. You have to practice
Chan yourself. If everyone carried heavy burdens, everyone would naturally be
strong and muscular. This is the expedient means of Chan.
Chan Master Da'an
went to Baizhang's place to practice and study Chan. Looking at the "gong'-an[5]"
he answered for Baizhang will provide us with a deeper understanding of the special
characteristics of Chan.
"How does one know the Buddha?"
"It
is like seeking an ox while riding on it."
"What do I do after I
know?"
"It is like going home riding on an ox."
"How
do I look after it?"
"Like an ox-herder, carrying a staff, seeing
to it that it doesn't wander off into somebody else's garden."
Through
ignorance and distorted thinking, we are entangled by the five desires and six
objects of perception. If our hearts are defiled, where are we to seek the Buddha?
What good does it do? Seeking outside is pointless. It would be better to ride
home on an ox and there to cultivate oneself in peace. Chan is something one must
learn through practice and experimentation. My Chan is mine, not yours. I hope
that everyone can transform their bodies and minds with Chan, take it home and
live well. I also hope that everyone will freshen their lives with the waters
of Chan, experiencing a pure mind, refreshing the six perceptual faculties, and
living more purely and at ease. It is my wish that everyone be blessed with more
wisdom. Thank you.
[1] Who was a great practitioner of bodhisattva
path.
[2] It is also called Spiritual Vulture Peak. A place frequented by
the Buddha.
[3] The Tathagata womb or stores.
[4] The hindrance of past
karma, hindering one to attain the
bodhi.
[5] A case-record, problems
set by Chan masters, upon which though is concentrated as a means to attain inner
unity and illumination.
***********************************************************************************************
The Amitabha Sutra and the Pure Land School
Dear Venerables and
Dharma Friends,
Today, we are going to talk about the Amitabha Sutra and the
Pure Land School of Buddhism. It is said in the Buddhist sutra, "Thousands
of sutras and tens of thousands of discourses all point to the land of Ultimate
Bliss." Regardless of which Buddhist sect one belongs to, or which course
of cultivation one practices, the Pure Land School of Buddhism is always highly
regarded.
I. The Beginning of the Pure Land School of Buddhism
During
the time of the Buddha, there was a king called King Bimbisara who was incarcerated
by his son, Prince Ajatasatru. Even the king's wife, Queen Vaidehi, was prohibited
from seeing her king. Prince Ajatasatru was a cruel
man and an unfilial son.
In order to seize the throne, he locked up his father and deprived him of food.
Under these trying circumstances, King Bimbisara was sad and despondent. He was
dismayed at being in this saha world of the five impurities-a place full of unbearable
anguish and teemed with hungry ghosts and suffering animals. Faced with this world
where sufferings abound, he thought to himself, "Oh, Lord Buddha! Why do
you not come to my aid during this difficult time of my life? Can you show me
a sanctuary where I can rest my weary self?"
In the meantime, Queen Vaidehi,
who had repeatedly asked to see her king, was finally allowed to visit the king.
Prince Ajatasatru, however, forbade her to bring the starving King any food. In
desperation, the Queen painted her body with a layer of flour paste in the hope
that the paste might provide the king with some relief. At such a time of anguish
and despair, the two of them prayed to the Buddha for his compassion and guidance.
To their amazement, the Buddha manifested his supernatural power and appeared
before them. The Buddha told the King and Queen, "To the west of this saha
world, beyond a hundred thousand million Buddha Lands, there is a world called
'Ultimate Bliss.' The teacher of the land, Amitabha Buddha, is currently there
teaching the Dharma. In the land of Amitabha Buddha, there is no suffering, only
happiness. It is the most serene, secure, and happy place. If you recite the name
of Amitabha with single mindedness, Amitabha Buddha will use the strength of his
great vow to receive you to be reborn in the Pure Land."
After listening
to the guidance of the Buddha, King Bimbisara and Queen Vaidehi started to recite
the name of Amitabha Buddha. In the course of their praying, a radiant pure land
did indeed appear before their eyes. This is the Pure Land of Amitabha Buddha
and is what is now called "The World of Ultimate Bliss." This marks
the beginning of the Pure Land School of Buddhism.
II. The Basis of the
Pure Land School of Buddhism
The existence of the Pure Land is not just recognized
by the Pure Land School itself, mentioned only in the Pure Land sacred text of
three sutras and one sastra-Sukhavati-vyuha Sutra, Amitayus Sutra, Amitabha Sutra,
and Pure Land Sastra. In fact, most of the Mahayana sutras and sastras have often
mentioned the Pure Land teachings, practice, and Dharma method. Speaking of the
existence of the Pure Land, let me take you through the following points.
A. We know of the existence of the Pure Land through the holy words of the
Buddha
The existence of an object cannot be simply determined by us saying
it exists or it does not exist. We need to make the correct assessment(s) before
we can objectively determine the existence of an object. Take the example of this
desk here. No one would refute that there is a desk; the desk is here for all
to see. This is called direct infer-ence. Now suppose we want to know the length
of an object, we need to measure it with a ruler; or suppose we want to know the
weight of an object, we need to weigh it with a scale. These kinds of measurements
are called comparative inferences. Another kind of assessment we can make to determine
if something exists or not is by inferring from the holy words of sages. Sages
are people of great wisdom; their words are unerring and are worthy of our trust.
This type of assessment is called inference from the holy words of sages.
We
learn of the existence of the Pure Land through the words of the Buddha. In the
Amitabha Sutra, the Buddha said, "A hundred thousand million Buddha Lands
beyond the saha world is a world called 'Ultimate Bliss.' In this world, there
is a Buddha called Amitabha Buddha, who is currently teaching the Dharma."
The Buddha is a holy person and his words are infallible. In fact, one of the
Buddha's thirty-two marks of excel-lence was his broad, long tongue. His tongue,
when extended, could cover his nose and face. This mark of excellence is the result
of never speaking falsely. Thus, when the Buddha told us that there is a pure
land of ultimate bliss in this universe, we can most definitely believe that it
exists.
B. We know of the existence of the Pure Land through historical
records of people being reborn there
The Record of Sages of Pure Land, a three
volume record compiled in the Ch'ing Dynasty, contained many cases of old masters
throughout history who practiced the Pure Land School of Buddhism and were reborn
into the Pure Land. For example, there was the case of Master Hui Yuan, the Founding
Patriarch of the Pure Land School. He practiced mindfulness of Amitabha Buddha
and personally witnessed the manifestation of Amitabha Buddha on three separate
occasions.
There was a record about a monk during the T'ang Dynasty by the
name of Master Shan Tao. Every time he recited the name of Amitabha Buddha, a
ray of light would emanate from his mouth. Ten times he recited the name of Amitabha
Buddha, ten rays of light would emanate from his mouth. A hundred times he recited
the name of Amitabha Buddha, a hundred rays of light would emanate from his mouth.
Because of this, he was also called the Monk of Brightness.
Of more recent
times, there is the example of Master Yin Kuang. He recited the name of Amitabha
Buddha all his life and was able to foretell the time of his passing. There were
also many cases of secular men and women who recited the name of Amitabha Buddha
and were reborn in the Pure Land. In 1948, there was a layman by the name of Sung-Nien
Wu, who informed his family and friends that he would pass away at eight the next
morning and asked them to come by his house to help him recite the name of Amitabha
Buddha at the moment of his passing. When everyone arrived at his house the following
morning, he was eating his breakfast as usual and did not look like someone who
was about to pass away. However, just before 8:00 a.m., he sat in a lotus position
and passed away in the midst of his family and friends chanting the name of Amitabha
Buddha.
There are many records of people throughout history who practiced mindfulness
of Amitabha Buddha and were able to foretell the time of their passings. Some
could see Amitabha Buddha coming to welcome them, others could hear delightful
music in the air, and some others could smell soothing fragrance in the room.
These auspicious signs can be experienced by any Pure Land practitioners who have
attained perfection in their mindfulness of Amitabha Buddha and are reborn in
the Pure Land. The wondrous working of the Pure Land School is not something that
those who have yet to practice this method of cultivation can comprehend.
C. We know of the existence of the Pure Land through scientific evidence
Based
on our scientific knowledge, we know that there are other solar systems besides
our own, and that there are other galaxies besides our own Milky Way. In other
words, there are many other worlds in addition to our own world, the planet Earth.
The vastness and limitlessness of the universe is way beyond what our ancestors
could have imagined.
In fact, we do not really need the findings of modern
science to tell us that there are other worlds besides ours. In the Buddhist sutras,
there is an interesting story that talks about the existence of other worlds.
Once when Sakyamuni Buddha was teaching the Dharma, [he told his disciples that]
his voice could be heard many distant lands away and that the force of his voice
could be felt in many worlds. One of the Buddha's disciples, Maudgalyayana, who
was the foremost in supernatural power, was skeptical that the Buddha's voice
could reach such far-off places. He decided to investigate for himself and used
his supernatural power to go to a Buddha Land that was ten billion Buddha Lands
away. In this Buddha Land, Tathagata Lokesvaraja was preaching the Dharma. At
this particular moment, a person in the audience picked up something on his body
and exclaimed, "Why is a little worm crawling on my body?"
Tathagata
Lokesvaraja said, "This is not a little worm; this is Maudgalyayana, a disciple
of Sakyamuni Buddha from the saha world." Actu-ally, Maudgalyayana was not
small; it was just when compared with the people of this Buddha Land, he was no
bigger than a little worm. Then Tathagata Lokesvaraja told Maudgalyayana, "The
eminence and virtues of all Buddhas are not something that can be comprehended
and equaled by sravakas. You should not test them with your supernatural power."
From then on, Maudgalyayana firmly believed that there are limitless worlds and
limitless Buddhas in the vast immenseness of space.
III. The Different
Types of Pure Lands
[In addition to the Pure Land of Ultimate Bliss, there
are many other pure lands.] The many pure lands can be classified into four main
categories: the distinctive pure lands of the Mahayana School, the pure land of
the Three Vehicles, the pure land of the Five Vehicles, and the pure land on Earth.
A. The Distinctive Pure Lands of the Mahayana School
The distinctive pure
lands of the Mahayana (or the Great Vehicle) School include the Amitabha Buddha's
Pure Land of Ultimate Bliss and the Medicine Buddha's (i.e., Bhaisajyaguru Buddha)
Pure Land of Azure Radiance. In fact, Amitabha Buddha's Pure Land of Ultimate
Bliss is especially remarkable.
Although there are numerous discussions in
Mahayana sutras regarding the many pure lands of the various Buddhas of the ten
directions and espousing their many easy-to-travel paths of cultivation, it is
the Pure Land of Amitabha Buddha that elicits the most awe and wonderment. Of
the many Dharma methods discussed in the sutras, the most extraordinary is that
of the Pure Land practice where one recites and remembers the name of Amitabha
Buddha so that one may be reborn in the Pure Land of Ultimate Bliss. This Dharma
method is an unique feature of Amitabha Buddha's Pure Land and is the result of
the strength of the forty-eight great vows which Amitabha Buddha made while he
was cultivating [to become a Buddha]. With the merits of his compassionate vows,
Amitabha Buddha manifests the Pure Land of Ultimate Bliss. Amitabha Buddha also
proclaims categorically that anyone who believes in the great vows of Amitabha
Buddha and wishes to be reborn in the Pure Land of Ultimate Bliss should contemplate
the name of Amitabha Buddha, be it for one day, two days, or even just ten times.
If the person is sincere and can contemplate the name of Amitabha Buddha with
one-pointedness of mind, the strength of Amitabha Buddha will guide the person
to be reborn by transformation into a lotus flower in the land of Ultimate Bliss,
even though he or she may still be burdened with karma. Once one reaches the Pure
Land, [one does not regress back into the wheel of rebirth. This is because in
the Pure Land,] one continues to practice so that one will eventually become free
from the wheel of rebirth and attain the ultimate bodhi. [Because of the unique
features of this Dharma method,] it is said that the Pure Land of Amitabha Buddha
is most remarkable.
The other pure land is the Medicine Buddha's Eastern Pure
Land of Azure Radiance. While the Pure Land of Amitabha Buddha symbolizes restoration,
the Pure Land of Medicine Buddha symbolizes growth. It says in the sutra that
when Medicine Buddha was cultivating the path of Buddhahood, he made twelve great
vows. He vowed to help us sentient beings so that we grow in wisdom and are successful
in our careers and endeavors; he vowed to help us when we are handicapped, poor,
and helpless. He vowed that we will not be lacking in food and other neces-sities,
that we do not fall prey to false teachings, that we do not break the law and
thus are safe from the pain of punishment, that there is equality between the
genders, and that we will become Buddhas. With his great vows, Medicine Buddha
manifests the Pure Land of Azure Radiance in the east. Most remarkably, the Bhaisajyaguru
Sutra points out that those who recite the name of Medicine Buddha can also be
reborn in the Pure Land of Amitabha Buddha in the west if they so desire and practice
accordingly.
Some people may say that the heaven of the Christian religion
is the same as the Pure Land of Ultimate Bliss in Buddhism. Actually, the two
are not the same. Venerable Yin Shun, a contemp-orary master, pointed out two
differences between the Buddhist Pure Land and the Christian heaven.
1. Complete
equality with no class differ-ence. In the Pure Land of Ultimate Bliss, there
is complete equality, with no class difference. This is not true for the Christian
heaven, where only God is God and other heavenly beings will never become God.
In the Pure Land, everyone can become Buddha. There is no class difference.
2.
Continuing practice and not final fulfillment. Christians believe that going to
heaven is the final fulfillment or the ultimate state. This contrasts with the
Buddhist teachings that one still needs to practice even after being reborn into
the Pure Land. In the Pure Land, as one is reborn by transformation into a lotus
flower, one must continue to practice until the lotus flower blooms. In other
words, one learns the Dharma and practices accordingly until Buddhahood is attained.
B. The Pure Land of the Three Vehicles
The Pure Land of the Three Vehicles-sravaka,
pratyeka-buddha, and Bodhisattva-is the liberation they realize as they practice
and cultivate according to the following stages: eliminate defilements, realize
the truth, and become liberated from life and death. Although the Pure Land they
realize is from the same Dharma and results in the same liberation-just as all
rivers entering the sea will acquire the same salty taste of the sea-their state
of mind tends to be founded on self-liberation. Though it is true that these holy
practitioners do not create any more new karma and will not go through the suffering
of life and death again, they should continue to further their practice toward
an even more sublime state of mind. The Pure Land of the Three Vehicles is not
the ultimate goal; it is only a stop on their way to the destination. Thus, the
holy practitioners of the Three Vehicles should also recite the name of Amitabha
Buddha and aim for the Pure Land of Ultimate Bliss so they can continue on their
path to Buddhahood.
C. The Pure land of the Five Vehicles
The Pure
Land of the Five Vehicles-human, celestial being, and the three vehicles mentioned
in the last section-is in fact the Tusita Pure Land of Maitreya Bodhisattva, whom
Sakyamuni Bud-dha had prophesied will be the future Buddha of our world. The Tusita
Pure Land, also known as the Inner Court of Tusita, is a majestic, pure heaven
within the three realms, where Maitreya Bodhisattva is currently teaching the
Dharma. If one is reborn in the Tusita Pure Land, one will be able to see Maitreya
Bodhisattva. When Maitreya Bodhisattva becomes the Buddha of our world in the
future, one will also follow Maitreya Bodhi-sattva and be reborn into this world.
In this way, one has the opportunity to personally listen to the teachings of
the Maitreya Buddha.
D. The Pure Land on Earth
An example of the Pure
Land on Earth is the one described in the Vimalakirti Sutra. It was said in the
sutra that though Vimalakirti lived in the saha world, his state of mind was that
of the Pure Land. [So, what does the Pure Land on Earth mean? Before, we explore
the answer to this question, we have to first understand the where-abouts of pure
lands.]
When we speak of pure lands, be it the Mahayana Pure Land, the heavenly
Pure Land, or the earthly Pure Land, we can use the colloquial term "heaven"
to speak of them. When people ask where heaven or hell is, they are, in a certain
way, also raising the question of the whereabouts of pure lands. In this regard,
I would like to make the following three points.
1. Heaven can be found in
heaven, and hell can be found in hell.
2. Both heaven and hell can be found
among us. There are many of us, who because of previous merits and good causal
conditions, enjoy a peaceful and happy life. Is this not life in heaven? Then,
there are those who are beset with mental anguish and are afflicted with physical
pain. Is this not life in hell?
3. Both heaven and hell are in one's mind.
There are people whose minds are filled with grudges, discontentment, mistrust,
hatred, greed, and delusion-this is hell. If we can forget about disputes with
others, expand our hearts and minds to accept everything, give generously to others,
be complimentary of others, or treat others with compassion-this is heaven. As
we have not been reborn into the Pure Land of Ultimate Bliss at this moment, the
way that we can be close to Amitabha Buddha is to work together to transform our
saha world into a Pure Land on Earth.
If we want to construct a Pure Land on
Earth, we have to start with our minds because "when the mind is pure, the
land is also pure." We have to start with eliminating unwholesome attach-ments
to the five desires (wealth, beauty, fame, food, and sleep) and the six worldly
dusts (sight, sound, smell, taste, touch, and idea).
Once, Sariputra asked
the Buddha, "The Buddha lands of the ten directions are all very pure. Why
is our saha world so corrupted and filthy?"
The Buddha replied, "You
cannot comprehend the world in which I live." With this, the Buddha pressed
the earth with his toe. Immediately, the world became brilliant, pure, and magnificent.
The Buddha then continued, "This is the world in which I live."
From
this, we can see that while we may be doing the same task in the same place at
the time, we all react differently. The worlds within our minds are all different.
Among the different types of pure lands in Buddhism, Amitabha Buddha's Pure
Land of Ultimate Bliss of the distinctive Mahayana teachings is especially remarkable.
While there is the Pure Land of the Three Vehicles, it is biased toward liberation
only for themselves. Although the "easily accessible" Pure Land of Maitreya
Bodhisattva is open to all, it does not provide the opportunity of "realizing
Buddhahood in one lifetime" that is available in Amitabha's Pure Land. Also,
as the Maitreya Pure Land is within the Tusita Heaven, it is still within the
three realms [of the wheel of rebirth]; in contrast, the Amitabha's Pure Land
is one in which those who are reborn into it will never regress [back into the
swirl of rebirth.]
IV. A Description of the Pure Land of Amitabha Buddha
A
simple description of the Pure Land of Amitabha is that it is pure. Purity means
radiance, holiness, peacefulness, and happiness. There are five kinds of purity
in the Pure Land of Amitabha: the purity of the environment, the purity of life,
the purity of economics, the purity of the people, and the purity of body and
mind.
A. The Purity of the Environment
Among the many social problems
we have currently, a serious problem is the pollution of the environment. All
forms of pollution exist, threatening our health and endangering human existence.
There is no environmental pollution in the Pure Land of Ultimate Bliss. Its ground
is covered with gold. In the Pure Land, there are seven rows of railings, seven
layers of nets, and seven rows of trees everywhere. Ponds are made of seven jewels,
and water has eight excellent qualities. Everything is made of gold, silver, or
lapis lazuli, and there is no filth and pollution. The construction of the Pure
Land of Ultimate Bliss is better than the most modern city; its scenery is more
picturesque than any national park.
Some people may be skeptical that such
a divine place can possibly exist. Let me use two examples to dispel such skepticism.
If someone had suggested several hundred years ago that there would be a kind
of oily substance which could be used to pave roads to give them a smooth clean
surface, nobody at that time would have believed of such a possibility. Today,
roads paved with asphalt are very common. A few hundred years ago, it was inconceivable
that people living on the top floor of a tall building would be able to have running
water just by turning on the faucet. Today, no matter on which floor one lives,
one can get running water with the turn of the faucet. This is also true of the
remarkable features of the Pure Land of Ultimate Bliss that we alluded to earlier-we
need to believe in the existence of the Pure Land. In the Pure Land, palaces beamed
of grandeur, birds speak of Dharma, trees and flowers play music, grounds radiate
with beauty, and water flows clean and pure.
For those who are reborn in the
Pure Land of Ultimate Bliss, life is healthy and happy. When they wake up in the
morning, their eyes feast on the beautiful surroundings, and their hunger is automatically
satisfied. When they listen to Amitabha Buddha teaching the Dharma, they are no
longer thirsty and tired. After mealtime, they use their robes to carry flowers
and fly off to the Buddha lands in ten directions to make offerings to the different
Buddhas. They take walks by the water and the woods. Life in the Pure Land is
carefree. People are kind and virtuous-they listen to the Dharma, practice the
teachings, and are mindful of the Buddha. In the Pure Land, the environment is
beautiful, buildings are magnif-icent, and streets are paved and tree-lined. Everyone
who is reborn here is happy and content. This is why they call this place the
World of Ultimate Bliss.
B. The Purity of Life
When one lives in a
pure environment, one's life becomes pure as well. Life in the World of Ultimate
Bliss is different from that of our world. There are no concerns for fame, fortune,
and the necessities of everyday living. In the World of Ultimate Bliss, those
who need clothing will be clothed; those who need food will be fed. They are at
ease and without any worries.
It occurs to me that our lives very much revolve
around our need for three meals a day. We spend a lot of time and energy mulling
in the kitchen, cooking our meals, then we spend even more time consuming the
food, and then passing the waste out of our bodies. Then the cycle starts again,
day after day, month after month, and year after year. How tiresome and exhausting!
This is in stark contrast to life in the Pure Land, where everything is satisfying.
Every aspect of life, from clothing, shelter, transportation, and enter-tainment,
is pleasing and trouble-free. Life there is pure and refined.
C. The Purity
of Economics
People who are reborn in the World of Ultimate Bliss lead a very
different life than people in our world-they need not worry about money problems
or financial status. They do not need to worry about transportation because they
can freely fly to wherever they want. They do not need to buy any houses because
they can live at ease in any circumstances. They do not need to save up money
because they have the wealth of the Dharma. They do not need to engage in business
because they do not lack anything. People reborn in the Pure Land live a life
rich in Dharma, and they enjoy a life of practicing the Dharma. The Pure Land
is free of economic problems of any kind, and those who are reborn there live
a life without contention and hidden agendas. People in the Pure Land live in
accordance with Truth and hence are perfectly free.
D. The Purity of
People
In our world, conflicts between nations, between people, or even between
family members are unavoidable. But in the World of Ultimate Bliss, there are
no such problems. It says in the Amitabha Sutra, "All meritorious people
gather together
" They gather for the pursuit of Truth and for the understanding
of the Dharma. They are focused in contemplating the Buddha and the Dharma, and
they do not entangle themselves in power struggles, profit wars, battles of wits,
and senseless disputes. Everyone lives together in peace and harmony. Thus, the
World of Ultimate Bliss is truly a place that is worthy of our pursuit. We should
always be mindful of Amitabha Buddha and recite the Buddha's name so that we are
able to be reborn there.
E. The Purity of Body and Mind
In the World
of Ultimate Bliss, the body of one who is reborn there comes from the transformation
of a lotus flower; therefore it does not have to go through the suffering of birth,
aging, sickness, and death. The mind is also pure; there are no contaminating
thoughts of greed, hatred, and ignorance. Both the external body and the internal
mind are in accordance with Truth. There is no worry, suffering, or dispute. Life
is pure and carefree, which is why this world is called the World of Ultimate
Bliss.
What I have said today about the Pure Land of Ultimate Bliss represents
only a glimpse of the whole. The Pure Land is not something that can be described
in a few simple sentences. What I have covered here is only a small fraction of
what is said in the Amitabha Sutra.
V. Why do we need the Pure Land in
this day and age?
Living in the times of today when the political arena of
the world is volatile, social order is fragile, and individuals are distressed,
there are more reasons than ever why we need the Western Pure Land of Ultimate
Bliss. Why do we need to be mindful of Amitabha Buddha and recite his name? Why
do we need to practice the Dharma method of the Pure Land School? The reasons
are:
" Darkness needs light.
" Suffering needs solace.
"
War needs peace.
" Volatility needs stability.
" Poverty needs
wealth.
" Brevity needs eternity.
" Affliction needs relief.
" Rebirth needs deliverance.
A. Darkness needs light
Darkness
exists everywhere; it pervades in society as well as in people's minds. One who
is feeling his way through life in darkness needs light and yearns for light.
Where can one find light? Light can be found in the Pure Land of Ultimate Bliss;
there is no darkness in the Pure Land. Amitabha Buddha is also called the Buddha
of Limitless Light. Because we need light, therefore we need the Pure Land.
B. Suffering needs solace
Living and working in our world, we are bound
to face disappointments and hardships sooner or later. Who can we turn to for
solace during these difficult times? There is a saying which captures the loneliness
of one in despair; it goes like this: The rich may reside in remote places, but
they still have visitors from afar. The poor may live in the midst of the city,
yet there is no one asking about them. Amitabha Buddha is always close by when
we are in trouble. Even when the whole world has turned away from us, Amitabha
Buddha will not desert us as long as we recite his name. Thus, it is very important
that we recite the name of Amitabha Buddha.
C. War needs peace
As wars
and conflicts erupt in different parts of the world, lives are disrupted and anguish
is everywhere. People need and wish for peace. The Pure Land of Ultimate Bliss
is where we can find eternal peace. In the meantime, we can build a Pure Land
on Earth with our kindness and compassion. When we all practice patience and tolerance
under the compassionate guiding light of Amitabha Buddha, our world will attain
eternal peace.
D. Volatility needs stability
If we were to frequently
move from place to place, we would most certainly feel unsettled and agitated.
When we have a chance to settle down in a stable and reliable environment, we
will no doubt feel secure and at ease. Only the World of Ultimate Bliss can offer
us true security. Our saha world is chaotic and volatile. In a span of a few decades,
our world has witnessed both World War I and World War II, and we are not far
from the possibility of World War III. The Buddha described our predicament most
accurately when the Buddha said, "The three realms are like burning houses;
there is no safety in the three realms." It was not that long ago in the
seventies when an energy shortage disrupted global transportation and sent the
world economy into a tailspin. During these volatile times, we need the Pure Land
of Ultimate Bliss most urgently.
E. Poverty needs wealth
When we are
well provided for, we do not have to worry about our means of living from one
day to the next. Buddhism does not reject or disapprove of material prosperity.
In fact, material prosperity in the Pure Land far exceeds that of our world. Even
the ground is carpeted with gold. There are many places in our saha world that
are afflicted with poverty, which can in turn cause a host of other problems.
Everyone wishes for comfortable living; in the Pure Land of Ultimate Bliss, everyone
is well provided for and lives comfortably. We can, indeed, say that the Land
of Ultimate Bliss is the most prosperous place where poverty is completely erased.
F. Brevity needs eternity
Life is too short. Even if one can live to the
incredible age of one hundred years, time still passes by like a flash of lightning.
The life of Amitabha Buddha is limitless and transcends time. If we can attain
eternity from brevity, is life not beautiful? The Pure Land of Ultimate Bliss
is an eternal world.
G. Affliction needs relief
There are many afflictions
in life. There are the afflictions of greed, hatred, delusion, and envy. Passion,
animosity, and endearment are also forms of affliction. Then, there are afflictions
such as hunger, excessive warmth, extreme coldness, and thirst. Of course, disappointments
and sorrows are afflictions, too. These afflictions are like iron chains which
bind each and every one of us. We all want to be free from these shackles. The
way to achieve this is to be reborn in the Pure Land of Ultimate Bliss.
H.
Rebirth needs deliverance
Living and dying, dying and living-we course through
the six realms of existence without any respite. We all have to face the wheel
of rebirth. The unending cycles of living and dying can be compared to an abyss
that traps us in its depths. Sometimes we yearn for a longer life, and at other
times we have the fear of dying. Our yearning for a longer life cannot prolong
our life for even one second. Our fear of dying cannot protect us from dying.
Thus, we should strive for the state of birthlessness. Only in the Pure Land of
Ultimate Bliss are we truly delivered from the wheel of rebirth.
We have seen
that because of our need for light, solace, peace, stability, wealth, eternity,
relief, and deliverance that we should strive to be reborn in the Pure Land. But,
how can we be reborn in the Pure Land. There are many kinds of practices leading
to the Pure Land, and the easiest one is the recitation of the name of Amitabha
Buddha. If we have the three criteria of faith, will, and practice, together with
the necessary merits, virtues, and causal conditions, and if we can recite the
name of Amitabha Buddha with single pointedness of the mind, then we will surely
be reborn in the Pure Land.
[How can we ensure that we have all the necessary
causes and conditions mentioned above?] Let me conclude our talk today by offering
you here the three essential practices described in the Amitayus Sutra:
1.
Be filial to your parents, be respectful of your teachers and elders, be compassionate
and abstain from killing, and be willing to practice benevolence.
2. Follow
the Three Refuges (refuge in the Buddha, Dharma, and Sangha), observe the precepts,
do not violate the proper rules of conduct, and maintain mental and physical purity.
3. Develop your Bodhicitta, believe in the law of cause and effect, recite
and understand the Mahayana teachings, and encourage others to practice the same.
***********************************************************************************************
The Buddhist perspective on Cause and Condition
Dear Venerables
and Dharma Friends,
More than two thousand five hundred years ago, Sakyamuni
Buddha "was born into this world for the cause and condition of a major mission."
This major mission, this cause and condition, is what we now commonly refer to
as the "Buddhist Dharma," the Truth realized by the Buddha.
The Buddhist
teachings differ from scholastic inquiry and knowledge. Usual scholastic inquiry
focuses on explanations of appearances; it is an interpretation based on the name
and form of phenomena. In contrast, Buddhism emphasizes the penetrative understanding
of the nature of phenomena; it is ultimate and complete. For example, let us talk
about my hand. Common knowledge holds that it is a hand. Medical science looks
at it as a structure of bones, muscles, nerves, and cells. Literature defines
the hand in terms of style, gesture and expression. The philosophical interpretation
of the hand sees it as the embodiment of destiny and friendship. In physics, the
extension and contraction of the hand is force and movement.
In summation,
the hand is regarded as real, as something that truly exists. In contrast, the
Buddhist view of my hand is like a penetrating X-ray which surmises that the hand
is really only an illusive form, unstable in nature, and will eventually decay
and vanish. It is only a phenomenon that is ultimately empty in its nature. Let's
say I extend my hand and make a grasp. Common knowledge and intellect would say
that I have grasped some air and dust particles. It is a movement and gesture.
From the Buddhist point of view, the grasp is "like a dream, illusion, bubble,
or shadow, like the dew or lightning." It is only a phenomenon that exists
because of the combination of certain causes and conditions. Thus, we can see
that human perspectives are narrow and confined; they often hinder us from looking
at the world in the radiance of ultimate wisdom. Worldly happiness and suffering
do not have an absolute existence of their own. They arise only because of the
differentiations we make in our perceptions and cognitions. When we come to understand
and accept the Buddhist teachings, we need to change our perspectives. We must
go beyond superficial phenomena into the ultimate reality of "suchness,"
illuminate our Prajna wisdom and sow Bodhi seeds. Only then, will the Dharma water
of Samadhi flow into the spiritual fields of our hearts.
The scripture tells
the following story that will further develop my explanation. There was once an
old lady who cried all the time. Her elder daughter was married to an umbrella
merchant while the younger daughter was the wife of a noodle vendor. On sunny
days, she worried, "Oh no! The weather is so nice and sunny. No one is going
to buy any umbrellas. What will happen if the shop has to be closed?" These
worries made her sad. She just could not help but cry. When it rained, she would
cry for the younger daughter. She thought, "Oh no! My younger daughter is
married to a noodle vendor. You cannot dry noodles without the sun. Now there
will be no noodles to sell. What should we do?" As a result, the old lady
lived in sorrow everyday. Whether sunny or rainy, she grieved for one of her daughters.
Her neighbors could not console her and jokingly called her "the crying lady."
One
day, she met a monk. He was very curious as to why she was always crying. She
explained the problem to him. The monk smiled kindly and said, "Madam! You
need not worry. I will show you a way to happiness, and you will need to grieve
no more."
The crying lady was very excited. She immediately asked the
monk to show her what to do. The master replied, "It is very simple. You
just need to change your perspective. On sunny days, do not think of your elder
daughter not being able to sell umbrellas but the younger daughter being able
to dry her noodles. With such good strong sunlight, she must be able to make plenty
of noodles and her business must be very good. When it rains, think about the
umbrella store of the elder daughter. With the rain, everyone must be buying umbrellas.
She will sell a lot of umbrellas and her store will prosper."
The old
lady saw the light. She followed the monk's instruction. After a while, she did
not cry anymore; instead, she was smiling everyday. From that day on she was known
as "the smiling lady."
When we all have worries and problems, if
we can emulate "the crying lady" and change our perspectives a little,
we can transform worries and problems into happiness and fortunes. This does not
require magical power. If we can comprehend a minute amount of the wondrous Dharma
of Buddhism and apply it effectively during pivotal junctures in our lives, we
can have breakthroughs in our understandings. We will then turn foolishness into
wisdom and ignorance into enlightenment.
Anyone who has the slightest knowledge
regarding Buddhism would know that Sakyamuni Buddha achieved enlightenment while
gazing at the evening stars under a Bodhi tree on a "diamond" throne.
When the bright shooting star streaked across the sky, what did the Buddha come
to realize?
He has seen the ultimate reality of the universe and life.
What
then is the Truth realized by the Buddha?
It is the law of cause and condition,
the law of dependent origination.
If we can understand the law of cause and
condition, the law of dependent origination, and if we can live by this truth,
we will be just like the Buddha. We can then abandon all the pains and anxieties
that are associated with this imperfect worldly existence. The scripture discourses,
"All phenomena arise out of causes and conditions; all phenomena cease due
to causes and conditions." What do we mean by causes and conditions? Causes
and conditions are nothing other than human interactions and relationships. Relationships
can be loving and respectful, antagonistic and competitive, good and bad. If we
can grasp the law of cause and condition, we can understand the rise and fall
of sentient beings' welfare, the origin and extinction of existence, the reality
of the universe and humanity.
There are usually four ways people look at the
ever arising and ceasing of causes and conditions:
A. Without Cause, Without
Condition
Commonly held beliefs about life include predetermination, random
chance, and divine design. These perspectives do not look at life from the standpoint
of cause and condition. For example, rocks do not normally produce oil, but let
us say that once someone accidentally mines fossil oil from rocks. Instead of
analyzing the fossil oil and finding the cause of its formation, the person just
assumes it to be a random occurrence. When a child overeats and chokes to death,
instead of preventing overeating, the family members lament it as destiny. An
unsuccessful robbery attempt turns into a murder; the family of the victim just
blames it on predetermination. The most pitiful people are those who lay all responsibilities
at gods' doorsteps. They deny the value of choice, the meaning of efforts, and
the importance of self-determination. This total reliance on destiny negates the
significance of self-help. It is an erroneous and one-sided view. It is not in
accordance with the law of cause and condition.
B. Without Cause, but With
Condition
Many people do not believe in past causes, conditions, and effects.
They believe that life depends on present conditions and current opportunities.
They look at mishaps as the lack of proper conditions, as a predicament that "Everything
is in place except for the east wind." Some siblings in a family can persevere
and become successful. Others may just give up and fail. They blame it all on
the lack of opportunities or ill fate and overlook their differences in education
and character. Students in the same class finish with different grades. They attribute
the differences only to the apparent condition of how much they apply themselves
and overlook the underlying causes of the variations in aptitude and intellect.
This is only a partial and biased understanding of cause and condition.
C.
With Cause, but Without Condition
Many people look at cause and condition separately.
They attribute their circumstances to causes but not to conditions. They overlook
the wondrous and dynamic interplay of cause and condition. Many examples of talented
people failing to live up to their potentials are precisely due to the lack of
proper conditions to exert themselves. When first entering the work force, they
apply for jobs that call for experienced workers. Finally when they are mature,
they run into openings that want new graduates. Such situations happen all the
time. Some people view cause and condition as separate and independent. Sometimes
they believe in cause but not in condition. Other times, they only accept the
existence of condition. These people fail to realize that cause and condition
are not static, but are forever changing in the space-time continuum, never standing
still to wait for anyone. There is an old saying which illustrates this point,
"Good begets blessings; evil will be punished. It is not that there are no
effects to our acts; it is just a matter of time."
The three views described
above are biased and do not reflect the correct interpretation of the Buddhist
view on cause and condition. In Buddhism, we believe that cause, condition, reward,
and punishment are all intertwined, one giving rise to the other. All circumstances
happen because of "the existence of causes and conditions."
D. With
Cause and With Condition
In Buddhism, the common thread for all Dharma is the
law of cause and condition, regardless of whether it is the school of Mahayana
or Theravada, whether it is viewed from the angle of principles or phenomena,
whether the perspective is worldly or transcendental. All phenomenal existences
are products of the proper mix of causes and conditions. It is written in the
Surangama Sutra, "All holy teachings, from elementary to profound, cannot
depart from the law of cause and condition." It is like building a house.
We need bricks, wood, cement, and other materials. The construction can only be
completed when one has all the essential materials and all prerequisites are met.
For example, if we want to throw a party, there are many conditions to consider.
Do we know our guests well? Can they come? Can we find the appropriate accommodation?
Only when all the proper causes and conditions are present can the party be a
success. If not, the party will be a flop.
Once, a rich man threw a party.
When half of the guests had already arrived, the chef asked if he could start
to serve. The man told him to wait a little bit longer. After waiting a few hours,
many important guests still had not arrived. Impatient and irritated, he had a
slip of the tongue and complained, "Oh! It is not easy to throw a party.
Those who should have come have not; those who should not have come are all here."
His
seated guests were shocked. They thought, "Guess what? I am not really invited.
If I am not welcomed, I may as well go home." One by one, the guests quietly
slipped away. Seeing the party was dying, the rich man had another slip of the
tongue, "Oh! It is not easy to throw a party. Those who should leave have
not. Those who should not have left are all gone."
Right after these words,
every guest was upset. They all stood up and left the party in a huff.
With
the appropriate causes and conditions, endeavors will become successful. If we
destroy our own causes and conditions, if we cannot seize the moment given by
our own causes and conditions, success will be hard to come by. Allow me to build
some good causes and conditions with you all today, and let me explain the Buddhist
view on cause and condition in the following four points.
I. Cause and Condition
and Human Relationship
Nowadays, it is popular to talk about "inter-personal
relationships." With good interpersonal relationships, everything goes smoothly;
otherwise, obstacles and problems abound. Events are the products of combinations
of forces with "the major force called the cause; the lesser forces called
conditions." "Interpersonal relationships" are a form of cause
and condition.
If we want to have a successful business, we must acquire sufficient
capital, research the market, and then establish investments. If we do our homework,
our business will thrive; otherwise, it will fail. These planning and arrangements
are the causes and conditions of business.
We must learn to be humble and be
appreciative of the relationships we have with others. Arrogance shuts off even
the best of causes and conditions. One such example is the meeting between Bodhidharma
and Emperor Wu.
Venerable Bodhidharma, the Ch'an school's first patriarch,
arrived from India to Canton, China by sea at the time of the Ta-Tung era of Emperor
Wu during the Liang Dynasty. The Emperor quickly sent envoys to accompany Bodhidharma
to the capital. Emperor Wu, who wished to show off his past accomplishments, proudly
asked Bodhidharma, "I have built numerous temples, published many scriptures,
and supported the Sangha. How much merit do you think I have accumulated?"
Dampening
the Emperor's enthusiasm, Bodhi-dharma replied coolly, "None at all."
The
Emperor was very upset. He asked further, "What do you mean? I have done
so many good and outstanding acts of benevolence."
Bodhidharma replied,
"Your Majesty! They are imperfect causes and will only bring you minor rewards
in the human and celestial realms. They are as illusive as shadows. They are only
empty phenomena."
"Well! What then are real merits?"
"Do
not become attached to the name and form of merits," smiled Bodhidharma.
"Sanctify your thoughts. Realize the ultimate nature of emptiness. Abstain
from greed and do not pursue worldly rewards."
The Emperor could not see
this profound meaning. To show off his wisdom as the emperor of his people, he
asked in his usual arrogant tone, "Between heaven and earth, who is the holiest?"
Bodhidharma
saw through the vanity of the Emperor. Not letting up, he replied, "Between
heaven and earth, there are neither the holy nor the ordinary."
Emperor
Wu asked loudly, "Do you know who I am?"
Bodhidharma smiled lightly,
shook his head and said, "I do not know."
The Emperor always considered
himself a great benefactor of Buddhism. He was conceited and not truly sincere
about learning the Truth. How could he possibly take such slighting by Bodhidharma?
He immediately flaunted his powers as the emperor and rudely sent Bodhidharma
away. In so doing, he had lost the cause and condition to learn Ch'an from Bodhidharma;
he had dismissed the excellent opportunity for the metamorphosis of Chinese Buddhism.
Although he eventually regretted his behavior and tried to send for Bodhidharma
again, it was already too late.
As the Emperor was egotistic and hungry for
fame, he became caught up in the name of merits and swayed away from the Middle
Path. He could not realize the ultimate truth that is "beyond true or false,
beyond good or bad." Since the cause was improper and conditions were poor,
it was no wonder that the encounter went nowhere.
It is written in the Avatamsaka
Sutra, "All the water in the oceans can be consumed, all momentary thoughts
as innumerable as dust particles can be counted, all the space can be measured,
all the winds can be stopped; yet, the realm of the Buddha can never be fully
described." So, for your elucidation, I will describe an episode involving
the Sixth Patriarch Hui Neng that can further illustrate the law of cause and
condition.
When Hui Neng was young, he traveled thirty days from Canton to
Hupeh to learn the Dharma from the Fifth Patriarch. When they first met, the Fifth
Patriarch immediately knew that Hui Neng had great potential, that the right cause
and conditions were ripening. He asked, "Where are you from? And what are
you seeking?"
"I have come from very far away, from Ling Nan. My
only goal is to be a Patriarch and become a Buddha."
Hearing such a reply,
the Fifth Patriarch was impressed. He wanted to test if Hui Neng had cultivated
the right conditions and asked him pointedly, "You are only a barbarian from
the South. How dare you wish to become a Buddha?"
Hui Neng replied calmly
and confidently, "People may be from the south or north, but the Buddha nature
is non-regional. When the right cause and condition exists, anyone can become
a Buddha. Why not me?"
Hui Neng struck a chord with the Fifth Patriarch.
He reflected and replied, "Okay! You are allowed to stay here and work. Report
to the threshing mill."
Everyday for the next eight months, Hui Neng used
a huge axe to collect firewood. Everyday, he wore stone weights around his waist
to act as ballasts in helping him thresh grains. Not once did the Fifth Patriarch
visit him; not once did the Fifth Patriarch teach him one word. Hui Neng did not
complain or get upset. It was only late one night when the Fifth Patriarch finally
handed Hui Neng his robe and bowl, making him the Sixth Patriarch. The Fifth Patriarch
explained himself with this verse:
Those with sentience come to sow
In
fields of causation, fruits will grow.
Ultimately without sentience, having
nothing to sow,
Without nature, there is nothing to grow.
What the Fifth
Patriarch was saying through this verse is this: When you first arrived from the
distant land of Ling Nan to learn the Truth from me, the cause was ripe and you
were sincere. The environment and conditions, however, were inadequate. I must
first have you polish and cultivate yourself for a period of time to the point
"ultimately without sentience, having nothing to sow; without nature, there
is nothing to grow." Only when the right causes and conditions were met,
would I then transmit the teachings.
From this story, we can see how cause
and condition can greatly influence how people interact with one another. Without
the appropriate cause and condition, human relationships will be imperfect and
regretful. Events must await the maturity of cause and condition. It is like planting
flowers. Some seeds planted in spring may blossom in the autumn. Others may take
a year to bloom. Some varieties may take even a few years to flower and bear fruits.
Yu Han, a famous Chinese scholar of the Tang dynasty, was demoted and transferred
to the remote area of Chaochow. As this area was far removed and culturally backward,
there were few learned scholars with whom he could converse. When he heard the
Ch'an master Ta Tien was preaching in the area, he immediately went over for a
visit. It just happened that the Ch'an master was meditating, so Yu Han decided
to wait outside. After a long wait, as the master was still in meditation, Yu
Han became restless so he stood up and was about to leave. The guarding attendant
of the master suddenly said, "First, influence through meditative concentration,
then eradicate [arrogance] with wisdom." The words resonated like strong
spring thunders and awakened Yu Han. Because his conditions of timing and opportunity
were just right at that moment, Yu Han was able and ready to recognize the teaching
and learn the way of emancipation from the attendant.
Several years ago, a
female university graduate left Taiwan with high hopes and traveled halfway across
the world to study for her doctorate degree in the United States. After a period
of two years in the States, she felt that life was empty and aimless so she packed
her bags and returned to Taiwan. From Taipei, she took a two-hour train ride to
Hsinchu and became a Buddhist nun. This news story got a lot of attention when
reported by the media. The famous Professor Shih Chiu Liang sighed, "If what
she had wanted originally was to renounce and become a nun, all she had to do
was take a two-hour train ride from Taipei to Hsinchu. There was no need to fly
over to America. Why spend all that time struggling and then choose to renounce?"
The
causes and conditions of human affairs are rather similar to the unfolding circumstances
relating to this woman's renunciation of home life to become a nun. Events may
come and go, people may meet and depart; however random it may appear, there is
meaning in all turns of events. The following Chinese saying captures this point
well, "Without a bone-chilling freeze, how could plum blossoms have such
great fragrance?" Everything must first have the right causes and proper
conditions before results are produced and other favorable conditions are generated.
There is the story of Ch'an master Shih T'ou Hsi Ch'ien and his master Ch'ing
Yuan Hsing Ssu. When they first met, Ch'ing Yuan asked Shih T'ou if he was a student
of the Sixth Patriarch, and if he still had any questions, "What did you
take with you when you first went to Ts'ao Hsi?"
"My nature was complete,"
Shih T'ou smiled. "I was not missing anything prior to studying with the
Sixth Patriarch in Ts'ao Hsi."
"If everything was perfect, why then
did you bother to go to study in Ts'ao Hsi?"
Shih T'ou Hsi Ch'ien replied
definitively, "If I had not gone, how would I have known that I was not lacking
in anything? How could I have seen through my true and free nature?"
All
causes and conditions are within our true nature. We must realize the Truth in
our daily living. The continual flow of pure refreshing water is a form of cause
and condition. The blossoming of beautiful flowers everywhere is another form
of cause and condition. Parents raising us are our causes and conditions in family
relationships. Teachers educating us are our causes and conditions in the pursuit
of knowledge. Farmers, workers, and merchants supplying our daily needs are the
causes and conditions of living in this society. Drivers driving us over here
are the causes and conditions of traveling. Turning on the television and watching
television programs are the causes and conditions of entertainment. It is with
these wondrous combinations of causes and conditions that we can live happily
and freely.
As far as the cause and condition of human relationships, I will
cite a verse that can usually be found in temples next to statues of Maitreya
Bodhisattva:
Before our eyes are people connected to us through conditions;
As
we meet and befriend each other,
How can we not be filled with joy?
The
world is full of difficult and unbearable problems;
As we end up reaping what
we sow,
Why not open our minds and be magnanimous?
II. How Do We Know Cause
and Condition Exist?
How can we be certain that cause and condition really
exist? How can it be discovered and harvested? For example, a machine in a factory
suddenly stops functioning. The technician opens up the machine and discovers
a small screw is broken. This small screw is the cause. When cause and condition
are not fully satisfied, the machine will not function. When we build a house,
if a supporting beam is missing, the roof will collapse. When any ingredient of
cause or condition is missing, it can have a great impact on the circumstances
of our lives.
Buddhism teaches that our bodies are made up of the combination
of the four great elements of earth, water, fire, and wind. These four great elements
are the causes. We fall ill when the four elements are not harmonized. Why does
a flower fail to blossom? Why is a harvest not abundant? It could be a lack of
proper conditions, such as inadequate irrigation or fertilizers. Even the space
shuttle can be delayed by a simple computer problem. With the slightest offset
in cause and condition, the resulting circumstance will be totally different.
No
matter what problems or difficulties we may face, we must first reflect. We should
examine the situation closely for any missing causes and conditions. We should
not simply blame the gods or other people, or else we are creating further troubles
for ourselves. There are many situations in which a couple falls in love, only
to find that the families oppose the marriage, criticizing the other party as
unsuitable, poor, etc. When these conditions, or secondary causes, are absent,
the marriage will not work. Other couples fall in love at first sight and get
married with lightning speed. The whole development is even beyond their comprehension.
The man may reason that it is a case of "Beauty is in the eyes of the beholder."
The woman may attribute it to the fact that "With the right conditions, people
come to meet from thousands of miles away." This is what we call ripened
conditions.
I will relate another story to illustrate the existence of cause
and condition. Once, King Milinda asked Bhiksu Nagasena, "Are your eyes the
real you?"
Bhiksu Nagasena replied, "No!"
King Milinda further
inquired, "What about the ears?"
"No!"
"Is the
nose you?"
"No!"
"Is the tongue you?"
"No!"
"Then,
does it mean that your body is the real you?"
"No, the existence
of the body is only an illusory combination."
"Mind must be the real
you then."
"It is not either."
King Milinda was annoyed and
asked further "Well, if the eyes, ears, nose, tongue, body, and thoughts
are not you, then tell me, where is your true self'?"
Bhiksu Nagasena
grinned and replied with a question, "Is the window the house?"
The
King was taken by surprise and struggled for an answer, "No!"
"How
about the door?"
"No!"
"Are the bricks and tiles the
house?"
"No!"
"Then, what about the furniture and pillars?"
"No,
of course not."
Bhiksu Nagasena smiled and asked, "If the window,
door, bricks, tiles, furniture, and pillars are not house, then where is the real
house?"
King Milinda finally understood that causes, conditions, and effects
cannot be separated nor understood through a biased and partial view. A house
can only be built with the fulfillment of many conditions. Likewise, human existence
also needs the satisfaction of many conditions. If we know the law of cause and
condition, believe in its existence, plant good causes everywhere and cultivate
advantageous conditions all the time, our lives will be a smooth path full of
success. To conclude, I will give you this verse to ponder:
If one understands
The
law of cause and condition,
One can find spring
In the midst of autumn frost
and winter snow.
III. The Different Levels of Cause and Condition
How many
varieties of cause and condition are there? We can examine this from four different
perspectives:
A. Having or Not Having
Cause and condition is not a matter
of knowledge. It cannot be learned by research or via debates. It must be experienced
through the heart and mind amidst our daily living. If we come to understand cause
and condition from real practice and experience, then this is "having"
the true understanding of cause and condition. Under the law of cause and condition,
our natures are all equal. The universe is us and we are the universe. If we comprehend
the law of cause and condition superficially through intellectual speculation
or as mere word expressions, then this is "not having" the true understanding
of cause and condition. The result will be as futile as looking for fish on trees.
B. Wholesome or Unwholesome
Causes and conditions can be good or evil.
Wholesome causes and conditions are good. Unwholesome causes and conditions are
evil. Let us suppose a person lives to be a hundred years old. If he/she does
not understand the cause of arising and ceasing-the ultimate reason of existence-and
only comprehends cause and condition superficially, he/she will be easily enslaved
by changing environments and be trapped in dark and evil causes and conditions
without the chance for liberation. On the other hand, if a person has a firm belief
and correct understanding, then all resulting causes and conditions will be bright
and virtuous.
C. Internal or External
Causes and conditions can be internal
or external. External causes and conditions are the commonly noticed environmental
factors. Internal causes and conditions are more related to intrinsic value. It
is like farming a field. The external factors may be the same, but the harvest
from different seeds is not. Seeds, in this instance, have different causes and
conditions of value. For example, the siblings of the same parents have different
temperaments. The students of the same teacher have varying abilities. External
causes and conditions such as parents and teachers may be the same, but the internal
causes and conditions of value such as talents and aptitudes are very much dissimilar.
Therefore, we say that cause and condition may be external and internal. Although
external conditions may be complete, if internal causes are inadequate, the resulting
effects will leave much to be desired.
D. Correct or Erroneous
Causes and
conditions can be correct or erroneous. Some people, when they become ill, know
that illness is caused by disorders in the body or mind. They are willing to undergo
treatments, and they can be cured. This is the "correct cause and condition."
In contrast, there are some people who, when sick, are confused about the true
reason for their malady. They are suspicious and attribute their sickness to divine
punishment. They go about looking for magical charms, special spells, or they
ingest incense ashes; their illness will only worsen. This is "erroneous
cause and condition." Life may be smooth or bumpy, and obstacles may be many
or few. Many of life's difficulties are rooted in misconceptions about the law
of cause and condition. We must know how to apply the correct understanding and
shun the erroneous views.
Furthermore, as far as the understanding of cause
and condition is concerned, there are four levels. They are right understanding,
cause and condition, Sunyata, and Prajna.
A. Right Understanding
As ordinary
people, we can understand the law of cause and condition at the level of right
understanding. Most of us have the experience and intellect to enable us to affirm
cause and condition in the world. When confronted with sickness, distress, and
misfortune, we are able to find the cause and can therefore liberate ourselves
from sufferings. This is the understanding of cause and condition from a worldly
angle.
B. Cause and Condition
Those who have reached the level of Arhat
have realized the transcendental truth. Since they know that the five skandhas
(form, feeling, perception, mental formation, and consciousness) are empty and
can abandon the hindrances of knowledge, they elevate themselves to a higher spiritual
level. They understand that there is no absolute and that all existences are interdependent.
They have realized the true nature of cause and condition.
C. Sunyata
Sunyata,
emptiness, is the realm of Bodhisattvas. They have realized both the worldly and
transcendental truths and can function in this world in a transcendental way.
They realize that, "Forms and smells are all Dharma. Words or quietude are
ultimately Ch'an." When one can view the law of cause and condition from
the point of view of Sunyata, then life is full of possibilities and nothing is
unreachable.
D. Prajna
Prajna, the ultimate wisdom, is in the realm of
the Buddhas. It is the wisdom, when one has achieved enlightenment, of one's original
nature. It is the realm of one who has realized that true nature and phenomenon
are one. In this realm, there is no differentiation between the worldly truth
and the transcendental truth. There is no distinction of self versus others. Cause
and condition arise and cease of their own accord, just like the freely fleeting
clouds in the sky. Everything is naturally integrated and fulfilled.
We can
explain these four levels of understandings from another angle. In order to play
a musical instrument, such as a flute, violin or piano, beginners must first study
scales and notes. They must first learn to read the musical score and familiarize
themselves with the respective instruments. To generate each sound, they must
look at each note on the score, become knowledgeable in the use of the instrument,
and practice. They continue this process of practicing until they are thoroughly
familiar with the music. This is the first level of performance. These performers
can only play with a musical score. Similarly, when we still need to look at the
phenomena of the external world for our understanding, we are at the level of
right understanding.
When the performers have perfected their practice, the
musical score now has been etched into their hearts and minds. They can close
their eyes and the notes will naturally appear in the mind. Although they appear
to perform without the physical music sheet, their minds are still bound by the
existence of the score. They still perform by following the notes and cannot freely
express musically. This is the second level of performance. When the internal
understanding is in agreement with the external world, this corresponds to the
second level of understanding, that of cause and condition.
As the performers
continue to practice, they soon enter the realm where the boundary between the
external and internal vanishes. They do not need to look at the music sheet, nor
do they feel the existence of the score in their minds. When they perform, they
become one with the music, forgoing their sense of separate identity. The resulting
music flows seamlessly, smoothly, and wonderfully. Although the performers no
longer hold on to the musical score physically or in their minds, they are still
playing something that they have previously learned rather than out of their spontaneous
composition. This level of performance corresponds to the third level of understanding,
that of Sunyata.
Finally when the performers truly know and integrate the musical
harmony and concepts of composition, they are now musicians in tune with nature.
They are one with the music, and they create beautiful musical compositions with
every turn of their thoughts. Everything is music. Likewise, when one reaches
the level in which each thought is Prajna, the ultimate wisdom, and each hand
gesture is a wondrous discourse, one then is in the realm where there are no distinctions
of inside versus outside, without remembering or not remembering. This is the
highest level of Prajna realization in the law of cause and condition.
People
nowadays tend not to have even the right understanding. We often look at the world
in a topsy-turvy way. We regard fame and fortune, the cause of many afflictions,
as pleasure. Out of our equal, undivided, unbound original nature, we insist on
making distinctions and divisions of superiority. When the cause and condition
call for our peaceful mutual caring, cooperation, and coexistence, we instead
become distrustful and hostile to each other, thereby generating conflict and
disputes among ourselves. What is the point of all these troubles? The only way
to free ourselves is to understand the law of cause and condition correctly. When
we can realize Prajna, concentration, and wisdom, when we are not bound by phenomenal
existence, and when we let go of the fixation of us versus them, then we will
be able to be in complete accordance with the Buddhas, venture into the realms
of the Dharma and be wonderfully free.
IV. How to Multiply and Improve Wholesome
Conditions
Some people say, "The greatest invention of the twentieth century
is human communication." It is also written in the scripture, "Before
achieving the Buddha Way, we must first cultivate favorable conditions with others."
To cultivate favorable conditions is to build harmonious relationships and to
establish good communication with other people.
One of the greatest treasures
of life is the "cultivating of favorable conditions." Building plenty
of good conditions is essential for one's happiness in particular and the welfare
of the public in general. How, then, can we establish a multitude of good conditions
with others?
To cultivate favorable conditions with others, people in the past
put up lanterns by the side of the road. They built rest stops and provided free
tea drinks. They built bridges to establish good conditions with people of the
other shore. They dug wells to develop good conditions with everyone. Others may
give you a watch or a clock to foster good conditions with you. All of these are
examples of precious good conditions with others. If you have a heart of gold,
good conditions will open up everywhere. I can provide you some suggestions on
a few methods to form favorable conditions with others.
1) Monetary Assistance-We
can donate money as a way to build good conditions with others. Not only does
it make others feel our concern for them, it may even save a life. For example,
if there is a car accident on the road, someone may need a coin to call for emergency
assistance. If you offer a coin, the person can make the call. Paramedics and
physicians will then arrive and provide assistance to the needy victims. Your
coin will have built a multitude of good conditions with others.
2) Kind Encouragement-When
others are frustrated, a word of encouragement can bring them immense hope. When
others are disappointed, a word of praise can give them a positive outlook on
life. There is a saying that, "A kind word is more valuable than the gift
of royal attire; a harsh word is more severe than the fall of the axe." There
are times that a few kind words can bring great joy and peace to everyone.
3)
Meritorious Deeds-A small kind gesture or even a simple kind thought can have
tremendous impact. Once upon a time in Holland, there was a child who walked home
one evening and saw a small hole in the dike. When he saw that the sea water was
slowly seeping in, he thought to himself, "Oh no! How disastrous! If the
hole is not patched up immediately, the dam is going to break before dawn and
the town will be flooded." As he could not find anything to patch the hole,
he stuck his finger into the hole to stop the leak. He stood like this by the
dike throughout the windy rainy night. The whole night passed and not even one
person walked by the dike. In the morning, he was found frozen by the dike with
his finger still tightly stuck in the hole. The entire town was very grateful
to learn that his finger had saved the lives and properties of the entire town.
Therefore, "Do not commit an act of atrocity just because it is minor. Do
not pass up the opportunity to perform a virtuous deed just because it is small."
A simple kind thought can save countless lives and build boundless virtue.
4)
Educating Others-We can use knowledge and know-how to cultivate favorable conditions
with others. Each day, there are over one hundred and eighty thousand teachers
in Taiwan patiently teaching and passing on their knowledge to the younger generations.
They are instrumental in promoting the national intellect and catalyzing growth.
You show someone a minor skill; it can be his/her means for future survival. You
teach others a word of wisdom; it can influence his/her entire life and serve
as the guiding principle of how he/she deals with others.
5) Helping Hand-We
can gain much respect if we accommodate others. The traffic officer helping an
elderly person to cross the street becomes a model civil servant. The sales representative
who kindly helps shoppers find what they need can make the customers' shopping
experience a real pleasure. The young person who gives his seat up politely to
an elderly person gives us confidence in our country's future. From the way we
assist others in our daily lives, we can gauge if we live in a truly progressive
and developed society.
6) Warm Gesture-Sometimes a smile, a nod, or a simple
handshake can build us unimaginable good conditions. Once in Taiwan, an unemployed
young man was wandering the streets near the Taipei train station, wanting to
commit suicide by running in front of the car of a wealthy person. In this way,
his impoverished mother would be able to collect some monetary compensation to
live on. When he was about to make his move, a beautiful gracious lady walked
by and smiled at him. He was so excited that he dismissed the idea of committing
suicide. The next day, he found a job to support his family. Of course, he no
longer wanted to die anymore. Therefore, the smile managed to build such great
cause and condition for the young man.
Learning Buddhism and building merits
are more than retreating to a mountain or donating money. A kind word, a good
deed, a smile, or a bit of know-how can help us build plenty of good conditions
and accrue tremendous merits. In China, there are four famous mountains. Each
mountain is the sacred site for one Bodhisattva preaching his Dharma. These four
Bodhisattvas, to whom we commonly pay respect, are Avalokitesvara, Ksitigarbha,
Manjusri, and Samantabhadra. As discussed in the following paragraphs, each of
these four Bodhisattvas has a special cause and condition with us.
Avalokitesvara
Bodhisattva has a special condition with us through the Bodhisattva's kindness
and compassion. The Bodhisattva brings universal salvation to all. Through the
Bodhisattva's kind heart and compassionate vows, all sentient beings may benefit
from the nurture of the Dharma and actualize the mind of compassion.
Ksitigarbha
Bodhisattva has a special condition with us through his great vow. The Bodhisattva
vows to deliver all living beings as noted in the verse, "Only when all beings
are emancipated, then shall I attain enlightenment. As long as hell is not emptied,
I vow not to reach Buddhahood." For thousands of years, Ksitigarbha Bodhisattva's
limitless vow, as reflected in this verse, has served as the pointer for countless
beings to the path of Buddhahood. It has also lit an eternal light for the Buddhist
teachings.
Manjusri Bodhisattva has a special condition with us through his
wisdom. The Bodhisattva uses his extraordinary eloquence to expound the ultimate
teachings. He brings light to the blinded and the Dharma sound to the ignorant.
With great wisdom the Bodhisattva has propelled Buddhism into the profound and
wondrous realm of great Prajna. Buddhism in China has been greatly benefited.
Samantabhadra
Bodhisattva has a special condition with us through his actual practice. The Bodhisattva
shows us the Way with every movement of the hands and feet. With the raise of
his eyebrows or the twinkle of his eyes, the Bodhisattva expresses the wonderful
teachings. In Chinese Buddhism, Samantabhadra Bodhisattva is an exemplary model
and has established virtuous ways for the cultivation of simplicity and the striving
for thoroughness.
In addition to these four great Bodhisattvas, there are countless
patriarchs, masters, and Buddhist practitioners who cultivate favorable conditions
with others in their unique ways.
Through his calligraphy and upholding the
precepts, Venerable Master Hung Yi cultivated favorable conditions with others.
For those sincerely interested in Buddhism, he often used calligraphy to present
the words of Dharma wisdom as the means for cultivating good conditions with them.
Personally he was diligent with his cultivation and strict with upholding the
precepts. He never uttered a word to slight the Dharma nor committed an act in
violation of the precepts. Like "the luxuriant flowering branches in spring
and the perfect full moon in the sky," he has set a highly regarded example
in Buddhism.
With his meditative concentration, Venerable Master Hsu Yun fostered
wholesome conditions with others. He was immovable, in accordance with the ultimate
reality of "suchness." His mind was focused and imperturbable. He propagated
the Dharma without speaking about the teachings. He interacted with different
types of people, yet remained true to himself.
Through preaching the Dharma,
Venerable Master T'ai Hsu was able to cultivate favorable conditions with people.
He used words to expound the great wisdom of Prajna. He preached the sutras to
awaken the confused. He traveled to all corners of China and helped to revive
the declining Chinese Buddhism with a dose of effective medicine.
Master Shan
Tao cultivated favorable conditions with others through illuminating radiance.
For the physically blind, he ensured that they were not blinded in their minds.
For those blinded mentally, he brought the light of wisdom back into their minds.
He brightened the dark and defiled human existence with his illuminating light.
Venerable
Master Yin Kuang cultivated favorable connections with others through chanting.
With each thought, he was continuously mindful and contemplative of the Amitabha
Buddha, and he chanted the Amitabha Buddha's name incessantly everyday. In this
way, he guided the faithful to maintain a strong belief in the Western Pure Land
and to form wondrous causes and conditions with the Amitabha Buddha.
Other
examples include Elder Sudatta in India who gave alms to cultivate favorable conditions
with others. He was well respected for building the Jetavana Monastery, which
became the focal point of the Buddha's missionary work in Northern India. Ch'an
Master Yung Ming Yen Shou cultivated favorable conditions by setting captured
animals free. He saved countless animals and water creatures from the pain of
the slaughterhouse and the torture of fiery stove in the kitchen. Master Lung
K'u used tea services to cultivate favorable conditions with others. He helped
to quench the thirst of exhausted travelers and gave them renewed energy to continue
with their long journeys.
Society needs to have the unity of group efforts
to thrive, just as the happiness of individual existence relies on the integration
of the six senses. Our daily subsistence depends on the close cooperation of all
professions working together to facilitate the workings of supply and demand.
In this way, we can live in abundance. We should be thankful for the workings
of causes and conditions and for the help of all in the society. If we want to
be successful and happy, we must cultivate favorable causes and conditions with
all beings. We must do it for the present as well as for the future. We should
also cultivate favorable Dharma conditions with the Buddhas and Bodhisattvas.
We must treasure, build, and live within our causes and conditions. "[Resources]
coming from the ten directions, going to the ten directions, to accomplish endeavors
of the ten directions. Ten thousand people contributing, ten thousand people giving,
to cultivate ten thousand favorable conditions." If we can do this, we will
be able to attain Buddhahood and the wisdom of enlightenment.
Finally, my best
wishes to all of you. May each of you become a well-respected and loved person.
May each of you have plenty of good causes and great conditions. May each of you
be successful.
***********************************************************************************************
The Buddhist Perspective on life and destiny
Dear Venerables and
Dharma Friends:
With the ripening of many causal conditions, we, as in the
previous year, are holding this Dharma Propagation Service in Northern Taiwan.
Apart from expressing my gratitude for the blessing of the Buddha, I also would
like to thank all of you for coming.
Today is the first day of the lecture
series. What I would like to discuss with you is "the Buddhist Perspective
on Life and Destiny." Of all the issues that we have, we are most concerned
with those relating to us. Of all our concerns, the biggest concern relates to
our destiny. Each of us has a different opinion on the question of destiny. Some
people, when face to face with hardship, will often complain bitterly about their
ill fate. Others believe in destiny and that our circumstances, be they good or
bad, are pre-determined. Some people accept their difficult circumstances. Others
are content with what they have; they are optimists and live carefree lives. Regardless
of whether we find ourselves down in a rut or up in the stratosphere, we should
not be passive and just accept our destiny. We should build our destiny. When
we talk about the Buddhist perspective on life and destiny, there are four areas
to discuss.
I. Why Does Destiny Exist?
Many events in our lives can change
our destinies. For some, their lives are changed because of a certain person.
For others, their lives are turned around because of a dollar. There are some
others who took a different course in life because of an event. Even a word or
a thought can cause drastic changes in people's lives. The impetus, though trivial
in itself, can cause tremendous impact. It is like a pebble thrown into the sea.
A pebble is small, but the ripples it causes can permeate the entire surface.
Similarly, a person or a thought can generate vastly different changes in one's
destiny.
A. How a Person Can Change Another's Destiny
Take the example of
San-kuei Wu of the Ming Dynasty. When he learned that the rebel bandit Chih-ch'eng
Li kidnapped his beautiful mistress Yuan-yuan Chen Li, he was enraged and asked
the tribe of Manchus for assistance. He opened the gates of the Great Wall of
China and led the Manchus inside the country. Although he defeated the bandits
and reclaimed his mistress, his destiny was totally changed, and he went down
in history as a traitor. China once again came under foreign rule; Chinese history
was rewritten. Edward VIII, the Duke of Windsor of England, abdicated his throne
for the love of Mrs. Simpson. In "forsaking his country for the love of a
woman," his life was completely changed. Mr. Ling-fei Chou, the grandson
of the famous Chinese author Hsun Lu, fled China so that he could marry Ms. Ch'un-hua
Chang of Taiwan. In so doing, many opportunities were opened up, thereby establishing
a bright future for himself.
There are countless examples of how lives are
changed because of the love for a certain person. Some parents sacrifice their
entire lifetimes for the love of their children. In China, there is the legend
of Mrs. Ch'un-e Wang who remained a widow for life to raise her son. When her
son became a successful government official, she was able to enjoy the fruits
of her success. Many children also give up their futures to care for their aged
parents. In order to respect their parents' wishes, they put aside their own ambitions,
live out the rest of their lives quietly, and forsake an otherwise promising career.
During the course of Chinese history, there were many loyal government officials
and soldiers who were willing to repay the favors of the emperors and their lords
by giving up their lives. During the Warring States period, a warrior named Jang
Yu wished to repay his late lord Po Chih for understanding and giving him opportunities.
He swallowed charcoal to alter his voice, painted his body to disguise himself,
and assassinated Hsiang-tzu Chao, his late lord's enemy. Afterward he turned his
sword on himself and died. In history books there are also untold cases of women
who make tremendous sacrifices for the men they love; yet their lives ended in
tragedy because their lovers were of unsavory character. For example, there was
a woman named Hsiao-yu Huo; she was fiercely in love with I-ch'ing Li and thought
they would live happily ever after. Little did she know that I-ch'ing Li would
leave her one day. Dear audience, is there someone who has made a significant
impact on your life? Maybe someone you love? Maybe someone you hate? Destiny can
change just because of one single person.
B. How a Dollar Can Change One's
Destiny
A dollar can also change our destinies. The legendary Henry Ford left
home at an early age to seek his own fortune. With the one dollar his father gave
him, he built an automobile empire. He started the world famous Ford Motor Company
and made a name for himself in history.
There is a story that during the Second
World War, a young soldier saved a woman from suicide by pulling her out of the
water. Instead of thanking him, the woman cursed the young soldier. After some
patient inquiry, the woman then told him her tragic life story. As it turned out,
her husband was framed and was sent to prison for something he did not do. She
was left alone and penniless to tend to her husband's sick parents and the three
young children. To buy medication for her sick mother, she pawned all her possessions
for a silver dollar. When it rains, it pours-she was taken in by the pawn shop
owner with a fake coin. She had no way out but to die.
The young soldier felt
very sympathetic and said to her, "What a tragic story. I have a silver dollar
here; please take this to take care of your family. Please give me the fake silver
coin so that others will not fall into the same plight."
Putting away
the fake coin into his pocket, the young soldier hurried on to report to duty.
In a fierce battle, he was struck in the chest. The bullet hit and left a dent
on the fake coin, and he was spared. The young soldier clapped his hands and exclaimed,
"Well worth it! This coin is worth a million."
With a thought of
compassion, a dollar coin saved the woman and her family. It also extended the
young soldier's life.
The power of money, even as little as a dollar, is immense.
There is a saying, "A dollar can subdue a great warrior." For the sake
of money, some people are willing to break the law, creating a lot of troubles
for themselves. Many young adults today do not know what it takes to earn a dollar.
They are envious of the glamour and success of others, but are unwilling to work
for it. They just want a "fast buck," and may even resort to all kinds
of crimes including theft, robbery, burglary, and murder. Not only do they disrupt
the safety and peace of society, they end up in prisons or even lose their own
lives. One such example is Kao-hua Hsieh, the convicted killer who planted a bomb
inside the Ta T'ung department store. In contrast, there are also many righteous
people throughout history who would rather maintain their moral standards than
to bow to the power of money. Among Chinese historic figures, Yuan-ming T'ao refused
to kow-tow for five Chinese pecks of rice (approximately thirteen pounds of rice
in total), and Lu Ch'ien, although completely destitute, would not lower his moral
standards to those of corrupt officials.
Money can change people's lives. As
each one of us has varying views of money, we use and handle money differently,
resulting in many drastically different circumstances and destinies.
C. How
an Event Can Change One's Life
In addition to people and money, events can
also affect human destiny. Edison invented the light bulb and became a world-famous
and well-respected inventor, As he "lit" up the world for all human
kind, he freed us from the torment and inconvenience of darkness. Nobel discovered
explosives. On one hand, how much pain was levied on the human race due to misuses
by certain power mongers? On the other hand, the Nobel Prize has been a catalyst
for much social progress and advance in world civilization. How much good has
it bestowed upon us? Other similar events can have equally unparalleled powers
to bring forth both great blessings and massive calamities.
The past Prime
Minister Tanaka of Japan fell from political pinnacle to criminal indictment because
of bribery. Although he was once the most powerful politician in Japan, he was
not above the law and was sentenced to serve time in jail. In the United States,
the Watergate scandal unseated the late former President Nixon from the most coveted
position in the world. An event can bring us extraordinary glories; it can also
cause us deep embarrassment. We should exercise caution!
I have an unforgettable
personal story, the events of which cemented my devotion to the cause of Buddhism.
Even when I recall the incident today, I am moved and choked with emotions. I
was brought up in a temple and had always lived a life of bare necessities. I
had always been very healthy. However, when I was about seventeen or eighteen
years old, I fell very sick. I vomited and had diarrhea. My life was in grave
danger because I was unable to hold down any food for almost a month or two. I
did not know how it happened, but somehow my master heard the news. He sent over
half a bowl of pickled vegetables. Using the economic standards of today, there
is nothing special about half a bowl of pickled vegetables. In those times of
impoverishment, those pickled vegetables were like gourmet food. I can still remember
how I was filled with gratitude. My eyes welled up with tears as I finished the
half bowl of pickled vegetables. As I felt the unspoken love and care of my master,
I vowed to myself, "Master, to repay your kindness, I will dedicate myself
to promote Buddhism and to spread the Dharma so that all sentient beings can be
benefited." That half bowl of pickled vegetables gave me unending strength-my
faith in Buddhism has been unmovable, and I have been able to willingly deal with
whatever hardships that have come my way.
There are countless examples of past
venerable masters who changed their destinies because of an event in their lives.
The Sixth Patriarch emerged out of his shell of ignorance while pounding rice.
Master Hsiang-yen Chih-hsien was enlightened while tilling the soil. Countless
Ch'an masters saw through the subtleties of Ch'an teaching at the sight of flowers
blossoming and wilting. Countless Buddhists have achieved clear understanding
at the sight of the rising sun and of the moon. Countless traveling monastics
extinguished the flame of anger and hatred in their minds when looking at the
beautiful mountains and clear rivers. If we can reflect on the events around us
carefully, we may see them in a totally different light.
D. How a Word Can
Change One's Life
Before becoming a monk, Ch'an Master Tan Hsia of the Tang
Dynasty had originally planned to travel to the capital for the national examination.
On the way there, he met a monk who advised him, "Taking the examination
for government positions can only bring you worldly fame and fortune. You will
be much better off going to study Ch'an instead. You then may attain emancipation
from the mundane world." Hearing these words, he changed his mind and went
to the temple to become a monk and study Ch'an. Eventually he became an eminent
Ch'an master. These words acted like the stroke of a club, waking him up from
his worldly dreams and opening up an entirely new world for him.
The Buddha
had two famous disciples, Sariputra and Maudgalyayana. Before they became Buddhist
monks, they were Brahman leaders. One day, while they were meditating, a disciple
of the Buddha by the name of Asvajit passed by them during his alms round. He
was reciting to himself the verse the Buddha had taught him, "All phenomena
arise out of causes and conditions; all phenomena cease due to causes and conditions.
Lord Buddha, my great teacher, has always taught thus." When Sariputra and
Maudgalyayana heard these words, they both felt as if they had just seen the first
light of the morning emerging from total darkness. At this moment, they seemed
to see through the world. From overhearing a single verse, their wisdom sprouted,
and they were able to understand the truth of the universe. Dear audience, when
you just heard the verse, "All phenomena arise out of causes and conditions;
all phenomena cease due to causes and conditions," what do you feel? To us,
it may seem ordinary. To the two wise men, however, it was an explosion. It was
a key. It shattered all confusions and it opened up the truth of the universe.
When they heard those words, they converted from Brahmanism to Buddhism. They
became disciples of the Buddha and attained the fruit of Arhatship.
Once, someone
asked the Ch'an master Chao-ch'u, "When the universe is annihilated, does
the body still exist?" The Ch'an master nonchalantly replied, "Just
let it go." After the encounter, he did not quite feel satisfied with his
answer. When great calamities occur as the world undergoes the decaying processes,
will our bodies still exist? Simply because he was not pleased with his reply,
"Just let it go," the eighty year old Chao-ch'u put on his shoes and
journeyed over many miles to seek the answer. Later, people would often refer
to this episode affectionately as follows, "For the one sentence of 'Just
let it go,' the monk traveled over thousands of mountains." Dear friends,
are there not many people who have had their lives changed because of a few words
from their parents, friends or loved ones? Sometimes, a few words of encouragement
can lift us up from the depths of depression. At other times, a few words of denouncement
can sink us into the pit of pain. "Kind speech" is one of the Four Bodhisattva
Persuasive Actions; we should speak kind words frequently. The use of kind words
reflects well on us and is a form of generosity toward others.
E. How a Thought
Can Change One's Life
Life can be changed by a person, a dollar, an event or
a word. A thought can also turn us one hundred and eighty degrees. A thought can
enable one to become a sage or remain an ignorant fool. It can make a person reach
all corners of the universe, from heaven to hell. Thus, it is extremely important
to focus one's mind and practice right mindfulness.
Mr. Feng-hsi Cheng, one
of the ten most outstanding youths in Taiwan, was handicapped from birth. He used
his hands as feet and was the subject of ridicule of his young ignorant playmates.
However, due to his conviction, "I have to stand up," he was able to
finish his college education. He is our model of someone who struggles hard to
improve himself. Ms. Helen Keller was a blind deaf mute. She grew up in a world
of silence and darkness. In order to repay her teacher's patience and mentoring,
she worked incessantly to improve herself and became a respected and courageous
individual. Although she could not speak, she was nevertheless able to tour the
world giving speeches through the use of sign language. With her speeches, she
raised the world's consciousness on the plight of the disabled. Royalty and world
leaders were honored to hear her "speak." Helen Keller, with her endless
efforts, brought hope and light to millions of blind and deaf people. She became
a symbol of hope for the unfortunate!
Throughout Buddhist history, innumerable
masters were able to endure all kinds of hardships just because of a single thought
of devotion. They dedicated their lives to spreading the Dharma. In the Tang Dynasty,
there was the legendary Venerable Hsuan-tsang. As a young monk, he realized there
was a shortage of translated Buddhist scriptures in China, so he developed the
thought of making a pilgrimage to India to bring more Buddhist scriptures back
to China. Because of this thought, he traveled to India and lived there for eighteen
years. He brought back numerous sutras and became the renowned "Master of
the Tripitaka." His idea changed his life and opened a new chapter in Chinese
Buddhist history. His contribution was a bright spot in history and his impacts
are forever timeless.
The Venerable Chien-chen of the Tang Dynasty was deeply
impressed by the sincerity of student monks who came from Japan to China to learn
about the Dharma, and consequently his thought of bringing Buddhism to Japan was
born. During the course of twelve years and seven attempts, he grew older and
became blind, but he would not give up his idea. After many countless hardships,
he finally succeeded in reaching Japan to promulgate the Vinaya there. Even today,
the Japanese methods of constructing houses are styled after the Chinese, and
Japanese customs closely resemble the Chinese ones. Chopsticks usage and agricultural
methods such as sowing and transplanting were introduced by the Chinese. Venerable
Chien-chen was credited with bringing the Chinese way of life to Japan, and he
was honored as the "Father of Japanese culture." The one thought of
spreading Buddhism to Japan opened up a new path for him, helped to develop Japanese
Buddhist culture, and altered the lifestyles of the whole country. The Master's
exemplary act of "never forgetting your initial determination to attain enlightenment,"
gave us a whole new dimension in understanding the phrase "missionary courage."
II. What Controls Destiny?
We lead different lives with dissimilar circumstances.
Sometimes, when we witness other's success, we will inevitably think of our misfortunes.
We become discouraged and complain, "It is all a matter of timing, luck,
and destiny." When we are melancholic about our misfortunes, we put the blame
on others, on gods, and complain about divine arrangements. In reality, our destinies
are not in others' hands. What then controls destiny? It is ourselves. Yet, how
do we actually control our own destinies?
A. Habits control destiny
There
is a Buddhist saying, "Defilement is difficult to sever; the force of habit
is even harder to change." Bad habits cause us endless miseries for now and
for millenniums ahead. Habits can influence our lives. When our deep-rooted habits
develop into habitual forces, they become obstacles to our enlightenment. A person
with a hot temper often yells at others. If this becomes habitual, he will not
have many friends that he can draw upon to help him and thereby diminishing his
chances to succeed. Some people are addicted to gambling and indulge in extravagance.
They squander their family fortune, break up their own families, and destroy their
own lives. Others like to lie and cheat; they betray others' trust. Although they
may be able to scheme some temporary gratification, they will become isolated,
as no one will trust them.
Some of today's juvenile delinquents actually come
from well-to-do families. They develop bad habits and actually consider stealing
as a hobby. They even proceed to rob and kill others. Not only do they hurt the
welfare of others, they also wreck their futures. Bad habits are like narcotics;
before long, they have perverted our souls, corrupted our lives, and destroyed
our happiness. How can we not be careful!
B. Superstitions Control Destiny
Although
we may think that superstition is a unique product of Eastern culture, it is also
found in the West. There is a common belief that Friday the thirteenth is a day
that people should not do much but stay at home. Since thirteen is an unlucky
number, Friday the thirteenth is considered a "Black Friday." Even though
there may be great business opportunities waiting, people may miss them because
of this superstition.
There are many superstitions in our society. A high rise
should not have a fourth floor because the sound of the number four in Chinese
is very similar to that of the word death, and living on the fourth floor would
bring bad luck to the occupants. Travelers should never stay in room number nine
of a hotel because the Chinese word nine reminds people of death also. Superstition
has other far-reaching impacts on our lives. Some people read their horoscopes
before doing anything. Is this really reliable? Although some people pick lucky
days for their weddings, their marriages still end in divorce. Parents want to
have the fortunes of their newborns told. They only feel reassured if their newborns
wear gold and silver charms on their chests and backs to ensure good fortune.
If fortune tellers are so reliable, can they foresee their own futures? During
the Chinese New Year, it is customary to sweep the floor towards the inside, not
the outside, of the house in the fear that money will be swept away. Some people
say pregnant women should not recite the Diamond Sutra because the Sutra is too
powerful and may cause miscarriages. The Diamond Sutra is a sacred scripture.
Reciting the Sutra will not harm the baby; it is good "prenatal" education
for the baby and the baby's wisdom will grow. There is another strange custom
in Taiwan. When a daughter passes away, she can still be married off. There are
many nice young men who would not marry a good woman but would instead marry a
memorial tablet. Superstition is like a rope that tightly binds our hands and
feet until we cannot move. Superstitious acts are like dark clouds casting heavy
shadows, shrouding the radiance of our true nature and impacting heavily on our
futures.
C. Emotions Control Destiny
Not that long ago, newspapers in Taiwan
reported on an affair between Wen-pin Li, the chief of Lu Chou village of Taipai
County, and an actress. Since the case had to be settled in court, a private emotional
dispute became public knowledge. This dispute not only put a damper on his future
but also on the family honor. Throughout a lifetime, it is usually the pulls and
tugs of relationships that impact one the most. Lots of people ruin their futures
because of rocky emotional relationships. There are numerous examples of happy
families being ruined by infidelity. If one cannot handle emotions and relationships
appropriately, grave misfortunes will follow in step.
It is said in the sutra,
"One will not be born into the saha world if one does not have strong passions."
Some people can resist fame and glory, but they cannot free themselves from the
emotional bondages of their family, of their friends, or of their lovers. They
are mired in pain. To free ourselves from these shackles, we must use the right
wisdom and open up our minds. We should control our passions and not be controlled
by them.
D. Power Controls Destiny
Power is an important influence in our
destinies. People usually want power right after wealth. There is a saying, "The
combination of wealth and power is like a tiger getting wings." The desire
for power can, however, corrupt our true nature. Too many people have lost themselves,
their most valuable possession, in the midst of glory and power. After they have
a sample of power, they no longer can taste the true flavor of life. Power changes
our lives profoundly.
Regarding the control power exerts over our destinies,
we can address the issue in the following areas:
1) Divine Power:
Some
people have to seek directions from gods for whatever they do, be it planning
for a funeral, a wedding, or other celebrations. They have to seek divination
before they have peace of mind. They do not care if what they are doing is moral
or not, if whoever they have to deal with is righteous or not. They believe that
as long as the gods will it, it can be done. They blindly follow what they believe
are gods' directions, without thinking anything over for themselves. They completely
rely upon their gods to make decisions for them. Like the saying, "Care not
about the mortals, but only about divine consent," these people hand over
their lives to their gods with both hands and willingly become their gods' slaves.
This is the utmost folly. According to Buddhism, even gods cannot escape from
the force of karma and the cycles of rebirths; how then can they have the authority
to control our destinies?
2) Political Power
Political power controls the
life of the masses. If we open a history book, we can easily see the disparity
between the lives of those who lived under the rule of a wise and judicious king
and those under a tyrant. When we examine today's societies, those who live in
open, democratic, and developed countries are much better off than those living
in hellish countries, suffering under despotic, autocratic, and dictatorial rule.
We are very fortunate indeed.
3) Family Power:
The encouragement of family
members can make a child grow strong and ensure that the child walks on the path
of success. Family relationships, however, can become excess baggage in a child's
cultivation. When I was preaching in Penghu thirty years ago, the niece of a retired
mayor gave a very well-received speech on Buddhism. She was a young girl of about
seventeen or eighteen years of age. She was very attractive and talented. When
the audience saw her great potential, they encouraged her to study in a Buddhist
college to further learn about Buddhism. She replied, "No, I cannot. Father
said that I should stay home to care for Grandmother." For her grandmother,
she gave up the opportunity for higher education. Twenty years later and under
her tender care, her grandmother passed away peacefully. From a young girl, she
became a middle-aged woman.
A forty-year-old still has a lot of future left.
Some people once again encouraged her to seize the opportunity to study Buddhism.
She replied hesitantly, "Mother and Father said I should care for my aging
aunt." Another opportunity slipped away. After another ten years, she was
in her fifties, the waning years of her life. The aspiration and vitality of youth
had gone with time. Her life was sacrificed for the love of family. In our society,
many young talents are stifled by the love of family. Real parental love gives
a child room to grow and to mold his/her future. Exercising undue control over
a child's life can lead to a life full of regrets.
4) The Power of Desires
Desires can exert a frightening hold on our lives and destinies. Desires often
enslave us and lead us by our noses. When we see others' big mansions and fancy
cars, our greed takes over our thinking. Even though these luxuries are beyond
one's means, one may resort to stealing, swindling, robbing and other unlawful
means to pursue such luxuries. Desires can tempt us to break the law and become
a threat to the society. There are numerous crime stories in newspapers; they
are human tragedies of people who have submitted to the power of their desires.
E. Karma Controls Destiny
The greatest power controlling life is karma.
Karma is the product of our acts, including our speech, our thoughts and our actions.
They are collectively called the "karma of the body, mouth, and mind."
It is said that "All good and evil deeds have their consequences; it is just
a matter of time." Karma can be divided into good or bad karma. We have to
face the consequences of our acts, be they good or bad, when the time comes. Karma
determines destiny without exception. Although karma controls our lives, we in
turn control our karma. If we can modify our conduct, if we can refrain from evil,
and if we can do good, our destinies will be bright and smooth.
Apart from
good and bad, there are other types of karma. Karma that just affects a single
individual is called "individual karma," while karma that affects the
whole community is called "common karma." For example, people who are
born and raised in Taiwan have the same common karma. Although everyone in this
saha world has the same common karma, some live in Asia while others live in America.
There are skin colors of yellow, white, brown, and black. These differences arise
because of our own individual karma. Apart from individual and common karma, there
are also "determined karma" and "undetermined karma." While
some are born into wealth, others are born into poverty. Which family we were
born into is beyond our control because it has been decided by our determined
karma. Our future, however, has yet to be decided and is called undetermined karma.
Our future will be determined by our deeds of today. Karma has a great deal of
influence on our lives.
Karma controls destiny, but how does it work itself
out? According to the sutra, it is said that the weightiest common karma will
be actualized first. Karma can also be played out through our habits or through
our strongest recollections. From a time perspective, some of the karma from our
acts of this lifetime will ripen in this life, while others will ripen in the
next life, or even in a few lifetimes from now. This can be compared to planting
fruit trees. Some fruit trees bear fruit the year we plant the tree, others bear
fruit only after a few seasons. Regardless of whether we have to wait one, two
or several years, if we want to harvest nice juicy fruits, we have to diligently
sow the seeds. Similarly, if we want to enjoy the rewards of good karma, we have
to plant the seeds of good karma.
III. How To Change Destiny
Although habits,
superstitions, emotions, power, desires, and karma can control our destinies,
we can still change our destinies. All these controlling factors, from habits
to karma, are nothing but our own doings. If we can maintain right mindfulness
and be careful in our speech and actions, we can still change a destiny of misfortune
into a life of brightness and beauty. How, then, can we alter our destinies? What
are the methods available?
A. Views and Perspectives Can Change Destiny
After
enlightenment, the Buddha revealed to us the truth of sufferings and also taught
us the way to eradicate sufferings by following the Eightfold Noble Path. The
most important element of the Eightfold Noble Path is Right View. Only when we
have the right view do we have a benchmark for the other seven elements. Only
then will we not go astray. Right view means correct understanding and perspectives.
Correct perspective is most critical in progressing one's cultivation and building
one's career. It is also a cornerstone for social progress, economic prosperity,
and world peace. Take the example of Hitler. Although he was an intelligent man,
he lacked the right view and right understanding. Besides having the ambition
to rule the world, he also built many concentration camps and even found enjoyment
in the torture of millions of the innocent. His corrupt knowledge and evil views
rewrote European history, brought on a great human tragedy, and also altered the
course of German history, which remained separated into East and West Germany
until most recently. According to Buddhism, someone with shortcomings in his/her
behavior is corrigible; however, someone with evil views can bring great calamities
to the society and is much more difficult to reform.
Although there are many
factors leading to personal success, correct perspectives are key ingredients.
For example, a parent complains about his lazy son. The son may have no regret
at all; instead he may compound the situation, "You said I am lazy. Okay,
I will become a total failure to get back at you." He gives up and willfully
becomes a failure. Another person, in a similar situation, will look within and
amend his ways. He works hard to become a success in order to improve others'
opinions of him. Two people, in a similar situation with differing views, yield
totally different results. Taking it a step further, if we are positive, progressive
and optimistic, no matter what obstacles confront us, we will fight to tread a
new path. We can taste the joy of living in the midst of sorrow. However, if we
are passive, regressive, and pessimistic, our outlook will be gray and miserable.
To such a person, life is superfluous. From this, we can see how our views and
perspectives can alter our lives and destinies. A generous person will have an
enriched destiny; a miserly person will have an impoverished destiny. If you can
look at the world with compassion, life is joyful, the world is beautiful, and
the saha world is Pure Land. If you look at the world with hatred, even a pure
and cool Buddha Land will be transformed into a house on fire. For a good destiny,
we have to cultivate a right view and perspective.
B. Beliefs Can Change Destiny
A
life with beliefs is like a voyage with destination, a journey with directions.
It gives purpose to a task, and helps us to expeditiously work toward our goal
without any wasted efforts. The power derived from beliefs is like a motor that
gives us the energy to proceed and to change our destinies.
We cannot overestimate
the importance of beliefs, yet beliefs are not limited to religion. The passion
that artists have for their art is like a belief. They are willing to put out
their entire effort for the creation of a masterpiece. We can open books on the
history of human civilization and read how numerous scholars and philosophers
have dedicated their lives to their ideals and principles-the numerous schools
of thinkers of the Early Ch'in Dynasty and the recent Russian Nobel Literature
Prize laureate Mr. A. I. Solzhenitsyn are good examples. The legendary General
Fei Yueh of the Sung Dynasty believed in loyalty to his country, and ultimately
he sacrificed his life for his belief. His belief of "utmost loyalty"
to his country changed his life and became a model of unswerving allegiance in
Chinese history. Even today, he is still worshipped as a folk hero and his influence
on people can still be felt.
A country's destiny is determined by the beliefs
and principles of its citizens. If we can all believe in The Three Principles
of People (by Dr. Sun Yat-sen) and work together to build our country according
to its ideals, it will not be long before our country will become prosperous and
strong.
Of all beliefs, religious belief is the most powerful. With a strong
religious faith, a person can accept the misfortune and duress of life with grace
and ease. Religious faith can give us courage to endure the most serious setbacks.
It opens our hearts and minds to bear the apparent unfairness in life, and it
takes our destinies to a totally different dimension.
C. Building Good Causal
Relationships Can Change Destiny
No man is an island; we are all members of
the society. Our life is intertwined with the public at large. Our daily necessities
are produced by the cooperation of different levels of society. Our knowledge
is the result of the patient teaching provided by our teachers at school. Without
them, we would remain ignorant. Even when we finally work in society, we need
the help of our colleagues and the mentoring of our superiors before we can reach
our potential and be able to make a contribution. If we want to be effective and
successful, we need to maintain friendly relationships with others. In Buddhism,
the phrase "building good causal relationships" means constructing amiable
social connections with others.
The sutra says, "Before learning the Buddhist
teachings, work to establish good causal relationships with others first."
If we want to build a multitude of good causal relationships with others, we should
be friendly and helpful. With the established relationships, we will be rewarded
with great convenience in doing any task. Helping others is really helping yourself.
When we give to others, we are actually giving to ourselves. As we all are one,
we should not look at us versus them; it is only through helping others that we
can fulfill ourselves. Thus, Bodhisattvas look at helping sentient beings as a
means of cultivation. It is through building Dharma relationships with all sentient
beings that Bodhisattvas reach Buddhahood. Building good causal relationships
does not only change our destiny, it is also an important gateway for entering
into the Buddhist teachings. In our daily lives, a friendly smile, a word of encouragement,
a helping hand, and a sincere concern can all bring great joy to others and help
to strengthen friendly relations. Building good causal relations broadens our
horizon and paves the way for a good destiny. With such benefits, why should we
not do it?
D. Upholding the Precepts Can Change Destiny
In addition to
views, beliefs, and building good causal relationships, upholding the precepts
can also change our destinies. Refraining from killing prolongs a short life span.
Refraining from stealing transforms poverty into wealth. Refraining from sexual
misconduct builds family harmony. Refraining from lying brings a good reputation.
Refraining from intoxicants protects health and our mental faculties. Observing
the precepts can change a life of misery into a happy and healthy one.
In the
sutra there is a story of how the act of protecting life altered a destiny. Once,
there was a merchant who went shopping in the market. There he saw a little caged
turtle staring at him with teary eyes. At that very moment, a thought of compassion
arose in his heart, and he decided to buy the turtle. He took the turtle to the
pond and set it free. After a while, when the merchant was out on business, he
was robbed by bandits while traveling on a mountain road. The bandits took all
his money and pushed him into a lake. Just as he was drowning, he felt a support
under his feet. With the help of this support, he was able to make it safely to
shore. When he stopped to take a look back, it was the little turtle that he had
saved earlier, together with his companions, coming to repay the merchant for
his life. If we can refrain from killing and protect the lives of all sentient
beings, our blessings will definitely grow.
Everyone has a destiny. It is controlled
by many factors. How can we break loose of these controls and build our own lives?
To do so, we must have a right view, a strong faith, build a multitude of good
causal relations, and uphold the precepts. In this way, we are not under the control
of our destinies, but can freely master them.
IV. The Buddhist View on Life
and Destiny
Destiny is such a wondrous mystery. What is the Buddhist view on
the subject then? There are four points to address.
A. Buddhism Believes Destiny
is Not Fixed; Instead, It Is Alterable
Although Buddhism believes in the existence
of destiny, it differs from the pre-determinism of other religions. Buddhism teaches
that all existence arises out of causes and conditions, and that existence is
empty without a separate independent self nature. Thus destiny is also dependent
on causes and conditions, and is without an independent self nature. We can rely
on planting good seeds to alter our misfortunes. There is a famous tale of a young
sramanera (novice monk) which illustrates this point well.
Once, there was
an old Arhat master. In his samadhi, he saw that one of his favorite young disciples
had only seven more days to live. He thought to himself, "Why does this good
child only have seven more days to live? This is most unfortunate! I cannot tell
him this. How can he withstand such trauma?"
Early the next day, the master
contained his sadness and asked the sramanera to come before him, "My good
child, you have not seen your parents for a long time. Go home and pay them a
visit."
The sramanera, not knowing what was going to happen, felt his
master was acting in an odd manner. Nonetheless, he packed and happily said goodbye
to his master and went on his way. Seven days went by, and the sramanera had not
returned. The Arhat, who had severed all defilements, still was concerned about
the welfare of his sramanera. He was just grieving the fact that he would never
see his young discple again when the sramanera suddenly returned. The Arhat was
shocked. He held the sramanera's hand, looked him over carefully, and asked, "How
did you manage to return safely? What have you done in the last few days?"
The
sramanera shook his head in puzzlement and replied, "Nothing."
The
Arhat pursued further, "Think carefully. Did you see anything? Do anything?"
"Oh,
it is coming back to me now. On my way home, I passed by a pond and saw a colony
of ants drowning. So I picked up a leaf and ferried them all to shore," the
sramanera replied earnestly. His dark eyes gleamed with the light of happiness.
After
the Arhat heard the sramanera, he went into his meditation to see the destiny
of the young sramanera. Not only was he not going to die a young death, his life
was extended to a hundred years. By a thought of compassion, he saved the ants'
lives and changed his destiny.
Besides compassion, merits can also change a
life from bad to good. Some people feel that because of their heinous crimes,
they are beyond help and there is no way they can turn their lives around. This
is not the case at all. Buddhism believes that even the gravest karma can be lessened.
This can be compared to a handful of salt put into a glass of water. The water
will be too salty to drink. If the salt is poured into a basin or a tank of water,
it will not be salty at all. The salt of sins, no matter how strong, can be diluted
by the plentiful water of good merits even to the point of being palatable. In
a neglected field where weeds have grown among the rice seedlings, if we work
diligently to eradicate the weeds, the rice seedlings will have a chance to grow.
Once the rice seedlings of merit are tall and strong, even if there are a few
weeds here and there, the harvest will still be bountiful. Even the karma of the
most deadly sins can be modified by the strength of virtues and merits.
One
of the ten great vows of Samantabhadra is to repent all evil deeds. Repentance
is a way to alter our destiny. It will eradicate the evil karma, giving room for
our wisdom and blessings to grow. Dirty laundry can be cleansed with pure water.
A filthy body can be washed clean through bathing. A sinful mind can be sanctified
with the Dharma water of sincere repentance, returning it to its original state.
There is a saying that, "Repent your old sins according to your circumstances
and conditions, and do not commit new ones." If we can be sincere and steadfast
in our repentance, we can remove the filth of our defilements and let the originally
pure true nature show through. Repentance is a very important form of religious
service in the Buddhist liturgy. Many venerables of the past have set examples
for us on how to conduct repentance services. Examples include the Compassion
Water Repentance Service, Emperor Wu's Repentance Service, and the Three Modes
of Repentance of the Tien Tai School.
Destiny is not unalterable. It can be
affected by compassion, merits, and repentance. The accumu-lation of merits and
virtues can bring a new life out of the most hopeless situation. On the other
hand, if a person with a good destiny does not know how to treasure it, he will
suffer failures. Just like the saying, "When you live in safety, watch out
for disaster." We should take this to heart!
B. Buddhism Regards the
Past as Important, but Places More Emphasis on the Future
In Buddhism, the
law of cause and effect spans over the past life, the present life, and the future
life. Although Buddhism believes that our fate is determined by causes from the
past, it emphasizes more what can be done now to build a better future. The past
cannot be changed, and brooding over it does not do any good. The present and
the future are in our hands. If we can make use of the present properly, a bright
future awaits us. Thus, according to Buddhism, one should not wallow in one's
past regrets, but should actively pursue an infinitely hopeful future.
How
do we change a life of misfortune into a beautiful future? To do so, we have to
improve our character, have a transformation of heart, learn to turn around, and
make amends. There is a common saying, "It is easier to move mountains than
to change one's character." If we can change our entrenched bad habits, soften
our hot tempers, and open ourselves up to others, our destinies will improve correspondingly.
In this modern age of organ transplants, someone with heart disease can receive
a new heart to enable them to lead a vibrant life. When one's physical heart has
problems, one has to turn to surgery. When our spiritual heart is defective, we
need to change it into a heart of virtue, kindness and righteousness before we
can have a normal healthy life.
Character modification is the prescription
for changing our destinies; repentance and making amends is the medicine for building
new futures. A lot of headaches and sorrows arise because we do not know how to
turn around. We just know how to blindly push forward, forcing ourselves unknowingly
into a small corner. If we can always save some room to maneuver, to retreat and
ponder, we will find that the world is much bigger and wider than we have ever
imagined.
C. Buddhism Does Not Encourage People to Resign Themselves to Fate,
but Teaches People to Build Their Own Destiny
In the midst of misfortune, some
people think that their ill fate is gods' design, and that it is useless to struggle.
They became glum, frustrated and passive. They put their precious future into
the hands of their imagined gods and willingly become enslaved. Buddhism, however,
believes that destiny is within our control. Nobody, not even gods, can dictate
our destinies. We are our own masters; we are the architects of our own future.
The Buddha is a good example that we can emulate.
Before achieving Buddhahood,
the Buddha was a prince enjoying unparalleled worldly pleasure and respect. He
was not satisfied with the palace lifestyle and refused to be a mediocre ordinary
person. He relinquished his fame, wealth, family, and loved ones. He chose to
seek the path of truth on his own, and in so doing, he built a boundless life
for himself. The Buddha's enlightenment has also opened a new door for all sentient
beings seeking a right happy future for themselves.
Human destiny is not fixed
and unchangeable. Heaven cannot turn us into a saint, nor can it make us become
lowly and humble. It is said that, "There is no natural Sakaymuni Buddha."
All saints and sages accomplished their merits on their own accord. If we work
diligently, the life of wisdom is just ahead of us.
D. Buddhism Not Only Encourages
Us to Be Content, but Also Hopes that We Can Improve the Future
Confucius once
said, "It was only when I was fifty that I knew what heaven had planned."
If a sage like Confucius would see the truth of the universe only after he had
reached mature middle age, we can understand that it is not an easy task to accept
life as it is. Buddhism takes this a step further and teaches us that in addition
to accepting life with grace, we must also take steps to improve our future.
The
Buddha is a great religious teacher with concerns for all beings. He is also a
courageous and moral revolutionary. The Buddha openly protested against the ills
of the caste system and taught us how to eradicate all our spiritual ills. The
Buddha's revolution is achieved not by hurting others, but by self-reflection.
The Buddha's revolution is not aimed externally, but instead internally, by doing
battles with our desires. It is only when we work courageously to transform ourselves
that we can truly have a bright future.
Most of us fall into the trap of criticizing
others' shortcomings and excusing our own. The Buddha taught the Dharma for several
decades, giving us numerous methods to wash away the defilements of our hearts
and minds to help us return them to their clear pure original state-our true nature.
The process of cultivation is none other than the cleansing of our hearts and
purification of our lives. It is just like when the sky is clear, the moon will
naturally shine through. Similarly, when we are purified, it will be the time
that we join the ranks of Buddhahood in the ultimate emptiness.
Because of
the time limitation, I can hardly discuss all the questions concerning life and
destiny in just two hours. It is our greatest hope that we can all build a brilliant
future for ourselves. May good fortune be with you. Thank you all very much!
***********************************************************************************************
The Buddhist perspective on time and space
Dear Venerables and
Dharma Friends,
I am very grateful for the guidance of the Buddha which enables
us to have such an outstanding cause and condition to listen to the Dharma in
this time and space. Today, the topic that I will discuss is "the Buddhist
perspective on time and space."
Time travels from the past to the present;
it spans the past, present, and future. Likewise, space covers hundreds and thousands
of realms; it spreads across all ten directions. For most living beings, time
and space are just like the act of breathing: we breathe every moment yet are
not conscious of this action. Depending on our individual make-up, we all have
different understandings about time and space. For example, certain insects live
for a day and are contented; humans live to seventy and are still not satisfied.
We all confine ourselves to our own limited slice of time and space.
From
the Buddhist perspective of samsara, the cycles of rebirth, the life span of all
sentient beings is limitless. Not only is space without bounds, time is also endless
and cannot be measured. If we penetrate the ultimate truth of time and space,
we can be liberated from the space defined by the four directions of north, east,
south, and west and emerge from the time cocoon of seconds, minutes, days, and
months. We then will be in the dimension of total freedom, and we will be able
to experience what is described in the saying, "Clear cool water everywhere;
Prajna flowers every moment."
I will now discuss the Buddhist perspective
on time and space in four points.
I. The Time and Space for All Living Beings
The
term "all living beings" includes not only human beings but also encompasses
beings in the other five realms of existence: celestial beings, asuras, animals,
hungry ghosts, and beings in the hell realm. What is the time and space for all
living beings within the six realms of existence?
We will first talk about
time.
A. Ksana
In Buddhism, a "ksana" is the smallest unit of
time. Within the context of how we measure time today, it is approximately one
seventy-fifth of a second. It is very brief. In Buddhism, how do we gauge such
a short duration of time?
A reflection is a moment of thought; one human reflection
takes up ninety ksanas.
Within one ksana, there are nine hundred instances
of arising and ceasing.
There are 32,820,000 ksanas in one day.
From the
descriptions above, we can glean that the arising and ceasing within a ksana occurs
very rapidly. During any particular moment, we see flowers as red and leaves as
green. In reality, they are constantly changing from ksana to ksana, and after
a while, they will wilt. Within each ksana, they are perpetually growing and wilting.
Take the example of a table: we see it standing firmly. However, if we were to
look at it under an electron microscope, we would see that the internal fiber
structure of the wood is changing, expanding and contracting as it decays from
ksana to ksana. In a few years, this table will no longer be any good. In this
world, how can there be any flowers and grass that will never wilt? How can there
be any tables that will not be subjected to destruction? Because all phenomena
and existences are arising from ksana to ksana, all phenomena and existence are
therefore ceasing from ksana to ksana. There is a saying, "When a young man
snaps his fingers, sixty-three ksanas have gone by." Time goes by very fast.
Youth can disappear in a flash. A ksana is indeed an extremely brief and short
span of time.
B. Asamkhya Kalpa
In Buddhism, a very long period of time
is called an "asamkhya kalpa." It is a very, very long period of time;
the duration of an "asamkhya kalpa" is so long that any attempts to
describe it in words would be difficult. At this time, let me talk about two lesser
units of time within an "asamkhya kalpa" so that you can have some general
references.
"Mustard seed kalpa": Imagine if we were to take a huge
container measuring ten kilometers on each side and fill it with mustard seeds.
Then, every one hundred years, we were to remove one seed. The time it would take
to empty the container of all the mustard seeds is one "mustard seed kalpa."
Exactly how long a "mustard seed kalpa" is would probably have to be
determined with the help of several computers.
"Boulder kalpa": Imagine
if we were to take a huge boulder measuring ten kilometers on each side and sand
the boulder with a piece of sandpaper every one hundred years. The time it would
take to sand down the boulder to dust is "one boulder kalpa." This period
of time is much longer than that of a "mustard seed kalpa."
Within
the Buddhist time scale, both the "mustard seed kalpa" and the "boulder
kalpa" are only considered to be minor kalpas. In contrast, the duration
of a major kalpa like the "asamkhya kalpa" is so immeasurable and infinite
that it is beyond words.
C. Life Span of Living Beings
Lives of living
beings never remain still. Like bubbles on the surface of water, they arise as
suddenly as they disappear, each with a different life span. Human beings typically
can live to about a hundred; some insects are born at dawn and are dead by dusk.
To such an insect, one day is the equivalent of one hundred years in human terms.
Tortoises, the longest living creatures on earth, can live up to two hundred and
fifty years. Viruses probably perish in less than three hours. Although there
is a huge difference between three hours and two hundred fifty years, nevertheless,
each existence spans a lifetime. Elephants and dolphins can live to be ninety.
Cows, horses, monkeys, and dogs generally last fifteen to twenty years. Rats may
live for three to four years. Although flies and mosquitoes can only live for
a period of about seven days, this is still a lifetime. The life span of a living
being-whether it is a day, a few hours, a century, or two hundred and fifty years-may
seem lengthy by worldly standards.
However, in the unlimited extent of time
and space, these lengths of time are still quite brief. Why? According to Buddhist
scriptures, there are beings with much longer life span than human beings. The
realm above humans is the celestial realm consisting of many heavens. The heaven
closest to us is called the "Caturmaharaja Heaven." Beings in "Caturmaharaja
Heaven" can live to five hundred celestial years, or 25,000 human years.
Above that is the "Trayastrimsat Heaven." Beings in "Trayastrimsat
Heaven" can live to 50,000 human years. Beings in "Yama Heaven"
have life span of around 400,000 human years. Beings in "Tusita Heaven"
live for about 1,600,000 human years. Beings in the yet higher "Nirmanarati
Heaven" can live for as long as 6,400,000 human years. Beyond the heavens
in the realm of desire are the heavens of the realm of forms. The length of the
life span there is beyond our comprehension. Within the heaven of forms is the
"ParanirmitaVasavartin Heaven." Beings there can live to be what is
the equivalent of 25,600,000 human years. Such long life span really stretches
our imagination. Beyond the heavens in the realm of forms are the heavens in the
realm of formlessness. Beings in this realm can live to 80,000 major kalpas. The
duration of such a life span is incomprehensible. Regardless of how long these
beings live, they are nonetheless still trapped in the cycle of rebirth. They
still cannot transcend the boundary of time and space.
Conversely, below the
human existence, the hungry ghosts of the Avici Hell suffer tremendously. Their
ever-expansive bodies and their ever-conscious minds experience relentless torments.
Furthermore, time in the Avici Hell stretches out endlessly. The sufferings from
the incessant punishments are beyond description. The scriptures give this descriptive
example of "a hungry ghost awaiting for spittle." There was a hungry
ghost in hell who had been starving for a very long time. As he had not eaten
anything for a long time, his hunger was unbearable. Every day, he painfully yearned
for anything to eat. Eventually, he spotted a person who was about to spit. He
eagerly waited for this person to spit so that he could consume the spittle. He
waited and waited. During his wait, he saw a city crumbled and rebuilt seven times.
Countless time passed before he finally got the spittle. In hell, where there
is no day or night, time stretches out frighteningly long.
Let us now talk
about space. In Buddhism, the largest unit of space is called a "Buddhaksetra"
or Buddha Land, and the smallest unit of space is called a "suksma"
or dust grain. Despite their differences in names, both terms ultimately describe
the three thousand chiliocosms (major universe), which is endless, immeasurable,
unlimited and unbounded.
How big is the universe? Modern astronomy says that
the planet earth on which we live is only a part of the solar system. Earth is
only 1/1,300,000th the size of the sun. In other words, the sun is 1,300,000 times
the size of earth. In the expansive space, the Milky Way galaxy has hundreds of
billions of stars, and a universe probably has hundreds of million of galaxies
like the Milky Way. Just try to imagine the vast immenseness of the universe!
On the other end of the scale, modern physics analyzes matter into ever smaller
particles called atoms, protons, electrons or neutrons. A suksma is even smaller
than a neutron. For example, a piece of ox hair is very small. If we examine the
tip of the ox hair under a high-powered microscope, we would discover that it
is made up of many smaller elements. Similarly, a suksma is tens of thousands
times smaller than anything we commonly know. Our little finger may look clean
and spotless, yet it actually harbors millions of dust particles and microorganisms.
Each eye of a housefly consists of four thousand lenses. Such spatial dimension
is so minute that it is undetectable by the naked human eyes.
With the help
of modern laboratory equipment, technology has provided us with a broad and detailed
understanding of the time and space in which we live. When we learn of these modern
interpretations based on scientific research, we realize that the universe is
indeed extremely vast and deep. However, the dimensions offered by these interpretations
are nonetheless small and shallow when we consider time and space from the Buddhist
perspective. Why? In Buddhism, time and space are immense without an outer limit
and yet miniscule without an inner limit. Time and space are immeasurable and
boundless. Today we are here talking; by tomorrow this speech can be televised
to all of Taiwan. The following day, it can be translated and distributed to the
world in printed form. In the future, it can be published as a book to build Dharma
connections with tens of millions of people everywhere in the world. The Buddhist
Dharma is forever beyond the limits of time and space.
II. Practical Reality
of Time and Space
Our daily lives in the vast universe are integrally related
to and can never be separated from time and space. How successful a person is
and how effective one handles one's affairs depend on one's management of interpersonal
relationships are managed, one's utilization of time, one's allocation of space.
Without effective timing, we either move too quickly or too slowly and will bring
about the resentment of others. Without proper spatial awareness, we end up either
taking others' space or robbing others of their advantageous locations, and we
will annoy others. Thus, time and space have significant impacts on our daily
existences.
In today's society, some people never seem to have enough time;
to them, every second counts. Then, there are others whose time passes painfully
slowly; to them, days feel like years. Some people are impoverished and homeless.
Others possess so much land and buildings that they even want to own a piece of
the moon. There are many different types of people and circumstances. The famous
poet, Po-hu T'ang, once wrote about how fleeting and illusive time is:
Life
rarely reaches seventy;
That I am seventy is a surprise.
I was too young
the first ten years
And too old the last ten.
There are only fifty years
in between;
Half of that time is spent at night.
By calculation I have
only lived twenty-five years,
During which I have endured much toil and trouble.
Time
is most impartial. The poor do not have a minute less; the rich do not have a
second more. It cannot be hoarded even with all the power and might.
Time
is the most able judge, as described in the saying, "A long journey can truly
test a horse; the passage of time can reveal one's true character." Right
or wrong, love or hatred, success or failure-all these will be revealed in time.
Time is the arbiter of one's character. Hence this saying advises us, "Do
not do [distressing] deeds that cause others to frown; the world should be free
of those who grit their teeth in anger." A person's character, be it noble
or base, will become evident over time.
Time exists in a three-fold dimension
in our everyday lives regardless of whether we believe that life rarely reaches
seventy or that life begins at seventy. Lives of living beings gradually flow
by in the three-fold dimension of time: "the past, present, and future."
Time of the "past" is quietly gone; it will never return. Time of the
"present" flies like an arrow; it disappears in a flash. Time of the
"future," amidst our hesitation, slowly draws closer and closer; it
suddenly slips by. Poets often tried to describe the ephemeral and illusive nature
of time in their poems.
The only true fairness in this world is gray hair;
It
does not overlook the heads of the rich.
-Mu Tu of the Tang Dynasty
Do not
complain that we age too easily.
Even mountains turn white sometimes.
-Ch'i-lan
Luo of the Ching Dynasty
What these lines mean is that time is most fair. Time
ages everyone, regardless of whether you are rich or poor, whether you are strong
or weak. Once years have passed, hairs do turn gray. Just as there are times when
green mountains are blanketed with snow and frost, there will also be a day when
we turn gray:
We all gain a year on our birthdays;
The world does not single
me out to make me old.
-Yu Lu of the Sung Dynasty
What this verse says
is that we all will get old. Every year, we age. The years of human lives disappear
in the midst of the sound of the New Year firecrackers. Buddhism talks of the
cycle of rebirth and the impermanence of all things, like the poem by the poet
Chu-Yi Pai:
Regrettably my hair is like snow.
You are young and strong
with the vitality of clouds.
To whichever youngster who looks down on me,
White hair will also come to you someday.
As students of the Buddhist teachings,
we strive to cultivate diligently in order to realize Bodhi in infinite time and
space. We need to seize eternity within an instant and to see the wondrous reality
in each flower, each tree, each body of water, and each rock. We can then venture
into the supreme realm of the Dharma.
Not only must we learn to break through
the confines of time, we have to do likewise regarding space. Some people climb
a mountain to seize land from the mountain. Others fill the ocean to claim land
from the ocean. In countless disputes and lawsuits over real estate properties,
the living fight for space with the living. Sometimes the living even fight with
the dead for space as when graveyards are reclaimed for the construction of housing.
Not only do people have disputes over lands, nations also battle over boundary
lines to seize more living space for their people. Almost all the wars in the
world are fought over the amount of available living space. "Ten thousand
acres of fertile farm land, but how much can one eat in a day? One thousand mansions,
but one can only sleep in an eight-foot space." This saying points out that
all space, both tangible and intangible, is ultimately illusive and fleeting.
The rapidly existing and disintegrating space of the three realms ultimately arises
from the mind. Poet Chu-yi Pai expressed this concept well in the following poem:
Why
fight over the space
on the tip of a snail's antenna?
Our existence is
only as fleeting
as a flint spark.
Similarly, I often tell people the following
saying, "Trees may live for a thousand years; glory and sorrow cannot last
for more than a hundred." These lines are trying to advise us that we should
let go of attachment, let go of illusive forms. We should forego the sufferings
of rebirth and impermanence, and in so doing, we will eventually abandon pain
and attain happiness.
In our daily lives, there are many examples when time
and space are simply unbearable. We are often rendered desperate, painful and
hopeless. Some of the worst moments are described in the following verse:
Closing
time at the bank;
Sad and sick in bed;
Wronged with no outlet for grievance;
Disappointed and love sick;
On the day of a fatal diagnosis;
Escaped
convicts with nowhere to hide;
Impoverished with nowhere to turn;
One's
spouse and children crying in sorrow.
There is another "comic" verse
which describes more of these moments. It goes like this:
One waits for one's
date at sunset, yet the lovely one fails to show;
One takes an entrance exam,
but one's name does not make the list;
One faces with farewells and death,
and one cries from heartbreak;
One is about to become a new mother, yet the
pains of labor are unrelenting; One tosses and turns in bed, yet one cannot fall
asleep;
One has teenagers who love to fight, so one is worried sick;
One
has terrible stomach cramps and needs fast relief, yet a bathroom is not to be
found;
One tries one's best in a campaign, yet loses the election when the
votes are counted;
One finds a motorcycle heading straight for one's car, so
one tries to brake urgently;
One has been caught for violating the law, and
this is the moment for announcing one's sentence;
One is a hundred meters into
the battlefield, and one can neither advance nor retreat;
One's family cannot
get along, and one is in the midst of fighting and splitting up.
There are
just too many dreadful examples of intolerable time and space. The situations
mentioned above-being stood up, failing an examination, giving birth, being sick,
not being able to find a bathroom, being in a car accident, awaiting sentence,
couples fighting, facing farewells and deaths-can happen to any one of us. These
situations can lead to monstrous arguments and endless disputes: this seat is
mine; this item is mine; this parcel of land is mine, and you may not use it.
You did not have time to talk to me because you were in a hurry; you still missed
your flight by two minutes. You were upset about not getting on a ship in time
until you found out that you escaped drowning in a shipwreck
Although our
existence seems real, life is actually illusive like the spots one sees because
of eye diseases, or the reflection of the moon in the water. Likewise, the time
and space we live in is also just as illusive.
A. Life is Illusive Like a
Flower
During the time it takes for flowers to bloom and wilt, all of us are
gradually growing old. Just as this year's blossoms are different from those of
the previous year, I too am different from last year. The following verses aptly
describe this change:
The flowers of this year are as pretty as those of last
year;
The person of this year is older than last year.
Fortune does not
last for a thousand days;
Flowers cannot blossom for a hundred days;
If
one does not treasure the opportunities now,
One is left with nothing when
they are gone.
On this day last year, at this threshold,
Your face and
peach blossoms glow together.
Now your lovely face is gone,
The peach blossoms
still smile at the spring breeze.
B. Life is Illusive Like the Flowing Water
In
this world, only the shimmering waves of continuously flowing water from the distant
past are ever-present. In contrast, a person's physical body cannot survive forever.
Let me illustrate this point with the following two verses:
On the Yangtze
River the waves from behind push the waves in front;
A new generation replaces
an older generation.
Water from the rear flows to the fore;
It has flowed
like this from ancient time to the present.
The new persons are not the old
ones,
They all walk across the bridge year after year.
C. Life is Illusive
Like the Moon
From antiquity to present, the same moon still shines. In the
reality of human existence, who can be as everlasting as the moon? In fact, even
the face of the moon changes between new and full. Time and time again, poets
of the past to the present have written verses reflecting on the impermanence
of human existence:
Modern people see not the ancient moon,
But the modern
moon once shone upon ancient people.
By the riverbanks, who is the first to
see the moon?
When does the moon above the river first shine upon a person?
Generation after generation, people's lives continue endlessly;
Year after
year, the moon appears the same.
Not knowing for whom the moon is shining,
I
only see the river flowing downstream.
The time and space of human existence
is like a flower, blossoming and wilting within a short time, and as illusory
as the reflection of the moon in the water. We are here together now and in this
lecture hall. When the time comes, we all will leave. The lights will be switched
off and the sounds will be silenced. When the doors are closed, the space that
is now occupied by the hundreds and thousands of people sitting in this lecture
hall will be vacated and returned to a state of quietude. Yet, the Dharma relationships
we have built here today will remain with us at all times, accompanying us everywhere.
All phenomena in this world may disappear like the faded flowers of yesterdays.
Only Dharma relationships are eternal. The Buddhist Dharma lives forever.
III.
The Holy Practitioners of Buddhism and the Liberation from Time and Space
Countless
masters in Buddhism have achieved the holy fruits of cultivation. They have neither
hatred nor attachment. They are relieved of suffering and ignorance. Liberated
from the realm of time and space, they exist in total freedom. For them, time
and space are vastly different from that of ordinary people.
The holy practitioners
of Buddhism, being well cultivated in meditation, can stop the mind and calm the
heart. They can venture into the profound, subtle, and wondrous realm of Dharmadhatu
(realm of the Dharma). They can break through the boundary of form and liberate
themselves from the constraints of time and space. To them, "A shortened
ksana is not necessarily brief, and a lengthened asamkhya kalpa is not long."
Master Hsu Yun, a Ch'an master in recent history, once retreated to the Ts'ui
Wei mountain in Shensi province. While waiting for rice to cook, he decided to
take a short meditation in a cave and quickly achieved samadhi, an advanced state
of meditative concentration. When he came out of his meditation, the rice was
already completely rotten. He eventually realized that he had actually meditated
for half a year! This is just like the saying, "Seemingly only seven days
have passed on the mountain, yet thousands of years have gone by in the world."
The
holy practitioners of Buddhism can escape the constraints of time and space and
venture into the dimension of Dharmadhatu. Their pure true nature fills the universe
constantly and they are at ease every moment. Their Dharma body is omnipresent
and always at peace everywhere. They can eat one meal a day and not feel hungry.
They can sleep under a tree and be in bliss. The time and space of their lives
is captured in the following verse, "Mountain monks do not think much about
time; a falling leaf announces that autumn has arrived." Ch'an master Lan
Jung abandoned fame and fortune and became a monk. With only the bare necessities
consisting of a pair of shoes and a patched robe made out of rags, he retreated
to the mountains to cultivate. His younger sister felt sorry for his impoverished
lifestyle and took some food and clothing to the cave which he called home. When
his sister arrived, he kept his eyes closed, did not utter a word, and continued
to sit perfectly still in his meditation. His sister grew impatient and upset.
Consequently she threw the things she had brought into the cave and left. Thirteen
years went by, and his sister continued to think of him everyday. Unable to stop
worrying about her brother, the sister paid him another visit. He was still sitting
perfectly stationary like a rock in meditation. The clothing and food she had
brought thirteen years previous remained in exactly the same location, never touched
and completely covered with dust.
Ch'an master Kao Feng Miao of Yuan dynasty
also decided to retreat to a mountain cave to cultivate. There was originally
a ladder leading up to the cave entrance. Once he got into the cave, he threw
the ladder down and was determined not to leave. Many people felt sorry for him
because he could not wash his clothes, take a bath, trim his hair, shave his beard
or have anything good to eat. The living space was so narrow that there was barely
any room for him to move around. He did not have anyone to talk to and not a friend
visited him. Yet, Ch'an master Kao Feng Miao endured the unendurable. He did the
impossible. Although he did not have a change of clean clothing, his Dharma appearance
was majestic. Although there was no water for bathing, his heart was pure and
untainted. He could not shave his hair and beard, yet all his distress was completely
eradicated. He did not have any delicious food to eat, yet he savored the delight
of meditation and the endless taste of the Dharma. He had no company, but the
flowers and trees of nature were full of vitality. Everything he saw was Prajna;
every condition he found was wondrous truth. His joy was indescribable.
The
freedom and delight enjoyed by these holy practitioners in their liberated state
of time and space cannot be matched in our modern materialistic society. Nowadays
people often only focus on pursuing material satisfactions and sensory pleasures.
They neglect the peace and serenity of the mind. In reality, more desire will
breed more greed and pain. As a result, people become trapped in the drowning
mire of evil and cannot break free. This is truly a pity. Poet Yu Lu of Sung Dynasty
wrote the following poem to reflect this:
My body is like a swallow, always
being the guest year after year.
My mind admires the wandering monks; for
them everywhere is home.
The breeze of spring enables me to clearly understand
life
And accompanies me as I travel throughout the world.
Many people of
the modern age are stressed by work and depressed by life. When the days become
unbearable, they go for a vacation abroad to look for a new way of release. Some
may visit SouthEast Asia, Japan or Korea. Others want to really get away by traveling
to European countries, the United States, or South Africa. Their efforts are much
like digging for a well when one feels thirsty, very poor planning indeed. The
relief from this kind of efforts can never bring anyone the completely liberated
state of time and space. For the ultimate liberation, it is much better to observe
and cultivate the teachings of Buddhism. The Buddhist holy practitioners can attain
eternity in an instant. They can realize the endless universe in a grain of sand.
The limitless Dharma and the infinite universe are in our hearts. Why bother to
search for them outside?
Countless Ch'an masters have the power to break through
time and space. With the thought of letting go, they instantly let go of everything.
When free of attachments, "The mind can travel into antiquity; a thought
can traverse ten thousand years." Not only are they not restricted by time
and space, but they also can overcome the hindrance of time and space. They are
in the company of the Buddhas. Let me illustrate this point by telling you of
a legendary story, "Abbot Ling Shu welcoming the monastic headmaster."
During the Late Liang Dynasty, Ch'an master Chih Sheng (also known as Ch'an
master Ling Shu) preached in Ling Shu Temple, which was located near the present
day county of Ch'u Chiang in Kwangtung Province. The temple had hundreds of resident
monks; yet, there was not a monastic headmaster in charge. Some people then urged
Master Chih Sheng, "Since we have so many monks in this temple now, you should
appoint a monastic headmaster."
Master Chih Sheng reflected for a moment
and replied, "The monastic headmaster of this temple has already been born
into this world. He is now herding sheep. Let's just be patient."
A few
years went by and nothing happened. Others once again urged Master Chih Sheng
to appoint a monastic headmaster. Master Chih Sheng nodded, "It will be very
soon. Our monastic headmaster has already renounced household life to become a
monk. Please be patient for a bit longer."
Many years passed, yet the
position remained vacant. Others raised the question again. The older Master Chih
Sheng smiled and said, "The causes and conditions are gradually ripening.
Our monastic headmaster is now traveling and studying Ch'an under many different
masters."
After this exchange, Master Chih Sheng remained calm and unperturbed.
Twenty-two years passed and Master Chih Sheng was getting old. Everyone was now
worried. Once more they raised the issue of the monastic headmaster with him.
Master Chih Sheng looked up to the sky and smiled. He assured everyone, "Good!
Good! Our monastic headmaster has finally crossed the Five Mountains Range and
is heading this way. We will only have to wait a very short while longer."
With
this said, he then retreated back to his room to meditate. Looking at each other,
the monks started to discuss among themselves. More time passed. One day, the
old master asked the disciples to clean up the quarter of the monastic headmaster.
The old master even inspected the room himself. A few days later, the big bell
was rung. Everyone knew it was the signal that the monastic headmaster had finally
arrived and that they should put on their formal robes. They were to gather before
the entrance to welcome the monastic headmaster. Everyone followed the elderly
master and stood outside the entrance. Soon, a monk showed up with his alms bowl.
He was Master Yun Men Wen Yen, who would later become the founder of the Yun Men
school of Ch'an.
Master Chih Sheng asked smilingly, "Our monastic headmaster
position has been vacant for several decades now. Why are you so late and why
did you wait until today to show up?"
Wen Yen respectfully joined his
palms and replied, "Everything was determined by previous causes and conditions.
The length in time and the distance in space are not important. Am I not finally
here?"
Master Chih Sheng smiled understandingly. Accompanied by all the
disciples, he escorted Wen Yen into the main shrine and appointed him as the monastic
headmaster. This is the wonderful story of "Abbot Ling Shu welcoming the
monastic headmaster." In recent history, Master Hsu Yun, the famous Ch'an
Master, stayed in the Yun Men Temple when he revived the Yun Men School of Ch'an
in 1943.
Let us all pause here to reflect. How free are the lives of these
Ch'an masters! How unconstrained is their time and space! In contrast, people
of present days feast on gourmet food but are not satisfied. They have fame and
fortune but no peace. They sleep on comfortable mattresses but toss and turn all
night. They reside in mansions but feel insecure. They fight and struggle everyday.
They can never experience the wonder of limitless time and space. Is this not
really regrettable?
IV. The Utilization of Time and Space
In Buddhism,
there is a saying, "The mind encompasses the space of the universe, traversing
realms as numerous as all the grains of sand." What this means is for those
who use time and space wisely, their time is the time of the mind. They can freely
journey from past to present. They have endless Ch'an wisdom and application.
The universe is indeed their time. His space is the space where the Buddha Dharma
flows. It freely fills all dimensions. The representation and manifestation of
principles are limitless. The Dharmadhatu is their space. On the other hand, for
those who cannot use time and space wisely, their time is constrained by the movements
of the clock and is controlled by the hands of the clock. To them, an hour is
an hour, no more and no less; a minute is a minute, no more and no less. Its use
is limited. Their space is area and distance bounded by feet and inches. A kilometer
cannot be lengthened; a meter cannot be shortened. It is confined and limited.
Let me illustrate with an example. A devotee once asked Ch'an master Chao Chou,
"How can I use the twelve hours of a day wisely?"
Master Chao Chou
stared at him, "You are bounded by the twelve hours of the day. I use my
twelve hours appropriately. What kind of time are you talking about?"
The
wise know how to use time and space perfectly; they lead free and harmonious lives.
Fools are enslaved by time and space; they are busy running around all day. Wise
or foolish, the difference is obvious. There is an ancient fable called "Marking
the boat to look for a sword" which illustrates what happens when one is
ignorant of time and space. In the country of Ch'u, a man was crossing a river
on a ferry. In the middle of the river, he accidentally dropped his sword. Everybody
urged him to dive into the water to recover the sword. He was not worried but
leisurely made a mark on the boat. He was quite proud of himself and replied confidently,
"My sword fell down from here. When the boat stops, I will dive for my sword
from here. Why worry?" Others told him that as both the boat and water were
moving, it would be impossible for his sword to follow the boat in step. When
time passed and space changed, his sword could not be retrieved. He did not listen.
When the boat finally docked, he started looking for the sword beneath the spot
he had marked on the boat. Do you suppose that he succeeded in retrieving his
sword?
Of course not, it was the wrong time and space.
As we all work in
society, some people just want to make a lot of money. They work day and night.
They scheme and cheat. They use every avenue to make money. They may make ten
thousand a month, a hundred thousand a year. For their entire life, they may earn
a few million dollars. From this amount, if you deduct the expenses for clothing,
meals, and entertainment, how much money is left? To forgo all ideals and happiness
for a few hundred thousand dollars, what is the meaning of this? What is the value
of life? To throw away a precious lifetime in exchange for a few pieces of crumpled
and illusive paper currency, is this really worthwhile? Why do we not use our
valuable time to pursue the path of real fortune and happiness?
When I arrived
in Taiwan thirty-four years ago, not only was I unable to replace my old torn
clothes and shoes, I had great difficulty in obtaining a pen and some paper for
writing. Sometimes I had to endure hunger and coldness for months and still could
not afford to have these few items. When I saw others receiving generous offerings
by conducting Dharma functions or performing services, I did not feel inadequate.
They bought comfortable clothing and good food; I did not feel poor or deprived.
In cold weather, I warmed myself under the sun. The sun was there for everyone
to enjoy. The sun was my robe; it was so very warm. During the hot season, I cooled
myself with the breezes. The wind was there to keep everyone cool. The wind was
my gown; it was so very free. I looked at trees and flowers; they were my Dharma
companions. No one could prohibit me. I had oh so many Dharma companions. I walked
across rivers and plains; they gave me so much Dharma delight. No one could take
that away from me. My Dharma delight was so fulfilling. If our minds are broad
and open, the heaven and earth, sun and moon, they are all ours. We can have all
time and space. If all you know is how to complain and get depressed about poverty
and obstacles, you will be poor and ill at ease in all places and at all times.
All your time and space will become an endless hell and a boundless sea of suffering.
Let
me tell some more stories to illustrate my point and to illustrate how we can
intelligently use our time and space for our own blessings.
One day, a young
person saw a very old man. He was curious and asked, "Sir, can you tell me
how old you are?"
With a smile, the gentlemen replied, "Oh! I am
four. I am four years old."
The young fellow was shocked. He looked at
the old gentleman left and right, "Oh! Sir, please do not joke with me. Your
hair is so white and your beard is so long. How could you be four?"
"Yes!
I am really four!" The old man then kindly explained, "In the past,
I lived a befuddled life. I was selfish and preoccupied. I wasted away a great
portion of my life. It wasn't until four years ago that I discovered Buddhism.
Then I learned to do good and be helpful. I learned to get rid of my greed, hatred,
and ignorance. I realized that I should cultivate myself to find my true nature.
My entire life had not been meaningful, valuable, or fulfilling until these past
four years. You asked me my age. I really feel I have been a worthwhile person
for only these four years. This is why I am only four."
Virtuous deeds
should be done as soon as possible. The Dharma should be learned as early as possible.
Please let me ask all of you: in your brief existence in this realm of time and
space, how have you been leading your lives? Have you used the opportunity to
do good and to seek the truth? Have you used all available time and space to benefit
others and yourselves?
The scriptures tell of this following allegory. A king
had two close attendants. The king liked his attendant on the left much better
than the attendant on the right. The attendant on the right was puzzled and wondered
why he was not in the king's favor. He carefully monitored every move of the other
attendant, and finally, he discovered the reason. When the king spit, the attendant
on the left would quickly wipe the spit off the ground with his foot. Naturally,
the king liked him better. With this knowledge, the right attendant planned to
do the same. He was, however, always a step slower than the other attendant and
failed to make good of the opportunities to wipe the king's spit. Finally, he
thought of a plan. The next time when the king was ready to spit, he would jump
on the opportunity. He figured that if he could aim correctly, he would be able
to wipe the spit right off the king's mouth before it could land on the ground.
Unfortunately, when he kicked his foot up, he knocked out the king's teeth and
bloodied his mouth. This way, he also "wiped off" any opportunities
he had to gain the king's favor.
Greed and ignorance prevent us from using
time and space wisely and even missing out on valuable opportunities. Only if
we want to benefit others and ourselves, can we seize boundless time and space.
Once
a high official in Japan asked Ch'an master Tse An about the use of time. "Oh!
My position as an official is a meaningless job. Everyday, people want to flatter
me. After a while, all compliments sound the same and are actually quite tedious.
I do not enjoy hearing all the flattery. Days seem to pass by like years. I just
do not know how to kill the time."
The Ch'an master smiled and gave him
these words, "This day will never return; the passing of time is precious
like treasure." Time once passed will never return. We should treasure our
time and remember that time is precious like exquisite jade.
Nowadays, it is
fashionable to talk about "conservation." Unfortunately, we only emphasize
on conserving materials, conserving money. We do not know that we should also
conserve time and our emotions. We should conserve our desires and our lives.
We should be careful with every thought and deed. We should not let ourselves
be indulgent and lose control. Only then can we know how to use time and space
wisely.
Ch'an master Tsung Yen of Japan liked to take afternoon naps. It was
his habit. His students asked him why he slept so long. He replied, "What
do you know? In my dreams, I visit ancient scholars and masters, much like Confucius
dreaming of the Duke of Chou. The longer my dreams are, the better is my cultivation.
What do you know about this practice of 'befriending ancient scholars'?"
One
day, a few students were scolded by the Ch'an master for taking long afternoon
naps. The students replied, "Well. We are learning from your examples. In
our dreams we have gone to seek and to study with ancient masters and scholars."
"What
then have you learned from them?"
"Oh yes! In our dreams, we visited
many ancient masters and scholars. We asked them, 'Is our master studying with
you all the time?' They all replied, 'No, we have never seen or heard of your
master.'"
One must be true to and honest about time and space. "Day
by day, time goes by; each day will never return." The arrow of time never
flies backward. If we do not seize the opportunities, we will not be able to make
anything out of them. There is a very well-know poem:
Youth never returns;
a day just has one dawn.
Work diligently now; time waits for no one.
In
Buddhism, the "Take Heed Verse" of Samantabadhra Bodhisattva aptly describes
the urgency of using our time wisely:
This day is over; life has decreased
accordingly.
As a fish in dwindling water, where is the joy?
One should
work diligently, as if extinguishing flames on the head.
Be mindful of impermanence;
do not relax one's efforts.
Time and space quickly disappear. If we want to
seize time and space, if we treasure life, we should chant "O-Mi-To-Fo (Amitabha
Buddha)" and learn from "Amitabha Buddha." "Amitabha"
means infinite light and infinite life. Infinite light is boundless space; infinite
life is endless time. If we can make time and space boundless and limitless, we
will have risen above the confinement of time and space. We will have broken from
the rounds of birth and death. We will have turned ignorance to enlightenment.
We will have escaped from the sea of suffering from samsara and have transcended
the confusion and hindrance of worldly phenomena. We will have ventured into the
bright and free world of Nirvana, the Pure Land of ultimate bliss.
My best
wishes to all of you. May each of you extend the limited existence of life into
unlimited time and space. May each of you walk the broad path of peace and happiness
in life. Thanks to all of you.
***********************************************************************************************
The Diamond Sutra and the Study of Wisdom and Emptiness
Dear
Friends of the Dharma:
It has been drizzling continuously today, but rain cannot
dampen your enthusiasm in the search of the Dharma. Several thousands of us have
gathered in this hall. We are thankful for the compassion and blessing of the
Buddha, enabling us to assemble here to receive and enjoy the nectar of the Dharma.
The topic which we want to discuss today is the Diamond Sutra and the study of
wisdom (prajna) and emptiness (sunyata).
Yesterday we talked about Ch'an, but
Ch'an really cannot be described in words. Today we will discuss emptiness, and
emptiness also cannot be expressed in words. However, in order to realize wisdom
and the nature of emptiness, we have to resort to some means of speaking about
both of them. Although what we talk about is really neither wisdom nor emptiness,
if it can give us a semblance of them, it will be of great help to us.
I. The
Main Theme of the Diamond Sutra
The Diamond Sutra is a famous and popular Buddhist
scripture. As soon as we mention the Diamond Sutra to people, they know we are
talking about Buddhism, and conversely, it is often impossible to discuss Buddhism
without mentioning the Diamond Sutra. Presently, many Buddhists read and recite
the Diamond Sutra in the hope that misfortune will not befall them and their lives
will be both long and blessed. The Diamond Sutra is also recited to transfer merits
to the deceased. During the T'ang Dynasty, if a Buddhist layman wanted to get
the necessary permission to become a monk, he had to pass an examination arranged
by the government. One of the main subjects of this examination was the Diamond
Sutra. The Fifth Patriarch of Ch'an, Hung Jen, also recited the Diamond Sutra
when he wanted to pass on the Dharma to the Sixth Patriarch.
The Diamond Sutra
is not only highly esteemed in academic circles. It is also popular among the
general public. Everybody, from a revered monk to an average person, finds the
Diamond Sutra indispensable in the study of Buddhism. The popularity of the Diamond
Sutra can be traced to its profound philosophy, eloquent style, and applicability
to the cultivation of the religious life.
The Diamond Sutra contains a total
of more than 5,000 Chinese characters. Prince Chao Ming of the Liang Dynasty divided
the text into thirty-two sections. Since our time is so short, we cannot discuss
this sutra in great detail, but we can give a brief explanation of its main theme.
In the following, I will try to state the main theme of the Diamond Sutra using
the following phrases:
a) Give without clinging to any notion; b) Deliver all
beings without the notion of a self; c) Live without attachment; d) Cultivate
without any expectation.
A. Give without Clinging to Any Notion
To
give without clinging to any notion refers to the threefold emptiness of giving.
It means that when giving one should not have any idea of an "I" as
the giver, nor of an individual who receives the gift, nor of things being given.
Naturally, there should be no expectation of being repaid for what one has given.
The merit of this kind of giving, characterized by the threefold emptiness men-tioned
above, is the utmost.
Once the Chinese Broadcasting Company broad-casted a
drama which went like this. A couple once found a small stray dog in the snow.
They decided to take it back home to raise it. As the dog was found in the snow,
they named it Snowie. Soon, a bond developed between the dog and the couple. Every
day, around the time when the husband would get off work from the factory, the
dog would greet him at the bus station and accompany him back home. It was so
punctual that others started calling it "The Time-keeper."
One night,
a thief broke into the house. The dog was very clever; it nabbed the thief and
would not let go of its grip until the couple had a chance to question the thief.
As it turned out, the thief explained that his mother was sick, and as he had
no money, he resorted to stealing to buy medicine for this mother. Since the reason
for his stealing was to take care of his sick mother, the couple decided to let
the thief go. They also gave the thief some other things to take home with him.
After
some time, the couple totally forgot about this incident. However, things in this
world are impermanent and ever changing. One day, an explosion occurred at the
factory where the husband was working, and he was killed on the job. Because of
his sudden death, the household lost its main breadwinner, and life became very
difficult. The wife had no choice but to borrow money from her relatives and friends
to pay the bills. After a while, her relatives and friends started to avoid her.
This made the situation turn from bad to worse.
One day, a man from the countryside
called on the couple. He brought with him a goat, some vegetables, fuel, rice,
oil, and salt as gifts for them. This man was no other than the thief whom they
had helped before. He had been deeply moved by the kindness of this husband and
wife and was worried that he could never repay them for the help they had extended
to him. When he came to know of the misfortune that had befallen them, he knew
it was the perfect time for him to repay their kindness. From that time on and
for many years afterwards, he continually helped the wife with food and other
necessities, and so saved her from the brink of despair.
The wife thought,
"When my husband was alive, we had many friends and relatives, but after
he died, all of them went away one by one. On the contrary, this thief, whom we
let go and to whom we gave out of kindness without any thought of recompense,
has now come back to help me." Deeply touched, she recalled the proverb which
says, "A flower planted with care does not bloom, whereas a willow planted
without much thought grows into a shady tree." This way of acting, without
any thought of recompense, is indeed the cultivation of "giving without clinging
to any notion."
Giving for the purpose of getting fame, gaining wealth,
avoiding the pain of being reborn into a suffering state of existence, or wishing
for good health and blessings is giving with clinging to form. The merit of such
giving is limited. If one practices giving without any regard as to whether there
is any gain to be had, to what the cost is, or as to whether there is any recompense,
this giving that is done completely out of the need of others is called "giving
without clinging to any notion." The merit from such giving is limitless.
The
Diamond Sutra says, "Cultivate giving without abiding in form, without abiding
in smell, taste, touch, or mental objects." In our daily lives, if we talk,
work, eat, and dress with compassion, we can do a lot of good and help people
every-where. However, we must not dwell on the notion that we are helping others
and keep thinking about how much good we have done.
Only by giving without
clinging to any notion can one attain limitless merit and be in accordance with
the spirit of the Diamond Sutra.
B. Deliver All Beings without the Notion
of a Self
If one clings to any notion when giving, the merit gained will not
be great. If we have the notion of a self when delivering others [from the sea
of suffering], we will not be able to develop our compassion. Only when we develop
great selfless compassion can we deliver all living beings. The Diamond Sutra
says, "I should master the mind in such a way that I will lead all types
of living beings-whether born of egg, womb, moisture, or transformation, with
or without form, with or without consciousness, or neither with nor without any
consciousness-to Nirvana-without-remainder so that they are completely freed."
There are countless types of living beings. "To deliver living beings"
does not mean to deliver only a few of them; it means to develop a heart and mind
large and wide enough to deliver all beings without exception.
The intention
to deliver all living beings does not mean only the giving of food to those who
have nothing to eat or the giving of clothes to those who have nothing to wear.
The provision of food and emotional support can only give momentary relief. To
truly deliver living beings means to enable every being to enter Nirvana-without-remainder
and thereby transcend the cycle of birth and death. If we are to deliver so many
living beings and guide them to the shore of Nirvana, then we need to have a mind
which does not cling to the notion that any living being has been delivered. We
must have a mind that is free from the dualistic notion of self versus others.
Only then, can we truly deliver all beings.
The Diamond Sutra says, "Even
if an immeas-urable, innumerable, and unlimited number of living beings have been
delivered, in reality, no living being has been delivered." When a Bodhi-sattva
delivers sentient beings, he or she must be without any notion of a self, any
notion of others, any notion of living beings, and any notion of lifespan. Only
then is it truly delivering all beings. To deliver all sentient beings, one must
develop a mind that is broad, that is free of dualities and wrong ideas, and that
is without any notion of a self. According to the Diamond Sutra, only through
the delivering of living beings without the notion of a self can one be attuned
with prajna and comprehend the nature of sunyata.
In the Ch'an school, there
is a kung-an (a col-lection of public cases in Ch'an records) about a person asking
Ch'an Master Wei K'uan, "Where is the Way?"
"Right before your
eyes."
"Why do I not see it?"
"You do not see it because
you have [the notion of] a self."
"Because I have [the notion of]
a self, I do not see it. Has the Master seen it?"
"[The notion of]
'you,' in addition to [the notion of] a self, further keeps you from seeing."
"If
there is neither [the notion of] 'you' nor [the notion of] a self, can it be seen?"
"If
there is neither 'you' nor 'a self,' then who wants to see it?"
When we
speak of "selflessness," we do not mean there is no such a person as
myself. "Self-lessness" is a realm of the mind and prajna. It is a realm
of being free from the bondage of the tangible, dualistic notion of relationship,
of being able to transcend the relative concepts of self and others, and of being
equal to space and the universe. There is fundamentally no different-iation of
the mind, the Buddha, and sentient beings: all living beings are beings in one's
mind, all the Buddhas are Buddhas in one's mind, and all things are things in
one's mind. Outside of the mind, where can there be any living beings? If we think
like this, then although numerous beings are freed, we do not think that a single
being is freed. With such transcendental thinking, we are truly practitioners
of prajna and sunyata.
C. Live without Attachment
To live without
attachment is to live without clinging to the external environment of the five
desires (wealth, beauty, fame, food, and sleep) and the six dusts (sight, sound,
smell, taste, touch, and idea). In every aspect of daily life-clothing, food,
shelter, and transportation-we must live without greed and attachment. The life
of the Buddhist layman Vimalakirti was one of "living in a family, but being
unattached to the three realms of existence; living with a wife, but always prac-ticing
pure living." The life he lived was indeed a life without attachment.
To
live without attachment does not mean that we should abstain from living, but
that we should lead our lives with an attitude that is captured in the saying,
"If you are as unaffected as a wooden statue looking at flowers and birds,
then does it matter that tens of thousands of things illusively surround you."
If we can live without attachment, then we can look at the world like "a
wooden statue looking at flowers and birds" and be unaf-fected like a wooden
statue would; we will not be perturbed by the outside world, and we will be freed
from greed. This is to say that if we can live without any clinging, then worldly
fame and fortune, disputes between self and others, and concerns for gain or loss
can no longer affect us. We can then "pass through a grove of flowers without
a single leaf clinging to us." At that time we can indeed "meditate
peacefully without being in a secluded place," for "we will have a sense
of coolness when the fires in our hearts are extinguished."
Indeed, it
is wise to look at the world without making comparisons, without being discrimin-ating
and calculating, for this enables us to enter the world of nonattachment. When
the mind has reached the state of nonattachment, the heart can be as wide as the
open space of the universe. If we can attain this state, then we will no longer
be affected by the trifles of daily life. The life without attachment as mentioned
in the Diamond Sutra is really a life of utmost perfection. We should not, however,
think that the type of living alluded to in the Diamond Sutra is so mystical and
unfathomable that it is beyond our reach. On the contrary, the teachings in the
Diamond Sutra can help us lead an everyday life that transcends all material desires.
It is up to us to experience the wisdom of nonattachment in our daily lives and
to find out for ourselves how we can purify our minds and improve our lives.
D. Cultivate without Any Expectation
When there is nothing to acquire,
then there is true attainment; thus, it is only when we cultivate without expectation
that we can attain enlighten-ment. It is said in the Heart Sutra, "There
is no eye, ear, nose, tongue, body, or mind; there is no form, sound, odor, taste,
touch, and no mental object. There is no realm of eye consciousness and no realm
of mental thoughts; there is no ignorance and there is no extinction of ignorance.
There is no old age and death, and there is no extinction of old age and death.
There is no suffering, no accumulation of suffering, no extinction of suf-fering,
and no path (leading to the extinction of suffering). There is no knowledge and
no acquisition of knowledge, because there is nothing to acquire." This is
the real wisdom of the Bodhi-sattva.
Our nature is originally pure; it will
shine without any enhancement or modification. Our nature is fundamentally pure
and bright, funda-mentally the same as that of the Buddha. Our true nature is
not something to be cultivated, some-thing to be realized, or something to be
acquired. It is only when we practice without [the notion of] practicing, when
we realize without [the notion of] realizing, that we are truly enlightened.
"Nothingness"
does not mean without anything. Actually, the value of the [seemingly] useless
is the greatest. Let me tell you an interesting story.
Once, a person's eyes,
nose, and mouth had a meeting. First the eyes said, "We, the eyes, are of
utmost importance to the body. Everything must be seen by us to know whether it
is beautiful or not, big or small, tall or short. Without eyes, walking around
will be very difficult. So we, the eyes, are very important. But we have been
improperly placed under the eyebrows, which are of no use. It is just not fair!"
Next,
the nose said, "I, the nose, am the most important. Only I can distinguish
a good smell from a foul odor. The act of breathing is also dependent on me. If
I do not let the breath pass through, everybody will die. So I am the most important.
As important as I am, I have been unfairly placed beneath the useless eyebrows.
I am most unhappy."
Then the mouth said, "I am the most important
part of the human body. I can speak; if not for me, there would not be any communication
among people. I take in the food; if not for me, everybody would die of hunger.
Such an important part as myself has been placed in the lowest part of the face.
The useless eyebrows, however, have been put on the highest part of the face.
This I cannot accept!"
After the others had spoken, the eyebrows spoke
slowly, "Please do not fight anymore. We, the eyebrows, are surely the most
useless things; we admit defeat. We are willing to be placed below you."
Having said this, the eyebrows settled down below the eyes. Unfortunately, the
person no longer looked like a human being. Next, they eyebrows settled down below
the nose. It was still horrible; it still did not look like a human being. Then
the eyebrows settled down below the mouth. This looked even more ghastly! The
eyes, nose, and mouth huddled to discuss the situation again. They concluded that
it was best if the eyebrows returned to their original place on the face; it was
the most appropriate spot for them. When the eyebrows returned to their original
spot, the appearance was once again that of a human being. Thus, we can see that
what appears to be the most useless thing can be indeed the most useful.
The
main theme of the Diamond Sutra is "no self, no notion, no cultivation, and
no realization." This "no" is "emptiness," but emptiness
does not have the usual meaning of without anything. Emptiness is the basis of
existence; emptiness is the nondual "nothingness" which embraces both
existence and nonexistence. Such a "nothingness" is real "emptiness."
This is the ultimate wisdom.
II. The Understanding of Emptiness in the
Diamond Sutra
Emptiness, or sunyata, as discussed in the Diamond Sutra is not
the emptiness of which people ordinarily speak. Most people think of emptiness
and existence as two distinct and dualistic concepts. To them, the existence of
things cannot be characterized as emptiness; to them, emptiness cannot possibly
mean existence. This kind of emptiness that is dualistic with existence is not
the emptiness that is discoursed in the Diamond Sutra. The term "emptiness"
as used in the Diamond Sutra includes both existence and nonexistence. In fact,
emptiness integrates exist-ence and nonexistence. People ordinarily think that
there is absolutely no emptiness within existence, and there is no existence at
all in emptiness. But the existence and nonexistence spoken of in the Diamond
Sutra refers to the fact that existence is emptiness and that emptiness is existence.
Emptiness and existence are one and the same, for existence and nonexistence are
but two aspects of emptiness.
Let me use the analogy of a fist. When a hand
is closed into a fist, there is clearly the existence of a fist. But when we open
our fingers, where is the fist? The fist, which was so clearly visible, is no
longer there. But can you say that it is nonexist-ent? When the five fingers close
up, there is again a fist. The Diamond Sutra says that existence and nonexistence
are the same thing. Existence is indeed nonexistence, and nonexistence is nothing
but existence.
In the discussion of emptiness, the Diamond Sutra says that
there is nothing in this world that has the character of never changing, the character
of substantial being, and the character of independent existence. In fact, the
so-called "emptiness" in the Diamond Sutra has the meaning of cause
and condition.
Emptiness is very difficult to comprehend. It is a truth which
is difficult to understand. What is emptiness?
Emptiness is the essence of
the universe, the origin of human life, and the source of the phenomenal world.
Let us take Amitabha Buddha as a practical example of emptiness. Amitabha is emptiness
because Amitabha is indeed Truth and Truth is Amitabha. So Amitabha is called
emptiness. The name Amitabha contains infinite significance. For example, Chinese
Buddhists usually go around saying "O-MI-TO-FO," the name of Amitabha.
When you see a Mr. Wang coming toward you, you immediately say, "Mr. Wang,
O-MI-TO-FO." This simply means, "Hi, Mr. Wang, good to see you here."
When you meet a Mr. Lee on the road in the morning, you say, "Mr. Lee, O-MI-TO-FO."
It means, "Good morning, Mr. Lee." Again, as a guest in some-one's house,
at the time of taking leave, you say, "I am leaving now, O-MI-TO-FO."
It means, "Good-bye, everybody." If you see somebody fall down, you
say, "Oh my goodness, O-MI-TO-FO." This shows your compassion and sympathy.
In my own case, when people give me something, I always say "O-MI-TO-FO"
to express my thanks.
The significance of the word Amitabha is very broad.
This word stands for many other words. Like Amitabha, the word "emptiness"
includes everything. Just like a purse, it can contain many things only when it
is empty. Likewise, a train can carry many passengers only when its compart-ments
are empty. If the nasal cavity were not empty, then one could not breathe; if
the mouth were not empty, then one could not eat any food. If the pores of the
skin were not empty, then people would die. Only when people have empty space
can they live and move about. Because Amitabha is emptiness, Amitabha can encompass
all without limit-this is real emptiness indeed. So it is said, "Real emptiness
is not contrary to existence, and existence is not contrary to real emptiness."
There
are people who are afraid of talking about emptiness-emptiness of space, earth,
worldly affairs, and even one's sons and daughters. This sounds terrible! They
are dismayed at the thought that if everything they own is empty, they will have
nothing. It is not like this at all. Take the example of those of us who have
renounced the household life. Although we have renounced the household life, we
can call everywhere home. We need not worry about not having any children; as
long as we have universal parental love, we can call all the people in the world
our children. We need not be fearful of not having any wealth; as long as we have
real wisdom and the willingness to do good deeds, then everything in this universe
becomes ours. If we are in harmony with emptiness, then we are in harmony with
Truth. We need not be afraid, thinking that emptiness is without anything; on
the contrary, because of emptiness, things exist. It is only when we live a life
of emptiness that we can have everything. So the Diamond Sutra says that if we
live a life without attachment, then we can truly have a peaceful life abiding
in emptiness.
There was a period in my life that I had a taste of what a life
of emptiness is. In 1949, I came to Taiwan from Mainland China. This was a tumultuous
period, and I became one of the many that fled Mainland China. When I first arrived
in Taiwan, I was totally penniless. I wore my wooden clogs for two years until
the soles were completely worn. The short outer jacket that I had, I wore it for
two or three years straight. Everybody coped with these trying times in a different
way. Some of the monks conducted funeral ceremonies, while others organized Dharma
functions. When they returned from these services, they brought back many things
and their lives were no longer difficult. Although it was difficult for me to
obtain even a piece of paper or a pen for writing an article, I was not envious
of them. I did not feel that my life was impoverished or hard.
Actually, I
felt fulfilled and enriched at that time. I felt a deep kinship with heaven and
earth-the land welcomed me in my travels with open arms, the flowers and trees
shared their beauty with me, and I found friendship with many people. Even though
life was hard, I did not feel pitiful, poor, or lonely. Suppose that I had felt
sorry for myself under those difficult times, then how would I have been able
to persevere in the life of a Buddhist monk?
Then what enabled me to feel fulfilled
and happy? Looking back, I must attribute this to the teaching of the Buddha and
the wisdom of emptiness. I have always believed that the cause and condition of
becoming a monk and the merit of monastic life are most precious. Through the
cultivation of the Buddhist teachings, I have been able to experience the unity
of the whole universe and be in harmony with the great vows of the Buddhas and
Bodhisattvas. Similarly, within the wisdom of emptiness, we have the whole universe,
and each of us is never truly alone or poor. The real prosperity of our lives
is gained through spiritual fulfillment, and spiritual fulfill-ment must, in turn,
depend on the teaching of the Buddha and the wisdom of emptiness.
III.
Understanding Emptiness from the Viewpoint of Existence
We have discussed the
establishment of existence from emptiness. Now we will try to understand emptiness
from the viewpoint of existence. How can existence be emptiness? To give an example,
we see that the table in front of us is covered with a tablecloth. Will you say
that there is a piece of cloth? I believe nobody will deny its existence, for
it is actually there in front of our eyes. But if we examine the tablecloth through
prajna (or wisdom), we will realize that the tablecloth is empty and exists only
because of causes and conditions. The form that we recognize as a tablecloth is
an illusion perceived by our eyes; it is an erroneous cognition. Pursuing further,
we can see that this object is fundament-ally cotton, not cloth.
Let us not
be mistaken, however, into believing the analysis that this cotton, which is the
underlying material of the cloth, is what we mean by emptiness. This is wrong;
this is not emptiness. This piece of cloth is created out of processed cotton.
Processed cotton is spun out of raw cotton. Raw cotton is harvested from plants
which have grown out of cottonseeds. These seeds in turn require the nurturing
of sunlight, air, water, and fertilizer before they can sprout, mature, and change
into raw cotton. So we find that cotton is the culmination of the many forces
of the universe. Therefore, we say that the tablecloth is emptiness and is produced
by causes and conditions.
Everything is essentially empty and is closely related
to millions of other things in this universe. Thus, it is not just when something
ceases to exist that we speak of its emptiness. Even when an object is perfectly
intact, it is fundamentally empty, for emptiness is not a separate, indepen-dent
state.
Let us use the analogy of gold to illustrate emptiness and existence.
Emptiness can be compared to gold, while existence can be com-pared to the rings,
earrings, and necklaces which are fashioned from gold. All these different articles
of gold represent existence, and their original nature of gold represents emptiness.
Let
us take another example, the analogy of water and waves. Emptiness is like water,
and existence is like waves. Water is originally peaceful and calm, but when the
wind blows, waves are formed. We human beings are the same in this regard. Our
original nature is calm, but once it becomes agitated due to ignorance, we become
stirred with clingings and desires. Amid the crashing and billowing of the waves,
it is not easy to see the original calmness of the water. Similarly, when a person
lives a life of delusion, his originally calm and tranquil nature cannot be found.
If you have prajna, you need not wait for the waves to calm down to understand
that water itself is calm; you can understand that the water itself is calm even
while the waves are rising and falling. If you have prajna, you need not wait
for the complete elimination of defilements produced by ignorance to discover
that your original nature is calm and pure; you can even discover emptiness in
the midst of existence.
Some people explain emptiness as spirit and existence
as matter. Some say emptiness is truth and existence is phenomenon. Some say empti-ness
is one, while existence is manifold. Truth and phenomena are one, and the one
and many are not different. Therefore, emptiness is not contrary to existence.
Some say emptiness is the true nature of things, while existence is their external
appearances. The true nature of things and their external appearances are not
different, so emptiness and existence are one. Some say that emptiness is equality,
while existence is differ-ence. But there is difference within equality, and there
is the nature of equality within difference. Equality and difference are one,
so emptiness and existence are one.
What is the relationship between emptiness
and existence? I will give you another example. Emptiness is like a father, while
existence is like a mother. The father is stern, and the mother is kind and tender.
The father is strict with his children, while the mother brings them up with kindness.
In both cases, the purpose is to educate them prop-erly. Whether one is strict
or tender in teaching one's children, the goal is to have the children grow up
as responsible adults. Emptiness and existence are like this. They complement
each other. The strictness of father is like the sun; it is indeed emptiness.
The kindness of the mother is like dew; it is indeed existence. The Ch'an Lin
Pao Hsun (a precious collection of aphorisms of the Ch'an tradition) says, "In
spring and summer, all things obtain warmth and sprout into life. In autumn and
winter, all things are covered by frost and snow, and they mature." This
means that it takes both the moisture of dew and the warmth of the sun for all
things to grow and mature. Similarly, it takes emptiness and existence working
hand in hand before the whole universe can come into being.
The underlying
principle of emptiness and existence cannot be explained adequately in such a
short time. Moreover, we cannot fully compre-hend the truth through such simple
analogies. The truth of emptiness that is discussed in the Diamond Sutra has to
be experienced in our everyday cultivation and practice. Only then can we truly
understand the true meaning of emptiness.
How can we truly understand emptiness?
It is only when we have realized prajna paramita (the perfection of wisdom) that
we can perceive the five aggregates (the five components of existence: form, feeling,
perception, mental formation, and consciousness) are empty. Without prajna, we
cannot understand emptiness. As prajna is necessary for realizing the principle
of emptiness, we must have an understanding of prajna. I will next discuss prajna
not from a theoretical stand-point, but from how we can experience prajna in daily
life.
IV. Prajna in Daily Life
Apart from life, there is no prajna,
nor is there any emptiness. The greatest shortfall of Buddhism today is the taking
of Buddhism out of the context of life. There are some Buddhists who, after many
years in the religion, are still filled with greed, hatred, and ignorance. Although
they may be able to speak about the teaching of Buddhist sutras with ease, they
still cannot let go of such dualistic notions as self and others or gain and loss.
Wisdom is not obtained within the confines of a secluded retreat or from the reciting
of the Prajnaparamita-hrdaya Sutra (the Heart Sutra). Wisdom emerges in the midst
of ordinary activities of our daily lives, while eating, walking, sitting, sleeping,
or dealing with others.
In the Ch'an school, many have become enlightened while
meditating upon a Ch'an riddle given by the teacher. There was a monk named Lung
T'an who went to visit the Ch'an Master T'ien Huang, well know for his enlightenment.
He lived with his master for more than ten years. Since he thought he had not
gotten any Buddhist teachings, he went to take leave of his master.
Master
T'ien Huang asked, "Where do you want to go?"
Lung T'an answered,
"I want to go in search of the Buddhist teachings."
"There are
Buddhist teachings here. Where else do you want to search for the Buddhist teach-ings?"
"I
have been here for more than ten years, and you have never explained anything
to me about the Buddhist teachings. How can the Buddhist teachings be here?'
"Do
not lie!" the Master retorted. "How can you say that there are no Buddhist
teachings here? When you came to offer me tea, I always accepted it and drank
it. You brought me food, and I ate it. When you joined your palms and bowed down
to pay me respect, I nodded my head in response. All these things tell you about
the Buddhist teachings. How can you say that the Buddhist teachings are not here?
All these are Buddhist teachings. They stand for the prajna in our daily life!"
"Oh!
This is prajna!" Lung T'an answered. "Let me think this over."
Master
T'ien Huang said, "Don't think. Thinking arouses differentiation; thinking
is no longer prajna."
The moment Lung T'an heard this sentence, he became
enlightened.
Therefore in our daily lives, the Buddhist teachings are everywhere,
and prajna is every-where. Now, I will talk about the prajna in the Buddha's daily
living. This is the prajna spoken of in the Diamond Sutra. The Diamond Sutra opens
with the following statement:
"Then the Blessed One at mealtime, put on
his robes, took the alms bowl, and entered the city of Sravasti. Having begged
for alms there in due order, he returned to his place. Having taken his meal,
he put away his robe and alms bowl, washed his feet, and sat in a cross-legged
posture. . . ."
This is the beginning of the Diamond Sutra, which I think
all of you have read. Such a famous and precious Buddhist sutra starts with a
descrip-tion of the Buddha washing his feet, putting on his robes, and eating
his meal. What do such simple daily activities have to do with prajna and emptiness
as explained in the Diamond Sutra? In fact, if you understand the Diamond Sutra,
just these few lines can enable you to become enlight-ened. These few lines completely
capture the spirit of prajna in the Diamond Sutra.
For example, putting on
the robe and taking up the alms bowl signifies the paramita of precepts. Entering
the city of Sravasti to beg for alms is an illustration of the paramita of generosity.
To beg for alms in due order exemplifies the paramita of patience. Taking his
meal, putting away his robe and alms bowl, and washing his feet explains the paramita
of diligence. Sitting in a cross-legged position refers to the paramita of meditative
concentration. In this way, the Buddha integrated the Six Paramitas in his daily
life. Because he had lived a life of the Six Paramitas, he was able to realize
Nirvana and be in harmony with prajna. Therefore, we should practice the Six Paramitas
in our daily lives.
This short passage shows that the light of the Buddha's
wisdom shines on us all. "Putting on the robe and taking the alms bowl"
is the light of prajna emanating from the Buddha's hands. "Entering the city
of Sravasti to beg for alms," the Buddha walked along the streets for all
to see; this is the light of wisdom emanating from his body. "To be in the
city" says that he is looking at the city, and this represents the light
of wisdom emanating from his eyes. "Taking food" refers to the light
of wisdom emanating from his mouth. "Washing the feet" refers to the
light of wisdom emanating from his legs. "Siting cross-legged" refers
to the light of wisdom emanating from his whole body. "At that time, the
Blessed One" means that the Buddha radiated the light of wisdom every moment
of his life.
We must apply the Buddhist teachings to our daily life. If we
study the Diamond Sutra and live in accordance with prajna, our lives will improve.
It is just like a man walking in the dark who suddenly sees where he is going
because there is light. Prajna frees us from our afflictions and enables us to
find peace and relief from our disputes with others. In our daily lives, we are
often entangled in disagreements with others, the pursuit of fame and fortune,
and problems with our spouses and children. If we apply prajna in our daily lives,
then all these issues will no longer bother us, and we will look at life in a
totally different light. There is a saying, "The moon out-side the window
is the same as usual; it is the plum blossoms that make the difference."
With prajna, our lives remain the same yet different.
If you have prajna, then
you can clearly see that the five aggregates are empty. Once you under-stand that
these aggregates are empty, then we are able to cross the ocean of suffering.
We will no longer be consumed by the differentiation of what is mine versus what
is yours. All the selfish struggles in society will dissipate. If we can understand
emptiness and attain wisdom, then we can see that everything in this world is
illusive. When we have such an understanding, there is no room for disputes and
discords due to dualistic notions, such as self versus others. With prajna, we
can leave behind differentiations and dualities, and in so doing, we also keep
the many afflictions of this world at bay.
Yesterday, I had talked about Ch'an,
stating that it is not easy to learn. Today I have talked about emptiness, and
about how emptiness is not easy to comprehend. Tomorrow, I will speak neither
about Ch'an nor emptiness, but about "existence." "To the west,
beyond a hundred thousand million Buddha Lands, there is a world called 'Ultimate
Bliss.' In this world, there is a Buddha named Amitabha, and there exist golden
earth, exquisite pagodas adorned with banners, pools of seven jewels, and water
with eight excellent qualities." Until we are able to have a correct and
thorough understanding of emptiness, let us consider the following saying. "We
would rather have a mountain-high false view of existence than a tiny, seed-like
false notion of emptiness."
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The Essence of Buddhism
Fellow students,
I am very happy to
have this opportunity to come and speak with you. Our topic today is "The
Essence of Buddhism." Essence means truth; essence is the fundamental teachings.
Sometimes we say that the doctrine of Three Dharma Seals (Three Characteristics
of Existence) is the essence of Buddhism, or that the Conditioned Genesis is the
essence of Buddhism. Other times we say that it is sunyata (emptiness) or the
Four Noble Truths. What, then, is the essence of Buddhism? Actually, all of these
concepts are the fundamental truths, or essence, of Buddhism.
After the Buddha
was enlightened, his first discourse, given at Isipatana (modern Sarnath) near
Varanasi (modern Benares), was on the Four Noble Truths. This is the famous "First
Turning of the Dharma Wheel" in Buddhist history.
In Buddhism, those
who attain enlightenment through listening to and learning about the Four Noble
Truths and the Principle of Conditioned Genesis are called sravakas. Generally,
people have the impression that sravakas are concerned only with self-enlightenment.
Because sravakas emphasize and practice the Four Noble Truths, some people therefore
have the misconception that the Four Noble Truths only pertain to self-enlightenment
and are not worthy of a second glance. Actually, the Four Noble Truths is the
fundamental truth of Buddhism. They were realized, experienced, and taught by
the Buddha himself. According to the Buddha's teaching, the true nature of life
and the universe is none other than the Four Noble Truths-suffering, the arising
of suffering, the cessation of suffering, and the way leading to the cessation
of suffering. The Four Noble Truths form the foundation of Buddhism, from which
all Buddhist scriptures are derived. Even the Avatamsaka Sutra, a Mahayana scripture,
has a special chapter devoted to the Four Noble Truths. Thus, all Buddhists should
learn the fundamental teachings of the Four Noble Truths.
The word "Truths"
in the Four Noble Truths carries with it the meaning of investigation of reality.
The First Noble Truth is the Truth of Suffering, which is to see with wisdom that
the threefold world is like a burning house, full of suffering and lacking in
happiness. The Second Noble Truth is the Truth of the Arising of Suffering, which
is to realize with wisdom that the afflictions of greed, hatred, and ignorance
are the causes of birth, death, and suffering. The Third Noble Truth is the Truth
of the Cessation of Suffering, which is to attain Nirvana and realize the true
nature through wisdom. The Fourth Noble Truth is the Truth of the Path Leading
to the Cessation of Suffering, which is to find the way that will help us transcend
the world of suffering to real happiness. The Truth of Suffering and the Truth
of the Arising of Suffering speak of the cause and effect of the state of delusion
in this worldly existence. The Truth of the Cessation of Suffering and the Truth
of the Path Leading to the Cessation of Suffering speak of the cause and effect
of the state of enlightenment in the transcendental existence. The Noble Eightfold
Path is the cause, which when practiced, will lead to the effect, the cessation
of suffering. In the next section, I will describe the components of the Four
Noble Truths in their respective order.
I. The First Noble Truth: The
Truth of Suffering
Personally, I have always believed that we should have a
happy, optimistic, and positive outlook on life. We should not constantly talk
about suffering, walk around with knitted eyebrows, and be consumed with depression
and misery. Some people might wonder: If it is happiness that we should look for,
then why does Buddhism dwell so much on suffering?
The purpose of talking about
suffering in Buddhism is to make us realize that all kinds of suffering exist
in this world. Once we know the real nature of suffering, we can take a step further
and find a way to put an end to suffering. Thus, understanding the existence of
suffering is only part of the process. Learning how to put an end to suffering
so that we can attain liberation is the ultimate purpose of discoursing about
suffering in Buddhism.
Some of you may ask, "Why does Buddhism say that
life is full of suffering? I am not hungry for fame and wealth, nor am I hampered
by love and emotions. My life is filled with happiness." According to Buddhist
scriptures, there are many varieties of suffering. There are three forms of suffering,
eight types of suffering, one hundred and eight kinds of suffering, and even boundless
and countless forms of suffering. All of these sufferings can be classified into
either physical or mental suffering. Some people have little craving for material
comforts; they are able to withstand the discomforts of extreme weather and accept
the pain of impoverishment. Still others are able to rise above the bondage of
emotions, handle the agony of being separated from loved ones, and tolerate the
nuisance of dealing with people they do not like. No one, however, is free from
the pain that occurs at the end of one's life when the five aggregates disintegrate.
Therefore, it does not make a difference whether we discuss it or not, everyone
will experience some kind of suffering during his or her lifetime. Now, if we
can understand clearly the sources of suffering and find ways to overcome them,
we then can free ourselves from the deep sea of suffering and enjoy the real happiness
of life. What are the sources of suffering?
A. The Sources of Suffering
1.
Disharmony between material things and oneself
The first cause of suffering
is the disharmony between material things and oneself. For example, if we live
in a small house with many people, we can feel cramped and our crowded living
conditions become a source of suffering. If the height of the pillow we use is
not suitable for us, we may not be able to get any sleep. That, in turn, can cause
us to become restless and short-tempered. To a student, even the height of a desk
or the brightness of a lamp can be a distraction and a source of discomfort. Therefore,
dissatisfaction with material things in our everyday lives can give rise to suffering.
Not
only can external material things be a source of suffering, the skin, hair, and
nails of our bodies, if not taken care of properly, can also become filthy and
be a source of distress. There is a Chinese proverb which says, "Our hair
is like three thousand strands of trouble." Our lives are intimately related
to material things.
2. Disharmony between people and oneself
The disharmony
between people and oneself can be the greatest source of affliction. For example,
we cannot always associate only with friends and loved ones; we are often required
to interact also with those whom we dislike.
Due to differences in our views
and in the ways in which we handle situations, conflicts arise and suffering ensues.
Sometimes, even when we try to be judicious and careful not to offend others,
we still feel insecure and tend to assume that others are criticizing us when
we see them gather and whisper behind our backs. If the relationship between people
and oneself is not harmonious, our efficiency will be lessened. This disharmony
is enough to make an otherwise ambitious person dejected, resulting in a loss
of confidence and self-esteem. Thus, it is very important for us to establish
harmonious relationships when we deal with others.
3. Disharmony between
the body and oneself
Some people say, "Health is wealth." Even if
we own all the treasures in the world and have unparalleled talents, we cannot
do anything without a healthy body. The body's cycle of aging, sickness, and death
is a natural phenomenon that no one can escape. A healthy person will become weak
one day. A beautiful complexion will wither with age. Although we may flaunt our
strength when we are young, our bodily organs will nonetheless start to deteriorate
with the passing of time. Our eyesight will become worse and our movements will
slow down. Even a minor cold can confine us to bed for several days. A minor toothache
can make us toss and turn in our sleep. Due to the disharmony between the body
and oneself, different kinds of suffering come one right after another.
4.
Disharmony between the mind and oneself
The mind likes to take control and
is like a king who rules over all his subjects. It is also like an untamed horse
running wild, not readily controlled by us. When greed, hatred, and ignorance
appear in our minds, though we try hard to keep them under control, they resurface
time and time again. Our efforts seem so futile. This kind of disharmony between
the mind and oneself is much harder to overcome than the disharmony of the body.
When the body becomes ill, we can cure it with medicine, but when the mind is
sick, even the best physician can be at a loss for what to do.
We often hear
people complaining to others: "You are not listening to what I am saying!"
Actually, the one who is not listening to us is not someone else, but our very
own minds. We cannot stop our minds from daydreaming or creating headaches. In
this sense, our own minds are our worst enemies. When we are constantly at odds
with our minds, it is no wonder that suffering is with us all the time.
5.
Disharmony between desire and oneself
As human beings, it is impossible for
us to be completely without desires. Desires can be wholesome or unwholesome.
Wholesome desires are those such as wanting to become a sage or a Buddha, to excel
in one's career, to serve one's community, or to benefit one's country and fellow
human beings. On the other hand, coveting for material comforts, grasping for
the power of position, or craving the pleasures of love affairs are unwholesome
desires and can lead to one's downfall. Even wholesome desires, when not managed
appropriately, can become overwhelming burdens, giving rise to numerous sufferings.
How much more damaging are unwholesome desires! Thus, an important ingredient
of success is knowing how to transcend one's material desires.
6. Disharmony
between view and oneself
View refers to our way of thinking and our understanding
of things. While a lack of material things is still tolerable, the isolation due
to one's view and the solitude of the spirit is the most difficult for anyone
to bear. Since ancient times, many seekers of truth have found themselves having
to travel the path of truth alone. In fact, the Buddha almost considered entering
into Nirvana immediately after his enlightenment out of the concern that living
beings may not be able to understand the truth he had realized.
What typically
can make us suffer are those seemingly correct but actually erroneous views and
concepts. During the Buddha's time, some ascetics emphasized all kinds of self-mortification.
Some stood upside down in the forest, some sat dangerously close to fires, some
submerged themselves in water, some refused to eat, and some went about naked.
They tried to use every type of method to torture their bodies so that they might
gain liberation. Because of their erroneous views and false understanding, these
ascetics inflicted physical pain on themselves unnecessarily. False views and
understanding can cause us much suffering; they are the main stumbling blocks
to our realization of the truth.
7. Disharmony between nature and oneself
According
to history, our first human activities were struggles between nature and ourselves.
Since ancient times, the amount of suffering brought upon us by nature has been
incalculable. Natural disasters include hurricanes, earthquakes, fires, and floods.
Too much rain has caused floods, completely covering the low-lying areas. Too
little rain has caused droughts, cracking the soil and making it impossible to
plant crops. The sufferings we experience because of the disharmony between nature
and oneself are clear and direct.
The real root of suffering, whether caused
by external factors such as material things and nature or by internal factors,
such as the mind and views, can be traced to our attachment to I and mine. According
to Buddhism, the source of all suffering is the illusive I, which is but a combination
of the five aggregates. The combining of five aggregates-form and consciousness,
together with the three mental activities of feeling, perception, and mental formation-constitutes
life. The combination of these five factors exists only as long as the right conditions
are present. No thing can exist unless the conditions for its existence are right.
Ordinarily, people live as if the body, which is made up of the five aggregates,
could exist eternally. They cling to the body as the real self, creating all kinds
of cravings which in turn lead to endless suffering. If we can see through the
illusion of the "self" and realize the wondrous truth of emptiness,
then we can transcend all suffering. The Heart Sutra says, "[The Bodhisattva]
realizes the emptiness of the five aggregates and overcome all suffering."
How
can we realize the emptiness of the five aggregates and overcome all suffering?
If we can realize the "selfless" nature of all things, i.e., all things
do not have an independent, permanent "self," then we can realize the
emptiness of the five aggregates. Once this is realized, suffering will be overcome.
Let me illustrate what this means with the following example.
Soccer is a very
popular sport in the western world. Spectators at soccer matches often number
in the tens of thousands. Among the spectators at one of these matches was a man
who was smoking while watching the game. He was very absorbed in the game and
did not realize that his lit cigarette was so close to another man next to him
that the cigarette burned a hole in his neighbor's clothing. "Ouch, that
hurts!" the neighbor yelled. The smoker then realized what he had done, and
he quickly apologized saying, "I am so sorry!" The person whose clothing
was burned was also caught up in the excitement of the game and said, "It
does not matter. I will buy another one later." How would you describe the
neighbor's state of mind? He was so focused on the match that he was in a "selfless"
state. At this particular moment, watching the match was all that mattered to
him. Even having a hole burned in his clothes was not worth a fight. If it were
not for being caught up in the game, such an incident would often develop into
a big fight. But when they focused all their concentration into watching which
side was winning or losing, the concept of "self" did not matter at
all. Imagine, just a soccer match is enough to capture our attention so much so
that we can forget the "self" and pay no heed to a burning pain. If
we can always realize the emptiness of the five aggregates, we can definitely
overcome all suffering.
The existence of suffering is an undeniable truth.
Thus, Buddhism continues to emphasize this fact and goes one step further to find
a way to overcome this problem. Actually, all modern sciences, such as economics,
medicine, and politics aim at improving our living standards and minimizing human
suffering. But ordinary social welfare endeavors, such as helping the poor and
needy through the provision of food and clothing, can only give momentary relief.
It cannot eradicate the roots of suffering. Buddhism not only emphasizes the eradication
of our present suffering; more importantly, it teaches us how to eradicate the
roots of suffering and liberate us from the endless cycle of birth and death.
Suffering in Buddhism is not pessimistic acceptance; it is something to be overcome
and transcended positively.
B. The Way to Overcome Suffering
1. Strengthen
our minds
Someone may say, "Since I don't believe in Buddhism, I am not
free from the suffering of birth, aging, sickness, and death. However, even though
you believe in Buddhism, you are still subject to the same suffering. What then
is the use of believing in Buddhism?" This is true; believing in Buddhism
cannot prevent birth, aging, sickness, and death. But when faced with suffering,
we will have greater strength to overcome it. When we come face to face with death,
we will be able to accept it more openly and gracefully.
Many of the great
Arhats of Buddhism chose to live in the forest, by the water, or even in cemeteries,
in order to realize their Buddha Nature. Many of the noble followers of Confucianism
chose to leave the hustle and bustle of the cities to lead a simple, honest, and
tranquil life without any worldly desires. Most people find such lifestyles difficult
to accept, but these sages lived their simple lives happily and willingly. Why?
This was because they had such high aspirations for themselves. They had strong
confidence in their ideals, so they had the strength to endure the hardships and
suffering that ordinary people cannot.
A proper understanding of religion will
give us strength to overcome hardships willingly. Many people pray to all varieties
of gods, asking for protection, money, wealth, health, and all the good things
in life. This type of belief can only encourage greed. When these people cannot
get what they want, they end up in despair. Some might even blame the gods for
their suffering. This kind of religion, which is based on greed, cannot give people
strength.
True Buddhists should not make unreasonable demands from the Buddhas
or Bodhisattvas. Instead, we should follow the way of the Buddhas and Bodhisattvas
and be willing to dedicate ourselves for the benefit of all beings. If we have
this kind of religious and spiritual understanding, then we will have the great
strength to overcome the afflictions caused by misfortune and difficulties. If
we can accept with equanimity when others are either nice or hostile to us, if
we can look at worldly matters, be they good or bad, the same way, then we can
confront suffering with ease and calmness. Buddhism may speak of suffering in
life, but I personally feel that life is full of happiness. Why? Although suffering
exists in actuality, if we can use our strength to deal with it, then we can understand
the real meaning of happiness. The fruit which ripens after diligent cultivation
tastes particularly sweet. The cultivation of a correct and strong faith is an
important key that helps us transcend suffering.
2. Eradicate the root
of suffering
While the cultivation of a strong faith can help us transcend
the pain of suffering, the eradication of the fundamental suffering of life and
death, however, is the ultimate goal of us as practitioners. We should not be
complacent just because we can deal with suffering through our willpower, mental
adjustment, and thinking. Even when we have control over the minor afflictions
of life (which are like branches and leaves of a tree), if we are not completely
free from birth, aging, sickness and death, then the fundamental suffering (which
is like the root of a tree) due to the impermanence of the five aggregates still
exists. A Chinese proverb says, "To catch a pack of thieves, one should catch
their leader first." Therefore, we must eradicate the root of suffering in
order to attain eternal happiness.
The root of suffering is "self"-self-attachment,
self-love, and self-view. Because of "self," we seek nice things to
satisfy our needs, a pursuit that gives way to greed. When our greed cannot be
satisfied, aversion and hatred arises. When we cling to our deluded views without
understanding the facts and truth, ignorance comes into being. Because of "self,"
the fetters of greed, hatred, and ignorance follow us like our shadows. How can
we eradicate the root of suffering? If we can understand the truth of "selflessness,"
then the root of suffering can be eradicated. "Selflessness" does not
mean that we have to destroy our life-Buddhism is not a morbid religion! Buddhism
does not deny that life has value and meaning. "Selflessness" means
to free oneself from self-attachment, self-love, and self-desire. It does not
mean to destroy everything, or to give up everything. Even if we were to commit
suicide, death would only occur to the illusive physical body, not to the clinging
of "self." Actually, "selflessness" in Buddhism has the meaning
of wisdom, Conditional Genesis, great compassion, and real emptiness. It is through
letting go of the attachment to "self" and erroneous views that we can
ascertain the truth of the First Noble Truth. It is only when we can eradicate
the small "self" that is associated with greed, hatred, and selfish
desires that we can manifest our true, pure, and happy nature. The noble men and
women who realize the true nature of "self" do not leave the multitude.
They still drink tea, eat meals, deal with other people, and handle matters; they
still live normal lives. The only difference is that they have a pure state of
mind in their daily and spiritual lives. They have given up all kinds of obsessions
and have realized the real nature of things. They are free from the suffering
caused by impermanence and have experienced eternity.
The "self"
that we cling to so dearly is just like an ephemera. Our life lasts only for a
few decades; it is illusory and changes constantly. The real "self"
transcends time, space, and relativity. It is free from afflictions and is pure.
The key to freeing ourselves from suffering and attaining happiness is to expand
the small "self" and realize eternal life. This is something that we
need to attend to urgently.
II. The Second Noble Truth: The Truth of the
Arising of Suffering
In our lives, we commit many types of unwholesome karma
because of our ignorant urges and cravings. The retribution for this karma will
give rise to the fruit of suffering. Thus, our suffering is caused by our own
karma. Karma refers to the actions committed by our body, speech and mind. We
will be subjected to the effects of whatever actions we have done. Karma does
not disappear; it only accumulates. However, karma is not necessarily all bad.
There is also good karma. Whether we taste the fruit of suffering or happiness
depends on the karma we have sowed.
The Law of Cause and Effect is a special
concept which is common among Indian philosophies. It is also a great teaching
in the history of Buddhist philosophy. Karma can create a bright future for our
life and give us hope. Perhaps someone may ask, "Did you not just say that
karma is the cause of suffering? Now, why do you say it gives us light and hope?
Is this not contradictory?" If you can truly understand the function and
doctrine of karma, you will not have doubts about what I have just said.
The
real meaning of karma is, "Everyone is responsible for his or her own actions."
Throughout the history of philosophy, there has always been one inexplicable question
that has confounded philosophers and ecclesiastics alike; that is, the origin
of life and the universe. Various theories have been proposed to explain the origin
of the universe and human life, such as the theory of natural elements and the
theory of evolution. The Christian religion maintains that the world was created
by God. The Brahmanic religion of India holds the view that everything is evolved
from Brahma. These religions, and others, attempt to explain the initial creation
of the universe and life forms and to establish a law in which everything is controlled
by a god. But Buddhism teaches us that man himself is in charge of his own fate,
not someone else. Even God or Brahma cannot escape the Law of Cause and Effect.
In Buddhism, karmic retribution is created by ourselves, not by deities. The happiness
or suffering in one's life and the brightness or darkness of one's future is not
bestowed by gods, but determined by the effort that we have made. Wholesome fruit
is produced from the seeds of our wholesome deeds. Unwholesome fruit is produced
from the seeds of our unwholesome deeds. No one can give us fortune or misfortune.
We do our own good and bad deeds; no one else controls us. Thus, we can see that
Buddhism has a great deal of respect for free will. It is a religion that believes
in self-discipline, and that one will reap the results of one's own actions.
Mr.
Shih Hu said, "Whatever harvest one wants, one must first plant accordingly."
Karma is like a seed. We have to sow the kind of seed that will produce the type
of fruit we would like to harvest. Similarly, our actions will determine our karmic
effect. Karma means equal opportunity and is perfectly accurate. A person will
not be exempt from karmic effect just because the person is rich or powerful.
A common proverb says, "Everyone is equal under the law." Likewise,
karmic effect is equally applied to everyone regardless of position, gender, status,
or wealth. Everyone will receive his or her just desserts and reap his or her
own karmic retribution. No one can take someone else's place, whether it be husband
and wife, father and son, teacher and student, or friends. Our karmic retribution
is a clear record of the results of our actions. Its accuracy is so perfect that
even today's modern calculators and computers cannot compare with it. When everyone
understands the concept of cause and effect, the morals of society will be improved,
crime will decrease, and it will not be difficult to establish a happy and peaceful
society. Therefore, the concept of cause and effect plays a very important role
in cleansing the impurities of our minds and raising the morality of society.
Someone
may ask, "You said that one will reap the fruit of one's action. One person
I know has done many bad things in his life. He has not only gone unpunished but
enjoys all kinds of honor and wealth. On the other hand, another person I know
has done many good things, but all kinds of misfortune have befallen him. How
does the Law of Cause and Effect work in these kinds of situations?" Actually,
this is the Law of Cause and Effect. Why? The Law of Cause and Effect is like
planting seeds. Some plants will become lush and green in one year. Some will
take several years to grow. Likewise, some karmic results will ripen in this life,
some will ripen in the next life, and some will not ripen for many lifetimes to
come. Karmic retribution may be immediate or delayed, but we cannot refute the
real existence of karmic retribution. There is a proverb in Buddhism which says,
"Good begets good, evil begets evil. All causes will give rise to results;
it is just a matter of time." The Law of Cause and Effect is absolutely fair.
It is only a matter of time. This is why we talk about the cause and effect of
the past, present, and future lives.
Some of you who have received a modern
education may retort by saying, "This is the 20th Century; our technology
and civilization are highly developed. Why should we believe in superstitions
like cause and effect?" Actually, the Law of Cause and Effect is the most
scientific and civilized of all the natural laws. Every single minute of our lives
is controlled by the wonderful Law of Cause and Effect. We cannot live apart from
it. For example, when we are hungry, we eat. After we eat, we are not hungry anymore.
When we are tired, we rest. After we rest, we will be full of energy. Every little
part of our lives, even our mental activities of perception, emotion, and volition,
play out according to the Law of Cause and Effect. Therefore, if we seek a happy
life, we should sow good seeds. Then we will taste the sweetness of our own good
fruit.
When the first experiment involving test-tube babies was successfully
performed, the entire world was shocked. Although a test-tube baby is not conceived
inside the mother, it still requires the father's sperm and the mother's ovum,
together with the aid of science, in order to grow. A successful test-tube baby
still requires all the right conditions to be present; thus this method of conception
is totally consistent with the Law of Cause and Effect. A test tube baby is merely
the result of an alternative type of reproductive method.
There is nothing
in this world that can escape the Law of Cause and Effect. Once evil karma is
done, a bad effect will surely follow. Although the arising of bad karma can bring
us suffering, we will have brightness and hope once the retribution is over. It
is just like a person who borrows money from everyone and thus is heavily in debt.
After he repays all his debts, he will be free. It is just like a criminal who
is freed after serving his prison term. A person who has committed many bad deeds
can still have a beautiful future after he has borne the fruit of his karmic retribution.
The
Dharma says, "All composite things are impermanent." Bad karma is also
impermanent and empty, without an innate self-nature. If we stop creating bad
karma and keep doing good karma, we will be free from suffering one day and we
will attain happiness. Thus, the Law of Cause and Effect is neither pessimistic
nor fatalistic; rather, it is optimistic and progressive. If we want to free ourselves
from the depths of the sea of suffering, we must first eradicate the cause of
suffering and then cease to generate any more bad karma for ourselves. Then a
life of happiness will not be out of reach. Therefore, a full understanding of
the original cause of suffering is absolutely necessary in order to attain happiness.
III. The Third Noble Truth: The Truth of the Cessation of Suffering
If
someone asks you, "Why do you believe in Buddhism? What is the purpose of
believing in Buddhism?" How would you answer? If you ask me, my answer may
frighten you, because I believe in Buddhism for the sake of seeking "cessation."
When
we mention "cessation," people will immediately think of annihilation,
extermination, or emptiness and will become frightened. In the history of Buddhism,
there have been many cases in which the meaning of the Buddha's teaching was misinterpreted
due to incorrect translations. These mistakes became obstacles to the spreading
of Buddhism. For example, the "cessation" mentioned in the Four Noble
Truths does not take on the literal meaning of annihilation and extermination.
The real meaning of "cessation" is to rid oneself of the affliction
of delusion and discrimination so that one's true nature-suchness-is revealed.
Thus, cessation in this case is not pessimistic nor destructive, but positive,
creative, and constructive.
"Cessation" means the ideal state of
complete eradication of greed, hatred, and delusion. The quiet, cool state of
Nirvana will appear only when the fire of sensual desire is extinguished. The
doctrines of prajna and sunyata are similar to "cessation." They suggest
that we should eliminate our ignorance, greed, and craving in order to uncover
our prajna. When we talk about sunyata, some people may react by saying, "Buddhism
talks about emptiness. I take that it means heaven and earth are empty; people
and the self do not exist. So, emptiness pulls people down into an illusive and
aimless world of nothingness. This 'emptiness' sounds horrible to me."
Actually,
the doctrine of sunyata in Buddhism does not mean non-existence or nihilism. There
is infinite existence contained within emptiness. There would be no existence
without emptiness. Ordinarily, our concept of bhava (existence) is illusory and
fictitious, whereas the concept of sunyata in Buddhism means true existence and
wondrous reality. Why does emptiness become non-empty and cessation become non-extinguished?
I will use an example to illustrate this.
If we want to organize a lecture,
the first question we need to consider is "Where should we hold the lecture?"
If there is no space, it is not possible for us to organize the lecture. Whenever
we want to organize something, we have to consider five factors: people, subject,
time, place, and object. Place means space. Space has a very intimate relationship
with our lives. For example, your pocket can hold things if it has space. You
can put money in your purse if it is empty. Your nose, ears, mouth, stomach, intestines
and pores are empty; therefore, you can breathe, absorb nutrients, metabolize,
and maintain your life. If all these spaces were blocked, people would not be
able to survive. Because there is emptiness, there is existence. If there is no
empty space, we cannot construct buildings. This is what is meant by "real
emptiness will give rise to wondrous reality." Thus "cessation"
and "emptiness" do not mean nothingness. The cessation of illusion and
the elimination of the unreal are the prerequisites for the manifestation of true,
wondrous existence.
Sun Tzu, the great Confucian scholar, suggested that one
needs to go through three stages to cultivate the mind. They are humility, single-mindedness,
and stillness. Humility means that one should maintain an appropriate "space"
within oneself and not be stubborn or condescending. If one has space within,
new knowledge can be easily absorbed and the suggestions of others are readily
accepted. Progress will surely follow.
It says in the sutras, "If one
wishes to know about the Buddha's state of mind, one should expand one's mind
like empty space." We have all seen space, but who can clearly describe its
form and shape? Is space rectangular in shape, square, or circular? Space is everywhere.
The space that fills a cup will take on a cup-like shape. The space of a rectangular
box is rectangular in shape. Since space does not have any definite, fixed form,
it can take on any form. Emptiness transcends the relativity of existence and
non-existence. If we can expand our mind like space to infinity, we will understand
the Buddha's state of mind.
Attaining Buddhahood means the realization of the
true nature of prajna and sunyata, and the truth of Nirvana and cessation. Cessation
means the extinction of birth and death and the severing of the cycle of rebirth.
The cycles of rebirth are the reason for our suffering which we must endure through
long nights of anguish. Therefore, only by eradicating the cycles of rebirth which
we are caught in because of our desires will we attain the ultimate and eternal
happiness of no birth and no death. Hence, if we wish to be free of the pain of
suffering, we must solve the problem at its roots, that is, to extinguish all
of our mundane desires.
When you hear that Buddhism advocates that people should
eliminate all mundane desires, you may fear that once you believe in Buddhism
you are no longer free to marry, have children, make money, have a high position,
or enjoy worldly pleasures. All these worries are unnecessary. Buddhism is a religion
that seeks happiness. It does not denounce normal living; what it rejects is overindulgence
in material enjoyment. In fact, when one believes in Buddhism, one can still marry,
do business, and live a normal life. In Buddhist literature, there was a layman
named Vimalakirti who was married and very well-to-do. Yet he did not become a
slave of material desire. In the sutra, he is described thus, "Although leading
a secular household life, he had no attachment to the threefold world; although
married, he always practiced pure living."
Some people say that Buddhism
abhors affection. In reality, Buddhism puts a great deal of emphasis on affection;
what Buddhism rejects are selfish affection and desire. One should elevate selfish
affection into compassion and transform selfish desire into wisdom. The affection
advocated by Buddhism is dedication, not possession. It promotes the compassion
of giving, not wanting. The love advocated by Buddhism is love of all beings,
not just one specific being. The Bodhisattva's compassionate act of helping all
beings is the manifestation of this selfless affection in its highest form. Affection
that embodies compassion and wisdom will not go awry. Some people seek out love
all their lives. Although love may bring about a kind of happiness, it can also
be a source of suffering. When we read the newspaper, we see that crimes of murder
occur every day. When we examine the underlying causes of these crimes, we often
see that relationships and money are usually the main culprits. Love without wisdom
and compassion is a very dangerous trap.
Perhaps you believe that the happiness
of life is nothing other than the possession of love and money. Buddhism advocates
that people should eliminate selfish affection and greed for money. Then what
kind of happiness can one attain by believing in Buddhism? Actually, Buddhism
does not admonish money itself; nor does it advocate that "money is a poisonous
snake." Being poor is not a sin; nor is being rich loathsome. In fact, according
to the Mahayana Bodhisattva path, as long as wealth does not make one greedy,
and as long as position can benefit the spreading of Buddhism, the more wealth
or the higher position one attains, the better it is. Wealth and position can
be very useful in promoting Buddhism. Wealth is neither good nor bad; the key
lies in the way that it is used.
Ordinarily, people have the misconception
that, according to Buddhism, one is supposed to renounce "having." This
is simply not true. Buddhism indeed places emphasis on "having"; however,
the object and the method of "having" are different from that of the
worldly sense. In Buddhism, one strives to "have" happiness for all
beings, not just for the benefit of oneself. The method for accomplishing such
goal is through the mind of non-attachment, that is, to have [everything] by not
possessing [anything]. I often say that we should consider "not possessing'
as "having' and emptiness as existence, and that existence and "having"
are founded on emptiness and "not possessing" respectively. After all,
without emptiness, there is no existence; "having" occurs only when
there is "not possessing." "Possessing" is limited, measurable,
and computable; whereas, "not possessing" is limitless, immeasurable,
and boundless. There are two kinds of worlds in our lives. The one in front of
our eyes is a narrow "world of possessing." Because they are ignorant,
sentient beings fight for the sake of their possessions. They do not know that
when they turn around, they will find that there is another larger and wider world
behind them. This other world is the "world of not possessing" and will
be realized only if one's selfish desires and emotions are eradicated. In this
world of "not possessing," birth and death are eradicated, desires are
extinguished, and all relativity, differences, and illusions no longer exist.
It is a completely liberated and carefree state. This is the state that all Buddhists
should strive to attain.
When can this state of liberation be attained? Does
one have to wait until one's physical body is dead and life is no more? No. This
state was attained by the Buddha as he sat on his Diamond Throne underneath the
Bodhi tree. If we work diligently, with much effort, we can attain this state
just as the Buddha did.
What is the state of an enlightened being? In the eyes
of most people, an enlightened person often behaves very strangely. For example,
in the records of Ch'an Buddhism, the enlightened Ch'an masters had different
ways of expressing themselves when they were enlightened to the Way. Some disciples
laughed madly, and others struck their masters; the masters did not mind such
behavior, they actually approved of it. This kind of behavior was completely unacceptable
to ordinary people. However, to an enlightened being, expressions such as these
denote Ch'an itself.
IV. The Fourth Noble Truth: The Path Leading to the
Cessation of Suffering
What is the Path? It is very comprehensive. The Four
Infinite Buddha States of Mind, the Four Universal Vows, the Three Pure Studies,
the Five Precepts, the Ten Wholesome Acts, the Seven Factors of Bodhi (enlightenment),
the Noble Eightfold Path, the Thirty-Seven Requisites of Enlightenment, and the
Six Paramitas are all considered as the Path. Due to a lack of time, we are only
going to discuss the Noble Eightfold Path today.
The Noble Eightfold Path refers
to the eight correct steps that will lead to the cessation of suffering. These
steps are right understanding, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right concentration. The Noble
Eightfold Path appears to be very simple, but to understand it thoroughly is not
so simple. Let us take a look at each of the elements in the Noble Eightfold Path.
A. Right Understanding
Right understanding is what enables one to maintain
his or her faith in the truth when faced with inequalities or difficulties. Worldly
knowledge can be both good and bad. Sometimes it is not reliable and can mislead
us. Let us take a look at the Chinese character for ignorance (ch'ih). It is made
up of two characters: chih, which means knowledge and ping, which means ailment.
Thus, when knowledge becomes corrupted, it turns into ignorance. Some people are
extremely clever, but when they do bad things, it is doubly wicked! For example,
Hitler and Emperor Ch'in Shih are two very well-known historical figures who were
clever, yet diabolic. Thus, a person's profound knowledge is not necessarily in
direct proportion to his morality. Knowledge is like a sharp knife. If not used
properly, it can hurt others. Therefore, it is very important for us to know how
to transform knowledge into wisdom and right understanding.
Transforming knowledge
into wisdom and right understanding is not easy. The principle is the same as
taking photographs. The focus, distance, and shutter speed must be adjusted accordingly
before one can take a clear and beautiful picture. Similarly, one can see the
real nature of life and the universe as it really is only if one has the right
understanding. If one lacks the right understanding when observing this world,
serious mistakes will be made. It is like peering at flowers through a heavy fog
or like blind people feeling an elephant.
The teachings and methods of practicing
Buddhism are many and varied to suit the various needs of people. All individuals
should cultivate their practice according to their own capacities. As an example,
all living beings should cultivate the right understanding. Those aspiring to
the sravaka and pratyekabuddha paths need to understand the Concept of Conditioned
Genesis. Those practicing the Mahayana Bodhisattva path need to comprehend the
wisdom of sunyata. Then finally, Buddhas are the enlightened ones who have realized
prajna. This sequence of practicing the right understanding, Conditioned Genesis,
sunyata and prajna is similar to the gradual progression a student makes in his
or her education from primary school, middle school, and high school to university
undergraduate and graduate school. When we are at the primary stage of studying
Buddhism, we should develop the right knowledge and the right understanding. When
we are at the secondary level, we should observe the truth of Conditioned Genesis.
At the advanced level we should contemplate the wisdom of sunyata, and at the
final stage we should cultivate prajna. These are the progressive stages of cultivation.
The stages that we arrive at depend on our own effort. Regardless of which level
we are at, we all must begin with the right understanding. Thus, the right understanding
is very important and is the first step we should take when studying Buddhism.
B. Right Thought
Right thought is right volition, decision, and contemplation.
It means not having thoughts of greed, hatred, and ignorance. These three poisons
of greed, hatred, and ignorance are our main obstacles on the road to enlightenment.
They continually occupy our minds and contaminate our pure nature. It is not easy
to be rid of these three poisons. We have to exert effort constantly to maintain
the right thinking needed to overcome these three poisons and enter the path of
Buddhahood.
C. Right Speech
Using right speech means that we should
not lie, slander others, use harsh language, or utter frivolous speech. A common
proverb says, "Disease enters through our mouths; disaster springs forth
from our mouths." Our mouth is a very sharp weapon. If we say something inappropriate,
we not only will hurt others but will also hurt ourselves. Thus, it is very important
that we choose our words carefully.
D. Right Action
Right action means
that we should not kill, steal, engage in sexual misconduct, or take intoxicants
of any kind. Besides abstaining from doing evil deeds, we also need to actively
perform good deeds.
E. Right Livelihood
Right livelihood refers to
the proper way of making a living, abstaining from unethical occupations such
as operating gambling houses, selling alcoholic beverages or instruments that
can kill, and operating slaughterhouses. Also, part of right livelihood is having
well-disciplined living habits such as getting an adequate amount of sleep, food,
exercise, rest, and work. Right livelihood not only promotes efficiency and good
health, it also enables us to have a happy family life and a stable society.
F. Right Effort
There are four right efforts: 1) prevent evils that have
not arisen from germinating; 2) eradicate all arisen evils; 3) nurture the good
that has not come into being; and 4) maintain and multiply the good that has arisen.
G. Right Mindfulness
To have right mindfulness is to keep one's attention,
awareness, and mind focused on the Four Foundations of Mindfulness: 1) the body
is impure; 2) sensations will always result in suffering; 3) the mind is impermanent;
4) all dharmas do not have a substantial self.
If we always remember impermanence,
suffering, and selflessness, we will not be greedy for the trifling advantages
of this world. We will strive for the Truth diligently.
H. Right Concentration
Right
concentration refers to the four stages of dhyana (meditative concentration).
What it really means is that we should concentrate our volition and thoughts through
meditation.
If we can fully master the eight elements of this Noble Eightfold
Path, we will reach the summit of Buddhahood with ease.
So far in this talk,
we have learned about the Four Noble Truths, which can be compared to the process
of curing disease. What causes a person to be sick is the Second Noble Truth-the
arising of suffering. After determining the root of the illness, we prescribe
different methods for curing the disease, which is the Fourth Noble Truth-the
path that leads to the eradication of suffering. When the correct prescription
is applied, thus curing the disease, it is the Third Noble Truth-the cessation
of suffering. We must cure our physical illness with medicinal prescriptions,
whereas the sickness of our minds must be cured with the prescription of Buddhism.
When we look at the Four Noble Truths through the principles for curing disease,
we can see that they are completely in accordance with science, illustrating that
Buddhism is very logical indeed.
After his enlightenment, the Buddha started
teaching what he had realized. The first time he taught the Dharma, he turned
the Wheel of Dharma three times. The first turning was instructive; he taught
about the content and definitions of the Four Noble Truths. He said, "This
is suffering, which has the character of oppression; this is the arising of suffering,
which has the character of accumulating; this is the cessation of suffering, which
has the character of realization; this is the path, which has the character of
practicability."
The second turning of the wheel was "encouraging."
The Buddha persuaded his students to practice the Four Noble Truths, to eradicate
afflictions and attain enlightenment. He told them, "This is suffering, which
you should understand; this is the arising of suffering, to which you should put
an end; this is the cessation of suffering, which you should realize; this is
the path, which you should practice."
The third turning was "evidential."
The Buddha told his students that he himself had realized the Four Noble Truths.
He encouraged all beings to put forth effort and strive to realize the Four Noble
Truths just as he had done himself. The Buddha told them, "This is suffering,
which I have already understood; this is the arising of suffering, which I have
already eradicated; this is the cessation of suffering, which I have already realized;
this is the path, which I have already practiced." From the emphasis the
Buddha put on the Four Noble Truths, we know they must be very important.
The
Four Noble Truths are the fundamental teachings of Buddhism. They have been practiced
for over two thousand years. Their content is profound indeed; however, it is
not possible for us to talk about their profundity in such a short period of time.
Today I was able to give you only a brief introduction and plant the seed for
your future investigation of Buddhism. Thank You!
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The Essence of Chan
Fellow teachers and students,
Among the
eighty-four thousand teachings of Buddhism, Ch'an is the most enthusiastically
studied and discussed in the world today. Although once confined to the East where
it originated, the study of Ch'an today has already captured attention and interest
in the West. For example, many universities in the United States have set up meditation
groups. It is encouraging to see meditation spread from the confines of the monasteries
into the modern world where it is playing a very important role.
To describe
Ch'an is not an easy task, for Ch'an is something that can neither be talked about
nor expressed in words. The moment language is used to explain Ch'an, we are no
longer dealing with its true spirit. Ch'an is beyond all words, yet it cannot
be left unexpressed.
What is the origin of Ch'an? Ch'an is the abbreviated
form of the Chinese transliteration of the Sanskrit term dhyana; it means quiet
contemplation. Originating in India, legend has it that during an assembly on
Vulture Peak (Grdhrakuta), the Buddha picked up a flower and held it up to the
assembly without saying a word. The millions of celestial and human beings who
were gathered at the assembly did not understand what the Buddha meant, except
for Mahakasyapa, who smiled. Thus, Ch'an was imparted without utilizing any spoken
or written language: it was transmitted directly from mind to mind. Later, Ch'an
was introduced into China. During the time of the Sixth Patriarch, Hui Neng, Ch'an
flourished and developed into five schools which became the mainstream of Chinese
Buddhism.
What is Ch'an? Ch'an Master Ch'ing Yuan said that Ch'an is our "mind."
This mind is not the one that discriminates and recognizes things. It is our "true
mind." This true mind transcends all tangible existence, yet it manifests
itself in all existences in the universe. Even the very ordinary things in the
universe are full of the subtleties of Ch'an.
Ch'an Master Pai Chang said that
Ch'an is "everyday living." He said that chopping firewood, carrying
water, putting on clothes, eating food, standing, and walking are all Ch'an. Ch'an
is not something mysterious. Ch'an is closely related to our daily life. Therefore,
every one of us can experience Ch'an.
Today, the internal world of people is
often in conflict with the external world, and life becomes a burden and a nuisance
for them. They cannot delight in and seize the opportune moments of Ch'an in everyday
living. In contrast, Ch'an masters are very humorous and interesting. With just
a few sentences, they can relieve us of our worries and troubles and thus guide
us to true happiness. This transformation to happiness is very much like turning
on a huge complex machine by simply pressing the start-button. No complicated
knowledge or repetitious thinking is required. The Ch'an state of mind is very
lively and vivacious.
What is the value of Ch'an? When applied to everyday
living, Ch'an adds color. It expands our minds, enriches our lives, elevates our
character, helps us to perfect our morality, and leads us to the state where we
will be at perfect ease even when we are at the brink of life and death. What
then are the wonderful teachings that the Ch'an masters have set down and passed
on to us? How can we try to understand the delight of Ch'an through the use of
language?
I. Have and Have Not
We are accustomed to thinking that all
existence can be differentiated by names and related to in terms of duality. Actually,
all things cannot be divided into distinct halves. For example, most people usually
think that "have" and "have not" are two opposing concepts:
if one "has," then he cannot be in a state of "not having";
if one "has not," then he cannot be in a state of "having."
To them, "have" and "have not" cannot coexist. The speech
and behavior of Ch'an masters transcend the ordinary concepts of "have"
and "have not," embracing both of these seemingly opposing concepts
and reaching a higher level of "have" and "have not." Their
view is different from that of ordinary people; if we approach such a way of thinking
with our customary knowledge, we will fail to truly understand the Ch'an masters.
When
the Fifth Patriarch wanted to pass on the robe and bowl, symbols of the Dharma,
to a successor, he told each of his disciples to write a verse by which he could
judge who among them had realized Truth. The robe and bowl would only be passed
on to the one who had realized Truth, and that person would become the Sixth Patriarch.
His eldest disciple, Shen Hsiu wrote the following verse:
The body is a bodhi
tree,
The mind is a mirror bright;
Always wipe it carefully,
So that
dust does not alight.
After seeing the verse, everyone praised Shen Hsiu, saying
that his state of mind was indeed superior. The Fifth Patriarch thought otherwise
and said, "Not bad, but the writer of this verse has not yet seen the Way."
Hui
Neng, who worked in the rice mill, asked someone that night to write his verse
on the wall as well:
Bodhi has nothing to do with trees,
And the mind is
not a mirror bright
Since there was nothing to begin with,
How can dust
alight?
After seeing this verse, the Fifth Patriarch knew that Hui Neng had
seen the empty nature of all dharmas and had entered the Buddha's path. So he
passed on the robe and bowl of the Ch'an school lineage to Hui Neng, who went
on to become the Sixth Patriarch.
As Shen Hsiu had a good grasp of the principles
of Ch'an, was the headmaster among the disciples of the Fifth Patriarch, and the
Fifth Patriarch had also instructed the other disciples to practice according
to Shen Hsiu's verse, everyone in the monastery expected that Shen Hsiu would
surely become the Sixth Patriarch. Instead, the Fifth Patriarch chose Hui Neng,
whom nobody had heard of before, as his successor instead. Although Shen Hsiu
had attained a high state of cultivation, he was still confined to the mind of
"having," and his understanding of Ch'an was not yet supreme. The ultimate
path is one that integrates "have" with emptiness (sunyata). This is
the difference between the Ch'an mind and the ordinary mind. It is only when we
can transcend "have" and "have not" that we can realize the
ultimate Ch'an mind and experience the wondrous truth of Ch'an.
Let me illustrate
with another well-known case in the history of Ch'an. One day, someone asked Ch'an
Master Chao Chou, "What does Chao Chou mean?"
Chao Chou answered,
"East gate, south gate, west gate, north gate."
This answer seemed
to be totally irrelevant, but in fact, this answer of the four gates had a hidden
meaning. It signified that the Ch'an of Chao Chou was wide open and was not limited
to any particular school. Ch'an is not at all restricted by space.
Someone
asked Chao Chou, "Do dogs have a Buddha Nature?"
Chao Chou replied,
"Yes."
Another person asked him the same question: "Do dogs
have a Buddha Nature?"
This time Chao Chou answered, "No."
Why
did Ch'an Master Chao Chou give two different answers for the same question? From
the worldly point of view, this was rather contradictory, but to Ch'an Master
Chao Chou, this was a lively way of teaching. When he said "yes," he
meant that dogs have the potential of becoming Buddhas. When he said "no,"
he meant that dogs have not become Buddhas yet. When answering a question, Ch'an
masters are careful to determine the intention and the state of mind of the person
who asks the question before giving the appropriate answer.
Emperor Wu of the
Liang Dynasty was one of the most devoted Buddhists in Chinese history. During
his reign, he built many temples, Buddha statues, roads, and bridges. It was during
this time that Bodhidharma came from India to China to spread the Dharma. Emperor
Wu asked him, "I have done so many good deeds. What merits have I accumulated?"
Bodhidharma
replied coolly, "No merits at all."
Emperor Wu was not very pleased
with this answer. He pressed again, but Bodhidharma would not give him any further
explanation. Eventually, Bodhidharma left because he could not communicate with
Emperor Wu. Actually, how was it possible that the good deeds of Emperor Wu had
produced no merit? When Bodhidharma said, "No merits at all," he meant
that in the mind of a Ch'an master, there is no such dualistic concept as "have"
and "have not" as experienced by the ordinary mind.
Ordinarily, we
perceive and differentiate things through our senses. For example, when we look
at a mountain or a river, we see it only as a mountain or a river. After we start
practicing Ch'an, we begin to realize that all existence is illusive. At this
point, the mountain is no longer a mountain and the river is no longer a river.
When we have attained complete realization, all relative concepts of "is"
and "is not," "mind" and "matter," have become integrated.
At this point, the mountain is again a mountain and the river is again a river.
The mind of Ch'an has become unified with the external environment. The flowing
sound of rivers becomes the wonderful Dharma. Green mountains become Buddhas'
pure bodies. The world of Ch'an is limitless when the relative boundary of "have"
and "have not" is destroyed.
II. Motion and Motionlessness
The
basic doctrine of Buddhism is the Three Dharma Seals, which says that "All
samskaras (composite things) are impermanent"; "All dharmas do not have
a substantial self"; and "Nirvana is perfect peace." The ultimate
goal of studying Buddhism is to attain the state of perfect peace, Nirvana.
This
"perfect peace" is different from the ordinary concept of motionlessness.
In our everyday life, when we say that a certain object is in motion and another
object is motionless, it is due to the action of our mind. All phenomena are created
by our mind. Actually, phenomena themselves do not make the distinction of being
in motion or being motionless. What makes the distinction of being is the clinging
in our minds that is caused by delusion. If we can free ourselves from this clinging,
our mind will then be at peace and everything will be in harmony.
After Hui
Neng, the Sixth Patriarch, received the robe and bowl from the Fifth Patriarch,
he went into hiding for fifteen years before he started to teach. One day, when
he came to a temple, he saw two people having an argument in front of a banner.
They were arguing about why the banner was moving. The one said, "If there
is no wind, how can the banner move? Thus, it is the wind that is in motion."
The other said, "If the banner does not move, how do you know that the wind
is blowing? Therefore, it is the banner that is moving." In the meantime,
Hui Neng listened patiently to their argument. Finally he said to them, "Please
don't argue anymore. Neither the wind nor the banner is moving. It is your mind
that is moving." From this exchange, we can see how Ch'an masters look at
the world: they look within themselves rather than dwell on the superficial appearance
of phenomena. After all, phenomena exist in a transient and fragmented manner.
Differentiation arises in our minds because of the stirring of our thoughts. When
our minds are tranquil, objects are not capable of making distinctions on their
own. However, when our minds are stirred, we differentiate phenomena, causing
distinction and separation between ourselves and others. Therefore, the key to
realizing the state wherein motion and motionlessness are in harmony and no longer
differentiated lies in whether we have indeed eliminated all the discrimination
arising out of perceived differences. In this way we can reach perfect peace.
Emperor Hsien Tsung of the T'ang Dynasty was a very devoted Buddhist and wanted
to send someone traveling to Feng Hsiang to bring back some of the relics of the
Buddha. Yu Han, a government official, tried to dissuade the emperor from such
an undertaking. Hsien Tsung was very angry at Yu Han and demoted him to the post
of provincial governor of Ch'ao Chou.
Ch'ao Chou was located in the southern
part of China, which was not very civilized at that time. However, a well-educated
and highly cultivated monk called Ch'an Master Ta Tien was living there. He was
highly respected by the local people.
Being a well-educated Confucian scholar,
Yu Han was very proud of himself and, of course, looked down upon the Ch'an Master.
However, since there was no one else living around Ch'ao Chou with whom he could
have intelligent discourse, he reluctantly went to visit the Ch'an Master. When
Yu Han arrived at the temple, the Ch'an Master was in meditation. Yu Han did not
want to disturb him, so he decided to stand to the side and wait. After a long
time, the Ch'an Master was still motionless. Yu Han started to become impatient.
Seeing this, the Ch'an Master's disciple whispered to his master, "First,
influence through meditative concentration, then eradicate [arrogance] through
wisdom."
This was said to the Ch'an Master but, in fact, it was meant
for Yu Han. What the disciple was indirectly saying to Yu Han was: The Master's
meditation is a wordless teaching for you; he is testing your patience. The moment
you succeed in passing his test, he will use his words of wisdom to rid you of
your arrogance. At this point, Yu Han was convinced that the Ch'an Master's erudition
and cultivation were profound, indeed. They eventually became very good friends.
From
the above examples, we can see that in the minds of Ch'an masters, motion and
motionlessness are united as one. This understanding is reflected in the way they
teach. In the course of their teaching, Ch'an masters sometimes instruct through
silence and at other times through powerful preaching, like the roar of a lion.
Every single movement of a Ch'an master is full of subtleties of Ch'an-be it a
short, gentle reminder or a forceful rebuke; an advance or a retreat in stance;
a question or an answer; a frown or a smile; the drinking of tea or the eating
of rice. To most of us, our everyday living experiences tend to convince us that
motion and motionlessness are two distinct states. However, motion and motionlessness
as realized through the meditative concentration of Ch'an are indeed unified,
perfectly free, and natural.
III. Practice and Understanding
Some people
say that Buddhism is a philosophy. This is a correct assessment from an intellectual
point of view; however, the real essence of Buddhism is practice. Truth can be
realized only through practice.
The real spirit of Buddhism will be lost if
we limit ourselves only to the study of the doctrines and neglect the religious
practice of Buddhism. To a genuine Buddhist, to carry on intellectual discussions
of Buddhism in the absence of practice is only a form of frivolous debate and
should be avoided. If one treats Buddhism merely as a philosophy, one will never
experience the essence of Buddhism. This is because in Buddhism, understanding
and practice are equally emphasized. In the Ch'an school, what is important is
experience from actual practice, and not a reliance on written or spoken language.
In
the Ch'an school, cultivation and realization of the Way are personal endeavors.
To whatever extent one cultivates, one is that much closer to awakening. If one
dwells on theory alone or simply parrots what one has heard, then one will not
realize any results. It is like leading a thirsty horse to water; if the horse
refuses to drink, it will eventually die of thirst. Similarly, all the teachings
in Buddhist sutras serve as a compass for guiding us toward truth. After we understand
them, we need to practice accordingly in order to taste the sweet dew of the Dharma
for ourselves. Therefore the following saying reminds us that practicing is "like
drinking water¾ only you will know for yourself whether it is cold or warm."
If we want to truly understand Buddhism and Ch'an, it is up to us to practice
personally and attain realization. No one else can tell us what Buddhism and Ch'an
truly are.
How do the Ch'an masters practice and attain realization? They attain
realization by living in the community of the Sangha and practicing in every waking
moment of their daily life. The virtuous ones of the past always said, "Gathering
firewood and carrying water are all Ch'an." In our everyday life, we can
practice while putting on our clothes, eating our meals, waking, sleeping, and
even going to the bathroom.
The beginning of the Diamond Sutra describes how
the Buddha led a life of prajna as he put on his robe, carried his bowl, and went
on his alms round. Just like all of us, enlightened persons have to put on clothes
and eat food; however, they do it in a markedly different way from the rest of
us. Thus it is said that Buddhism is not to be found outside of the mundane world.
We often foster the misconception that we have to go deep into the mountains
or wilderness to practice and attain realization. Actually, we do not need to
isolate ourselves from the community in order to practice. If we can extinguish
the fires of hatred in our hearts and minds, then every environment in which we
find ourselves will be a cool, comfortable place. We can even practice right in
the midst of the noisiest marketplace.
If we have a thorough understanding
of the teachings of Buddhism and if we practice accordingly, we will be able to
make twice the progress with half the effort. For example, a basic teaching of
Buddhism is Conditioned Genesis, which means that all existing phenomena for this
universe arise due to the coming together of the appropriate causes and conditions
and will cease to exist when the necessary causes and conditions are no longer
present. There is no such thing as a creator of the universe; in order to shape
the events in our lives, it is up to us to put in the requited efforts.
From
the teaching of Conditioned Genesis, we can infer that all beings are equal and
have the Buddha Nature. All beings have the potential of becoming Buddhas. The
process leading to the fruition of this potential is dependent upon the determination
and practice of the individual. Our own actions determine our future. Thus, correct
understanding and diligent practice of this Buddhist teaching will help us to
develop a progressive and positive outlook on life.
From the teaching of Conditioned
Genesis, we can also infer that this universe is a harmonious unity. All phenomena
and all beings are interdependent. With this understanding, we can easily see
how self-centeredness is contradictory to harmony and why the distinction of self
versus others should be abolished. In order to live in harmony with others, we
should direct our care and help toward others and not be centered on ourselves.
IV. Purity and Impurity
Nature itself does not make any distinction between
purity and impurity, or prettiness and ugliness. It is our subjective likes and
dislikes that makes the distinction. It says in the Vimalakirti Sutra, "When
one's mind is pure, the land will be pure." Ordinary minds, however, are
clouded by the "five dusts" (the objects that are perceived by the five
senses) and deluded by the outward appearance of all phenomena, preventing the
pure nature of all dharmas from being seen. The minds of realized Ch'an masters
are pure and unobstructed. Their minds are the Buddha Mind, and they can see the
real nature of all things. To them, there is no difference between good and evil,
beauty and ugliness, or right and wrong. While an ordinary being sees the world
as corrupt and impure, Ch'an masters see the world as a pure Buddha land.
The
Ch'an state of mind is not something that one can either feign or argue about.
Once, Ch'an Master Chao Chou made a bet with his disciple Wen Yen. Whoever could
compare himself to the lowest and most worthless thing would be the winner.
Ch'an
Master Chao Chou said, " I am a donkey."
Wen Yen said, "I am
the rear end of the donkey."
Chao Chou said, "I am the excrement
of the donkey."
Wen Yen said, "I am the maggot inside the excrement."
Ch'an
Master Chao Chou was stumped and could not continue, but asked, "What are
you doing in the excrement?"
Wen Yen answered, "I am cooling myself
off from the summer heat!"
As the minds of Ch'an masters are pure, they
are at ease even at places that we considered the filthiest. To them, everywhere
is a pure land; therefore, they can feel free wherever they go.
One day, Ch'an
Master Yi Hsiu went out with his disciple. The two came to the shore of a river
where a woman stood, hesitating to cross the fast flowing water. Out of compassion,
Ch'an Master Yi Hsiu carried the woman across the river on his back. Having done
so, he eventually forgot about the matter. His disciple, however, was bothered
by his master's act of carrying a woman on his back. One day, the disciple said
to Ch'an Master Yi Hsiu, "Master, something has been on my mind for several
months and has been bothering me. Can you help me to solve this problem?"
Ch'an
Master Yi Hsiu asked, "Oh! What is it?"
The disciple said, "You
always teach us to keep our distance from women. But several months ago, you carried
a woman across the river. Is this not contradictory to your own teaching?"
After
hearing this, Ch'an Master Yi Hsiu exclaimed, "Ah! I only carried that woman
from one side of the river to the other and left her there, but you, poor fellow,
have been carrying her around in your mind for several months!"
From this
story, we can see that the state of mind of Ch'an masters is open and undiscriminating.
Ch'an masters do not discriminate between the pure and the filthy, the male and
the female. They understand that the mind, the Buddha, and all beings are equal.
V. The Practice of Ch'an
I have talked to you about Ch'an for a long time
today. I wonder whether you have been able to taste a little of the wonderful
flavor of Ch'an. However, Ch'an is not something that can be experienced through
mere words; it needs to be practiced. I would like to give you some suggestions
on how to practice Ch'an.
A. Investigate Ch'an through doubt
In other
religions, there is no room for doubt; one has to believe unconditionally. But
Ch'an encourages one to begin with doubt. A little doubt will lead to a little
realization. A great doubt will lead to a great realization. Without doubt, there
will be no realization.
B. Seek realization through contemplation
Once
doubts are aroused, one needs to contemplate them in order to attain realization.
Kung-an and hua-tou such as "What was one's original face before being given
birth by one's parents?" "Do dogs have the Buddha Nature?" and
"Who is reciting Buddha's name?" are devised to arouse the doubts of
the Ch'an practitioner. Diligent contemplation of kung-an and hua-tou will eventually
lead to realization.
C. Study Ch'an by questioning
When contemplating
hua-tou, the most important thing is to keep questioning until realization is
attained. It is like trying to catch a thief; one has to keep pursuing without
letting up. For example, when contemplating "Who is reciting Buddha's name?"
one can ask, "Is it the mind that is reciting?" "Who is the mind?"
"If the mind is me, then it is the mouth that is reciting Buddha's name not
me?" "If the mouth is me, then is the body that makes prostrations to
the Buddha not me?" "If the body is me, then are the eyes that pay respect
to the statue of the Buddha not me?" If one pursues such inquiry, complete
realization will be attained..
D. Realize Ch'an through personal experience
In order to practice Ch'an, one has to start with doubting, contemplating
and questioning, but the final and most important stage is the personal experience
of Ch'an. Ch'an is not something that is expressed in words nor contemplated with
our hearts and minds; in fact, we have to let go of all these to experience Ch'an.
Realization is a state of mind that cannot be described with words. Ch'an can
only be experienced by those who have attained it.
Have you ever listened to
a rippling brook? That is the sound of Ch'an! Have you ever looked at the green
leaves of a willow? That is the color of Ch'an! Have you ever seen the heart of
a lotus blossom? That is the mind of Ch'an! Through today's talk, I hope you can
find your mind of Ch'an. Thank you.
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The Fundamental Concepts of Humanistic Buddhism
Dear Dharma Friends,
I
was very happy when I heard from the venerable chair that the theme of this conference,
which is ushering in 1990, is Humanistic Buddhism, the foundation of the Fo Guang
Shan International Buddhist Order. I have spent these past few days speaking with
the armed forces, and upon my return to Fo Guang Shan, Venerable Tzu Hui invited
me to give the keynote address for this conference. I know that giving a speech
to such a scholarly audience requires extensive research, so my first thought
was that I needed more time to prepare. However, the conference organizers encouraged
me saying, "You have been promoting Humanistic Buddhism for decades; why
don't you just speak from your heart about your own experiences?" Yes, Humanistic
Buddhism is not only in my heart; it is also always in my actions and thoughts.
Therefore, I am delighted to have this opportunity today to share with you my
views on the basic concepts of Humanistic Buddhism."
Since the theme of
this conference is "Humanistic Buddhism," we need to have an understanding
of what this means. What, then, does this term suggest?
To begin, we know that
the founder of Buddhism, Shakyamuni Buddha, is the Buddha of our world. He was
born into this world; he cultivated his spiritual development, attained enlightenment,
and shared with others in the world the deep truths he had realized. The human
world was emphasized in everything he did. Why did the Buddha not achieve Buddhahood
in one of the other five realms? Why did he not attain enlightenment in one of
the other ten dharma-worlds? Why did he, instead, attain complete awakening as
a person? Taking this question one step further, why did the Buddha not attain
enlightenment in a past or future [kalpa]? Why did he choose our saha world and
our present [kalpa]? There can only be one reason: the Buddha wanted the teachings
of Buddhism to be relevant to the human world. [The Buddha's very life as a human
being has given us all an inspiration and a model for the spiritual path and for
making our own lives a spiritual practice.] The Buddhism that the Buddha gave
us is humanistic, and Humanistic Buddhism is the integrating of our spiritual
practice into all aspects of our daily lives. Humanistic Buddhism has the following
six characteristics:
1. Humanism. The Buddha was neither a spirit, coming and
going without leaving a trace, nor was he a figment of one's imagination. The
Buddha was a living human being. Just like the rest of us, he had parents, a family,
and he lived a life. It was through his human existence that he showed his supreme
wisdom of compassion, ethical responsibility, and intuitive wisdom. Thus, he is
a Buddha who was also a human being.
2. Emphasis on Daily Life. In his teachings,
the Buddha placed great importance on daily life as spiritual practice. He provided
guidance on everything, from how to eat, dress, work, and live to how to walk,
stand, sit, and sleep. He gave clear directions on every aspect of life, from
relations among family members and among friends to how we should conduct ourselves
in the social and political arenas.
3. Altruism. The Buddha was born into this
world to teach, to provide an example, and to bring joy to all beings. He nurtured
all beings, for he always had the best interest of others in his mind and heart.
In short, his every thought, word and action arose from a heart filled with deep
care and concern for others.
4. Joyfulness. The Buddhist teachings give people
joy. Through the limitless compassion of his heart, the Buddha aimed to relieve
the suffering of all beings and to give them joy.
5. Timeliness. The Buddha
was born for a great reason: to build a special relationship with all of us who
live in this world. Although the Buddha lived some 2,500 years ago, and has already
entered nirvana, he left the seed of freedom for all subsequent generations. Even
today, the Buddha's ideals and teachings serve as timely, relevant guides for
us all.
6. Universality. The entire life of the Buddha can be characterized
by the Buddha's spirit of wanting to save all beings, without exclusion. [The
Buddha loved beings of all forms, whether they were animals or humans, male or
female, young or old, Buddhist or not Buddhist, etc.]
[In the past, it has
been difficult for people to see the relevance of Buddhism in their modern, daily
lives.] I can still recall [the exchange between Mr. Shu-ming Liang and Master
T'ai Hsu about the relevance of Buddhism to our human world.] Mr. Shu-ming Liang
cited the reason that he felt Buddhism did not emphasize human concerns sufficiently
to explain why he parted ways with Buddhism and focused his energy in Confu-cianism.
When Mr. Liang was invited by Master T'ai Hsu to lecture at Han Ts'ang Buddhist
College, Mr. Liang began his lecture by writing on the board: "Now, Today,
and Us." He said, "It is precisely for these reasons that I chose to
study Confucianism. Buddhism speaks of the countless past, present, and future
kalpas, but I believe the present time in which we live is the most important.
Buddhism speaks of space and the elements, of this and other worlds, of the countless
worlds in all ten directions, but I believe our own world is what we must purify.
Buddhism speaks of humans and all beings of the ten dharma-worlds, but I believe
humans are the most important." After the lecture, Master T'ai Hsu offered
his insight about the matter. He said that although Buddhism speaks of the past,
present, and future, it particularly highlights the universal welfare of the beings
of the present world; although Buddhism speaks of this world and countless other
worlds, it particularly underscores the welfare of the beings of this world; and
although Buddhism speaks of all beings of the ten dharma-worlds, it reserves the
most emphasis for humans.
Buddhism is a religion for human beings, and the
regard for human concerns is very much at the root of this religion. In the various
sutras and sastras, the Buddha said repeatedly that he, too, was a member of the
community, in order to emphasize that he was not a god. The Vimalakirti Sutra
states: "The Buddha realm is found among sentient beings. Apart from sentient
beings, there is no Buddha. Apart from the multitude of beings, there is no path
to Truth." The Sixth Patriarch also taught that, "The Dharma is in the
world; to understand the world is to understand the Dharma. Seeking enlightenment
apart from the world is like seeking horns on a rabbit." To achieve Buddhahood,
we must train and cultivate ourselves in this human world of ours. There is simply
no other way to attain Buddhahood. [Now that we are so fortunate to be reborn
as humans, we should live our lives consistent with Humanistic Buddhism, integrating
our spiritual practice and our daily lives.]
[When we say that Buddhism is
a religion for human beings, we also need to understand that the human form is
something we should treasure and not take for granted.] In fact, the Lotus Sutra
uses an analogy to illustrate both the difficulty and the preciousness of being
born as a human. The sutra states: "In a pitch black night, a blind turtle
hopes to find a shallow shore. In the vast ocean and endless darkness there is
only one piece of wood. This piece of wood has one hole. Over the course of one
hundred years, the turtle only comes up for air one time. Only if it is able to
find that hole will it be able to survive." In the Agama Sutra it is also
written: "The count of those who lose the human form are as numerous as the
particles of dirt on the earth; the number of those who are able to attain the
human form are as scarce as the dirt under a fingernail." These quotations
all indicate how precarious and precious human existence is.
Once I was at
a fellowship meeting in San Francisco. A teacher in the group asked me this question,
"When you ask us lay Buddhists to work toward freeing ourselves from the
wheel of rebirth, we have no such desire. When you teach us the path to Buddhahood,
we have no such aspiration. Both of these are too remote and distant. We are happy
if we can just live our lives a little better than others, a bit more cultivated
than others." This comment greatly disturbed me, because such people perceive
Buddhism as a religion removed from humanity. This perception of Buddhism is characterized
by isolation, retreat to forests, self-concern, and individualism; it has lost
its humanistic quality. It has reached the point that many who are interested
in entering the gate of Buddhism dare not do so; they hesitate as they peer in
and wander about outside. We must refocus and redouble our efforts on helping
all sentient beings.
The first 100 to 300 years of Buddhist history was the
period of the Small Vehicle, but not the Great Vehicle; that is, Theravada Buddhism
was popular, while Mahayana Buddhism remained obscure. The following 600 years
saw the emergence of the practice of the Great Vehicle, but not the Small Vehicle,
that is, Mahayana Buddhism gained popularity but Theravada Buddhism receded from
view. For 1,000 years after that, Tantric practice developed. The Humanistic Buddhism
I advocate invites the integration of all Buddhist teachings from the time of
the Buddha to the present-whether they are derived from the Theravada, Mahayana,
or Tantric traditions.
Humanistic Buddhism is truly the study of the bodhisattva
path. Chinese Buddhism has long honored the bodhisattva path, which Humanistic
Buddhism embodies. Over the course of the development of Chinese Buddhism, four
mountains have gained fame as pilgrimage sites. Each of these mountains is associated
with a particular bodhisattva: Avalokitesvara (Kuan-yin), Manjusri (Wen-shu),
Samantabhadra (P'u-hsien), and Ksitigarbha (Ti-tsang). Of the four, Avalokitesvara,
Manjusri, and Samantabhadra all manifested as lay Buddhists; only Ksitigarbha
Bodhisattva manifested as a monastic. Why did three out of these four bodhisattvas
manifest as lay persons? This is because, while monastics emphasize detachment
from and transcendence of the mundane world, it is the optimism and active engagement
of lay Buddhists that holds the greatest potential to realize the goals of Mahayana
Buddhism and is more true to the spirit of the Buddha. As Master T'ai Hsu once
said of himself: "A bhiksu I am not, nor have I become a Buddha; instead,
I hope, to be called a bodhisattva." What he meant is this: I dare not call
myself a bhiksu since it is so difficult to uphold the bhiksu precepts with perfection.
If you say that I am a Buddha, I have not yet become one. My hope, however, is
to serve others as a bodhisattva. A bodhisattva is not merely a clay statue to
be worshipped in a temple; rather, a bodhisattva is an energetic, enlightened,
and endearing person who strives to help all sentient beings liberate themselves.
We can all become bodhisattvas. It is for this reason that Master T'ai Hsu dedicated
his life to spreading the words and ideals of Humanistic Buddhism. To fully realize
the bodhisattva way of being is the goal of Humanistic Buddhism.
[In concert
with our goal of becoming a bodhisattva,] we should all strive to live in a pure
land. While we speak of the Pure Land of Ultimate Bliss to the west and the Pure
Land of Azure Radiance to the east, in reality, pure lands are not just found
in the east or west. Pure lands are everywhere. Maitreya Bodhisattva has the Tusita
Pure Land, and Vimalakirti has the Pure Land of the Mind. Many of you are already
familiar with the concept of Pure Land on Earth. Instead of resting our hopes
on being reborn in a pure land in the future, why don't we work on transforming
our planet Earth into a pure land of peace and bliss? Instead of committing all
our energies to pursuing something in the future, why don't we direct our efforts
toward purifying our minds and bodies right here and now in the present moment?
It is in this spirit that Fo Guang Shan provides retirement care for long-time,
loyal devotees who have dedicated their lives to the Order. In this way, they
do not necessarily need to be cared for by their children. They do not even need
to wait until death to finally enjoy the Pure Land of Amitabha Buddha. We tell
them, "You have done much for Buddhism. We will care for you and provide
you with a pure land in your lifetime." I feel that Fo Guang Shan temples
and monasteries should instill in these disciples the confidence that the Order
can provide for all their needs and that they can find the joy of a pure land
right here. I believe that Humanistic Buddhism must focus more on issues of the
world rather than on how to leave the world behind, on caring for the living rather
than for the dead, on benefiting others rather than benefiting oneself, and on
universal salvation rather than cultivation for oneself only.
Regardless of
the school (Theravada or Mahayana) or the emphasis (tantras or general teachings),
Buddhism should have a humanistic dimension so that it can remain relevant as
times change. Because Humanistic Buddhism attends to the trends of the current
age rather than merely following traditions blindly, it is a beacon for the future.
It is all the more important to spread the ideals of Humanistic Buddhism now because,
as Master T'ai Hsu observed, we live in the period called the Declining Understanding
of the Dharma. During the earliest stage of Buddhism, the Mahayana spirit of the
Dharma was seen through the eyes of sravakas, traditionally called "holy
practitioners," thus this was the period of the True Understanding of the
Dharma. Subsequent to this was the period of the Semblance Understanding of the
Dharma, when the Mahayana spirit was seen through the eyes of the "celestial
vehicle" practitioners. We are currently living in the last stage of Buddhism
when the Mahayana spirit is seen through the eyes of the "human vehicle"
practitioners. This is the period of the Declining Understanding of the Dharma.
According to Master T'ai Hsu, during this period [when our spiritual maturity
is nascent], it is important that we understand the Dharma via practice in our
everyday life. With this being the case, I'd like to offer the following six points
regarding how Humanistic Buddhism is the applying of the Buddhist teachings to
our everyday living.
1. Humanistic Buddhism is [the integrating of] the
Five Vehicles
We know that Buddhism speaks of the Five Vehicles, which are
the human, celestial, sravaka, pratyekabuddha, and bodhisattva vehicles. The human
and celestial vehicles focus on worldly matters. The sravaka and pratyekabuddha
vehicles focus on matters that transcend the world. The bodhisattva vehicle combines
the worldly spirit of the human and celestial vehicles with the transcendental
spirit of the sravaka and pratyekabuddha vehicles. We should strive for the bodhisattva
goal of simultaneously benefiting, delivering, and awakening self and others.
If we understand that self and others are inextricably inter-related, we will
see that to benefit others is to benefit oneself. When we deliver other sentient
beings, we also deliver ourselves. Thus, when the inter-relatedness of the teachings
of these five vehicles is comprehended, we have Humanistic Buddhism, or Buddhism
for the human world. Let me illustrate what I mean by the following example. Suppose
I want to go to Taipei today. Taipei is the goal of my Buddhist cultivation; it
is a pure land. As I take the train, I pass through Tainan, Taichung, and Hsin
Chu. Although I do not have to get off at these stops, I have no choice, however,
but to pass through Tainan, Taichung, and Hsin Chu. This is to say that while
we have to pass through the cultivation of the human, celestial, sravaka, and
pratyekabuddha vehicles, we can strive for Buddhahood by directly practicing the
humanistic Buddhist teachings [of the bodhisattva path] among the multitudes.
2. Humanistic Buddhism is [the practicing of] the Five Precepts and Ten Virtues
Earlier
today the principal of the military academy asked me, "Can you please tell
me specifically some concrete examples of what Buddhism can offer to the nation
and society?" To this I replied that the nation and society can benefit from
the Buddhist teachings of the Tripitaka. Indeed, just the Five Precepts alone
can bring peace to the country and the entire world. As you may all know, the
Five Precepts teach us to abstain from killing, abstain from stealing, abstain
from sexual misconduct, abstain from lying, and abstain from the use of intoxicating
substances. To abstain from killing is to show respect for the lives of others;
if we do not encroach upon the rights of others, we can all enjoy freedom of life.
To abstain from stealing is not to infringe upon the property rights of others;
then there can be freedom of wealth. To abstain from sexual misconduct is to show
respect for the body and honor the integrity of others, allowing all to enjoy
freedom of body and honor. To abstain from lying and false speech is not to impugn
on other's reputation, and no one's name is harmed. To abstain from intoxicants
and stimulants is to avoid doing mental or physical harm to ourselves, and thus
keeps us from harming others as well. If a person can keep the Five Precepts,
then that person's character and morality are well grounded. If a family can keep
the Five Precepts, the character and morality of the members of that family are
in good order. If all in an organization, society, or nation can keep the Five
Precepts, then that nation will certainly be one that is characterized by stability,
peace, and prosperity.
We only need to visit a prison to realize that all those
incarcerated for their crimes have violated the Five Precepts in one way or another.
For instance, those who have committed murder, manslaughter, or aggravated assault
have violated the precept against killing. Those who are guilty of corruption,
misappropriation, or robbery have violated the precept against stealing. Pornography,
adultery, polygamy, rape, abduction, and prosti-tution are all examples of violating
the precept against sexual misconduct. To engage in fraud, intimidation, and defaulting
on loans is to violate the precept against lying. In addition to proscribing the
drinking of alcohol, the precept against intoxicants also includes heroin, cocaine,
and other illegal drugs, all of which adversely affect one's mind, harming one's
own cognitive abilities, and causing one to do unconscionable acts. If everyone
can uphold the Five Precepts, then prisons will be empty.
There is a lesson
here for us Buddhists as well. Today, some Buddhists look at Buddhism as a folk
religion. They pay their respects to the Buddha because they want to pray for
longevity, wealth, a prosperous family, fame, and health. If we can raise the
level of our faith and uphold the Five Precepts with reverence, we will indeed
enjoy great blessings, without even asking for them. If one does not kill but
also protects life, how can one not have longevity? If one does not steal but
also acts generously, how can one not be wealthy? If one does not engage in sexual
misconduct but is also respectful, how can the family not be harmonious? If one
does not lie but is also honest, how can one not have a good name? If one does
not become intoxicated but also looks after the body, how can one not have good
health? The Five Precepts, indeed, have a great impact upon the individual, society,
and nation.
Thus, what does Humanistic Buddhism mean? Humanistic Buddhism
is the practice of the Five Precepts and Ten Virtues. The Ten Virtues are extensions
of the Five Precepts. In one's deeds, do not kill, steal, or engage in sexual
misconduct. In one's speech, do not lie, slander, cheat, or be offensive. In one's
thoughts, do not be greedy, hateful, or corrupt in views. In Buddhism, the development
of right views is called the study of wisdom, the ultimate goal of which is to
awaken the wisdom of one's true nature. The Five Precepts and Ten Virtues are
tools to help us achieve this goal. This is also what Humanistic Buddhism is about.
3. Humanistic Buddhism incorporates [the characteristics of] the Four Boundless
Vows
The Four Boundless Vows are kindness, compassion, joy, and generosity.
In fact, one does not have to look further than these Four Boundless Vows to understand
why Chinese Buddhism has lost its vigor. We Chinese Buddhists have not put the
Buddhist teachings into practice and have lost touch with the Dharma. The Buddha
teaches kindness and compassion. How many of us are truly kind and compassionate?
The Buddha teaches joy and generosity. How many of us are really joyful and generous?
Regardless whether we are lay persons or monastics, if we do not practice the
Dharma, how are we different from non-Buddhists?
In my country, there is a
common saying: "Every family has Amitabha, every household has Avalokitesvara."
There, Avalokitesvara is wor-shipped in every shrine. The best spot in the house
is selected for Avalokitesvara. Why is this so? Because Avalokitesvara is compassionate.
Com-passion is welcomed in each household; com-passion earns one respect and wins
the hearts of others.
I don't know when Buddhism took on such shades of pessimism.
Whenever Buddhists see each other, they often say things like, "Life is suffering!
All is impermanent! Oh, imper-manence!" But Buddhism is happy in character
and joyful in spirit. The teachings speak of boundless happiness and endless compassion,
and we Buddhists have the responsibility to share this with the world. When the
Buddha spoke of suffering as the First Noble Truth, it was because the Buddha
wanted us to recognize the cause of suffering, and how we could be liberated from
delusions and attain true joy. We should not just stop at understanding that life
is full of suffering. The Buddha teaches us that all phenomena are impermanent.
Impermanence is actually quite wonderful! It makes change possible, for the bad
can then be transformed into the good. Because of impermanence, adversity can
be followed by felicity, and bad luck can change for the better. It is because
of imperm-anence that fate is not irrevocably determined. Our task as bodhisattvas
is to spread the seeds of joy so that the whole world may hear of the Dharma,
and everyone can have a life of well-being, peace, and joy.
Sometimes a prosperous
material life, such as that created by a flourishing economy, does not necessarily
alleviate the suffering of life. More money and material possessions can give
people more troubles. The joy of the Dharma is the peace and happiness that we
can all experience when we are at ease with ourselves; this joy is derived from
the understanding of Ch'an and the realization of truth. Often, people's religious
practice is based on greed; people pray to the bodhisattvas and gods for peace,
fortune, a happy family life, longevity, and a winning lottery number. Such religious
faith that stems from covetousness is not a deep level of spiritual maturity.
We should base our faith on giving. To practice a religion is to contribute, make
sacrifices, and work to benefit others. Since one of the characteristics of Humanistic
Buddhism is the spirit of giving and benefiting others, Humanistic Buddhism incorporates
the characteristics of the Four Boundless Vows of kindness, compassion, joy, and
generosity. This is also the meaning of Humanistic Buddhism.
4. Humanistic
Buddhism is [applying] the Six Paramitas and the Four Great Bodhisattva Virtues
The
Buddhist teachings of the Six Paramitas (giving, upholding the precepts, patience,
diligence, meditative concentration, and wisdom) and the Four Great Virtues (giving,
amiable speech, conduct beneficial to others, and cooperation) is humanistic and
relevant to human interactions.
While I was traveling in the United States
spreading the Dharma I felt that, although America is not a Buddhist country,
Americans have the character of Humanistic Buddhism and the spirit of the bodhisattva.
Take giving as an example. Americans are very willing to give. Many willingly
provide donations to their church. When a social problem arises, everyone happily
does all they can to help. No matter where you are, Americans often smile and
greet you warmly saying, "Hello! How are you?" This, too, is giving.
A simple smile, a short greeting-these are the ways of practicing giving through
one's expression and speech. These are examples of how Americans have integrated
giving into their daily life.
As for upholding the precepts, Americans are
very law-abiding people. Upholding the precepts means observing the rules of the
law. America is a country in which people follow the rules of the law. One need
not go to a court of law to see how laws are observed. When Americans come to
a red light, even if there are no other cars or police officers around, they still
do not run the light. If there is a stop sign, they will not immediately go through
the intersection, but instead stop for a moment before continuing on. Everyone
also lines up in an orderly manner. One time when I was in Hawaii, a large tour
group of people, including several of us monastics who were also in the group,
went to watch a hula dance. When the attendant saw us, he told a group of people
to move away from the shade of a large tree so that we monastics could sit there.
Without any protest, everyone did as they were told. Why? Because religion is
respected in America, as are laws and rules, and because those in positions of
authority are respected and obeyed. When it becomes too crowded for attendants
to direct everyone, they simply use a rope to guide people where to sit. Everyone
stays within the rope, whether they are kings, state officials, governors, or
senators. Why? Because the rope symbolizes the law, and no one is above it. The
solemn sacredness of the law is fully integrated into the daily life and attitude
of Americans. Because everyone is compliant, it is naturally a country that follows
the rules of the law.
On the contrary, what is the situation in developing
countries? Do not mention ropes. Even if there is a wall, everyone tries to think
of a way to climb over it. Hence, to follow laws is to keep precepts and regulations.
Whether or not a country's populace obeys its laws will affect its image, its
development, and its prosperity. Humanistic Buddhism is built upon the principles
of laws and regulations.
Americans are also very patient. Patience does not
mean keeping quiet when being yelled at, or taking it on the chin when struck.
These are not examples of patience. Patience means taking responsibility; patience
means being strong. To be patient is to be proactive, progressive, willing to
make sacrifices, and able to shoulder burdens. Americans work hard, don't they.
In lining up, they don't skip ahead. This, too, requires patience. So, when everyone
is patient with each other, society can be orderly and without chaos.
Everyone
knows about how diligent Americans are. Americans are ambitious, dedicated, and
hardworking. We fantasize that America as a heaven [where everyone is automatically
well provided for]. In reality, Americans are very industrious and conscientious;
they work hard and have a lot of pride in the quality of their work. Their work
ethic is very much like the Buddhist notion of diligence. Buddhism speaks of diligence
as the Four Right Efforts of bringing forth goodness, developing the existing
goodness, ending the existing harm, and preventing the arising of new harm. Americans
are well-known for their dedication to doing research, developing breakthroughs,
and striving to be the very best. This is why their country has become a world
power.
We can also find examples of meditative concentration in the American
lifestyle. Instead of running about the streets after work or school, adults and
children often spend their time at home. And when they speak, they usually do
so in a soft voice so as not to disturb anyone. When using public transportation,
they are often relaxed and at ease, as if in meditation.
As far as wisdom is
concerned, some people say that Americans are lacking in this area. They say that
if you sell them six things that cost two dollars each, (the total is, of course,
twelve dollars), the Americans take quite a bit of time to figure out what the
total should be. Instead of multiplying six things at two dollars each, they will
add two plus two, plus two, plus two, so on and so forth to get to twelve. We
should not, however, think that Americans are slower in doing these mental calculations;
it is just that the Chinese are shrewd, sometimes too shrewd for their own good.
Americans are very methodical in calculating figures. They may appear slower in
dealing with numbers, but actually Americans go by the rules so that one is one
and two is two. Hence they are very precise in their scientific and technological
research and are very reliable in all they do.
At this point, everyone may
say that I am proposing that the grass is always greener on the other side of
the fence. This is not the case; I am just exasperated. Taiwan is a country that
promotes and practices Mahayana Buddhism, so why is it that we often find ourselves
being miserly, snobbish, selfish, irresponsible, and unkind? Why do we only look
out for ourselves? Therefore, we have to spread the ideals of Humanistic Buddhism.
In practicing the Four Bodhisattva Virtues of giving, using amiable speech, performing
conduct beneficial to others, and cooperating, we are again making Buddhism relevant
to the needs of contemporary society. Indeed, the Five Precepts can provide a
stabilizing effect on society, the Six Paramitas can serve as a good foundation
on which to build a country, and the Four Boundless Vows can be a fountain of
goodness for all of us.
5. Humanistic Buddhism is [the under-standing
of] cause, condition, effect, and consequence
During these past few days,
when I was visiting the army, the officers told me that they have a personnel
problem. Some young draftees will question them saying, "I enlisted last
year, at the same time that he did. How come he is now a sergeant, while I am
still a private? It's so unfair. We have the same qualifications and enlisted
at the same time, so why is there such a difference in the advancement of our
careers?" We should know that, in the law of cause, condition, result, and
consequence, condition is right in the middle. When conditions are different,
the results will be different. Take two flowers for instance: if one is given
a bit more water and fertilizer, and is planted in a richer soil, then even though
both flowers are nurtured by the same sunshine, they will grow differently. The
two are the same variety of flower, but because of different conditions, the result
is not the same.
Some complain about their fate and condemn the world as unfair.
They criticize that this family member or that friend is no good. If they would
just look closer at their own causes and conditions to discover the source of
their problems. For example, they might see that they had lost the opportunity
for promotion to a sergeant because of something inappropriate they had said.
In another instance, although someone had an edge in terms of qualifications over
another person who was competing for the same promotion, the other person strengthened
his or her conditions by providing a great service, saying the right thing, shouldering
a huge responsibility at a critical moment, thereby earning the promotion. Buddhism
teaches us to improve our conditions and make positive connections with others.
It is said, "Before achieving the Buddha Way, we must first cultivate good
causal relationships with others." In our daily life, we should know that
a single grain of rice is the culmination of many causes and conditions. We should
appreciate all the various causes and conditions. We should be grateful for all
those who have given us the opportunity to be here in this conference. We should
be thankful to the Buddhist College for their sponsorship and for providing all
the amenities that make our attendance here so enjoyable.
In the morning, newspapers
are delivered to our homes. In the evening, many television programs bring us
enjoyment and information about local and global events. Have we learned to appreciate
others' work? Imagine the limited view and monotony of life if these things were
not available. Causes and conditions enable us all over the world to connect with
one another. Efforts and contributions of many people have provided all of us
with a lot of conveniences. We should value these causes and conditions. Since
others have labored to provide us with such good conditions, what can we do to
repay their kindness? We can learn to be grateful and to truly enjoy the wealth
and satisfaction of life anywhere and anytime.
Speaking of cause, condition,
effect, and consequence, the law of cause and effect is profound. Some people
misunderstand the law of cause and effect. Some regularly recite the name of Amitabha
Buddha, but the moment a problem arises, they blame Amitabha Buddha for not looking
out for them. They say, "I've been cheated out of my money, and now I'm bankrupt.
Why didn't Amitabha protect me?" "I haven't made any money in the stock
market. Where is Amitabha's power?" "I am a vegetarian, but my health
is going downhill. Why is Amitabha Buddha not more compassionate?" But where
is the connection between the fact that one recites the Buddha's name or is a
vegetarian and the fact that one is wealthy, healthy, or lives a long life? We
must not be confused about what causes what effects. How can a person who plants
a melon expect to get beans? Chanting and keeping a vegetarian diet are in the
realm of religious and moral cause and effect. Amassing great wealth is in the
domain of economic cause and effect. Having good health or a long life are health-related
causes and effects. How can people attribute all their problems to religious faith?
Therefore, there are too many people today who, having confused the connection
between particular causes and effects, are not able to accurately understand the
law of cause and effect.
Once a passer-by stole a coconut from a family's
yard. The owner said, "Hey! How dare you steal my fruit!" The passer-by
responded, "What do you mean this is yours? It's from the tree." "Well,
I planted the tree," yelled the owner " The passer-by retorted, "The
coconut you planted is in the ground. Mine is from the tree." Is there not
a connection between the two? Cause and effect are forever linked; they can never
be disconnected. A cause, upon encountering the right conditions, will bear fruit.
There is the saying, "Bodhisattvas fear causes, sentient beings fear effects."
Bodhisattvas, knowing that causes are not to be taken lightly, do not haphazardly
create causes. Because sentient beings do not fear causes, they act without thinking
through the effects. In the end they fall into the depths of hell, with the most
frightening consequences.
In my hometown in Yang Chou, China, there were no
police for tens of miles and no courts for hundreds of miles, yet crimes or murders
were very rare. In the case of a conflict, people did not fight and quarrel. Instead,
we would go to a temple and both of us would take an oath in front of the gods.
We all believed this was very fair. Why? Because we believed that the law of cause
and effect knows best. Even when there was no way to appeal, everyone had peace
of mind. We all knew that the law of cause and effect would not betray us. As
the saying goes, "All acts, both good and bad, bear consequences; it is only
a matter of time."
When the Buddha was alive, he experienced the phenomena
of aging, sickness, life, and death just like all of us. He, too, existed in the
realm of cause and effect, and therefore was subject to the workings of cause
and effect. This is a great notion, for in the face of cause and effect, everyone
is equal. No one can escape this law. There is a saying: "People take advantage
of those who are nice, but that which sees to justice does not. People are fearful
of those who are mean, but that which sees to justice is not." Who or what
is this "seer of justice"? In Buddhism, the seer of justice is cause
and effect. Cause and effect are always fair and just. We who are promoting Buddhism
strive to firmly establish the concept of cause and effect, for it is very scientific
and rational. If everyone believed in cause and effect, it would serve as each
person's police and guide. Cause and effect would be each person's principle of
law.
6. Humanistic Buddhism [encompasses the teachings] of Ch'an, Pure
Land, and the Middle Path
Buddhist teachings are vast and profound, and there
are many sects and schools. The teachings of the Ch'an and Pure Land schools,
the doctrine of the unity of form and emptiness, and the Middle Path are some
of the Buddhist teachings for everyday living, thus they are part of Humanistic
Buddhism. In the Ch'an tradition, patriarchs and masters do not practice meditation
to become Buddhas, but to attain enlightenment. With enlightenment, they are able
to realize liberation and settle their minds and bodies in the here-and-now of
daily life. What is most gratifying to Ch'an practitioners is to find peace of
body and mind, or in other words, "to illumine the mind and see one's True
Nature." Thus, Ch'an practitioners are very much focused on life in this
world.
The Pure Land school is the same. Pure Land practitioners practice mindfulness
of Amitabha Buddha and recite the Buddha's name in our present world in the hope
of attaining rebirth in the Pure Land. If their practice is inadequate, rebirth
in the Pure Land is impossible; so they consider this world as the foothold for
devoting themselves to their cultivation and to being mindful of Amitabha Buddha.
There is no shortcut. Pure Land practice is a wonderful method for calming our
minds and bodies, especially when we are faced with the demands of modern society.
If you practice both the Ch'an and the Pure Land Dharma methods, you are truly
practicing Humanistic Buddhism.
The Middle Path, which is the wisdom of harmonizing
emptiness and existence, allows one to venture directly into the true reality
of all phenomena. If one has the prajna wisdom of the Middle Path, then one enjoys
happiness and blessings in this very life. Some people place too much emphasize
on materialistic life; they get lost in the red-hot zeal of worldly pursuits.
Others abandon the world, retreating deep into the mountains to be alone. Blind
to the suffering of the world, such people are as unfeeling as a withered piece
of wood or a pile of cold ashes. A life that is either too detached or too passionate
is not healthy; it lacks the harmony of the Middle Path.
The "Middle Path"
refers to the prajna wisdom of contemplating the harmonized mean. If we have this
type of wisdom, we will know the underlying principles at work in various situations
and the appropriate actions for dealing with them. [If we have the wisdom of the
Middle Path, we will know that] existence occurs within emptiness; without emptiness,
nothing could exist. If there were no emptiness of space, how could we gather
together here? Without space, how could the myriad phenomena of the universe develop?
Only in the midst of emptiness can existence arise. Humanistic Buddhism recognizes
that the material and spiritual are equally important in life and therefore calls
for a life that provides for both. There is the external world of pursuits, and
there is also the internal world of the mind. There is the world before us, and
there is also the world behind us. If one insists on charging forward blindly,
one inevitably gets hurt; one must also look back and within. Humanistic Buddhism
allows for both existence and emptiness, possession and non-possession, the world
of companionship and that of solitude. By harmonizing everything in the world,
Humanistic Buddhism allows people to achieve a beautiful and wonderful life.
The
Humanistic Buddhism that I promote may be seen in the objectives that I have established
for the Fo Guang Shan International Buddhist Order. The objectives are to give
people faith, to give people joy, to give people hope, to give people convenience.
I believe that being willing to serve others, giving others a helping hand, establishing
friendly ties with others, and giving others joy are the teachings of the Buddha.
Simply put, the goal of Humanistic Buddhism as promoted by Fo Guang Shan is to
make Buddhism relevant in the world, in our lives, and in each one of our hearts.
Simply close your eyes, and the entire universe is there, within. You can say
to yourself, "Everyone in the world may abandon me, but the Buddha within
my heart will never leave me."
In today's world, we are all burdened with
responsibilities. We all feel stressed from our obligations toward home, business,
and family. So how can we live a happy and satisfying life? If we practice Humanistic
Buddhism, or in other words, apply the Buddhist teachings to our everyday living,
then we possess the entire universe, happy and at peace in all we do. As Ch'an
Master Wu-men said, "The spring has its flowers, the autumn its bright full
moon; the summer has its cool breezes, the winter its snow. So long as one is
not caught up in mundane worries, then every season is a wonderful season."
"When the mind is burdened, the whole world seems limiting; when the mind
is clear of burdens, even a small bed feels expansive." When we truly touch
the world within our minds, then we are one with all sentient beings and all the
worlds. With this awareness, we can be joyful and at ease. How do we achieve this
awareness? We can only do so if we continually apply the Buddhist teachings in
all aspects of our everyday living. This is the true spirit of Humanistic Buddhism.
I
have just presented six different ways of how Humanistic Buddhism embodies the
traditional teachings of the Five Vehicles; the Five Precepts and Ten Virtues;
the Four Boundless Vows; the Six Paramitas and the Four Great Bodhisattva Virtues;
cause, condition, effect, and consequence; Ch'an, Pure Land, and the Middle Path.
As this conference on Humanistic Buddhism gets underway, I offer these thoughts
to you. May everyone be blessed!
***********************************************************************************************
The Great Buddha
Dear Venerables and Dharma Friends:
I believe
that all of you seated here today are students of the Buddha. As sons and daughters
of our parents, we must know our parents. As students of the Buddha, how can we
not know about the Buddha? Some of you in the audience may say, "How is it
possible that we do not know about the Buddha? Just look at the statues of the
Buddha here." Can we say that we know the Buddha just because we recognize
statues of the Buddha? No, we certainly cannot. It is most regretful if we, as
students of the Buddha, do not know about the Buddha. There is a verse that aptly
describes a common feeling among students of the Buddha in this Dharma Declining
Age. It goes like this, "When the Buddha came to this world, I was mired
in depravity. Now that the Buddha has gone into parinirvana, I have come into
this world. I regret that because of my many hindrances from past karma, I have
not been able to see the golden body of the Buddha."
For the last fifty
plus years, I have learned a lot about the Buddha. I did much research when I
authored the book The Life of Sakyamuni Buddha. Thus one can say that I have a
fair amount of knowledge about the Buddha. Today, I want to share with you what
I know about the Buddha, and to introduce to all of you the real spirit of the
Buddha.
Some of you may think that the Buddha is an almighty immortal with
all kinds of powers, who can come and go without a trace. If you think that this
is the Buddha I am going to share with you, you will be disappointed. Others may
think that the Buddha is full of kindness and compassion, and will grant me whatever
I ask for in my prayers. This is not the case, either. I believe that the Buddha
most people admire is the Buddha that sits cross-legged on the altar-serene, peaceful,
quiet, and still. If the Buddha were to talk and instruct us now, "Do not
do this," or "This is not the case," we may not have liked the
Buddha as much. Perhaps because the Buddha is not critical of us, does not reproach
us, and does not argue with us, we are drawn to him. We willingly pay respect
and prostrate to him.
Now, I will try to describe the Buddha with the help
of ten questions. I hope, through these questions, we can know the real spirit
of the Buddha.
First, did the Buddha ever get angry?
We often get mad;
is this also true of the Buddha? Of course, the Buddha certainly did get angry!
It is just that the Buddha's "getting upset" is different from ours.
We
are incensed when others pick on us or get in our way. When our interests are
compromised, we get irritated. This is not the case with the Buddha. The Buddha
would not mind if you were not nice to him; however, the Buddha would become angry
if you were to mistreat others. Let me illustrate this point with the following
episode from the sutra.
Once, the Buddha was traveling with his group of bhiksus
to preach the Dharma at some neighboring cities. Among them, some bhiksus were
impatient and quick-tempered, while others were of a calmer temperament. On the
way, they stopped to rest for the night at a temple. As soon as they settled down,
the impatient ones quickly took claim of the available beds. "This is mine!"
"That is mine!" In this way, all the available beds were claimed in
no time, and Sariputra, the Buddha's leading disciple, was left without a bed.
So, he decided to practice walking meditation outdoors. When the Buddha saw Sariputra
strolling outside, the Buddha went up to him and asked, "Sariputra, it is
quite late now. Why are you not in bed and still wandering in the yard?"
Sariputra then related to the Buddha what happened, "We have a lot of bhiksus
and there are not enough beds to go around. Some of the new bhiksus wanted to
find a bed to retire for the night, so I let them rest first." When the Buddha
heard this, he was very angry. He immediately called everyone to a meeting in
which the Buddha preached about what respect one should have for one's seniors
and elders.
When we do not respect our seniors and elders, the relationship
between the seniors and the young is turned upside down and society becomes disorderly.
In the past, parents would guide and remind their children, "Why is it that
you do not listen to Mom and Dad?" Now, children complain to their parents,
"Mom and Dad, how come you do not listen to me?" Even the very young
children know how to negotiate for what they want, "If you do not buy this
for me, I will not study hard for you!" In the past, students would humbly
accept what their teachers had to teach them. Now, it is quite fashionable for
students to criticize their teachers, "Teacher so-and-so is not very nice.
Every time I make a suggestion, he or she turns it down." In the past, employers
would give instructions to employees on what to do. Now, employees make demands
of their employers, "The food in the company cafeteria has to improve,"
or "You have to pay us this much before we can make a living." In the
military of the past, officers would give commands for subordinates to follow.
Now, subordinates can openly criticize the officers. When there is no standard
for our behavior, the fabric of social structure is weakened and social morals
cannot be maintained. It is no wonder that disorderliness rules.
The Buddha
would get angry with those who were only concerned with their own welfare and
had no regard for the hardships of others. The Buddha could also become displeased
when a prank, even that of a youngster, ended up hurting others. Let me illustrate
with the following example. Before the Buddha renounced his life of a prince,
he had a son by the name of Rahula. When Rahula was still a young child, he followed
the example of his father and renounced his household life to become a monk. As
he was quite young, he was very mischievous and liked to tell little white lies.
Once, someone asked Rahula, "Do you know where the Buddha is right now?"
Although he knew full well that the Buddha was in the room to his left, he purposely
pointed to the right and told the other person, "The Buddha is over there,
over there." When the person came back empty-handed, Rahula was very pleased
with himself. Later, the Buddha learned of this incident and called Rahula to
come before him. When Rahula saw the stern look on the Buddha, he did not dare
to say a word. Quietly, he went to fetch a basin of water for the Buddha to wash
his feet, hoping that the Buddha would soon start to preach. After the Buddha
washed his feet, the Buddha told Rahula, "Take this basin of water and drink
it!" Rahula was shocked with what he just heard, and he replied, "Lord
Buddha, the water used for washing the feet is very filthy and is not suitable
for drinking!"
The Buddha instructed, "When you tell lies, your mouth
is as filthy as the dirty water in this basin. Nobody would want you, either!"
Rahula
then went to discard the water. Afterwards, the Buddha told him, "Use this
basin to hold your food!"
Rahula appeared very troubled and said, "Lord
Buddha, this basin that was used for washing the feet is very dirty; I cannot
put my food into it!"
The Buddha reproached him, "When your mouth
often tell lies, it is just as filthy as this basin. It cannot be used to store
anything wholesome."
As soon as he finished, the Buddha gave the basin
a kick. The basin rolled noisily for quite a distance and Rahula was frightened.
The Buddha asked Rahula, "Are you worried that I may ruin the basin?"
"No,
the basin is a cheap basin. If it is broken, I can buy a new one. It does not
matter!"
The Buddha again reprimanded Rahula, "Children who tell
lies are just like this cheap basin; no one would feel sorry even if it is ruined."
From
this incidence, we learn that the Buddha does not put up with those who lie and
deceive others. The manner the Buddha used to teach Rahula stems from the high
hopes parents have for their children, which is why we say, "When the love
is deep, the reprimand is severe." The Buddha's anger is out of compassion,
not out of hatred. The love of parents for their children is very much like the
love of the Buddha!
Second, did the Buddha ever get sad and cry?
Have
you ever thought of the Buddha so saddened that he cried? In reality, there were
times when the Buddha was saddened and there were also times that the Buddha cried.
Mara
(the evil one) once told the Buddha, "We do not like the way people have
accepted the Dharma; from now on, we will fight with you every step of the way!"
Unperturbed,
the Buddha replied, "I am not afraid of your sabotage."
"Everywhere
we go, we will criticize you, slander you."
The Buddha said calmly, "I
am not afraid!"
"We will use clubs, knives, and guns to strike at
you!"
"Clubs, knives, and guns-they do not frighten me!"
After
this exchange, Mara thought to himself, "The Buddha is not afraid of anything."
He then called out, "Then we will become your disciples. We will wear the
monastic robes, eat monastic food, but we will not walk the Buddhist Path. When
you talk about the three cultivation practices of precepts, concentration, and
wisdom, we will practice the three defilements of greed, hatred, and delusion.
We will be diametrically opposed to the Buddhist Dharma; in this way, we will
undermine you."
At this point, the Buddha thought about the tragedies
sentient beings of the Dharma Declining Age had to confront. He was moved to tears;
finally the Buddha cried.
This is what is meant by the saying, "The worm
not only lives on the body of the lion, it even feeds on its flesh." Today,
there are many people who claim to be the disciples of the Buddha: they carry
the Buddha's banner and wear monastic robes, yet they are a disgrace to the good
name of Buddhism. How is it possible that the Buddha is not heavyhearted? When
children do not turn out well, parents are pained and the family suffers. Similarly,
when his followers turn against him, the Buddha becomes sad and tearful.
One
way to handle these Buddhist imposters within the Sangha is to give them the silent
treatment and not to pay any attention to them. This, however, is a passive response.
Also, imposters outside of the Sangha are much harder to control. Thus, within
the gates of Buddhism, it is important to implement sound organizational structures,
education, and training as a means to maintain the integrity of the Sangha.
Third, were there any moments of joy for the Buddha?
Most definitely. The
Buddha lived in happiness and joy. There are two aspects to the Buddha's daily
living in this world: for the benefit of self and for the benefit of others.
Let
me try to explain this simply. What we spend on our own clothing, food, housing,
and transportation is for our own benefit. What we spend on charity to help those
in need is for the benefit of others. In the case of the Buddha, the Dharma joy
of the Truth and the serenity of Ch'an meditation was for the benefit of self.
The Buddha's preaching, his compassion, his majestic aura, and everything that
he did for sentient beings were for the benefit of others. As students of Buddhism,
each of us should learn how to apply Buddhism. We should understand which aspects
of Buddhism are for the benefit of self and which are for the benefit of others.
Paying respect to the Buddha, chanting, sitting meditation, practicing patience,
applying the right effort, and observing the precepts are for the benefit of self.
When we are complimentary of others, help others, come to the aid of those in
need, act compassionately, give alms, and build good causal relationships with
others, we are practicing Buddhism for the benefit of others.
The fifteenth
day of the seven lunar month is the Ullambana Day; it is also called the Sangha
Day. On this day, the ever-present joy of the Buddha is most special, so this
day is also called The Buddha's Joyous Day. Why was the Buddha especially joyous
on this particular day? During the time of the Buddha, all the bhiksus would begin
their summer retreat from the fifteenth day of the fourth lunar month. On the
fifteenth day of the seventh lunar month, they had realized intense cultivation
during the retreat. Devotees often would make offerings to the Sangha on this
occasion. The resulting merits then could be dedicated such that ancestors of
devotees might share the blessings of the bhiksus' cultivation. It was truly a
joyous occasion for both the human and celestial realms! As a result, the Buddha
was especially joyous.
The reason I want to bring this up is to emphasize that
we should understand the Dharma. Buddhism is a religion that promotes happiness,
and we should constantly try to develop a joyous character. Some people always
look depressed and melancholic¾ before long, their whole lives disappear
in the midst of sadness and grief. This is most unfortunate! There is a saying,
"A face showing no anger is a true offering; a mouth speaking no anger emits
wonderful fragrance. A heart with no anger is a priceless treasure. Truth as such
is eternal and never destroyed." Not only should we learn to arrest our anger
and not speak of it or show it in our face, we should learn not to have anger
arise. This way, our hearts will not harbor any anger; peace and happiness will
show through our face, and everything will turn out nicely.
We all have to
remember that it does not matter if we do not have anything tangible to offer
to others. What is most important is to offer happiness to others. Our days may
be filled with problems and headaches, but when we sleep, we should leave them
behind and not bring them to bed with us. When we eat, we should eat our meals
happily rather being consumed by own sorrows. We should not carry our unhappiness
with us from one day to the next, and we should not constantly display our sadness
to wear people down. Look at me, although I have quite a few students and devotees,
they never come to me when they are happy. They seek me out only when they have
problems and headaches. I ask them jokingly sometimes, "When I see all of
you, I express my joy and share happy words with you everyday. Why does it seem
that you only give me your problems and headaches? Sometimes it becomes unbearable
for me to see worried faces all the time. How about if we do it differently and
you share your happiness rather than your sorrows with me? Does this sound good
to you?"
I have always maintained that we should greet others with three
pleasantries, such as "You look great!" or "This is a nice day!"
or "Have a good day!" In other words, when we greet others with three
pleasantries, we can make others feel good and glad.
Some people are very stingy
with their words; this is why we promote that we greet others with three pleasantries.
But, when we fight, we should stop after one round of exchange. Let me give you
this example. A wife slaves over the stove to prepare dinner for her husband.
She sets the table and tells her husband, "It is dinnertime." The husband
becomes annoyed and replied, "Alright, alright. Wait a minute!"
This
is one round of exchange, and the wife should stop at this point. If the wife
continues another round of exchange, "Every time I call you, it is always
'Alright, alright.' How many times do you want to be called before you will come!"
The
husband now becomes really irritated and retorts, "Don't you see how busy
I am?"
The wife gets even by saying, "Busy, busy! You are always
busy. Don't you have a clue that I am busy too?"
In this way, after two
or three rounds of heated exchange, a fight erupts. So, please remember, when
we fight, we should stop after one round of exchange. In the old days, duels were
often settled after one round. If the conflict were to continue, there would be
no end to it! If we keep fighting, how can we lead a happy life?
We, as Buddhists,
should learn from the Buddha and give others happiness. As members of Fo Guang
Shan, we should learn the real spirit of the Buddha. We, as Fo Guang Buddhists,
should abide by the following four objectives: to give others confidence, to give
others happiness, to give others convenience, and to give others hope.
Fourth,
was there any enjoyment in the Buddha's life?
We all hope that we can enjoy
life a little bit more. Even coming to this Dharma talk, we want to have a good
seat where we can sit comfortably, or hope that the room is air-conditioned and
the floor is carpeted, and the list goes on. This is enjoyment for our daily living.
People pursue fame and wealth to improve their living condition, so that they
can enjoy life a little bit more. In actuality, fame and wealth can bring forth
its own set of problems. Is that enjoyment? Not necessarily so. The enjoyment
of our senses is very limited. The eyes crave to see pleasing sights, the ears
crave to hear delightful sounds, and the body craves the feel of soft and luxurious
clothes. But when these sensations pass, we soon feel empty and lonely again.
This is no different from when a party ends, dirty dishes and trash are left behind.
The price to pay for worldly fame and wealth is just enormous. When we are controlled
by the external environment, we cannot find inner peace. If we are not affected
by what we see and hear, then there is nothing to bind us. The Dharma joy within
ourselves will begin to flow; this will bring us lasting enjoyment.
Among the
Buddha's disciples was the former Prince Bhadrika. Once, while he was doing sitting
meditation with the other bhiksus, he suddenly called out, "This is happiness,
happiness!" As it turned out, the Buddha passed by, so he asked, "Someone
just yelled out happiness. What is the happiness? Why did he scream happiness?"
Bhadrika replied, "In the past when I was still living in the palace, I was
constantly surrounded by guards, yet I was afraid that others would harm and assassinate
me. In the palace, the food is of the best quality and the bed is very comfortable,
yet I did not enjoy the food and my sleep was not sound. Now that I have renounced
the secular life, I can cultivate in the remote hills and woods. Now that I feel
free, I am not afraid of anything. I find the simple vegetables and carrots that
I get from the alms round extremely tasty. When I sit here to meditate, I just
feel cleansed and without any worries. I enjoy the path of cultivation so much
that I cannot control myself and must cry out with elation!" Is this not
another form of enjoyment?
What is the happiness that the Buddha enjoys? It
is the happiness of nirvana. The happiness of nirvana has four special characteristics:
eternity, bliss, true nature, and purity. His happiness was to feel the duration
of life, to feel the natural joy of life; to feel the existence of life, and to
feel the simplicity of life. Now, a lot of people are so busy that they have forgotten
about themselves. When they have lost touch with themselves, they have also lost
touch with happiness.
Serene happiness is a characteristic of nirvana. If we
understand Buddhism, we would know that we can easily find serene happiness in
our daily lives as well. We always say, "Helping others is a source of happiness,"
"To be content is to be happy," and "With patience, comes peace."
We can enjoy happiness in contentment. We can even find happiness when we are
truly remorseful. We can also find happiness when we are respectful of others,
when we have faith, and when we remain calm and peaceful. We should not try to
find happiness from our senses; the source of happiness lies within our hearts.
When we find ourselves, our own hearts, then we will find happiness. There is
happiness in reciting the Buddha's name, in meditation, and in paying respect
to the Buddha. Sometime, when you do sitting meditation, you will discover that
all your thoughts are calm and not a desire is in sight; you want to stay in this
peaceful Dharma joy forever. Is this not happiness? Or, we can be proactive in
aiding those in need and helping to repair roads and bridges, then we can also
enjoy happiness. When we build good causal relationships with others, we will
find support from all sides and we will be naturally happy.
Buddhism of the
past had a tendency to equate cultivation with asceticism. Actually, this is quite
misleading. Buddhism is a religion of happiness; it does not dictate suffering
to its devotees. When it talks about "suffering," it is telling us that
suffering abounds in life and that it is a phase that we have to go through to
reach happiness. A butterfly has to come out of its cocoon before it can fly.
A tree trunk has to be sawed before it can be of any use. In Buddhism, we have
to cross the sea of suffering before we can reach liberation. When others reprimand
us, criticize us, or even slander us, we should not get angry but should thank
others for giving us the opportunity to clear some bad karma from the past. When
others defraud us of our hard-earned money, in the absence of an understanding
of the Dharma, we would become very frustrated; however, if we practice the Dharma,
we will look at the situation as a way to pay off some old debt. Being without
debt and without worries, is this not a cause for happiness? In this way, we can
even find happiness under adversities. Like the Buddha, we would be able to enjoy
the serene happiness of nirvana.
In this world, we are happy when good things
happen. When we have the Dharma, we will be able to handle misfortunes and disappointments
with equal ease. As in the saying, "When the mind is pure, the land is pure,"
we can use our pure and calm mind to transform the world. Grief is bodhi, and
affliction is happiness. If your mom and dad are very strict, you need not be
distressed. You should think to yourself, "It is good that my parents are
stern with me; they help me stay away from trouble." With every situation
in this world, as long as we can change our perspectives, we will find happiness
always!
Let me share with you a secret that few of you know. For many years
now, unless I am dining with guests, I always eat my dinner standing up. Usually
there is not a chair in my living quarters, so I just eat my meals standing up.
I doubt if any of you knew. I lead a very simple life, and I do not enjoy my meals
any less.
The life of the Buddha might have been very simple and fraught with
hardships, but in the vast wisdom of the Buddha, he always enjoyed the wondrous
wisdom of nirvana.
Fifth, did the Buddha have affection?
Do you think
that the Buddha had affection? We Buddhists like to deify the Buddha and claim
that the Buddha was different from other human beings. Because affection can be
tainted and can bring us afflictions, we prefer to think that the Buddha did not
have affection. No, this is not so. The Buddha was rich in affection! The Buddha's
affection, however, was to love all sentient beings equally. The Buddha's affection
was the kindness and compassion that was described in the saying, "Great
kindness without conditions, great compassion as we all are one." A step
above love is kindness and compassion, and above kindness and compassion is "Great
kindness without conditions; great compassion as we all are one." It is difficult
for us to understand the love and affection of the Buddha.
What is meant by
"great kindness without conditions"? If we examine our kindness, we
will notice that our kindness is limited. We are kind toward those we have a relationship:
you are my neighbor, my classmate, my colleague, or my relative. This type of
kindness is conditional. The kindness of the Buddha is to give happiness to all
without conditions. When we can help a total stranger that we have never met in
our entire life, when we can help just because the person needs our help, and
when we can help without any strings attached, then we are practicing "great
kindness without conditions."
What is meant by "great compassion
as we all are one"? It means that I feel your pain as if it is my pain, and
I want to relieve your pain as much as I want to relieve my own pain. Often our
compassion is limited to giving once or twice, and we get tired if we are called
upon time and time again. The Buddha's compassion and kindness is not like this
at all. Let me illustrate the point with this example. Suppose my hand has an
infected wound with a repulsive stench. Because the hand is part of my body, I
will take very good care of it. I will not get tired of it, but will instead clean
up the infection and dress the wound. When we can treat all sentient beings with
the thought, "We are all related; he is like part of my limb," then
we have the compassion to treat others like ourselves. This is "great compassion
as we all are one." To practice "great kindness without conditions,
great compassion as we all are one," we should do a little role reversal.
If we can put ourselves in their shoes and project ourselves into their situation,
then the spirit to practice "great kindness without conditions, great compassion
as we all are one" will begin to bloom within us.
Let me give you another
example. Does any of you ever have athlete's foot? Although athlete's foot can
give off a really offensive smell, some people still like to give it a good scratch
and may even put their fingers to the nose afterwards. Why? This is because the
foot, though smelly, is one's own foot and in which case even the stench may seem
pleasant. Thus, if we can treat all sentient beings as ourselves, how can there
be any complaints?
The Buddha went to the Trayastrimsas Heaven to preach the
Dharma to his mother, and he was the pallbearer at his father's funeral. Do you
think the Buddha was sentimental? While I was writing The Story of Sakyamuni Buddha,
I was most impressed by the way the Buddha showed his sentiments-purely, immaculately,
and without leaving behind a trace.
The second year after the Buddha attained
his enlightenment, he returned home to preach to his father and brothers. Princess
Yasodhara, the Buddha's wife before he renounced his household life, waited impatiently
to see the Buddha. What took him so long? After a prolonged wait, the Buddha finally
arrived. Princess Yasodhara thought to herself, "When I see him, I really
have to give him a good piece of my mind for being such an ungrateful and heartless
person." When she finally saw the Buddha, she was moved by the compassionate
and majestic aura of the Buddha and immediately fell to her knees. When I reached
this point in my writing of this book, I wondered to myself: What should the Buddha
do? At this time, the Buddha was a completely enlightened individual; he was then
not an ordinary person and was no longer the husband of Princess Yasodhara. What
was the Buddha to say to Princess Yasodhara? The great Buddha was most remarkable.
He looked at Princess Yasodhara and said to her, "Yasodhara, I apologize
to you, but you should be happy for me. I live up to my responsibility to all
sentient beings. I have attained Buddhahood; I am now the Buddha." With these
words, the Buddha managed to put Yasodhara at ease, yet conveyed the standpoint
of the fully enlightened one. For most of us, although we may have the aspiration
to cultivate, it is difficult for us to achieve perfection in both compassion
and wisdom.
As I had not seen my mother for a few decades, I really hoped I
could reunite with her in Japan. When the opportunity finally came, I waited for
her arrival at the airport in Japan. When I spotted her at a distance, I wondered,
"Is that really mother?" As she drew close, the emotions of reuniting
with her son after so many years finally hit home, and tears began to well up
in her eyes. So I said to her, "Do not cry here. Come with me!" I could
almost see her trying to pull her tears back into her eyes. My intention was this:
Before we cry, we should at least consider where we are. No matter what kinds
of emotions and sentiments we experience, we should not be consumed by them. We
need to manage our emotions and sentiments so that they will not become out of
control.
The Buddha is rich in affection. He served his sick disciples tea
and water; he threaded needles to help his older disciples to mend their clothing.
This pure affection is what is meant by "compassion" in Buddhism.
Sixth, would the Buddha lie?
Would the Buddha lie? This is indeed a very
serious question. How do we dare to say that the Buddha would lie? The Five Precepts
of abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants
are very important precepts. Lying is a form of false speech! How could the Buddha
lie? This is because the Dharma is dynamic. If the acts of killing, stealing,
sexual misconduct, false speech, and taking intoxicants are committed out of greed,
hatred, and delusions, they are indeed very severe violations of these important
precepts. If the violations are performed out of compassion, then they constitute
another form of the Bodhisattva Way. Take the example of a sociopath who, wielding
knives and guns, is on a rampage to kill many innocent people. What are we supposed
to do? Do we just stand by and watch him destroy the lives of innocent people?
Of course not. Sometimes, out of compassion to save the many innocent victims,
we may have to first kill the sociopath. This is markedly different from killing
someone out of hatred. Let us say that I found out you were plotting to gun down
another person, or try to do harm with poison, and I tried to conceal the gun
or the poison. Would you say that as this involves stealing, that I should not
try to conceal the weapon and just let him commit the murder? Under these circumstances,
the Buddha would use his wisdom to handle the situations in special ways.
Once
while the Buddha was meditating in the woods, it happened that a rabbit was shot
by a hunter. The rabbit ran to the Buddha and hid under his robe. The hunter who
was chasing the rabbit stopped to ask the Buddha, "Did you see my rabbit?"
Of
course, the Buddha saw the rabbit, but he could not tell the hunter where the
rabbit was. So, the Buddha replied, "No, I haven't seen the rabbit."
Is
this a lie?
"You have hid my rabbit, my dinner for the night. Can you
please return it to me?"
"Oh, it was for your dinner tonight!"
The Buddha then pulled the knife he had with him, and he asked the hunter, "If
I cut off my arm, is it enough to compensate you for the rabbit? Let me give you
my arm for your dinner!"
In order to save sentient beings, the Buddha
told a fib out of great, fearless compassion. This is not an everyday lie. This
is in accordance with what is said in the Diamond Sutra, "The Tathagata is
one who speaks of things as they are, as what is true, and as in accordance with
reality."
Once when the Buddha was cultivating his practice in a past
life as a bodhisattva, he chanced to run into a bandit who was about to rob and
kill five hundred merchants passing by. When the Buddha found this out, he killed
the bandit without any hesitation. In the mind of the Buddha, he would rather
accept the bad karma of taking a life than letting five hundred innocent people
lose their lives. The Buddha would not lie to deceive others, but the Buddha also
would weigh the different sides of the issue before acting accordingly.
Seventh,
did the Buddha have a job?
Do you think the Buddha had a job? Yes, he did.
How do we know? Once the Buddha went to Devadaha for his alms round. The king
of the city was King Suprabuddha, the Buddha's father-in-law before he renounced
his household life. When the King saw the Buddha, he was furious and had these
words for the Buddha, "You are a person who has forsaken your own country
and wife. Your life does not serve any purpose, and you are of no benefit to the
world. You do not have a job and do not produce anything useful. I forbid you
to do alms rounds in my country." How did the Buddha respond? He replied,
"King Suprabuddha, you are mistaken. Everyday, I use the plough of compassion
to till sentient beings' field of blessings. The seeds I sow are bodhi seeds.
I work hard like this everyday; how can you say that I do not do anything productive?"
As started from the Buddha, the job for teachers of Buddhism¾ the Buddha's
bhiksus and bhiksunis¾ is to cultivate the practice and preach the Dharma.
With their compassion and cultivation, they serve to elevate the moral standards
of society and purify social trends. Is this not work?
When King Ajatasatru
was about to attack Vrji, the Buddha resolved the conflict and the war was averted.
When Kapilavastu was attacked by King Virudhaka, the Buddha initiated a movement
to protect his country. The Buddha helped to build family harmony when he was
instrumental in getting the disrespectful daughter-in-law of Elder Sudatta to
mend her ways. The Buddha also guided Matanga to turn over a new leaf and advised
Angulimala not to kill. The Buddha has enlightened the wisdom of millions of people
to know themselves and to gain deliverance. His work is most holy and significant!
Eighth, did the Buddha have to deal with any adversities?
In this world,
we have to constantly deal with hardships and distress. Do we know if the Buddha
also had to deal with any adversities? As the Buddha was reborn into this world,
and since no one can totally escape all adversities in this world of ours, the
Buddha was no different. Just take the examples of aging, sickness, death, and
suffering¾ who can be free of them? The Buddha had to deal with adversities
on ten different occasions. When he was cultivating, he survived on a sesame seed
and a grain of wheat a day. This was a form of hardship. During years of famine,
everyone was impoverished and hungry. When the Buddha went around for his alms
round, he could only find remains of horse feed to fill his hunger. Although the
Buddha accepted the predicament, this was still a form of hardship. Devadatta
attempted to assassinate the Buddha on several occasions. Once he wanted to crush
the Buddha and hired someone to push a huge boulder from atop a hill to where
the Buddha was sitting. At another time, he let a drunken elephant charge at the
Buddha. The Buddha, of course, was not hurt; but these were adversities nonetheless.
Devadatta once wanted to start a fight with the Buddha. When the disciples of
the Buddha learned of the plot, they quickly readied themselves with sticks and
clubs to protect the Buddha. After the Buddha heard what happened, he laughed
and told Ananda, "Does one who has become the Buddha still need others to
use sticks and clubs to protect him?" Before Uruvilva-Kasyapa took refuge
in the Buddha, he tried to harm the Buddha with a poisonous snake. The snake became
still as soon as it saw the Buddha. When Angulimala came to assassinate the Buddha,
he fell to his knees and surrendered his weapons when he saw the Buddha. Like
everyone, the Buddha had to deal with adversities, but the Buddha used his magnanimity
and virtues to overcome them. He did not have to rely on sticks and clubs to protect
himself.
According to the Fo Shuo Hsing Ch'i Hsing Sutra (the sutra that describes
the causes and conditions of the ten adversities of the Buddha), the Buddha endured
the following ten different adversities during his life.
1. The Buddha was
slandered by Sundari.
2. The Buddha suffered from headaches.
3. The Buddha
suffered from joint pain.
4. The Buddha suffered from backaches.
5. The
Buddha's feet were injured by a wooden spear.
6. The Buddha bled when injured
by rocks tossed at him.
7. The Buddha was slandered by Cinca-manavika.
8.
The Buddha lived on remains of horse feed.
9. The Buddha practiced asceticism.
10. The Buddha was slandered by Shemipa.
These ten different adversities
were the residual karma of the Buddha's past lives. In the Fo Shuo Hsing Ch'i
Hsing Sutra, the Buddha says that even when one becomes the Buddha, when one has
eradicated all evils and practiced all virtuous acts, one still has to live through
the consequences of whatever residual karma one has. To a great holy person, these
adversities have no impact. It is like the rainstorm that once it is passed, the
clear blue sky will again appear!
Ninth, was the Buddha ever slandered
by others?
Was the Buddha ever slandered by others? Most definitely. Some of
these slanders are mentioned in the last section; the Buddha faces slander even
now. As is the case of any great person, to those who believe in him, he is a
deity, a holy person, or a Buddha. To those who do not believe in him, he is a
demon, a sinner, or a charlatan. There is a chasm of difference in perspectives
between those who believe and those who do not. Thus, it is inevitable that there
will be slanderous remarks coming from those who do not believe.
During the
time of the Buddha, when someone renounced household life to join the Sangha,
others might criticize the Buddha, "You took our sons and daughters from
us." "You took my husband (or wife) from our family. Our family is now
all torn up." "This Buddha does not have any regard for families, parents,
spouses, and children. What good is he?" These types of remarks were inevitable.
This was especially true when Buddhism began to take root and Buddhist followers
multiplied in numbers, at the expense of other religions. There were ill feelings
among the other religions, which led to the following incident. A follower of
another religion retained a lady-for-hire to make a false accusation at the Buddha.
While the Buddha was preaching, she stood up with her abdomen protruding and raised
her voice at the Buddha, "Sakyamuni, though you talk a good game when you
preach the Dharma, what are you going to do with your baby in my tummy?"
The Buddha was the father of her child!? There was quite a stir among the audience.
How would the Buddha respond? The Buddha did not say a word. Among his disciples,
Maudgalyayana was the foremost in supernormal powers. Upon examination, he realized
that the protruding stomach of the woman was nothing more than a basin tied to
her waist. Using his supernormal powers, Maudgalyayana severed the ropes holding
the basin, which dropped and rolled around the floor. The Buddha continued his
silence toward the woman and kept on preaching the Dharma.
During the Buddha's
lifetime, he preached the Dharma for forty-nine years and gave over three hundred
Dharma talks. Because of us, he shouldered a lot of hardships and numerous slanders.
He brought us limitless Dharma joy and boundless truth. We, sentient beings, are
really indebted to the Buddha. But in this world, how is there light without darkness?
How do we see the beauty of virtue without the ugliness of vice? Without mud and
dirt, how can the pure lotus bloom?
Tenth, did the Buddha feel helpless?
We
like to think that the Buddha is full of supernatural powers and can do everything.
In reality, the Buddha could feel helpless, too.
Once there was a man named
Kantatuo; he was rotten to the core and did many horrible things while he was
alive. He was, however, kind on one occasion. One day, while he was walking, he
saw a spider and was about to step on the spider when it occurred to him that
his step would no doubt kill the spider. At that time, a thought of kindness overcame
him and he retracted his step. He finally stepped over the spider and spared the
spider's life. After Kantatuo died, he fell into the depths of hell. The spider,
in the meantime, wanted to repay Kantatuo for his kindness. When the Buddha learned
of the spider's intention, he helped the spider drop its spider thread all the
way into hell so that Kantauto could use the thread to climb out of hell. When
all the beings suffering in hell saw the spider thread, they pushed and shoved
trying to grab the spider thread. At this time, hatred arose in Kantatuo's mind.
He pushed everyone aside and said, "Go away, this is my spider thread. Only
I can use it to climb out of here. Go away, go away!" As he grabbed the spider
thread, he applied too much force and the thread was broken. Kantatuo, together
with all the others, fell down again. The Buddha, who saw the whole thing happen,
sighed and said, "Oh, sentient beings are so selfish. There is nothing I
can do."
If we are selfish, hateful, unwilling to share any benefits with
others, if we are not compassionate toward others, do not form good causal relationships
with others, then even the Buddha cannot help us to save ourselves!
Once there
was a young man climbing a mountain. Halfway up, he lost his footing and fell
down the side of the mountain. Luckily, he managed to grab a vine growing on the
side of the mountain. As he looked, he realized there was no solid ground for
many feet beneath him, and above him was a steep cliff. Out of panic, he called
out, "Lord Buddha, Lord Buddha, please come and save me!"
The Buddha
indeed appeared to save him from his predicament. The Buddha said to him, "Young
man, I do want to save you, but I am afraid that you would not listen to me."
The
young man said, "At this moment, why would I not listen to you?"
"Really?
Are you going to do exactly what I tell you, regardless what it is?"
The
young man was very compliant, and he said, "Lord Buddha, I will most definitely
follow your teaching!"
Immediately, the Buddha said to the young man in
a serious tone of voice, "That is good. I want you to let go of what you
are holding."
"Oh, no!" the young man replied in shock. He continued,
"Do you want me to let go with my hands? If I do that, won't I fall to my
death?"
The Buddha let out a sigh and said, "You do not want to let
go of your hands and cannot let go. How can I save you?"
In this world,
whether we can be saved or not depends on whether we can see through all phenomena,
and whether we can rise to the occasion and let go. If we want the Buddha to help
us save ourselves, we have to let go of some of the shackles within our everyday
lives before we can enter into the liberated world of the Buddha.
In our discussion
today of "The Great Buddha," I am afraid I did not do justice to the
subject matter. I have not addressed the enlightened Dharma of the Buddha, nor
have I covered the compassion and wisdom of the Buddha. Instead, our discussion
revolves around the mundane aspect of the Buddha's everyday life, his headaches,
and his frustrations. I hope all of you know that I promote Humanistic Buddhism,
which is why I want to portray the Buddha in human terms. We have to build our
faith upon the understanding of the Buddha who lived on this earth; from the faith
of this understanding we can slowly rise up to know the Dharmakaya, the embodiment
of the prajna wisdom, and the real Buddha. It is not unlike one who has to start
from elementary school, and then proceed to high school before one can enroll
in college. The virtues and accomplishments of the Buddha are vast and limitless;
they cannot be comprehended with a momentary deliberation or viewed with a single
glance. They have to be understood in many gradual steps.
When we can understand
the Buddha who lived among us, then we can begin to get to know the Buddha who
lives within our hearts. When we comprehend the Buddha who lives within our hearts,
then we can, all of a sudden, perceive the Dharma of the Buddha.
My students
often say to me, "Master, you have not chatted with us for quite some time;
our faith begins to falter." Inevitably, I would tell them, "I have
studied Buddhism for fifty plus years, and the Buddha has never spoken to me.
My faith remains strong, and I try my utmost to spread the truth of the Dharma.
I know that the Buddha lives within my heart, and he is with us everyday. What
is the need to discourse with me?"
***********************************************************************************************
The Heavenly Reams and the Hell Worlds
Dear Dharma Friends,
Today
we are gathered here in the city of Chung-far to discuss the topic of heaven and
hell. Chung-far is situated in the central part of Taiwan and is the transportation
hub between the north and south. Similarly, our saha world is a mid-way station
bet-ween heaven and hell. There are two roads ahead of us, one to heaven and one
to hell. The one we choose is up to us. While most of us would prefer heaven over
hell, why is it that some of us end up in hell? Further, what do we have to do
if we want to be reborn in heaven? These are important questions, and our understanding
in these matters can help us choose the right path so that there will be no sur-prises.
There
is a tale in the sutras which relates why some people enter heaven while others
fall into hell. A man on his death bed took his last breath, and his consciousness
was set free from his body. He thought he was a good man and would no doubt be
reborn in one of the heavens. After wandering for a while, he finally came before
a heavenly gate. He knocked, but no one answered. He knocked louder, but still
no answer. He began to bang on the shut door and protested, "Open up! If
this is joke, I am in no mood for one. I was a good man and gave to cha-rity.
Why do you not let me in?"
Suddenly, the voice of the Jade Emperor came
over the gate saying, "True, you have given alms and done some good, but
it is not enough to offset the unwholesome karma you have also accumulated. You
operated a gambling house, indirectly ruining the lives of many. Not only is there
no place for you here, I have to send you to face judgment in hell."
With
these words, the man was escorted to hell. As he stood waiting for judgment, he
pleaded his case, "King Yama, I hope you have not forgotten that I have always
made you offerings. Please show me your mercy."
King Yama replied sternly,
"I thank you for the offerings, but I also have to be fair. You have taken
the lives of many animals, and they had all filed complaints against you. We have
rules here, too. I cannot put friendship ahead of justice. You still have to reckon
with the consequences of your actions."
This tale shows us that there
are just causes lead-ing to rebirth in heaven or hell. If we do not have the right
understanding of what constitutes wholesome acts, we may be in for a surprise
when we have to face the consequences of our actions.
I. Understanding the
Heavenly and Hellish Realms
Many religions believe in the existence of hea-vens
and hells, and Buddhism is no exception. More accurately, Buddhism believes in
the existence of a heavenly realm and a hellish realm. These two realms together
with the asura, human, animal, and hungry ghost realms make up what we call the
six realms of existence, and which realm we are reborn into depends on our cumulative
karma. The heaven-ly realm is in turn made up of the six heavens in the realm
of desire, the eighteen heavens in the realm of form, and the four heavens in
the realm of form-lessness. The hellish realm consists of eighteen hells: the
eight burning hells, the eight freezing hells, the hell of isolation, and the
secondary hell.
The six heavens in the realm of desire (or the kar-maloka)
consist of Caturmaharajakayika, Trayas-trimsa, Antariksa, Tusita, Nirmanarati,
and Paranir-mitavasavartin. Caturmaharajakayika is guarded by the four guardians
of Indra: Vaisramana in the north, Dhrtarastra in the east, Virudhaka in the south,
and Virupaksa in the west. Trayastrimsa is also known as the Thirty-Third Heaven,
It is ruled by Indra, often referred to as the Jade Emperor in Chinese folklore.
Tusita is often mentioned in the sutras be-cause this is where Maitreya Bodhisattva
currently teaches. These heavens are called the heavens of desire because the
celestial beings here still enjoy sensual pleasures.
There are eighteen heavens
in the realm of form, or the rupaloka. In these heavens, there is no dis-tinction
of gender, and the celestial beings here have no desire for sensual pleasures
such as eating and resting. They do, however, still have form, and they look magnificent.
They find joy in the Dharma and in quiet contemplation.
In the four heavens
of the realm of formlessness, or the arupaloka, celestial beings have transcended
both the limitations of form and the desire for sen-sual pleasures. They do not
have a physical exis-tence, only a spiritual one. They live in the joy of the
Dharma and in constant dhyana.
Like the heavenly realm above, the hellish realm
is also made up of many hells, eighteen to be exact. Like the artistic renditions
of Dante's masterpiece the Inferno, the Chinese also have many vivid de-pictions
of the agony in the hellish realm. The tor-tures in hell are also frequently incorporated
in Chinese myths and folklores. The sufferings come in many form, such as burning,
freezing, whipping, and isolation.
One of the eight burning hells is called
Samjiva, or Undying Hell. It is a place for those who have caused great harm to
others. In Samjiva, beings are chopped up, poked at, or ground to pieces. This
is not the worst part, yet. If they become unconscious under the pain, they are
revived with a cold wind so the cycle may start all over again. Beings in Kala-sutra,
or Black Rope Hell, are first measured with a black rope, then they are marked
and sawed into pieces like a piece of wood. The third of the eight burning hells
is called Samghata. This is where two ranges of mountains meet to crush those
who are being punished. In Raurava (wailing) and Maharau-rava (big wailing), the
pain is so great that wailing permeates the place. Burning by fire is the punish-ment
in Tapana (burning) and Pratapana (intense burning). In Avici, or Endless Hell,
the punishment is most intense and continues without pause.
Beings in the eight
freezing hells are exposed to extreme cold. In the Arbuda hell, the extreme cold
causes frostbite and blisters. In Nirarbuda, the colder still condition causes
the blisters to rupture. The Atata, Apapa, and Hahadhana hells are named after
the clattering sounds that beings there make as they shiver in the biting cold.
In the remaining three hells, the cold causes the flesh to crack, leaving marks
resembling huge lotus buds.
The hell of isolation and the secondary hell are
located in the midst of our saha world, in ravines, on mountain peaks, or even
in the sky above. As long as sentient beings continue to act in unwholesome ways,
these hells and their gruesome punishments will continue to exist.
II. Conditions
in Heaven and Hell
Celestial beings enjoy many blessings. Take, for instance,
the manner of their build. They are tall and dignified in appearance. While the
average height of modern man is around 180 centimeters, celestial beings are many
times taller. In Caturmaharaja-kayika heaven, celestial beings are 300 meters
tall. In the rupaloka heavens, the height of celestial beings can reach up to
265,000 kilometers! Com-pared to us, celestial beings are indeed gargantuan. If
you think this is preposterous, just consider the tiny ants on the ground. When
they look up at us, they must think that our stature is beyond imagi-nation.
The
life span of celestial beings is incredibly long. Most of us do not even live
to one hundred years. In Trayastrimsa, life span can reach hundreds of thou-sands
of years. In the celestial scheme of things, such a life span is not particularly
long; life spans in the arupaloka heavens are many, many times longer than that.
What
good is a long life if celestial beings do not enjoy their lives? Through the
accumulation of wholesome karma over many lifetimes, celestial beings enjoy a
worry-free life. They are not in want of anything. The notion of work is non-existent,
for they do not have to toil to provide themselves with shelter and food. When
they need food, all they have to do is reflect on it and food will appear. This
type of pleasure that is not driven by wants is called "desireless joy."
Life in the heavens is free of grief, worry, and hatred. In the rupaloka and arupaloka
heavens, celestial beings derive their joy from the calmness of mind and the quiet
contemplation of the Dharma. They see through the impermanence of material desire
and the suffering that such pleasure germinates.
While the heavens are such
delightful places, the bliss is not everlasting. Heavenly blessings are the results
of wholesome karma and as such are con-ditioned. Regardless of how long and blissful
ce-lestial life is, it is still bound and limited. When the effects, or rewards,
of their wholesome karma come to an end, they still have to course through the
cycle of rebirth like all of us. Human beings age, so do celestial beings. The
end of their life spans is ac-companied by the emergence of the five decaying
signs. Their clothing becomes old and dingy, the flowers on their crowns wither,
their bodies begin to perspire, their once fresh fragrance turns stale and sour,
and they become agitated and uneasy. Even in arupaloka, the realm of formlessness,
the bliss is bounded. When blessings are exhausted, celestial beings there experience
pains like that of being burned, drowned, or whipped by severe winds. Be-cause
the heavenly realm is still part of the six realms of existence, impermanence
still rules and the law of cause and effect still applies. As long as there is
arising, there is ceasing.
What are the conditions of life in hell? Hell is
the most painful realm among the six realms of exis-tence and is reserved for
those with the most weigh-ty unwholesome karma. To help us visualize the sufferings
there, we can close our eyes and imagine what it is like to walk on burning sands
or up a mountain of knives while carrying heavy loads and being whipped time and
time again. Multiply this pain many times over and we still cannot appro-ximate
the suffering in hell. One of the greatest pains on earth is to struggle in vain
to stay alive. In hell, the worst part of the suffering comes from not being able
to die and so escape the pain.
The suffering in hell has five aspects. First,
punishment is continuous without reprieve. Second, the body experiences different
kinds of pain all at the same time. Third, time seems to stretch on with-out passing.
Even if one were to lose consciousness from the pain, one would be revived again
to face further torment. Fourth, the implements of punish-ment are numerous. Some
are chained to pillars of fire, others are doused with melting copper, and others
still are subjected to extreme cold. Fifth, the hellish realm is ceaselessly full
of all kinds of living beings.
How is it that we know of the conditions in
the heavens and hells? Do we have any testimonials of people who have witnessed
the joys of heaven or the torments in hell? In Section 146 of the Tai-ping Kuang
Chi (General Records of Tai-ping), we can read about the experience of the founding
emperor of the T'ang dynasty when he visited the underworld. Section 45 of the
Fo Tzu Tung Chi (Records of the Buddha and Early Patriarchs) is a record of the
Sung scholar Ou-yang Hsiu's eyewitness account of the underworld and his meeting
with King Yama. From the sutras, we learn that the Buddha went to Trayastrimsa
to teach the Dharma to his deceased mother. On another occasion, the Buddha took
one of his disciples, Nanda, to visit the heavens and hells. Nanda was lax in
his practice, and the Buddha used the skillful means of showing Nanda the blessings
that would await him if he would practice diligently. Later when Nanda practiced
for the sake of heavenly blessings, the Buddha took him to tour the hells to show
him that heavenly rewards do not last forever. When Hsu-yun, the great contemporary
monk, was a hundred and twelve, he visited the Tusita heaven during one of his
sitting meditations. There he saw Maitreya Bodhisattva teaching the Dharma. Maitre-ya
pointed to an empty seat to his east side and invited him to sit down. After he
settled himself, he realized that Ananda and Venerable Hsuan-tsang were there
as well. Hsu-yun stayed in samadhi2 for nine days. After he came out of samadhi,
he re-counted what happened to his disciples who re-corded the testimonial in
his biography. These are but a few of the testimonials of those who have seen
the conditions in the various heavens and hells.
III. Entry Into Heaven or
Downfall Into Hell
We all wish to go to heaven, but what are the causes that
lead one to be reborn into the heavenly realm? The sutras tell us that the highway
to heaven is paved with the three meritorious acts of giving alms, observing the
precepts, and practicing medi-tative concentration. Giving alms is not just about
the giving of money. It is not an exclusive practice reserved only for the rich.
There are many ways to practice generosity, such as the giving of ourselves or
helping others when we are needed. Even simple gestures like a greeting, a few
words of encourage-ment, or a smile are acts of generosity, and the merit from
such generosity is not any more or less than the giving of money. While these
acts of generosity are essentially effortless, they are often the catalyst to
our success. In today's society, niceties have given way to cynicism. When we
see someone doing good, we often wonder what his ulterior motive is. Cri-ticism
has taken the place of praise or encourage-ment. When we see someone succeed,
we may ques-tion if the success is well deserved. Such negative attitudes have
a way of eating us up and rob us of the joys of life. If we are generous and compas-sionate,
we will see the best in every situation. We will find heaven wherever we are.
Observing
the precepts is like obeying the laws of the land. A progressive society is ruled
by the laws of the people. When the public observes the laws, prosperity has a
chance to take root. When everyone observes the precepts, a community is morally
strong. Within the Buddhist tradition, the most basic precepts that we all should
observe are the Five Precepts: refraining from killing, stealing, sexual misconduct,
false speech, and the taking of in-toxicants. The common theme of these precepts
is to refrain from violating yourself or others. To refrain from killing is to
respect the lives of others. To refrain from stealing is not to infringe upon
the pro-perty rights of others. To abstain from sexual mis-conduct is to respect
the body and integrity of others. To abstain from lying and false speech is not
to impugn others' reputations. To abstain from into-xicants and stimulants is
to avoid doing mental or physical harm to ourselves. We now live in a world in
which the providing of security is a booming business. The myriad security measures
that keep the crooks out also make us prisoners of our own homes. If everyone
were to keep the Five Precepts, we could even return to a time when we did not
need to lock the doors at night. The world would be a much better place.
The
third element for being reborn into the hea-venly realm is meditative concentration,
or calmness of the mind. When we are calm, we are in control of our actions, enabling
us to observe the precepts. Even in our daily lives, meditative concentration
is a reprieve from the hectic pace of the day. When we are tired, a few minutes
of sitting meditation can re-fresh our energy much better than an hour of sleep.
First, we sit in a lotus position, either a full lotus or half lotus. Second,
we close our eyes and mouth, and relax our facial muscles with a light smile.
Third, we concentrate the mind by counting our breaths. We all know how to breathe,
but our breathing is often rushed and unrefined. The object in counting our breaths
is to moderate our breathing from one that is hasty to one that is gentle and
unhurried. The slower the breathing, the better it is. Lastly, the mind is calmed
so that the internal tranquility mirrors the external quietude. The serenity of
meditative con-centration is a slice of heaven.
While the highway to heaven
is paved with the three meritorious acts of giving alms, observing the precepts,
and meditative concentration, the gate to hell can only be opened by transcendental
power, grave unwholesome karma, and the strength of vows. Anyone who has attained
transcendental power can freely access the heavenly realm and hellish realm. Transcendental
power is not based on magic but grows out of compassion and meditative concen-tration.
Maudgalyayana, one of the Buddha's disci-ples, was renowned for his transcendental
power. Once when the Buddha was away in Trayastrimsa teaching the Dharma to his
mother, King Kausambi became so distraught by the absence of the Blessed One that
he asked Maudgalyayana to take a sculptor there to sculpt an image of the Buddha.
At another time, Maudgalyayana wanted to know the where-abouts of his deceased
mother. He used his trans-cendental vision and saw his mother suffering in hell.
On the advice of the Buddha, he realized trans-cendental power alone could not
overcome the force of karma, and his mother could only be saved by the merit of
honoring the Sangha. This is the beginning of the Ullabama Dharma Service, by
means of which many beings have been saved. Avalokitesvara Bodhisattva has tremendous
transcendental power, a direct result of his compassion to help all sentient beings
in their times of need.
The sutras say, "The incredible force of karma
exerts its effect even from afar. When the effect ripens, there is no hiding from
it." Karma means action, in particular volitional action. Inherent in all
our actions, or karma, is a force which when it works itself out becomes the effect.
When we cause pain and suffering, we leave behind a force that will boomerang
back onto us, driving us into the hellish realm. Sentient beings are reborn into
the hellish realm as a result of their unwholesome karma and not because of the
judgment handed down by a god or yama king. We reap what we sow. There are no
ifs, ands, or buts about this. When we die, we leave everything behind, that is
with the exception of our karma. If we do not want to be reborn into the hellish
realm, we should be vigilant of the karma we create.
While sentient beings
are driven into hell by the force of their unwholesome karma, buddhas and bodhisattvas
manifest in the hell worlds out of their vows of compassion to help those suffering
there. Bodhisattvas know that, like sick patients who are in desperate need of
the physician's care, the beings in hell cry out for help and relief. Out of compassion,
they do not hesitate to help the suffering beings in hell. Ksitigarbha Bodhisattva's
commitment to save all beings in hell is well known. Knowing full well that there
will always be sentient beings who will always create unwholesome karma, he did
not hesi-tate to vow, "As long as one sentient being remains in hell, I vow
not to enter buddhahood." "If I do not enter the doors of hell, who
will?" The enormity of his compassion is only matched by the immensity of
his task.
IV. Interpreting the Meaning of Heaven and Hell
Where exactly
are the heavens and hells located? Heaven is not necessarily up above and hell
down below. We can find heaven and hell right here on earth. While we say celestial
beings enjoy plentiful material comforts and luxury, in many ways we are no different.
Look at life in prosperous countries like Taiwan or the United States. We have
plenty of varieties of food from all over the world. In terms of accommodation,
we enjoy all kinds of amenities. By the touch of a button, we get to watch news
as it happens in all corners of the world. Most houses come with wall-to-wall
carpeting, cushioning our feet as we walk around the house. Airplanes can take
us to many destinations, and telephones allow us to stay connected with our friends
in far away places.
The hellish sufferings described in the sutras can also
be witnessed right here on earth. Because of global warming, many animals and
human beings have died of heat exhaustion when struck by a prolonged heat wave.
The heat in the desert reminds us of the torment in the burning hells of hell.
When mountaineers got lost and had to stay outdoors in frigid weather, they got
a taste of freezing hell. Ma-ny animals are slaughtered everyday. They are cut
up into pieces, and the pain they endure is not unlike the torment in Samjiva.
The Chinese like to eat exo-tic food, and often the ways in which these animals
are killed are incredibly inhumane. Snakes are rip-ped out of their skins alive,
and birds are chased out of their homes so that their nests can be collected for
sale. We create a hell right here on earth.
Open the newspaper and we can read
about the atrocities of war everyday. While we read with hor-ror about the suffering
that was inflicted on the Jews during the Holocaust, we human beings still have
yet to learn our lesson. The ethnic cleansing in the Balkans is an example of
a living hell. In Africa, over twenty million people are infected with the AIDS
virus. Many children are orphaned and the problem is growing everyday. The famine
of Ethio-pia is another example of the epic proportion of suf-fering that is right
here on this earth.
We do not even have to look outside of ourselves to find
heaven and hell. According to the T'ien-t'ai school of Chinese Buddhism, our one
thought embo-dies the three thousand chiliocosms. Similarly, the Yogachara school
says that all phenomena are crea-tions of the mind. We human beings are constantly
swayed by the changes of the external environment. Sometimes, we feel like we
are on cloud nine, and at other times we find ourselves in the depth of de-pression.
When we get up in the morning and our minds are clear, we are in the realm of
buddhas. When we are hungry and become impatient with the people around us, we
behave like hungry ghosts. When we have arguments with others and our minds become
filled with hatred, we are knocking on the doors of hell. The Vimalakirti Sutra
says, "When the mind is pure, the land is pure." If we can look at the
world without agitation, heaven surrounds us. We do not have to look far for heaven
and hell; they are within our mind.
The following Ch'an story is an example
of how we create heaven and hell. Once a warrior went to visit Bai-yin, a Ch'an
master. The warrior asked, "Is it true heavens and hells really exist? How
do we go to heaven and avoid hell?"
The Ch'an master glanced up and asked
noncha-lantly, "What do you do for a living?"
"I am a warrior."
The
Ch'an master answered jeeringly, "Look at yourself, do you call yourself
a warrior?"
The warrior was furious. He had asked the ques-tion respectfully,
and he did not expect to be treated like this. He pulled out his sword and waved
it in front of the Ch'an master. Bai-yin laughed, "See, the doors of hell
are now wide open."
The warrior caught himself. He quickly put back his
sword and apologized. The Ch'an master smiled and told him, "Now, you've
just opened the gates of heaven." Where are the heavens and hells? Heaven
and hell are right here on earth. They are also in our mind. We hold the keys
to both of them. The door we open is entirely up to us.
We all want to go to
heaven. We have just said that the heavenly realm is this wonderful place where
beings look magnificent, live longer, and are free of the mundane worries of life.
The sutras also teach us that the highway to heaven is paved with the three meritorious
acts of giving alms, observing the precepts, and practicing meditative concentration.
Does it mean that the heavenly realm is the be all and end all? No. Celestial
beings do enjoy years of heavenly bliss, but their happiness is limited and impermanent.
The sutras tell us that a Buddhist prac-titioner should seek rebirth, not in the
heavenly realm, but in Amitabha's Pure Land. What is a pure land? How does it
differ from the heavenly realm? A pure land is different from the heavenly realm
in one key area. The heavenly realm is still within the six realms of existence,
and as such there is birth as well as death. When the life span of celestial beings
is exhausted, they also go through an aging or decay-ing process. Amitabha's Pure
Land is outside the cycle of rebirth. Sentient beings are reborn there by transformation
into a lotus flower. Once one reaches the Pure Land, one does not regress back
into the wheel of rebirth. Some of you may then say that the Amitabha's Pure Land
is the same as the heaven of the Christian religion, and the difference is just
a matter of semantics. Actually the two are not the same. Venerable Yin-shun,
a contemporary master, pointed out two differences between the Buddhist Pure Land
and the Christian heaven. First, in the Pure Land of Ultimate Bliss3, there is
complete equality, with no class difference. This is not true for the Christian
heaven where only God is God and other heavenly beings will never become God.
In the Pure Land, everyone can become a buddha. Second, Christians believe that
going to heaven is the final fulfillment or the ultimate state. This contrasts
with the Buddhist teachings that one still needs to prac-tice even after being
reborn into the Pure Land. In the Pure Land, as one is reborn by transformation
in-to a lotus flower, one must continue to practice until the lotus flower blooms.
In other words, one learns the Dharma and practices accordingly until buddha-hood
is attained.
While it is commendable to aspire to be reborn in the heavenly
realm or in a pure land, we should not make light of the fact that rebirth in
the human realm is precious. We should not look at our pre-sence on earth as merely
a stepping stone to the heavenly realm or a pure land, or a phase that we hope
will soon come to pass so that we may be reborn in a "better" place.
We should take our pre-sence on earth for what it is. We have disappoint-ments
and sorrows, but we can also learn from our experiences. There are many distractions
in this world, but we can look at them as material for our practice. In a certain
way, the saha world is a better place to practice than the blissful heavenly realm.
We are not lulled into complacency because we are constantly reminded through
the many sufferings of sentient beings that the need to practice is urgent. The
sutras teach us that "when the mind is pure, the land is also pure."
We should do our part in creating a pure land on earth. When we practice the golden
rule of treating others like we want to be treated our-selves, we are creating
a pure land on earth. Through compassion and patience, we find happiness and peace.
Appendix
The
six heavens in the karmaloka, or the realm of desire, are:
1. Caturmaharajakayika
(The Caturma-harajakayika is guarded by the four guardian generals of Indra: Vaisrama-na
in the north, Dhrtarastra in the east, Virudhaka in the south, and Virupaksa in
the west.)
2. Trayastrimsa,
3. Antariksa,
4. Tusita,
5. Nirmanarati,
and
6. Paranirmitavasavartin.
The eighteen heavens in the rupaloka, or
the realm of form, are:
-the three first dhyana heavens (or Prathamad-dhyana
Bhumi) of
1. Brahmaparisadya,
2. Brahmakayika,
3. Mahabrahma,
-the
three second dhyana heavens (or Diviti-yaddhyana Bhumi) of
4. Parittabha,
5.
Apramanabha,
6. Abhasvara,
-the three third dhyana heavens (or Tritiyad-dhyana
Bhumi) of
7. Parittasubha,
8. Apramanasubha,
9. Subhakrtsna,
-the
nine fourth dhyana heavens (or Caturhad-dhyana Bhumi) of
10. Anabhraka,
11.
Punyaprasava,
12. Brhatphala,
13. Asanjnisattva,
14. Avrha,
15. Atapa,
16.
Sudrsa,
17. Subdarsana, and
18. Akanistha.
The four heavens in the arupaloka,
or the realm of formlessness, are:
1. Akasanantyayatana,
2. Vijnananantyayatana,
3.
Akincanyayatana, and
4. Naivasam Jnanasamjnayatana.
The eight burning hells
are:
1. Samjiva (the undying hell),
2. Kalasutra (the black rope hell),
3.
Samghata (the squeezing hell)
4. Raurava (the wailing hell),
5. Maharaurava
(the deafening wailing hell),
6. Tapana (the burning hell),
7. Pratapana
(the intense burning hell), and
8. Avici (the endless hell).
The eight freezing
hells are:
1. Arbuda (blistering cold),
2. Nirarbuda (blister bursting cold),
3.
Atata (teeth chattering sound),
4. Apapa (another teeth chattering sound),
5.
Hahadhana (another teeth chattering sound),
6. Utpala (freezing burns like
green lotus blossoms),
7. Padma (freezing burns like red lotus blossoms), and
8.
Madapadma (freezing burns like huge red lotus blossoms).
***********************************************************************************************
The Unique Characteristics of Buddhism
Fellow teachers and students,
This
is indeed a very special occasion and rare opportunity for me to be here with
you. Today I would like to speak to you about "the Unique Characteristics
of Buddhism." Every religion has a doctrine and basic philosophy. Buddhism
is a religion: it too has a comprehensive doctrine and profound philosophy. Within
the Buddhist doctrine and philosophy, there are aspects of the teachings that
differ from other religions. These aspects are the unique characteristics of Buddhism.
What
are the unique characteristics of Buddhism? I would like to introduce you to a
few of them.
I. The First Characteristic: Karma
Karma is a fundamental
Buddhist teaching. Among the Buddhist doctrines, this is the most important one,
and, at the same time, it is also the most difficult and the most easily misunderstood.
Karma is a Sanskrit term which means action or deed. Any physical, verbal, or
mental action performed with intention can be called karma. In other words, karma
can be explained as any moral or immoral volition, or all volitional actions,
responses, or results.
Before we talk about karma, we need to understand that
body, speech, and mind are the three masters of karma-they carry out the actions
or deeds that constitute karma. Examples of karma performed by the body are killing,
stealing, and sexual misconduct. Lying, frivolous talk, slander, and harsh speech
are examples of karma performed by speech. Examples of karma performed by the
mind include greed, hatred, and delusion. In fact, karma refers not only to "bad"
karma. One's happiness as well as sorrow in life is determined by karma from one's
body, speech and mind. Let us talk about the types of karma.
Karma can be categorized
based on the characteristics of one's actions-wholesome karma, unwholesome karma,
and neither wholesome nor unwholesome karma. Wholesome karma is in accordance
with morality and is beneficial to others. Unwholesome karma is any action that
harms others. Any action that cannot be defined as good or bad (for example, any
action that is without any conscious intention) is called neither wholesome nor
unwholesome karma.
Since karma is the response of volition, the seeds of wholesome
and unwholesome karma performed by volition are stored in the alaya-vijnana, the
"storehouse consciousness." These seeds will manifest themselves when
the right conditions arise. The manifestation of these seeds is the fruit of karma.
Karma that causes suffering is called evil karma which results in rebirth in the
three evil realms of suffering. Karma that causes happiness is called blessed
karma which results in rebirth in the human or celestial realm. Those who have
attained meditative concentration reap rebirth in the realms of form and formlessness
and abide in samadhi (meditative concentration). The karma of these beings is
called motionless karma.
Karma can also be categorized according to the time
in which it ripens. There are three such categories: karma that ripens in this
life, karma that ripens in the next life, and karma that ripens in future lives.
Karma
that ripens in this life means that the fruit of the action done in this life
will ripen in this very life; karma that ripens in the next life means that the
fruit of the action done in this life will ripen in the immediate next life; and
karma that ripens in future lives means that the fruit of present actions will
ripen after two or more lives. This indicates that from the viewpoint of time,
may it be the past, present, or future, the effect of any action will not be lost.
The fruit will ripen according to the karma performed. Good begets good and evil
begets evil. No one is exempt from the Law of Cause and Effect. Those who are
familiar with agriculture know that some plants can be harvested in just one year,
some in two years, and others in several years.
There are those who do not
fully understand the Law of Cause and Effect. They see that some people who have
been kind and have done wholesome deeds experience much suffering and misfortune.
On the other hand, they observe other people who have committed unwholesome deeds
but nonetheless lead a comfortable and free life. So they conclude that the Law
of Cause and Effect does not apply at all. Some even say, "This is the twentieth
century. Why still believe in superstitions like cause and effect?" However,
they do not realize that the existence of everything in this world arises from
and is dependent on the Law of Cause and Effect. The relationship between cause
and effect is a very complicated one, but it works in a very orderly and precise
manner.
There are two reasons why the fruit of karma will ripen at different
times. One reason is the strength of the cause; it will determine the time that
the effect appears. For example, if a melon and a peach seed are planted at the
same time, the melon seed will grow and produce fruit in the same year; however,
it will take several years before the peach tree that grew from the seed can produce
fruit. The second reason the fruit of karma may ripen at different times is that
the strength of the conditions can be strong or weak. If all necessary conditions
are present, the fruit will ripen earlier, whereas if the necessary conditions
are not present, the ripening will take longer. Either way, there is a saying
in Buddhism, "Good begets good; evil begets evil. All causes will give rise
to results; it is just a matter of time."
The Law of Cause and Effect
is certain. A particular cause will inevitably give rise to a particular effect:
no mistakes will ever be made. The reason a good person suffers in this life is
because the evil seeds that he has planted in the past are ripening now. Therefore,
he must suffer at this time. Although he may have done many good deeds in this
life, the power of the seeds of these good deeds may be too weak to ripen during
this life. He may have to wait until his next or future lives to enjoy the effects
of these good deeds. In contrast, an evil person may have done many evil deeds
in this life, yet he is enjoying a good life. This is because the good seeds that
he has planted in his previous life or lives are ripening now. So he is enjoying
the fruit of his prior good deeds now. The evil seeds that he has planted during
this life will ripen in his future lives.
Therefore, we can conclude that the
Law of Cause and Effect has two essential points. First, causes and effects are
indestructible. Once any deeds are performed, regardless whether good or bad,
the seeds of these deeds will be stored in the alaya-vijnana and will be manifested
when the right conditions are present. Second, good and evil deeds or actions
will not cancel out each other. The evil seeds that have already been planted
will give rise to evil fruit. They will not be cancelled out by doing good deeds.
The only thing we can do is to do more good deeds, to accumulate more positive
conditions. Then the gravity of the fruit of our evil deeds will be lightened;
or, if many good deeds are accumulated, the good fruit will ripen quickly and
the evil conditions will be weakened. Think of it in this way: you have a glass
of salt water, which is similar to evil seeds. If a lot of fresh water, which
stands for good deeds, is added to the salt water, the fresh water will dilute
the salt water, making it less salty. Therefore, it is very important to do good
deeds and accumulate positive conditions.
Some people have incorrect expectations
of the Law of Cause and Effect. For example, some Buddhists say, "I have
practiced vegetarianism all my life. What have I got to show for it? I am now
bankrupt!" Others say, "I have been a Buddhist for a long time. I recite
the Buddha's name and prostrate myself to the Buddha, and yet my health has not
improved." Some even say, "I practice vegetarianism and recite the Buddha's
name, but my children are unfilial and unmotivated."
These people do not
understand cause and effect. They do not know that morality is governed by one
kind of cause and effect, one's financial condition is governed by another type
of cause and effect, and one's physical health is governed by the kind of cause
and effect related to physical health. If you desire good physical health, you
need to pay attention to what you eat, get an adequate amount of exercise, and
maintain habits of cleanliness. If you do not pay attention to these things and
simply believe that by reciting Amitabha Buddha's name will give you good health,
then you have a distorted understanding of the principle of cause and effect.
If you want to be financially successful, you must practice sound business management.
You cannot expect to become wealthy just because you observe vegetarianism. This
again is distorted understanding. If you do not care for your children properly,
if you do not teach them or educate them, you cannot expect them to turn out to
be filial and to become productive members of society. This again is distorted
thinking. Cause and effect will not make any errors. Even if we were to use a
modern electronic calculator or computer to add up the good and evil deeds committed
by a person, it would not be as accurate as the Law of Cause and Effect.
Karmic
effect that manifests itself at the time of death can be divided into weighty
karma, habitual karma, and recollective karma. Weighty karma means that if a person
has performed both good and evil karma, whichever is heavier will manifest first.
Habitual karma will manifest itself according to one's daily habits. The Pure
Land School teaches people to recite Amitabha Buddha's name, so that it will become
a habit and that at the time of passing away, the Pure Land practitioner will
recite Amitabha Buddha's name and thus will be reborn in the Pure Land. Recollective
karma means that one's karma is manifested according to one's memory. For example,
when a person is on the street and comes to a crossroad, he may be at a loss as
to which direction he should go. All of a sudden he remembers that he has a friend
on the street that leads west, so he continues in a westerly direction. Thus,
when a person passes away, he may be guided by his recollective karma in a similar
fashion.
Whether a person is reborn as a human is certainly determined by his
or her own karma. That we are born as human beings is the result of our impelling
karma. In other words, impelling karma is the strong force that impels us to be
reborn as human beings instead of being reborn as dogs or horses. Though we are
all human beings, we nonetheless have individual differences such as being intelligent
or foolish, virtuous or unruly, rich or poor, born into noble or humble circumstances.
These variations are due to differences in the past karma performed by the individual
during his or her past life. Those who have given in their previous lives will
become rich, while those who have killed others will have a short life span as
a result. The karma that "fills in the details" of our rebirths is called
completing karma.
Another category of karma is collective karma and individual
karma. The karma performed by a single person will give rise to a certain force,
the karma performed by hundreds and thousands of people will give rise to a greater
force, while the karma performed by millions and billions of people will give
rise to an even greater force. This force is called collective karma. That is,
the collective behavior of many beings will produce a very strong force which
determines the course of life, history, and the universe. Individual karma differs
from collective karma in that it only affects the individual. For example, natural
disasters such as famine and earthquakes can be experienced by everyone living
in the disaster area. The disasters are manifested due to the collective karma
performed by the people living in disaster areas. However, during the same disaster
each person may be affected differently because of his/her own individual karma.
Although
there are many categories of and respective names of karma, nonetheless in the
unique teaching of Buddhism, all actions and deeds performed by a person's body,
speech, and mind are karma. Thus, a person's behavior can determine his or her
life. One is responsible for all the good or bad karmic effects produced by one's
own actions. Karmic effects are not bestowed on someone by deities or an Almighty,
nor is there the King Yama of hell to inflict punishment. From this doctrine,
we can glean several principles that govern karma:
A. Karma is self-created;
it is not created by divine power.
Everything good or evil is created by ourselves
and is not arranged or bestowed upon us by deities.
B. Karma means equal opportunity;
there is no favoritism.
Under the Law of Cause and Effect, every being enjoys
equality in harvesting his own karmic fruit. No one receives special treatment.
Good begets good and evil begets evil. Someone might say that under the law of
our country everyone enjoys equality as well; however, there are still people
who enjoy special privileges under the legal system. The Law of Cause and Effect
is absolutely fair; no one enjoys any special privileges at all.
A Japanese
prime minister, after being sentenced, left five words: "wrong, reason, law,
power, heaven." What this means is that "wrong" cannot win against
"reason," "reason" cannot win against "law," "law"
cannot win against "power," and "power" cannot win against
"heaven." If we go to the prisons and check, we will find that not all
convicted felons are irrevocably guilty and unreasonable. Some of them may even
have plausible reasons to justify the crime that they have committed. However,
it does not matter how reasonable one may be, the deed committed may still be
against the law. The law may be just and fair, but there are certain privileged
people who have the power to manipulate the law. But it does not matter how much
power one has, one can never evade the Law of Cause and Effect. It does not matter
how clever, powerful, or wealthy one is, one will always be subject to one's own
karmic effects under the Law of Cause and Effect. There is no exception.
C.
Karma gives us hope and a bright future.
Karma tells us that even if we have
done many good deeds, we should not think too highly of ourselves, because the
merits accumulated due to these good deeds are like a bank account. No matter
how much we have saved, if we keep withdrawing, our account will be empty one
day. A person who has done numerous bad deeds may feel as if heavily indebted
and consider life hopeless. But if he works hard enough, there will come a day
when all the "debts" are paid off. A person who has broken the law has
to serve his sentence in prison. When his term is finished, he will be free to
start a new beginning again. Karma is like this: it gives people hope. One's future
is in one's own hands, for we are free to decide in which direction we want to
go. Our futures are bright.
D. Karma means that good begets good and evil
begets evil.
You might think that this sounds fatalistic. It is true that karma
decides our fate and future. However, we are the ones who create our karma. The
karmic effect that we shall experience is dependent on the karma that we have
created. Someone may ask, "Did the enlightened Sakyamuni Buddha still have
evil karma?" The answer is yes. A person may have committed countless good
and evil deeds in his past lives. However, if he does not allow them to be manifested,
it is as if they do not exist. This is similar to planting seeds in the soil.
If the seeds are not provided with the right conditions for growth, they will
not grow. However, if the right conditions are provided, they will grow healthily
even if there are some weeds mixed among them. That is to say, we need not overly
dwell on evil karma that we have committed in the past. If we keep planting good
seeds in this life, the seeds of our previous evil karma will not have the opportunity
to grow. Thus, with this clearer understanding of karma, we can effectively work
toward happiness.
II. The Second Characteristic: Conditioned Genesis
Sakyamuni
Buddha, the founder of Buddhism, was enlightened while sitting on the Diamond
Throne underneath the Bodhi tree in Bodhgaya. What truth did he realize when he
was enlightened? He realized the Principle of Cause and Condition and the truth
of Conditioned Genesis. He realized the principle that all phenomena arise from
causes and conditions and that Conditioned Genesis is an unchangeable truth of
life and the universe. During the forty-nine (some say forty-five) years in which
the Buddha taught the Dharma, he directed his efforts to elucidating the truth
of Conditioned Genesis to others. Conditioned Genesis is another special characteristic
that distinguishes Buddhism from other religions.
Conditioned Genesis is based
on the Law of Cause and Effect. All existence arises from causes and conditions.
The existence of everything in the universe is interdependent. Broadly speaking,
something as large as the world and something as small as a speck of dust, a flower,
or a blade of grass?/FONT>all arise due to causes and conditions. The Principle
of Conditioned Genesis is not something that can be explained through scholastic
erudition. It has to be experienced and realized through actual practice. Before
the Buddha renounced secular life, he was already very well versed in the philosophy
of the four Vedas, the five sciences, and the philosophies of the ninety-six religions
practiced during that time. After six years of ascetic practices and meditation,
he finally realized the Principle of Conditioned Genesis and attained Buddhahood.
There
was a Brahman called Sariputra who had practiced Brahmanism for a long time and
had many followers. But he still had not realized the Truth. One day, Sariputra
was walking on a street of Rajagrha and met Asvajit, one of the Buddha's first
five disciples. Asvajit was deeply influenced by the Buddha's teaching and he
always put what the Buddha taught into practice. Asvajit's demeanor and outward
appearance earned him the respect of people who saw him. Sariputra asked him respectfully,
"Who are you? Who is your teacher? What does he teach you?"
Asvajit
replied, "All dharmas arise due to causes and conditions, all dharmas cease
due to causes and conditions. Lord Buddha, the great sramana, always teaches thus."
In
this context, the word "dharmas" signifies everything in life, all phenomena
of the universe. "All dharmas arise due to causes and conditions" means
that every object and phenomenon in the universe arises because of the coming
together of many causes and conditions. When the causes and conditions are no
longer present, objects and phenomena cease to exist.
After Sariputra heard
this, he was overjoyed. He imparted the good news to his good friend Maudgalyayana.
The two of them, together with their followers, all went to follow the Buddha.
Under the teaching of the Buddha, Sariputra became the most prominent for his
great wisdom among the Buddha's disciples, while Maudgalyayana became the most
prominent for his supernatural power. Thus, we can see that the Principle of Cause
and Condition is the Truth.
We can understand the concept of Conditioned Genesis
through three aspects:
A. Effects arise from causes.
Hetupratyaya is the
Sanskrit word for causes and conditions. Hetu is the primary cause. Pratyaya is
the secondary condition or conditions. Hetu is the direct force from which the
fruit (effect) arises, while pratyaya is the indirect force. All phenomena of
the universe arise from the coming together of many different causes and conditions.
No phenomena can exist without suitable causes and conditions. This is what is
meant by "dharmas do not arise by themselves." For example, let us take
a soybean. This soybean is a seed, the main cause. Water, soil, sunlight, air
and fertilizer are the necessary secondary conditions. If these causes and conditions
come together in an appropriate manner, then this seed can germinate, bloom, and
produce fruit. Thus the fruit arises from causes. If we store this soybean in
the granary or place it on gravel, it will always remain a seed. In the absence
of the necessary external conditions, the seed cannot grow and bear fruit.
From
the viewpoint of time, the societal phenomena of a given period of time may appear
to have little or no connection to the societal phenomena of a later period. However,
if we carefully analyze the societal phenomena, we soon realize that the society
of any period cannot arise without the existence of the society of the previous
period. Let us take the example of a torch. When the flame from one torch is passed
on to a new torch, the old and the new torches are two separate entities. However,
there is a very subtle relationship between these two torches. The flame of the
new torch is the continuation of the flame of the old torch. In the flow of time,
it is not possible to find an entity isolated from all other entities.
From
the viewpoint of space, it looks as if one dharma does not have any relationship
with another dharma. However, if we look carefully, we will see that the relationships
of cause and condition exist between all dharmas. For example, today we have a
chance to meet here; this is an effect. The formation of this effect was brought
about by many different causes and conditions. You invited me to come here to
give a talk, I was free to come, the school is allowing us to use its facilities,
and all of you have the interest to come and listen. Because these conditions
all came together at once, our talk today can be held successfully. If any one
of the above mentioned conditions were lacking, this talk would not have been
possible. Therefore, the arising of any kind of existence is due to many causes
and conditions.
The existence of a person also depends on causes and conditions.
Even though we have advanced science and technology and we can invent and produce
objects, we still cannot invent life itself; it still arises out of causes and
conditions. The joining of the father's sperm with the mother's ovum gives rise
to a new life. Human life will then continue only if the physical needs are met
through the various items provided for by farmers, factory workers, and merchants.
As an analogy, a house is built by placing cement, wood, bricks, and other construction
materials together in the proper manner. The house will not exist if these components
are taken apart. A person is also like this. If a person's skin, flesh, blood,
and bones are separated, the person will no longer exist. Therefore, all dharmas
arise from causes and conditions.
When we talk about the formation of life,
one question that has prompted debate since ancient times is, "Which came
first-the chicken or the egg?" If the chicken came first and the egg came
later, then where did the chicken come from? If the egg came first and the chicken
came later, then where did the egg come from? The chicken and the egg?/FONT>which
came first?
Buddhism does not concern itself with questions such as these regarding
which entity came first. Nor does Buddhism concern itself about a beginning or
an end. Buddhism talks about a "circle." This "circle" has
no beginning or end. This beginninglessness and endlessness is the Concept of
Conditioned Genesis. For example, which is the first hetupratyaya and which is
a later hetupratyaya? This is something that cannot be determined, because any
single phenomenon arises due to the coming together of many hetupratyayas. For
example, the clock on the wall runs continuously from one o'clock to twelve o'clock
and from twelve o'clock back to one o'clock. Which is the beginning? Which is
the end? This is very difficult to say, because it has no beginning or end. From
this example we can understand that hetupratyayas are interdependent and interrelated.
"This is, therefore that is; this arises, therefore that arises; this is
not, therefore that is not; this ceases, therefore that ceases." This verse
is the best definition of Conditioned Genesis.
B. All phenomena exist in accordance
with the truth.
The Principle of Conditioned Genesis is subtle and complicated.
It is profound and difficult to understand. It cannot be analyzed using scientific
techniques, nor can it be elucidated by the metaphysics of philosophy. In the
Agama sutras, the Buddha said that Conditioned Genesis is a unique characteristic
of Buddhist teaching. It is a truth of the universe which cannot be found in secular
teachings.
Conditioned Genesis, which says that all phenomena exist in accordance
with the truth, is based on the Law of Cause and Effect. If one plants the seed
of a bean, one will reap beans. If one plants a melon seed, one will reap melons.
A melon seed will not give rise to beans, and a bean seed will not give rise to
melons. A particular cause will give rise to a particular effect-this is the truth
expounded in the Law of Cause and Effect. Truths of this world must be in accordance
with the conditions of, "it originally was like this, it inevitably is like
this, and it universally is like this." Truth cannot be modified via debates
and need not be described in words. It simply is. For example, the Buddha said
that anything that arises will cease. From the viewpoint of time, this statement
can apply in the past, present, and future. From the viewpoint of space, this
statement is true in every part of the world. Regardless how developed we are
culturally, how advanced we are technologically, we cannot escape from the fact
that anything which arises will cease. Any phenomenon that is in contrast with
the truth will not come to pass. This is what is meant when we say, "All
phenomena exist in accordance with the truth."
C. The arising of existence
depends on sunyata.
How did all the dharmas originate in our universe? According
to Conditioned Genesis, the arising of all dharmas depends on sunyata (emptiness).
Without emptiness, all phenomena will not exist. Why? Because without emptiness,
there can be no existence. Emptiness does not mean that nothing exists, unlike
what we may believe based on the typical usage of this word. Sunyata is the "nature
of emptiness" of all phenomena. If it were not for the nature of emptiness,
phenomena would never manifest their value and function of existence. The function
of phenomena is the application of emptiness. Suppose that we wish to construct
a house. In addition to materials such as wood, cement, steel rods, and bricks,
we also need a design, a blueprint, and measurements. Of course most important
of all, we need empty space. Without empty space, no matter how refined the materials
may be, no matter how wonderful the design may be, this house simply cannot be
built. Therefore, when there is emptiness, events and phenomena can then come
to be.
Usually, when "emptiness" is mentioned, people will become
afraid because they have the misconception that the Buddhist religion requires
people to negate everything. However, according to Buddhism, "emptiness"
is the basis of all bhava (existence). For example, we are all gathered here today
because there is space. If there were no space, we would not be able to gather
here. Another example of "emptiness" according to Buddhism is the human
body; there is much space in the human body. One can exist because one's ear is
empty, one's nose is empty, one's mouth is empty and one's digestive system is
empty. Now suppose one's nose is not empty, one's mouth is not empty, and one's
digestive system is not empty, can this person survive? Can life still exist?
If
there is no space, a house cannot be built. If a bag is not empty, it cannot hold
anything. If the universe is not empty, human life cannot exist. Thus, there is
"existence" only if there is "emptiness." Without sunyata,
all dharmas would not arise from conditions and thus there would be no arising
or ceasing of anything.
Based on this phenomenon of existence, in the chapter
on the Four Noble Truths of the Madhyamika Sastra, Nagajuna said, "Because
there is sunyata, all dharmas can arise; if there is no sunyata, all dharmas cannot
arise."
III. The Third Characteristic: Sunyata
Ordinarily, people
do not understand the concept of sunyata (emptiness). They generally think that
sunyata means nothingness. This is a misconception. We have already mentioned
the phenomenon of Conditioned Genesis, in which all dharmas arise from causes
and conditions and they cease because of causes and conditions. All dharmas come
into being because of the coming together of the right causes and conditions;
they cease due to the disintegration of the causes and conditions that were responsible
for their formation. Therefore the nature of all dharmas is emptiness. That is,
dharmas do not have any true self-nature, so they are described as "empty."
Commonly
people limit their understanding of sunyata to mean "absolute nothingness,"
yet consider existence real. According to the Buddhist teachings, existence-arising
due to Conditioned Genesis-is illusory yet does not preclude emptiness. Similarly,
Sunyata-the nature of all existence is fundamentally empty-means nonsubstantiality
but does not preclude existence. This is the concept of Conditioned Genesis with
nature of emptiness.
I would like to explain sunyata as follows:
A. The
four great elements are fundamentally empty; the five aggregates do not have true
existence.
Sunyata is the infinite meaning of Mahayana Buddhism. It is not
"absolute nothingness." It is a constructive and revolutionary concept.
It is used by the Mahayanists to explain the existence of this world and universe.
"The four great elements are fundamentally empty; the five aggregates do
not have true existence" is how the Buddha explained of the nature of all
events and phenomena of this world and universe after he attained enlightenment.
All dharmas exist due to the coming together of the four great elements. What
are the four great elements? They are earth, water, fire, and wind. Earth has
the property of solidity, water has the property of humidity, fire has the property
of heat, and wind has the property of mobility. Why do we say that the four elements
of earth, water, fire, and wind are great? Because everything in this world and
universe is formed by these four elements. For example, a cup is made by firing
clay that is constructed in the shape of a cup. Clay belongs to the earth element.
Water is added to the clay in order to shape the clay into a cup. The cup is then
fired. After being fired, the cup is cooled and dried by the wind. So, all four
great elements are involved in the formation of this cup.
Similarly, a human
being is also formed by the unity of the four great elements. For example, our
skin, hair, nails, teeth, bones, and flesh all belong to the earth element. Our
blood, saliva, and urine belong to the liquid element. Our body heat belongs to
the fire element, and our breathing and movement belong to the wind element. Thus,
if any one of these four great elements is out of balance, we will become ill.
If these four great elements disintegrate, we will no longer exist.
From these
examples, we therefore can see that the physical body is formed by the combination
of the four great elements. Furthermore, the mind, or the consciousness according
to our usual understanding, is only a combination of the five aggregates-rupa
(form), vedana (feeling), samjna (perception), samskara (mental formation), and
vijnana (consciousness). Life is the result of the combination of causes and conditions,
without a true independent self-nature; a physical body with consciousness is
only an existence due to a combination of factors. When the uniting force of these
causes and conditions is exhausted, the previously formed combination of these
factors dissolves, and the living being will no longer exist. Where then is the
separate true self? Therefore, the Buddha teaches thus, "The four great elements
are fundamentally empty; the five aggregates do not have true existence."
Once,
Tung-p'o Su of the Sung Dynasty went to visit Ch'an Master Fo Yin. When Tung-p'o
Su arrived, Ch'an Master Fo Yin was teaching the Dharma. When the Ch'an Master
saw Tung-p'o Su, he said to him, "Mr. Su, where did you just come from? We
do not have a place for you to sit."
Tung-p'o Su replied immediately,
"Master, if there is no seat, why don't you lend me your four great elements
and five aggregates (your body) to use as my meditation seat?"
Ch'an Master
Fo Yin said, "I have a question for you. If you can give me a satisfactory
answer, I will let you use me as your seat. If you cannot give me an answer, then
please leave your jade belt behind as a souvenir. Here is my question: my four
great elements are all empty and my five aggregates do not have true existence.
May I ask where you are going to sit?"
Tung-p'o Su could not give him
an answer. So he took off his jade belt, which had been presented to him by the
emperor, and left.
From this story we can see that the human body, an illusive
combination of the four great elements and five aggregates, does not have any
true substantial essence for us to attain.
B. What is sunyata?
In the
Mahayana teaching, the word "sunyata" integrates the Three Dharma Seals.
Sunyata is the Ultimate Truth. It is an important concept in Buddhism and a special
characteristic of Buddhism that distinguishes it from other worldly teachings.
Most
people do not understand what sunyata means. They think it means complete nullity
and nothingness. This is just not so. Sunyata is, in fact, a most profound and
wonderful philosophy. If one can truly understand sunyata, one can understand
the whole of Buddhism. What, then, is sunyata? It is simply not possible to explain
the meaning of sunyata in just one sentence. The Treatise That Explains Mahayana
gives ten definitions of sunyata. Although these definitions cannot thoroughly
explain the true meaning of sunyata, they are very close.
The ten definitions
of sunyata, as explained in this treatise, are as follows:
1. Sunyata has the
meaning of non-obstruction. Like space, it can be found everywhere and will not
obstruct any material existence.
2. Sunyata has the meaning of all-pervasiveness.
Like space, it is pervasive and reaches everywhere.
3. Sunyata has the meaning
of equality. Like space, it does not make any distinctions but treats all equally.
4. Sunyata has the meaning of vastness. Like space, it is vast, limitless,
and boundless.
5. Sunyata has the meaning of formlessness. Like space, it
has no shape or form.
6. Sunyata has the meaning of purity. Like space, it
is always pure.
7. Sunyata has the meaning of motionlessness. Like space,
it is always still, completely beyond any form of arising and decaying.
8.
Sunyata has the meaning of absolute negation. It negates all facts and theories.
9. Sunyata has the meaning of emptying sunyata itself. It negates all concepts
of independent self-nature and also destroys all attachment to the concept of
sunyata.
10. Sunyata has the meaning of unattainability. Like space, it cannot
be attained or held.
Although these ten definitions cannot entirely describe
the truth of sunyata, nevertheless, together they provide us with a vivid depiction
for better understanding of this important Buddhist teaching.
C. How can sunyata
be perceived?
1. Sunyata can be perceived through the illusive nature of continuation.
All existence is empty because all phenomena are impermanent. Just like on the
Yangtze River, the waves from behind push the waves in front; a new generation
replaces an older generation. Time continues without interruption, and worldly
events are always of suffering, emptiness, and impermanence. Through the continuation
of impermanence, we can see emptiness.
2. Sunyata can be perceived through
the illusive nature of cycles. All dharmas of the universe are governed by the
Law of Cause and Effect. A cause will become an effect, which in turn will become
a cause. For example, when the appropriate amount of sunlight, air, water, and
soil are present, a seed will germinate, bloom, and produce fruit. The seed is
the cause, the fruit is the effect. When the necessary external conditions are
present, the seeds from the fruit will germinate, bloom, and produce more fruit.
In this case, the fruit, which was the effect, has become the cause. Through this
continuous cycle wherein cause becomes effect and effect becomes cause, we can
see sunyata.
3. Sunyata can be perceived through the illusive nature of combinations.
All dharmas arise due to the harmonious unity of various causes and conditions.
For example, the human body is made up of the harmonious unity of skin, flesh,
bones, blood, and various bodily fluids. If the human body is separated into these
components, there will no longer be such existence as an independent human body.
Thus, we can understand sunyata through Conditioned Genesis.
4. Sunyata can
be perceived through the illusive nature of relativity. All dharmas of this universe
are relative, such as father versus son and teacher versus student. For example,
when a son gets married and has a son, he himself becomes a father. Likewise,
a student who learns enough can then become a teacher. Thus, all things are relative
and therefore are unreal and empty.
5. Sunyata can be perceived through the
illusive nature of appearance. There is no set standard or measure for how we
view appearance. For example, light from a candle may appear bright to our eyes,
but when an electric lamp is switched on, the candlelight now seems dim. Further,
the speed of an automobile may seem fast to us until it is compared to the speed
of an airplane. These examples allow us to realize that the appearance of all
events and all phenomena are viewed by us without a set standard; we can therefore
realize sunyata.
6. Sunyata can be perceived through the illusive nature of
terms. Each dharma in this universe is called by a different name. These names
are nonsubstantial in nature and thus empty. For example, a female baby is called
a baby girl. When she is grown up, she is referred to as Miss. When she gets married,
she will be addressed as Mrs. When she has her own children, they will call her
"mother." When she is old and has grandchildren, she is then known as
a grandmother. From a baby girl to grandmother, she is still the same person,
yet her titles are different. Thus, we can understand sunyata through the illusiveness
of terms.
7. Sunyata can be perceived through the illusive nature of different
viewpoints. Different people with different states of mind will have differing
views on the same thing or event. For example, on a snowy night, a poet sitting
in front of the window inside a warm and cozy house hopes that the snow will continue
through the night, so that he can enjoy more beautiful scenery. But, a beggar
shivering in the cold hopes that the snow will stop soon; otherwise, he will not
be able to make it through the night. Thus, we can understand sunyata through
different viewpoints.
IV. The Fourth Characteristic: The Three Dharma Seals
The
Three Dharma Seals (Three Characteristics of Existence) is an important doctrine
of Buddhism. The Three Dharma Seals can determine whether a certain Buddhist teaching
is the Ultimate Truth. The "Three Dharma Seals" is like the offical
stamp by which we recognize the authenticity of everyday merchandise. Any doctrine
which is not in accordance with the Three Dharma Seals is not the complete teaching,
even if it was taught by the Buddha. On the other hand, any doctrine that is in
accordance with the Three Dharma Seals is genuine Dharma, even if it was not personally
taught by the Buddha.
The Three Dharma Seals are as follows: "All samskaras
(composite things) are impermanent," "All dharmas do not have a substantial
self," and "Nirvana is perfect peace." The three are used together
to prove the genuineness of the Dharma; therefore, they are called the "Three
Dharma Seals."
A. All samskaras are impermanent.
"All samskaras"
refer to all forms and actions of this world. According to the doctrine of Buddhism,
none of these forms and actions is permanent. This impermanence can be illustrated
by the following two points:
1. The "three periods of time" flow
continuously without stopping. This shows that all samskaras are impermanent.
2. All dharmas arise because of cause and conditions; thus, they are impermanent.
What does it mean when we say "the three periods of time" flow continuously?
The "three periods of time" is defined as time in the past, present,
and future. From the viewpoint of time, all dharmas are impermanent because they
do not remain unchanged even for an instant; they arise and cease within each
moment. The dharmas of the past are already extinct. The dharmas of the future
have not come into being yet. The dharmas of the present become extinct as soon
as they arise. Thus, all dharmas are impermanent. Why do we say that all dharmas,
arising due to cause and condition, are impermanent? Since all dharmas are formed
by the combination and unity of different causes and conditions, when the necessary
causes and conditions disintegrate, the dharmas will cease to exist. As causes
and conditions are impermanent, any dharma that arises from causes and conditions
is impermanent as well. For example, a person is reborn due to his past karma.
From birth to death and death to birth, lives perpetually move through past, present,
and future. Life is truly impermanent.
The functioning of our mind is also
impermanent. Our thoughts constantly rise and cease, changing every moment. Likewise,
all dharmas of this universe also arise and cease from moment to moment. Their
existence is a continuous process. The worldly phenomena of arising, maintaining,
decaying, and destruction, the seasonal change of spring, summer, autumn, and
winter, and life cycle of birth, aging, sickness, and death, all continue like
a flowing river. Nothing ever remains unchanged in this continuous flux.
We
usually divide human feelings into three types: pleasant feelings, unpleasant
feelings and feelings that are neither pleasant nor unpleasant. Of course, unpleasant
feelings are duhkha (suffering). However, pleasant feelings are also duhkha, because
this is the suffering of decay. For example, health and beauty will give rise
to pleasant feelings, but the loss of health and beauty can cause suffering to
arise. Feelings that are neither happy nor unhappy bring us suffering because
of change. Examples of this kind of feeling are those caused by the passing of
time, the brevity of life, and the impermanence of all dharmas. All these perpetual
changes bring people unbearable anguish-this is the suffering of impermanence.
This is why the Buddhist teachings state that because all samskaras are impermanent,
all feelings are duhkha.
B. All dharmas do not have a substantial self.
Earlier
when we touched on the statement, "All samskaras are impermanent," we
discussed that nothing is permanent from the viewpoint of time. Now, if we take
a look from the viewpoint of space, nothing can exist independently. We as human
beings like to cling to the "self" and believe that "I," or
my "self," exist-my head, my body, my thoughts, my parents, my spouse
and children. To what we believe as ourselves, we develop the "clinging to
the self." To objects that we consider as belonging to ourselves, we develop
the "clinging to one's surrounding objects." We tend to look at this
world with "I" as the center of everything as if nothing would exist
without "I." However, according to the rational, penetrating perspective
of the Buddhist teachings, there is actually no such thing as a permanent and
independent "self." Why? For any entity to be called as "self,"
it must fulfill four requirements: this entity must be permanent, in control,
unchanging, and independent.
Let us now consider the human body, the entity
that we tend to think of as "I." From the moment of birth and continuing
for the several decades in a person's lifetime, the human body is perpetually
undergoing physiological changes of birth and death as it grows, matures, and
ages. How then can it be permanent and unchanging? Formed through the combination
and unity of the four great elements and five aggregates, the human body comes
to be when the necessary conditions for such unity are present and ceases to exist
when such conditions are no longer present. How then can it be in control? The
human body is where all varieties of suffering assemble-physiologically there
are sufferings of hunger, coldness, illness, fatigue, et cetera; mentally there
are sufferings of anger, hatred, sorrow, fear, disappointment, et cetera. When
the body is undergoing all these sufferings, it simply cannot break free. How
can it be independent, with sovereignty? Therefore, we can see that the "self"
as we have defined it earlier does not exist. Hence the Buddhist teachings state
that all dharmas do not have a substantial self.
The absence of a substantial
self, anatman, is the foundation of the Middle Path; it is the fundamental teaching
of Buddhism. The absence of a substantial self is the unique teaching that differentiates
Buddhism from other religious or philosophical doctrines.
C. Nirvana is perfect
peace.
This statement means that no matter how chaotic things are in this
world, they will eventually become peaceful. No matter how different things are,
they will eventually become equal in the end. Indeed the state of Nirvana is peace
and equality. According to Buddhism, when the state of Nirvana is attained, all
afflictions and the cycle of birth and death will be extinguished, there will
be no more suffering, eternal happiness is attained, perfect wisdom is realized,
and all illusions are eradicated. Ordinary people think that Nirvana is attained
only after death. Actually, the definition of Nirvana is "without birth or
death." Nirvana means the extinction of "clinging"; the elimination
of atma-graha (holding on to the concept of the self) and Dharma-graha (holding
on to the concept that things are real); and the eradication of the obstacles
of defilement and the riddance of the hindrance of knowledge. It means putting
an end to the cycle of birth and death. Nirvana is liberation. Defilement is bondage.
A criminal, chained by shackles, has lost his freedom. Likewise, living beings
are bound by the chains of greed, hatred, and delusion. If living beings practice
the Dharma and put an end to these defilements, they will all be liberated and
thus attain Nirvana. Other than going through this process, Nirvana is not to
be found in any other way.
During the Buddha's time, the Buddha's disciples
traveled to different places to teach the Dharma after they had attained Nirvana.
From their example, we can understand that Nirvana is not something that can be
attained outside of dharmas. All dharmas are originally Nirvana. However, since
the minds of living beings are obscured by ignorance, by delusion and clinging,
and by thinking that the "self" and the dharmas have a substantial existence
which can be attained, they encounter obstacles, hindrances, and bondage everywhere
they go. If we can be like the Buddhist sages who understand that all things arise
due to Conditioned Genesis, then even though we still exist in this world, we
can realize that all existence is ever changing and lacks a true self-nature.
We will no longer be attached; wherever we are we will then be liberated. Liberation
is Nirvana.
Some people say that life is like an ocean in which there is perpetual
motion, with waves coming one after the other. The continuous movement of the
ocean exemplifies the impermanence of the samskaras. If we can look at the waves
through the eyes of the Buddhist sages, we then soon realize that although the
waves are turbulent, the nature of water is always calm. Likewise, life is an
endless cycle of birth and death, but the real self-nature is always in perfect
peace. Thus, if we want to attain the liberation of Nirvana, we have to realize
it through the impermanence of all samskaras and the nonsubstantiality of all
dharmas. It is not possible to find the state of perfect peace of Nirvana apart
from impermanence and nonsubstantiality.
Today I have introduced you to the
four unique characteristics of Buddhism. I hope this lecture has deepened your
insight into Buddhism and that it will serve as a stepping stone for your further
investigation of Buddhism. May everyone enjoy good health of body and mind, happiness,
and success!
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The Wheel of Rebirth
Dear Venerables and Dharma Friends,
Today,
I am going to discuss with you a very important, but difficult to affirm, topic-rebirth.
When we talk about rebirth, some people laugh at the idea. They consider such
belief passe and obsolete in the technologically advanced 20th Century. Others
may think that the question of rebirth belongs strictly in the arena of religion.
After all, the issue of what happens after death seems remote from everyday living.
The saying, "If I don't even know about living, why ask about dying?"
reflects how some people may feel. To them, the question of rebirth is not a pressing
concern. Indeed, in the ambience of this grand lecture hall, the subject of rebirth
may not seem an appropriate lecture topic. If we were to discuss this question
on a battlefield, where we are face to face with death, then we would be more
earnest to approach and study this very important and serious question of death
and rebirth.
Sometimes we may hear young people making scornful remarks about
their not believing in rebirth. By not recognizing the existence of rebirth, they
are simply limiting their understanding of life. If there were no rebirth, there
would be no past [lives] and, moreover, there would be no future [lives]. Without
future [lives], existence would be short and without meaning; the outlook of life
would be forlorn and uncertain! When we are going through tough times, we often
encourage ourselves by saying, "Every-thing is going to be alright. Just
wait and see how I will be doing in ten years." Even death-row inmates facing
execution would stick out their chests and declare, "In twenty years, I will
be back." With rebirth, human existence has maneuvering room. With rebirth,
unfulfilled wishes can materialize one day. With rebirth, there will always be
the next train of life for us to board.
All phenomena in this world cannot
escape the workings of the wheel of rebirth. It is because of the workings of
rebirth that we are reborn into a blessed or suffering realm of existence, of
which there are six. The life processes of being born and dying are examples of
rebirths. Changes in nature are also manifestations of rebirths. There is the
change of the four seasons. There is the time cycle of past, present, and future.
There is the cycle of day and night. These are temporal types of rebirths. The
change of directions and the movement from one place to the next are spatial types
of rebirths. In short, everything around us is the result of rebirth. The wind
blows and gathers the clouds; clouds turn into rain, which falls to the ground.
The rain evaporates into the sky and becomes clouds again. This continuous process
of the water cycle is a form of rebirth. When an automobile burns gasoline, it
generates energy and produces carbon dioxide. The carbon dioxide is absorbed by
plants. When the plants die, they decompose and become natural oil deposits many
years later. This is another form of rebirth. A light can be turned on, off, and
on again. This is rebirth, too.
The wheel of rebirth is not only found in changes
in the universe, it is also evident in the many changes that one experiences during
one's lifetime, from the time one is born to when one dies. According to scientific
research, there is not one single cell in our body that has not changed in seven
years. In other words, our body is totally renewed every seven years. The cellular
structure, perception, and cognition of all living creatures, from simple organisms
to advanced humans, are constantly moving, changing, living, and dying. This constant
state of flux, renewal, and metabolic change that we experience physically (birth,
old age, sickness, and death) and in our minds (the forming, existing, changing,
and ceasing of thoughts) is what we call the wheel of rebirth. This can be compared
to the cyclic motion of the wheels of a car. The wheel of rebirth is also at work
in family relationships; at one time we are the children of our parents, and yet
in another time we become the parents of our children. The changes in our economic
welfare and the ups and downs of our emotions are also examples of rebirth.
Of
all the above examples of rebirths, the one that we must thoroughly understand
in Buddhism is the wheel of rebirth within the six realms of existence. According
to the Buddhist teachings, we humans are constantly going through cycles of rebirth.
It is just that we refer to the slow and gradual changes as "forming and
ceasing" or "changing and transforming," and we reserve the term
the "cycle of rebirth" to those changes that are rapid and sudden. These
cycles are the direct consequences of karma. Karma is the force that is created
as a result of our actions and thoughts. The force of karma is what perpetuates
the cycle of cause-and-effect, giving rise to the endless and beginningless flow
of life in which different variations of life forms, such as celestial beings,
humans, spirits, and animals are manifested. In Buddhism, this is referred to
as the "wheel of rebirth within the six realms of existence." Master
Sheng An in his piece Inspiration to Pledge the Bodhicitta said, "All beings
and I have been trapped in the cycle of rebirth from time eternal and cannot be
liberated. Heaven and earth, here and there, we live in many forms, rising and
falling." Yet, this profound and important law of rebirth is not accepted
by the many who are ignorant of it. No wonder ancient masters would sigh and lament,
"Only the sutras can reveal such truth; only the Buddha can speak on such
matters." Rebirth is not a religious theory; it is not an escape or a psycho-logical
comfort when the unforgiving moment of death befalls us. It is a precise science
that explains our existence from the past into the future. We should develop a
thorough understanding of rebirth, not because we are expected to do so in Buddhism,
but because this understanding can help us examine our life intelligently. Next,
I will discuss the Buddhist perspective on the cycle of rebirth in four sections.
I. The Value of Understanding Rebirth
What value does rebirth bring to
our lives? What meaning does rebirth add to our existence? With rebirth, our existence
has continuity; life is no longer limited to a short span of a hundred years or
so. With rebirth, life is unlimited in hope and possibilities. Within the cycle
of rebirth, death is the beginning of another existence. Living and dying, dying
and living, existence continues uninterrupted while possibilities are unbounded.
This can be compared to a torch. When one stick of wood is exhausted, it is replaced
with another. Each stick may be different in its components, yet the flame continues
to burn. Rebirth is also like an oil lamp. When one oil lamp is exhausted, another
is lit. These lamps, burning one after another, serve to shatter the darkness
of the world. As we go through the cycle of rebirth within the six realms, our
bodies can take on many forms, as a Henry or a Jack, as a celestial being or as
an earthbound human being. While the forms are different, the flame of life is
inexting-uishable and the lamp of wisdom never stops burning. Rebirth is what
gives our existence universality: we exist from antiquity to now and our existence
is timeless. Rebirth gives meaning to existence.
Although we may say that
everyone is equal under the law, some people still manage to evade the law. In
contrast, Buddhism teaches us that the cycle of rebirth treats everyone equally.
Regardless if one is a noble or a commoner, everyone must face the cycle of rebirth.
This was well-said by the poet Mu Tu, "The only true fairness in this world
is gray hair; it does not overlook the heads of the rich." Time is the most
objective judge. Birth, age, sickness, and death are the most impartial jury.
Cause and effect, as well as the cycle of rebirth, are not controlled by a yama
(underworld) king nor a god-creator. Our circumstance, be it good or bad, is determined
by one's past deeds or karma. Our stored karma interacts with ripened conditions
and manifests in varying types of painful or blessed effects. Therefore, it is
written in the sutra, "Millions of millennia may pass, but karma does not
vanish. When the condition is ripened, one must bear the consequences of one's
actions." Our circumstances in the cycle of rebirth within the six realms,
whether we are intelligent or dull, rich or poor, are all products of our past
deeds. Take the example of the six-year-old child prodigy, Nai-Ch'ing Wang. His
talent in mathematics surpasses the capabilities of many college professors and
experts. His talent is not a product of this lifetime; it is the culmination of
learning from previous lifetimes. This, too, is a form of rebirth. Rebirth liberates
us from the hands of a divine power, for it is our own karma that controls rebirth.
Heaven and gods cannot give us fortune or bring us disaster; we are our own masters.
From the viewpoint of rebirth, every being is free and equal. Happiness and fortune
are the products of our own doing. Misery and tragedy are also of our own creation.
A creator cannot protect us from the consequences of our own crimes; gods cannot
take away our merits, either. In front of rebirth and cause-and-effect, there
is no such thing as luck. We are the creators of our own future.
We should
lead our life like a wheel, always moving it forward. Only then can we keep our
life refreshed. Repenting for our transgressions is like putting a wheel in the
reverse motion; with time and remorse, we can eventually make amends. Rebirth
gives us unlimited hope. Although the cold winter may be long, the warm spring
will come one day. Rebirth is not a word game for argument and it is not just
a question of whether we believe it or not. Even if we stubbornly refuse to believe
in rebirth, we can see that the cycle of rebirth is all around us. In all the
phenomena of society, nature, the universe, and even between you and me, everything
is within the swirl of rebirth. Therefore, the wise action for us to take is to
intelligently understand rebirth, to be freed from rebirth, to transcend the three
realms, and ultimately to transform the wheel of rebirth into the Dharma wheel
of Buddhas and Bodhisattvas.
II. Some Questions Regarding the Subject
of Rebirth
Although rebirth has such a profound meaning and importance, many
people still have many questions regarding its existence, its manifestation, and
its purpose. Here are some commonly asked questions regarding the subject of rebirth.
A. Is the existence of rebirth good or bad for us?
Some people find anguish
in the thought of being reborn again. To them, it is best if death is the final
chapter of their lives. Buddhism does not believe that death is the finale, but
is, in fact, the beginning of another life. Our present life is one of our many
lives, and we must learn to treasure each life so that we do not waste it. With
rebirth, our lives do not just end with this one, and we have the chance to again
build a better future. Without rebirth, death is the ultimate end. Would it not
be tragic if we go to our graves with our hopes and dreams unfulfilled? How can
[life without rebirth] be considered desirable?
B. Why am I not aware
of rebirth?
One may ask: If rebirth really exists, how come I cannot recall
anything in my past life? It is said in the sutras, "Humans are pitiful;
a grandson marries the grandmother." Why are we so ignorant? What makes us
so forgetful of our past lives that we would even marry our grandmother? In Chinese
folklore, it is said that before one is reborn, one has to drink a concoction
that erases all memory of the previous life. Plato believed that the soul, in
its journey of rebirth, had to first cross an extremely hot and arid desert before
coming to a river of cool running water. With a thirst that was simply unbearable,
one drank from the river without realizing that the water would wipe out all bits
and pieces of the memory from previous life. Likewise, Roman folklore has a similar
story of why one's memory of previous life is lost after rebirth.
Buddhism
teaches that people lose all memory of previous life because of the "confusion
of rebirth." After one dies, one passes through the stage of "intermediate
being." The intermediate being possesses all the six senses and looks like
a three foot tall child. It has supernatural power, can go through walls, and
is able to travel at incredible speed. Nothing can stand in its way except for
a mother's womb and the Buddha's diamond throne. The intermediate being lives
and dies in seven-day increments. After it dies, it can be reborn again. It can
at most live for seven seven-day periods or a total of forty-nine days. Some may
only live for two or three seven-day periods. At the end of this stage, it will
be reborn into one of the six realms. It is because of this intermediary state
that we forget our previous lives, not even recalling what realms we lived in
previously. Some of you may say, "How regrettable, wouldn't life be wonderful
if one could have the power of knowing one's past and future lives, and be free
of the confusion of rebirth?" Do you really think that supernatural power
can make us happy? Do you think it is pleasant to recall that one was a cow or
a pig in a previous life? If one can know the future and know that one only has
three more years to live, can one still live a carefree life? If one can read
others' minds and finds the smiles of others are only facades of ill intentions,
will one not feel hurt and angry? In the absence of supernatural power, everyday
is a great day, and everywhere is a great place. How free and pleasant life is!
Thus, there are rules of nature by which the universe and life operate. When everything
settles into its respective place and evolves in due order, then all can be truly
at ease. We may have forgotten our past lives, but by the same token, we have
a new body with all the unpleasant experiences of the past behind us. Is this
not indeed a very wonderful thing, too?
C. Do prayers for the deceased
have any impact on his or her rebirth?
Now that we know rebirth is real, does
the saying of prayers or the reciting of sutras have any impact on the rebirth
of our loved ones when they pass away? Can these actions help them to become liberated
from rebirth? According to the Ksitigarbha Sutra, only two- to three-tenths of
the merit from the reading of sutras is transferred to the deceased, while the
rest of the merit accrues to the one reading the sutra. Therefore, it is best
if we ourselves recite the sutra when we are alive; it is like saving for a rainy
day. In this way, we do not need to impose on others to recite the sutra for us
after we have passed away. After all, the merit that can be transferred to the
deceased is limited. How, then, does the reciting of sutras benefit the deceased?
It can be compared to the situation of one sharing in the glory of a wealthy and
famous relative. It is like the passport that one needs to take on a trip; the
merit can help one to be reborn into the land of the Buddhas. When a rock is thrown
into a river, it quickly sinks to the bottom. If the rock is placed on a ship,
it can arrive at the other shore safely. The heavy karma of our sins is like this
rock; we can use the compassionate merit from the reciting of the sutras as the
ferrying vessel so that we will not be left to sink in the sea of rebirth. If
a wheat field is full of healthy and strong seedlings, a couple of weeds will
not have any material impact. The merit of reciting the sutra can promote the
seedlings of our good karma to grow, and prevent the buried seeds of our misdeeds
to germinate.
D. Does feng shui and fortune telling have any impact on
rebirth?
In Chinese culture, it is common for people to hire a soothsayer to
check the time and location for weddings, funerals, and special occasions. The
feng shui master may tell you that the house alignment is not right and that it
may hinder the future of your descendents. The fortune-teller may tell you that
the couple's horoscopes are conflicting and that they should not be married. When
we have to check the calendar of the stars to pick a good day for our weddings
or to consult soothsayers for a time and place to bury our loved ones, then our
life is controlled by superstition and the belief in divine power. In reality,
of the many weddings that take place on an auspicious day, some may end in divorce
while others remain happily married. Therefore, having a wedding ceremony on a
chosen day is not important for a happy marriage. Instead, learning to get along
and being committed to each other is the foundation for a blissful union. Actually,
the foundation of so called feng shui and auspicious timing should be built on
relationships and mental attitudes. If we want favorable feng shui and auspicious
timing, we need to direct our efforts toward helping others and building good
causal relationships with others. In so doing, we will find everywhere is a perfect
location and any time is an auspicious moment. Therefore, if we believe in rebirth,
it makes sense that we should diligently cultivate our virtues and accumulate
our merits, for our virtues and merits can be reborn with us. We should also form
good causal relationships with others, for good causal relationships can be reborn
with us. Indeed, accumulating merits and building good causal relationships with
others is the ultimate source of happiness in life.
E. Are there some
examples that can illustrate the meaning of rebirth?
As there is no way for
one to know the past and future, are there some real life examples that can substantiate
the existence of rebirth? Take the example of the silk clothing that we wear.
It is made by silkworms. Silkworms spin cocoons from which silkmoths emerge. Silkworms,
cocoons, and moths are three entities, yet they are also one being. On the one
hand, it is inaccurate to say that a silkworm is not a silkmoth; on the other
hand, it is just as inaccurate to say that a silkworm is the same as a silkmoth.
We are just as correct to say that a silk-worm is a silkmoth, or a silkworm is
not a silkmoth. Is this not a living example of rebirth?
Once, there was a
man who stole some coconuts. While he was savoring the taste of the coconuts,
he was caught red-handed by the rightful owner of the coconuts. The owner grabbed
him and yelled at him angrily, "How can you steal my coconuts!"
"I
did not steal your coconuts!"
"How can you deny it? I planted the
coconut tree," the owner fumed.
With an air of indignation, the man argued,
"Well, the coconut you planted is the seed in the ground, and I am eating
the fruit on the tree. What does that have to do with you?"
The coconuts
on the tree grow out of the coconut seed in the ground; they are connected by
rebirth. Like the growing process of a coconut [from a seed], or the lighting
of a torch by another, life goes on and on. The wheel of life turns and turns,
without a moment of respite.
F. Is the idea of rebirth in conflict with
the concept of selflessness?
One of the fundamental teachings of Buddhism is
that "All dharmas do not have a substantial self." If this is the case,
how can there be rebirth? Are they in conflict with each other? Selflessness does
not mean that there is no life. It means that our physical bodies are the illusive
combination of the five aggre-gates (form, feeling, perception, mental formation,
and consciousness) and the four great elements (earth, water, fire, and wind).
This combination exists as long as the right causes and conditions are present.
Thus, our physical bodies do not have a substantial self, and this is what is
meant by selflessness. The idea of rebirth is not in conflict with the concept
of selflessness. Take the example of a piece of gold. It can be molded into rings,
earrings, or bracelets. The forms may vary, yet the nature of gold is unchanged.
This is the same way with our existence. In a perpetual flux through the wheel
of rebirth, we wander between the heaven realm and the earth realm. We may be
a Henry or a Jack, a donkey or a horse. What really goes through the wheel of
rebirth is not the physical body, but a "compelling force" that is within
every one of us.
G. What is at the core of rebirth?
If it is not the
physical body that is reborn, then what is this "compelling force" that
is at the core of rebirth? In Buddhism, the core of rebirth is described as the
alaya-vijnana (storehouse consciousness). In the sutras, the alaya-vijnana is
described as follows:
The vast Tripitaka cannot describe [the alaya-vijnana]
completely.
Impacted by the winds of circumstance, the seven abysmally deep
waves arise from it.
Through the effect of contact, it holds seeds for sense
organs, entities of beings, and the world of receptacle.
The first to come
and the last to go, it acts as the master [of existence].
Alaya-vijnana is
the basic source of life. As it comes into contact with different conditions and
circumstances, it gives rise to various mental formations and actions, hence karma.
The seeds of karma are [in turn] stored in this giant warehouse of alaya-vijnana.
The relative abundance of the good or bad karma in this giant warehouse then determines
the direction of the next rebirth. When a being dies, the alaya-vijnana is the
last to leave the physical body. When a being is reborn, the alaya-vijnana is
the first to arrive in the next body. It is the core of rebirth.
H. What
is the relationship between rebirth and the force of the good or bad karma that
we have?
Given that the alaya-vijnana is the core of rebirth, what then determines
the circumstances of our rebirths? Everyday, we create endless karma of action,
speech, and thought. Some of this karma is wholesome, while others are unwholesome.
They form two dominating and competing forces, much like the situation in a tug-of-war.
If the force of the wholesome karma dominates, we will be reborn into one of the
three good realms of celestial, human, or asura existence. If the force of the
unwholesome karma predominates, we will be reborn in one of the three suffering
realms of animal, hungry ghost, or hell. Thus, it is the goodness or badness of
karma that decides the future of our rebirths. From this, we can conclude that
if we want to prepare for our future well-being, it is critical that we do good
and refrain from evil.
I. What do different religions say is the final
goal of rebirth?
Almost all religions accept the idea of rebirth. What do they
say is the final goal of rebirth? Taoists seek everlasting life and permanent
youth. Christians believe that the final goal is to enter into heaven to be with
God and achieve eternal salvation. Even most folklore religions espouse everlasting
life. This is in contrast to the Buddhist teachings which teach us that the ultimate
goal is to realize the state of birthlessness. What this means is that we should
strive to become liberated from rebirth. From a Buddhist perspective, a long life,
an everlasting life, or an undying life is still in the thick of the agony of
rebirth. Only birthlessness can emancipate us from the suffering of existence.
It is the ultimately serene, everlasting joyous pure-living!
III. Evidence
of Rebirth
There are many well-documented records of famous scholars in history
that will dispel any remaining doubts regarding the unmitigated truth of rebirth.
Yang-Ming
Wang, a famous Confucian scholar of the Ming Dynasty, once visited the Gold Mountain
Temple to pay his respects. While at the temple, he had a feeling of deja vu,
as if he had been there before. As he toured the temple, he came across a room
with a door that was locked and sealed. It somehow seemed to him that he had lived
in that room before. His curiosity eventually got the better of him, so he requested
the reception monk to show him the inside of the room. The monk replied apologetically,
"I am very sorry. This room was where one of our founding masters passed
away some fifty years ago, and his body is still kept inside. He had left word
that this room was not to be disturbed. I hope you can understand why we absolutely
cannot unseal the door."
"Since the room has a door, it cannot just
remain shut forever. Please kindly indulge me and let me go inside to take a look."
After
repeated pleadings from Yang-Ming Wang, the monk realized that this guest would
not leave unless he got to see the inside of the room, so the monk finally let
him in. Under the dim light of dusk, he saw an old monk, who had long since passed
away, sitting timelessly straight up on a mat. When he took a closer look, he
was taken aback. How could the face of this master look so much like his own?
He lifted his head and saw a poem written on the wall. It went as follows:
Yang-Ming
Wan, fifty years later,
The person who opens the door is the one who closed
it.
When the consciousness once left is now back,
It then believes in the
Ch'an teaching of the indestructible being.
As it turned out, the old monk
was none other than Yang-Ming Wang in his previous life. As he himself had closed
the door in bygone days, he returned to open it that very day. As a testimonial
for future generations, he wrote the following poem:
The Gold Mountain awakened
me like the strike of a fist;
I see through the sky under Weiyang Lake.
While
enjoying the moon above the balcony,
The playing of the flute awakens the dragon
within me.
Among the public records of Hsiushui county of Kiangsi Province
was a report of a woman reborn as a renowned scholar named Shan-Ku Huang. He became
a county commissioner at the tender age of twenty-six. One day, he dreamt that
he had walked to a place. There, he saw a silver-haired old lady preparing and
making offerings in front of her residence. On the altar was a bowl of noodles
and celery. The bowl of noodles smelled so appetizing that, without any hesitation,
he picked up the bowl of noodles from the altar and began eating. When he woke
up, he could still taste the celery in his mouth. Shan-Ku Huang thought it was
all just a dream and did not think much about it. The next day when he took an
afternoon nap, he had the same dream again. He became very unsettled and decided
to see if he could find the place he saw in the dream. After some walking, he
came upon a house in front of which was the same old lady in his dream. With three
incense sticks in her hands, she was praying quietly. Even more incredible was
the freshly prepared bowl of noodles and celery on the altar. The noodles smelled
delicious. Shan-Ku Huang was very curious, so he walked up and asked the lady,
"Madam! What are you doing?"
"Yesterday was the twenty-sixth
anniversary of my daughter's passing. I am making an offering to her."
Her
words surprised and shocked Shan-Ku Huang. Strange! Why was it the same as his
age? So he asked further, "What did your daughter usually like to do?"
"When
she was alive, she was a devoted Buddhist and liked to read Buddhist sutras. She
vowed not to get married and was especially fond of noodles and celery. Therefore,
I specially made a bowl of noodles to offer her."
With many unanswered
questions in his mind, he asked, "Would it be possible for me to look around
her room?"
The lady agreed and showed him inside. The room was full of
many books and sutras that he had once read. In the corner, there was a giant
chest. Shan-Ku Huang asked inquisitively, "What is inside the chest? May
I open it and take a look?"
The old lady replied that she did not know
what was inside the chest or where the key was. Shan-Ku Huang thought hard for
a moment. Then, as if remembering something, he quickly found the key and opened
the chest. He was dumbfounded when he realized that the chest was full of his
essays and writings from each of the prior government exam-inations he had taken
a few years earlier. He finally realized that the lonely, elderly lady was the
mother of his previous life. He fell to his knees and sincerely pleaded, "Madam!
I was your daughter. Please come home with me and allow me to take good care of
you."
He then welcomed the old lady into his home and wrote a poem to
mark this turn of events.
Like a monk with hair, like a layman free of worldly
dust,
Having a dream within a dream, I see existence beyond existence.
What
the poem says is this: Although he was a layman, he aspired to the life of a monk.
Although he led a secular life, he was not hindered by worldly temptations. Life
is like a dream; beyond life there is another existence. He could very well identify
with the saying, "In dreams, vivid are the six realms of existence. Upon
awakening, empty is the universe, without substance."
The Fifth Patriarch
of the Ch'an school, Hung Jen, also had a well-known story regarding his rebirth.
It was said that Hung Jen was an old gardener in his previous life. He had very
high regard for the Fourth Patriarch, Tao Hsin, and wanted to become his disciple.
Tao Hsin thought that he was too old and would not be able to sustain the rigors
of travel to propagate the Dharma. He therefore consoled the old gardener, "If
you were to be reborn now, I might be able to stay on a few years longer to wait
for you."
The old gardener bid the Fourth Patriarch farewell. He went
by a creek and saw a young lady washing cotton yarn. He asked, "Lady, may
I stay in your house for a while?"
"You should ask my parents. I
cannot make such a decision."
"I must have your permission, or else
I would not dare to ask further."
The young lady saw that as it was getting
dark and the poor old man needed a shelter for the night, she nodded. Strangely,
this unwed lady became pregnant upon her returning home. The family was very upset
and disowned her. Later, she gave birth to a nice chubby baby boy. She was distraught
and threw her ill-fated baby boy in the river, but miraculously, the baby flowed
up-stream against the current. Without any means of livelihood, she became a beggar
to support herself and the baby. Since no one knew who his father was, he was
called the "Nameless Kid." Six years went by and the boy grew to become
a very lovable and intelligent young boy. One day, when Master Tao Hsin was preaching
in the area, the young boy went up to him, tugged at the Master's robe and would
not let go. He earnestly asked the master to take him as a disciple. When the
Master saw that he was only a young boy, he patted the youngster on his head and
said gently, "You are too young, how can you renounce your household life
and become my disciple?"
Speaking like an adult, the "Nameless Kid"
demanded an answer, "Master, you complained that I was too old in the past;
now, you say I am too young. When are you going to accept me as your disciple?"
These
words seemed to have jolted something in Master Tao Hsin's memory. He quickly
asked, "Child, what is your name? Where do you live?"
"They
call me the 'Nameless Kid.' I live on Ten Mile Lane."
"Everyone has
a name. How could you lie and say that you have no name? Come on, tell me what
is your family name."
"Buddha nature is my family name, so I do not
have a last name."
Tao Hsin was very pleased that a young child could
have said such impressive words. The Master believed that this young child would
one day achieve greatness and make significant contributions to the Buddhist religion.
Later, the Fourth Patriarch passed his robe and bowl to the "Nameless Kid"
who then became the Fifth Patriarch of the Ch'an school. The Fifth Patriarch had
many disciples, and the Ch'an school really blossomed because of him.
In 1942,
in the Pin County of Shensi Province in China lived a man named San-Niu T'ien.
He made his home in a cave. During a storm, the cave collapsed and buried him
alive. While feeling suffocated, he felt himself climbing out of the mound of
dirt. Once out, he saw his family huddled together crying. He asked his family
what had just happened, but no one paid him any attention. Annoyed and irritated,
he decided to "walk away" from his family. His walk took him to Mingyu
Pond. There he saw a narrow door, so he decided to squeeze through the doorway.
Suddenly, he heard someone remark over the din, "Congratulations! You have
a new son."
Unknowingly, San-Niu T'ien was reborn as a son of the Chang
family; he was named Sheng-Yu Chang. As soon as he came out of the mother's womb,
he saw that the midwife was looking all over the place for a pair of scissors.
He asked her, "Isn't the pair of scissors hanging on the wall?"
All
those present were shocked speechless. They thought he was some sort of demon
and suggested that they drown him in the river. The mother felt sorry for him,
and he was spared. For seven years, he did not dare to speak one word, yet he
remembered everything of his past life. Somehow the news of San-Niu T'ien's rebirth
as the son of the Chang family reached the T'ien family. One time, the T'ien family
had a land dispute with their neighbor, but they could not find the deed to the
land. In desperation, they asked the Chang's son to come to their house to look
for the deed. Amazingly, the young boy was very familiar with the affairs of the
family. He located the deed in no time and thereby resolved the argument. This
story was told by the Assistant Director of Social Services of Taiwan, Mr. Nai-Huang
Mou. It was verified by the Deputy Minister of Finance, Mr. Fu-Chou Wang. In this
modern age of science, there are still many unexplainable true stories of rebirth.
Tung-Po
Su, the famous Chinese poet, always had a close and deep relationship with Buddhism.
He was very close to a few monks and often called on them. In the Record of Lamp
Passing for Laity, it was documented that he was the Precept Master of the Fifth
Patriarch of the Ch'an school in his previous life. When his mother was pregnant
with him, she dreamt of a small-eyed thin elderly monk. She later gave birth to
Tung-Po Su. Many years later, through his brother Ch'e Su, who was a government
official in Kaoan, Tung-Po Su became friends with three monks, Chen Ching, Wen
Sheng, and Shou Ts'ung. They often got together to discuss Ch'an and the Dharma.
One day, the three monks all dreamt of a visit from the deceased Precept Master
of the Fifth Patriarch. When they were discussing the dream, it just happened
that Tung-Po Su called on them. They told Tung-Po Su their dream. Tung-Po Su told
them in return that when he was about seven, he once dreamt of himself as a monk
traveling and spreading the Buddhist teachings in the Shanyu area.
Master Chen
Ching immediately added, "The Precept Master was also from the Shanyu area.
He traveled to Kaoan in his twilight years and passed away fifty years ago in
Tayu." Pursuing further, they found that Tung-Po Su was forty-nine years
old. It then dawned on all of them that Tung-Po Su was the Precept Master in his
previous life.
There is a famous Chinese proverb, "A relationship is destined
to last three lifetimes," which signifies the depth and extent of a relationship.
Actually, there is a moving story of rebirth behind the proverb. Tung-Po Su, in
his book titled The Legend of Monk Yuan Tse, described a friendship between master
Yuan Tse and scholar Yuan Li. Both of them had planned to travel to Omei Mountain
together, but they could not agree which route to take. Yuan Tse wanted to travel
by land, but Yuan Li insisted on going by river. Master Yuan Tse sighed, "Everything
is determined by cause and conditions, not by the wish of a person." They
finally decided to take the water route. While passing by Nanp'u, they saw a pregnant
woman with a clay jug, who was fetching water along the river. Yuan Tse heaved
a long sigh and said, "It is precisely because I was afraid to run into this
woman that I suggested to use the land route. She is from the Wang family, and
I am supposed to be her son. For three years, I have been hiding from her. Consequently,
she has been pregnant for three years and cannot give birth. In three days, you
can go over to her house to visit me. I will acknowledge you with a smile. In
thirteen years, we can meet again outside the T'ienchu temple in Hangchow."
That
evening the master passed away painlessly. Three days later, Yuan Li paid a visit
to the lady's house. The newborn baby indeed gave Yuan Li a very warm and innocent
smile upon seeing him. Thirteen years later, he traveled to the T'ienchu temple.
There, he saw a young herder riding and singing on top of an ox:
An ancient
apparition sits atop the boulder of the past, present, and future,
Enjoying
the scenery and not wanting to argue.
I am happy a sentimental friend has
come to visit from afar.
This body is different, but the nature is eternally
the same.
When Yuan Li heard the song, he called out, "How is Ch'an master
Yuan Tse doing?"
The young herder waved backed and replied, "Mr.
Li indeed keeps his promise." He kept playing his flute and slowly rode off
into the horizon.
IV. How Can We Transcend Rebirth?
Now that we have
understood the significance and veracity of rebirth, we should go a step further
and find out how we can transcend rebirth. The right understanding of rebirth
is only a process, a means to the ultimate end of how to transcend rebirth. Some
people find the Buddhist tenet regarding rebirth and cause-and-effect superstitious
and ludicrous. Actually, all of the Buddha's teachings are nothing more than marvelous
methods for liberating ourselves from the shackles of rebirth. Since the ultimate
purpose of Buddhism is to transcend rebirth, Buddhism is indeed the sensible and
credible religion that can shatter the wheel of rebirth.
If we want to transcend
rebirth, we must first know the reason for rebirth. The reason for rebirth is
our clinging, while the circumstance of our rebirth is determined by the nature
of our karma. Since the karmic forces of each of us varies in terms of whether
they are wholesome or unwholesome, or whether they are severe or mild, the respective
effects and results are all different. It is written in the sutras, "Cutting
down a tree without taking out the root, the tree will grow once more. Severing
our desires without eradicating the root causes, we will have to experience repeatedly
the pain of rebirth. It is like making an arrow and striking oneself with it.
The arrow of flesh is also the same; the arrow of desire hurts all beings."
The thirst and craving of our greed and desires is the arrow. This arrow causes
us to rise and sink in the sea of rebirth. How painful! We must apply the fire
of diligence to incinerate the forest of desires. We must use the radiance of
Prajna to pierce through the darkness of ignorance and unwholesome karma. We must
wield the sword of wisdom to sever the chains of rebirth. These are our hopes
and directions. The Buddha once said, "This is my last rebirth." With
the eighty-four thousand Dharma methods the Buddha has taught us, we can all surely
break through the wheel of rebirth and live in the realm of total freedom.
Understanding
rebirth, transcending rebirth, the next step is not to be afraid of rebirth. We
can then live in rebirth and not be corrupted by rebirth. Unenlightened beings
are led by the force of their karma into rebirth; sravakas and pratyekabuddhas
are keen on being liberated from rebirth. In contrast, Bodhisattvas make great
vows and pledge to be reborn to help others. Avalokitesvara Bodhisattva steers
the vessel of compassion to re-enter the world to deliver all beings. Similarly,
Venerable Tzu Hang promised himself to come back at a certain time. In the Annals
of Pure Land Holy Practitioners, it is recorded that many masters wish to be reborn
in the Pure Land so they may come back to our world to help others. Many Tibetan
lamas are reborn into this world after passing away. The Dali Lama and the Panchen
Lama are some of the more well-known examples. These masters truly live in accordance
with the Bodhisattva's vow of compassion. Their spirit is captured in the saying,
"We wish for the liberation of all beings from pain, but will not seek comfort
just for ourselves." They are not deserters of humanity; they are perfectly
willing to be lifeboats in the sea of misery. They can be compared to lotus blossoms
that sprout out of the mud, yet remain pure. They are reborn into this suffering
saha world, yet they are free of the pain of rebirth. They choose to re-enter
the wheel of rebirth without any hesitation, and they are not afflicted by the
suf-ferings of rebirth. These are true acts of compassion that speak volumes.
They are true holy masters who have transcended the wheel of rebirth. Indeed,
we can also look into the Jataka tales of the Buddha to find that the Buddha had
been reborn as a deity, an animal, a monk, and as royalty. Without shying away
from cycles of rebirth, the Buddha diligently practices the way of compassion
and wisdom. The Buddha is always working to deliver all sentient beings and manifesting
the way of the Buddha.
When the founder of the Wei Yang school, Ch'an Master
Wei Yang Ling Yu, was about to pass away, his disciples gathered around him and
asked, "Master, with your level of cultivation, where are you going to be
reborn after passing away?"
"Oh! I will be reborn as a water buffalo
in a nearby farm."
His disciples were shocked and puzzled, so they asked,
"Master, you are such a great practitioner. How can you possibly be reborn
as an animal?"
"If you do not believe me, you can find the words
"Wei Yang Ling Yu monk" under the buffalo's left front leg. You will
then know that is me."
His disciples were grief-stricken by his passing.
After the funeral, they did discover a buffalo calf born in a farm nearby. They
also discovered their master's name on the buffalo. When they saw the buffalo,
which was their previous master, toiling under the blazing sun, they quickly bought
the buffalo so they could take care of it in the temple. Every morning they fed
him fresh green grass. Strangely enough, the buffalo refused to eat or drink.
Helplessly, they took the buffalo back to the farm. There, the buffalo would work
and then happily chew on its hay.
Master Wei Yang Ling Yu's act of compassion
is an illustrative example of the saying, "If one wishes to become a great
sage of Buddhism, one must first be willing to be a servant for all beings."
This supreme level of compassion is beyond the shallow understanding of his disciples.
It is only when one is able to practice the Buddhist teachings amid the sea of
rebirth and can be at ease within the bounds of reincarnation that one truly understands
rebirth. Such a cultivator is a Bodhisattva who is truly liberated from rebirth.
Today,
I have talked with you about the Buddhist perspective on the wheel of rebirth.
My main goal is to hope all of you would face life and the future with confidence
and radiance. We must believe in the indestructibility of life. Death is like
the disintegration of a dilapidated house; we just have to move to another comfortable
and sturdy house. Death is like the fraying of worn clothing; we just have to
change into beautiful and new attire. In the beginningless swirl of life, all
of us should work to first complete the majestic temple within us; we should work
to first finish the magnificent Dharma robe within us. I wish all of you will
transcend rebirth, be liberated from rebirth, and realize the life of wisdom and
bodhi within the endless swirl of rebirth.
***********************************************************************************************
When We Die
Dear Dharma Friends,
Today we'll discuss the process
of death and what happens after death. It is not an easy subject. If I were to
tell you that there is much suffering after death, you might be fearful of the
pain you have to face after death. In such a mindset, you cannot comprehend the
true nature of death. If I were to tell you that life after death is serene and
peaceful, you might misunderstand me and think that death is wonderful and that
it is a means to be liberated. Hence, I can only say this, "Life is not necessarily
joyous, and death is not necessarily miserable."
Once, there was a rich
man who had a son in his later years of life. When the boy was born, the house
was filled with guests who came to congratulate the new father. Among the guests
was a Ch'an master who was totally unmoved by the festivity around him. Before
long, he even started to cry. The rich man was puzzled and asked, "Master,
is there anything wrong? Why are you so sad?" The Ch'an master replied sadly,
"I cry because you have added another name to the ranks of death in your
family."
An enlightened person sees birth as an extension of life, and
death as the start of another life. Birth is not just about living, and death
is not just about dying. When we look at birth and death as one, what is there
to rejoice over or to grieve about?
When we see someone who is one hundred
years old, we often congratulate him by saying, "May you live to be one hundred
and twenty." Every year, on Remembrance Day (September 9th, a holiday in
Taiwan), the government honors local elders and celebrates their longevity. Let
us think about this for a moment. Is the occasion of someone reaching the age
of one hundred and twenty really a cause for celebration? If a man were to live
to be one hundred and twenty, his one hundred-year-old son might one day become
sick and pass away. One after another, his eighty-year-old grandchild and his
sixty-year-old great-grandchild might also pass way. This old man could no longer
enjoy the happiness of spending time with his grandchildren. As he lived through
the death of his children and grandchildren, he was left all alone. In a person's
life, there is nothing harder to bear than the death of a child. So, longevity
does not necessarily mean happiness. Often, with longevity come loneliness, helplessness,
and physical debility.
Just as we should not be obsessed with longevity, we
should also not fear death. The mentioning of death often provokes many frightful
images in people. In Chinese culture, the dead are often portrayed as being punished,
as having to climb mountains of knives or being drowned in pots of boiling oil.
If we can really understand death, we will see that dying is not unlike getting
a passport that allows us to travel to another country. How free! Death is a path
that we must all travel. How can we face death in such a way that we feel prepared
and not overwhelmed? To do this, we must understand death, the nature of which
I would like to discuss with you in the following four sections.
I. The
Moment of Death and the State of Death
Though we all have lived and died through
countless rebirths, none of us can recall the experience of death. We do not know
what death is really like. According to the sutras, when we die, we are still
fully cognizant of all that are going on around us. We may hear the calm voice
of the doctor announcing our death or the sound of our family grieving. We may
still be able to see people gathering around our body, trying to move our body
that is now empty of heartbeats and breathing. We may still worry about the many
things that still need to be completed. We may feel ourselves moving among our
family and friends, wanting to tell them what they should do. However, everybody
is overcome with grief, and no one is able to see or hear us.
In the Reader's
Digest, there was once an article about one man's near-death experience. One day
while he was driving, he had a severe accident; the car was totally demolished,
and he was killed on the spot. When the ambulance, paramedics, the police, and
his family arrived on the scene, his consciousness had already left the body,
and he felt himself floating in the air. He could hear over the din a group of
people arguing about how the accident happened. So, he went over to the police
officer and tried to tell him what actually happened. But the officer could neither
hear nor see him. None of the others took notice of his presence nor could they
see him. At this time, he only had his consciousness and was no longer in possession
of his body. He finally became aware that he was floating outside his body, looking
at his own body like an onlooker. He then found himself passing, at an incredible
speed, through a long, dark, and narrow tunnel.
Another person spoke of his
near-death experience when he suffered a severe head injury and was brought back
from the brink of death. He said, "I remember my head went 'boom,' and I
lost consciousness. Afterward, I just felt warm, comfortable, and peaceful."
This is because once one's consciousness leaves the body, the consciousness is
no longer constrained and can therefore feel a level of comfort and serenity that
it has never before experienced. Another person also has this to say of his near-death
experience: "When I was dying, I had an extremely good, wonderful, and peaceful
sensation." Another man described his experience this way: "I felt I
was as light as a feather. I was flying freely toward a world of brightness!"
Death is not as chilling and ghastly as we may have imagined.
In the sutras,
it is written that our life in this world is cumbersome and clumsy, not unlike
a tortoise that is weighted down by its heavy shell. When we die, we are able
to get rid of this burden and transform an existence that has been confined by
the limits of the physical body. However, when we are faced with death, most of
us still try to hold on to the seven worldly emotions and the six sensual desires.
We still cannot let go of our sons, daughters, grandchildren, or our wealth. We
do not want to die and cannot accept death gracefully. We think of dying as a
painful experience, like tearing the shell off of a living tortoise. Buddhism
does not share this view of dying. Buddhism teaches us that when we die, we are
liberated from this body, and we feel extremely free and easy. It is like the
relief of putting down a heavy piece of baggage. How light and free it is!
Whether
we are smart or slow, good or bad, we all have to face death. Death is not a question
of if, but a question of when and how. Even a powerful emperor like Emperor Chin-shih,
who united the whole of China and became its first emperor, could not find any
means to prolong his life. The mythical Peng Tsu might have lived to eight hundred
years, but cosmologically, his life span was as short as that of an insect which
lives only from morn till night. All beings that live must, without exception,
also die. The difference lies only in the circumstances of death. The sutras divide
the circumstances of death into four categories.
1. Death upon exhaustion
of one's life span
This is what is called dying of old age. It is like a flickering
flame that dies out naturally when its supply of oil is exhausted. We all like
to live a nice long life, but a human life span has its limits. Life continues
only with every breath we take, but as soon as we stop breathing, we die and are
returned to the soil. There is a saying which goes like this: "Some only
live from dawn till dusk. Others are born in spring or summer and die in autumn
or winter. Some live for ten years, or a hundred, or even a thousand. Though we
may live for a short or long time, is there really much difference?" What
this says is that our life span has a limit, and no one can escape this reality.
2. Death upon exhaustion of one's merits
It is said in the sutras, "Humans
do not understand life and death; human eyes do not discern [karmic] merits and
demerits." Life is like an air bubble on the surface of water; when the air
inside the bubble dissipates, the bubble no longer exists. After a rich man has
squandered his wealth, he becomes poor. Similarly, when we have exhausted our
merits, death will soon be knocking on our doors.
3. Death caused by accidents
This
is what we call "premature death," which means that one dies when one
is not supposed to. One may be killed in a car accident, ambushed in a war, murdered
by an enemy, or attacked by a wild beast. Such deaths are sudden and unexpected.
There is a Chinese proverb that is a fitting description of this kind of sudden
death. It goes like this: "As long as one continues to breathe, possibilities
abound. When death comes, everything comes to a standstill."
4. Death
at will
The three circumstances of death described above are unpredictable
and uncontrollable. On the contrary, death at will is without uncertainty and
can be planned. In Buddhism, this is often referred to as "living and dying
at will," and there are many great masters and Buddhist sages who can be
born and die at will. They are not controlled by birth and death for they are
totally in tune with the coming together and the breaking away of causes and conditions.
Master Tao-an of the East Chin dynasty is a perfect example of such great masters.
He was in total control of the passing of his life. On February 8th of the twentieth
year of the Chien-yuan era, he assembled his disciples at the great hall of the
Wu-chung temple in Chang-an. After praying and paying respect to the Buddha, he
calmly told his disciples, "I am going to leave now! All of you should continue
to spread the words of the Dharma and wake the ignorant up from their delusion."
Everyone
was shocked and pleaded with the master, "Teacher, you are so healthy and
strong. You should live for a long time to continue the work of the Buddha. How
can you stop and leave us now? It is time for lunch; please have lunch first."
Tao-an
answered, "Good, I'll have a little bit of lunch." Having said this,
he ate his lunch as usual. After lunch, he returned to his room to rest, and he
passed away while resting. Master Tao-an died at will, completely free of pain
and suffering. If we practice the Dharma diligently, we can become free of karma,
the force that binds us to death. We, too, can become enlightened and enter nirvana.
Now that we have discussed the circumstances of death, let us turn our focus
into another aspect of death. What are the sensations of death? The sutras tell
us of three sensations experienced in death. They are:
1. The imbalance of
the great earth element: When one dies of a disease of the body, one feels a sinking
sensation as the body feels like a big piece of land sinking into the ocean. Slowly
and gradually, the body is immersed and the person feels suffocated. The sensation
associated with this kind of death is described as "the great earth element
being taken over by the great water element."
2. The imbalance of the
great water element: When one dies of circulatory diseases, one initially has
a sensation of being submerged in water, feeling wet and cold. Later, this gives
way to a burning sensation, and the person feels very, very hot. The sensation
associated with this kind of death is described as "the great water element
being engulfed by the great fire element."
3. The imbalance of the great
fire element: When one dies of pulmonary diseases, one feels a burning sensation,
like a wildfire burning at dusk. Then the body feels a biting pain as if being
blown into pieces by strong gusts and being scattered about like ashes. The sensation
associated with this kind of death is described as "the great fire element
being swallowed by the great wind element."
We will next turn our discussion
to what it is like immediately after death and before our next rebirth. The sutras
tell us that because our body is transformed from a finite and bounded form to
a limitless and formless state when we die, the way we feel immediately following
death is not all bad. This may seem a bit surprising, but there are three good
reasons to explain this.
1. The limit of time and space: When we are alive,
we are limited by time and space. We cannot travel simply by willing to be at
a certain place, and we cannot revert the aging process that the passage of time
brings upon us. Upon death, [and before our next rebirth,] we are liberated from
the limits of the physical body, and our true nature can move about freely through
the three realms of existence.
2. The burden of the body: It is said in the
Dharmapada, "The physical body is the cause of all the sufferings on earth.
The sufferings of hunger and thirst, hot or cold, anger and fear, lust, desires,
hatred, and tragedy-all these stem from the existence of the body." When
we are alive, we spend a lot of time taking care of our body. When we are hungry,
we have to eat; when we are cold, we have to put on more clothing. When we are
sick, we have to endure the pain. If we pause for a moment and take stock, we
will notice that a lot of our concerns do pertain to the body. After death, the
consciousness is no longer constrained by the confines of the body and all the
problems associated with a physical body also vanish with it. There is no more
hunger or sickness; a huge burden is lifted from our shoulders.
3. The supernatural
element: While we are alive, our faculties are limited by our body. After death,
we are no longer bound by the laws of physics. We will be able to see things that
cannot be detected by the human eye. We will be able to hear sounds that cannot
be heard by the human ear. We will be able to float freely in the air, as the
force of gravity does not apply to us anymore. In this state, walls will not be
able to stop us, and we will be able to travel simply by willing it.
Death
is not an end; it is not a finality. On the contrary, it is the beginning of another
new existence. When we die, the physical body ceases to function, but the consciousness
lives on. During the time after death and before the next rebirth, the consciousness
is in a state referred to in Buddhism as the "intermediate being" state.
Depending on the cumulative karma from previous lives, an intermediate being will
be reborn into one of the six realms. Once reborn, all memories of past lives
will be lost. This is called the "confusion of rebirth." Thus, we cannot
recall any memories of our past lives, and when we are reborn in our next life,
we will not recall any of the memories of this present life. A poem written by
Emperor Shun Chin says it well, "Before I was born, who was I? After my birth,
who am I? If this grown man is me, then who is the fellow after death?"
Actually,
it is not important for one to know one's past or future lives. From the Buddhist
teachings, we learn that one never dies. What dies is the physical body, a combination
of the four great elements. While the physical body dies, the consciousness continues
without interruption. When we learn that the physical body is as lasting as a
water bubble, then we begin to see the illusiveness of the world around us. We
can then accept death without reservation.
II. Judgement After Death and
the Next Rebirth
We often think of the departed and wonder what kind of situation
they are in. In Chinese Buddhist culture, it is customary to pray for the dead
when we celebrate a new year or at various holidays. It is all very well if this
is done out of concern and respect for our departed parents or loved ones. Most
people, however, have the misconception that when their parents pass away, they
become ghosts in hell, and so they often have prayer services for their parents
hoping that their parents will rest in peace. This is actually quite disrespectful
of their parents, for only those who have committed grave transgressions will
be reborn as hungry ghosts or hellish beings. Does it mean that we think of our
parents as less than virtuous? Why can't we suppose our deceased parents have
gone to the heavenly realm, or are reborn in the Western Pure Land of Ultimate
Bliss?
Many religions believe that when we die, we will be judged on how we
have led our lives. Chinese folk religion believes that after one dies, one appears
before the Yama King, who will pass judgement on us. Christians believe that when
we die, we will appear before God, who will decide if we should be welcomed into
heaven or condemned to hell. Buddhists believe in judgement after death, too.
The difference is that we will be judged, not so much by the Buddha, the bodhisattvas,
or the Yama King, but by our own karma. The collective good and bad karma of our
past actions will determine in which realm of existence we will be reborn and
the conditions in which we will be reborn. In the Buddhist teachings, we learn
that our happiness or misery is not controlled by deities, but is in our own hands.
Where
does one go after death? Some people believe that death is the final chapter of
one's life and there is nothing after death, let alone that one will be reborn.
To them, life is short and fragile. Because of their view about death, they look
at life with skepticism and anxiety. Instead of treasuring life and making the
best use of it, these individuals look at life as a means to indulge in pleasures
and satisfy the senses. As they do not look at life and death in the context of
the Law of Cause and Effect, they are willing to do everything, legal and illegal,
to further their own personal goals. Such a view about death, and therefore about
life, is erroneous and can lead us astray. Although Christians differ from Buddhists
in their way they look at how judgement is metered out, they also believe in the
existence of heaven and hell and that there is life after death. In Buddhism,
we believe that after we die, we will be reborn into one of the six realms of
existence. In fact, there is a verse which can help the living relatives of the
deceased to assess in which realm their loved ones will be reborn. It goes like
this, "The enlightened emerge from the head, and heavenly beings rise to
the heaven through the eyes. Humans emerge from the heart and hungry ghosts from
the stomach. Animals leave from the knees and hellish beings from the feet."
What this verse means is this: The last part of the body to remain warm indicates
the realm of rebirth for the deceased. If a person dies, and his feet are the
first to feel cold and the head is the last place to remain warm, this means that
the deceased has attained the holy fruit of enlightenment. If the eyes are the
last parts to remain warm, this means that the consciousness has left through
the eyes and one is reborn in heaven. If the heart is the last part of the body
to remain warm, one will be reborn as a human. If the belly remains warm the longest,
one has fallen into the hungry ghost realm. If only the knees remain warm, one
will be reborn as an animal. If the feet remain warm at the end, one has fallen
into hell.
Which realm of existence will we be reborn into? How is this decided?
This all depends on our cumulative good and bad karma of our past actions, just
like this saying: If you want to know about your future life, all you have to
do is reflect on your present life. There are three kinds of karmic forces which
determine the realm and the conditions of our next rebirth. These karmic forces
are shaped by:
1. The relative weight of our good and bad karma
The
way how this karmic force works can be likened to how a bank auditor goes through
the accounts of bank customers; those who owed the most money must be pursued
first. When one dies, the relative weight of the good and bad karma will determine
the person's rebirth. A person who has done a lot of good deeds will be reborn
into a good realm, while a person with a lot of bad karma will be reborn in one
of the three suffering realms. The principle behind this is as simple as the saying,
"Good begets good; ill begets ill."
2. Our habits
In Buddhism,
we believe that a person's habits can affect his or her rebirth. If one has the
habit of chanting the name of Amitabha Buddha, one's mind is most likely to be
on Amitabha. If this person meets with an accident and remembers to chant the
name of Amitabha Buddha at the moment of his death, then this one utterance can
help him to be reborn into the Western Pure Land of Ultimate Bliss.
3.
Our thoughts
A person's rebirth is closely linked to his or her daily thoughts.
If a person is dedicated to the ways of the Buddha, then he or she will be reborn
into a pure land. If a person is committed to going to heaven and practices accordingly,
the person will be reborn into the heavenly realm. Thus, in our daily practice,
it is important to discern the kinds of thoughts on which we anchor our mind.
No matter if it is the weight of our karma, the force of our habits, or the
power of our thoughts that directs us to our next rebirth, we should always hold
the right thought, practice good, and avoid inflicting harm. This way, we do not
need to fear neither judgement nor death.
III. Burial Customs And The
Way to Look At Death
Different cultures have different ways of attending to
the body of the dead and varying burial customs. Some of the different ways of
preserving the body include freezing, dehydration, dissection, or mummification.
Some people bury the dead in the ground while others cremate them. Some people
practice burials at sea; others observe open burials.
The way Buddhists attend
to the dead is largely similar to some of the cultures described above, with two
major distinctions. First, Buddhists advocate the practice of not moving the body
until eight hours after death. Second, Buddhists recommend that we should not
cry loudly next to the body, as our cries will disturb the dead.
Why should
we not move the body until eight hours after death? Actually, there is a scientific
basis to this Buddhist custom. After the lungs have stopped breathing and the
heart has stopped beating, the nervous system may still continue to function.
Also, some awareness may still be left in the person's sub-consciousness. Though
the person may be clinically dead, the person is not yet completely dead. Therefore,
when someone passes away, we should not move the person regardless if the person
is lying down, sitting, or half-reclining on the bed. If we try to move the body,
we may be causing the deceased discomfort who will in turn be resentful and angry.
Since the state of mind of the deceased can influence his or her rebirth, it is
advisable that we do not move the body for eight hours after death.
In Buddhist
literature, there is a story about how disturbing the body of the dead can lead
to some unintended, often unfortunate, consequences. Once a king, who was a devout
Buddhist, passed away. The royal family gathered around the body and took vigil.
It so happened that a mosquito landed on the nose of the king. One member of the
royal family tried to shoo the mosquito away, but missed and ended up slapping
the king. The king was very annoyed and anger rose in him, causing him to be reborn
as a python.
There is another reason why we should wait eight hours before
moving the body of the dead. It is possible that when one does sitting meditation,
one may enter a state of meditative concentration in which the pulse becomes almost
undetectable. To others who are not familiar with the practice of meditation,
the person in meditative concentration may appear dead. There was a story of an
old monk who entered meditative concentration during one of his sitting meditation
practices. When his young disciple felt his pulse and discovered that he was not
breathing, he thought the monk had passed away. So, he had the body cremated.
When the old monk came out of meditative concentration, he could not find his
body. Later, people in the temple could hear the monk calling out day and night,
"Where is my house? Where is my house?" People in the temple were unnerved
by his crying, and they asked a good friend of the monk for help. The friend arrived
in the temple and sat down quietly. When the old monk called out looking for his
house (i.e. his body), his friend remarked loudly, "Just go. Why do you still
want to be bothered with the house?" When the old monk heard this, he instantly
attained enlightenment and never looked for his house again.
In the old days
when there was no accurate way to ascertain if a person had died, this Buddhist
custom of not moving the body of the dead for eight hours was a safeguard against
mistakes. In a book titled The Truth of Death, there is a chapter about a man
who was mistakenly taken for dead. Now, it was a Chinese custom to collect the
bones of the deceased a few years after his or her passing. Many years passed,
and the family decided it was time to open the coffin and pack up his bones. When
they opened the coffin, they were horrified to find his head had turned and his
limbs were bent in a fetal position. The family inferred that they had mistaken
him to be dead when he had just fainted. What a horror it must had been when he
woke up and found himself in the coffin. Thus, the Buddhist custom of not moving
the body of the dead for eight hours is not without reason. It also allows the
family a time to calm down and the dead a moment of peace and quiet.
During
the eight hours of the waiting period, it is best if the family helps the deceased
by chanting the name of the Buddha. In this way, the deceased can rest his or
her mind on the name of the Buddha as he or she makes the journey to another rebirth.
We should remember not to cry out loud near the deceased. If we cannot control
ourselves and must cry, we should do so away from the deceased. Although the body
may be stiff and cold, the consciousness may still be lingering. Our grief can
cause a lot of heartache for the deceased and become a hindrance for the deceased
to move on to another rebirth.
Actually, is it necessary for us to grieve over
the death of a person? We can think of dying as going away for a vacation, and
we can rejoice for the happy and pleasant trip waiting for the deceased. When
our loved ones pass away, we can think of them going to heaven or becoming a buddha.
We can think of dying as moving to the Pure Land of Ultimate Bliss, a land where
suffering is nowhere to be found. Is this not wonderful? In Buddhism, we look
at death as the beginning of a new life, like a chrysalis metamorphosing into
a beautiful butterfly, or a chick breaking out of its shell. Why do we, who are
alive, try to hold on and feel such sorrow for those who die?
As for funeral
arrangements, Buddhism supports cremation. It is both convenient and sanitary,
especially in densely populated areas. Unlike a burial in the ground, cremation
does not require much space; it is also relatively inexpensive. I remember an
elderly monk once said to me, "After I pass away, please throw my ashes into
the ocean for the fish and shrimp. This way, I can build some good causal relationships
with the creatures of the sea." This is such a free way to look at life and
death-a stark contrast to the egocentric tendency most of us have. Some people
are very selfish and greedy. When they are alive, they want to acquire this plot
of land or that plot of land for themselves. When they pass away, they want to
compete with the living for the best and most spacious burial ground. How ridiculous!
Some of you may say that a Buddhist funeral is dignified, but overly simple.
How do we show our love for the deceased if we do not have an elaborate ceremony
or do not bury the dead in an elegant gravesite? I guess the answer to this question
really has to do with one's view of death. If we can let go of life and death,
we will not be restricted by social customs concerning what is appropriate for
funeral arrangements. Chuang-tzu, a famous ancient Chinese philosopher, was one
who did not feel restricted by social customs. When he was dying, his disciples
gathered to discuss his funeral arrangements. Chuang-tzu, who overheard the discussion,
laughed and said, "The heaven and earth are my coffin, the sun and moon are
my treasures, the stars are my gems, and I have the whole world to accompany me
in my burial. Are these not enough? Is there anything more grand?"
The
disciples were in disbelief and answered, "We cannot do that. If we leave
your body out in the open, the crows and eagles will come and peck at your body.
It is better if we use a suitable coffin."
Chuang-tzu smiled and said,
"What difference does it make? If you leave my body out in the open, the
crows and eagles will come and peck at my body. If you bury my body in a coffin,
the ants and maggots will still come and feed on my flesh. Why do you rob the
crows to feed the ants? Why are you so unfair?"
It is not enough just
to have proper funeral arrangements; we should also have the proper perspective
about death. If we can cut back on an elaborate funeral arrangement and use the
money for charity, we can help the deceased to leave his or her love behind for
the living. If circumstances allow, we should not hesitate to participate in organ
donation programs to save the lives of those in need. When we have the right perspective
about death, we will then be able to handle funeral arrangements with wisdom and
in such a way that both the living and the dead are helped.
How do and don't
Buddhists look at death? Buddhists do not look at death as annihilation or eternal
sleep. Buddhists look at death as moving from one house to another or from one
environment to another. In the sutras, there are many similes about death.
1. Death is like being born again
Death is the beginning [of another life];
it is not an end. The process of death can be likened to the making of oil from
sesame seeds or the making of butter from milk.
2. Death is like graduation
A
person's life can be compared to a student's education in school, and death is
the graduation. When we graduate from school, the grades we receive depend on
how good a student we have been. Similarly, when we die, the circumstances into
which we are reborn depend on the good and bad karma we have accumulated.
3. Death is like moving
When there is birth, there is death. Death is like
moving out of an old house into a newer house.
4. Death is like changing
clothes
Death is like taking off old, worn-out clothes and putting on new ones.
When we understand that all experiences of life are floating clouds passing before
our eyes, we will then see that the body is nothing but an article of clothing.
5. Death is renewal
Our body experiences metabolic processes every second.
New cells are created when old ones die. The cycle of birth and death is like
the process of creating new cells to replace old ones.
When we have the right
perspective about death, we will not be fearful of death. What should concern
us is not when we die, but what follows after we die. Most of us, when we are
alive, can just think of enjoying ourselves and having a good time. We spend our
time going after fame and fortune, without a clear view of where we are heading.
Without a clear sense of purpose and direction, life is without meaning. What
is fame and fortune when we lay dying on our deathbeds? When we know how to live
our life, then we know how to handle our death. Confucius once said, "If
one does not understand life, how can one comprehend death?" We should not
be consumed with the fear of dying, which in itself is a physical process. What
is more tragic is living our lives in delusion and ignorance; we may be alive
in body, but dead in spirit. For this reason, I have chosen to speak about death.
I hope that our discussion today can help each one of us to wake up from the nightmare
of death. The urgent task at hand is to see life and death in the context of impermanence,
suffering, and emptiness. If we do, we will be able to find meaning in life and
death.
IV. Unusual Deaths and Extraordinary Deaths
Some of you may
ask this: How can death be wonderful and extraordinary? If we pause for a moment
and think through this carefully, we will discover that the notion of a wonderful
death is not at all far-fetched. When we have a correct understanding of the Buddha's
teachings, we will see through the cloak of mystery about death and be totally
at peace with both life and death. The Ch'an master Shan-chao of Fen-yang said
it well, "One lives for all beings and dies for all beings."
There
is a wonderful story about the way in which Shan-chao passed away. When Shan-chao
was alive, there was a powerful magistrate by the name of Lee Hou. Lee had always
wanted Shan-chao to become the abbot of Cheng-tien Temple and offered the position
to the master on three separate occasions. When the master repeatedly declined
the offer, Lee was furious. So, he ordered a messenger to go to the master and
personally escort the master to the temple. As the messenger was about to leave,
the magistrate told him explicitly, "Listen carefully, if you do not come
back with the master, your life will not be spared!"
The messenger was
petrified. He went to the Ch'an master and begged him to leave with him for Cheng-tien
Temple. When the master learned of the predicament of the messenger, he realized
he did not have much of a choice. He gathered all his disciples and told them,
"On the one hand, I do not want to leave you all here to become the abbot
of Cheng-tien Temple. On the other hand, if I take you all along, I am afraid
you will not be able to keep up with me."
One of the disciples came up
and said, "Master, I want to go with you. I can walk eighty miles a day."
The
master shook his head and sighed, "Too slow. You cannot keep up with me."
Another
disciple called out, "I will go; I can walk one hundred and twenty miles
a day."
The master also shook his head and said, "Too slow, too slow."
The
disciples looked at each other in puzzlement. They wondered: How fast can the
master travel? At that moment, another disciple quietly came forward. He bowed
to the master and said, "Master, I understand. I will go with you."
The
master asked, "How fast can you walk?"
The disciple replied, "However
fast you can travel, I can too."
Hearing this, the master smiled and said,
"Very well, let's go!"
Smiling and without so much of a stir, the
Ch'an master passed away. The disciple who had volunteered stood respectfully
beside the master and passed away, too. How carefree it is to leave this world
at will!
The Ch'an master Te-pu of the Sung dynasty was equally charming when
he passed away. One day, he gathered his disciples around him and said, "I
am about to leave you. Though I am curious about the kind of funeral arrangements
you will prepare for me, I am not sure if I have the time to come back and enjoy
your offerings. Rather than we all worrying about each other after I depart, why
don't we spend some time together and enjoy the offerings now."
The disciples
felt their teacher was acting very strangely, but they dared not disobey their
teacher. They prepared the funeral service and paid their respects to their teacher
thinking it was all a joke. The next day, Te-pu did indeed pass away.
Some
of you may think it is very strange to have the funeral service before one passes
away, but it is actually quite humorous and practical. There is an old Chinese
saying which captures this sentiment well. It goes like this, "Offering a
drop of water to a person while he is alive is better than offering him fountains
of water after he departs the world." It is better that we are respectful
to our parents while they are alive than to give them an elaborate funeral service
when they pass away.
The Ch'an master Tsung-yuan of the Sung dynasty also
looked at death without attachment. He was eighty-three when he attained enlightenment
and was neither attached to life nor to death. When he felt it was time for him
to leave this world, he did it with grace and dignity. He even composed an elegy
for himself:
In this world, none of us should live beyond our time,
For
after death, we all eventually become dusts in the grave.
As I am now eighty
and three;
I write this elegy to bid my body farewell.
The manner in which
the Ch'an master Hsing-kung passed away is also legendary. At that time, there
was a ferocious bandit by the name of Hsu Ming. He killed many people and caused
a great deal of suffering. Hsing-kung could not bear to see the villagers suffer,
so he decided to go and plead with the bandit. Though he realized that his life
was in great danger, he had no fear. While he ate his meal with the bandit, he
wrote this elegy for himself:
Faced with calamity in the midst of upheaval,
I am a jolly and fearless fellow.
There is no time more perfect than now,
Cut
me in half if you please.
Hsing-kung's compassion and courage converted the
bandit, and many lives were saved because of him. Later, when the master realized
the end of his life was at hand, he told his disciples that he wanted to die floating
on the river. His disciples prepared him a tub and punched a hole at the bottom
of the tub. The master climbed in with a flute in his hand. The tub floated down
the river amid the music of the flute. The master also left behind a poem about
why he chose to leave the world this way. The poem goes like this:
A sitting
or standing death cannot compare to a floating departure.
It saves firewood
and the ground is not disturbed.
Leaving empty-handed is quite free and joyous.
Who
can understand me? Venerable Chuan-tzu can.
At the turn of the century, there
was a monk in Rangoon, Burma by the name of Miao-shan. In 1934, Miao-shan became
ill with heat stroke and malnutrition. Huge boils grew on his feet and back. Even
so, he continued to make prostrations to the Buddha on the hot cobblestones. The
boils opened and became infected, with pus and blood oozing out. He was unfazed
by his condition and refused medical treatment. He did not even want to take a
bath, and nobody knew what to do. On the day of his death, one of his disciples
again suggested that he should take a bath. This time, the venerable nodded and
replied, "I am glad that you asked me to take a bath; it is time." Having
said this, he went into the bathroom and happily took his bath. The disciple,
who was worried about the venerable, stood by the door and urged the venerable
to take a real good bath to cool off his body. The venerable chuckled and replied
through the door, "I know. I will take a good bath today as this is my last
bath."
Several hours passed. His disciple could only hear the sound of
running water, but the venerable was nowhere in sight. He pushed the door open,
only to discover that the venerable had passed away. The venerable was still standing,
but his heart had stopped. When we can let go of our attachments, we will no longer
fear death.
There are many more examples of Ch'an masters dying peaceful deaths.
The Ch'an master Tan-hsia Tien-jan died leaning on his walking staff. Venerable
Hui-hsiang died kneeling down with a sutra in his hand. The Ch'an master Liang-chieh
of the Tang dynasty had complete control over the timing of his death; he was
asked to stay alive for seven more days and he did. The Ch'an master Yu-an came
back to life after he had been in his coffin for three days. The Ch'an master
Ku-ling Shen-tsan asked his disciples, "Do you know what soundless samadhi
means?" When his disciples answered their master in the negative, the master
closed his lips tightly and died instantly. The ways in which Pang Yun and his
family passed away were even more varied and interesting. His daughter Ling-chao
sat on her father's chair and passed away, while Pang Yun himself lay down to
die. When his son, who was working in the fields, heard of their passing away,
he put down his plow and died while standing. The wife of Pang Yun saw that all
of them had passed away, so she pushed open a gap in a boulder and went inside.
Before she went into the boulder, she left behind this verse:
To die while
sitting, lying down, or standing is not unusual
Mrs. Pang simply let go and
departed.
With both hands she pushed open a seamless rock
And left without
a trace for others to see.
When we have the wisdom to see through life and
death, we, too, can pass away as painlessly and effortlessly as some of the Ch'an
masters we talked about today. With birth comes death. Whether we are Buddhists
or not, we still have to face death one day. Hopefully, with the Buddha's teachings,
we can understand life, and therefore death. We should not be fearful of death,
for death is nothing but a natural phenomenon. When we are prepared in life, then
we are hopeful of what follows after death.
We make provisions for everything
in life. We keep a flashlight in case of emergency or blackout. We have an umbrella
for rainy days. We pack food for long trips, and we change our wardrobes for the
coming of a new season. Likewise, we should prepare ourselves spiritually for
the day when death comes knocking on our door. Not only should we rest our hopes
in the present, we should also be mindful of life after death. Amid the impermanence
of life and death, we should keep in mind that the Dharma-body is eternal and
the wisdom-life is timeless. Our buddha nature is everlasting!
***********************************************************************************************
When
We See Clearly
Dear Dharma Friends,
The topic we are
going to discuss today is the first of a three-part series regarding the relevance
of Buddhism to daily living. Buddhism is not an academic subject for the classroom;
it is not something only to be practiced when we go to temples. It is a religion
and has an integral relationship with our everyday life. We cannot take ourselves
out of everyday life, and Buddhism can offer much guidance.
There are many
Buddhists who are very knowledgeable, yet still cannot identify with the Buddha's
teachings. Buddhism teaches us to be compassionate, but they are not. Buddhism
teaches us to be patient, but they are not. Why? The main reason is because they
do not practice what they believe; they do not apply the teachings in their daily
living. For us to progress in our practice, it is imperative that we integrate
the Buddha's teachings into our everyday life.
Today, we will discuss how we
can apply the Buddha's teachings in our everyday life. We will explore different
ways of looking at space, time, and community-three basic aspects of our daily
living.
1. Viewing space differently-steeping back as a way to forge ahead.
2.
Viewing time differently-brevity as a means to eternity.
3. Viewing community
differently-putting others ahead of oneself.
In our lives, we cannot live independent
of space, time, and other people. What does the space aspect of life encompass?
Birds, when they are tired or when the sun begins to set, return to their nests
to rest. After a hard day at work, we also want to go back to our home sweet home
and rest our weary bodies. A nest or a home is the space in which a bird or a
person lives. If we do not know how to manage our space, then we will not be able
to live comfortably. In the history of mankind, many wars were started because
of conflicting claims to space. Space is a very important element in our everyday
life, and we need to handle the space we have wisely.
What is the time aspect
of life? The seventy or some odd years of one's life are very fleeting and brief.
The Buddha says, "We live from breath to breath." How are we to use
the limited time we have in this life to do unlimited good? So little time, yet
so much to do. We should treasure each moment and live life to its fullest meaning.
During the Ch'in dynasty, the poet Tu Yuen-ming wrote this verse on the nature
of time:
Youth does not return.
A day does not dawn twice.
Motivate yourself
while there is still time.
Time waits for no one.
What do our relationships
with others mean to our existence in this world? We are social animals, and we
cannot live independent of others. In fact, we are a lot more dependent on others
than we realize. How can we all live together amiably? This question, together
with some of the issues raised above, has been studied by many. Today, we will
spend some time exploring these issues.
I. Viewing Space Differently-Stepping
Back as a Way to Forge Ahead
A. From the space outside of us to the space inside
of us
Most of us have an idea of what constitutes the space outside of us;
it is the environment in which we live. This includes the house we live in, the
city we live in, or even the world we live in. We need to manage the space outside
of us. Take for example, if we want to travel from place A to place B, we should
have an idea about which route to use, what kind of transportation we need, how
much time it requires, what we need to pack for the trip, and what potential problems
we should anticipate. If we plan ahead, chances are we will have a wonderful trip.
For more extensive trips, such as traveling around the world or journeying into
space, more involved planning is called for, but the considerations are pretty
much the same. Thus, if we spend the effort to plan, to understand, we stand a
fair chance of being able to manage the space outside of us.
There is a limit
to what we call our external space. Regardless of how powerful or resourceful
we are, the extent of our external space is still very limited. Some of you may
disagree because we now have the ability to send people to the moon or to far-away
space stations. Yes, traveling to the moon or space stations is a reality, but
the area we can cover is still just a small corner of our solar system. Our solar
system is a miniscule fraction of our galaxy. There are millions upon millions
of galaxies in the universe. Hard as we may try, the space in which we can leave
our mark, in the scheme of the universe, is as insignificant as a dust particle.
Most of us spend our whole lifetime trying to amass as much space as possible.
There is a Chinese saying which puts our conflict over space into perspective.
It goes like this, "Having ten thousand acres of fertile land, sleeping only
in an eight-foot space at night."
The space inside of us is another story.
It is without form and hard to visualize or comprehend. The Buddha told us that
the space inside of us is many times larger than the space outside of us. One
of the sutra says, "The mind encompasses the space of the universe, traversing
realms as numerous as there are grains of sand." We should get to know the
space inside of us rather than becoming preoccupied with the space outside of
us. Before we go any further, let's clarify what we mean by internal space; we
are speaking about our heart, and we should learn to let our heart grow. In Chinese
literature, when someone has a big heart, we say that even boats can sail around
in it. The Buddha told us that the immenseness of the heart can encompass three
thousand chiliocosms. When we open our heart up, we feel the whole of universe
within us. Once, someone suggested to the father of Venerable Tze Hui that he
should do some traveling. He pointed to his heart and replied, "The whole
universe is right here within my heart. Where else would I want to go?" How
free!
How do we let our heart grow? The Vimalakirti Sutra teaches us the Dharma
method of non-duality. When we open our heart, we are vast like the oceans that
welcome water from all tributaries, large and small, or like Mount Sumeru that
embraces earth of all kinds, coarse and fine. When we open our heart, disputes,
politics, and power struggles will no longer affect us. We will be at ease wherever
we find ourselves. Only when we are at ease with the space within us can we enjoy
the space outside of us.
B. From the world ahead of us to the world behind
us
While it is important that we know to forge ahead, it is even more important
that we know to pause and look back. In fact, most of us only know how to forge
ahead and do not realize that there is also a world of possibilities behind us.
When things are going our way, we charge ahead, seemingly unstoppable. When we
come to a brick wall, we stubbornly continue our forward motion, bringing much
unnecessary suffering upon ourselves. The Buddha teaches that at any moment in
life, there are two worlds for us to choose. One is the world ahead; the other
is the world behind. We should know how to make use of both of these worlds, without
excluding either of them. When the time is right to charge ahead, we should charge
ahead. When it is time to turn around, we should turn around. These two worlds
are like our two hands; both are there for us to use. There is no need for us
to go through life with one hand tied behind our back. There is a Buddhist poem
that describes how we can move ahead by stepping backward. It goes like this:
Hand
planting seedlings in paddy.
Lowering head,
automatically sees sky in water.
To
not sway by the six senses is the Way.
As it turns out,
stepping back is
to forge ahead.
When we come to a precipice in the journey of life, we should
remind ourselves that if we "Take a step back and think, [we will see] open
seas and spacious sky." In this regard, we can look to nature for inspiration.
Water is a perfect example. We all need water, and it is everywhere. When water
flows downhill, it first picks up speed, and then it slows down as it reaches
flat land. As it travels over the flat land, it meanders and automatically changes
course when it hits obstructions. If we can learn to be like water and knows when
to change course, we will sail through life's obstacles and at the same time avoid
unnecessary bruises.
Some people have said to me, "Your religion teaches
people to refrain from smoking, drinking, and gambling. It takes all the fun out
of life. Wouldn't that sort of lifestyle too rigid and depressing?" We Buddhists
refrain from smoking, drinking, and gambling because we see through the short-lived
joy that such a lifestyle holds; we know enough to step back and change course.
We would rather devote our energies to practicing the teachings, spreading the
Dharma, and helping others. When we truly understand that there will always be
a world behind us, then we will know that we always have the choice to turn back.
When we are faced with issues of money and fame, love or hate, we need not only
charge ahead; we can also turn around. When we know to step back, we will actually
move ahead in life. When we embrace not only the world ahead of us, but also the
world behind us, then life is full of possibilities. How exhilarating!
C.
From the phenomenal world to the transcendental world
When we look around us,
the world we see is covered with all kinds of colors and dotted with all different
shapes-not unlike looking into a kaleidoscope. We all live in this world, and
it is here we all pursue our hopes and dreams. How we live our lives in this world
is entirely up to us. Some people see the world as a place to make money, others
see it as a place for sharing with their loved ones, and others yet see it as
a place to make a name for themselves. It is very easy to get caught up in the
phenomena of this world. Our delusions prevent us from seeing that all phenomena
are only results of the combination of causes and conditions, without any independent
nature of their own. The Diamond Sutra says, "All phenomena are illusive."
If we understand this truth, we can transcend the phenomenal world and not be
bound by it.
What is the transcendental world? Notice that the question is
"what" and not "where," for the transcendental world is right
here on Earth. Living in the transcendental world does not mean that we have to
give up eating or sleeping. We will eat, sleep, or put on our clothes. The main
difference is not to become preoccupied with the trifles of life. There is an
old Chinese saying that can help us comprehend the meaning of the transcendental
world. It goes like this, "Look at flowers and birds [unswayed] like a wooden
carving would. Fear not the myriad things illusively surrounding us." When
we live in this world of money and fame without getting caught up in it, then
our world can become a transcendental world.
While it is admirable for one
to remove him or herself from the rat race, it is even more admirable to work
within it and remain true to oneself. Likewise, the lotus flower has always been
the subject of admiration because it rises from the mud and yet remains pure.
While it is easy to stay immaculate in a sterile environment, it is a lot more
difficult to remain clean in a filthy setting. For us Buddhists, choosing to retreat
in isolation is not the supreme form of cultivation, but to remain unswayed when
surrounded by temptation is. Thus, we say, "The most cultivated cultivates
in the midst of the crowd." We have special admiration for those who practice
the Dharma amid the hustle and bustle of life. Throughout history, there have
been many such examples for us to learn from. The Chinese poet Tu Yuen-ming wrote,
"Live amongst the people, yet hear not the bustle of horses and carriages."
Vimalarkirti "lived in a family, but unattached to the three realms of existence.
Lived with a wife, but always practiced pure living." Venerable Yi-hsiu,
a respected monk of his time, was another good example. Once while he was out
traveling with his disciple, he saw a woman by the bank of a swift flowing river,
wondering how she would cross to the other side. The elder offered to carry her
across on his back. In the old days in China, physical contact between men and
women was strictly forbidden. His disciple, horrified that his teacher would have
such contact with a woman, remained sullen for a whole month. When the elder found
out what was bothering his student, he told his student, "I've already forgotten
the whole incident. I only carried the woman across, but you have been carrying
her in your mind for a whole month." Such carefree living is described by
the saying, "Pass through a grove of flowers without a single leaf clinging
to the body." When we see through the illusiveness of the phenomenal world
and do not become attached to anything, then we are living transcendentally.
In
the last three sections, we talked about how to experience the space inside of
us, how to see the world behind us, and how to live transcendentally. When we
view space through the Buddha's teachings, we will begin to see the space of life
differently. Our focus will move from outside inwards, from the world ahead to
the world behind, from the phenomenal to the transcendental. In this way, our
space of life becomes infinitely larger than we ever thought possible.
II.
Viewing Time Differently-Brevity as a Means to Eternity
One of the sutra says,
"We live from breath to breath." This saying reminds us of the brevity
and impermanence of life. Even though the mythical Peng Tsu might have live for
eight hundred years and the life span of celestial beings runs into tens of thousands
of years, such life spans when viewed in the context of eternity, are as fleeting
as the morning dew. Each one of us should treasure the time we have and use it
wisely. We should use our limited time to enrich our lives and live life to its
fullest meaning. We will explore how to do this in the following three points.
A. Use every bit of time
Some of us live to seventy, while others may live
to be a hundred. The limited time we have in this world is often diminished by
all kinds of necessary activities we have to do to stay alive. Because of these
activities, a twenty-four hour day is often chopped up into bits and pieces. We
eat, sleep, work at our jobs, and work around the house; before we know it, another
day is over. To prepare food, we have to first buy it, then cook it, and only
then consume it. Even if we go out to eat, we still have to travel to a restaurant,
wait to be served, and consume the food. Sleeping also takes up a lot of our time.
First, we have to tidy our beds, and then we sometimes toss and turn before falling
asleep. While we may or may not enjoy eating or sleeping, we still have to engage
in these activities. There is just no getting around it. If we take the limited
years we have and deduct from them the time we spend on eating, sleeping, traveling
from place to place, waiting in lines, cleaning ourselves, and going to the bathroom,
how much time would we have left? On top of this, if we take away the years we
were young and the time we will spend debilitated by old age, there is really
not that much time left to apply ourselves to the betterment of mankind. The prime
years of our lives are truly limited and brief.
Given how fragmented our days
and years are, I often encourage people to make use of every bit and piece of
time. In the case of young students, I advise them to make use of the fifteen
minutes they have here and there to read a book, write in a journal, or review
a chapter. Why waste time chatting or watching television? Housewives can recite
the name of Amitabha Buddha while they are cleaning or cooking. People who have
to work can also recite the name of Amitabha while they are waiting for the bus
or commuting to work. There is an old Chinese saying which we can use as our guide,
"Say one less sentence; recite one more time the name of Amitabha Buddha."
The flip side of this is also captured by another common Chinese saying, "Diseases
enter in through the mouth; problems come out from the mouth." When we chat
with our friends and do not think about what we are saying, we can easily say
something which offends them without us even realizing it. So, when we have a
moment of free time, we should make use of it to recite the name of Amitabha Buddha
or to contemplate the splendid appearance of the Buddha. In this way, not only
will we not offend others inadvertently, it is also an effortless way to practice.
This is truly a win-win situation. When we are constantly mindful of the Buddha,
we will be at peace with whatever we are doing. When we can make use of the fragmented
time we have, our practice can also benefit.
When we began to build Fo Guang
Shan Temple in Taiwan many years ago, others were skeptical and asked me, "Are
you an architect? What do you know about building houses? Are you a trained educator?
What do you know about running schools?" I would tell those people that my
biggest secret is that I know how to use my time. Even though I am not an architect
or a trained educator, I have traveled to many places and seen many houses. I
often put myself in the shoes of the building contractor and imagined what I would
do if I were building such-and-such a house. When I was still in school, I would
often think about what I would do differently if I were running the school. When
we began building Fo Guang Shan Temple, I already had an idea of what I wanted
to do, and everything just fell into place.
In the fast paced society of today,
if we don't know how to make use of every bit and piece of time, we will find
ourselves always struggling for more. With the advent of pagers, faxes, and wireless
telephones, the age of the nine-to-five workday is history. We have to adapt to
this hectic lifestyle and use every bit and piece of time to reflect. Unfortunately,
when I look around, I see a lot of people squandering their time away. When I
ride the bus, I often see people just sitting with blank stares on their faces.
It is unlikely that someone who doesn't know how to utilize their time would ever
achieve anything remarkable. According to the sutras, we should always be mindful
of the Buddha, even when showering or going to the bathroom. When we string up
all the fragments of time, we can continually stay mindful of the Buddha. In this
way, the Buddha is our anchor and we will not be swayed by the changes in life,
career, or circumstances.
B. Use time to make things happen rather than
waiting for them to happen
The passing of time is merciless. If we are not
watchful, time slips by us without a trace, like a thin veil of fog or columns
of clouds in the sky. We have to seize the present moment, for time waits for
no one. If we wait for things to happen, we often end up sitting idly by. We should
treasure the limited years we have in this life and apply ourselves to living
the best we can. We should work to better ourselves, for we do not want to look
back when we are old and wish that things had been different.
Once, there were
two men from Szechwan; both of them wanted to make a pilgrimage to the Kuan Yin
Temple of P'wu-t'wuo Shan. One man wanted to wait until he had saved up enough
money to hire a boat so that he could travel by sea to the shores of P'wu-t'wuo
Shan. The other man was a poor man, but he wanted to start right away. He decided
to travel to P'wu-t'wuo Shan on foot, asking for alms along the way. After a while,
the poor man returned while the other man had yet to hire a boat, let alone start
out on the pilgrimage.
The moral of the story is that we should not spend our
lives waiting for things to happen; instead, we should seize the present moment
and make things happen. As long as we have the ability to do good, we should act
while an opportunity presents itself. Opportunity does not knock twice; we do
not want to have to look back keep and think what could have been. When we are
young, we should make use of our youth and apply ourselves. We do not want to
wait till our hair is all gray to realize that we have wasted our youth away.
If we are wise, we would not romanticize about the past or fantasize about the
future; we would simply live in the present.
There is a parable which illustrates
there are two kinds of time. The first kind of time is when we just sit around
waiting for things to happen. The second kind of time is when we actively try
to make things happen. These are two very different kinds of time. Once, there
was an old man whose hair was all white and a few of his teeth were missing. Someone
asked him, "Mister, how old are you?"
"Four," answered
the elderly gentleman.
The person was puzzled and said, "You must be kidding.
Judging from your gray hair, you cannot possibly be four. If I have to guess,
I'd say you are about seventy or eighty years old."
The elderly gentleman
continued, "Let me explain. On a calendar basis, I am eighty years old, but
all my life I had been fumbling along, waiting for things to happen to me. I only
started truly living about four years ago when I became interested in Buddhism.
In these four years, I've actively pursued the truth about life and the universe.
Now, I work, not for myself, but for others."
The sands of time disappear
one grain at a time, and before long, we wonder where the years have gone. We
should use the time we have to make whatever contributions we can. When we first
began to build Fo Guang Shan Temple in Taiwan, the area we had chosen was a remote
and barren piece of land. Some people wondered out loud why we should "waste"
our time. With determination and the help of many faithful devotees, we finally
completed what we had started. Imagine if we had not started when we did or if
we had decided to wait for a better location, Fo Guang Shan may not be where it
is today. If we use time to create rather than to wait, then we can turn dreams
into reality. When we dedicate ourselves to serving others, our time is well spent.
Amitabha
Buddha is our best example of one who uses time to create. A lot of us have heard
about Amitabha's pure land of Ultimate Bliss. It was manifested through the strength
of Amitabha's forty-eight great vows, which came to fruition over the course of
countless asamkhya kalpas. We should learn from Amitabha and use our time to make
things happen. We should not sit idly by waiting for Amitabha to come and invite
us into the World of Ultimate Bliss. We should use our time to work hard in our
practice and apply ourselves diligently. In this way, we will be able to identify
with the great vows of Amitabha Buddha and realize for ourselves our own pure
land.
C. Realize eternity through the brevity of life
If we only focus
on how limited our life is, we will begin to think that life is dull and lacks
possibilities. On the contrary, if we realize that universal life is everlasting,
then life becomes a lot more interesting. Some of you may say that since we all
will die one day, it is impossible to say that life is everlasting? If we can
break out of our tunnel vision, we will see that death is, in fact, the beginning
of another life. According to the Buddha's teachings, death is not the final chapter
of life. Death is like moving from an old house to a new house; when our current
physical body becomes old and dies, we will take up a new body. Of course, the
kind of body we take up will depend on our cumulative good and bad karma. Let's
take the analogy of moving into a new house a step further. If we have been putting
money away while living in our current house, then we can afford to move to a
nicer, bigger house when the current one starts to fall apart. If we have not
been putting money away, then when it is time to move, we'll have no choice but
to move down to a smaller house. Thus, while our life span is limited, we should
use our time wisely to do good. Then when it is time for us to depart this body,
we can be reborn into the World of Ultimate Bliss. According to the sutras, the
World of Ultimate Bliss is a place of grandeur; the ground is paved with gold
and the houses are built of seven kinds of precious stones. Thus, Buddhists do
not fear death, and we do not look at death as the final chapter of life. We know
that by steadfastly practicing during this brief existence, we will come to happiness
in Amitabha's World of Ultimate Bliss.
How do we use our limited time to bring
about infinite value? Let me tell you a story. Once, there was an elderly gentleman
who wanted to plant a peach tree. As he was laboring to plant the small peach
tree, a young man passed by. The young man struck up a conversation with the elderly
man and asked, "Sir, are you sure you want to spend such energy on planting
this tree? You may not live to see it grow, let alone enjoy its fruit. Is this
not a waste?"
The old man stood up and wiped off his sweat. With his dry,
crackling voice, he looked at the young man and, in a serious tone, replied, "You
are too young to understand the meaning of life. I want to plant this tree not
for myself. Though I may not live to see it bear fruit, my sons will get to enjoy
its shade, and my grandchildren will enjoy its fruit. How can you say this is
a waste?"
The young man was moved by the profound insight of the elderly
gentleman. So this is why we say that later generations enjoy the fruits of labor
of earlier generations. We should not look at life just as the limited span of
one person's life; we should look at the larger life of the universe. While a
person's life may only span a limited number of years, its value is everlasting.
The continuity of life through one person to another is not unlike the process
of spreading fire from one log to another. While the fire of the second log is
not the same as the fire of the first log, it represents a continuation of the
fire from the first log. In a similar way, from one being to another, we can see
the continuity of life.
Given that we all play linking roles in this continuum
of life, how are we to contribute to this larger life? Some people contribute
through politics, others through their writing, and others yet through their examples.
While these are all worthwhile contributions, Buddhism teaches us a more complete
and supreme way. Buddhism teaches that when we discover our own dharmakaya (the
body of truth), then we have found our own eternity. Dharmakaya is everywhere
and everlasting. Our great teacher, Sakyamuni Buddha, is a great example of one
who found eternity in the dharmakaya. Though the Blessed One had entered nirvana
over two thousand five hundred years ago, the dharmakaya of the Buddha is still
here with us. This is the meaning of eternity in life.
III. Viewing Community
Differently-Putting Others Ahead of Oneself
Human beings are social animals;
we cannot live apart from the community. We say, "Seek the Dharma among the
people." Thus, the cornerstone of a happy living is to have good relationships
with others. We all should have a thorough understanding of the role our relationships
with others plays in our life. To this end, I'd like to offer the following three
points: think of the greater good, reflect with a sense of remorse on the ill
we caused, and be giving and thankful.
A. Think of the greater good
When
we understand our world is the culmination of our collective karma and conditions,
then we see that the world is here for all of us. Each one of us is born into
this world because of our own individual causes and conditions. The fact that
we live in this world together with others means that we share some common causes
and conditions. Since we all live in this world, we should try to see others'
points of view and extend a hand to others when they need help. If we all can
be considerate of others, then the world would be a better place.
The Sixth
Patriarch of the Ch'an school of Buddhism once said, "The Dharma is in the
world; enlightenment cannot be realized apart from the world. Seeking bodhi apart
from the world is like looking for horns on a rabbit." From this, we see
that the Dharma is in the world, in every one of us. If we want to experience
the Dharma, we should first start by understanding that we all are one. When our
view of the world is grounded in oneness, then our living will be truly joyous
and meaningful.
Happiness, like the Dharma, cannot be fully experienced apart
from others. When we go to the movies, it is more fun to go with others. When
we share our moments of joy with others, we feel truly blessed. Why? Let me explain
this with the following analogy. When we use the flame of one candle to light
other candles, the original flame does not lose its luminosity. On the contrary,
the light from all the candles build upon each other, making the room that much
brighter. The state of happiness is very much like the flame of the candle. When
we share our joy with others, our joy will not be lessened. Many times, our emotional
state is very much dependent on how others around us feel. Take the example of
the everyday family dinner. It is a lovely sight to see caring parents and happy
children sitting together at the dinner table, laughing and talking. The dinner
may be simple, but the atmosphere is what makes the difference. On the other hand,
eating alone takes the fun out of eating. In solitude, even gourmet food tastes
like cardboard. From this, we see that happiness is something that multiplies
when shared. Thus, if we want to find lasting happiness, we have to first take
down the walls that separate us from each other.
I have personally experienced
how much better life can be when it is grounded in oneness. In my early years,
I came into some money from the books and articles I authored. Using this money,
I purchased a fairly nice house thinking that it would give me a place to concentrate
on my writing. True, the house was comfortable, but I ended up selling it and
used the proceeds to start Fo Guang Shan. Now when I hear the voices of young
students reciting their lessons at the schools of Fo Guang Shan or when I see
devotees coming to pay their respects to the Buddha, I feel Dharma joy all over
the place. Even though I personally do not possess anything, the reward I got
from seeing how Fo Guang Shan has blossomed is many times greater than the comfort
of living in a nice house. When we look at this world through the eyes of the
community, then our lives will be much more rewarding and joyful.
B. Reflect
with a sense of remorse on the ill we caused
Each day we are alive in this
world, we create new karma through our deeds, words, and thoughts. While some
of our karma is good, we also create a lot of bad karma. Thus, when we interact
with the people around us, we should always be mindful of our actions.
Buddhism
places a great deal of emphasis on continually reflecting on the three doors of
karma (deeds, words, and thoughts) and reflecting with a sense of remorse on the
ill we have caused. Repentance is a gateway into the Dharma and has profound impact
on our practice. Take the example of a student making certain mistakes on a test.
If the student learns from his or her mistakes, then the student will not repeat
them. Likewise, we all should be vigilant in not repeating our mistakes. Repentance
is like Dharma water that can wash away the filth of delusion.
During the seventy
or eighty years here in this world, we are constantly busy, working, and providing
for our family. How many times, because of our obligations to work or family,
have we created conflicts with others? If we all learn to be vigilant in guarding
the three doors of karma and are repentant of the harm we've caused, then we stand
a better chance of creating more good karma than bad. One of the sutra tells us,
"Fear not the stir of delusions, fear though the delay of awareness."
When our delusions cause us to act unwholesomely, we should immediately recognize
them and repent our actions. What is most tragic is when we do not see our faults
and continue to make the same mistakes over and over again. If we mistakenly walk
into a swamp, we still can be saved if we quickly turn around and walk away. If,
however, we stubbornly persist on the same course of action, we will be beyond
hope of being rescued.
In Buddhism, there are various kinds of rites and rituals
which teach us to atone for our mistakes. In addition to these services, I have
here a simple method that we can use in our everyday life. This method works all
the time and all you have to do is remember this, "You are right; I am wrong."
This may sound counter-intuitive because we are trained from very young to look
out for ourselves. Very often, we can spot others' mistakes from a mile away,
but we are blind to our own follies even when they are right under our nose. If
we could switch this around, then the world would be a much more peaceful place.
Let me give you here an illustration of how this could work in everyday life.
It was a hot day; Lee wanted to turn on the fan. Chan was annoyed and yelled,
"Don't just think about yourself. You know I have a cold. Please turn off
the fan."
Lee was put off by Chan's yelling and answered back, "You
are the one with the cold. If you don't like the fan, you can sit over there."
Now,
Lee was really angry and shot back, "Why should I move?"
One wants
to turn on the fan, and the other wants it off. They just cannot see eye to eye.
What if Lee had just apologized to Chan in the beginning and moved the fan so
that it did not point in Chan's direction; the whole incident would have just
blown over. When we're focused on our own faults, there is little room or time
for delusion to manifest itself. When we do not dwell on the faults of others,
there is little chance for conflicts to develop. In this way, we make peace, not
war.
C. Be giving and thankful
Most people are focused on themselves.
They have no qualms about taking, but when it is their turn to give, they make
all kinds of excuses. If we understand the Buddha's teachings on the truth of
life and the universe, we will change our ways. If we understand that every cause
has its effect, then we may think differently about taking advantage of others,
and we would not be so hesitant about giving. In Buddhist literature, there is
a wonderful story that may open our eyes to the true meaning of the saying, "It
is better to give than to receive."
Once, there were two men from the
same village; one of them was miserly while the other was generous. They both
happened to pass away at about the same time. In death, they appeared before King
Yama who was about to pass judgement on their past actions. He told the two men,
"I am going to let both of you be reborn into the world. One of you will
always be giving, while the other will always be receiving. Which one would you
rather be?"
The miserly person immediately spoke up, "I want to be
the one that will always be receiving."
The other man did not mind to
being the one who will be continually giving, and so he nodded in agreement. Both
of them stood there waiting for final instructions of where they would be reborn.
King Yama picked up his staff and pounded on the ground a few times. He said to
the miser, "Since you choose to be receiving from others, you will be reborn
as a beggar. This will give you plenty of opportunity to be on the receiving end."
He then turned to the other man and said, "You will be reborn into great
wealth. Share your wealth with those less fortunate and give alms."
We
Buddhists should model ourselves after the Buddha. The Buddha is always compassionate.
He puts the welfare of others before his own. He is a good example of what we
mean by, "Be the first to worry about the world's problems, be the last to
enjoy the its prosperity." Instead of thinking, "What others can do
for me?" we should think what I can do for others. [President Kennedy of
the United States once stated in a very famous speech, "Ask not what the
country can do for you; ask what you can do for your county."] The experience
of giving is much more fulfilling than that of receiving.
If we pause just
for a minute, we will see that we owe our existence to the very generous giving
of many. We'll realize that in addition to giving, we should also be thankful
for what we have. Giving and being thankful always go hand in hand. What should
we be thankful for? We should be thankful for the Buddha's teachings. We should
be thankful for our parents giving us life, raising us, and teaching us. We should
be thankful for our teachers and elders teaching us right from wrong. We should
be thankful to all those who provided us with our many necessities in life. We
should also be thankful for the sun which gives us warmth, for the air which gives
us oxygen, for the rain which gives us water, and for nature which lets us enjoy
its beauty. When we think of all the causes and conditions that are present for
us to live, we should feel very much indebted to everything we have. We will then
listen to the singing of the birds with delight and look at the beautiful flowers
of nature in a different light.
All the great Buddhists in history share the
common trait of gratitude. Their gratitude is a form of practice. One example
that came to mind was Venerable Yin-kwang, who became a monastic at the age of
twenty-one. When he first became a monk, he was responsible for making sure that
there was enough boiled water for drinking. When he needed to boil more water,
he had to first go into the woods to get firewood. A lot of people in the venerable's
shoes would complain of being assigned such a menial task. Not only was Venerable
Yin-kwang never bitter, he was very grateful that he was given the opportunity
to live there working for the temple. If we are conscious of our blessings, we
will not be bent out of shape when we are thrown a curve in life. We are fast
becoming a nation of cynics; we concentrate on being vindictive rather than being
grateful. If we develop a grateful attitude, I can assure you that conflict, jealously,
and squabbles will disappear without a trace.
There is a prevailing misconception
that Buddhism has very little to do with living. Some people look at Buddhism
as something that is mystical, unfathomable, and cryptic. This cannot be further
from the truth. Buddhism is about life and is inseparable from life. Today, we
have explored how Buddhism can have an impact on the way we look at the three
basic aspects of life-space, time, and community. I hope you all have gained a
little insight into the living aspect of Buddhism. May the nourishment of the
Dharma strengthen us.
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Worldly Living, Transcendental Practice
Dear Dharma Friends,
The
topic we are going to discuss today is "Worldly Living and Transcendental
Practice." We all have our own vision of how an ideal world is like, but
the question on hand is how do we go about constructing our ideal world. How do
we turn an ideal into reality? Before we can discuss how to get from "here"
to "there," we should first understand what "here" is. Before
we discuss how we can all lead our life transcendentally, we should have an understanding
of worldly living.
What is worldly living? Our daily activities in our homes,
in the workplace, or anywhere in the community is worldly living. This includes
every aspect of our lives, from basic activities such as dressing, eating, resting,
or commuting, to our every thought and stirring of the mind. Let me begin by discussing
the four main characteristics of worldly living.
I. The Material Side of Worldly
Living
Our day to day life is very much governed by our material wants and
needs. Let's take the four basic activities of dressing, eating, resting, or commuting
as a starting point, and we will soon see that material things are integral parts
of each of these activities. Without the benefit of material things, how can we
move about, have shelter, or find a place to rest. Our existence, indeed, is very
much dependent on all kinds of material things. Because of this dependency or
need, we become slaves to our material desires. We work hard the whole day so
that we may have a tasty meal. Sometimes, we are even willing to compromise our
integrity just to climb up one more rung on the social ladder; other times, our
hunger for fame drives us to become obsessed with our work or career.
In our
daily life, materialism takes on many forms. Some people are very focused on food
and care little about what they wear. Other people pride themselves on how well
they dress, while some others put their priorities in having a comfortable house.
Then, of course, there are many others who are preoccupied with all of the above.
In one way or another, our life revolves around material things, and we simply
cannot live apart from material things. This material side of worldly living is
a stumbling block on the path of happiness.
If we build our happiness on material
things, we are treading on very shaky ground. True, material things can satisfy
our desires, but such satisfaction is short-lived and full of pitfalls. Before
long, the whole cycle of wanting, striving, and momentary rejoicing starts all
over again. Happiness that is built on material things is like a trap of quicksand;
it grips us tightly and will not let go of us. Thus, if we are to look for happiness
in material things, we are destined for disappointment.
II. The Emotional
Side of Worldly Living
After we achieve a certain standard of living, we often
turn our focus to our emotional needs. We have emotional ties with our parents,
our friends, our lovers, our children, or even our pets. Thus, we say human beings
are emotional beings, and in Buddhism, human beings are often referred to as "sentient
beings." But, when we do not know how to moderate our emotions, our emotions
can run amuck and may even drive us to do something that we may regret later.
If we just open the newspaper, we would notice that the cause of many suicides,
acts of vengeance, and assaults is emotional in nature. Some of these crimes are
driven by love; others are driven by hatred. Love and hatred are closely linked
and are major parts of our emotions.
Buddhism does not reject emotions; it
just cautions us that emotions can bring us many problems and headaches. We must
use wisdom to moderate our emotions and transform our self-centered emotions into
compassion for all. Compassion is a critical ingredient in the recipe of happiness.
Some
people say that the emotion of love is the flower of life. A flower is indeed
beautiful, but how long does it last? Love is blissful, yet it can be possessive
in nature. Love is pure, yet some kinds of love are unhealthy. While we treasure
the moments of love, how do we feel when we lose the person we love? Some people
say that love is the moisture that holds the landscape of life together, without
which life becomes a parched desert. What if we do not know how to moderate our
feelings; an excess of feelings can bring about a flood of bitterness. A once
loving couple may file for a divorce; a once doting father may want to disown
his child. Regardless of how loving a relationship is, the impermanence of life
can bring it to an abrupt stop. What are we to do in such a situation? It is difficult
to find everlasting happiness within the emotions of worldly living.
III.
The Communal Side of Worldly Living
No man is an island. There is a Chinese
saying which is similar in meaning; it goes like this: "At home, we lean
on our parents; away, we depend on our friends." Our inter-connectedness
is not just limited to the families we have or the friends we know. We also depend
on the many farmers and merchants who provide us with all kinds of goods and services.
Our existence in this world is very much dependent on one another. It is simply
not viable to live completely apart from a community.
How do we depend on one
another? The clothes we wear have to be sewn by seamstresses in garment factories.
The food we eat has to be grown by farmers in the field. The buses we use for
transportation have to be driven by bus drivers. The roads we travel have to be
paved by construction workers. The bricks and mortar that make up a house have
to be laid by craftsmen. The national parks that we visit have to be developed
and maintained by many forestry workers. I can go on and on with such examples;
the point I want to make is that we need others to live. With this said, you may
think that the source of happiness lies within the community. This is not entirely
correct, for our interdependency is often built upon a symbiotic relationship
of trade and business. When we all strive to have a bigger piece of the pie, tension
and conflicts often arise. When we want to gain at the expense of others, gamesmanship
becomes a part of our relationship. Thus, if we are to look for happiness within
the community, our search may be for naught.
IV. The Sensory Side of Worldly
Living
The pursuit of worldly happiness pretty much hinges upon the satisfaction
of our six senses (sight, sound, smell, taste, touch, and thought). It is said
in the Discourse on the Mahaprajnaparamita Sutra that the main difference between
a worldly living and one of transcendence lies in the manner by which one pursues
happiness. Worldly happiness is derived from the external environment. Our eyes
like to look at beautiful things; our ears like to listen to delightful sounds.
Our nose finds fragrant smells pleasing; our taste buds savor the joys of culinary
delights. Our body prefers comfort, and our mind is often looking for ways to
benefit ourselves. When we pursue happiness externally, our life is focused on
the physical body and senses. In this mindset, we tend to look at the world from
the perspective of self as we continually try to jockey for an advantageous position.
When we are faced with hardships or struck with illness, or when things do not
go our way, then we are beside ourselves and become miserable. Thus, if we want
to pursue transcendental joy, we simply cannot look for it outside of ourselves.
A true cultivator does not need to feast his or her senses on the beauty and comfort
of the external world. A true cultivator finds joy within the richness of his
or her own heart and the wisdom of his or her own mind. When we do not look outward
to experience happiness, we have indeed found the limitless joy of the Dharma.
There are many sides of worldly living, yet these worldly ways of life cannot
give us ultimate joy. Only when we live our lives in transcendence can we find
ultimate joy and peace. What does transcendental living mean? First of all, I
want to preface our discussion on this subject by emphasizing that the Buddhist
practice on transcendental living does not mean that we have to live apart from
others. There is no need for us to move to "other worlds," and it is
not a living that we can only experience after death. When we speak of transcendental
living, it does not mean that we should turn our heads away from the suffering
of the world and be only concerned with our liberation from the wheel of rebirth.
The transcendental living that we refer to in Buddhism is right here in the midst
of our everyday living. What we need to do is to fully integrate the Buddhist
teachings into our daily lives. With compassion and wisdom, we should concern
ourselves with the liberation of all sentient beings. When we can all live in
a transcendental way, the world will be a much better place and all nations will
be more prosperous. Everywhere we go, we will see truth and peace.
What is
transcendental living? There are four aspects of transcendental living. [What
better way to learn about transcendental living than to look at how past masters
and enlightened individuals had lived their lives? Though they lived in a different
place and at a different time, we can glean from their examples what is appropriate
for each of our own individual situation.] With this in mind, there are various
sources that we can draw upon; they are:
1. The Agama Sutra and the observing
of the Way.
2. Ch'an records and the awakening to the Way.
3. The Mahaprajnaparamita
Sutra and the practice of the Way.
4. Various sutras and vinaya texts and
the living of the Way.
I. Observe the Way through living simply (as exemplified
by the arhats' way of life in the Agama Sutra)
In the early days of Buddhism,
how did monastics observe the Way and live their lives? As the daily life of these
monastics was not one of material things, emotional ties, or sensory pleasures,
they led a life of few material things and cool emotional ties. Their pursuit
was a life of cultivation and the severance of attachment to privileges and pleasures.
The world within their heart was pure and their spiritual life was forever lasting.
In
more concrete terms, their personal belongings were limited to three garments
and one bowl. They only ate one meal a day, and they often slept under trees,
along river banks, or even by burial grounds. Then there was the method of "discipline
cultivation," which involved an enormous amount of solitude. The goal of
discipline cultivation was to become unperturbed by the trials of life through
discipline or even ascetic practices. They were not after present enjoyment and
thus worldly temptation did not have a hold on them. They often shunned crowded
and noisy places and were most keen on attaining the eternal peace of nirvana.
Unfortunately, some people today just want to copy the lifestyle of these arhats
in appearance, but not in practice. They want to remove themselves from communities
and yet long to live in worldly comfort. This later lifestyle is not what we mean
by cultivation.
The elder Maha-Kasyapa was one of the foremost disciples of
the Buddha. He was most diligent in his practice of discipline cultivation. Through
a life of frugality, he wanted to purify his body and mind, to free himself of
the shackles of worldly worries, and to attain the ultimate Buddha-wisdom. One
day, the Buddha happened to notice Maha-Kasyapa was well advanced in his years
and advised him, "You really need not live such an ascetic life. You can
return to the Jetavana Monastery and be the head monastic. There, you can lead
the assembly in practice. This way, you can still achieve your goal of purifying
your mind of worldly cares and desires."
Maha-Kasyapa replied to the Buddha,
"Lord Buddha, I really cannot do as you have suggested. I am here to practice
discipline cultivation, and I want to set an example for generations of Buddhists.
I want them to know that ascetic practices can help us sharpen our will, strengthen
our faith, and boost our spirit. We need to find our hearts and minds and be masters
of them. This way, we will be in the company of all Buddhas." The approach
of discipline cultivation is no different from one of the teachings of Mencius
(an ancient Chinese philosopher), which goes like this: "Before the heavens
above bestow a great responsibility on a person, the heavens will first test the
person's mind and spirit, task the person's tendons and bones, starve the person's
body and skin, deny the person everything, and throw confusion into all the person
does."
Among the Buddha's disciples was Prince Bhadrika, a cousin of the
Buddha who renounced his household life to become a bhiksu. One day, the prince
was out in the woods meditating with Aniruddha and Kumbhira. During his meditation,
he suddenly called out, "Oh! How wonderful! This is too wonderful!"
Aniruddha
asked him, "What are you exclaiming about? What is so wonderful?"
The
prince replied, "Aniruddha, let me tell you. When I was still a prince, I
lived in a heavily guarded, fortress-like palace, but I still worried about the
threat of assassination. What I ate was the best kind of food and delicacies,
and what I wore was fine silken clothing. I lived a life of luxury, but somehow
the food did not taste right, and the clothes did not look proper. Now I am a
bhiksu, there is no guard to protect me. Though I am always meditating by myself
in the woods, I do not fear others will assassinate me. Although my food and clothing
are very simple, I feel very contented. Now, I sit and sleep freely; I feel most
comfortable. I can only feel an indescribable joy within myself!"
From
this, we can see that though the lives of these holy practitioners were simple,
they were not lacking in happiness. Worldly living measures happiness by how much
one owns; transcendental living builds happiness on the freeness of not possessing.
Possession is like a piece of baggage; it can be burdensome. Not possessing is
boundless and limitless. Though these enlightened individuals did not possess
much, they had the whole world to enjoy.
The material life of the Sangha was
limited to the basics. When the Buddha's aunt offered the Buddha two garments
that she herself had made, the Buddha only took one and asked her to offer the
other one to a bhiksu. The life of the Sangha emphasized self-reliance and mutual
support. When older bhiksus could not see well, the Buddha helped them thread
needles and mend clothes. When some of them fell ill, the Buddha prepared medicine
for them and helped them bathe. The life of the Sangha was demanding and called
for self-motivation. The Buddha often encouraged his disciples to travel as much
as thirty miles to receive an offering. The Sangha sometimes traveled many miles
to teach the Dharma. From our standpoint, such a life may seem harsh, but these
enlightened individuals were not the least bothered by the meager conditions they
lived in. Regardless how trying the circumstance, it was a means to observe the
Way. The arhats did not make the distinction of possessing and not possessing,
far and near, or hardships and comfort. They looked at each of these qualities
with equanimity.
Let's look at the lifestyle of monastics today. When I gave
my talk yesterday, I wore this robe that I am wearing today. Tomorrow is no different;
I will still wear this same robe. I only have this robe so there is not much to
think about. In the morning when I wake up, I simply put on this robe. I like
it just the way it is. Now, it is different with you all. Everyday, you have to
think about what you should wear for the day. If you want to wear red, you may
even have to think about which shade of red looks good on you. All those decisions!
Tomorrow, when you come to attend the lecture, you may want to wear a color other
than red. Which color? Green, maybe. This is a lot more complicated than what
I have to deal with.
Let me give you another example. In the kindergarten school
that we have opened, we just hired a few young ladies to be school teachers. Their
salary was three thousand dollars a month. In the school, there are also a few
monastics working as teachers. As monastics, they are only paid a hundred dollars
a month. Strangely enough, I once heard a salaried teacher asking a loan from
a monastic. What is enough? Is three thousand dollars enough? Is a hundred dollars
enough? To make a lot of money does not necessarily mean happiness; to make a
modicum amount is not necessarily bad either.
To enlightened individuals who
have renounced their attachments, all the happenings of the world seem like fleeting
smoke or floating clouds, leaving not a trace in their minds. They remain unperturbed
by worldly phenomena and are not slaves of desires. They look at relationships
coolly, and everyday they live their lives simply, peacefully, freely, and harmoniously.
Before
we leave this section, I want to emphasize that to live transcendentally does
not mean we have to live apart from people. When we live and function in our homes
and society, we can practice transcendental living by remembering four things.
First, we cannot let wealth and fame dictate what we do. Second, our love for
others should not be possessive and demanding in nature. Third, we should not
become attached to power and position. Fourth, we should not be discriminating
of self versus others, or what we like versus what we dislike. If we can live
in this world in accordance with these four points, then we will taste the joys
of a transcendental life.
II. Awake to the Way through transcend-ing worldly
phenomena (as exemplified by the Ch'an masters' way of life in Ch'an annals)
The
Ch'an school of Buddhism is a prominent branch of Chinese Buddhism, and it has
given us many eminent Ch'an masters. We can read about the worry-free lives of
enlightened Ch'an masters in Ch'an records. Some were known to travel with bare
essentials-just with sandals on their feet and a chipped bowl in hand, or with
a straw hat and staff. We can also read about how Ch'an masters worked in all
kinds of capacities. Some worked in menial labor like chopping wood and fetching
water. Others herded cattle or pushed carts. Then there were some who preferred
to sit quietly and cultivate in a meditation hall. As they were no longer attached
to the comforts of the material world and had extricated themselves from the emotional
ties of social relationships, their lives were at peace with their surroundings.
Whatever they did before, they were still doing it after enlightenment, except
that they were now doing it with transcendence. From the ways they lived and the
kinds of work they did, we can see the lives of these enlightened masters were
free, idyllic, and tranquil.
Ch'an master Hui Neng, the Sixth Patriarch of
the Ch'an School, pounded rice for years at the monastery of Ch'an master Hung
Jen, the Fifth Patriarch. Ch'an master T'ien Yi Ye Huai was a waterman at a monastery
in Ts'ui-feng. Ch'an master Ch'ing Chu was in charge of cooking vegetables at
a monastery in Yu-shan. Similarly, Ch'an master Hsueh Feng cooked for hundreds
at a monastery in Tung-shan. Han Shan and Shih Te, two eminent masters, served
meals at the monastery in T'ien-t'ai. When the rest of us would consider cooking
vegetables and pounding rice as lowly jobs, these enlightened Ch'an masters looked
at all jobs as dignified and important. Dr. Sun Yat-sen, father of modern China,
once said, "Be great doers, not great ministers." As it turned out,
such a motto was nothing new to the Ch'an masters of the past, who had long been
practicing such noble ideals. In fact, while no one would want to follow the footsteps
of tyrannical emperors such as Chieh, Chou, Yo, and Li, Ch'an masters of limited
means and modest living have become popular role models.
In Chinese Buddhism,
there is this wonderful story that puts the carefree lives of Ch'an masters in
stark contrast with the often-tangled life of politics. During the Tang dynasty,
there was a Ch'an master by the name of Tao Lin. He was often referred to as Ch'an
master Nia Ok'o (which means bird nest) because of his choice of accommodation.
Instead of living in a house, he made his home in a tall pine tree overlooking
a cliff at the top of the hills of Ch'in-wang. For twenty years, he lived like
this. One day, Magistrate Pai Chu-yi came to pay him a visit. Curiously, he asked
the Ch'an master, "Why do you pick such a dangerous place to live?"
"It
is no danger at all to live up here in the tree. It is the magistrate who is living
dangerously," replied the Ch'an master from up above.
The magistrate answered,
"Your humble official guards the rivers and mountains of our country. What
danger is there?"
With this, the Ch'an master responded, "Your situation
is an explosive mix of fire and fuel, in which the true nature cannot be released.
Is this not dangerous?"
I encountered a modern day Nia Ok'o when I was
traveling in India in 1963. By the site where the Buddha entered nirvana, there
was a huge tree. On top of the tree lived a Chinese monk by the name of Shan Hsiu.
When the government found out that a monk was living in the tree, they ordered
him to cease and desist. At this point, Shan Hsiu, who had lived in the tree for
over a decade, would not budge. The government felt that the living conditions
atop the tree were too precarious and harsh. When Shan Hsiu refused, the government
had no choice but to fell the thousand-year old tree. Shan Hsiu, of course, felt
differently. He said, "It is very safe to live atop the tree. It is also
very free. I felt very fortunate to be able to live so close to the place where
the Buddha entered nirvana. Atop the tree, I had the sun, the moon, the stars,
and the clouds to keep me company. I had flowers and trees as my neighbors. How
can they say that it is unfit for human living!"
The eyes of enlightened
Ch'an masters see beauty everywhere. The world they live in is no different from
our world, yet they are in harmony with nature, with Truth. With the carefree
attitude of "neither rejoicing over birth, nor grieving about death,"
they live in enlightenment and transcendence.
During the Sui dynasty, there
was a Ch'an master by the name of Chih Shun. One day, while Chih Shun was meditating
in the woods, a pheasant chased by a hunter ran up to him and hid. When the hunter
demanded to have his pheasant back, Chih Shun refused. It was a stand-off. Finally,
Ch'an master Chih Shun said to the hunter, "How much does a pheasant weigh?
How about if I give you one of my ears as a trade?" As he spoke, he cut off
one of his ears and handed it over to the hunter.
The life of enlightened Ch'an
masters is one of transcendence. They see that the four great elements of the
body (earth, water, fire, and wind) are empty, and the five aggregates (form,
feeling, perception, mental formation, and consciousness) do not exist on their
own. An ear, therefore, does not amount to much at all.
Once, the Ch'an master
Tao Shu built a monastery next to a Taoist temple. The Taoists were quit upset
to see a Buddhist monastery situated right next to their temple, so they decided
to conjure up all kinds of spirits and apparitions to drive the Ch'an master and
his people away. Only some young monks were scared away. The Ch'an master was
not the least affected and continued to stay in the monastery for the next twenty
years. Finally, the Taoists exhausted all their means and gave up. As the Taoists
were unsuccessful in driving the Buddhists away, they decided to abandon their
own temple. Some people were curious and asked the Ch'an master, "How did
you withstand all the magic and spells they had cast on you?"
The Ch'an
master replied, "I do not have any magic formula that can beat them. All
that I have is the knowledge of 'nothingness.' The Taoists have plenty of magic
and spells, but regardless how many magic and spells they have, they will be exhausted
one day. As for me, 'emptiness' is boundless and limitless. Of course, I can endure
over them."
A Ch'an master's life of awakening is one of "nothingness."
In the realization of nothingness, an enlightened Ch'an master does not engage
in gossip, discriminate between self and others, or strive for glory and fame.
A Ch'an master's life, free like drifting clouds and flowing water, is beyond
the constraints of worldly life. This is the transcendental life of the enlightened.
III. Practice the Way through living without attachment (as exemplified by
the bodhisattvas' way of life in the Maha-prajnaparamita Sutra)
Most people
practice so they may go from worldliness to transcendence. As one's spiritual
development matures and one is awakened to one's nature, one often chooses to
leave worldly living behind so as to experience a pure, transcendental living.
Mahayana bodhisattvas, whose goal is not just to escape [the sufferings] of the
world, do not choose such a path. After they become one with transcendental living,
great compassionate bodhisattvas choose to manifest in our world to help all beings
cross the sea of suffering. Bodhisattvas live a worldly living that is without
attachment. Venerable Tzu Hang left words with his disciples, "Flee not,
as long as one more being remains to be ferried."
Vimalakirti is a very
good example of how to lead a worldly, yet transcendental life. Vimalakirti was
a married man with a family, property, and wealth. From the outside, his lifestyle
was no different from any of us, yet he was a bodhisattva who had truly comprehended
transcendence. His lifestyle can be described as, "Though living in a family,
he was not attached to the three realms of existence. Though married, he continually
practiced pure living." He led a life that is without attachment, yet he
did not cling to the notion of non-attachment. "Passing through a grove of
flowers, yet not a leaf clings to the body." What a portrayal of living without
attachment! "When we look at flowers and birds like a wooden carving would,
then we fear not the myriad of things illusively surrounding us." How wonderful
a way to live without attachment! It is said in the Mahaprajnaparamita Sutra that,
"A bodhisattva, who is in tune with the Dharma, lives without attachment."
Only when we live without clinging to any notion can we live freely and shine
in whatever situation we find ourselves!
For most of us, our well being is
grounded in the six worldly dusts stirred by our senses of sight, sound, smell,
taste, touch, and thought. Dust, stirred and unsettled, is an apt description
of the restlessness of worldly living. On the contrary, bodhisattvas live their
lives without attachment and so are unswayed by these worldly dusts. How do they
live without attachment? Simply put, "Not only do they not abide in existence,
they also do not dwell in non-existence. Not only do they not abide in non-existence,
they also do not dwell in the absence of non-existence." Without any particular
attachment, all notions become possible. Like the sun, just because it is not
shining on any particular spot that the sun can shine on us all.
The Sixth
Patriarch of the Ch'an School, Hui Neng, became enlightened when he heard the
Fifth Patriarch, Hung Jen, speak of this excerpt from the Diamond Sutra: "Let
your intentions arise without any attachment." The enlightened Hui Neng then
made the following remark, "What more can we ask of our self-nature? Our
self-nature itself is pure; our self-nature itself does not live nor die; our
self-nature itself is complete; our self-nature itself is not stirred; our self-nature
itself can give rise to all phenomena." Bodhisattvas, having realized that
our self-nature is all encompassing and that it reaches "all ten directions
and all three time dimensions," rest their minds in the state of non-attachment.
Living without attachment is the true way to live in accordance with truth. When
we can live without attachment, we can truly live in tune with the bodhisattva
spirit of equanimity and freeness.
The bodhisattvas' way of living without
attachment is a beautiful way of living. Take the example of us monastics. Though
we, as monastics, have renounced our household life and do not have a traditional
home like you all do, we can call every temple our home. The fact that we are
not attached to any particular home allows us to call many places home. When our
mind is not attached to any particular notion, it becomes possible for us to embrace
everything. When we live without attachment, we do not cling to the notion of
life or the notion of nirvana. In this mindset of non-attachment, worldly problems
of distress, sorrow, suffering, fear, and confusion no longer matter to us. Through
living without attachment, bodhisattvas practice the Way. In the Universal Gate,
the practice of Avalokitesvara Bodhisattva is described as "traveling the
worlds" because Avalokitesvara Bodhisattva approaches the task of helping
all sentient beings cross the sea of suffering as traveling the worlds. How free!
How at ease!
Let me give you an example of living without attachment. During
the time of the Buddha, there was a bhiksuni, who was bitten by a poisonous snake
while meditating in a cave. Though she knew she did not have much time to live,
she remained very calm and asked for Sariputra so that she might leave instructions
with him on what to do after she passed away. When Sariputra approached her, he
was a bit skeptical and asked, "Bhiksuni, you look splendid. Is it possible
you were bitten by a venomous snake?"
The bhiksuni replied, "Elder
Sariputra, lately I have been contemplating emptiness and as such I have been
practicing living without attachment. The snake might be able to hurt my body,
but it cannot sway my practice. I guess this is why my complexion has not changed."
With these words, the bhiksuni smiled and peacefully entered nirvana. This is
an example of what a life without fear, without attachment, without aversion is
like.
Some of us do not know how to let go of fame and fortune. When our lives
revolve around fame and fortune, it becomes particularly painful when fame and
fortune elude us. Others of us do not know how to let go of our emotions. When
our relationships fail, we fall apart. If we do not know how to let go, we bring
a lot of headaches upon ourselves. If we practice living without attachment, we
will not be affected by what we have or do not have; fame and obscurity will have
very little bearing on us. In this way, we can truly experience the true joy of
the Buddha's teachings.
Among the many disciples of the Buddha, Subhuti was
the foremost in the wondrous practice of living without attachment. In the Diamond
Sutra, we read about the exchange of Subhuti and the Buddha regarding the truth
of living without attachment. Subhuti, reading the Buddha's mind, stood up and
asked the Buddha, "Lord Buddha! We all know how much the Buddha loves us
and how well the Buddha guides us. Let me ask this question. For those of us who
have pledged our bodhicitta and want to practice the bodhisattva way, how do we
rest our mind? How do we subdue the distraction of our wandering thoughts? Please
give us some guidance."
The Buddha replied, "This is how we can rest
our bodhicitta so that we will not become distracted by wandering thoughts. When
we practice generosity, we should give without abiding in any notion. When we
help sentient beings cross the sea of suffering, we should ferry all beings without
the notion of self. Rest our bodhicitta this way; subdue our wandering mind this
way."
Bodhisattvas are truly in tune with prajna and emptiness. Manjusri
Bodhisattva and Vimalakirti can teach us a lot about the teachings of non-duality.
Avalokitesvara Bodhisattva can manifest in thirty-three forms, depending on the
need and situation. To live in this world, yet not to be attached to this world;
to have everything, yet be able to joyously part with everything-this is the bodhisattvas'
practice of living without attachment.
IV. Live the Way with liberation
and attainment (as exemplified by the Buddha's way of life in various sutras and
vinaya texts)
Let me just again emphasize that when we speak of transcendental
living in Buddhism, we are not talking about living outside of this world. The
Buddha was born into this world, practiced in this world, taught us the Dharma,
and lived the Way right here in this world. We all can realize the Way. For those
who have reached this stage of spiritual development, how is their way of life?
The best way we can approach this question is to look at how the Buddha lived
his life. How did the Buddha handle his relationships? How did the Buddha deal
with worldly stress and suppression? How did the Buddha handle his relationships
with his friends, those who had helped him, his disciples, and those who were
hostile toward him? How did the Buddha handle himself in the face of danger, false
scandalous remarks, life, and death? In summary, how did the Buddha live his life
during the good times and the hard times?
We all know that the Buddha left
home to seek the Way, but do we know that his renunciation did not mean that he
loved his country less? To renounce the household life does not mean that we have
to forsake our country; we should still love our country. One time, King Virudhaka
led his army to invade Kapilavastu, the Buddha's hometown. As the army of King
Virudhaka was many times larger and stronger than that of Kapilavastu's, there
was very little hope for Kapilavastu. Though the Buddha was a prince of Kapilavastu,
he strictly adhered to his life of renunciation and had never become involved
in its affairs, that was, until the impending invasion. As the army of King Virudhaka
approached the city, the Buddha planted himself in the midst of the road that
the King's army had to pass through. Now, there was a custom among Indian armies
that they would postpone a fight if they happened to see a monastic on the day
of the fight. So, when the army saw the Buddha in the middle of the road, they
decided to halt and set up camp. The next day when the army was about to continue
with the advance, the Buddha was still in the middle of the road. The same happened
on the third day. King Virudhaka was growing impatient and so he decided to approach
the Buddha. He went up to the Buddha and said, "Lord Buddha, why are you
always sitting here? You should not be sitting here under the blazing sun. Why
don't you rest in the shade of the big tree at the side of the road?"
The
Buddha replied, "The shade of my family tree is much better." What this
means is that he treasures his country and its people; he prefers to sit under
the shade of the trees within his country. Now that his country is under attack,
how can he sit and relax under the shade of other trees? When the fierce King
Virudhaka heard the Buddha's remark, he was very moved and ordered his army to
turn back. From this episode, we can see that the Buddha had lots of feelings
about his country and continued to care for his country deeply even after he renounced
the household life.
Before the Buddha left the palace to find the Way, he was
married to Princess Yasodhara. After many years of cultivation, the Buddha finally
was enlightened to the Way. The Buddha then spent the next few years in the southern
part of India teaching the Dharma. It was over ten years when he finally got the
chance to visit his hometown. When Princess Yasodhara heard that the Buddha was
visiting, her emotions were mixed. On the one hand, she was still angry with the
Buddha for leaving her; on the other hand, she was very happy for the Buddha's
visit. What was she going to do when they finally met again? There were many things
she would like to tell the Buddha, but she really could not because the Buddha
had already renounced his household life. She wondered how the Buddha would treat
her; her mind was full of questions and anxiety. Now, how do you think the Buddha
would handle such a situation?
After the Buddha paid his respect to the king,
his father, the Buddha's young son, Rahula, went up to the Buddha and told him
that his mother was waiting for him. When the Buddha and Princess Yasodhara finally
met, the princess was moved by the majestic look of the Buddha. All of a sudden,
she found herself kneeling down to pay the Buddha respect. Slowly and gently,
the Buddha said to the princess, "Yasodhara, I must apologize to you for
my leaving you, but I am most true to myself and to all sentient beings. I want
to thank you because I have now finally realized my wish of many kalpas to become
the Buddha."
It is not that the Enlightened One did not have any emotions;
it is just that the Buddha was no longer ruled by his emotions. From the way the
Buddha talked to Yasodhara, we can see that the Buddha was indeed a very sensitive
and reasonable man. The Buddha loved his family, but he also loved all sentient
beings. It was out of compassion that the Buddha left his princess and son to
seek the Way. When King Suddhodana passed away, all the princes expressed their
desire to be pallbearers. The Buddha was no different and insisted on also being
a pallbearer. When everyone saw the Buddha in the funeral procession, all were
moved. Was the Buddha not a filial son? Was the Buddha not grateful to his father
for raising him? The Buddha, the fully enlightened one, demanded nothing of us
sentient beings; he just loved us all. To us, the Buddha is always generous and
compassionate.
When one of the Buddha's bhiksus fell ill, the Buddha personally
took care of the sick disciple-bathing him, bringing him water, and tidying up
his room. When one of the Buddha's older bhiksus failed in his eyesight, the Buddha
helped him thread a needle and mend his clothes. The Buddha was full of affections
and was most loyal, most filial, most compassionate, and most kind. Some of you
may say that these gestures are everyday occurrences and not anything special,
but it was the manner in which the Buddha did these things that made them special.
There is a Chinese saying which describes how everyday mundane things can also
feel special; it goes like this: "Though it may be the same moon that shines
outside the window every night, the flowering of plum blossoms is what makes a
world of difference."
Next, we'll talk about how the Buddha handled stressful
situations. One day, the Buddha was in the country of King Supprabuddha, begging
for alms. King Supprabuddha was the father of Princess Yasodhara, the wife of
the Buddha. The king was not at all pleased to see the Buddha and personally came
out to stir up trouble with the Buddha. He stopped the Buddha on the street and
said, "You are the kind of person who deserted your country, your wife and
your child to seek cultivation. How dare you to come to my country to beg for
alms! Why don't you go and make a living for yourself? You think you can just
beg for alms and enjoy the fruits of others' labor."
The Buddha was not
the least angry; he calmly said to the king, "King, please do not be mistaken.
Everyday, I cultivate the field of blessings for all sentient beings. Patience
is my plough, and diligence is my hoe. I sow seeds of wisdom, so that all sentient
beings can have a beautiful garden of blessings and enjoy the fruits of bodhi."
Among
the seven princes who renounced the household life to follow the Buddha was a
cousin of the Buddha by the name of Devadatta. Devadatta grew impatient with the
gradual process of cultivation and became attracted to the immediate results of
supernatural power. He wanted to use supernatural power to trick others into believing
that he was superior to them and that they should become his disciples. So, Devadatta
went to the Buddha and asked the Buddha to teach him supernatural power. When
the Buddha refused his request, Devadatta grew angry with the Buddha. He gathered
a few vicious hoodlums to assassinate the Buddha. When the Buddha's disciples
got wind of the plot, they all became very nervous and feared for the Buddha's
safety. With wooden sticks and iron poles in hand, they were ready for a good
fight with Devadatta and his people. The Buddha saw the situation; he smiled and
said, "The life of the Buddha is not something that can be protected by brute
force. Many times I have told you that when we are faced with the fights of our
lives, we must be prepared with wisdom and patience. In this way, we will not
be intimidated by others. Wooden sticks and iron poles are not the best kinds
of weapons for the situation at hand. Please rest assured, it is not my time to
leave this world. Even if it is time for me to enter nirvana, my Dharma-body will
still be here with you. Please go and cultivate; it is more important to stand
guard on our own minds."
There are many more examples of how the Buddha
handled the many unpleasant situations of life that we all have to face at one
time or another. When Uruvilva Kasyapa first met the Buddha, he intended to do
the Buddha harm, but he ended up becoming a disciple of the Buddha. Angulimalya
was a vicious killer, but under the gentle guidance of the Buddha, he also turned
a new leaf and took refuge in the Buddha. When the Sakya and Koliya clans were
about to fight for water rights during a time of drought, the Buddha hurried back
home to be a peacemaker and resolved the situation without any bloodshed. When
Vaisali was struck by an epidemic, the Buddha went there to volunteer his help.
When Cincamanavika falsely accused the Buddha of sexual misconduct, her plan was
foiled and everyone respected the Buddha that much more. When the Buddha's disciple,
Kaloayin, was murdered, or when Maudgalyayana (known for his miraculous power)
was beaten to death by Nigranthas (a cult which practiced nakedness), the Buddha
was heart-broken. Though saddened, the Buddha also took the opportunity to remind
his disciples that they should not be caught up in the web of worldliness and
that even miraculous power was not the ultimate solution for attaining the Way.
He advised them to be forever vigilant of observing the Way. On numerous occasions,
the Buddha reinforced that we should all use the teachings of the Three Dharma
Seals and the Four Noble Truths to guide us in our journey of life. At the crossroads
of life, we can always rely on these teachings, like we do with a compass, to
help us choose the right path to our destination.
The Buddha, who had attained
the Way, continued to live in this world. Like you and me, the Buddha lived through
good times and bad. The difference is that the enlightened Buddha was not at all
perturbed by the ups and downs of life. The Buddha lived his life in transcendence
and liberation.
I can go into much more detail about the many wonderful
examples the Buddha has given us on how to live transcendentally, but unfortunately
the limited time that we have here only allows me to scratch the surface. I hope
that with the four aspects of transcendental living that we discussed here today,
I have given you all an avenue to pursue such a goal. To live a transcendental
life does not mean that we have to renounce the household life and become a monastic.
You all can discover transcendence in the midst of worldly living, and when you
do, you will enjoy the peace and happiness of transcendental living. I'd like
to end this lecture by offering you this closing thought:
To hold on to the
safety of a household life is easy, to renounce is not!
To renounce is easy,
to live in transcendence is not!
To live in transcendence is easy, but to truly
understand the ways of the world is not!