In
practising Buddhism from establishing faith to experiencing
enlightenment,
there are stages of "understanding" and "practice". The
terms "practice" and "understanding" are self-explanatory.
But there
are infinite numbers and boundless ways of understanding and practising
Buddhism. Now I will expound only the two most essential points.
Regarding
"understanding", we must know two things. Firstly, continuity
of
birth and death, secondly, mutual accretion of all entities.
Continuity
of birth and death explains that the life is impermanent and
continuous. This
is consistent with the truth that all phenomena are
impermanent. From childhood
to old age, life is continuously changing.
Although it is constantly changing,
the state in the future is
different to the present, the life forms of the
present and future are
forever inter-connecting, thus life maintains its seemingly
identical
and continuous individuality.
In
a broad sense, death in this life marks the beginning of the next
new life.
Death is not the end of all existence. For example, when we
go to bed tonight,
we will wake up tomorrow morning again. Having
understood this truth, then
we can deeply believe in the Law of
Conservation of Karmic Fruit (conditions
of rebirth depending on
previous karmic conduct). In terms of present time,
the success or
failure of our undertakings will depend on whether we receive
proper
upbringing and schooling. In addition, if we do not make an effort
at
young age to learn and master a skill, or we are not hard at work, then
we will have no means to make a living at older age.
Extending
this simple principle, it shows that if we do not behave well
and fail to
cultivate blessed-rewards in this life, then we will face
unfavourable living
conditions in our future rebirths. In other words,
we have to behave well
this life so that in future rebirths we will be
better off, more intelligent
and happy. This fact of continuity of
birth and death, and the truth that
every phenomenon is impermanent
will help us to make an effort to uplift ourselves.
Now
we come to mutual accretion of all entities. Here accretion means
strengthening
or growth through mutual dependence. No person can live
independently in a
society, as there must be mutual dependence and
support among individuals.
For example, young children depend on their
parents for upbringing and guidance
and when the parents grow old, they
in turn, will need the support and care
from their children. By the
same token, all branches of activities in the
society, such as
agriculture, industry, commerce, politics, depend on the
others for its
growth.
According
to Buddhism, in the universe we have an intimate relationship
with all sentient
being residing in all dharma-realms (forms of
existence). It is possible that
other sentient beings have been our
parents, brothers and sisters in the infinite
past. Due to the
influence of karma, our living existence and circumstances
now differ
to that of the past, therefore we do not recognise each other.
When we
gain an understanding of mutual accretion, then we can cultivate the
virtue of helping and loving each other. This in turn will lead us to a
harmonious
and happy co-existence with others. Otherwise, we can never
achieve world
peace and personal happiness if we harm each other, cheat
each other, and
kill each other. Thus we can play an active role in
this world. If we wish
to turn this impure world into a pure land, then
it depends on whether or
not we can start to lead a harmonious and
happy life with our fellow sentient
being of this world.
Regarding
the methods of practice, although there are many, principally
they are: purification
of one's mind and performance of altruistic
acts. To follow the Buddha is
to hold the Buddhas and the Bodhisattvas
as our ideal objective to attain.
Our chief aim is the accretion of
blessed-rewards, virtues, and wisdom. But
we cannot acquire these
without practising what the Buddha has taught. The
major tenet of
practising Buddhism is the purification of our own minds. Since
the
beginning of time we have deluded our minds with greed, aversion,
heterodox views (perverted views), arrogance, and doubt. They all serve
as
obstacles to prevent us from performing wholesome acts to profit
ourselves
and others. Thus, to follow the Buddha we must first purify
our minds.
The
purification of our minds does not require us to abandon all
worldly affairs,
do nothing and think nothing. We should do and think
(i.e. contemplation)
anything that is appropriate, however, we should
cultivate a wholesome mind
to act and think in accordance to the truth
so that we can profit ourselves
and others. These practices are similar
to removing the weeds in a garden.
Not only must we totally uproot the
weeds so that they will not grow again,
but also we must plant flowers
and trees for everyone to enjoy and appreciate.
Hence, Buddhism states
that the practice of concentration (dhyana) alone is
not sufficient to
solve the problems of birth-and-death. We must cultivate
both
concentration and wisdom at the same time, and sever the mental
defilement
to attain the fruits of enlightenment. Buddha-dharma states,
"All sentient
beings are pure if our minds are pure. The world is pure
if our minds are
pure." These revelations teach the dharma
practitioners to purify themselves
first. Then they should extend this
purification to the world and other sentient
beings. Mind-purification
is the essential practice among all schools of Buddhism.
Next
we can talk about the altruistic acts. According to the principle
of mutual
accretion, an individual cannot exist away from the masses.
In order to find
happiness and security for ourselves, we must first
seek security and happiness
for the masses. In terms of a family, you
are one of its members, and in respect
to a society, again you are one
of its members. Only when the family is happy
and secure can you find
happiness and security for yourself. If everyone in
society is peaceful
and happy, then you will have real peace and happiness.
This is similar
to the observation of sanitary practices. If you care only
for the
cleanliness within your home, and pay no attention to the sanitation
of
the surrounding environment, then such sanitation is not thorough.
Thus,
in the view of Mahayanists, practises that emphasis on
self-benefit and self-liberation
only are not ultimate, they are only
expedient paths.
The
Bodhisattvas emphasise altruistic acts. Altruism is always the
first and foremost
intention of their every word, every act, every
where and every time. Purification
of the mind is common to the
two-vehicles (Sravakas and Pratyeka -Buddhas)
and to put highest
emphasis on acts of altruism is a special feature of Mahayana
Buddhism.
This is a practice that conformed with the spirit of the Buddha's
teachings.
Translated
by Lin Yang, edited by Mick Kiddle, proofread by Neng Rong.
(19-5-1995)
The Path From Human to Buddhahood
1. To practice Buddhism is to learn from the Buddha
In
discussing the Path from Human to Buddhahood, we must first
recognise that
we are human beings. As human beings who would like to
practice Buddhism,
what are the things that we should try to learn? How
should we learn them?
I will touch on some of the basic, important
steps here, so that you may know
the keys to attain Buddhahood.
We
should try to understand the Buddha's Teaching from two aspects.
Firstly,
the ultimate ambition and goal of practising Buddhism is to
attain Buddhahood.
Secondly, due to variations in background and
upbringing, there are many different
ways for an individual to
practice. However, the ultimate aim of all practices
is to attain
Buddhahood. This resembles the roads that we are walking on,
some walk
on smooth and flat roads, some walk over roads full of bumps and
pits,
some follow the winding tracks, while others follow a straight and
direct path. As long as we are clear on our final aim, then "All these
roads will lead us to Rome". Now, I would like to discuss with everyone
the Path from Human to Buddhahood. This is the direct and easy path.
Not only
is this path reliable, it is also easier in leading us to our
goal.
To
practice Buddhism is to learn from the Buddha and to take the Buddha
as our
example. We should follow the footsteps of the Buddha and learn
the best methods
of attaining Buddhahood from him. Thus, the real
purpose of practising Buddhism
should be:
1.1
To practice Buddhism for more than just worldly
merits, and happiness in
future lives.
Some
people perform meritorious deeds such as almsgiving, hoping that
the future
life will be better than the present one. In Buddhism, we
call this "practice
with a mind to accrue'. The objective is to secure
good merits and good karma
for the future life, so as to be reborn in
heaven. Although this may be expedient
in Buddhism, it does not aim at
attaining Buddhahood. A point to clarify here
is that this does not
mean that when one practises Buddhism one does not seek
to improve
one's future life. Before one attains Buddhahood, one will of course
hope to be reborn in a heaven or human realm, but this should not be
the ultimate
aim of following the Buddha. Everyone should aim at
attaining Buddhahood.
If we practise according to the Teaching of the
Buddha, we should have the
long term ambition of carrying out the
Buddha's advice diligently and accurately,
our aim will then
undoubtedly be achieved.
One
may ask why is it not satisfactory to be reborn as a human or a
heavenly being?
This is because it is not perfect, nor ultimate. It is
imperfect to be born
in the human realm, because in this realm one's
wealth, life-span, status,
and personal relationships are in constant
change.
To
be born in heaven is equally imperfect. Even beings in the realm of
heaven
experience constant changes in their lives, and will one day
fall again from
heaven. Those who believe in heavenly beings will
certainly disagree with
this point, but in actual fact, heavenly beings
are not completely emancipated.
Take the Mahabrahman, an Indian God,
for instance. He claimed that all things,
including human beings were
created by him and were born from him. Let us
ask, was there a heaven
and earth before heaven and earth were created? Were
there human beings
before human beings were created? If not, then why should
heaven, earth
and human beings be created? The Brahman's answer is; "For
the sake of
having fun." That is to say, all the creations are just a
show of
ego-freedom and self-satisfaction for the Mahabrahman. This is like
a
new but vacant house that gives one a feeling of hollowness and
dissatisfaction.
Thus it must be decorated by furniture and vases etc.
Therefore, to say that
human beings and all other things are created by
God implies that this God
does not like to be lonely. He feels
loneliness in himself, and therefore
his mind is not at peace. For
example, when a person is very busy, he feels
impatient and hopes that
he can be left alone to rest quietly, but when he
is actually given a
quiet rest, he feels lonely and wants to be around someone
again. In
other words, in order to fulfil his self-satisfaction and enjoyment,
the Mahabrahmin wanted heaven and earth, human beings, and all things.
As
a result of that, he created endless suffering for all. He is in
fact looking
for trouble for himself.
A
person who possesses a discontented and demanding mind is still not
at peace,
and is not perfectly emancipated. When a follower of Buddha
talks about the
cultivation of mind and the emancipation from life and
death, his aim is to
feel contented anywhere he dwells, whether amidst
a buzzing crowd or in an
utterly deserted place. It is practitioner who
is peaceful and free from attachment
everywhere. The Gods in theistic
religions are not free from desires, their
minds are not yet at peace
and this is the most important cause for their
falling from heaven in
the future. Therefore we cannot adopt this way as our
right path.
1.2 To practice Buddhism for more than self-salvation
Nothing
in the human or heavenly realm is completely emancipated, so we
must try to
be released from the cycle of life and death (Samsara), and
transcend the
three realms of Sensuous Desire (heaven), Form, (the
human realm), and the
Formless realm of the pure spirit. But this path
that is only leading to self-emancipation
is still a narrow and
roundabout path. The aim of practising the Dharma of
course, is to be
released from samsara. But the emphasis should be of benefitting
others
as well as oneself. The release from samsara achieved by practitioners
who emphasise self-emancipation only is not final. It is like a
pedestrian
who runs a short distance and hastens to rest by the
roadside. This attitude
of hurrying towards a goal can actually result
in slower progress. Even as
the turtle and the rabbit raced in the well
known fable, the rabbit runs fast,
but is too anxious to rest and
sleep, and he is left behind in the end. Similarly,
if we are too
anxious to be released from samsara and suffering to secure
happiness
only for ourselves, the path we follow will prove to be a tortuous
one.
1.3 To practice Buddhism for Perfect Wisdom
A
true follower of the Buddha should follow the teachings of the Buddha
with
the aim of attaining the Buddha's perfect enlightenment. This is
the only
path that is perfect and direct. The enlightened mind is
replete with the
perfections of faith and determination, wisdom and
compassion; and a beginner
may lay their emphasis on any of the
following:
a)
Faith and Determination: A beginner may seek enlightenment with
faith and
determination. Since the spiritual potential of each sentient
being is different,
beginners may try to seek enlightenment through
their faith in the abounding
merit, ultimate perfection, supreme
wisdom, and all-embracing compassion of
the Buddha. They look upon the
Buddha as their goal and hence determine to
attain perfect
enlightenment.
b)
Wisdom: Another type of person may seek the Buddha's perfect
enlightenment
through the practice of wisdom. They investigate the
Buddha's answers to the
truth of the Universe and the reality of human
existence, and realize that
only Buddha has the wisdom and ability to
see the truth in all things. He
is the most perfected One. Hence, they
are determined to learn the Buddha's
great wisdom and through the
accrual of wisdom, they progress toward Buddhahood.
c)
Compassion and Loving Kindness: There are others who realise the
endless sufferings
of all living beings and praise the Buddha's great
compassion and loving kindness.
The advocation of moral standards,
participation in community and cultural
activities, and increasing
economic growth cannot bring us ultimate peace.
The Buddha's great
compassion and loving kindness is the most perfect one.
We should
practise the Buddha's great compassion and loving kindness and progress
towards enlightenment.
There
are many ways of following the Buddha. Meditation on the Amitabha
Buddha has
its emphasis on faith and dedication. Recitation and study
of scriptures in
order to understand the theories of Buddhism has its
emphasis on wisdom and
those who do charitable works stress compassion.
We should try all these meritorious
ways and can start with anyone of
them. However, a dedicated follower of the
Buddha must gradually
practise all three of them if achieving enlightenment
is his ultimate
goal.