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SelectedTranslationsofMiaoYunTeachingsinChineseBuddhismTeachingsinChineseBuddhism2EDITOR'SNOTEVenerableYinShun'sexpertiseandwritingsinBuddhismhavebeenwidelyacknowledgedbytheChineseBuddhiststhiscentury.
The"MiaoYunCollection"writtenbytheVenerableprovidesuswithimportantinformationandasystematicapproachtoBuddhism,givingusabetterinsightandunderstandingofBuddhism.
WewouldliketotakethisopportunitytothanktheTripleGem,andhopethatmorepeoplemaybenefitfromtheVenerable'swriting.
InAustralia,thereareveryfewEnglishbooksonMahayanaBuddhism.
InordertointroducetheBuddha'steachingstoWesterners,membersfromtheUniversityofNewSouthWalesBuddhistSociety,theSydneyUniversityBuddhistSocietyandtheHwaTsangMonasteryInc.
thoughtabouttranslatingtheMahayanasutrasandtexts,andchoseVenerableYinShun'sworkasthechoiceoftranslation.
Thecollectionofthistranslationwillbecalled"SelectedTranslationsofMiaoYunPartI".
WehaveselectedandtranslatedeightarticlesfromfivebooksintheThirdvolumeoftheMiaoYunCollection;namely"TheDharmaistheSaveroftheWorld","TheThreeEssentialsinPractisingtheTeachingoftheBuddha","TheBuddhalivesintheworld","ToinvestigatetheDharmaaccordingtotheTeachingsoftheBuddha"and"MyviewonReligions".
Someofthesearticlesweretranslatedbeforeandwerecollectedinthebook"ATranslationofWorksbyVenerableYinShun",publishedbytheMahaprajnaBuddhistSociety,Singapore.
3Weapologisefornotbeingabletocontactandconsulttheoriginaltranslatorsbutwehaveobtainedtheapprovalfromtheoriginalpublisher,VenerableHaoZhong,andeditedthesearticlesinaccordancewiththeinterestsofWesternreaders.
Toaidreaders,wehavechosentotranslateaccordingtothemeaninginsteadofdirecttranslationinsomecircumstances.
Thisisourfirstattemptintranslationanditispossiblesomepassagesmayseemdifficulttounderstand.
Youradvicewouldbemostappreciated.
Toensuretheconsistencyofthetranslatedworksandtheoriginalarticles,andtoensurethefluencyofthetranslation,wehaverepeatedtheprocessofeditingandproofreadingseveraltimes.
WehavealsoinvitedanAustralianBuddhist,Mr.
Kiddletoassistusinthisaspect.
WewouldliketotakethisopportunitytothankVenerableTsangHuiforhisguidanceandencouragement,Mr.
KhooCheangJinforhisdesign,andMr.
MickKiddle,Mr.
ChaiGaoMao,Mr.
MokChung,Mr.
LinYang,Mr.
BengTiongTanandothermembersforassistinginthetranslation.
WewouldalsoliketothankVenerableXingYing,Mr.
XuYangZhuandMr.
GuoZhongShengfortheirproofreadingandsuggestions,andMrGreggHeathcoteandMr.
SimonPatersonforrefiningthearticles.
Itishopedthatwiththepublicationofthisbook,moreBuddhistswhoarewellversedinbothEnglishandChinesewilltaketheinitiativetoparticipateintaskslikethis,sothatmorepeoplemaybenefitfromtheworkofVenerableYinShunandhopefullyappreciateandpractiseMahayanaBuddhism.
NengRong,June19954PreciousSuggestionsVenerableTsangHui,IhavereceivedtheselectEnglishtranslationofthe"MiaoYunCollection"whichyouaskedMr.
Litohandtome.
IamtouchedbytheenthusiasmandeffortsofyourselfandmanyothersinvolvedinthetranslationofBuddhism.
BeforeVenerableYinShunwenttoSingaporeheinstructedmetogivethetranslationstosomelocalexpertonthetranslationofBuddhisttextsintoEnglish,suchasMr.
XuYangZhuorMr.
GuoZhongShenetc.
,togettheiropinion.
TheyhadsuggestedthatthetranslationsshouldbefurthersmoothedbyWesternauthorswellversedintheliterature.
ThelanguageusedshouldbefreefromtheChinesestylemakingthetranslationsmoreaccessibletoWesterners.
Iunderstandthattheremaybesomedifficultiescarryingoutthesesuggestions,becauseyouandothershavealreadyinvestedsomucheffortandtimeonthisproject.
Therefore,thefinaldecisionregardingthesuggestionsisuptoyou,consideringthepracticalconditionsprevailing.
ThankyouverymuchYoursinDhamma,VenerableXingYing95.
4.
125TABLEOFCONTENTSPartOne1.
HowIcametofollowtheBuddha'sPath12.
TheBasicPurposeofFollowingtheTeachingofBuddha93.
ThePathfromHumantoBuddhahood334.
TheThreeEssentialsinPractisingtheTeachingoftheBuddha525.
ACommentaryontheExcellenceoftheThreeBirth,andCauseandEffectTheories776.
CommonBuddhistMisunderstandings837.
TheNewIdeaWeOughtToHave1088.
ThePositionofChineseTripitakainWorldBuddhism1136TABLEOFCONTENTSPartTwo1.
BuddhaDharmaistheLightofDeliverance1312.
BuddhaCameToSaveAndProtectUs1363.
ADiscussionoftheThree-VehicleandOne-Vehicle1474.
Buddhism-TheMiddlePath1535.
TheTwoDistinctiveCharacteristicsofBuddhism1686.
Sunyata(Emptiness)intheMahayanaContext1827.
TheCriticalIssueofLifeandDeath1978.
TheImmenseTeachingsontheExpedient206PathofBuddhistPractice9.
DharmaAboutLayPeopleforLayPeople21110.
LetGoofYourSorrow22311.
FromRelievingtheSufferingoftheMind231toRelievingtheSufferingoftheBody12.
WhatistheSignificanceofLife2381HowIcametofollowtheBuddha'sPathAswetravelthejourneyoflife,weareboundtoencounterdarknessandmanyunexpecteddifficulties.
However,darknessisnoteternalanddifficultiesaresuretobeovercomeintheend.
Wewhoarebornintothehumanrealmmustrelyuponourhumanexistencetoprogresstowardsahigherandbrighterrealm.
Wemustpreservethehealthandharmonyofourmindsandbodies.
Wemustberational,warmandfaithful,andnotfallintoemptydespair.
Thus,religiousfaithisnecessary.
Anyonewhohasnofaithorlackoffaithinreligioniseasilyfrustratedandtendstorejectthemselves.
Theyoftenresideinastateofmelancholyanddespair.
Suchapersonmaydescendintoastateofmindwherehemistreatsothers,suffersseverelyfromhysteria,orcommitssuicide.
Humanlifewhichhasbecomeevilandcorruptisindeedfearful!
Thisisespeciallysointhesemoderntimes.
Humanmindsareforeverpursuinggreaterrichesandmaterialassets.
Thereisemptinesswithintheirhearts.
Theylackpurposeinlife.
Moralvirtuestoo,havebecomemoreandmoreattenuated.
Religionwhichsetsouttohealtheheartsofhumanbeingisclearlymoreneededtodaythaneverbefore.
LetmeexplainhowIcametohavefaithinBuddhism.
In1918,Ibeganmyreligioussearch,andendedbychoosingBuddhism.
Thefinalstepwasmyentryintothemonasticorder.
HowdidIcometochooseBuddhismNowthatItrytoputitintowords,Ifindthechoicehardtoexplain.
2Iwasbornandbroughtupinapeasant'sfamily.
Duetopoverty,Ihadtogiveupmystudiesatanearlyage.
However,IbegantostudyChinesemedicineandthephrase"MedicineistheroyalwaytoImmortality"ledmetoreveretheWayoftheImmortals.
ShenNung'sMateriaMedica,[andotherTaoistclassicssuchastheBaoPuZi(BookofthePreservationofSolidarityMaster)],whichrefertomedicinesbeneficialfortheprolongationoflifeandalchemy1excitedmyfaithinthereligionoftheWayoftheImmortals.
InadditionIsoughtaftertheesoteric"ArtsoftheMiraculous",suchasdivinationbythedexterousarrangementoftheCelestialStemsandEarthlyBranchesandbycharmsandspells.
IjoinedtheTongShanAssociationinwhichIstudiedtheartsofShamanismandhypnotism.
DuringthisperiodIwasthoroughlyengulfedbythemagicizedreligionoftheWayoftheGods,payinggreatattentiontothephenomenaofindividuallongevityandmysticism.
Thisenlargedmyvisionandthissearchfortruthhadagoodeffectuponme.
IgropedaroundinthedarknessofthisfaithfortwoorthreeyearsbeforemyfatherdiscoveredwhatIwasengagedin.
He,ofcourse,didnotapproveofwhatIwasdoingandwantedmetobecomeateacher.
WiththehelpofteachersandfriendIbegantostudytheworkofLaoTzuandChuangTzu(theTaoistphilosophers)andatthesametimereadsome1IntheHistoryoftheHanDynastythirty-sixworksontherapeuticsarementioned.
SomeofthismaterialisattributedtoShenNung,amythicalheroofChina'slegendaryperiod.
TheBaoPuZiisanalchemicalworkbyKoHungofthefourthcenturyA.
D.
3modernworks.
Theresultwasthatmyreligiousoutlookbegantochange.
OnecannotsaythatthereisnoconnectionbetweenLaoTzuandChuangTzuandthelaterasceticpracticesoftheTaoists.
Thephilosophicalprinciplesofthesetwothinkersareexceedinglydeepandfarreaching.
Theywereopposedtotheartificial,anddemandedareturntowhatisnaturalandtheysearchedafteranidealsimplicity.
Butthisidealoftheirsisunattainable.
Aphilosophywhichisfirmlybasedinthisworldandisconcernedwithrefininghumannatureseemstobeareasonablephilosophy,butforme,theirphilosophylackedthepowernecessaryforitsfulfilment.
Surely,alifeofretirementledpurelyforthecultivationofone'sowngoodnesscannotbeofanypositivevaluetosociety.
ThethoughtofLaoTzuandChuangTzuwasacontributingfactorinmychoiceofBuddhism.
TaoistphilosophyandTaoistmethodsofself-cultivationcapturedsomeofmysympathy.
Nevertheless,IwasnolongeradiscipleofTaoismforIhadawakenedfromthebeautifuldreamworldoftheWayoftheImmortals.
AftermyfaithinTaoismwasshakenIdidnotletitgo.
IfollowedithaphazardlyandreturnedtoConfucianbookswhichIhadpreviouslystudied.
ConfucianismwastheabsoluteoppositeofTaoismwithitscompletelyesotericcharacteranditsreligiousindividualism.
Confucianismstressestheneedformentalandphysicalcultivation.
Aboveall,itisconcernedwithagreatpoliticalideal.
Itiscommon,downtoearth,takeshumanaffairsseriouslyandpayshonourtorationality.
AlltheseareprincipalelementsinthecultureofChina.
Iagreedwiththeir4philosophiesandevenpraisedthem,buttheywereunabletofillintheemptinessinmyunsettledheart.
OthersthoughtthatIhadbecomemorepragmatic,butthefactisthatIexperiencedanincreasingemptiness.
NowthatIreflectonit,IfindthatthisexperiencewasduetothefactthatConfucianismgiveslittleemphasistoreligion.
Totheordinarypeople,thepracticesofConfucianismseemcommon,anddowntoearth.
Theestablishmentofone'svirtue,merit,andteachingssolelyforthislifecannotbeconstructedintoanimposingandgloriousblueprintforliving.
Suchaplanislackinginforesight.
Itcannotbringpeopleintoastatewheretheirmindsandheartsareatpeace(i.
e.
astateinwhichtheyareunmovedbygainorloss,sufferingorjoy,lifeordeath)andinthisstatestrideforwardalongthepathofglory.
MysojournamongLaoTzu,ChuangTzu,Confucius,andMenciuslastedfourorfiveyears.
IwasinastateofagitationandemptinesswhenIwasintroducedtoChristianity.
Ibecamedeeplyinterestedinit.
Thisisareligionwithafullysocialisedcharacter.
ItwasfromChristianitythatIlearnedtherelationshipofdevoutnessandapurefaithtothetruemeaningofreligion.
Christianity,whichhadfaith,hope,andlovehadsomethingthatConfucianismhadnot.
IstudiedtheOldandNewTestaments,andChristianperiodicalssuchasTrueLightandSpiritualLight.
Ipractisedpraying,andattendedrevivalmeetings.
Nevertheless,IcouldneverbringmyselftobeaChristian.
Theexternalcausesforthisincludedthefactthattherewasananti-Christianmovementatthattime.
AlthoughthishadnoconnectionwiththeChristianfaithitself,yettheChristian5Church,relyingonaninternationalbackground,couldnotavoidthesinofculturalaggression.
Mymainreasonhowever,wasthedifficultyIhadinacceptingcertainaspectsofChristianthought,suchasthepromiseofeternallifeforbelievers,andeternalfireforun-believers.
Humanbehaviorandactions(bothintheheartandexternally)werenottakenasmeasuresforthisjudgment.
Thestandardofjudgmentwassimplywhetheronehadfaithornot.
Theslogan"Letlivethebeliever,condemntheunbeliever"exhibitsafiercelymonopolisticandexclusiveattitude.
Allaretobedestroyedexceptforthosebelongingtoone'sownside.
Underneaththis"classlove"wasrevealedacruelhatred.
Thereisalsotheviewthataman'sspiritcomesfromGodandthatthisspiritisunitedtofleshandthusbecomesman.
AccordingtoChristiandoctrine,ahumanbeingcanonlybesavedifheisbornagain.
ThisimpliesthatthegreatmajorityofpeoplearewalkingonthewaytoHell.
TosaythatanomniscientandomnipotentGodiswillingtotreatallmankind,whichHecallsHissonsanddaughters,likethis,isbeyondimaginationandunreasonable.
IcouldnotbelievethatJesuswasabletoatoneformysinandredeemme.
ThelightIreceivedfromChristianitylastedlessthantwoyearsandrapidlydisappeared.
Thefeelingofemptinessandhopelessnessdescendeduponme,justlikeatinyshipinthemidstofviolentwaves.
Ibecameemotionallydepressedandattimesperplexedandtroubled.
InthisstateofdeepdepressionIreadanythingtopassthetime.
BychanceIcameuponFengMeng-Chen'sprefacetoChuangTzuinwhichhesays:"ArenotthetextsofChuangTzuandthecommentarybyKuoinfactforerunnersof6Buddhistthought"MyheartleaptandIbegantoenquireintoBuddhism.
However,itwasdifficulttogetinformationonBuddhismanditwasnoteasytoobtaincopiesofBuddhistscriptures.
Ivisitedmonasteriesandsearchedeverywhere,butonlymanagedtoobtainandreadthe"Lung-shu-ching-tuwen",the"Chin-kangchinghsi-shu",the"Jen-tienyen-mu",the"Chuan-tenglu",the"Fa-huaching",adamagedcopyofthe"Hua-yenchingshu-chaochuanyao"andthe"Chunglun"1.
Naturally,Ifailedtounderstandthewritingforitwastoodifficultforabeginnerlikeme.
Yet,itwasmyfailuretounderstandwhichcausedmetopursuethiscourse.
Iwaslikeachildwhowasfascinatedbytheluxurioussurroundingsandkeentoknowandlearn.
AlthoughIcouldonlyunderstandthempartially,thisiswhereIbegantorealisethelimitlessnessofBuddhism.
Later,IcameacrossAbbotTai-Hsu'sarticleentitled"AMethodfortheStudyofBuddhismintheHome"andonlythenwasIabletocommencemystudiesfromthesimplelevels.
IreadanumberofintroductorybooksaswellassomeworksconcernedwiththeMadhyamikaandVajrayanaSchoolsofMahayanaBuddhism.
AlthoughIwasstilllackingincomprehension,Buddhismhadbecomemygloriousidealandmyfaithgrewcontinuously.
Ifirmlybelievethatthe1Thefirstoftheseworksisadidactictreatisewritteninthetwelfthcentury;thesecondisaworkontheDiamondSutra;thethirdisacompilationoftheSungDynastywhichsetsforthessentialdoctrinesoffiveCh'an(Zen)schools;thefourthistheworkknownasTheTransmissionoftheLamp;thefifthistheLotusSutra;thesixthisaworkontheAvatamsakaSutrawhichisthebasictextoftheHua-yen(Kegon)sect,andtheseventhistheMadhyamikaSastra.
7teachingsoftheLawofKarmacomeclosesttotherealityofoursituationinlife.
Itisthroughaknowledgeofthisthatweleavewhatisevilandturntowhatisgood.
Itisbyfollowingthispaththatweturnfrombeinganordinaryhumanbeingtobecomingasage.
Evenifwefall,intheendweshallprogressupwardsandachievecompleteenlightenmentifwestaytothepath.
Itisnotsimplyamatteroflookingforafinalrefuge.
Alongourwaytoenlightenment,therearealsocircumstanceswhenthepathwayappearstobeleadingtoadead-end,andyet,wediscoversooftenthatanewroadappears.
Thesesituationsspuruson,comfortus,andleadusonsothatwecancontinueonourjourneyofeternalhope.
IfindthatBuddhismisareligionthatdoesnotrelysolelyonfaith.
Ittakesgoodorevilbehaviorasmeasureinjustifyinganordinarypersonandasaint.
Itstressesindividualenlightenmentandaboveall,itemphasizesbenefittingalllivingbeings.
Buddhismputsgreatemphasisuponperfectenlightenment.
Itisonlythroughsuchanawakeningthatgenuinefreedomcanbeobtained.
Buddhismisaunityoffaith,perfectwisdom,andcompassion.
ThecultivationofbodyandmindinBuddhismembracesthebesttobefoundinConfucianism,andthengoesfarbeyondit.
Conversionthroughtrust,whichisfoundinChristianity,isalsotobefoundinBuddhism.
Inmyopinion,Buddhismcontainsallthatisbestinallreligions.
Thereisfinaltruthandthereisexpedienttruth.
Eachofthemisabletomeettheneedofeverykindofperson,logicallyleadingthemontothatwhichisgood.
8IchoseBuddhismtobemycomfortindistressandthelightwhichbrightenedmydarkness.
UnfortunatelyIlacksensitivitybynatureandalthoughIpraiseandlookuptotheeternalwayofBodhisattvas,Ihaveyettoexperienceitformyself.
However,fromthetimeofmychoiceofBuddhismuntilnow,Ihavelivedquietlyandsecurely,knowingnothingelseexceptboldanddirectprogressinaccordancewithitsteaching.
In1928mymotherdiedandayearlatermyfatherfollowedher.
Thetimewasappropriateformetoenterthemonasticorder.
Therewasnolongeranythinginmyfamilywhichdemandedmycare.
So,inthesummerof1930,Idecidedtobecomeamonk.
MaymybodyandmindbeabsorbedintheTripleGemandstriveforBuddhism,thehighestofreligions.
TranslatedChaiGaoMao,editedbyMickKiddle,proofreadbyNengRong.
(19-2-1995)9TheBasicPurposeofFollowingtheTeachingofBuddha1.
WhatisthepurposeofexistenceManypeopleoftentalkaboutfollowingtheBuddha.
ButwhyshouldwefollowtheBuddhaWhatisitsbasicpurposeThisissomethingthataBuddhistshouldunderstand.
ThesignificanceandpurposeoffollowingtheBuddhaistoattainperfection.
IfwecanunderstandthoroughlyourpurposeinfollowingtheBuddhaandfeelconfidentthatitisessentialtofollowtheBuddha'steaching,thenwewilltreadatruepathandlearntheessenceofBuddhismratherthanbeingside-trackedorpractisingincorrectly.
WhatisthepurposeofhumanexistenceinthisworldWhatisitsmeaningWehavetobeginbyobservingourselvestofindananswerforthisquestion.
ThisistheonlywaytograspthepurposeoffollowingtheBuddhabecauseBuddhismaimsatresolvingtheproblemofhumanexistence.
Thisaimmaybecommontoallhigherreligions,butBuddhismgivesamorecompleteviewtothepurposeoflifeanditsmeaning.
1.
1Veiledinmystery,nooneunderstandswhatbirthanddeathis.
Fromthemomentwewereborntothedayofouroldageanddeath,severaldecadesofourlifeseemtohavegoneinasplitsecond.
Mostofusliveinignorance.
WheredidwecomefromWheredoesdeathtakeustoNobodycananswerthesequestions.
Hence,wecanonlysaythatbefuddled,wecome10intobeing,andbefuddledwedepart.
Inconfusionwepassourlife.
Moreoftenthannot,evenourmarriageseemsaunionofaccident.
Ourlifecareer,too,seemsoftenamatterofmuddlingchance.
Seldomisittheresultoftheexecutionofaplancarefullydesignedfromtheverybeginning.
AWesternphilosopheroncedrewaverygoodsimileforthisexistenceveiledinmystery.
Hesaid,"Thereissomewheretwosteepmountainswithadeepandwidegorgebetweenthem.
Thegorgeisspannedbyalong,narrowbridge.
Onthisbridgehumansmoveforward.
Aheadofthem,theyseeamountainshroudedindensefog,presentingonlyapictureofblankconfusion.
Lookingbackwards,thesceneisnolessmisty.
Downbelowisanunfathomableabyss.
Somepeoplewalkonlyafewpacesandthentheyfallintotheabyss.
Othershavegoneevenasfarashalfway,buttotheirmisfortune,theytoo,slipandfall.
Eventhosewhohavedrawnneartothemountainontheoppositeside,theyarestillnotsecureagainstfallingintothebottomlesscanyonbelow.
Wheredotheyfall,nooneknows.
"Thisisanexcellentdepictionoftheprecariousnatureofhumanexistence.
TofollowtheBuddhaistogainaclearandthoroughunderstandingofthisprecarioushumanexistence.
Withoutthisunderstanding,wewillbelikeashipsailingatrandominavastoceanfromthisshoretowardsadistantdestinationandsuchrecklesssailingisextremelydangerous.
Buddhismexplainswherelifecomesfrom,andwheredeathleadsto.
Itshowsuswhatwearesupposedtodonow,inordertolandsafelyontheothershoreoflight.
111.
2WhatdoweattainbykeepingourselvesbusyalllifelongFordecadeswekeepourselvesbusydoingvariousthings.
Wearebusyfromourverychildhooduntilweageanddie.
ButwhathaveweachievedatintheendThisquestionisworthcontemplating.
Somepeoplehavetobe"busy"mostofthetimealthoughtheyaredoingnothing.
Theycannotanswerwhenaskedwhattheyarebusyingabout.
Simplyput,theyfinditimpossiblenottocontinuetobebusy.
Youngpeopleprobablydonotthinkthisway,astheythinktheirfutureisfullofhopeandbrightness.
Butoncetheyaremiddleaged,theywillbegintohavethesamethoughts.
Iamnotaskingyounottobeactiveandbusy,butwemustexaminewhatcanweachieveintheend.
Asthesayinggoes:"Lifeislikeahoney-gatheringbee,Aftercollectingallthehoneyfrommyriadflowers,Theyageandtheirlabourleavesthemwithnothing.
"Certainlysomepeopledoacquiregrandofficialtitle,wealthandhighsocialposition.
Butwhattheyhavegainedissoonallgone.
Everythingseemstobeafarceandanemptyjoy.
Weseemtoaccomplishnothingreally.
Olderpeoplegenerallyhavemoreintimateknowledgeofsuchexperiences.
Onecommonsituationfacingthemistheraisingofchildren.
Intheirchildhood,theyalwaysstucktotheirparents.
Butoncegrownup,allofthemwillleavehometostarttheirownlife.
Thisfactoftencausesustobecomedepressedandpessimistic.
ButthisisnottheBuddhistviewoflife.
121.
3WhatisthebenefitofpersistingindoinggooddeedsAllreligionsadvisepeopletodogooddeedsandrefrainfromdoingevil.
Theyallpromotethat"weshouldstrivetoperformallgoodacts.
"ButwhatisthebenefitofdoinggoodWhatisthevalueofmoralityWeoftensay,"Gooddeedsbringaboutgoodrewards,andevildeedsharshretribution.
"ThisistheLawofCauseandEffect.
TheChineseexpectkindactstobringrewardslargelytotheirfamily.
Theybelievethatiftheparentsdogooddeedstheirdescendantswillliveinabundance.
Thusthesaying:"Houseofaccumulatedgooddeedsshallbeblessedwithabundance.
"Thiscontradictsreality!
Becauseakindandgoodfamilymayhaveverywickedchildren.
Andmanyawickedparentgivesbirthtochildrenbothfilialandloyal.
OurancientEmperorYao(wholivedmorethan2100yearsago)wasakindandmagnanimousperson.
ButhissonDanZhuwasnotoriousforhisarrogance.
Again,GuSoutheBlind,fatherofEmperorShun,wasstupidandevil,whileEmperorShunwasrenownedforhisfilialpiety.
Thesearejustacoupleofexamples.
Individuallyspeaking,thewickedalwaysfinditeasiertosecuresocialreputationandpower.
However,moreoftenthannot,thegoodaredown-troddenandhavetolicktheirwoundsinsolitude.
WasConfuciusnotamanofhighmoralandgreateruditionYet,hewasnearlystarvedtodeathwhenhewastravellingaroundthewarringstatesinChina.
Neitherdidhispoliticalidealsmetwithappreciation.
Ontheotherhand,thenotoriousrobberDaoZhihadpracticallyeverythinghiswayatthetime.
ThenhowcanwesaythatthereisainexorablelawgoverningrewardandretributionofgoodandevilactsWhat13isthereasonforustoperformgooddeedsWecanonlyanswerthesequestionsbytheLawofThreeBirth(past,presentandfuturelives)andCauseandEffect.
Hence,"Allreligionsadvisepeopletodogooddeeds.
"Inthis,theirmotivesarethesame,butBuddhismdrawsadifferentconclusion.
InfollowingtheBuddha,wepersistintheperformanceofgooddeeds.
Maybeourpresentcircumstancesareunfavourableandfrustrating,butonceourgoodkarma(deeds)ripen,theywillnaturallybeargoodfruit.
Ifwecanperceivetheworldinthislight,thenandonlythencanweconsiderourselvestohavegraspedthespiritofBuddhism.
1.
4ThereisnopeacewhenthemindisnotatrestThisrestlessmindisindeedasourceofgreatsuffering.
Ourmindisatalltimescravingforsatisfactionfromexternalobjects:beautifulsights,music,luxuriouscommodities,profits,fameandpower.
WhyshoulditbesoBecauseweseekcontentment.
Ifwelivewithoutfoodandclothing,wewillneedtoobtainmoneyinordertosolvetheproblemoflivelihood.
Butoncewehaveenoughfoodandclothing,wewillstillbedissatisfied.
Thistimewewillseekforfoodandclothingofbetterquality.
Wewillwantstylishsedanstodrive,andamagnificentmansiontolivein.
Whenwehaveallthese,wewillstillremaindissatisfied.
Thehumanmindisjustlikethat,foreverseeking,nevercontented.
Itrunslikeagallopinghorse,nosoonerthanitsrearfeettouchtheground,itsfore14feetarealreadyintheair.
Neverwillitsfourfeetlandatthesametime.
Adiscontentedmindalwaysfeelsthattheotherpersonhasalltheadvantages.
Actually,itisnotso.
Scholarsarediscontentbecausetheyalwaysseekmoreknowledge.
Evenkingswhopossessunlimitedauthorityarenotsatisfiedandtheytoohaveinexpressiblesufferingsoftheirown.
Ifwedonotfindcontentment,wewillneverhavepeaceandhappiness.
Thuswesay,"Wehavetobecontentinordertohavepeaceandhappiness.
"Yetthefactremainsthatthehumanmindcanneverbecontent.
SohowcantherebepeaceandhappinessReligionsingeneraltrytogivepeoplecomfortandmakethemcontent.
Givingcomfortmayalsobeconsideredacommondenominatorofmostreligions.
Somereligionspreachsalvationthroughfaithandsaythatsalvationwillnaturallybringcontentmentandpeaceofmind.
However,theycanbeseentotreatadultslikechildrenThatis,theywillgive"toys"tothechildrenifthelatterobeytheirguidanceandrefrainfromcrying.
Infacttheproblemremainsunsolved,becauseadiscontentmindcannotbesatisfiedbyexternalgifts.
Buddhismshowsusthesignificanceofbirthanddeath,andwhatwegainbykeepingourselvesbusyinourwholelife.
Buddhismalsoshowsusthebenefitsofperforminggooddeeds,andhowtogaininnerpeaceandsatisfaction.
WemustinvestigatelifefromthesepointsofviewbeforewecangraspthecoreofBuddha-dharma.
Onlythencanweacquiretruepeaceandhappiness.
152.
Therelationshipbetweentheuniverseand"I"2.
1AmIcreatedbyGodAnotherquestionarisesinthisnebulousexistence.
WhatpositiondohumansholdinthisendlessexpanseoftimeandspaceTheuniverseissolarge,withtheheavenabove,theearthbelow.
Surroundedbymyriadphenomena,weliveanddie,dogoodandevildeeds.
ButwhatisourstatusinthisuniverseafterallWhatattitudeshouldweassumeIfyouaretheparentsofafamily,youshouldbearparentalresponsibilities.
Apprenticesmustadoptanattitudeconsistentwiththeirpositionofapprentices.
Accordingtosomereligions,wearecreatedintheuniverse.
Godcreateseveryentityintheuniverse,everybird,everybeast,everybladeofgrass,everyshrubandjungle,everybreed,genusandspecies.
Herulesandgovernsassupremeauthorityoverhiscreation.
SincethehumanbelongstoGodwearehisservant.
ThuswecallGodour"Lord",andourselves,"hisservant".
Therefore,thesereligionsviewoflifeisoneofamaster-servantrelationship.
ThehumanistheservantoftheGod.
WehavetobefaithfultoGodandtodothewillofGod.
Amasterorderstheservantstoscrubthefloorbeforecookingthemeal.
Iftheyshouldfirstcookthemealandscrubthefloorlater,althoughtheydotheirjobwell,theywouldstillbeinthewrong.
Thisisbecausetheydisobeythecommandofthemaster.
Therearetworelationshipsthatexistinthisuniverse,thatis,therelationshipbetweenthecreativeGodandthehuman,andthatwithallhiscreatures.
TheGodempowersthehumantoruleandcontroltheothercreaturesbytheauthorityoftheGodofthecreation.
Thus,infrontoftheGod,16thepositionofthehumanisutterlydependent.
However,incomparisontotheothercreatures,wearefullofauthorityandpompouspresumption.
IfweexcludetheGod,theconceptsofthesereligionsbecomeentirelydevoidofmeaning.
Theymighthaveseemedlogicalatthetimeofdawningcivilization.
However,weshouldre-evaluatethisconceptinthismoderntime.
2.
2AmIaproductofheavenandearthTheChineseviewofthehumanpositionintheuniverseseemsmorereasonablethanthatofsomeotherreligions.
Chineseclaimthatheavenandearthgivebirthtothehuman,orthatwearetheproductoftheunionofyin(thenegativeprinciple)andyang(thepositiveprinciple).
Heavenherestandsforthemetaphysicalorspiritualconstituentsofthehuman,whileearthrepresentsthephysicalorcorporealelements.
Heavenandearthgivebirthtoallbeings.
Howeverhumansaretheonlyonesendowedwiththeessenceofthenaturalprinciples,andarecalledthemostintelligentofallbeings.
Humansaresogreatthatwearesometimesequatedwithheavenandearth,andallthesethreearethencalledthe"ThreePotentials".
Thus,thehuman,standingbetweenheavenandearth,ismostnoble.
ThisconceptisquitedifferentfromtheWesternmaster-servantrelationship.
However,canallhumanbeingsbeequatedwithheavenandearthNo!
Onlythesaintsarecapableofassistingheavenandearthintheevolutionanddevelopmentoftheworld.
Inaddition,Chinesealsosay,"HeavenandEarthevolvewithoutamind.
Thesaints,however,sufferwiththemyriadbeings.
"Allthesestatementsservetoindicatethegreatnessofthesaints.
17Itisaspontaneousactforheavenandearthtogivebirthtomyriadbeings.
Itisanaturalphenomenon.
ItdifferstoGod'screationoftheworldbecauseCreationisanactofwill.
Lettherebelife!
Andlifethereis.
Whenwelookattheworldfromapositiveperspective,everythingislovely;flowersinblossom,thesingingbirds,everysingleplantandeverybladeofgrassisbeautiful.
However,ifwelookatitfromanegativeperspective,weseebigwormseatlittleworms,andbigfisheatlittlefish.
Everyoneishurtingandkillingeachother.
Weseethescenesofmutualdestruction.
IsmutualdestructionalsothepurposeofcreationConfucianismsaysthatthemyriadbeingsaremindless.
Theyaremutuallydestroyingandconflicting;andalsomutuallyassistingandcomplementingeachother.
Thesaintscannotdisregardallthesehappeningsandwanttosharethesorrowofthemyriadbeings.
Heavenandearthrepresentthenaturalexistence,andthesaintsandsagesrepresentthehumanisticandmoralforces.
Whenthesaintsseemankindengagedinmutualdestruction,theywouldadvocatekindness,loveandpeace.
Whentheyseethemassesliveinignorance,theywouldeducatethemtobehavewell.
Whenthereisnomoralityintheworld,theywouldadvocatemoraldisciplines.
Everythingthatisbadinthisworld,thesaintswouldtrytheirutmostefforttoimproveitandupliftittoeventualperfection.
Inthiswaydoallsaintsassistheavenandearthintheirevolutionanddevelopment.
18Thisconceptismorelogicalthanthatofsomereligions,owingtotheconceptthatheavenandearth,oryinandyang,givebirthtothehuman.
TheChinesereligio-culturalsystemisoneoffather-sonrelationship.
Thefamilysystemispatriarchal(i.
e.
fatheristheheadofthefamily).
Politically,thekingconsidershissubjectshischildren,andpeoplecallthelocalmagistrateastheir"Parent-Officer".
Inafather-sonculturalsystem,sentimentscarrymoreweightthanreason.
Itdifferstomaster-servantsystem,aslawpredominates,theworldisharshandrelentless.
2.
3DidIcreatetheworldBuddhistsbelievethemyriadbeingscreatedeverythinginthisuniverse.
TheLawofCauseandEffectstipulatesthatwhateverdeedanindividualperforms,theresultofthatdeedgoestohimorheralone.
Whateverdeedsagroupofpersonsperform,thegroupwillbeartheresult.
Suchadoctrineisdiametricallyoppositetotheisticteachings.
Therefore,allBuddha-dharmapractitionersshouldunderstandtwothings:a)Allthechaosandsufferingsinthisworldaretheresultofevildeedsperformedbythehumaninthepast.
Inordertomakethisworldapureandstatelyplacetolivein,theonlyhopeliesinourrefrainingfromevilanddoingallthatisgood.
Individuallyspeaking,ifIshouldsufferfrombeinguneducated,liveinpoorfamilycircumstances,orchronicillness,thenthesearetheinfluencesofmypastorpresentkarmicforces.
Thereforeifwewishtoliveinpeaceandhappiness,thenallofusmuststriveveryhardtoperformgoodacts.
IfhumansweretheCreation,wewouldhavenopowerofourown.
Insteadwewouldhavetofollowthedecisionand19willmadebytheCreator.
Buddhismbelievesthatalleventsthattakeplaceareduetoreverberationsofourownkarmicforces.
Thuswearecapableofchangingourselves,eventotheextentofchangingtheworld.
b)AfterweareconvincedoftheBuddhistdoctrineofkarmicconditionalcausation,thatwhethertheworldisfoulorpure,whetherourcareersareasuccessorfailure,thesearetheresultsofourbygonekarmicforces;thenwewillnotthenblametheunfavourablesituationonheavenorothers.
Wecanchangeandimproveourkarma.
Ifwestarttowardthedirectionperformingwholesomeactsfromthisverymoment,thenourfuturewillbefullofbrightness.
ThisisthebasicwayoflifetaughtbyBuddhism.
WhyshouldwedogooddeedsBecauseweallwanttoleadalifeofsecurityandhappinesssothattheworldwillliveinpeace,Wecanassistheavenandearthinthismannerintheirworkofevolutionanddevelopment.
Thisisataskthatallofuscanperform.
ThatiswhyBuddhismadvocatesequalityforeveryone,becauseeveryoneiscapableofattainingBuddhahood.
Understandingthisfactwillleadustorealisetheveryimportantroleweareplayinginthisuniverse.
TheBuddhistdoctrines"Icreatethisworld",and"allofuscreatethisworld",isaviewoflifebasedonfreedomandself-determination.
TheBuddhisthumanrelationshipisneitheroneofmaster-and-slave,northatoffather-and-son.
Thosewhoawakenfirstandadvancethefarthestonthepathtoenlightenmentaretheteachers.
Thosewhoarelateinawakeningarethestudents.
20Theenlightenedoneshaveanobligationtoleadtheslowerwakers.
Itisadutyinsteadofaprivilege.
Theslowwakerandtheunawakenedwillconsiderittheirdutytootorespectandobeytheirteacher'sguidanceandinstructions.
Inateacher-friendrelationship,theylayequalemphasisonsentimentsandreason.
Whileinaworkingrelationship,bothteachersandstudentsstandonentirelyequalfooting.
Thus,asocio-culturalstructure-builtontheBuddha-dharmamustnecessarilybeoneofteacher-friendrelationship,andismostconsistentwiththespiritoffreedomanddemocracy.
WhenBuddhismstatesthat"I"canmaketheworld,itisdifferentfromthecreationoftheworldbyaGod.
WhentheCreatorcreatesthehumanbeingsandothermyriadcreatures,hecreatesthemfromnothing.
Thisisincontradictiontothemoral-causationlawofcreation.
Buddhismholdsthatitisourkarmicforcesofmentalactivitiesandthoughtsthatcreatetheworld.
Ifweperformgooddeeds,thenwearecapableofrealisingapureandidealisticworld.
Recently,someonesaidthatBuddha,toocancreateaworld.
Forexample,AmitabhaBuddhahascreatedaWesternParadiseofBliss(Sukhavati).
Infact,todrawaparallelbe-tweenthiscreationandthecreationbytheGodisunreasonable.
IfweintendtotalkaboutthiscreationtoshowthepowerofBuddha,wesimplyrevealourignoranceofBuddha-dharma.
ItisofnounusualfeatbycreatingtheworldinaccordancewiththeLawofCausality.
Evenordinarypeoplecandothis.
Excepttheworldtheyfashionisonlyfitforhelldwellers,hungryghosts,animals,humananddevas(deities).
Thisisbecauseordinarypeoplesufferfrommentaldefile-21mentsandevilkarma,sotheworldtheymakeisafoulanduncleanone.
Buddhaisrepletewithboundlessandpurifiedmerits,havingwholly-completedtheblessed-rewardsandperfectwisdom.
Therefore,theworldhecreatesisstately,pureandclean.
ThisistheBuddhistLawofCausality.
Havingunderstoodthispoint,Buddha'sfollowersshouldintheireverydaylifebemindfuloftheirmentalactivities.
Thuseverythoughtthatarisesfromtheirmindshouldleadthemtoperformwholesomeacts.
Theyshoulddosothemselves,aswellaspersuadingotherstodothesame.
OnlythencanwetransformourworldintoaPureLand(manysuchworldsarealreadyinexistenceinalltendirectionsoftheworldsystem).
3.
TofollowtheBuddhaisanadvancementinlifeInordertounderstandthebasicpurposeoffollowingtheBuddha,wemustfirstrecognisethevalueofhumanexistencethatweareplayingaleadingroleintheuniverse.
Havingrecognisedthisvalue,wecandeterminethecorrectdirectionofthepathtoheadtowards.
Itisourselveswhocausethehumansufferingandhappiness,andthecommotionandtranquillityintheworld.
Thereisnoexternalauthoritywhogovernourlives.
Sincewepossesssuchainitiativepower,thereforewecanupliftourselvestoperformwholesomeacts.
Tobeprogressiveistoperformwholesomeactsstepbystepuntilwereachthesummitofultimatetruth.
ThisisthepurposeoffollowingtheBuddha.
Itishumannatureforustolookuptothegood.
Unlessweareconfrontedwithfailuresinourlivesandwearelosers,thenwemaybelowinourspirits.
22Oncewegiveourselvesupwemightaswellbethescumofthecommunity,buttherearenotmanypeopleactingthisway,andtherearemanyopportunitieslyingaheadwaitingforustodiscoverthemandimproveourselves.
"Average"peopleconsiderthatgoodthingsinlifeconsistofahappyfamilywithmanychildren,goodhealth,wealthandholdinghighsocialpositions,andthisiscertainlytruetosomeextent.
ButaccordingtoBuddhism,thesearegoodfruits,notthegoodseeds.
Ifwewanttocontinuetoenjoythegoodfruitsthenwemustnotbecontentwithwhatwehaveatthetime.
Thisisbecausegoodtimeswilleventuallycometoanend.
Onlybyaccumulatinggoodseeds(performingwholesomeacts)canwemaintainandprogresstowardsabetterlife.
Thismaybecomparedtoouractionswhenweseeabeautifulflower.
Ourgreedurgesustopluckitsothatitbecomesoursinsteadoftakingcareandcultivatingit.
Inthisway,wemayhavepossessionoftheflowerbutwewillsoonloseitasitisimpermanent.
Inaddition,itisalsoawrongdeed.
Althoughsomepeopleacquirewealthandsocialstatuswithinreasonablemeans,theyexploitothers'benefitstotheiradvantage.
Thisisbecausetheylacktheunderstandingofthespiritofprogressivelife.
Worsestill,theydonotestablishtherightoutlookofprogressivelife.
Somepeoplesay,"IdonotwanttofollowtheBuddhanorattainBuddhahood.
AllIwanttodoistobeagoodperson".
Thisisnotarightattitude.
Astheancientsayinggoes:"Ifwefollowthebestexamples,wemayendupasmoderatelygood23examples.
Ifwefollowthemoderatelygoodexamples,thenwemayendupevenbelowthese".
ItisrighttostartfollowingtheBuddhabybecomingagoodpersonbutifwearecontentinonlytryingtobegoodpersons,thenwemayendupasnotbeingsuchgoodpersonsafterall.
Therefore,tofollowtheBuddhaisnotjusttobeagoodperson,butwemustsetupanobleobjectivetostrivetoaccomplish.
Andaccomplishwemust,ifnotinthistime,thenweshouldrealisetheobjectiveinthefuture.
Allhighculturesandreligionsintheworldhavenobleidealswhichteachthepeopletostriveandattain.
ThusChristianityteachespeopletoobeythewillof,andlearnfrom,God.
AlthoughChristiansbelievethattheycanneverattainthestatusofGodandJesusChrist,theymustadopttheteachingsofuniversalloveandself-sacrificeasJesusofNazarethexemplified.
Theysaythedustmakesthehumanbody,whereasGodendowsthesoultothehuman.
Becausethehumanscommitsin,sotheydegenerate.
Thishassulliedtheoriginallypureandcleansoul.
Therefore,theyteachpeopletofirstlypurifytheirdirtysouls,beforeadmittingthemintotheiridealobjective—theHeaven.
TheChineseConfuciansalsosay:"Thescholarlyshouldstrivetobevirtuous;thevirtuous,saintly;thesaintly,celestial.
"Thescholarlypeoplearetheclassofintellectualswellversedinvariousbranchesofhigherknowledge.
Theiridealistoattempttorankthemselvesamongthevirtuousonestheysee.
Furthermore,thevirtuousshouldattempttorankthemselveswiththesaintlyones.
Buteventhesaintsarenotall-knowing,sotheytooshouldattempttobe"heavenly".
24Thus,theorthodoxConfucianspiritisaconstantlystrivingtowardsvirtueandsaintliness.
TheTaoists,too,haveasetofidealsforthemselves.
Thatis:"HeavenmodelsitselfonTao(theWayofNature);Taomodelsitselfonnature.
""Taomodelsitselfonnature"meansthatweshouldfollowthenaturallawoftheuniversewithoutartificiality.
Weshouldactinaccordancewiththepurestnatureandtheflowofnon-intervention.
Thisistheirprogressiveoutlookonlife.
Theworldwillbeinachaoticstateiftheactivitiesoftheworld,theindividualactivitiesandinter-personalrelationshipdonotactwiththeflowofthenaturallaw.
Thesituationwillworsenifwetrytosolveitusingwaysthatcontradictsthenaturallaw.
Thensufferingwillsetin.
Fromtheaboveobservations,wefindthattheConfucianistsfollowthevirtuousactsofthesageandthesaint.
Fromtheretheyupliftthemselvestotheheavenlystate.
Taoists,ontheotherhand,advocateactingwiththeflowofthenaturallawsoftheuniverse.
Inshort,bothofthemhavesomemeansofguidingustotheidealprogressivepathoflife.
Mostpeoplethinkthatitisgoodenoughforthemtobegoodpersons.
Theydonotapproveofsettinggoalsofupliftingthemselves.
Thementalityof"muddlingalong"cannothelpthemtoimprovethemselvesandmakeanyprogressintheirlives.
Ifthisisthementalityofthenationorthepeople,thenthereisacrisisofdegeneration.
Mosthighreligionssetalong-termpromisinggoal.
Whenweseethegoalfarinfrontofus,wewilllongforitandadmireit,andbeforeweaccomplishit,wewillconstantlyimproveanduplift25ourselves.
Thenthesearetherealbenefitsthatareyieldedwhenwetakeupandpractiseareligion.
HowdoweupliftourselveswhenpractisingBuddha-dharmaFirstofallwemuststartwithunderstandingtheconceptsoftheFive-vehicles(TheFive-yanas).
TheFive-vehiclesrefertothehuman,theheavenly(celestial),theSravakas(thehearerofBuddha-dharma),thePratyeka-buddhas(aself-enlightener,enlightenedthroughreasoningtheriddleoflife,applytobothBuddhistsandnon-Buddhists),andtheBodhisattvas(ortheBuddha).
ThehumanandtheheavenlyvehiclesarethefoundationofBuddhismbuttheyarenottheheartofBuddhism.
Thisisbecausetobehavewellasahumanisourobligation.
Itiscommonthattheblessed-rewardsofourwholesomeactsmayenableustoberebornintheheavenlyrealms.
Althoughthelifeintheheavenlyrealmsishappierthanourmundaneworld,theheavensarestillwithinthethreerealms(Triloka,namely,thesensuousdesirerealm,theformrealm,andtheformlessrealm)andhencesubjecttoimpermanence.
Whenthedevasexhausttheircelestialblessed-rewards,theywilldegenerateandfallintothecycleofrebirth.
ThesignificanceofpractisingBuddha-dharmaistofollowtherenunciationoftheSravakasandPratyeka-buddhas,andtofollowthepathoftheBodhisattvasandtheBuddhasbybenefitingoneselfandothers(performingegoisticandaltruisticacts).
Thus,ourworldlyactivitiesdonotcontradictwithoursupra-mundanecommitment.
However,thefollowingofthepathofSravakasandPratyeka-buddhasshouldbeexpedientbecauseourultimategoalinpractisingBuddha-26dharmashouldbetheattainmentofBuddhahood.
WecanrealisethisgoalbypractisingtheBodhisattva'spath.
TheBodhisattva'spathleadingtoBuddhahoodiscloselyrelatedtocultivatingthemeritsofthehuman,theheavenlyandthehearer.
Itisagradualwayupward.
Itwilltakeusatremendouslylongtimeandrequiretheaccumulationofboundlessmerits.
However,withthisnobleobjectiveaheadofus,ithelpsustoupliftourselvestowardsthepathofperformingwholesomeactsprogressively.
Ithelpsustokeepouraspirationsupandgivesusmuchjoyontheway.
Thus,atleastwewillnotfeeldiscouragedandallowourselvestobecomedegraded.
WhenpractisingBuddha-dharmawemustfirsttakerefugeintheTripleGem,namely,theBuddha,theDharmaandtheSangha.
TheTripleGemishighestidealinwhichallpractitionerscantakerefuge.
AllBuddhistsshouldrelyontheTripleGem.
TheDharmaoftheTripleGemistheAbsoluteTruthintheuniverseandthismundaneworldandisthecombinedteachingsoftheBuddha.
TheBuddha,theenlightener,isonewhohasattainedtheperfectknowledgeofthisTruth.
TheSanghaorReligiousCommunitycomprisestheThree-vehicles,saintsandsages.
Althoughtheyarenotfullyenlightened,theyhavealreadydeeplydwelledintheDharmaandhavehadvaryingdegreesofintimateexperienceoftheTruth.
Therefore,boththeBuddhaandtheSanghaarethehighestidealmodelforallBuddhists.
27BuddhismisdifferenttoChristianity,ConfucianismandTaoisminthatChristianityreliesonapersonifiedGod;Confucianism,onhumansaints;andTaoismonEternalNaturalLaws.
TakingrefugeintheTripleGemservestounifythepractitionersandDharmasowecanestablishtheidealbelief.
Whyshouldwerespect,prostrate,praiseandmakeofferingtotheTripleGemThisisnotmerelyawayofshowingoursincerityandbelief,norisitameanstoseekandcultivateblessed-rewards.
InfactitisawayofshowingouryearningfortheperfectwisdomandnoblevirtueoftheBuddhaandtheSangha.
Italsoexpressesourlongingforabsolutefaithintakingtherefugeofgenuinedharma.
Thereforewecancompletelyrealisetheultimatetruthofthedharma.
TheChineseteachingsofConfuciusandMenciushavetheiroutstandingmeritsinthattheyguidethepeopleintheirpersonalandsocialbehaviours.
Howevertheycannotinspirepeopletostriveforabrighterfuture.
Religionsingeneralconstituteaprecipitatingforcethaturgesusontowardsgoodness,nomatterhowoldorstolidweare.
Thus,withoutsincerity,faithandactions,onemaynotbeconsideredatruepractisingBuddhist,eventhoughonemayreadthesutras,studyBuddhistteachings,payhomagetoBuddharupas,orrecitetheBuddha'sname.
AstruefollowersoftheBuddha,weshouldplaceourmajoremphasisontheTripleGemasanobleobjectivetowardswhichwecanstrive.
Thiseffort,inadditiontothecompassionatevowoftheBodhisattvasandBuddhas,willhelpourmindandbodymergewiththeTripleGem,sothatdaybydayourblessingsandwisdomwillgrow,andwewilldrawnearerandnearertoourobjectiveofenlightenment.
284.
TheessentialpracticeandunderstandinginfollowingtheBuddhaInpractisingBuddhismfromestablishingfaithtoexperiencingenlightenment,therearestagesof"under-standing"and"practice".
Theterms"practice"and"under-standing"areself-explanatory.
ButthereareinfinitenumbersandboundlesswaysofunderstandingandpractisingBuddhism.
NowIwillexpoundonlythetwomostessentialpoints.
Regarding"understanding",wemustknowtwothings.
Firstly,continuityofbirthanddeath,secondly,mutualaccretionofallentities.
Continuityofbirthanddeathexplainsthatthelifeisimpermanentandcontinuous.
Thisisconsistentwiththetruththatallphenomenaareimpermanent.
Fromchildhoodtooldage,lifeiscontinuouslychanging.
Althoughitisconstantlychanging,thestateinthefutureisdifferenttothepresent,thelifeformsofthepresentandfutureareforeverinter-connecting,thuslifemaintainsitsseeminglyidenticalandcontinuousindividuality.
Inabroadsense,deathinthislifemarksthebeginningofthenextnewlife.
Deathisnottheendofallexistence.
Forexample,whenwegotobedtonight,wewillwakeuptomorrowmorningagain.
Havingunderstoodthistruth,thenwecandeeplybelieveintheLawofConservationofKarmicFruit(conditionsofrebirthdependingonpreviouskarmicconduct).
Intermsofpresenttime,thesuccessorfailureofourundertakingswilldependonwhetherwereceiveproperupbringingandschooling.
Inaddition,ifwedonotmakeaneffortatyoungagetolearnandmasteraskill,orwearenot29hardatwork,thenwewillhavenomeanstomakealivingatolderage.
Extendingthissimpleprinciple,itshowsthatifwedonotbehavewellandfailtocultivateblessed-rewardsinthislife,thenwewillfaceunfavourablelivingconditionsinourfuturerebirths.
Inotherwords,wehavetobehavewellthislifesothatinfuturerebirthswewillbebetteroff,moreintelligentandhappy.
Thisfactofcontinuityofbirthanddeath,andthetruththateveryphenomenonisimpermanentwillhelpustomakeanefforttoupliftourselves.
Nowwecometomutualaccretionofallentities.
Hereaccretionmeansstrengtheningorgrowththroughmutualdependence.
Nopersoncanliveindependentlyinasociety,astheremustbemutualdependenceandsupportamongindividuals.
Forexample,youngchildrendependontheirparentsforupbringingandguidanceandwhentheparentsgrowold,theyinturn,willneedthesupportandcarefromtheirchildren.
Bythesametoken,allbranchesofactivitiesinthesociety,suchasagriculture,industry,commerce,politics,dependontheothersforitsgrowth.
AccordingtoBuddhism,intheuniversewehaveanintimaterelationshipwithallsentientbeingresidinginalldharma-realms(formsofexistence).
Itispossiblethatothersentientbeingshavebeenourparents,brothersandsistersintheinfinitepast.
Duetotheinfluenceofkarma,ourlivingexistenceandcircumstancesnowdiffertothatofthepast,thereforewedonotrecogniseeachother.
Whenwegainanunderstandingofmutualaccretion,thenwecancultivatethevirtueofhelpingandlovingeachother.
Thisinturnwilllead30ustoaharmoniousandhappyco-existencewithothers.
Otherwise,wecanneverachieveworldpeaceandpersonalhappinessifweharmeachother,cheateachother,andkilleachother.
Thuswecanplayanactiveroleinthisworld.
Ifwewishtoturnthisimpureworldintoapureland,thenitdependsonwhetherornotwecanstarttoleadaharmoniousandhappylifewithourfellowsentientbeingofthisworld.
Regardingthemethodsofpractice,althoughtherearemany,principallytheyare:purificationofone'smindandperformanceofaltruisticacts.
TofollowtheBuddhaistoholdtheBuddhasandtheBodhisattvasasouridealobjectivetoattain.
Ourchiefaimistheaccretionofblessed-rewards,virtues,andwisdom.
ButwecannotacquirethesewithoutpractisingwhattheBuddhahastaught.
ThemajortenetofpractisingBuddhismisthepurificationofourownminds.
Sincethebeginningoftimewehavedeludedourmindswithgreed,aversion,heterodoxviews(pervertedviews),arrogance,anddoubt.
Theyallserveasobstaclestopreventusfromperformingwholesomeactstoprofitourselvesandothers.
Thus,tofollowtheBuddhawemustfirstpurifyourminds.
Thepurificationofourmindsdoesnotrequireustoabandonallworldlyaffairs,donothingandthinknothing.
Weshoulddoandthink(i.
e.
contemplation)anythingthatisappropriate,however,weshouldcultivateawholesomemindtoactandthinkinaccordancetothetruthsothatwecanprofitourselvesandothers.
Thesepracticesaresimilartoremovingtheweedsinagarden.
Notonlymustwetotallyuproottheweedssothattheywillnotgrowagain,butalsowemustplantflowersandtreesforeveryonetoenjoyandappreciate.
Hence,Buddhismstatesthatthepracticeofconcentration(dhyana)31aloneisnotsufficienttosolvetheproblemsofbirth-and-death.
Wemustcultivatebothconcentrationandwisdomatthesametime,andseverthementaldefilementtoattainthefruitsofenlightenment.
Buddha-dharmastates,"Allsentientbeingsarepureifourmindsarepure.
Theworldispureifourmindsarepure.
"Theserevelationsteachthedharmapractitionerstopurifythemselvesfirst.
Thentheyshouldextendthispurificationtotheworldandothersentientbeings.
Mind-purificationistheessentialpracticeamongallschoolsofBuddhism.
Nextwecantalkaboutthealtruisticacts.
Accordingtotheprincipleofmutualaccretion,anindividualcannotexistawayfromthemasses.
Inordertofindhappinessandsecurityforourselves,wemustfirstseeksecurityandhappinessforthemasses.
Intermsofafamily,youareoneofitsmembers,andinrespecttoasociety,againyouareoneofitsmembers.
Onlywhenthefamilyishappyandsecurecanyoufindhappinessandsecurityforyourself.
Ifeveryoneinsocietyispeacefulandhappy,thenyouwillhaverealpeaceandhappiness.
Thisissimilartotheobservationofsanitarypractices.
Ifyoucareonlyforthecleanlinesswithinyourhome,andpaynoattentiontothesanitationofthesurroundingenvironment,thensuchsanitationisnotthorough.
Thus,intheviewofMahayanists,practisesthatemphasisonself-benefitandself-liberationonlyarenotultimate,theyareonlyexpedientpaths.
TheBodhisattvasemphasisealtruisticacts.
Altruismisalwaysthefirstandforemostintentionoftheireveryword,everyact,everywhereandeverytime.
Purificationofthe32mindiscommontothetwo-vehicles(SravakasandPratyeka-Buddhas)andtoputhighestemphasisonactsofaltruismisaspecialfeatureofMahayanaBuddhism.
ThisisapracticethatconformedwiththespiritoftheBuddha'steachings.
TranslatedbyLinYang,editedbyMickKiddle,proofreadbyNengRong.
(19-5-1995)33ThePathfromHumantoBuddhahood1.
TopracticeBuddhismistolearnfromtheBuddhaIndiscussingthePathfromHumantoBuddhahood,wemustfirstrecognisethatwearehumanbeings.
AshumanbeingswhowouldliketopracticeBuddhism,whatarethethingsthatweshouldtrytolearnHowshouldwelearnthemIwilltouchonsomeofthebasic,importantstepshere,sothatyoumayknowthekeystoattainBuddhahood.
WeshouldtrytounderstandtheBuddha'sTeachingfromtwoaspects.
Firstly,theultimateambitionandgoalofpractisingBuddhismistoattainBuddhahood.
Secondly,duetovariationsinbackgroundandupbringing,therearemanydifferentwaysforanindividualtopractice.
However,theultimateaimofallpracticesistoattainBuddhahood.
Thisresemblestheroadsthatwearewalkingon,somewalkonsmoothandflatroads,somewalkoverroadsfullofbumpsandpits,somefollowthewindingtracks,whileothersfollowastraightanddirectpath.
Aslongasweareclearonourfinalaim,then"AlltheseroadswillleadustoRome".
Now,IwouldliketodiscusswitheveryonethePathfromHumantoBuddhahood.
Thisisthedirectandeasypath.
Notonlyisthispathreliable,itisalsoeasierinleadingustoourgoal.
TopracticeBuddhismistolearnfromtheBuddhaandtotaketheBuddhaasourexample.
WeshouldfollowthefootstepsoftheBuddhaandlearnthebestmethodsofattainingBuddhahoodfromhim.
Thus,therealpurposeofpractisingBuddhismshouldbe:341.
1TopracticeBuddhismformorethanjustworldlymerits,andhappinessinfuturelives.
Somepeopleperformmeritoriousdeedssuchasalmsgiving,hopingthatthefuturelifewillbebetterthanthepresentone.
InBuddhism,wecallthis"practicewithamindtoaccrue'.
Theobjectiveistosecuregoodmeritsandgoodkarmaforthefuturelife,soastobereborninheaven.
AlthoughthismaybeexpedientinBuddhism,itdoesnotaimatattainingBuddhahood.
ApointtoclarifyhereisthatthisdoesnotmeanthatwhenonepractisesBuddhismonedoesnotseektoimproveone'sfuturelife.
BeforeoneattainsBuddhahood,onewillofcoursehopetobereborninaheavenorhumanrealm,butthisshouldnotbetheultimateaimoffollowingtheBuddha.
EveryoneshouldaimatattainingBuddhahood.
IfwepractiseaccordingtotheTeachingoftheBuddha,weshouldhavethelongtermambitionofcarryingouttheBuddha'sadvicediligentlyandaccurately,ouraimwillthenundoubtedlybeachieved.
OnemayaskwhyisitnotsatisfactorytoberebornasahumanoraheavenlybeingThisisbecauseitisnotperfect,norultimate.
Itisimperfecttobeborninthehumanrealm,becauseinthisrealmone'swealth,life-span,status,andpersonalrelationshipsareinconstantchange.
Tobeborninheavenisequallyimperfect.
Evenbeingsintherealmofheavenexperienceconstantchangesintheirlives,andwillonedayfallagainfromheaven.
Thosewhobelieveinheavenlybeingswillcertainlydisagreewiththispoint,butinactualfact,heavenlybeingsarenotcompletelyemancipated.
TaketheMahabrahman,anIndianGod,forinstance.
He35claimedthatallthings,includinghumanbeingswerecreatedbyhimandwerebornfromhim.
Letusask,wasthereaheavenandearthbeforeheavenandearthwerecreatedWeretherehumanbeingsbeforehumanbeingswerecreatedIfnot,thenwhyshouldheaven,earthandhumanbeingsbecreatedTheBrahman'sansweris;"Forthesakeofhavingfun.
"Thatistosay,allthecreationsarejustashowofego-freedomandself-satisfactionfortheMahabrahman.
Thisislikeanewbutvacanthousethatgivesoneafeelingofhollownessanddissatisfaction.
Thusitmustbedecoratedbyfurnitureandvasesetc.
Therefore,tosaythathumanbeingsandallotherthingsarecreatedbyGodimpliesthatthisGoddoesnotliketobelonely.
Hefeelslonelinessinhimself,andthereforehismindisnotatpeace.
Forexample,whenapersonisverybusy,hefeelsimpatientandhopesthathecanbeleftalonetorestquietly,butwhenheisactuallygivenaquietrest,hefeelslonelyandwantstobearoundsomeoneagain.
Inotherwords,inordertofulfilhisself-satisfactionandenjoyment,theMahabrahminwantedheavenandearth,humanbeings,andallthings.
Asaresultofthat,hecreatedendlesssufferingforall.
Heisinfactlookingfortroubleforhimself.
Apersonwhopossessesadiscontentedanddemandingmindisstillnotatpeace,andisnotperfectlyemancipated.
WhenafollowerofBuddhatalksaboutthecultivationofmindandtheemancipationfromlifeanddeath,hisaimistofeelcontentedanywherehedwells,whetheramidstabuzzingcrowdorinanutterlydesertedplace.
Itispractitionerwhoispeacefulandfreefromattachmenteverywhere.
TheGodsintheisticreligionsarenotfreefromdesires,theirmindsarenotyetatpeaceandthisisthemostimportantcausefortheir36fallingfromheaveninthefuture.
Thereforewecannotadoptthiswayasourrightpath.
1.
2TopracticeBuddhismformorethanself-salvationNothinginthehumanorheavenlyrealmiscompletelyemancipated,sowemusttrytobereleasedfromthecycleoflifeanddeath(Samsara),andtranscendthethreerealmsofSensuousDesire(heaven),Form,(thehumanrealm),andtheFormlessrealmofthepurespirit.
Butthispaththatisonlyleadingtoself-emancipationisstillanarrowandroundaboutpath.
TheaimofpractisingtheDharmaofcourse,istobereleasedfromsamsara.
Buttheemphasisshouldbeofbenefittingothersaswellasoneself.
Thereleasefromsamsaraachievedbypractitionerswhoemphasiseself-emancipationonlyisnotfinal.
Itislikeapedestrianwhorunsashortdistanceandhastenstorestbytheroadside.
Thisattitudeofhurryingtowardsagoalcanactuallyresultinslowerprogress.
Evenastheturtleandtherabbitracedinthewellknownfable,therabbitrunsfast,butistooanxioustorestandsleep,andheisleftbehindintheend.
Similarly,ifwearetooanxioustobereleasedfromsamsaraandsufferingtosecurehappinessonlyforourselves,thepathwefollowwillprovetobeatortuousone.
1.
3TopracticeBuddhismforPerfectWisdomAtruefolloweroftheBuddhashouldfollowtheteachingsoftheBuddhawiththeaimofattainingtheBuddha'sperfectenlightenment.
Thisistheonlypaththatisperfectanddirect.
Theenlightenedmindisrepletewiththeperfectionsoffaithanddetermination,wisdomandcompassion;andabeginnermaylaytheiremphasisonanyofthefollowing:37a)FaithandDetermination:Abeginnermayseekenlightenmentwithfaithanddetermination.
Sincethespiritualpotentialofeachsentientbeingisdifferent,beginnersmaytrytoseekenlightenmentthroughtheirfaithintheaboundingmerit,ultimateperfection,supremewisdom,andall-embracingcompassionoftheBuddha.
TheylookupontheBuddhaastheirgoalandhencedeterminetoattainperfectenlightenment.
b)Wisdom:AnothertypeofpersonmayseektheBuddha'sperfectenlightenmentthroughthepracticeofwisdom.
TheyinvestigatetheBuddha'sanswerstothetruthoftheUniverseandtherealityofhumanexistence,andrealizethatonlyBuddhahasthewisdomandabilitytoseethetruthinallthings.
HeisthemostperfectedOne.
Hence,theyaredeterminedtolearntheBuddha'sgreatwisdomandthroughtheaccrualofwisdom,theyprogresstowardBuddhahood.
c)CompassionandLovingKindness:ThereareotherswhorealisetheendlesssufferingsofalllivingbeingsandpraisetheBuddha'sgreatcompassionandlovingkindness.
Theadvocationofmoralstandards,participationincommunityandculturalactivities,andincreasingeconomicgrowthcannotbringusultimatepeace.
TheBuddha'sgreatcompassionandlovingkindnessisthemostperfectone.
WeshouldpractisetheBuddha'sgreatcompassionandlovingkindnessandprogresstowardsenlightenment.
TherearemanywaysoffollowingtheBuddha.
MeditationontheAmitabhaBuddhahasitsemphasisonfaithanddedication.
RecitationandstudyofscripturesinordertounderstandthetheoriesofBuddhismhasitsemphasison38wisdomandthosewhodocharitableworksstresscompassion.
Weshouldtryallthesemeritoriouswaysandcanstartwithanyoneofthem.
However,adedicatedfolloweroftheBuddhamustgraduallypractiseallthreeofthemifachievingenlightenmentishisultimategoal.
2.
OnlyhumanbeingscanlearnfromtheBuddha'sexample2.
1TheSuperiorityoftheHumanMindGenerallyspeaking,humanbeingshaveastrongsenseofself-esteem.
Yetoftentheybelittlethemselves,feelingthattheyareinsignificant.
Weareoftenunwillingtoundertakegreattasksortostrivetowardsthehighestidealsorgoals.
Thisisthewrongattitude!
Infacthumanbeingsareofgreatsignificance.
BuddhaDharmatellsusthatamongthesixrealms,thebeingsinhellaretoomiserable,andthehungryghostsarealwaysstarving.
Undersuchconditions,thesebeingscannotpractisetheBuddha'steachings.
TheanimalshavelowintelligenceandareunabletounderstandtheBuddha'steachings.
TheAsurasaretoosuspiciousandcannotbelieveinwhattheBuddhasaid.
Theyarealsofullofhatredandinconstantwarfare.
Theheavenlybeingshavetoomuchenjoyment,andcannotfindthetimeandmindtopracticetheBuddha'steaching.
ThatiswhytheheavenofLongevityisconsideredasoneofthemiseriesofthe"ThreeSufferingsandEightMiseries".
Hence,itissaidintheBuddhistscriptures,"Humanformisdifficulttocomeby",andonlyhumanbeingshavetheabilityandopportunitytofollowtheBuddha.
39Somemayask:"WhatisthedifferencebetweenthetheisticandBuddhistteachings"Theisticteachingsclaimthatthehumanrealmofexistenceisinferiortotheheavens,butinBuddhistteachings,weclaimthatthehumanworldisbetterthantheheavens.
Nowthatwehaveacquiredahumanbody,weshouldnotwasteit.
Weshouldrespectourownbodyandtrytodevelopfullyourmaturity.
Weshouldstrivediligentlyto-wardsourgoal.
ThisisaspecialityintheBuddha'steaching.
WhatissogoodaboutbeinghumanAccordingtothesutras,humanbeingsareendowedwiththreesupremequalitieswhicheventhedevascannotexceed.
AlthoughMahabrahmanwasanoblebeinghewasnotasgreatashumanbeings.
Therefore,Buddhahadchosenthehumanrealmofexistenceastheplacetobeborninandtoachieveenlighten-ment,settinganexampleforustofollow.
ThethreesupremequalitiesofHumanarememory,purebehaviourandperseverance.
a)Memory—IntheIndianlanguagethewordhuman(manusya)meansmemory.
Thehumanmemoryisstrongerthanthatofanyothercreature.
Wecanrememberclearlythingsthathappenedinourchildhood.
Wearealsocapableofpreservingourexperiencesandhistoryfromthousandsofyearsago.
Inthisregard,cattle,sheep,pigsanddogs,orevendevasarenotasgoodasus.
Becauseofourmemory,wehavegainedgreatwisdom.
Alltheculturalandscientificadvancesthatwehavemadetodatearethefruitoftheprogressanddevelopmentofouraccumulatedpastexperienceandpreservedmemory.
Thiswisdomthatwehavederivedfrommemoryisincomparabletoanyothercreatures.
40b)PureBehavior—Thecontrolofcarnalimpulses,theperformanceofamoralactsforthebenefitofothers,oftenatthesacrificeofone'sownprofit,isdistinctiveonlyinhumanbehaviour.
c)Perseverance—HumanbeingsarecapableofwithstandingagreatdealofsufferingandcanovercomealmostanydifficultythatexistsinthisSahaworld.
Determinationandperseverancetosucceedisanothersupremequalitylackinginthedevas.
Thesethreesupremehumanqualitiesifusedunwisely,cancausegreatsufferinganddisastertoMankind.
However,whenusedtoperformmeritoriousdeeds,theybecomethe"greatwisdom","greatbenevolence",and"greatcourage"oftheancientChinesesayings.
NoweverybodyknowsthatallsentientbeingsareendowedwiththeBuddha-natureandhavetheabilitytoachieveBuddhahood.
ThesutrassaythattheBuddha-naturepossessesfourmerits,namely,wisdom,compassion,faith-joy(thejoyofbelievingintheDharma),andsamadhi(concentration).
Meritoriousdeedsareequivalenttocompassion,andwhenthereisfaith-joy,therewillbeperseverance,ThethreesupremequalitiesofHumanareequaltothreeofthefourmeritsinBuddha-nature.
Thesetraitsareespeciallywelldevelopedinhumans,andbecauseofthishumanfinditeasiertofollowandsucceedinpractisingtheteachingsoftheBuddha.
PrimeMinisterFeiSiuoftheTangDynastyoncesaid;"AllsentientbeingscanattainBuddhahood,butamongthebeingsofthesixrealms,onlythe41humanbeingscanpractisetheactsofaBodhisattvaandstrivetowardsperfectenlightenment.
"ThemeritsoftheBuddha-naturearemostdevelopedinthehumans,thus,MancanpractisetheBuddha'steachingsandattainBuddhahood.
2.
2TheDirectPathfromHumantoBuddhahoodAmongtheexpedients,forexample,tryingtobereborninheavenorbecomeanArahat,aregenerallymoretortuouswaysofattainingBuddhahood.
Forinstance,throughthepracticeforachievingaheavenlyrealm,wemayberebornintheheavenofLongevity,andbecaughtinoneoftheEightMiseries,obstructingourprogressontheBuddha'spath.
Ontheotherhand,thosewhopractisewiththeaimofself-emancipationonlymayattainArahathoodandbereleasedfromsamsara,butthiswillbelikeapersonwhogetsattachedtotheenjoymentonthewayofthejourneyandforgetsaboutthefinaldestination.
Thisjourneyisneitherdirectnorfast.
Thus,itisbetterforustotakethestraightanddirectroute.
Westartoutasahumanand,ifnecessary,weshouldtrytoberebornasahumanagain,remaininthisstateuntilweachieveBuddhahood.
WeshouldnotaspiretobereborninheavennorattainthefruitsoftheArahatpractice.
ItisbestifwedependonthehumanformasweworktowardsattainingBuddhahood.
SomepeoplethinkthattheyarepursuingthepathtoBuddhahood,butactually,theyareengagingintheesotericpracticesofthedevas.
Someignorethecultivationofwisdomanddevotealltheirattentiontoacquiringconcentration(samadhi),whichreallyaimsatrebirthintheheavens.
SomestudytheMahayanadoctrines,butdonotpossessgreatcompassion.
Thisissimilartofollowingthepath42ofaselfishpractitioner.
OfcoursepursuingcoursesassuchmayalsoleadtoBuddhahoodeventually,butthewayisatortuousone.
WhenwepracticeBuddhisminthesemoderntimes,itisimportantthatweshouldfirstpursuetherightpathasamemberinthesociety,andnotsegregateourselvesfromhomeorcountry.
WeshouldstartonthepathfromHumantoBuddhahoodinordertoavoidanymisunderstandinginthesociety.
Modernpeoplehaveadifferentdispositionfromthoseofancienttimes,especiallytheChinesewholayagreatdealofemphasisonmoralhumanrelationships.
ChineseBuddhistsparticularly,mustdeveloptheirmoralpracticesandhumanrelationshipsfirst.
Withtheaccumulationofrighteousnessinthisworld,thecausesandmeritsneededforustoprogresstowardsBuddhahoodwillalsoincrease.
Noneofusshouldwasteourtime,weshouldfullyutilizetheshortlifespanthatwehaveandstrivediligentlytowardsthegoalofBuddhahood.
3.
FaithandUnderstandingneededinPractisingTofollowtheBuddha'spath,faithandunderstandingareindispensable.
Thescripturesgiveeightlogical,solidreasonswhyweshouldhavefaithintheBuddha-Dharma.
Wehavenowsimplifiedthemintosixcategories.
3.
1TheauthorityandmeritsoftheTripleGemTheTripleGemistheBuddha,theDharmaandtheSangha.
TheBuddhasandBodhisattvasinMahayanaBuddh-43ismallpossesssupremewisdomandcompassionandareworthyofourdeepreverence.
Theyarealsocapableofdoingthingsthatordinarypeoplecannotdo.
BesidesourbeliefintheBuddha'sandBodhisattva'sauthorityandmerits,weshouldfurtherbelieveinBuddha-Dharma,whichisthedoortowardsBuddhahood.
TheBuddha-Dharmaalsopossessesmeritsandpowers,whichenableustoattainourultimateaimifwepractiseconscientiously.
3.
2TheTruthofAllDharmaBy"AllDharma"wemeanalleventsandthingsinthisworld.
Allphenomenathatweknowinthisworldisnotabsolute.
WhyThismaybeexplainedintwoways.
a)Allthings,fromhumanbeingstotheearththatweliveinareinconstantchange,theyarenotpermanentandnotultimate.
b)Everythingintheworldisrelative.
Whenthereisgoodtherewillbebad;whenthereisbirththerewillbedeath;whenthereisarisetherewillbeafall;whenthereisthis,therewillbethat;whenthereisthisfamily,therewillbethatfamily,whenthereisthisnation,therewillbethatnation;andwithinthesamenation,therearedifferentparties.
Inaddition,therearepartiesoutsidethepartyandtherearegroupingswithintheparty.
Thisishowtheworldstands.
Itisrelativeandfullofcontradiction.
Hencethephenomenainthisworldcannotbeconsideredabsolute.
Sinceeverythinginthisworldisrelativeandchanging,humanexistencecannotberegardedasultimateeither.
Therefore,atruefolloweroftheBuddhamustbelieveamidstthisvariegation,thatthereisanunchangingindiscriminatetruthofabsoluteequality.
Ifonetriesto44understandthisbypropermethods,andputsthisunderstandingintopractice,thenonewillbeabletoexperiencetheTruth.
SufferingwillthenbealleviatedandendeavourstowardsBuddhahoodandBodhisattvahoodwillbedulyrewarded.
3.
3PureKarmaMostpeopleknowthatBuddhismlaysagreatdealofemphasisontheLawofCauseandEffect.
Butthecausesandeffectsthatwehavecreatedmaynotnecessarybepure,Evildeedssuchaskilling,robbery,adulteryandlieshavecausesandeffectsthatarenotpure.
Likewise,evenactssuchasalmsgiving,payinghomagetotheBuddha,orreadingsutrasarenotnecessarilypure.
Takealmsgivingforinstance,whichisundoubtedlyagoodact.
Sometimespeoplemaydothiswiththethoughts;"Icanperformgoodacts",or"Ihavegivenmorethanothers",or"Icanwinsomeonebythisactiontoservemyownpurposes".
Inthesesituations,aslongastherearethoughtsofanegooranexpectationofrewardfortheact,thentheactisnotapureone,andissullied.
Thus,onewhofollowstheBuddha,mustbelieveintheexistenceofpurecausesandeffects;i.
e.
:causesandeffectsthatarefreefromdefilements,freefromtheattachmentsofanego.
Purecauseswillproducepureeffects.
OneshouldadopttheattainmentofBuddhahoodasone'sidealgoalandhavestrongfaithandunderstandinginpurecausesandtheircorrespondingeffects.
453.
4ThePossibilityofobtainingBodhiButunderstandingfaithinthethreeprevioussections,doesnotguaranteeone'spathtowardsBuddhahood.
Somemaysay"Iamtoodumbortoobusy".
Ifwedonothaveconfidenceinourselves,howcanwefindthedeterminationtofollowtheBuddhaThereforewemustdoourbesttostrengthenourconfidenceandbelievethateveryonepossessesBuddha-natureandbedeterminedtoattainenlightenment.
Weshoulddoourbestanduseallthestrengthwehaveintheendeavour.
Ifwefailtoday,westillhavetomorrow.
Ifwecannotbesuccessfulinthislife,westillhavethenextlife.
Withunflinchingdetermination,faith,andcontinuouseffort,enlightenmentwillbeachievedoneday.
3.
5TheexpedientpathAllsentientbeingsareendowedwithBuddha-natureandallmaybecomeBuddhas.
ButBuddhahoodissecuredthroughpractice.
Ifwepractiseaccordingtotheteachings,wewilleventuallybecomeaBuddha.
SuchteachingsarecalledexpedientstoEnlightenment.
Touseananalogy;itisnotenoughforustobelievethatthereiswaterundertheground.
Wemustknowhowtodigdowntothewaterlevelandhowtobringthewaterup.
Ifwedonotdothis,wewillremainthirstydespitetheproximityofthewater.
Likewise,Buddhahoodhastobeachievedbycertainmethodsandthus,thereisneitheranaturallybornMaitreyaBuddhanoranaturallyexistingSakyamuniBuddha.
463.
6ThesacredteachingsofTathagataNoneofusareBuddhas,sohowdoweknowthepathleadingtoBuddhahoodAfterSakyamunibecameaBuddhaoutofhiscompassiontowardsthesentientbeings,hetaughtthemethodsforEnlightenment.
ThesewerelaterrecordedintheTripitaka(the"ThreeBasket").
Therefore,weshouldbelieveintheteachingsthatarerecordedinthesutras,vinayasandabhidharmaandtrytounderstandthem.
OurfaithintheseteachingswillstrengthenourendeavourstofollowtheBuddha'spath.
Thosewhocanreadshouldread,andthosewhocannotreadshouldlisten,asinthese"ThreeBaskets",therearehelpfulmethodsthatcanleadustoBuddhahood.
4.
BeginasaBodhisattvaofTenMeritoriousDeedsAfterwehaveacquiredsufficientfaithandunderstandingoftheBuddha,weshouldstarttopracticetheTenMeritoriousDeedslikeaBodhisattva.
Manypeopledonotunderstandtheterm"Bodhisattva".
Thereisalotofmisunderstandingaboutit.
"Bodhisattva"isanIndianwordwhichismadefromthetwowords;bodhiandsattva.
Bodhimeansenlightenedmindandsattvameansasentientbeing.
Therefore,aBodhisattvaisasentientbeingwhoseeksanenlightenedmind.
TherearedifferentlevelsofBodhisattvas,somearehigherintheirpracticeandsomearelower.
Toanordinarymind,thetermBodhisattvausuallyremindsoneofgreatBodhisattvassuchasManjushri,Samantabhadra,AvalokitesvaraandKsitigarbha.
Infact,anypersonwhohasmadeuphismindtobeaBuddhaisaBodhisattva.
ThedifferencebetweenaBuddhaandaBodhisattvaisthattheBuddharepresents47supremeperfection,thesummumbonum.
Heislikeapersonwhohascompletedallprocessesoflearning,whileaBodhisattvaisastudentwhoisstillinschool.
Thestudentscanbeinkindergarten,primaryschool.
secondaryschool,universityorevenpost-graduateschool.
Theyareallstudents,withtheonlydifferencebeingthedegreeoflearningwhiletheprocessofstudyisthesameforall.
Similarly,therearealsoBodhisattvaswhohavejuststartedontheirpath.
TheyarenotmuchdifferentfromthecommonpeopleexceptthattheyhavemadethedecisiontoseekenlightenmentandtobecomeaBuddha.
IftheycontinuetolearnandpractisethevariousactsofaBodhisattva,theywilleventuallyattainthestandardsofthegreatBodhisattvasuchasManjushriBodhisattvaandAvalokitesvaraBodhisattva.
Weshouldnotthinkthatitisimpossibleforustobecomelikethem.
Whenwegotoschool.
WestartwiththekindergartenandgraduallyprogresstopostgraduateschoolAswithaBodhisattva,thegreatBodhisattvastoohadtostartfromthenovicelevel.
Now,letstalkabouttheBodhisattvawhohavejuststartedtheirjourneyastheyareclosertothecommonpeoplementallyandtheirexampleisthereforemucheasiertofollow.
AnewlyinitiatedBodhisattvashouldlayhisemphasisonthefollowingpoints:4.
1StartwithamindofgreatcompassionWhenonemakesadecisiontobecomeaBodhisattva,oneneedstocultivateone'sfaith,dedication,andwisdom.
However,theemphasisshouldbeoncompassion.
Thosewho48startoutwithafeelingofcompassionforallsentientbeingsandaredeterminedtoacquireBuddhahoodwiththeintentionofsavingsentientbeingsaretheBodhisattvas.
Withoutcompassion,Buddhahoodcannotbeachieved.
EvenwhenapersonhasthoroughlyenvisagedtheTruth,ifhehasnocompassion,hewillbecomeaselfishpractitioner.
Therefore,themostimportantthingaboutaBodhisattvaishiscompassion.
Heseesandsharesthesufferingsofsentientbeings.
Hethinksofmethodstorelievethemfromtheirsufferings.
ThisisthemindofaBodhisattva,andtheseedtoBuddhahood.
TotakeaninitialsteptowardsBodhisattvaistobecompassionate,tosetgreatvowsandbedeterminednottoforgetthem.
Oncethemindhasdecided,weshouldmakeafirmstandandneverturnback.
Therearemanywaysofcultivatingcompassion,oneofthebestmethodsdescribedinthescripturesisthatof"puttingyourselfintheotherperson'sshoes".
Weshouldthinkwhatitisliketostandintheotherperson'sposition.
Whenwedothis,ourcompassionwillnaturallygrow.
Ifaquestionisasked:"Whatarethethingsthatyoulovemost"Allofuswillalmostcertainlyanswer,parents,spouse,friends,country,nation.
Butinactualfact,astheBuddhasaid,"Onelovesnomorethanoneself".
Onecan,ofcourseloveone'sparents,andothers,aslongastheydonothurtone'sowninterests.
Otherwisewewilllovenoone.
Almosteveryonelovesotherswiththeselfishmindoflovingthemselves.
Ifapersoncanthinkofotherpeople'ssufferingsashisownsufferings,canloveothersinthesamewaythatheloveshimself,alwaysthinksoftheotherpersonssituationratherthanhisownperspective,thenthiscanbe49calledtrueloveandcompassion.
Ifoneconsidersthesufferingofothers,beforeone'sownsuffering,thengreatcompassionwillcomenaturally.
ItisnotnecessaryforanewlyinitiatedBodhisattvatohavesupernaturalpowerormagnificentbodyandappearance,oncecompassionisaroused,andoneaimstoacquireBuddhahoodforthesalvationofsentientbeings,onebecomesaBodhisattva.
However,amindwithanambitiontoattainBuddhahoodisstillnotenoughtogetusthere.
Itmustbestrengthenedwithrightaction.
4.
2ActaccordingtotheTenMeritoriousDeedsThedifferencebetweenordinarypeopleandaBodhisattvaisthatthelatterhavethedeterminationtoseekenlightenment,andperformthedeedsofaBodhisattva.
AnoviceBodhisattvaisonewhoperformstheTengoodactswithamindtobeenlightened.
HeiscalledaBodhisattvaoftheTenMeritoriousDeeds.
TheTenMeritoriousDeedsarethetengoodactsthatcounteractthetenevils.
Theyareasfollow:(1)Nottokillistoloveandprotectlives.
(2)Nottostealistorefrainfromillegalpossessionofwealth.
(3)Nottocommitadulteryistorefrainfromillicitsexualbehaviour.
(4)Nottolieisnottotellsomethingfalse.
(5)Nogossipingtongueisnottotelltalesbetweenpeopletherebycausingdisharmonybetweenthem.
(6)Noharshspeechisnottosaythingsthatarecoarseorsardonic.
Whencriticizingothersfortheirwrongdeedswemustspeaksoftlyinsteadofusingwordsthatarecruelandhurtful.
50(7)Nottospeakwordsthatarebeguilingistospeakwordsthataremoralandbeneficialforsociety.
Beguilingwordsarewordsthatsoundnice,buthavewrongthoughtsandmayresultinkilling,robbery,adultery,falsehoodandothersins.
Theycanbemeaninglessprattleandawasteoftime.
(8)Nottobegreedyistotakeonlywhatyoudeserve,andtobecontentwithfewdesires.
Weshouldnotcovetthingsthatdonotbelongtous.
(9)Nottohaveanyhatredistohavecompassionandtorefrainfromdisputesandfights.
(10)Tobefreefromwrongviewsistohaverightunder-standing.
ThismeansunderstandingandacceptingtheLawofCauseandEffect,theexistenceofpastlivesandfuturelives,thecycleoflifeanddeath,thestateattainablebythesaintsandArahats,andthatBodhisattvasandBuddhasareabletoreleasethemselvesfromthecycleoflifeanddeath.
Donotletwrongthoughts,suchasthoughtsthatclaimdeathastheendofhumanexistencearise.
ABodhisattvawhoactsaccordingtotheTenMeritoriousDeedsisanapprenticewhohasinitiatedthemindofenlightenmentthathasgreatemphasisoncompassion.
HeisdeterminedtobecomeaBuddhaforthesalvationofothersentientbeings.
ToactaccordingtotheTenMeritoriousDeedscanbeaccomplishedbyalmosteveryone.
Ifwesaythatwecannotperformthetengooddeeds,thenwemustbefoolingourselves.
TheBuddha-Dharmateachesusthattobeahumanequippedwithawholesomepersonality,weshouldstartbyobservingtheFivePreceptsandtheTenMeritoriousDeeds.
TheTenMeritoriousdeedsaretherightactionsandconductsforlife.
However,ifapersonhashigh51moralsandisabletoperformtheTenMeritoriousDeeds,butlackscompassion,theywillonlybeasageintheworldoravirtuousHumanamongmen.
InBuddhism,itisdifferent.
TheTenMeritoriousDeedsareguidedbythemindofcompassion,theessenceofthemindofenlightenment.
Therefore,theTenMeritoriousDeedsarethefirststepsfromHumantoBuddhahood.
EveryoneshouldconsiderBuddhaastheideal,bededicatedtoseekenlightenment,andpractisetheTenMeritoriousDeeds.
Besidesweshouldalsorepent,setvows,payrespecttotheBuddharupa,meditateontheBuddha,andbeenthusiastictoprotecttheDharmaaswewouldprotectourownlife.
Weshouldnotthink"AslongasIamfollowingtheBuddha,thatisgoodenough".
WeshouldalsocareaboutwhatishappeningtoBuddhismintheworld.
ShouldBuddhismmeetwithanydisasterordestruction,wemustprotectitforourownfaithaswellasforthespirituallifeofallsentientbeings.
TherearemanythingsaBodhisattvashoulddowhichcannotbecoveredbythisbriefaddress.
Lastbutnotleast,IhopethatyouallwillstarttotakethisfirststepinpractisingtheMahayanaBuddhism.
TrytobeaBodhisattva-child,cultivateyourcompassionandpractisetheTenMeritoriousDeeds.
TranslatedbyNengRong,editedbyMickKiddle,proofreadbyNengRong(14-5-1995).
52TheThreeEssentialsinPractisingtheTeachingoftheBuddha1.
FaithandDetermination,LovingKindnessandCompassion,WisdomThephilosophyexpoundedbytheBuddhaisveryprofoundandbroad.
Itissobroadandprofoundthatsometimesordinarypeoplehavedifficultiesinfindingarightentranceintoit.
Theydonotknowwheretostart.
However,thisdoesnotimplythattheBuddha'sTeachingsareconfusingordisorganised.
Onthecontrary,Buddhismhasverylogical,well-reasonedandpracticalprinciples.
WisemeninthepastcommentedthatallthemethodstaughtbytheBuddha,whethertheexpedientorultimatepaths,servethesolepurposeofleadingonetoBuddhahood.
Whetheritisthepaththatleadsoneawayfromevil,andtowardstherightaspirations(theprincipleoftheFiveVehicles1)orthepaththatleadstodisentanglementfromworldlydesiresandtofreedom(theprincipleoftheThreeVehicles2);orthepaththatturnsoneawayfromthepracticeoftheSravaka3andPratyeka-buddhas4andredirectsonetoMahayanathought(theprincipleoftheoneVehicle5);1Thepracticeofmen,devas,sravakas,pratyeka-buddhasandtheBuddhasandBodhisattvas.
2ThepracticeoftheSravakas,Pratyeka-buddhasandBodhisattvas.
3ThepersonaldisciplesduringBuddha'stime,viz.
'thehearer'4Thosewhoattainenlightenmentthroughprivatecontemplationofthemeaningoflife.
5TheMahayanawhichcontainsthefinalorcompletelawoftheBuddha.
53theBuddhaexplainedthepathstoenlightenmentinallthesevariouswaysforthebenefitofsentientbeingsinalltheircorrespondingvariety.
ItisforthisgreatreasonthattheBuddhaappearedinthisworld.
FromthestandpointofonewhowantstolearnaboutBuddhism,itisimportanttounderstandthatallthemethodstaughtbytheBuddhaareinfactprocessesintheBodhisattva's1practice.
TheyaretheBodhipathsthatleadtoBuddhahood.
Duetothedifferingconditions,causes,timesandplacesintowhichwewereborn,thebestwaystowardsBodhi(Enlightenment)maydifferforeachofus.
ButifwetrytoseekthetruthofnaturethroughthevariousmethodswewillrealisethattherearenogreatdifferencesintheteachingsoftheBuddha.
Threethemescharacterizealltheteachingsandencompassthemasonecoherentwhole.
Thesethemesareasapplicabletothepracticeof"OneVehicle"astheyaretothe"Threevehicles"and"Fivevehicles".
Thus,wecallthesethemesthe"TheThreeEssentialsinPractisingtheTeachingoftheBuddha".
1.
1TheThreeEssentialsofPracticeDefinedWhataretheseThreeEssentialsAsstatedintheSutraofGreatPrajnatheyare;"TomaintainmindfulnessofsupremeBodhi(themindofenlightenment),tocentreoneselfon1Literallythe'Beingessentiallyenlightened'.
Onecapableofescapingthisworldofsufferingbutwhovoluntarilyremainsactivehereoutofcompassionforalldeludedbeings.
The'BodhisattvaVow'todolikewiseisthecentralfeatureofMahayanapracticeandtheexpressionofitshighestideal.
54compassion,andtolearntheskilfulmeansofemptiness(thewisdomofnon-graspingorsubtleintangibility)".
TheGreatPrajnaSutraemphasizestheall-inclusivepracticeofaBodhisattva.
ABodhisattvamustlearnallmethodsofpractice,(whichareinfactnothingmorethanthewaysofcultivatinggoodnessandwisdom).
AllthesemethodsshouldcomplywiththeThreeEssentials,whicharetheirfoundation.
Theultimateaimofallpracticesistoattainperfectioninthesethreevirtues.
Thus,thesethemesareinfacttheheartofpractisingtheBodhisattvaway.
Astheancientssaid,"IfwedidnotfindtherightdirectionofpracticewewouldbewanderingblindlyaroundtheeightthousandmethodsandteachingstaughtbytheBuddha,justlikewalkinginthedarkness.
Ifwecouldfindtherightdirectionofpractice,thetwelvedivisionsoftheMahayanaCanon,wouldbeasclearasordinarysimpleconversationtous.
"a)Mindfulnessoftheheartofwisdom,ortheSupremeBodhi(wisdomoftheBuddha),asthegroundoffaithanddetermination.
ThisistheperfectandultimatemeritoftheBuddhathatwasattainedthroughHisenlightenment.
PractitionersshouldcontemplatealwaysthewisdomoftheSupremeBodhi.
OneshouldhavefaiththattheBuddhahasattainedtheSupremeBodhiandthattheSupremeBodhimaybringusthevisionofsplendourandboundlessmerits.
BeliefinthemeritsoftheSupremeBodhiarousesourdeterminationandjoyforit,andfurtherinspiresustoseekitout.
Inotherwords,appreciation55ofthewisdomofSupremeBodhimeaningfullytranslatesintoourdeterminationtoattainperfectenlightenment.
b)GreatCompassion.
GreatCompassionmayrefertosympathyorlovingkindnessandcompassioningeneral,inawidersense,itreferstolovingkindness,compassion,appreciativejoyandequanimity.
Tobecompassionateistohavethemindintentuponrelievinglivingbeingsfromtheirmiseries.
Tohavelovingkindnessistobeintentupongivinglivingbeingsenjoymentandhappiness.
AllthepracticesoftheBodhisattvabeginwiththemindoflovingkindnessandcompassion.
Themindoflovingkindnessandcompassionisalwaysfirstandforemost.
AsstatedintheSutra,"ThestatusofaBodhisattvaisattainablethroughthemindofcompassion,itisnotattainablebymerelymeritoriousdeeds".
Withoutlovingkindnessandcompassion,allvirtuesandwisdomwillnotcomplywiththepracticeofaBodhisattva.
Thus,thegreatmindoflovingkindnessandcompassionisindeedtheheartoftheBodhisattva'spractice.
c)Emptiness(Thewisdomofnon-graspingorsubtlein-tangibility)asthewisdomofPrajna.
Thisisthewisdomofnon-attachmentandsupremeemptiness.
Thewisdomofemptinessthatwascultivatedundertheguidanceofthecompassionatevow(i.
e.
theBodhisattvavow)willnotbejustadullemptinessandstillsilence.
Itisagreatskilfulcharacteristic.
Bypossessingthiswisdom,thepracticeoflovingkindnessandcompassioncanbesuccessful56andhenceleadustotheattainmentofthefruitofBodhi.
Thus,thesethreethemes,theBodhivow,theGreatCompassionandtheWisdomofEmptinessaretherealessencesofthepathoftheBodhisattva.
1.
2TheThreeEssentialsintheSuperiorPracticeoftheBodhisattvaThegreatBodhivow1,theGreatCompassionandthegreatwisdomoftheBodhisattvaareanextensionofthepurestpracticesofallhumansanddevasaswellastheTwovehicles2.
Summarisingthemeritsofallteachings,intermsofaims,humansanddevaspracticetobecomesaintsortobereborninheaven.
Theylookforwardtotheworldlyreality,beautyandvirtue.
ThepracticeoftheTwoVehiclescultivatesthemindtotheextinctionofworldlydesireandNirvana.
Itpromotesthemindofleavingthedeludedworld.
AndthepracticeoftheBodhisattvaemphasisesthecultivationofthegreatBodhivow.
Lovingkindnesstolivingbeings,inthepracticeofhumansanddevas,isarousedduetosympathytowardsotherlivingbeings.
Inthepracticeofthetwovehicles,itisthesenseofuniversalaltruismthatgivesrisetolovingkindness.
InthepracticeoftheBodhisattva,itisthewisdomofemptiness(therealisationofDependentorigination,non-selfandnon-attachment)thatgivesrisetolovingkindness.
Intermsofthecultivationofwisdom,inthepracticeofhumananddevas,wisdomreferstoworldlyknowledge.
Inthe1Thedeterminationtoattainperfectenlightenment(Buddhahood).
2TheSravakasandPratyeka-buddhas.
57practiceoftheTwoVehicles,wisdomisone-sideddogmaInthepracticeoftheBodhisattva,itisthewisdomofnon-discriminationinallaspects.
Theresponseofthemindtotheexternalenvironmentvariesamongthethreerealmsofpractice.
Thementalactivitiesinvolvedarebasicallytheactivitiesoffaithanddetermination,lovingkindnessandcompassion,andwisdom.
Thedistinctionamongthethreerealmsisthatpractitionersineachrealmpractisethematdifferentlevels.
Fromtheaboveanalysis,itcanbeseenthatthethreemainthemesofthepracticeoftheBodhisattvaarebeyondallothers,theyencompassthepracticesofallvirtues.
TheembodimentofDharmaFaith&DeterminationLovingKindness&CompassionWisdomInHuman&DevasPracticeTobeasaint&tobereborninheavenSympathytolivingbeingsWorldlyknowledgeInTwoVehiclePracticeToleavethedeludedworldSenseofuni-versalaltruismone-sideddogmaInBodhisattvaPracticeTheBodhivowMindoflovingkindness&compassionWisdomofPrajnaAswebeginpractisingtheteachingsoftheBuddha,eitherasalaypersonorasanordainedfollower,weshouldlearnthepracticeoftheBodhisattvaasthisistheonlywaytoBuddhahood.
TherealmeritsoftheBodhisattvaarewithinthesethreethemes.
Weshouldalwaysreflectonourselves:"HaveIpractisedHaveIputeffortintothepracticeofthesethreethemes"Ifnot,howcanwecallourselvesaBodhi-58sattvaWeshouldalwaysremindourselvestopracticeandtolookupontheBodhisattvasasourexample.
2.
AComparisonoftheConfucian,ChristianandBuddhistapproachestotheThreeEssentialsThemainthemesinthepracticeoftheBodhisattvawayarefaithanddetermination,lovingkindnessandcompassionandwisdom.
Theyconstituteinfactaprocessofpurificationandimprovementofthehumanmindaccordingtoitsnaturalability.
ThesehavesomesimilaritywiththeotherworldlypracticessuchasConfucianismandChristianity.
However,theworldlypracticesorideologiestendtoclingtooneaspectandregardthatasthewhole,oradoptoneaspectandneglecttherest.
Hencethepracticebecomesincomplete.
Confucianism,whichrepresentsthemainstreamofChinesecultureinChina,advocatestheThreeVirtues,namelyknowledge,benevolenceandbravery.
Ittakesthemastheybecomemoralvaluesfordealingwithpeopleandlivinglifeinsociety.
Inbrief,knowledgemaybecomparedwithwisdom,benevolencewithlovingkindnessandcompassionandbraverywithfaithanddetermination.
ThereisasayinginBuddhism,"Faithinstilsdetermin-ationanddeterminationinstilsdiligence(righteffort)".
Withsincerefaithwecanarouseourgreaterdetermination.
Andwithsinceredetermination,onewillnaturallybecomediligentandputrighteffortintopractice.
Inshort,faithleadstodeterminationanddeterminationwillleadtobraveryanddiligence.
Thisisthedevelopmentofenergyfromfaith.
59Diligenceandbraveryareneededinallmeritoriousdeeds,butithastobeginwithfaithanddetermination.
Confucianismover-emphasisesthecommonrelationshipamonghumanbeings,andlacksinspiration.
Hence,itisdifficulttoarousesincerefaithanddeterminationinitsfollowers.
Withoutstrongfaith,thevirtueofbraverycannotbefullyexpressed.
Theconceptsof"beingwise","beingthesaintly","theLawofHeaven","theconscience",and"thefearofHeavenlycommands,fearofthesaintandfearofcommandmentsoftheauthority",allweakenthecultivationoffaithanddetermination.
Theideaofbraverybecomes"onewhoknowshowtofeelashamedisclosetobeingconsideredbrave".
Thisideologyisdifficulttospreadamongthegeneralpopulation,andthefaiththatarisesfromthisideologyof"tobereborninheaven"or"toattainBuddhahood".
TheChinesenationwhichhaslongbeenundertheinfluenceofConfucianismiswitheringandbecomingweakereachday.
Ithasfailedtoarousethevirtuesofbraveryfromfaith,andtheChineselackstrongmotivationandenthusiasmforlife.
FromtheviewofpromotinghumannatureorstrengtheningtheChinesenation,andcultivatingofsincereanddedicatedfaithandbravery,thisdeclineissomethingthattheConfucianistsshouldtakenoteof.
Christianity(CatholicandChristian)conditionsthecontemporarycultureandspiritoftheWest.
Italsohasthreemainthemes:faith,hopeandlove.
ChristiansbelieveintheexistenceofGodandbecauseoftheirfaithinGodthereishopeofabrightfutureforthem.
BecauseGodlovesus,wemustinturnloveothers.
EverythingwascreatedbyGod.
Theseteachingsareofcourseverydifferenttotheteachingsof60Buddhism.
However,ingeneral,wemayconsiderfaithandhopetobeequivalenttofaithanddeterminationinBuddhism,andloveequivalenttolovingkindnessandcompassioninBuddhism.
AlthoughChristiansclaimthattheyhavearationalbeliefinrighteousness,itdoesnotemphasisethevirtueofwisdominnature.
WhenAdamandEveatetheforbiddenfruit,theireyesbrightened.
Thisisthebeginningofself-awarenessanddevelopmentofhumanknowledge.
However,forthetheist,thisisasin,andisthesourceofdeath.
Teachingassuchisshakenbythedevelopmentandachievementofmodernscientificculturesnowadays.
TheSravakas(thepeoplewholivedintheBuddha'stimeandlistenedtohisteachingspersonally)placedlessemphasisonthecultivationoflovingkindnessandcompassion.
TherewereSravakaswhostressedfaithandwisdombuttherewerenonewhostressedcompassion.
ThisisjusttheoppositetoChristianpractice.
Christiansemphasisefaithandlovebutlackwisdom.
TheSravakasstressedfaithandwisdom,butundervaluedlovingkindnessandcompassion.
Bothmodesofpracticearenarrowandincomplete.
ThepracticeoftheMahayanaBodhisattva,whichputsgreatemphasisontheequalpracticeofallthethreethemes,isundoubtedlymorecomplete.
AlthoughtheteachingsofConfucianismarenotcomplete,TheirthreevirtuesareclosesttothepracticeoftheBodhisattva.
ThePureLandsectinChineseMahayanaBuddhism(originatedinIndiaandcompletedinChina)alsohasthreemainthemes.
Theyare:faith,determination(dedication)and61practice.
Theorderoffaith,determinationandpracticedelineatestheprocess.
Fromfaithdeterminationarises,andwithdetermination,efforttopracticearises.
Whenwesaythewords"topractice"mostpeopleinterpretitas"practicingdiligently"withouttheconceptsoflovingkindnessandcompassionorwisdom.
SomePureLandpractitionerspracticebychantingthenameoftheAmitabhaBuddhabutdonotcultivatewisdomorcompassionandlovingkindness.
Thistypeofpersonwillhavetowaitforalongwhilebeforetheycanfulfiltheirwishtobecomeenlightenedandreturntothisworldinordertorelievethesufferingoftheworldlybeings.
Thisistheresultoftheimbalancedevelop-mentandnegligenceofMahayanaphilosophyinpractice.
WhenthePureLandsectspreadtoJapan,itimmersedintoitstheistictraditionandchangeditselfintothe"Truth"sect,promotingtheideologyofrebirthwithfaithanddetermination.
Eventhechantingofthenamewasnotimportantanymore.
ThisissimilartotheChristiandoctrine,wherethosewhohavefaithwillbesaved.
Inshort,otherreligionsorideologiesdoemphasisetheThreeEssentialsinonewayoranotherbutnotall.
Itisimportantforustorememberthat,themainthemesofthepracticeoftheBodhisattvaarethecompletionandperfectioninthecultivationoffaithdetermination,wisdom,lovingkindnessandcompassion.
623.
Finding,enteringandadvancingintheBuddhistpracticeoftheThreeEssentialsa)DifferentwaysofenteringthepracticeInthepracticeoftheBodhisattva,weshouldnotemphasiseonepracticeandneglecttheothers.
However,asabeginner,onemayfindentrancethroughone(ortwo)ofthegates.
ThosewhoareinterestedinphilosophypsychologyortheoreticalsubjectsmayinvestigatetherighteousnessandprofundityoftheteachingandhencearouseaninterestinlearningtheteachingsoftheBuddha.
Thesearepeoplewhoenterthroughthegateofwisdom.
Ontheotherhand,thosewhoareengagedinsocialwelfareworkandwhoarefondofrenderingassistancetoothers,areclosetotheBuddha'steachingonrelationshipwithothers.
TheypraiseandappreciatethelovingkindnessandcompassionoftheteachingoftheBuddhaandhencebegintopractisethem.
Thesearepeoplewhoenterthroughthegateoflovingkindnessandcompassion.
Inaddition,thereareotherswhoadmiretheperfectionsoftheTripleGem,orwhobecauseofthespecialexperiencesthattheyhavehadwiththeBuddhaandBodhisattvas,decidetopracticetheteachingsoftheBuddha.
Thesearepeoplewhoenterthroughthegateoffaithanddetermination.
Duetodifferencesinthespiritualpotentialoflivingbeings,beginnersmayfindentrancethroughdifferentways.
Inbrief,peoplewhohavemoregreedmayenterthroughthedooroflovingkindnessandcompassion.
Thosewhohavemore63hatredmayenterthroughthedoorofwisdomandthosewhohaveasimplemindmayenterthroughthedooroffaithanddetermination.
b)Theimportanceofthebalancepracticeinfaithdetermination,lovingkindnessandcompassion,wisdom—theThreeEssentialsHowever,afterbeginningourBuddhistpractice,weshouldnotremainconfinedtostudyingandpractisinginaparticularfashionpermanently.
Otherwise,therewillbenoimprovementevenaftertenyearsoreventwentyyearsoflearning,anditsconsequentbenefitswillbepoor.
WeshouldunderstandthateveninthepracticeofTwoVehicles,therearepeoplewhoemphasisefaithwhilsttheothersemphasisewisdom.
Thisismainlyduetodifferencesinindividualspiritualpotential,anddoesnotmeanthatsuchpractitionersstaypermanentlyinonestageofthattheyonlypossesseitherfaithwithoutwisdom,orwisdomwithoutfaith.
BoththeNirvanaandPitakaSutrastatethat"Faithwithoutwisdomleadsonetobecomemoreignorantandwisdomwithoutfaithleadsonetoapervertedview.
"IfwerelyonfaithonlyanddonotcultivateunderstandingandwisdomwewillbeunabletocomprehendtheTripleGemandthemethodsthatwearelearning.
Inthatcase,therealbenefitsoftheDharmawouldbebeyondus.
Forthosewhopracticeinthismanner,intheirminds,theybelieveBuddhismisnodifferenttotheworshipofghostsorGods.
Itisjustanignorantfaith-superstition.
ThiskindofattitudeisinfactverycommonlyfoundinthecirclesofChineseBuddhistsnowadays.
64Itismoredangerousforonetohavewisdomwithoutfaith.
TheNagarjunaBodhisattvasaidthat,"Ifwetrytoattain'emptiness'withoutthefoundationoffaithandprecepts,suchaconceptof'emptiness'willbeapervertedone.
"Thispervertedviewof'emptiness'rejectstheTruthoftheLawofCauseandEffect.
Suchamistakeismadeduetoself-approbationandthelackofpurefaithinthemeritsoftheTripleGem.
Thefoolishnessofsuperstitionislessthanthefoolishnessofpervertedviews.
PervertedviewmayleadonetoHell.
Thus,itcanbeseenthatfaithandwisdommustbepractisedtogether,neithershouldbeneglected.
IntheteachingsoftheGreatVehicle,thereisa'superiorBodhisattvaofWisdom',anda'SuperiorBodhisattvaofMercy'.
Weshouldnotetheword"Superior",whichsimplymeansthattheyhavegreateremphasisonthoseaspects.
Ifthereisonlywisdomwithoutcompassionorcompassionwithoutwisdom,thepracticecannotbeconsideredthepracticeofaBodhisattva.
Bothcompassionandwisdommustbecultivatedtogether.
Evenifonepractisescompassionandwisdomtogether,ifthemeritsanddeterminationofcompassionarenotstrongenough,onewillbeanxiouslyseekingforself-salvationandtheattainmentsofwisdomforoneselfonly,onedeterioratestoaselfishpractitioner(Hinayanist)andcannotattainperfectenlightenment.
Ifone'smindoflovingkindnessandcompassionisstrongbutweakinwisdom,intheprocessofpractisingtheBodhisattva'swayonemaybedefeatedandbecomea"DefeatedBodhisattva".
ThisisbecausethepracticeoftheBodhisattvacannotbesuccessfulwithouttheskilfulmeansofthewisdomof65emptiness(wisdomofnon-grasping).
Thus,onemayenterBuddhismthroughanyoneofthegates,however,ifoneisthinkingofprogressingandadvancingfurtherintotheteachingandlearningofthepracticeoftheBodhisattva,onemustdevelopbalancedstrengthinallthesethreeareas,lovingkindnessandcompassionandwisdom.
Thesethreeareasofdevelopmentwillsupplementeachotherandgraduallyleadthepractitionertoahigherstage.
WhenonegainstheprofoundwisdomoftheBuddha,oneisperfectinthepracticeofallthreethemes.
ThisistheattainmentofthegreatBodhiorgreatNirvana,inotherwords,Buddhahood.
Somepeoplethinkthatitshouldbesufficienttojustbecomeexpertinonetheme,itisnotnecessaryforonetolearnallthreetogether.
Infact,ifonereallybecomesexpertinonetheme,onewillnaturallyunderstandtheinterrelationshipofthethreeandhowtheycomplementeachotherinordertoleadonetocompletion.
Onethememaybeusedasthestartingpointofpracticeanditsmainfocus.
LookingdeeplyinthiswayoneseeshoweachthemeenfoldsalltheothersatthesametimeItdoesnotimplythatoneisgivingupthepracticeoftheothermerits.
We,whoarepractisingtheBodhisattva'sperfectionsandaimingforthefruitofBuddhahood,shouldaskourselves,aretheBuddhasandBodhisattvasincompleteintheirpracticeofthethreethemesDotheyhavefaithwithoutwisdom,orhavewisdomwithoutfaithBuddhameanstheperfectionofallmerits.
Thus,thosewhoaredeterminedtolearnfromtheBuddha,shouldlookupontheperfectmeritsoftheBuddhaastheirgoalandstriveforwarddiligently.
664.
TheroleoftheThreeEssentialsinmentaldevelopment,practiceandattainmentThosewhosincerelydevelopthemindofBodhiandmaketheefforttopractisetheperfectionoftheBodhisattva,mustequipthemselveswiththeessentialsofMahayanapractice,eventhoughtheymayhaveinclinationstowardscertainaspects.
Theessentialsare:faithanddetermination,lovingkindnessandcompassion,andwisdom.
WithoutthefoundationofBodhisattvateachings,one'sfaithanddeterminationwillbesimilartobenevolenceandknowledgeinConfucianism;one'slovingkindnessandcompassionwillresemblethefaithandwisdomoftheSravakas;andone'swisdomwillbeequivalenttofaithandloveinChristianity.
TheonlypracticethatcanfullyconveytheTruthofBuddha'steaching,andcanbecomethesupremewayofpracticeforhumanbeings,inthepracticeoftheBodhisattva-theunificationoffaithanddetermination,lovingkindnessandcompassionandwisdom.
Thesethreethemessupplementeachotherandleadonetotheattainmentofperfection.
Thethreethemesaretheessentialsandcannotbeignoredorneglected.
Intheprocessoflearning,thereisacertainorderofprogress.
Oneprogressesfromemphasisononeaspecttoanotheraccordingtotheirorderuntilthecompletionofthecourse.
Tobeginpracticefromthemindofaworldlyperson,wemustknowtheorderofpractice.
Ifweboastaboutperfectionandcompletion,allthesewillbejustemptywordsofmouthandrealitywillprovethatoursuccessisillusion.
67a)TheOrderofpracticeThesutrasandabhidharmahavegivenmanyexplanationsaboutthepracticespavingthePathoftheBodhisattva.
Generallyspeaking,itcanbedividedintotwosmallerparallelpaths—thePathofPrajnaandthePathofSkilfulMeans.
ThestagesofthePathsareasfollow:i)TobeginthepracticeoftheBodhisattva,onemustfirstdevelopthemindofBodhi(mindofenlightenment).
WiththemindofBodhionecanthenstepintothepracticeoftheBodhisattva.
Thisisthestagethatemphasisestheimportanceoffaithanddetermination.
ii)AftertheinitiationofBodhimind,oneprogressesinpractice.
ThepracticeoftheBodhisattvaemphasisesbenefittingothers.
Theaccumulationofvirtuesandwisdomisnotonlyforoneself.
Thisisthestagethatemphasisescompassion.
iii)Whenoneisequippedwithvirtuesandwisdom,andbalanceinthepracticeofcompassionandwisdom,onethenattainsthewisdomofequanimityandnon-discrimination.
ThisisthestageofPrajna(wisdomofemptiness).
TheabovearestagesalongthePathofPrajna.
TherealisationofthewisdomofemptinessinthePathofPrajnarepresentsthedevelopmentofthemindforthePathoftheSkilfulMeans.
ThisisthesuprememindofBodhi.
Itistheunificationoffaithandwisdom-thepureattainment.
iv)Fromthenon,theBodhisattvaputgreatemphasisonrelievingthesufferingsofalllivingbeingsandtheadornment68ofapureland.
Thisisthepracticeoflovingkindnessandcompassionwithwisdom.
v)Atthestageofperfection,onerealisesthesupremeBodhithewisdomofallwisdom.
TheorderofprogressalongthePathofSkilfulMeansincludesthedevelopmentofthesupremeBodhimind,thepracticeandattainmentofperfectwisdom.
TogetherwiththePathofPrajna,therearefivestages.
ThesearestagesthataBodhisattvamustgothroughintheprocessofpractice,anditissomethingthatthosewhoarepractisingthePathoftheBodhisattvashouldalwaysbearinmind.
ThePathofPrajnaTodeveloptheBodhivowTopracticelovingkindnessandcompassionToattainthewisdomofemptinessToabidewithequanimityinfaithandwisdomThePathofSkilfulMeansTodevelopapureandjoyfulmindToadornandpurifythepurelandinallmattersToattaintheperfectfruitofenlightenment69Thesetwopathsandfivestagescanbesummarisedintothree:thefirstisthedevelopmentofthemind,themiddlethreearethepractice(thepracticeofcompassiontowisdominthePathofPrajna,andwisdomtocompassioninthePathofSkilfulMeans),andthelastoneistheattainmentofBuddhahood.
TheyarethestagesofpracticefromworldlybeingstoBuddhahood,whichisinfactthepurificationandimprovementofthethreevirtues(threevirtuesoftheBuddha,perfectionindetachment,compassionandwisdom)tothestateofperfection.
Insummary,theworldlybeingsareignorant,impureandfullofdesires.
Fromthestateofaworldlybeing,onearousesone'sfaithanddeterminationinpursuingBuddhahood,throughthepracticeoflovingkindnessandcompassiononeprogressestowardstheattainmentofthewisdomofemptiness.
ThewisdomofemptinessisalsotheBodhisattva'sfaithanddetermination(thepuremindofsupremejoy).
Itistheunificationoffaithandwisdom.
Withthisfaithanddetermination(noyetperfect),onecontinuesthepracticeofcompassionandlovingkindnessmorebroadlyuntiloneattainstheperfectstageofwisdom.
Thisisalsothetimewhenone'swisdom,lovingkindnessandcompassion,faithanddeterminationattainperfection.
ThepracticeoftheBodhisattvaisboundlessandprofound.
ForonetopracticetheperfectionofBodhisattvafromthestageofaworldlybeings,onemustalwaysholdontotheseThreeEssentialsastheguidingprinciplesofpractice.
705.
TheThreeEssentialsandtherecitationoftheBuddha'sname,vegetarianism,andsutrachantingThevariouswaysofpracticeinthecountlessmethodologiesintroducedbytheBuddhaboildowntothepracticeoftheThreeEssentials.
Theyareverybroadandprofound.
Now,let'sdiscusstheexpedientwaysforabeginner.
TorecitethenameoftheBuddha,tobevegetarianandtochant(tointone)thesutrasarethemainwaysofpracticeformostChineseBuddhists.
TheyrepresentbeginnersstepsalongthePathofBodhisattva.
a)RecitationoftheBuddha'snameThepurposeofrecitingthenameoftheBuddhaistoarouseone'sfaithanddetermination.
ABodhisattva'sfaithanddeterminationisthedevelopmentoftheBodhimind,andthemaintenanceofmindfulnessonsupremeBodhi.
TheBuddhaisthepersonwhohasrealisedthesupremeBodhi—thewisdomofallwisdom.
Hehasmajesticappearanceandboundlesspower.
Heembodiesallwisdomandincomparablelovingkindnessandcompassion.
SincehispracticeasaBodhisattva,hehasdonecountlessmeritoriousactsbenefitingothers.
OneshouldrespectandadmiretheBuddha.
TheBuddhapreachestheDharma,andbecauseofDharma,theSanghaexist.
Hence,theBuddhaisalsotheembodimentoftheTripleGem.
ThusweshouldlookuponBuddhaasourallencompassingrefugeandidealexampleatalltimes.
WithrespectandadmirationforBuddha'smerits,andsincereappreciationofHiskindnessandcompassion,one'sfaithanddeterminationtopracticewillbestrengthened.
Thisisthemainpurposeofthepracticeof"recitingthenameofthe71Buddha",and"praisingthedevelopmentofthemindofBodhi",advocatedbymanyoftheMahayanaSutras.
WerecitethenameoftheBuddhatoremindourselvesofthevirtuesoftheBuddha1,themarksoftheBuddha2,theessenceoftheBuddha3,andthepurelandoftheBuddha.
ExpandingthescopeofthispracticeleadsintopracticessuchaspayingrespecttotheBuddha,praisingtheBuddha,makingofferingstotheBuddha,repentanceinfrontoftheBuddha,rejoicinginthemeritsoftheBuddhaandencouragingthepromotionanddistributionoftheteachingsoftheBuddha;thesearethebroadermeansofpractising.
ThePrajna-ParamitaDiscoursestatesthe"TheBodhi-sattvaentersintoDharmawithstronganddiligentfaith(deter-mination),andhappilyaccumulatesthemeritsofaBuddha.
Thisis'aneasypath'thatwasspeciallyintroducedbythe'SuperiorFaithBodhisattva'intheMahayanaTeaching.
This'easypath'isalsotheexpedientalternativetothe"difficultpath"(thePathofPrajnaandSkilfulmeansthatemphasisewisdomandcompassion).
Thus,"TheCommentaryontheTenStagesofBodhisattva"writtenbyNagarjunaBodhisattvastatesthat:"AbeginnershouldpracticerecitingthenameoftheBuddha,repentance,promotionofthedoctrineoftheBuddhaandothermethodsasmentionedabove,sothatthemindmaybepurifiedandfaithstrength-1Virtuesofperfectwisdom,compassionanddetachment.
2ThethirtytwomarksorsignonthephysicalbodyofBuddhaafterBuddhaattainedBuddhahood.
3Thetruthofemptiness.
72ened.
Thereafterhemaybeabletogoastepfurtherintothepracticeofwisdom,lovingkindnessandcompassion.
"TheSraddhotpadaSutraalsosaysthat:"Beginnersshouldlearnsuchmethodsinordertostrengthentheirfaith,aslivingbeingsareweakminded.
"Byteachingthemto"concentrateonthenameoftheBuddha",thiswillhelpthemtomaintainandstrengthentheirfaithsothattheydonotfallback.
ThemainpurposeofthepracticeofrecitingthenameoftheBuddhaistoinitiatethefaithanddeterminationinthoseinwhomtheyhavenotyetdeveloped,andtostrengthenandmaintainfaithanddeterminationinthoseinwhomtheyhave.
TorecitethenameoftheBuddhaistorecitewiththemind.
AlsotorememberthevirtuesoftheBuddhawhilstrecitingwithintenseconcentrationisaskilfulmeansofinitiatingone'sfaithanddetermination.
Thenormalpracticeofrecitingbymouthisjustaconvenienceamongtheconveniences,itisnotthebestwayofpractice.
b)VegetarianismTobevegetarianmeansnottoeatmeat.
VegetarianismisatraditionofChineseBuddhism.
ItisnotnecessaryforonetobeavegetarianinordertobecomeaBuddhist.
TheravadaBuddhistsinSirLankaandBuddhistsinTibetandJapandotakemeatasanacceptedpartoftheirdiet.
SomeChineseBuddhiststhoughtthattobevegetarianistheHinayanistpractice,andnottheteachingoftheMahayana.
Thisisagreatmisunderstanding.
Inactualfact,vegetarianismisapracticespeciallyadvocatedintheMahayanateachings.
Thiscanbefoundinsutras,suchastheLankavatara,Nirvanaand73AngulimalaSutras.
Therearevariousreasonsfornoteatingmeat,butthemainreasonistocultivateone'slovingkindnessandcompassion.
Asthesutrassay:"Eatingmeatnipscompassioninthebud".
ABodhisattvashouldalwaysseektobenefitothersandtorelievethesufferingsofalllivingbeings.
Ifoneiscruelenoughtokillbeingsandeatthem,thenwhereisone'smindofkindnessandcompassionThepracticeoftheBodhisattvaemphasisesthemindofcompassion.
Hence,thevirtueofvegetarianismiscertainlytheconclusionoftheMahayanateaching.
c)SutraChantingThechantingofsutrasisalsoanexpedientwayofpractice.
Althoughthepracticemayhaveotherpurposesitsmainaimistodevelopwisdom.
TherearethreestagesinthepracticeofwisdombeforetherealisationofthetruePrajna(thewisdomofenlightenment).
Theyarethestagesofhearing,thinkingandanalysing,andpractising.
ThesethreestagesofcultivatingwisdomcanalsobeclassifiedintotheTenRighteousPractices(TheTenWaysofDevotiontotheBuddha'sTeaching),namely:tocopysacredtexts,toofferplacesforkeepingandmaintainingsutrasorDharmawritings,topreachorgivesuchexpositionofDharmatoothers,tolistedattentivelytotheirexposition,toreadthem,toteachothersaboutthem,tointonethem,toexplainthem,tothinkandanalysethemandtopractisethem.
Inthistraditionalschema,thefirsteightarepracticesofwisdomthroughhearing.
Sutrachantingreminiscentofschoolsinoldendays74whenonewouldintonethetextbeforegivinganexplanationofit.
Afteroneintonesthesutraonebecomesfamiliarwithit.
Thenonemayeventuallyunderstanditoratleastseeksuchanunderstanding.
Thesearetheexpedientpathsinpractisingwisdomthroughhearing.
d)RighteouspracticeoftheExpedientPathThemostcommonmethodsofpracticeamongstChineseBuddhistaretherecitationofthenameoftheBuddha,vegetarianism(releasinglives)andchantingthesutras.
TheseareinfactexpedientstepsforanyonewhowantstobeginthepracticeoftheBodhisattva.
Theseareexpedientmeasuresthatwillstrengthenone'sfaithanddetermination,lovingkindnessandcompassion,andwisdomasstatedintheMahayanateachings.
However,somepeoplestressthemeritsofchantingthesutraswhilstplacinglittlevalueontheunderstandingoftheirmeanings.
Inthiscase,thechantingwillnotexpeditethedevelopmentofwisdom.
Ontheotherhand,thosewhoadvocatethepracticeofvegetarianismandthereleaseofcaptivelivesmayemphasisetheirpracticeofthesetwomethodsbutmaynotshowlovingkindnessandcompassiontowardssufferingshumanbeingsoracttoprotectandhelpthem.
Theyonlycareaboutotherlivingbeingsbutneglecttheircallingtocareforandprotecthumanbeings.
Thisperversionofpracticearisesduetoignoranceofthepurposebehindtruepracticeandcannotleadtothedevelopmentoftruelovingkindnessandcompassion.
75Bycomparison,recitingthenameoftheBuddhacultivatesone'sfaithsomehoworotherastheactionremindsoneaboutthevirtuesoftheBuddha.
However,theproblemisthatmostfollowersinclinetowardssuperstitiousactswhilstothersareonlyseekingpersonalsalvation.
ThusitisveryraretohavesomeonewhowilldeveloptheBodhisattva'sfaithanddeterminationinseekingattainmentofBuddhahoodandrelievingthesufferingsofalllivingbeingsthroughpractisingtherecitationoftheBuddha'sname.
RecitationofthenameoftheBuddha,vegetarianismandchantingthesutrasarethesupremelyexpedientpracticesonthepathtotheperfectionofBodhisattvahood.
Butduetothelackofenthusiasminseekingwisdomandthelackoflovingkindnessandcompassion,thepracticesarefaithoriented.
Asaresult,thefullbenefitsarisingfromtheskilfulapplicationoftheseexpedientpractices,cannotbefullyexpressed.
ThisisthesadandsourceofdeteriorationinChineseBuddhism.
PractisinginthismannercannotbeconsideredthepracticeofaBodhisattva,norcanitreflectthegreatnessandbeautyoftheDharma.
Thosewhopracticeinthiswaywillnotbeabletosavethemselves,letalonesavetheworld.
WhenwearepractisingthepathoftheBuddhaandtheBodhisattva,wemustunderstandclearlytheaimoftheseexpedientpractices.
WeshouldnotrecitethenameoftheBuddhajustforthesakeofreciting;becomeavegetarianjustforthesakeofbecomingavegetarian,orchantthesutrasjustforthesakeofchanting.
WeshouldrecitethenameoftheBuddhahopingtodevelopourfaithanddetermination;becomeavegetarianinordertostrengthenourlovingkindnessandcompassion;chantthesutraswiththeaimofdevelopingourwisdom.
Theseare76methodsofpracticeandtheiraimistocultivateone'sfaithanddetermination,lovingkindnessandcompassion,andwisdom.
Thus,onewhoissincereinpractisingtheTeachingoftheBuddhaandislearningthePathoftheBodhisattva,shouldpractisetherecitationoftheBuddha'snameinarighteouswayanddevelopgreatdeterminationandeffortinseekingtheattainmentofBuddhahoodandrelievingthesufferingsofalllivingbeing.
Fromthepracticeofvegetarianismandreleasingcaptivelivesoneshouldcultivatelovingkindnessandcompassionandtakepartinsocialwelfareactivitiesthatareofbenefittomankind.
Fromthechantingofsutrasoneshouldgoastepfurtherintounderstandingtheirmeanings,andhencedevelopwisdom.
Indoingso,theseexpedientpracticeswillfulfiltheirpurposesandlaythefoundationsforonetoprogressalongthePathoftheBodhisattva.
Theseareonlyinitialsteps.
Thereisstillalongjourneyahead.
WeshouldstarthereandstriveforwardinpursuittheboundlessTeachingoftheBuddha.
TranslatedbyNengRong,editedbyMickKiddle,ProofreadbyNengRong.
(16-6-1995)77ACommentaryontheExcellenceoftheThreeBirth,andCauseandEffectTheoriesWeknowthatinourmodernagehumanitylivesinfearofmassdestruction.
Terrorsandstressesofeverykindthreatenuseverywhereandimpingeuponourfreedom.
WhyhastheworlddeterioratedtosuchastateAccordingtoBuddhism,theanswerliesinthefactthatwehumanbeingshavelostthesenseofpurposeinourlives.
Wedenyourownworthandlivewithhollowandillusoryemotions.
Ourliveshavebecomeeithermalevolentorcorrupted.
Weareeitherintoxicatedwithpassionanddesireforwealth,ormaddenedbyvengefulviolence.
Materialcovetousnessandemotionalnegativityleadthisworldtowardsthesombrebrinkofdeath.
Isaid:"Humanbeingshavelostthesenseofpurposeintheirlivesandrenouncedtheirownrealworth.
"WhatdoesthisstatementmeanForthis,Iwishtogiveasimpleexplanation.
Humanbeingsviewlifeinthreedifferentways.
ThesearetheOneBirth,TwoBirthandThreeBirthTheories.
1.
TheOneBirthTheoryNowadays,theOneBirththeoryofmaterialismhasmaderaidsintohumanheartseverywhere.
Humanbeingshavesettheireyesontherealmofsubstances,consideringthematerialworldtobetheonlyreality.
Undertheinfluenceofmaterialismpeoplefeelthatlifeisnothingbutasuperficialandinconsequentialaffair.
Birthismerelytheresultofones,parents,union.
Itispurelytheresult78ofsexualintercourseandsubsequentphysicaldevelopment.
Deathismerelythedecompositionofthebodilyorganism.
Itbringstheorganicprocesstoitsendandthenvanisheswithouttrace.
Lifewithinthiscosmosisnothingbutthat.
Materialistsrecognizeonlythepresent,denyingeverythingbeforebirthandrejectingwhatevermaylieafterdeath.
Withalife-viewthateverythingendswithdeath,thereisultimatelynowhereforonetogo.
Thisleadstoextremeemptinessandboundlessdespair.
Lifeistoilsome,butwhatisitreallyaimingforFortheindividualTheindividualsolostandalonehasnothingtohopeforbutasenselesslifeendingindeathandannihilation.
Forhisfamily,hiscountryorthewiderworldWhatkindofrelationshipdoeshehavewiththemTheresultofthisoneBirthTheoryistorestrictones,thoughttothepresentandthetemporarybenefitofoneselfonly.
Onebecomesselfish.
Hencethemorelearnedoneis,themoredeceitfulonebecomes.
Themoregoodwordsonespeaks,themoreevildeedsoneperforms.
Oneisonlythinkingofpersonalbenefits.
Thoseoftheeldergenerationstrivetowardpersonaldesiresandlust.
Thoseoftheyoungergeneration,havingabundantimaginationsandvigourofyouthfallintotemptationsandstrivetowardtheiraimswithoutconsideringtherighteousnessofthemeanstheyuse.
Themisdirectionoftheirenergiesendsupleadingustowardsacruelandruthlessworld.
Theideaofeverythingendingwithdeathtragicallyobscurestherealvalueofoneself.
ThisistheOneBirthTheoryorthelife-viewofmaterialists.
Societynowadaysisbeinginfectedwiththisplaguethatmakestheentireworldgoinsane.
Somepeoplethinkthattheyareanti-materialistoranti-communist,butdonotrealisethattheirownlife-views79areinfactthesameasthoseofthematerialists.
TheyalsosubscribetotheOneBirthTheoryandunwittinglysuccumbtoitsfatalnotionthateverythingendswithdeath.
2.
TheTwoBirthTheoryTheTwoBirthTheoryisthegeneralpointofviewofthepolytheistandthemonotheist.
Theybelievethattherewillstillbeafutureafterdeath.
AstheChineseofoldsaid:"Onediesandbecomesaghost.
"Thosewhoarevirtuousandhaveaccumulatedmeritsascendtotherealmsofdeities.
Thosewhodoevildeeds,orwhodonothaveanydescendants,aretobecome"homelessspirits".
SincetheSungandMingdynastiesnon-religiousideologyhasbecomestronger.
AlmosteveryoneinmodernintellectualcirclesbelievesinthevulgarisedOneBirthTheory.
TheTwoBirthTheoryhasstrengthenedandsustainedtheinner-heartsofhumanbeingsbothpastandpresent.
Itbrightenshopeforthefutureandgivesstrengthtoendureandovercomepresentdifficulties.
Inaddition,thisviewoflifehasanextraordinarilypositiveinfluenceleadingtotheimprovementofpersonalityandmorality.
ThetheisticTwoBirthTheoryisnowdecliningdaybyday.
ThisisbecausetheTwoBirthTheorygenerallybelievesthatthereisanindependentsoulthatexistedbeforeones,birthandwillcontinuetoexistafterones,death.
Itisjustlikeonegoingintoaroomthroughonedoorandlaterleavingthroughanother.
Thisexplanationofsouloregoasanobjectwhichisseparatefrombothbodyandmind,isdifficultformodernscientificthoughttoaccept.
AsforWesternmonotheism,it80onlydealswiththepresentandthefuture,i.
e.
thefallintoHellortheascensiontotheKingdomofHeaven.
Itdoesnotprovideasatisfactoryexplanationfortheoriginoflife.
TosaythatlifeisthecreationofGod,andtheobedientreflectionofHisintentiontocreatethishumanworld,showsclearlyandcompletelynothingbuttheconflictwiththesupposedlyperfectloveandkindnessofHisnature.
Thousandsofhumanbeingsarebornintothisworldeveryhourofeveryday,butinrealityhowmanyofthemaredestinedtoascendtotheKingdomofHeavenIfGodisomniscient,HewillknowthatalargenumberofthemaregoingtogoHell.
Onemaysay:"GodgivesmankindfreewillGodlikesmankindtoobeyHimwithfreewill.
"Butmankindisignorant.
Humansarelikechildren.
Isn'titcrueltosendmassesofignorantchildrenintounusualdangerhopingthatoneortwoofthemmightbeabletorushthroughHowcruelisthisDoesGodlikethisIfthereisaGod,andGodknowsclearlythatthousandsandmillionsofpeoplehavefallenintomiseryyetstillcontinueswithHiscreation,Hemustbeeithercrazyorcruel!
Therefore,moreandmorehumanbeingsdonotbelieveintheTwoBirthTheory.
Theirinner-heartsareinavoid.
TheyhavenospiritualsupportandbecometrappedintheOneBirthTheoryandthematerialismofSatans'realm.
Thisisanimportantcausecontributingtothedeclineofworldcivilisationinthiscentury.
813.
TheThreeBirthTheoryTheThreeBirthTheoryisaspecialityofthereligionsofIndia.
AmongtheIndicreligions,Buddhismgivesthemostthoroughexplanationofthistheory.
Humanbeingsandallotherlivingbeingsexistcontinuouslythroughboundlesslives.
TheyarenotcreatedbyGod,noraretheytherebychancewithmeaninglessdeathendingeverything.
Theprocessisdescribedasbeingsimilartoastreamthatgivesrisetopatternsofwaves;birthanddeathbeingtheriseandfallofacertainperiod,oractivity.
InaccordancewithThreeBirthTheory,thereisnoGodseentobedispensingrewardsandpunishments.
Inthisviewlifeisseentobethenaturalresultofonesowndeeds.
Thisaffirmstherealpurposeoflife.
Ifourthoughtandconductinpastlivestendedtowardsbenefittingoneselfandothers,thatisifourliveswerelivedpositively,thenwewillbeabletoenjoythegoodfruitsofthoselivesasfortuneandhappinessinthislife.
Ontheotherhand,ifonedoesnotlivethislifeinawholesomemanner,then,oncedead,miseriesanddarknesswilleasilybefallone.
WithfaithintheThreeBirthTheoryandintheTheoryofCauseandEffectthatisitsconsort,onewillremindoneselfofthepastandbesatisfiedthatthepresentlifeisjust.
OnewillnotgrumbleagainstHeavennorlayblameuponothers.
TheThreeBirthTheoryleadsonetostrivediligentlyandnevertobelazyorextravagant.
Itenablesustobeatpeaceinourpresentlifeandatthesametimestriveforabetterfuture.
Thisisthesupremeexcellenceofthistheory.
Furthermore,fromthe82continuumofendlessliveswecanseethatsufferingandenjoy-mentareinfacttheongoingeffectsofourgoodandevildeeds.
Thecausalforceofgoodandevilactionisnotboundless.
Thussufferingorenjoymentcannotbeeverlasting.
Painsandpleasuresarebutpassingphasesonthejourneyofourlife.
Nomatterwhatmiserablesituationoneencounters,evenifitisinHell,oneshouldnotbedisheartened.
ThisisbecauseoncetheforceoftheevildeedisexhaustedthebeinginHellwillbereleased,thatevilthenbeingfinishedanddonewith.
Conversely,anysituationoffortuneandhappinessthatoneenjoys,evenifoneisintheKingdomofHeaven,shouldnotbeasourceofself-satisfactionbecauseoncetheforcesofgoodareexhaustedonewilldescend.
Thus,atruefolloweroftheThreeBirthTheoryisalwaysfullofhopeandstrivingdiligentlyinordertoprogress.
Thetheorymaybeextendedfrom"receivingtherewardofones,owndeeds"to"receivingtogethertherewardsfromdeedsdonebypeopletogether".
ThroughouthistorytheriseandfallofeveryfamilyandeverycountryalwaysactsinaccordancewiththeLawofCauseandEffect.
ThedefectsoftheTwoBirthTheoryareclearlyhighlightedbytheThreeBirthTheory.
Therefore,weshouldaccepttheThreeBirthandCauseandEffectTheoriesandinvestinthemourfirmandcommonbelief.
InthiswaywemayfindrefugefromthecalamitiesofmaterialismandtheOneBirthTheory.
TranslatedbyNengRong,editedbyMickKiddle,proofreadbyNengRong.
(2-6-1995)83CommonBuddhistMisunderstandingsIthasbeenmorethanonethousandandninehundredyearssinceBuddhismspreadtoChina.
Thus,therelationshipbetweenBuddhismandChinaisveryclose.
ThedevelopmentofBuddhisminfluenced,andwasinfluencedbyChineseculture.
InfactBuddhismbecameareligionoftheChinese.
BuddhismoriginatedfromIndia,andthespecialcharacteristicsoftheIndiancultureweresometimesnoteasyfortheChinesetounderstand.
TheChinesetraditionsinfluencedandmodifiedsomeofthepractices,andthesedeviatedfromtheteachingoftheBuddha.
Asaresult,thereareunfortunatelymanymisunderstandingsaboutBuddhisminChinaamongtheBuddhistsandnon-Buddhists.
ItisveryeasytomisunderstandBuddhismifoneknowsnothingaboutitsorigins.
SomefollowersmaypracticetheculturalritualswithouteverknowingBuddha'steachings.
Asaconsequence,thosewhobelievein"Buddhism"maynotreallybefollowingtheBuddha'steachings,andthosewhocriticiseBuddhismmaynotactuallybecriticisingwhattheBuddhataught.
SoIhopethistalkmayhelpeveryonegainabetterunderstanding!
1.
Misunderstandingthatarisesfromtheteachings.
ThetheoryoftheBuddha'steachingisveryprofound.
Somepeopledonotunderstanditsmeaningsandmayonlyknowitsuperficially.
Afterlisteningtoafewphrases,theymaystarttoexplaintotheothersintheirownway.
Asaresult,someexplanationspeopletell,maynotbeaccurateteachings84oftheBuddha.
Themostcommonmisunderstandingsareabouttheteachings:"lifeissuffering","out-worldly"and"empti-ness".
Sonowletsdiscusstheseterminologiesseparately:a)LifeissufferingTheBuddhatoldusthat"LifeisSuffering".
OnewhodoesnotunderstandtheTruthofthismaythinkthatlifeismean-inglessandbecomenegativeandpessimistic.
Actually,thistheoryiscommonlymisunderstood.
PeopleinsocietyandevensomeBuddhistsaretrappedinthiswrongandgloomyview.
Whenweencounterphenomena,andhaveafeelingofdislike,worryorpain,wesaythatthereis"suffering".
Thisshouldnotbegeneralisedto"alllifeissuffering",becausethereisalsoalotofhappinessinlife!
Noisesaredisturbingbutnicemelodiesbringhappiness.
Whenoneissick,poor,separatedfromlovedones,onehassuffering.
Butwhenoneishealthy,wealthy,togetherwithone'sfamily,oneisveryhappy.
Sufferingandhappinessexistinallphenomena.
Actuallywherethereishappiness,therewillbesuffering.
Theyareincontrastwitheachother.
If'weonlysaythatlifeissufferingwhenthingsdonotgoaccordingtoourwishweareratherfoolish.
TheBuddhasays,"Lifeissuffering".
Whatdoes"suffering"meanThesutrassay:"Impermanencethereforesuffering".
Everythingisimpermanentandchangeable.
TheBuddhasaysthatlifeissufferingbecauseitisimpermanentandever-changing.
Forexample,ahealthybodycannotlastforever.
Itwillgraduallybecomeweak,old.
sickanddie.
Onewhoiswealthycannotmaintainone'swealthforever.
Sometimesonemaybecomepoor.
Powerandstatusdonot85lastaswell,onewilllosethemfinally.
Fromthisconditionofchangingandinstability,althoughthereishappinessandjoy,theyarenoteverlastingandultimate.
Whenchangescome,sufferingarises.
Thus,theBuddhasayslifeissuffering.
Sufferingmeansdissatisfaction,impermanenceandimperfection.
IfapractisingBuddhistdoesnotunderstandtherealmeaningof"suffering"andthinkthatlifeisnotperfectandultimate,theybecomenegativeandpessimisticintheirviewoflife.
ThosewhoreallyunderstandtheteachingoftheBuddhawillhaveatotallydifferentview.
Weshouldknowthatthetheoryof"Lifeissuffering"taughtbytheBuddhaistoremindusthatlifeisnotultimateandlasting,andhenceweshouldstrivetowardsBuddhahood—apermanentandperfectlife.
Thisissimilartoonewhoissick.
Onemustknowthatoneissickbeforewantingtoseekthedoctor'streatment.
Onlythencanthesicknessbecured.
WhyislifenotultimateandpermanentandfullofsufferingTheremustbeacauseforthesuffering.
Onceoneknowsthecauseofsuffering,onewilltryone'sbesttoberidofthecauses,andhenceendthesufferingandattainultimatepeacefulnessandhappiness.
ApractisingBuddhistshouldpracticeaccordingtotheBuddha'sinstruction,andchangethisimperfectandnon-ultimatelifetoaultimateandperfectone.
Thenwouldcomeastateofpermanentjoy,personality,andpurity.
Permanentmeansever-lasting,joymeanspeacefulnessandhappiness,personalitymeansfreedomandnon-attachment,puritymeanscleanliness.
ThishighestaimofBuddhismisnot86onlytobreakthroughthesufferingoflifebuttotransformthissufferinglifeintoalifethathaspermanentpeacefulness,joy,freedomandpurity.
TheBuddhatoldusthecauseofsufferingandinstructedustostrivetowardsthegoal.
Thestageofpermanent,joy,personalityandpurityisanultimateidealphenomena.
Itisfullofbrightnessandhope.
Itisastagethatisattainablebyallofus.
HowcanwesaythatBuddhismisnegativeandpessimisticAlthoughnotallpractisingBuddhistsareabletoattainthishighestpointofpractice,thereisstillboundlessbenefitinknowingthistheory.
Mostpeopleknowthattheyhavetostrivetodogoodwhentheyarepoor,butoncetheybecomerich,theyforgetabouteverything,andonlythinkabouttheirownenjoymentandhencewalktowardsthewrongpathfoolishly.
ApractisingBuddhistshouldremembertostrivenotonlywhenoneispoorandindifficulties,butshouldalsobemindfulwhenoneisenjoying,becausehappinessisnotpermanent.
Ifonedoesnotstrivetowardsthegood,theywilldegenerateandfallveryquickly.
Theteachingof"Lifeissuffering"remindsusnottolookforwardforenjoymentonlyandgothewrongway.
Thisistheimportantimplicationintheteachingof"Lifeissuffering",taughtbytheBuddha.
b.
"Outworldly"(Supramundane)TheteachingofBuddhatellsusthatthereisthisworldandtheworldbeyondthis.
Manypeoplethinkthatthisworldreferstotheworldthatwearelivinginandtheworldbeyondthisissomeplaceoutsidethisworld.
Thisiswrong.
Weare87livinginthisworldandweremainhereevenifwebecomemonksornuns.
TheArahats,BodhisattvaandBuddhaaresaintswhohaverealisationsbeyondthisworldbuttheyarestilllivinginthisworldandgivingassistancetous.
Thus,"out-worldly"doesnotmeanthatonehastogoawayfromthisworldandgotoanotherplace.
Whatdoes"worldly"and"out-worldly"meaninBuddhismAccordingtotheChineseunderstanding"worldly"hastheimplicationoftime.
Forexample,theChineseregardthirtyyearsasan"age"andintheWest,ahundredyearsmakeupacentury.
Anythingthatexistswithinthetimeframe,fromthepasttothepresentandfromthepresenttothefuture,isthe"world".
TheteachingoftheBuddhaisalsoassuch.
Thatwhichischangeableiscalled"worldly".
Withinthistimeframe,fromthepasttothepresent,fromthepresenttothefuture,fromexistencetonon-existence,fromgoodtobad,everythingischangingcontinuously.
Anythingthatischangingiscalled"worldly".
Besides,theword"worldly"alsohasthemeaningofconcealment.
Normalpeopledonotunderstandthecauseandeffectofthepast,presentandfuture.
Theydonotknowwheretheycomefrom,howtobehaveasahumanbeing,wheretogoafterdeath,themeaningoflifeandthenatureoftheuniverse.
Theyliveignorantlyundertheinfluenceofthekarmaofthethreebirths.
Thisiscalled"worldly".
Whatdoes"out-worldly"(supramundane)mean"Out"hasthemeaningofbeyondorsuperior.
OnewhopracticestheteachingoftheBuddha,haswisdomandisabletounderstandthetruthofthelifeanduniverse;hasnodefilementsandis88pureinone'smind;andexperiencesthepermanentTruthiscalledthe"out-worldly"one.
AlltheBuddhasandBodhisattvasarelivinginthisworld.
TheyhavegreatwisdominseeingtheTruthandtheirmindsarepure.
Theyarenotlikethenormal"worldly"people.
Thus,theterm"out-worldly"encouragesallofuswhoarepractisingtheBuddha'steachingtoprogressfurtherandbe-comethemanabovethemen,toimproveourselvesfromaworldlypersontoanout-worldlysaint.
Itisnotaskingustogotoanotherworld.
Misunderstanding"out-worldly",somethinkthattheprincipleofBuddhismistorunawayfromreality.
c.
EmptinessTheBuddhasaysthateverythingis"empty".
Somethinkthatthisisempty,thatisempty,oreverythingisempty.
Sinceeverythingisempty,andmeaningless,onedoesnotneedtodoeitherevilorgood.
Thesepeopleunderstandtheconceptvaguely,andleadanaimlesslife.
Infact,"emptiness"inBuddhismisthemostprofoundphilosophy.
TheBuddhasandBodhisattvasarethepeoplewhohaverealisedthetruthofemptiness.
"Emptiness"doesnotmeannothingatall,incon-trast,itincludeseverything.
Theworldisworld,lifeislife,sufferingissuffering,happinessishappiness,everythingdoesexist.
InBuddhism,thereisclearteachingastowhatisrightorwrong,goodorevil,orcauseandeffect.
Oneshouldturnawayfromthewrongoneandredirecttotherightone,refrainfromevilanddomoregood.
Thosewhodogoodwillgaingoodeffect,andifonepracticesonemayattainBuddhahood.
Thisisthecauseandeffect.
Ifwesaythateverythingisempty,89thenwhyarewepractisingtheteachingoftheBuddhaIfthereexistthekarma,goodandevil,worldlypeopleandsaint,then,whydoestheBuddhasaythateverythingisemptyWhatisthemeaningofemptinessThingsexistduetocausesandconditionsanddonothavearealandunchangeableidentityofitself.
Thus,theyare"empty".
Therightandwrong,goodandevil,andthelifearenotpermanentandunchangeable.
Theyexistduetocausesandconditions.
Sincetheirexistenceisdependentoncausesandconditions,theycontinuetochangewiththechangesofthecausesandconditions.
Theydonothaveapermanentform,andthereforetheyare"empty".
Forexample,whenoneisfacingamirror,therewillbeanimageinthemirror.
Theimageisproducedbyvariousconditions.
Itisnotarealthing.
Althoughitisnotreal,itisveryclearwhenweseeit.
Wecannotsaythatitdoesnotexist.
Theconceptof"emptiness"reliesonthistruththatthingsariseduetocausesandconditions.
Thus,whentheBuddhasaysthateverythingisempty,heisimplyingthateverythingarisesduetocausesandconditions.
ApractisingBuddhistmustrealiseandexperienceemptinessandunderstandtheexistenceoftheLawofcauseandeffect,goodandevil.
Theperfectrealisationofthetwotruthsisthatemptinessandexistenceareequivalent.
2.
MisunderstandingthatarisesfromthesystemBuddhismoriginatedfromIndia.
ItscustomweredifferentfromthetraditionalcustomsofChina.
Forexample,theunder-90standingoftheaspectsofrenunciationandvegetarianismweredifferent.
a)Torenounce(Totakethevowsofamonkornun)TorenounceisacustominIndianBuddhism.
InChinesesociety,especiallyfortheConfucianists,therearealotofmisunderstandingsaboutthis.
InChina,wealwayshearthat,ifeveryonepractisedtheteachingoftheBuddha,thenthisworldwouldbecomeextinct.
WhyisitsoBecauseeveryonewouldbecomemonksornuns(celibate).
Therewouldbenohusbandandwife,norsonanddaughter.
HowthencouldsocietysurviveThisisaveryseriousmisunderstanding.
Thereisanexample:Theteachersteachthestudents.
Willtheyencourageeveryonetobeateacher,andthereforedevelopaworldofteachersInthePhilippines,thereisnotmuchmisunderstandingaboutthisbecausethereareFathersandSisterseverywhere.
Theyhavealsotakenvows,buttheyareonlytheminorityamongtheCatholics.
NotallCatholicsmustbeaFatherorSister.
FortheBuddhists,therearetherenouncedonesandthelaypeople.
OnecanpractiseBuddhismbyrenouncing,orasalayperson.
Onecanpractiseinordertoendthecycleoflifeanddeathbyrenouncing,andcanalsoachievethesameaimbypractisingathome.
ItisnotnecessaryforBuddhistsrenouncethemselves.
ItisalsonottruethatifeveryonebecameaBuddhist,theworldofthehumanswouldbecomeextinct.
Thequestionnowwillbe,ifonecanattaintheaimofendingthe91cycleoflifeanddeathbyeitherpractisingasalaypersonorasrenouncedfollower,thenwhymustonetorenounceThisisbecause,inordertopromoteandencouragethespreadofBuddhism,someonehastotaketheresponsibility.
Thebestpersontotakechargeofthisresponsibilitywillbetherenouncedmonksornuns,astheydonothavefamilyresponsibilitiesandarenotinvolvedinotherworkduties.
Hence,theycanconcentratemoreontheirpracticeandthespreadingofBuddhism.
InordertoprolongtheexistenceofBuddhisminthisworld,weneedthesetypeofpeopletotakeresponsibility.
ThisisalsothereasonfortheformationoftheSangha,thecommunityofrenouncedones.
HowgreatisthemeritofrenouncingThemeritofrenunciationisverygreat.
However,thosewhocannotrenounceshouldnotforcethemselvestodoso.
IfonecannotpractiseinlinewiththeteachingoftheBuddhaafterrenouncing,itisworsethenalayfollower.
Thehigheroneclimbs,theworsewillonefall.
Themeritofrenouncingoneselfisgreat,butifoneiscareless,onewilldeteriorateevenmore.
Oneshoulddevelopone'smindsincerely,practisediligentlyandsacrificeoneselfforBuddhism.
Thenrenunciationwillbeworthwhile.
TheSangha(therenouncedmonksornuns)arethecentremembersofBuddhism,theyarethemainforceinthemotivationofBuddhism.
ThepracticeofnotgettingmarriedcanalsobefoundintheWesternreligions.
Alotofscientistsandphilosophersalsoremainsinglesothattheywillnotbedisturbedbythemattersinthefamily,andhencetheycanconcentratemoreontheirstudiesandcontributemoretothedevelopmentofscienceandphilosophy.
92ThepracticeofrenunciationinBuddhismistogetridofone'sworldlyattachment,andhenceconcentratemoreonBuddhism.
Torenounceisanactofagreatperson,thus,onemustputinextraeffort.
Ifonerenounceswithoutproperunderstanding,orwithoutpureaims,onewillnotgainanybenefitbutwillobstructthedevelopmentofBuddhism.
Somepeoplewanttorenouncejustaftertheybegintopractice.
TheythinkthatinordertopracticetheteachingoftheBuddha,onemustrenounce.
ThisisnotcorrectandmayfrightenawaytheothersfromsteppingintothepracticeofBuddhism.
Thiskindofthought—thatonemustrenounceinordertopracticetheBuddha'steaching,isthethoughtthatallofusshouldavoid.
Oneshouldrecognisethatitisnoteasytorenounce.
Oneshouldfirstpractisetobeagoodlayfollower,practiseforthesakeoftheDharma,benefittingoneselfandothers.
Ifonecandevelopone'smindgreatlyandsincerely,practisetherenouncedway,contributetoBuddhismfirstbeforeonedecidestorenounce,itwillbebetterforoneselfandatthesametimewillnotcreateanyunpleasantinfluencetothesociety.
Withregardstorenunciation,therearetwopointstomentionhere:a)Somepeopleobservethespaciousness,majesticappearance,quietnessandbeautyofthetemplesandmonasteries,andthisarousestheiradmirationtoberenounced.
Theythinkthatthemonksandnunswholiveinsidetherearejustwaitingfortheofferingsofthedevoteesandenjoyingthemselves.
Theydonotneedtodoanywork.
93Theidiomssuchas"donotwakeupevenwhenthesunhasrisenuptothreemetrehigh",or"cannotcomparewithevenhalf-a-day'sfreedomofthemonkornun"showthemisunderstandingsamongthegeneralpeople.
Theydonotknowthatthemonksandnunshavetheirownresponsibilities,theyneedtostrivehard.
Whentheyarepractisingthemselves,theyhaveto"practicediligentlybeforeandaftermidnight";andintermsoftheirdutytothedevotees,theyshouldgoaroundtopreachtheteachingoftheBuddha.
Theyleadasimpleandhardlife,strivingforthebenefitofBuddhismandallbeings,benefittingoneandanother.
Thisissomethingverygreat.
Thus,theyarecalledtheGemofSangha.
Theyarenotjustsittingtherewaitingforthedevoteesofferings,waitingforthingswhicharereadyandneverdoanything.
Maybeitisbecauseoftoomanymonksornunswhoarenotfulfillingtheirresponsibilitiesthatleadstothismisunderstanding.
SomepeoplewhoareagainstBuddhismsaythatthemonksandnunsdonothing,theyareparasitesofsocietyandareuseless.
Thesepeopledonotknowthatitisnotnecessaryforonetobeengagedintheworkforceofagricultureorbusinessinordertobeconsideredproductive.
Ifitisso,thenarepeoplewhochoosetobeteacher,reporterorotheroccupationsalsoconsideredastheconsumersofsociety'soutputtooItisnotrighttosaythatthemonksornunshavenothingtodo.
Theyleadasimpleandhardlifeandstrivingdiligentlyeveryday.
Thethingsthattheydo,besidesbenefittingthemselves,istoteachotherstodogood,toemphasisemoral94valuesandpractices,sothatthepersonalityofthedevoteescanbeimproved,leadingthemtotheendofthecycleoflifeanddeath.
Theybringgreatbenefittothepeopleintheworld.
Thus,howcanwesaythattheyaretheparasitesthataredoingnothingThemonksandnunsarereligiousteachers.
Theyareprofoundandrespectfuleducators.
Thus,thesayingofthosewhohavenounderstandingonBuddhism,thatthemonksandnunsaredoingnothingandaretheparasiteswastingsociety'smoneyareinfactwrong.
Apersonwhoreallyleadsarenouncedlifeisinfactnotfree,theyarenotmereconsumersbutarebusilyrepayingtheirgratitudetoalllivingbeingswhenevertheycan.
b)ChineseBuddhismemphasisesavegetariandiet.
Thus,somepeoplethoughtthatonewhopractisesBuddhismmustbeavegetarian.
PeoplewhocannotstopeatingmeatmisunderstoodthattheyarenotreadytostarttolearnaboutBuddhism.
IfwelookaroundattheBuddhistsinJapan,SriLanka,ThailandorTibetandMongolia,nottomentionthelayfollowers,wefindeventhemonksandnunshavemeatintheirdiet.
CanyousaythattheyarenotpracticingtheBuddha'steachingTheyarenotBuddhistsDonotthinkthatonemustbeavegetarianinordertolearnabouttheteachingoftheBuddhaandthatonecannotpractiseBuddhismifonecannotbeavegetarian.
TopracticeBuddhismandbeavegetarianarenotthesamething.
SomepeoplewhobecomeaBuddhist,donotlearnmuchabouttheteachingsbutonlyknowhowtobeavegetarian.
Thiscauses95unhappinessamongthemembersofthefamily.
Theyfeelthatitistootroublesometobeavegetarian.
InfactonewhoispractisingtheteachingoftheBuddhashould:—afterbecomingaBuddhist—firstunderstandtheteachingoftheBuddhaandbehaveaccordingtotheteachinginboththefamilyandthesociety.
Purifyingone'sconductandmind,sothatthemembersofthefamilyfeelthatonehaschangedforthebettershouldbethegoal.
IfbeforebecomingaBuddhist,onewasgreedy,hasstronghatredandlackedofasenseofresponsibilityandlovingkindness;andafterpractisingtheBuddha'steaching,onebecomeslessgreedy,lessparanoidandshowsmorecaretotheotherswithastrongersenseofresponsibility,thenthemembersofthefamilywouldseethebenefitofpractisingtheBuddha'steaching.
Atthattime,ifonewantstobeavegetarian,thefamilymemberswouldnotobjecttoit.
Infact,theymayalsobeencouragedtohavesympathytowardsotherlivingbeingsandfollowonetobeavegetarian.
IfoneonlyknowstobeavegetarianafterbecomingaBuddhistanddoesnotlearnaboutothers,onewillsurelyencounterobstaclesandcausemisunderstanding.
AlthoughitisnotnecessaryforaBuddhisttobevegetarian,itisagoodmoralconductintheChineseBuddhismandissomethingthatshouldbepromoted.
TheteachingoftheBuddhasaysthatbecomingavegetarianwillcultivateone'slovingkindnessandcompassion.
Bynotharmingthelifeofotherlivingbeings,noteatingthemeatoftheotheranimalsonewillreduceone'skarmaofkillingandstrengthenone'ssympathytowardsthesufferingsofMankind.
MahayanaBuddhismadvocatesthepracticeofvegetarianism,96andsaysthattobeavegetarianhasgreatmeritsincultivatingone'smindoflovingkindnessandcompassion.
Ifonebecomesavegetarianbutdoesnotcultivatethemindoflovingkindnessandcompassion,itisonlyapracticeofnokillinginapessimisticway.
ItresemblesthepracticeoftheHinayanist.
FromtheviewpointoftheworldlyDharma,thebenefitofbecomingavegetarianisverygreat.
Itismoreeconomical,highlynutritiousandmayreduceillness.
Intheworldatpresent,thereareinternationalvegetarianorganisations.
Everyonewholikestobeavegetarianmayjointhem.
Thus,itcanbeseenthatitisgoodtobeavegetarian.
AndasBuddhistwhoemphasisescompassion,weshouldadvocatethepracticemoretoothers.
However,onethingtonoteisthat,donotclaimthataBuddhistmustbeavegetarian.
WhenevermeetingwithaBuddhist,somewillask:haveyoubecomeavegetarianWhyareyoustillnotavegetarianafterpractisingtheBuddha'steachingforsolongThiswillfrightensomepeopleaway.
ToregardpractisingBuddhismandbecomingavegetarianasthesamewillinfactobstructthespreadingofBuddhism.
3.
ThemisunderstandingthatarisesduetotheobservancesWhennon-BuddhistsvisitthemonasteryandseeobservancessuchaspayingrespecttotheBuddha,intoningthesutras,repentingandthemorningandeveningchanting,theycannotunderstandthemeaningbehindthemandcommentthatthesearesuperstitiousacts.
Therearemanymisunderstandingwithinthiscategory.
Now,letsbrieflymentionsomeofthem:97a)TopayrespectstotheBuddhaTopayrespectstotheBuddhawhenenteringthemonastery,toofferincense,flowers,candleandlighttotheBuddhaaretheobservancesoftheBuddhist.
TheTheisticfollowerssaythatweareidolworshippersandsuperstitiousInreality,theBuddhaisthemasterofourreligion,heisthesaintwhohasattainedtheperfectandultimatestagebypractisingfromthestageofaworldlybeing.
ThegreatBodhisattvasaretheBuddhastobe.
Theyareourguidesandindicatorsofrefuge.
WeshouldbepoliteinshowingrespecttotheBuddhaandBodhisattvajustaswhenweshowrespecttoourparents.
WhentheBuddhawasstillinthisworld,therewasnoproblem.
Onecouldshowone'srespecttohimdirectly.
However,nowthattheSakyamuniBuddhahasalreadyenteredfinalNirvana;andtheBuddhaandBodhisattvaoftheotherworldsarenotinourworld,wehavenowaytopayrespects.
Thus,wehavetousepapertodraw,ceramic,woodorstonetocarvetheirimages,tobetheobjectofourworship.
ItisbecauseoftheBuddhaandBodhisattvas,meritsandimagesthatwearepayingourrespecttothem,andnotbecauseoftheyarethepaper,earthwoodorstone.
Itissimilartothewaywerespectandloveourcountry.
Weusecolouredclothandmakeitintoaflag.
Whentheflagisflying,wepayrespectstotheflag.
CanwesaythatthisisalsoasuperstitiousactTheCatholicsalsohaveimagesintheirchurch.
TheChristians,havenoimageoftheGod,butusethe"cross"astheimageforthemtopayrespectto.
Someevenkneeldownandsaytheirprayer.
Whatisthedifferencebe-tweentheseactsandthepayingofrespectstotheBuddhaTo98saythatthepayingofrespectsinBuddhismisidolworship-ping,isjusttheintentionaldefamationofsomepeople.
Whatabouttheofferingsoffragranceflowers,lightandcandleDuringtheBuddhatime,theIndiansofferedthesetotheBuddha.
Lightandcandlerepresentbrightness,flowersrepresentfragranceandcleanliness.
WebelieveintheBuddhaandpayrespecttotheBuddha.
TheofferingofthesethingstotheBuddhaistoshowourrespectandfaith.
Ontheotherhand,itmeansthegainingofbrightnessandpurityfromtheBuddha.
WedonotofferflowersandincensesothattheBuddhasmellsthefragrance;orofferlightandcandlesothattheBuddhacanseeeverything.
Somereligions,forexampletheCatholics,alsousethesethingsintheirofferings.
Theseareinfactthecommonobservancesamongthereligions.
WhenwearepayingrespecttotheBuddha,weshouldberespectfulandsincereandcontem-plateonthemeritsoftherealBuddha.
IfonethinksofotherthingsortalkswhilepayingrespecttotheBuddha,itisnotrespectfulandlosesthemeaningoftheactofpayingrespect.
b)TorepentThenon-BuddhistorfreethinkersalwaysfeelthatitisanactofsuperstitionwhentheyseeBuddhistsrepentorchant.
Torepentistoadmitone'smistake.
Everyoneofus,fromthepastuntilthepresent,havecommittedcountlesswrongandevildeeds.
Wehaveleftbehindthekarmathatbringsussufferingsandobstructsourprogresstowardsenlightenmentandfreedom.
Inordertoreduceandgetridofthiskarmathatisobstructingandbringingsufferingtous,weshouldrepent99infrontoftheBuddhaortheSanghaandadmitourmistakes,sothatthepastevilkarmacanbereduced.
TherearemethodsofrepentanceinBuddhismandtheseareequivalenttotheconfession'inChristianity.
ThispracticeisveryimportantforustoprogressfurtheralongthepathofBuddhahood.
Onemustrepentforoneselfwithgreatsincerity.
ThenthisrepentancecanbebeneficialandcomplywiththeteachingoftheBuddha.
Peoplegenerallydonotknowhowtorepent.
So,whatshouldwedoThegreatmastersinthepastthuscompiledsomeproceduresandobservancesthatonecouldfollowifonewantstorepent.
Theytaughtustochantwordbyword,contemplateandunderstandtheteachingbehindit.
TheservicesofrepentanceteachesushowtopayrespecttotheBuddha,seekingfortheBuddhaandtheBodhisattvas,lovingkindnessandcompassionateprotection.
Weshouldadmitourownmistakes,knowingthatkilling,stealingandadulteryareevildeeds,sincerelyrepentingourpastevildeedsandbedeterminedtopracticeforabetterfuture.
Thesearetheproceduresofrepentancetaughtbythegreatmastersinthepast.
However,themostimportantaimoftheseservicesistodevelopone'smindtocorrectingoneselfandrepentsincerelyforone'spastevildeeds.
Somepeoplecannotevenreadthereadilywrittenprocedures,hence,theyinvitethemonksornunstoleadthemduringtherepentance.
Astimepasses,itgraduallyturnsouttobethatthesepeopledonotevenknowthattheyshouldrepent,andonlyemploythemonksandnunstorepentforthem.
Some,whentheirparentsorfamilymemberspassaway,in100ordertoreleasethepastevilkarmaoftheparentsandtheotherfamilymembers,invitethemonksornunstodoarepentanceserviceforthem.
TheyhopethatrelyingonthemeritsoftheTripleGem,thedeathmayberelievedfromtherealmsofsuffering.
However,sometimestheydonotunderstandtherealpurposeoftheteachingandonlyemphasiseonhowbigtheceremonyshouldbe;ordoitforthesakeoftradition,andspendmoneytoemploythemonksornunstodotheservicesforthem.
TheydonothavefaithinBuddhism,anddonotshowanysincerityinrepentingthemselves.
Inthiscasethepurposeoftheserepentanceserviceswillnotbeachieved.
Gradually,thepurposeoftheservicesforrepentancebecomesvague.
TheBuddhistdevoteesdonotrepentandrequestthemonksornunstodoeverythingforthem,Asaresult,themonksandnunsarebusywithalltheseservicesallday;todotheserviceforthisfamilytoday,andthenextfamilytomorrow.
Andtheseservicesbecometheonlyactivityinsomeofthemonasteries,withthemaintaskofthemonksandnunsbeingneglected.
ThisisoneofthecausesoflackoffaithinBuddhismnowadays.
Repentancehastocomefromwithin.
Ifonerepentssincerely,evenforjustanhour,ithasbettermeritsthaninvitingalotofpeopleandconductingafewdaysservicesbutnotrepentingoneself.
Ifoneunderstandsthistheory,andwouldliketoshowone'sfilialpietytotheone'sparents,thebestmeritwillbetodotherepentanceoneself.
Itisnotrighttoregardtheservicesofrepentanceorotherservicesastheoccupationofthemonksornuns,asthiswillnotbringanygoodtothesociety,butcreatesmoremisunderstandinganddefamationforBuddhism.
101c)DailyChantingSomepeoplewhopracticestheteachingoftheBuddha,recitethenameoftheBuddhaandchantthesutraseverymorningandeveningastheirdailyhomework.
Thisiswhatwecalldailychanting(prayer)inBuddhism.
InChristianity,theyhavemorningandevening,andmealtimeprayer.
TheCatholicalsochantsinthemorningandevening.
Thereisnothingwrongwiththesereligiousceremonies,butsomeBuddhistswereconcernedaboutthesemattersandasked:"MaybeitisbetternottopracticeBuddhism.
OnceonepracticesBuddhism,problemscome.
Mymotherspendsatleastonetotwohourseachmorningandeveningtodoherchanting.
IfallpracticingBuddhistsarelikethis,thenwhoisgoingtodotheworkathome"Amongsomeofthelaypeople,thisistherealsituation.
TheycreatethemisunderstandingthatBuddhismisonlysuitablefortheoldpeopleandthosewhoarefree,itisnotsuitableforthegeneralpeopletopractice.
Infact,itisnotnecessarythatonemustchantaspecificsutra,orreciteacertainBuddha'snameortointoneforalongtime.
Onecanpractiseaccordingtoone'swish.
Thedurationofthepracticeshoulddependonthecircumstancesandthetimethatonehas.
TheimportantthinginthedailypracticesistorecitetheverseoftakingrefugeintheTripleGem.
The"TenVowsofthePuXianBodhisattva"isalsoimportant.
TheBuddhismsectinJapan,suchasthePureLandsect,theTienTaisectandtheSecretsect,whichoriginatedfromChina,havethedailypracticesoftheirownsect.
Theyaresimpleanddonotrequire102toomuchtime.
ThiswasthesituationofBuddhismduringtheTangandSongDynasties.
ThedailypracticeinChinaoverthelastfewcenturiesvaried:i)Intheforestmonasterywheretherewerehundredsofpeople,ittookalongtimetogathereveryonetogether.
Inordertoadapttothisspecialenvironment,thedailypracticesbecamelonger.
ii)SincetheYuenandMingdynasties,thedifferentsectsinBuddhismmerged.
Thus,incompilingtheprocedureofthedailypractice,itincludedthepracticesofthevarioussectsinordertosuittheneedsoffollowers.
Itisnotnecessaryforalaypersonnowtofollowalltheseprocedures.
Intheolderdays,theIndianswhopracticedtheMahayanateachingspracticedtheFiveRepentancessixtimesperday.
Itdoesnotmatterifthetimeisshorter.
Thefrequencyofthepracticemaybeincreased.
Inshort,topracticetheteachingoftheBuddhaisnottochantonly;andforonewhoispractisingathome,oneshouldnotneglectone'sresponsibilitiesathomebecauseoflongdailypractices.
d)ToburnpapermoneyafteradeathTheChineseintheoldendayshavethetraditionofburningwhitesilkwhenprayingtotheancestors.
Theyburnthesilksothattheancestorsmayuseit.
Theywerethenreplacedbypaper;asitismoreeconomical.
Later,theyusedpapertomakemoney,ingots,notes,andevenhousesandcars,103andburnthemfortheirancestors.
Thesearegeneratedfromthetraditionalcustomsoftheoldendays.
TheyarenottheteachingsoftheBuddha.
However,therearealsosomegoodpointsaboutthis.
Itallowsthechildrentoshowappreciationtotheirparents.
Whentheyaredrinkingoreating,theythinkoftheirparentsandancestors.
Whentheyarelivingingoodhousesandwearingniceclothes,theyremembertheirancestors,anddonotforgetthehelpoftheirancestors.
Thispracticehastheimplicationofremembrance.
WhenBuddhismspreadtoChina,inordertoadapttotheChineseculture,andforconveniencesake,thispracticewasmergedintothepracticeofchantingandpayingrespecttotheBuddha.
Itarousesthecriticismofothers,andthoughtsthatBuddhismissuperstitiousandwasteful.
BuddhistsshouldunderstandthisandshouldnotburnpapermoneyasthisisnottheteachingoftheBuddha.
Ifonestillwantstokeepthetraditionandwanttoshowone'sremembrancetowardstheancestors,thenonemayburnalittleathome.
ButdonotburntheminthetempleormonasteryasthiswillcreatemisunderstandingofBuddhism.
e)Todrawlots,toaskforfortune,todivineInsomeBuddhistmonasteriesandtemple,thereismisbehavioursuchasdrawinglots,askingforfortune,diviningetc.
Thisarousesthecriticismandireofthesociety,andpeoplesaythatBuddhismissuperstitious.
Infact,trueBuddhistsdonotallowthisbehaviour(whethertheyareeffectiveornotisanothermatter).
OnewhoisreallypractisingtheteachingoftheBuddha,shouldbelieveintheLawofCauseandEffect.
Ifonehascommittedevilkarmainthepast104orpresentlives,onewillnotbeabletoavoidtheeffectofitthroughanymethods.
Onewhopractisesgoodactswillgaingoodfruit.
Onewhodoesevildeedswillnotbeabletorunawayfromtheevileffects.
Inordertogaingoodeffects,onemustdomoremerits.
ApracticingBuddhistshouldtrytodomoregooddeeds,accordingtotheteachingoftheBuddha,andshouldnottrytofindshortcutsandbehaveinabadway.
4.
MisunderstandingthatarisesfromthecurrentdevelopmentofBuddhism.
ManyChinesedonotunderstandBuddhismanditsdevelopmentintheinternationallevel.
TheycriticiseBuddhismontheirownaccordandopinion,basedonthecurrentsituationofBuddhisminChina.
Thefollowingaretwocommonlyheardcriticisms:a)ThecountrywillweakenandendifthepeoplebelieveinBuddhism.
TheythinkthattheendofIndiaisduetoitspeople'sbeliefinBuddhism.
TheywantChinatoostrongandhencesubjectivelyconcludethatthepeopleshouldnotbelieveinBuddhism.
Infactthisistotallywrong.
ThosewhohavestudiedthehistoryofBuddhismwillknowthatthetimewhenIndiawasstrongestwasduringthetimewhenBuddhismwasmostpopular.
AtthetimeofEmperorAsoka,heunifiedthewholeIndiaandspreadtheteachingoftheBuddhatothewholeworld.
105Later,withtherevivaloftheBrahmanapractice,BuddhismwasdestroyedandIndiabecamemorerestlesseachday.
WhenIndiawasconqueredbytheMuslimsandtheBritish,Buddhismhasalreadydeterioratedtothestageofneartonon-existence.
BuddhismintheChinesehistoryalsohasasimilarpath.
NowthatwecalltheoverseasChinesethe"PeopleoftheTang",andtocallChinaasthe"MountainofTang",showsthattheTangdynastywasthestrongestdynastyinthehistoryofChina.
And,thatisinfactthetimewhenBuddhismwasatitshighpeak:AfterthedestructionofBuddhismbyEmperorTangWuZhong,theTangdynastybegantodeteriorate.
AftertheTangdynasty,theSongEmperors,SongTaiChu,TaiZhong,ZhenZhongandRenZhongwereallfaithfulfollowersofBuddhism.
ThatwasalsothepeakperiodoftheSongdynasty.
FortheMingEmperor,theMingTaiChuhadhadtheexperienceofleadingarenouncedlife,theTaiZhongwasalsoveryfaithfultoBuddhism.
Weren'tthesethetimeswhenthecountrywasingoodorder,peacefulandstrongAlthoughJapanisfacingfailureatthemoment,theybecameoneofthestrongercountriesintheworldsometimeaftertheMingZhiRevolution.
Then,theyweremostlyBuddhist.
Thus,whosaysthatBuddhismwillweakenacountryFromthefactsinthehistory,thetimewhenanationwasstrongwasalsothetimewhenBuddhismwasatitspeak.
WhyarepeoplewishingthattheChinesenationcanbecomestrongerbutatthesametimecondemnthepropagationofBuddhism106b)BuddhismisuselesstosocietyTheChinesethiscentury,seetheCatholicandChristians'contributioninsettingupschoolsandhospitals,butlittleisbeingseentobedonebytheBuddhists.
HencetheyfeelthatBuddhismispessimisticanddoesnotcontributetothesocialwelfareofthesociety.
Thisisawrongconcept.
ThemostthatonecansayisthatChineseBuddhiststhiscenturywerenothardworkingandresponsible.
ThisisnottheattitudethattheBuddhataughtustohave.
TheChineseBuddhistinthepastalsoparticipatedinthesocialwelfareactivitiesinthesociety.
InJapan,Buddhistsareatpresentsettingupalotofuniversitiesandhighschools.
Themonksandnunsaretheprincipalsorlecturersoftheuniversitiesorhighschools.
ThecharitableworkofthesocietyisalsoconductedandorganisedbytheSanghaofthemonasteryortemple.
ThisisespeciallysoinSriLanka,BurmaandThailand.
TheBuddhistsinthesecountriesmaintainaverycloserelationshipwiththedevelopmentofeducationandothercharitableworkinthesociety.
Thus,onecannotsaythatBuddhismisnotbringingbenefittothesociety,onecanonlysaythattheChineseBuddhistshavenotfulfilledtheirresponsibilitiesoractedastruefollowersoftheBuddha.
OneshouldputmoreeffortintotheseareasofcharityinordertofulfilthebasicteachingoftheBuddhainrelievingthesufferingsoftheworld,andhenceincreasethepopularityofBuddhism.
UnfortunatelymanyChinesedonotunderstandBuddhismwell.
Todaywehavediscussedsomeofthe107commoncriticisms.
IhopethishasenabledyoutounderstandbetterthewisdomoftheBuddha'steachings.
Ihopetoo,thatyoumaypractiseaccordingtotheBuddha'sexample,ratherthanallowingyourselftoblindlyfollowmeaninglessandperhaps,unhelpfulrituals.
TranslatedbyNengRong,editedbyMickKiddle,proofreadbyNengRong.
(19-6-1995)108TheNewIdeaWeOughtToHaveToday,Iwouldliketointroducea"new"Buddhistideatoyouall.
WhatIwouldliketotalkaboutisactuallyanoldfaiththathasbeenavitaltraditionamongstBuddhistcirclesforthousandsofyears.
Yetitisalwaysnewandfreshwheneveritismentioned,especiallyinadesolateandmiserableperiodsuchasthis.
BodhisattvaSadaparibhutausedtosay,"Iwouldneverslightyou,youshallallbeBuddhas.
"Hissayingindicatestheingrainedtruthoflife.
Itdenotestheattitudeweoughttohavetowardsallhumanbeings.
Weknowthateveryoneinthisworldisdifferent.
Therearethewise,theignorant,theweak,thestrong,theprogressive,thestagnant,andthedown-trodden.
Thoughtdistinguishesthefaultyandthecorrect.
Behaviourdistinguishesthekindandthecruel.
Butthedifferencesareneverpermanent.
Thedifferencesbetweenusshouldnotbeinterpretedasgoodorbadracialqualities,orasfundamentaldifferencesinthenaturesofindividuals.
AccordingtoBuddhismthepresentdifferencesbetweenwiseandignorant,strongandweak,richandpoor,kindandcruel,areintermediatestepsintheprocessoflife.
Theyarenotfinal.
Aslongaswehavenotachievedtheperfectedstateofenlightenmentwearealltrappedintheongoingprocessofcauseandeffect,reapingtheresultsofpastdeedswhilstcontinuallysowingtheseedsoffuturecrops.
Thosewhoareunabletostriveupwardstowardsthelightwilleventuallydegenerate.
Thosewhoareabletoexertthemselvesstrivingforgoodnesswillfindimprovement.
Wehumanshavethecapacityandlatentvirtuesnecessarytoprogressupward,todevelopourgoodnessandtosearchforthesupremeaccomplishment.
Assuredlythen,wewillfinally109attainthestateofperfectenlightenmentaftermanyrebirths.
JustasBodhisattvaSadaparibhutasaid,"EverybodywillbecomeaBuddha.
"InBuddhismthereisnopermanentsin,nopermanentafflictionandnopermanentdegeneration.
Onthecontrary,weareallabletorecoverfromdelusionandignorancetobecomeawakenedandenlightened.
Wecanturnourdefilementsintocleanlinessandpurity.
Thefuturealwaysholdsgoodnessandjoy.
Weshouldapplythisideatoour-selvesandtoourperceptionofothers.
Thislife-viewispositiveandoptimisticandallowsushavetheconfidenceandmotivationtoovercomeanydifficultieswithoutbecomingdisheartened.
"Humanbeingsareequal,andallofusareabletoachieveBuddhahood.
"Possessingthisfaithenablesustoavoidslightingothers.
Whatismeantby"slight"Slightingothersmayinvolvedemeaningthemwithourdisdain,offendingthemwithourpride,orabusingthemwithourinsultingwordsandbehavior.
WhilstthetenaciousattachmenttothecompetitiveselfenduresandtheBuddha-potentialremainsuncleartous,wemaybedrawnintothisignorantandunskilfulmodeofbeing,alienatingourselvesfromothers.
Veryoftenweareself-canteredandareinclinedtobullyothers.
Thisself-intoxicatedprideisadistortioncausedbyanerroneousviewoftheego-concept.
Unfortunately,thisoverwhelmingcomplexofegotisticalideashasbeendeeplyingrainedinourheartsallalongthechainofrebirths.
Ouregoshaveensnaredusintheendlesslyrepetitiveroundoftransmigrations.
Egodelusioninvolvesusinsuccessivebirthsanddeaths,makingthewideworldevolvewithafflictions.
Implicitdisdainforothersmaynotbeveryserious,butsometimesitdevelopsintoproudconceitandself-110aggrandisement.
Itmakesourselfintotheseemingmaster,thesupposedlysuperiorperson;onewhohaseithertheintentiontomakeothersobey,oronewillingtosacrificethewelfareofothersinthepursuitofself-satisfyingpleasure.
Sometimesourself-esteemmayreachalowebb.
Weplaceadegradedvalueuponourselvesbutdeepinourheartswerefusetoacceptthatothersarebetterthanus.
Theeffectofthissmartinginsecurityistoarousetension,hatred,jealousy,intrigueandcrueltyinbothourselvesandothers,therebymakingthewholeworldourfoe.
Thisego-inspiredantagonismisadeeplyrootedtendency.
Anumberofreligious,politicalorideologicalleadershavefallenintosuchseriouserrorandcometoconsidertheirownreligionorphilosophytotheonlyonethatrepresentstheTruth.
Theonlywaytoberightandtodeservetoexististobelieveinthem,followthem,obeytheirdirectionsandactupontheiropinions.
Thosewhodonotbelieveintheseleadersandwhodonotfollowthemwillbelookedonasiftheyarecompletelytaintedandextremelyevil,nomatterhowgoodinactualitytheymaybe.
Theyareguiltyoftreasonandmustbekilled.
Thisoldwayofpraisingthemeanself,andwithnarrowedmindfeedingitsinsecuritybycuttingdownallothersinsupposedopposition,ruinsbothoneselfandothers.
Itshouldbechanged.
Ifwecanaccepttheideathatallhumansareequal,andthatwecanallattainBuddhahood,ourpridewillgraduallydissolve.
Therewillbenodisdainforothers,nordenialofthedignityofthedisagreeable.
ABuddhistoughttobebroad-minded,tolerant,respectfulandkindtowardsothers.
ArealBuddhistwillnotconsiderotherreligionsortenetsofthoughtasnonsenseandofnovalue.
Eveniftheyareimperfect,111erroneous,ormisleading,itispossiblethattheymaycarrysomesemblanceoftruthandmayactasqualifiedpointsofreferenceforus.
RegardlessofwhetherapersonopposesBuddhism,hasunorthodoxbeliefs,ordoesnotbelieveinanythingatall,thatpersonsshortcomingsshouldnotbetakenforgranted.
Norshoulditbeassumedthatheisacompletelybadperson.
Suchapersonmayhaveasublimepersonality,goodbehaviorandexcellenthabitsthatservesociety'sneedswell.
Evenifheisindeedevil,hewillnotbecompletelywithoutakindthoughtorbehaviorworthyofpraise.
BelievingthatallhumanbeingswilleventuallyandinevitablyattainBuddhahood,ourmindwillnaturallybecometranquilandwewillbemoregenerousinourdealingswithothers.
Wewillunderstandthatourfutureisdeterminedbyourownbehavior.
Goodorevilbehaviorwillleadustoprogressortodegenerate,tosufferortoenjoy.
Ifweareevilwewillbringsufferingtoourselvesandtoothers.
BelievinginBuddhismgivesustheconfidencetowalkarighteouspathandtoenterintoaloftierandmoreaccomplishedsituation.
Buddha-dharmateachesusnottohateandnottobedestructivewithourthoughts,wordsoractions.
Buddhismteachesustoestablishasublimeandvirtuousideal,tobefirmwithourselves,andtopracticeself-improvement.
Itteachesustodogooddeedsforthebenefitofothersandtohavepatience.
Italsoencouragesustobesympathetictowardsthewicked.
Donotdespisethoseinerrorbutendeavourtoassisttheirsublimationofthaterror.
Graduallyexertyourbenigninfluenceuponthemsothatthesalutaryinclinationtowardsvirtuousfulfilmentmaygrowintheirminds.
112AppreciatingtheverityandsheerbeautyofthisidealenablesustounderstandwhytheBuddhawantedus"nottoslighttheunlearned"and"nottoslightthosewhooffendus.
"EverybodycanattainBuddhahood.
Thosewhoareignorantandconfusedmaylearnandgraduallybecomemoreandmorelearnedandvirtuous.
Thosewhocommitoffencesagainstthepreceptsandrulesmayconfessandgraduallyaccomplishmoreskilfulmoralbehaviour.
Withsuchideasinmindwecanhavesincerefriendshipswithotherpeople,andnotjusttakeadvantageofthem.
Weshouldsowtruekindnesscontainingnoseedofwar.
Consideryourselvestobeequaltoothers.
Neverconsideryourselfsuperior.
Withdedicationtowardstheseideaswecanincreaseourcompassionforothersandstrengthenourdeterminationtosaveall.
Wecancultivateourwisdomtowardsnon-self(viz.
"anatta"theBuddha'steachingconcerningtheunrealityofego)andhelpBuddhahoodripenwithinusbypracticingtheperfectionsoftheBodhisattva.
Ifwecanextendthisidealandpracticeitwellwewillenteraperiodofmutualunderstanding,mutualtrust,mutualhelpandenjoymentofgreatpeaceandhappinesstogether.
BodhisattvaSadaparibhutausedtosay,"Iwouldneverslightyou,youshallallbeBuddhas.
"Thisisasayingofeverlastingandperfecttruth.
WiththissayingIbeganandwiththissayingIshallend.
Thisisaspecialofferingtoallofyoutoday.
TranslatedbyChaiGaoMao,editedbyMickKiddle,proofreadbyNengRong.
(20-6-1995)113ThePositionoftheChineseTripitakainWorldBuddhismThemainobjectiveoftheWorldBuddhistFellowshipistolinkthevariousschoolsofBuddhism,comingastheydofromallovertheworld.
Thiscommunioncanbeaccomplishedbyharmoniousco-operationonthebasisofspiritualsharing.
AsaglobalcommunitywecanthenactualizetheinspiringidealsofworldenlightenmentandsalvationthroughtheencouragementofourcommonBuddhistculture.
WemustfirstacknowledgethatthevariousschoolsofthoughtinBuddhismareindeedfacetsoftheTripleGemthatisBuddhism.
Thereisnoroomforsuperficialanddogmaticclaimsthatoneschoolistruewhereasothersarenot.
ForinstancetheMahayanaschoolsshouldnotbelightlydismissedasillegitimate,norshouldtheSravakavanaschoolconverselybedespisedasmoribund.
OnlywhenthestudyandpracticeofBuddhismiscarriedoutinafriendlyandaccommodatingatmosphere,withmutualtrustandunderstanding,willco-ordinationandco-operationbepossible.
Withthisattitude,thetrashandtrimmingsnowenshroudingBuddhismcanberemovedtorevealtheessentialsplendoroftheTripleGem.
ThusBuddhism,whichiswell-adaptedtothismodernworld,canberedeemedanddevelopedforthepurposeoftheen-lightenmentandsalvationoftheworldinitsdirepresentneed.
Buddhismstemsfromonepointoforiginandishighlyadaptableundermanycircumstances.
Fordifferentraces,timeandenvironmentsitseemstodevelopintoentirelydifferentshapesandforms.
Butaclosestudyofitstrendsandmodesof114development,itsadaptationstonewenvironmentswhilstpreservingtheintegralidentityofitscore,bringsonetotherealisationthatthedifferentformsofBuddhismareinterrelatedandthatcooperationamongstthemisentirelyfeasible.
Generally,eachschoolhasitsowncharacteristicsandshortcomings.
Buddhistsshouldhonestlysurveythesevariousschools,exchangingtheshortcomingsineachforthestrengthsinothersonthebasisofequality,andforthesakeofpursuingtruth.
Insodoing,theultimatetruthasexperiencedbytheBuddhamayberealizedandhisoriginalintention,asembodiedinhisteaching,maybefullyunderstood.
WhenwetracethedifferentschoolsofBuddhismintheworldtodayfromtheiroriginsinIndiawecanseethattheprofilesproutingofsectarianBuddhismseemstohavetakenplaceasfollows:(1)ThesacredtextsembodyingtheBuddha-dharmadevelopedovertime.
ThesutrasandVinayaPitakaweretheearliesttobecompiledandcirculated.
RoundaboutthebeginningofthefirstcenturyA.
D.
,theresearchersoftheAgamaSutraandthosededicatedtoSravakapracticehadcompiledtheAbhidharma,emphasisingtheexistentialaspectofDependentOrigination.
Ontheotherhand,theMahayanascriptureshadbeencompiledbythosewhostressedthevirtuesoftheBuddhaandthepracticeoftheBodhisattva,emphasizingtheaspectofemptinessascentraltotheattainmentofrealunderstandingofDependentOrigination.
BythethirdcenturyA.
D.
,NagarjunahadcomposedhisfamousSastrasontheMadhyamikadoctrineinterpretingtheAgamaandAbhidharmaonthebasisoftheMahayanasutras115oftheSunyataschool.
Ataboutthesametime,Mahayanascripturestendingtowards'eternal-reality'idealism,suchastheSrimaladeve-SimhanadaSutraandtheMahaparinirvanaSutra,hadbeguntobefound,followedbysutrassuchastheLankavataraSutra.
Alongwiththisdevelopment,theAstersandYogacaryasoftheSravastivadaschoolacceptedthe"mind-only"aspectoftheMahayanaschool.
TheycompiledanumberofSastrasoftheYogacaraVijnanavadaandevent-uallyflourishedasagreatMahayanaschoolintheirownright.
Then,ataboutthefifthcenturytherewasafurtherdevelopmentofesotericYogafromtheschoolofeternal-realityidealism.
IfonetriedtofollowthecourseofdevelopmentofBuddhismasoutlinedabove,onewouldhavenodifficultytracingtheevolutionofthevastdiversityofscripturesanddoctrinesheldsacredbythemanyschools.
(2)Doctrinally,BuddhismwasjustBuddhismatfirstandtherewasnosectariandifference.
ItdidnotdivideintotheSravakayanaandBodhisattvayanauntilaboutthebeginningoftheChristianera.
TheninthescripturesoftheBodhisattva-yanawebegintoseethedivisionofHinayanaandMahayana.
Inthesecondandthirdcenturiesscripturesofeternal-realityidealismstartedtoappearintheBodhisattvayana.
InsuchSutraswerefirstseentheterms"noumenon,SunyaandMadhya";and"Hina-,Maha-andEka-yana.
"ThesescripturesoflaterdatelaidspecialemphasisontheachievementofBuddhahood,andwerethusalsoclassifiedasBuddhayana.
Atthebeginningofthefifthcentury,another'yana',theDharaniyana,sprungintoexistencefromthenoumenalschool116ofBuddhism.
ThisschoolclassifiedallBuddhaDharmaintotheTripitaka,theParamitaPitaka(includingeverythingoftheexotericschools),andtheDharaniPitaka.
ItalsocategorisedtheDharmaaccordingtopracticeas:Catvri-satyani,Paramita,andgreed-ingrained.
TheseclassificationareindicativeofthediversificationanddevelopmentofBuddhismandareconsistentwiththeschematicthreeperiodsofhistoricaldevelopmentproposedbythelateVenerableTaiHsu.
Thelatterwereasfollows:First500yearsafterBuddha'sdemise—HinayanainvoguewithMahayanainthebackground.
ThePaliTripitakaarerepresentativeoftheBuddhismofthisperiod.
Second500years—MahayanatotheforewithHinayanaattendant.
TheChineseTripitakareflectsthedevelopmentofBuddhisminthisperiod.
Third500years—TantricBuddhismtookthelead,leavingtheexotericschoolinitswake.
TheTibetanTripitakaisthefruitofthisperiod.
ChineseBuddhism—fromwhichJapaneseBuddhismderivesisrepresentativeoftheBuddhismofthesecond500years,i.
e.
itisfoundedmainlyonBodhisattvayana,whichlinkstheearlierSravakayanaandthelaterBuddhayana.
ItthereforeeffectivelytiesBuddhisthistorytogether.
AsitplayssuchapivotalroleinthehistoricaldevelopmentoftheBuddha-dharma,theChineseTripitakadeservesthespecialattentionofallthoseconcernedwiththepresent117developmentofworldBuddhism.
ItismyhumbleopinionthatonlyinthestudyoftheChineseTripitakacanthecontentsofBuddhismbefullyandtotallyunderstood.
TheChineseTripitakaoffersthefollowing:(a)Agamas:AllfourAgamasbelongtotheBhavadivision.
TheMadhyamagamaandSamyuktagamaweretranslatedfromthetextsoftheSravastivadaschoolwhiletheDirghagamaandEkottaragamaweretranslatedfromthoseoftheMahasamghikaorVibbajyavadaschools.
Thoughadmittedlyitdoesnotcontainacompletesetofthesutrasofanysingleschool,(thePaliTripitakadoespresentamorecompleteset),atextualconglomerationofmanyschoolsdoeshaveitsmerits(TheTibetanTripitakacontainsnoAgamaatall).
(b)Vinayas:TheTibetanTripitakacontainsonlythenewrulesoftheTamrasatiyasect,whiletheChineseVinayacontainsallthefollowing:(i)TheMahasamghikaVinayaoftheMahasamghikaschool.
(ii)ThefivedivisionsoftheMahisasakaVinaya,thefourdivisionsoftheDharmaguptaVinaya,thepratimoksaofMahadasyapiyah,andtheSudarsanaVinayaofTamrasatiya.
AllthesearerulesoftheVibbajyavadaschool.
(iii)TheoldSravastivadaVinayaandthenewMulasarvastivadanikayaVinaya,bothoftheSarvastivadaschool.
(iv)TheTwenty-Two-Points-Of-ElucidationSastrasoftheSammatiyasectoftheVatsiputriyasschool.
118ThisrichcollectionofmaterialsfromdifferentsourcesgreatlyfacilitatescomparativestudiesofsectarianBuddhism.
(c)Abhidharmas:ThisbodyofscriptureiscommontothethreemainschoolsofTheravadaBuddhism,namely,theVib-hajyavadins,theSarvastivadins,andtheVatsiputriyas.
IntheTibetanTripitakathereareonlythePrajnaptioftheJnanaa-prasthanasatpadabhidharmaandthelaterAbhidarmakosa.
ThePaliTripitakacontainssevenSastras.
WhiletheChineseTripitakahasanespeciallylargecollectionoftheworkoftheSarvastivadaschool,italsopossessestheAbhidharmaworkofpracticallyallsects.
TheChineseTripitakacontains:i)TheSamgitiparyaya,theDharmskandha,thePrajnapti,theVijnanakaya,theDhatukaya,thePrakaranapada,theJnana-prasthana,theMahavibhasa,theAbhidharma-hrdaya-vyakhya,theAbhiraharmananyanyanusaraandtheAbhidharma-samayapradipikaSastrasoftheSarvastivadaschool.
ii)OftheworksofVibhajyavadins,itincludestheAbhidharmaSastraofSariputa,whichistheonlyimportantworkthatlinksuptheSouthernandNorthernAbhidharmas.
iii)ItalsocontainstheVimmuttimaggawhichisadifferentversionofthePaliVisuddhimagga.
iv)ItfurthercontainstheSammitiyaSastraoftheVatsiputriyaSchool.
119v)TherenownedAbhidharmakosaofthethirdtofourthcenturywhichcombinesthebestteachingsoftheSarvastivadaandSautrantikaschools,andtheSatyasiddiSastraofHarivarmanwhichgreatlyinfluencedChineseBuddhism.
AllthesetreasuresoftheAbhidharmamaybefoundintheChineseTripitaka.
ItcanthusbeseenthatalthoughtheworksofearlierdatesintheTripitakawerenotgiventhefullrespectduetothembythemajorityofChineseBuddhists,thewealthofinformationtheycontainwillbeofgreatreferencevaluetoanyoneinterestedintracingthedivisionsoftheSravakaschoolsandthedevelopmentoftheBodhisattvaidealfromtheSravakayana.
Ifthesescripturesareignored,Iwillsaythatitwoulddefinitelynotbepossibleforanyonetofulfiltheresponsibilityofco-ordinatingandlinkingthemanybranchesofworldBuddhism.
(d)MahayanascripturesoftheSunyavada(e)Mahayanascripturesofthenoumenonschool,ortheschoolofeternal-reality,areverycompleteintheChineseTripitaka.
ThesescripturesareverysimilartothosefoundintheTibetanTripitaka.
ThefourgreatSutras,thePrajnaparamita,theAvatamsaka,theMahasamghata,andtheMahaparinirvana(towhichmaybeaddedtheMaharatnakutaSutra,makingfivegreatsutras),arealltremendouslyvoluminousworks.
HereitmaybepointedoutthattheChinesescripturesareparticularlynotableforthefollowingcharacteristics:(i)ThedifferenttranslationsofthesameSutrahavebeensafelypreservedintheChineseTripitakaintheirrespective120originalversionswithouttheirbeingconstantlyrevisedaccordingtolatertranslations,aswasthecasewithTibetanscriptures.
FromastudyoftheChinesetranslationswecanthustracethechangesincontentwhichthemajorityofscriptureshaveundergoneovertimeandreflectuponthechangesintheoriginalIndiantextsatdifferentpointsintime.
Thuswehavethebenefitofmorethanoneversionforreference,recordingtheevolutionofthescriptures.
(ii)TheChineseMahayanascripturesthatweretranslatedbeforetheTsinDynasties(beginning265A.
D.
)areparticularlyrelatedtotheBuddhismofChineseTurkestanwithitscenterinthemountainareasofKashmir.
ThesescripturesformastrongnucleusofChineseBuddhistthinking.
ThetranslationsoftheDasabhumikaSastraandLankavataraSutraallpossessveryspecialcharacteristics.
(f)Madhyamika:TheMadhyamikatextsoftheChineseTripitakaareconsiderablydifferentfromtheTibetanrenditionsofthesamesystemofthought.
TheChinesecollectionconsistsmostlyofearlierworks,particularlythoseofNagarjuna,suchastheMahaprajnaparamitaSastraandtheDasabhumikavibhasaSastra,whichnotonlypresentMadhyamikaphilosophyofaveryhighorderbutalsoillustrateextensivelytheactsofaBodhisattva.
OfthelateMadhyamikaworks,i.
e.
worksproducedbythedisciplesofNagarjunaaftertheriseoftheYogacarasystem,onlythePrajnapradipaSastraofBhavavivekahasbeenrenderedintoChinese.
TheChineseTripitakadosenotcontainworksorasmanyschoolsofthissystemastheTibetanTripitaka.
TheMahayanavatarakaSastraofSaramatiandthe121MadhyayataSastraofAsangaclearlyindicatethechangeofthinkingfromtheMadhyamikatotheYogacarasystem.
(g)Yogacara-Vijnanavada:TheChineseTripitakacontainsaverycompletecollectionofthissystemofthought.
ItincludesimportantscripturessuchastheDasabhumika,MahayanasamparigrahaSastra,andVijnaptimatrasiddhiSastra.
WhiletheTibetansystemwasmainlyfoundedontheteachingsofSthiramatiwhicharemoreakintotheMahayanasamparigrahaschoolofChinesework,theChinesestudentsoforthodoxVijnanavadafollowtheteachingsofDharmapala.
TheVinaptimatrasiddhiSastra,whichrepresentstheconsummationoftheDignaga-Dharmapala-Silabhadraschoolofthought,isagemoftheChineseTripitaka.
TheHetuvidyawhichiscloselyconnectedwithVijnanavada,isnotfullytranslatedintheChineseTripitakaandcannotcomparefavourablywiththeworksofDignagaandDharmakirticollectedintheTibetanTripitaka.
ThisseemstoindicatethattheChinesepeoplewerenotlogicallyinclined,andgivesnoweighttoengagementsinverbalgymnasticsanddebates.
IntimespastthishadrelegatedthepositionofSastramastersinChinatooneofrelativeunimportance.
(h)TheesotericYoga:TheChineseTripitakaincludesChinesetranslationsofboththeVairocanaSutraofthepracticaldivision,andtheDiamondCrownSutraoftheYogadivisionoftheTantricschoolofBuddhism.
TheonlyesotericscripturesthataremissingarethoseoftheSupremeYoga122divisionwhich,astheyarrivedinChinaatatimeofnationalchaos,didnothavemuchchancetocirculatewidely.
ItsverynatureofachievingenlightenmentthroughcarnalexpressionsalsomadeTantrismunacceptabletotheChineseintellectuals.
However,thetextsofesotericYogaareabundantintheTibetanTripitakaFromtheaboveitcanbeseenthattheChineseTripitakaiscomposedmainlyofMahayanascripturesofthesecond500years,yettranslationswerenotrestrictedtoscripturesofthismiddleperiod.
TheChineseTripitakaalsopossessesawealthofworksofearlyBuddhismasagoodportionofthelaterproductions.
Thus,ifonecouldhaveasufficientknowledgeoftheChineseTripitaka,andcouldextendhisknowledgefromtheretoincludethePaliTripitakaoftheSravakayana,andtheMadhyamikaandSupremeYogaoftheTibetansystem,thenhewouldhavelittledifficultyingaininganaccurate,completeandcomprehensivepanoramaofthe1,700yearsofdevelop-mentofIndianBuddhism,therecordofwhichhasbeenpre-servedinthethreegreatextantschoolsofBuddhistthought.
ThelateVenerableTaiHsuoncesaid,"Tomoldanew,criticalandcomprehensivesystem,basedontheChineseTripitaka,theTheravadateachingofCeylon,andselectedcomponentsoftheTibetancanon,shouldbetheobjectiveofthewritingofahistoryofIndianBuddhism.
"Evenmoreso,itshouldbetheobjectiveofco-ordinatingandconnectingthemanytributariesofworldBuddhism.
ItisourresponsibilitytodiscardthetrimmingsandtoretaintheveryessenceofthegreatTripitakas,adaptingBuddhismtothemodernworldso123thatitmayfulfilitsmissionofleadingtheway,takingunderitswingsthemiserablebeingsofthepresentera.
TranslatedbyMokChung,editedbyMickKiddle,proofreadbyNengRong.
(20-6-1995)124PartTwo125PrefaceVenerableDr.
YinShunisoneofthegreatestcontemporaryBuddhistmasters.
HehasspentmorethansixtyyearsintheBuddhistOrder.
Althoughhehasthroughouthislifesufferedalmostconstantlyillness,hisstrongdeterminationandperseverancehasallowedhimtocompleteahugecollectionofworksonBuddhism.
Unfortunately,mostofhisworksremaininChinese.
OnlyaverysmallproportionofthemhavebeentranslatedintoEnglishandJapanese.
ThereareexpertsinTheravada;intheMahayana;inVajrayana;inBuddhisthistory;onZenandonvariousotherschoolsinBuddhism.
Butthesescholarsandmasterseachworked,forthemostpart,inalimitedsphere,andveryfewofthemcangiveusaninte-gratedunderstandingofBuddhismasawhole.
TheVener-able'scollectedworksservethispurposeverywell.
TheyhelpclarifyconfusionregardingBuddhistpracticesandshowustherightpathinordertofollowtheteachingofBuddha.
Buddhismhasahistoryofmorethantwothousandfivehundredyears.
AftertheBuddha'sParinirvana,HisDharmacontinuedtodevelopandgrowinIndia.
Later,itspreadthroughoutthecountriesofAsia,adaptingitsformsandritualstoindividualcultures.
Duringitsdevelopmentandpropagation,theteachingsofBuddhismwereenrichedandnecessarilyemployedskilfulmeans(s.
upaya)inordertoassistthetransmissionoftheBuddhaDharmatodifferentindividuals.
However,whentheseskilfulmeansandtheabsolutetruthlyingbehindBuddhismcannotbedistinguishedorunderstoodclearly,confusionmayariseandmayevenpreventusfrompursuingtruespiritualdevelopment.
126AsVenerableYinShunsaysinhisprefaceto"BuddhisminIndia","IdeeplybelievethatduringthelongperiodofthedevelopmentofBuddhism,someteachingshavebeenchangedandevendeformed.
Therefore,thecoreteachingsofBuddhismhavetoberevealedandthecauseofthechangeintheteachingshastobeunderstood.
Onlywiththiswillwebeabletodistinguish,clarifyanddistilltheteachings.
"Withthesepurposesinmind,asstatedin"TheMethodandAttitudeinLearningBuddhism",VenerableYinShunhasputmostofhiseffortsinto"searchingwhataretheultimateandcoreteachingsinBuddhismHowdoesBuddhismdevelopovertimeHowhastheteachingchangedinIndia"Furthermore,heuncoversthelinksbetweenvariousteachingsandpresentsthevastsystemofBuddhistthoughtasanintegratedwhole.
AlthoughnotalltheteachingswefindinBuddhismtodayequallyparallelthecoreteachings,VenerableYinShunisimpartialwithrespecttothedevelopmentandmutationofBuddhismthroughvariousschoolsandtraditions.
Insteadofridiculingthevarietyofpracticesandbeliefs,heexpoundedthetruth.
WhenVenerableYinShuncommentsonaparticularpracticeinBuddhismhedoesnotdrawusintohastyvaluejudgements.
Heisalwaysverypatient.
Customarilyhiscommentariesstartwithanexplanationoftheoriginofacertainpractice,andthenexplicatehowthatgivenpracticechangesinordertocreatetheformsweseetoday.
In"TheMethodandAttitudeinLearningBuddhism"Venerablewrites:"Itisnotjustasimplequestionofrightorwrong.
Wehavetoperceivethesechangesasskilfulmeansandasdevelopmentaladaptations.
"127VenerableYinShundoesnotbindhimselftoanyparticularschoolortradition.
ThewayheapproachesandlearnsBuddh-ism,asexplainedin"LearningBuddhaDharmaThroughBuddhaDharma",isbasedontheThreeUniversalCharacter-isticofBuddhaDharmai.
e.
'Allexistenceandphenomenaaresubjecttochange(s.
anitya),Allexistenceandphenomenadonothaveanysubstantialreality(s.
anatman),TheeternallyserenestateofNirvana"ThestateofNirvanaistheultimateaimofallBuddhistpractices.
Thereforetheteachingistobestudied,moretobepracticed,andabovealltoberealizedbyoneself.
Merelearningisofnoavailwithoutactualpractice.
OnlybylivinginBuddhaDharmacanitsveryessencebeknown.
TheapproachbywhichweunderstandBuddhaDharmashouldbegroundedinanawarenessofconstantfluxastheunderlyingnatureofphenomenalexistence(viz.
anitya).
DiscourseontheDharmaalsochangesandgrowsasBuddhismhistoricallydevelops.
Therefore,weshould"understandthechangesinBuddhisminordertorevealwhatistheabsoluteteachingoftheBuddhaDharma,andwhataretherelativetruthswhichhavebeenadaptedfromtimetotime.
"InpractisingBuddhism,weshouldhavetheattitudeofegolessness.
Therearetwoaspectstoegolessness(s.
anat-man),i.
e.
thenon-existenceoftheindividualsoul(s.
pudgala-nairatmya)andthenon-selfnatureofDharma(s.
dharma-nairatmya).
Becauseoftheegolessnessoftheindividual,"we128shouldlearnandpractiseBuddhismwithoutbecomingattachedtoourownviewandshouldeschewallprejudiceagainstothers.
"BecauseoftheegolessnessofDharma"everythinginthisphenomenalworldexistsintheformofinterdependenceandinterrelationship,conditionedbyeveryotherthing.
"Therefore,whenwestudyBuddhismwemustalsounderstandtheinterrelationshipbetweentheteachingsandtheLawofDependentOrigination.
ByfollowingtheThreeUniversalCharacteristicsofBuddhaDharma,VenerableYinShunilluminatesforustherightwaytolearnBuddhism.
TheVenerable'scollectedworksrangewidelyandinclude,butarenotlimitedto,Buddhisttextbooksforprimaryschools;Dharmatalksforgeneralaudiences;commentariesonsutrasandsastras;ahistoryofBuddhisminIndia;guidestoBuddhistpractices;andteachingsfromvariousschoolsandtraditions.
TheselectedtranslationswhichcomprisePartsIandIIareintotaljustaverysmallportionoftheworksoftheVenerable.
Asubstantialproportionofhisimportantwritingsliebeyondourabilitiestotranslateatthisstage.
Wesincerelyhopethatmorepeoplewillbecomeinvolvedintheirtranslationinthefuture.
Ontheotherhand,wesincerelyhopethateventhislimitedselectionwillenrichtheunderstandingofBuddhismintheWestsothatmorepeoplecanbenefitfromcontactwiththeDharma.
Thisvolume,"SelectedTranslationsofMiaoYunPartII",isoursecondhumbleattempttotranslateworksbyVenerableYinShun.
AllthearticlesinthisselectionwereselectedfromtheeleventhvolumeoftheMiaoYunCollection,namely"BuddhaDharmaistheLightofDeliverance.
"Thearticleswehaveselectedcanbebroadlydividedintotwocategories.
The129firstcategoryincludes"BuddhaDharmaistheLightofDeliverance","BuddhaCometoSaveandProtectUs","TwoDistinctiveCharacteristicsofBuddhism","LetGoofYourSorrow","FormRelievingtheSufferingoftheMindtoRelievingsufferingoftheBody","TheCriticalIssueofLifeandDeath","WhatistheSignificanceofLife"and"DharmaAboutLayPeopleForLayPeople".
Allthesearticlesdealwiththefundamentalunderstanding,perspectiveandpracticeofBuddhism.
Theytrytoanswerquestionssuchas:WhyshouldwelearnBuddhismHowcanBuddhismhelpusHowdowefacelifefromaBuddhistperspectiveFromanunderstandingoftheuniquecharacteristicsofBuddhismwewillbeabletograspthetruesignificanceoflife,andfurthermorerealizethissignificancei.
e.
achieveBuddhahoodinthisverylife.
TheseareallimportantteachingsoftheBuddhathateveryBuddhistshouldunderstandfromtheveryoutsetofhisorherpractises.
TheremainingarticlesinthisselectiondealwithmoreadvancedteachingsinBuddhismsuchasvoidness(s.
sunyata)andtheMiddleWay.
TheyassumesomepriorknowledgeinthisfieldandarethereforemoresuitableforthosewhohaveadeepergroundingintheDharma.
WewouldliketotakethisopportunitytothanktheTripleGemforguidingourlives.
WegratefullyacknowledgeandexpressdeepappreciationtoVenerableTsangHuiforhisguidanceandencouragement.
WewouldalsoliketothankMr.
MickKiddle.
Mr.
GreggHeathcoteandMr.
MichaelMorrisonforcorrectingourEnglishandsmoothingthewriting.
Theyhavemadethispublicationpossible.
ThesetranslationsinvolvedmembersfromtheUniversityofNewSouthWalesBuddhistSociety,theUniversityofSydneyBuddhistSociety,130theUniversityofNewcastleBuddhistSocietyandHwaTsangMonasteryInc.
.
Despitetheirbusyacademicandworkinglives,manypeoplehavecontributedtheirtimeandenergysothatthesetranslationscouldbecompleted.
Weareresponsibleforanypossiblemistakesanddistortionsinthetranslationsandanyremedialsuggestionsfromyouwouldbeveryprecious,andverywelcome.
WehopethatwehavesucceededinpresentingtheseworksofVenerableYinShuntoyouasfaithfullyandclearlyaswecan.
Finally,letusshareamessagefromVenerableYinShun,"FaithintheTripleGemshouldbedevelopedfromrightunderstanding.
ThefaithderivedfromrightunderstandingwillleadustoskilfulactionandfurtherourprogressonthepathofBuddhahood.
Letusbringbenefitsbothtoourselvesandtoothers.
LetuscontributeourselvestothepromotionofBuddhaDharma.
"BengTiongTanNewcastle,Australia10July1996131BuddhaDharmaistheLightofDeliveranceDearDharmaFriends!
Inthisdesolateandmiserableperiod,itisprecioustohavesuchavaluableopportunityhereandnowtoshareDharmawithjoyfulhearts.
WeshouldallthereforegreatlyhonorthebenevolenceoftheTripleGemandthecompassionoftheBuddha.
ThisisthefirstDharmaTalkIhavegiveninXinYuanMonasteryduringthisChineseNewYear.
ThusIhavetaken"TheLight"asthethemeofmytalk.
Ihaveseensomanypeoplelookingforbrightnessandhopeintheirlives.
Nodoubt,livinginthelightisblissfulandpeaceful.
However,theuniverseisfullofgloom.
Who,orwhat,cangiveushopeTheansweristheBuddhaandtheDharma.
Inotherwords,brightnesswillonlyeventuateifonebelievesandpractisestheDharma.
Weoftenhearotherscommentingthattheworldisgloomy.
Conflictsandviolenceareeverywhere,andtheycreateagitationandanguish.
Buddhistsunderstandtheseproblemsandseekforbrightnesswithinthedark.
FromtheperspectiveofBuddha-Dharma,thecauseofdarknessandchaosinthishumanworldisgroundedinthesentientbeingsthemselves.
Weoftenthinkthatweareveryintelligentandcapable.
Butinactualfact,wearenot.
Weoftenmistakethebaddeedforthegooddeed,andnotmanyofusareinterestedindoinggood.
Theactivitiesthatbringussufferingareoftenmisconstruedassourcesofexcitementand132happiness.
DoyouthinkthenthathumanbeingsarereallysocleverandintelligentLetmetakeanexample.
Humanbeingsaregettingmoreknowledgeablenowadays.
Scienceandtechnologyareadvancing.
Harmfulproductsarecontinuouslybeingproducedbytheseintelligentminds.
WhatarethethreatsthattheyhavebroughttothemankindFearandworriesconsequentlyarise.
Everyonefearstheexplosionofwarsandnuclearweapons.
Thisisacogentevidencethatourintellectismisleadingus.
Thereforevariousdiscoveriesandso-calledmaterial"progress"mayinfactharmusandleaveuswithanaggingsenseofinsecurity.
Iamnotcondemningtheadvancementofscienceandtechnology,butdemonstratingtheignoranceofthehumanbeings.
Wedonotknowhowtomakeproperuseofscience;rather,wearebeingusedbyit.
Thisiscomparabletoakitchen-knifebeingusedasaweapontokilloneselfratherasacuttingutensilforfood.
Becausescienceisnotusedwisely,weenduplivingandgropinginthedarkinspiteofouradvancedscienceandtechnology.
TheBuddhaDharmapointsoutthepathtobrightnesswhilstwearegropinginthedark.
Amidstthedarkness,feelingsoffearandgriefoftenengenderillusions.
Wemayeitherseenothingorperceiveincorrectly.
Wemayassumearopeasasnake;ormistakeashadowasahumanbody;orareheadedinawrongdirection.
Religionsintheworldbelievethattheyhaveshownhumansthelightandbrightnessoflife.
TheworldlyscholarsalsoassumetheirownknowledgeastheUniversalTruth.
But133infact,wecanfindthetruthmostclearlyrevealedintheBuddhaDharma,theteachingoftheBuddha.
SinceSakyamuniBuddhaattainedenlightenment2000yearsago,thebrightlightbegantoshineintoourheartsandilluminatethewholeuniverse.
The"AmitabhaBuddha",whosenameeveryonerecitesnowadays,means"InfiniteBrightness".
Buddhaemitstwolightstohelpsentientbeings.
Theyarethelightofwisdomandthelightofcompassion.
Thelightofwisdomshowsuswhathashappenedbeforethislifeandwhatwillhappenafterthislife.
Itenhanceourunderstandingofskilfulandunskilfulactions,andtellsusthecausesofsuffering.
Italsoshowsusthewaytoendsufferingsothatwewillbeliberatedandhappy.
Ifwereceiveandfollowtheguidanceofthislightofwisdom,manymistakescanbeavoided,andthesignificanceoflifewillgraduallybeuncoveredandunderstood.
Ihavejustmentionedthathumanintelligenceisunreliableandmancommitsmanymistakes.
ThereisasayingofSariputra,"Ifweareunabletoliveinthelightofwisdom,itisjustlikeablindpersonwhocannotseethelightoftheexternalworldandwhoalwayslivesindarkness.
"TheBuddharadiatesnotonlythelightofwisdom,butalsothelightofcompassion,fortheliberationofallbeings.
Hissalvationisproceedingeverywhere,everymoment.
Hiscareforusisfargreaterthanthecarewegivetoourchildren.
IfwereceivethelightofcompassionradiatedfromtheBuddha,feelingsofpeaceandserenitywillarisewhileanxietyandannoyancewilldisappear.
Thisislikeachildwhowalksaloneonthestreet.
Hisfearofbeingattackedbyothernaughtychildrenwillvanishassoonashismotherappearsandheissafelyinhercompany.
Thisisthepoweroflovefromthe134mother.
IfonewhopurportedlypractisesBuddhismstillimmersesoneselfindeepfeelingsofgriefandanguish,thismustreflectthefactthattheinnerselfstilllackstruefaith,andthatrightunderstandingofDharmahasnotyetbeendeveloped.
Therefore,suchaonehasnotyetreceivedthelightofcompassionfromtheBuddha.
ThelightofcompassionfromtheBuddhaisilluminatingeverywhere.
However,therearestillsomepeoplewhowonderwhytheyareunabletoreceiveit.
Thisisjustlikeonewhoclosedthewindowsandcurtainstopreventsunlightfromshiningintoone'sroom.
ThosewhohavetruefaithinBuddhaDharmaarefreedfromdefilementsandanxiety,andtothemthelightisilluminating.
Othersmaynotunderstandwhy,withtheirkindnessandfaithinBuddha,theyareunabletoreceivethelight.
Ihaveseenacommonphenomenonoccurringinourcountry,Taiwan.
PeopleprayforwealthandgoodfortuneinfrontoftheBuddhaoraBodhisattva.
IftheirwishesarenotfulfilledtheywillbegintoblametheBuddhaandBodhisattva.
Whatawrongattitude!
OneshouldrealizethattruefaithtowardsBuddhaisnotconditionaluponenvironmentandfavorsreceived.
Aslongasfirmandresolutefaithexists,therewillbeanopportunitytoreceivethewarmthofthelightfromtheBuddha.
TheBuddhaappearsinthisworldtoteachustheDharmaandtoradiatethelightofwisdomandcompassion,sothatwemayallliveunderthisbrightnessandbebenefittedinthefollowingtworegards:1.
Accomplishmentinwholesomeactivities:Whateveractivityweperform,weneedguidance.
Thewarmlightof135Buddha-Dharmaguidesustodeliverancesothateveryonemaybecomehappyandpeaceful.
Allmerits,andalllargeorminoractivities,willbeabletoproceedtoaccomplishmentundertheilluminationofthecompassionateandwiselightsoftheBuddha.
2.
Fullnessofhope:Undertheilluminationofthelightofwisdomandcompassion,wehavetremendoushope.
ThosewhopractisetheDharmawillnoteasilygiveupandfearforfailurebecausetheyhavereceivedthelightofBuddhaDharmaandhavefirmfaithinabrightfuture.
Therefore,thecausesofallproblemsintheworldoriginatefromourselves.
IfeveryoneacceptsthelightfromtheBuddha,thelightcanalsobetransmittedtotheothers.
Whenonehastherightview,onecaninfluencetheothers.
ThisishowBuddhaworksforthesalvationoftheworld.
MayItakethisopportunitytowisheveryonewholistenstotoday'stalkaboutthe"DharmaastheLightofDeliverance",toacceptthelightofwisdomandcompassionoftheBuddha,andtohaveaninfinitebrightfuture.
[RecordedbyXiaoJuan](TranslatedbyLohWaiHeen,editedbyKeRong,proofreadbyShiNengRong.
(21-10-96))136BuddhaCametoSaveandProtectUsTodayisthebirthdayofSakyamuniBuddha.
WeareallinspiredbyBuddha'sbeneficenceandkindnesstocometo-gethertocelebratehisbirthday.
Maywesincerelyexpressourhappinessdeepfromourheart.
Intoday'sbirthdaypuja,let'sspeakabouthowtoappreciateBuddha'skindness.
Thepur-poseofBuddhabeingborninthis'FiveImpurities'worldmorethantwothousandyearsagowastoliberatedistressedsentientbeingslikeus.
TheBuddhaisofgreatbenevolencetous.
AccordingtotheBuddha,asentientbeingwhoaspirestopersevereonthepathofBodhisattvaandaccumulatesunlimitedpuremeritsforthreeGreatAsogiKalpaperiods,maygotoapurelandandattainBuddhahood.
Butinordertosavethesentientbeings,theBuddhahadchosentoattainenlightenmentinthisFiveImpuritiesmundaneworld.
Inotherwords,Buddhacametosaveandliberateus.
Therefore,theBuddha'spresenceinthisworldisofgreatsignificancetous.
Weshouldnotforgetabouthiskindness.
WhentheBuddhawasdiligentlywalkingthepathofBodhisattva,hedidnotonlyaspiretoachieveBuddhahoodforhimself.
Healsohadaverydeepconcernforallthedistressedsentientbeingsinthisworld.
TheBuddhashowedmuchcompassioninhisconstantactionsofhelpingsentientbeings.
Theworldislikeadirty,stinkingsewagetankandwearealmostdrowninginit.
NoonebuttheBuddhawaswillingtocometothissufferingworldtorescueus.
Therefore,whenBuddhawasborninthisworldmorethantwothousandyearsago,hedenouncedtheworldlylife,practiceddiligently,attainedenlightenmentandthenpreachedhisteachings.
If137therewasnodistressedsentientbeingslikeus,hewouldn'thaveneededtocomeintothissufferingworld,ashehadalreadyfreedhimselffromthecycleofbirthanddeathandawakenedtothetruthofallphenomena.
ThecontributionsofBuddhatousareprofoundandincomparable.
AsBuddhistsweshouldreinforcetheconceptofappreciatingtheBuddha.
Otherwise,ifwedonotunderstandtheBuddha'ssincerity,donotlearnhiscompassion,anddonotpursuethevastmeritsofthegreatteachinginBuddhism,wedonotqualifyastheBuddha'sfaithfuldisciples.
WhatarethebenefitsofthebirthofBuddhatothishumanworldWhatarehiswaystohelpallsentientbeings1.
ThebirthofBuddhahasshonealightonsentientbeingswholiveinthisworldofdarkness.
Pleasedonotthinkthatthemightysunandthesebrightfluorescentlightsarethementionedbrightness.
Theworldwearelivingin,isfullofconflictsandinjustices.
Thereisfearanddarknessamongpeople.
Itseemsthatthehumanworldhaslostthelightoftruthwhichposesasthebiggestdefectinhumannature.
Ataglance,humanactionsseemtohaveideals,plansandtargets.
Butifwelookmorecarefully,theseactionsarethoughtlessandoutofourcontrol.
Sentientbeingsinthisworldspendtheirwholelifelivinginignoranceanddistress.
Sariputraoncesaid,"IamlikeablindmanbeforetheemergenceoftheBuddha.
"EvenSariputra,whowasknownasthewisestamongBuddha'sdisciplesthoughtthathewasasifblindbeforetheemergenceoftheBuddha,nottomention138sentientbeingslikeus.
TheemergenceoftheBuddhabrought,usthelightoftruthtothisworld,heshowedustherightwaytoliberateoursufferings.
Heisofgreatbenevolencetous.
2.
ThebirthofBuddhainthisworldhasalsobroughtuswarmth.
Warmthcomestogetherwithlight.
Forinstance,whenthesunrises,thereislightaswellaswarmth.
Thewarmthinthisworldismanifestedinthelovebetweenspousesandsiblings,thesincerityamongrelativesandfriends,andthededicationtoone'scommunityandcountry.
However,whentheworldlyloveandfriendshipbreakup,theyinstantaneouslybecomeenemies.
Thisisthecoldestandcruelestthingthatcanhappen.
TheradianceandcompassionateblessingoftheBuddhaistheonlyonethatwouldneverabandonanysentientbeings.
Once,theBuddhawenttolookaroundinamonks'quartersandsawasickmonk.
Hisclothesandbedweredirtiedbyhisexcrete.
TheBuddhaaskedhim,"Whereareyourcompanions""Theyhaveallgone!
"Hethenregretfullycontinued,"Inthepastwhenpeoplefellsick,Inevertookcareofthem.
NowthatIamill,thereisnoonetotakecareofme.
"TheBuddhathenconsoledhim,"Don'tbesad.
I'lllookafteryou.
"So,Buddhacleanedawaythedirtandgavehimmedicine.
Althoughothershadabandonedhim,theBuddhastillcaredandprotectedhim.
ThereisanotherstoryofKsudrapanthakainthesutra.
Ksudrapanthakawasaverystupidperson.
Hedenouncedtheworldtogetherwithhisbrotherandtheylivedtogetherinamonastery.
Oneday,hisbrotherkickedhimoutofthemonastery.
Hestoodoutsidethemonasteryandcriedpitifully.
139TheBuddhaapproachedhimandaskedhimsympathetically,"Ksudrapanthaka,whyareyoucrying""MybrothersaidthatI'mtoostupidandwon'tbeabletolearnDharma.
Hewon'tallowmetobecomeamonkanymore.
"Hecriedmoreprofuselyuponfinishinghisanswer.
TheBuddhathentoldhim,"Dharmaismine.
Don'tbeafraid,followandlearnfromme.
"Althoughhisbrotherhadabandonedhimcallously,theBuddhastilltookhimbackwarmly,stayedwithhim,andtaughthimDharmapatiently.
ThegreatspiritofnotabandoninganysentientbeingcanonlybeperformedwiththeBuddha'sprofoundcompassion.
Hence,theBuddha'scompassionisthetruewarmthinthisworld.
3.
ThepresenceofBuddhainthisworldprovidesuswithrefugeandgivesusenormousstrength.
OncewetakerefugeintheBuddha,ourmindisstrengthened.
TheBuddhaimpartsanunimaginablestrengthforus.
Forinstance,afterlearningtheDharma,wecanbravelyperformtaskswhichweonceusedtofail.
ThebodyandmindthatarefullofsufferingbecomehappyafterlearningtheDharma.
Buddhistswhoareawayfromhomeandhavenoonetolookafterthem,mayfeelafraidsometimes.
ButoncetheyvisualizethevirtueandtheappearanceoftheBuddha,theirfearwillspontaneouslybereduced.
Thisisanalogoustosoldierswhogenerategreatpowertodefeattheirenemiesoncetheyseetheirflagstandingtallatthebattlefield.
ThosewholearnDharmahaveabrightfuture.
Eventothemomentofdeath,theyarestillbeingprotectedandblessedbythe140Buddha.
Underconditionsassuch,whatdisappointmentandhorrifyingsufferingswilltherebeLovingkindnessandcompassionaretheBuddha'sspecialmerit.
Heusedhisprofoundlovingkindnessandcompassiontosaveandprotectallsentientbeings.
Thisisthereasonwhywearestillferventlycommemoratinghim,eventhoughhedepartedthisworldmorethantwothousandyearsago.
TheBuddhaalwayslivesinourhearts.
IftheBuddhadidn'tgiveusgreatbeneficence,whowouldstillholdthisgreatpujacelebrationforhimtodayLovingkindnessandcompassionaretheBuddha'sspecialmerits.
Lovingkindnessistoprovidehappinesstoallsentientbeings,whereascompassionistoalleviatesufferingfromallsentientbeings.
Althoughlovingkindnessandcompassiondifferincertaindegree,theyareofthesameprinciple.
Itissaidbysomethat,lovingkindnessandcompassionoftheBuddhaisthesameasthehumanityofConfuciusandtheloveofJesusChrist.
ButthereareinfactgreatdifferencesintheBuddha'slove.
Theseinclude:1.
ThelovingkindnessandcompassionoftheBuddha'steachingsarenotboundedbystrataorclass.
Someoneaskedme,"Buddhismmentionsthatpeoplearesufferingandareverypitiful.
DoesitmeanthatyouwillbefreefrombeingpitifulonceyoulearnDharma"Asamatteroffact,thedistressthatBuddhismmentionsincludesourselves.
Weareallimmersedindeepworryandmisery.
So,howcanwesaythatwearenotpitiful141Realistically,onlytheBuddhawhohasrealizedthetruthandreleasedfromthecycleofrebirthisthefortunatepersonfullofperfectmerits.
Ifasentientbeingdoesnotpursuewisdomandendone'sdefilements,noonecansaythatoneselfisnotpitiful.
Thetruthisthatallsentientbeingsinthecycleofbirthanddeathalwayssuffergreatsadness.
ThesearethesentientbeingswhogainsympathyoftheBuddha,andhecompassionatelyprotectsandhelpsthemallthetime.
Ifwemakeanefforttoceaseourworriesandgainwisdom,wecanalsoachievetheultimateenlightenmentandgetridofourworldlysufferings.
TheBuddhatreatsallsentientbeingsequally,givesthemequalstatus,andequalhelp.
Lovingkindnessandcompassionarenotthegod'sprivilege.
Thus,wewouldnotbepitifulforever.
WeshouldsincerelyacceptBuddha'shelpand,atthesametime,helpothersentientbeingswithacompassionatemind.
Then,wecanbefreefromsuffering,obtainhappinessandpossessthegreatlovingkindnessandcompassionasthatoftheBuddha.
2.
ThelovingkindnessandcompassionoftheBuddhaarefreefrompartiality.
Inreallife,itisnoteasyforamotherwhohasseveralchildrentobeimpartialtoallherchildren.
ButtheBuddhatreatsallsentientbeingsasonebelovedchild.
Heregardstheelderlyashisparents,hiscohortsashissiblingsandtheyoungashischildren.
Humanbeingsareclosetotheirbelovedbutdistantfromthosedisliked.
Humaninteractionsshowgreat'close'and'distant'distinction.
Buddhashattersthiscloseordistantconceptanduseshisprofoundcompassionandwisdomtoliberateall142sentientbeings.
TheBuddha'steachingswillprotectandblessevenpeoplewhohavecommittedhideouscrimes.
InChristianity,onebenefitsfromthegodifonebelievesinhim.
Conversely,ifonedoesnotbelieveinthegod,oneisguiltyofbeinganon-believer,andwillneverevergetawayfromthehell.
Ifthisisthecase,ifIbelievedinthegodnow,butmyancestorswerenotChristians,doesthismeanthattheywouldbeinahellforeverThecrueltyofhatingpeoplefordisagreeingwiththemishardtoaccept.
Weshouldnotacceptthiscruelandstrictlove.
TheBuddhanevergaveupanysentientbeings.
Hehelpedandblessedeveryone.
Eventhesentientbeingsinthehellthathecouldn'thelpatthepresentmoment,hehelpedthemoncetheywerereborninthehumanorheavenlyrealms.
ThesesentientbeingswilleventuallyprogressandattainBuddhahood.
Therefore,theubiquitouscompassionandimpartialspiritofsavingoftheBuddha'steachingscannotbecomparedtootherkindsoflove.
3.
ThelovingkindnessandcompassionoftheBuddhaisgivenwithbothgenerosityandwisdom.
Parents'lovefortheirownchildrenmaysometimesloseitsrationality.
Theyalwaysthinkgoodoftheirchildren.
Iftheyhearsomeonesayingthattheirchildrenarenotgood,theybecomeveryunhappy.
Incontrast,thelovingkindnessandcompassionoftheBuddhaisfullofrationality.
Histeachingshavetheabilitytosaveuscompassionately.
But,whydowestillgrieveandsuffertodayThedoorofBuddhismiswideopen,butitisdifficultevenfortheBuddhatohelpthosewithunwholesomekarma.
143Sentientbeingshavetheirownpastgoodandevilkarma.
Whentheirevilkarmaripens,eventhelovingkindnessandcompassionoftheBuddha'steachingscannotsavethem.
TheBuddhahopesthatallsentientbeingswillstopdoingevilandbegintodogood.
ButsentientbeingschoosetocommitevilanddonotbelieveintheLawofCauseandEffect.
HowcanthelovingkindnessandcompassionoftheBuddhasavethemIfwedogooddeedsaccordingtotheLawofCauseandEffect,theBuddha'sprincipleswouldprovideuswithunimaginableprotectionandblessing.
Ifthereisaslightchance,theBuddhawillhelpusthroughthecauseandeffectofrightaction.
Withoutourownrightaction,eventheprofoundandinfinitepowerandcompassionoftheBuddhacannotsaveus.
ThelovingkindnessandcompassionoftheBuddha'steachingstosentientbeingsisnotduetothefaithofsentientbeingstowardstheBuddha.
Thisprincipleisworthyofemphasis.
Ifeveryactionofsentientbeingsisgood,thennaturallytheywillreceivegoodresults.
Theirgoodnaturewillgrow.
AlthoughtheymaynotbelieveintheBuddha,theBuddhawillstillprotectandblessthem.
Eventually,theywillbeattractedtotheBuddhaandtakerefugeinhim.
Ifthisisnotthecase,itwouldbeaviolationoftheLawofCauseandEffect.
EventhoughthecompassionandtheaspirationoftheBuddha'steachingstohelpisgreat,thekarmaofsentientbeingsisgreater.
Realizingthis,weshouldunderstandthatthecompassionandaspirationoftheBuddhaisfullofrationality.
TherearemanypeoplewhodonotunderstandDharmacorrectly.
Whentheyfallsickandcannotendurethesufferingof144illness,theyfeelthatitisuselesstolearnDharma.
ThisindicatesthattheydonothavetherightunderstandingofDharma.
Forexample,therewasabusinessmanwhousedvariousspeculativeandillegalmeanstoswindlemoneyoutofsomebodyelse.
Intheend,hefailedandbrokethelaws.
Underthiscircumstance,howcouldBuddhasavehimTherefore,theBuddha'steachingsprotectandsaveallsentientbeingsbynotviolatingtheworldlyLawofCauseandEffect.
Thisshowsrationalityinlovingkindnessandcompassion.
Inaddition,ThepracticeoflovingkindnessandcompassionoftheBuddhaiscomplementedbyrationality.
NotonlythatitdoesnotcontradicttheworldlyLawofCauseandEffect,italsofullyresemblesthetruthofthesupramundaneworldasintheBuddha'sstateofmind.
Therefore,thelovingkindnessandcompassionoftheBuddha'steachingsisbalancedinbothcompassionandwisdom.
Heisabletobecompassionateyetknowsthetruth.
Hehaswisdom,yetisabletoprotectandsaveallsentientbeings.
Mostreligionsinthisworldonlytalkaboutfaithandbelief.
Theyaresentimentallyinclinedandtendtoneglectreasoning.
ThoseTheravadinswholiveinseclusionemphasizerationality,butlackthecompassionatemindofsavingothers.
TheBuddhacombinedsentimentandrationalityintoone,andwasnotpartialtoeither.
Thisshowstheequalityofcompassionandwisdomandthepeakofultimaterealization.
ThisisthemostrespectablepartofBuddhistlovingkindnessandcompassion.
4.
ThelovingkindnessandcompassionoftheBuddha'steachingsprovidesuswiththoroughandcompletehelp.
To145treatanillnessinthisworld,onemaytreatthecauseoftheillnessorprovidesymptomatictreatment,i.
e.
totreattheheadwhenthereisheadacheortotreatthelegwhenthereislegpain.
Thelattermaygivetemporaryreliefbutitwon'tbeabletoeradicatethecauseoftheillnesscompletely.
Similarly,therearetwowaysofalleviatinghumansufferinginthisworld:(a)Circumstantialhelp:forexample,whenwemeetapoorpersonwhodoesnothavefoodandclothing,wecanofferthemfoodandclothing.
(b)Fundamentalhelp:thatis,tofindoutthereasonsfortheirpoverty.
Ifthepovertyisduetoalackofskillsofmakingaliving,thenwecouldteachthemtheskills.
Iftheirpovertyisduetoannualfloods,perhapswecouldfindwaystodredgetherivers.
Onlythencouldtheybefreefromthesufferingoftheirpoverty.
SimilarsituationsapplytotheDharma.
Thecircumstantialhelpemphasizesgiving(dana)etc.
,whereasthefundamentalhelpstressestheimportanceofselfeffort.
Oursufferingcanbesolvedbyourownefforts.
Therefore,atruepractitioneroftheDharmawillultimatelybefreefromsuffering.
Ifwedon'tpractisediligentlyundertheguidanceoftheBuddhabutonlythinkofgettingprotectionandhelpfromtheBuddhaandtheBodhisattvas,wewillnevergetthefundamentalhelpandwillbeinthecycleofsufferingforever.
Humanbeingsusuallyseethingssuperficiallyanddonotseetheimportantpartwithin.
Oncetherewasapersonwho146invitedafriendtohishouse.
Theguestwentintohiskitchenandsawthechimneyleaningtowardstheeaves.
Hethenshowedhisconcernbytellingthehost,"Thechimneyistooclosetotheeaves,itwillcatchfireeasily.
Itisbettertoshapethechimneyintoacurve.
"Atthattime,thehostdidn'tlistentotheguest.
Notlongafterthat,thehouseunfortunatelycaughtfireandpartofthepropertywasburned.
Thehostwasverysadaboutthefirebuthealsoappreciatedthosepeoplewhohadcometohelpextinguishthefire.
However,heforgotabouttheguestwhohadadvisedhimtoshapethechimneyintoacurve.
SomeBuddhistsbelieveintheBuddhaandaskforhishelpandprotectionbutneglectthefundamentalwaysofhelptaughtbyhimanddonotpractiseproperly.
Thisisthesameastheignoranthostwhosehousecaughtonfire.
ThelearningofDharmaemphasisesfulfilmentoftheteachings.
ItisonlywhenwefollowandpractisetheDharmathatwegaintheendowmentfromtheBuddha.
Thenallourdifficultieswillbesolvedperfectly.
Ifonecontinuestodoevildeeds,orisreluctanttofollowtheteachingsoftheBuddha,eventhoughtheBuddhaiscompassionatelysavingandprotectingallsentientbeings,hewillnotbeabletoassistus.
WhenwefollowtheteachingsoftheBuddha,wearealsoacceptinghishelp.
Indeed,wearedeeplyindebtedtothekindnessoftheBuddha.
IhopeeveryonewhocametocelebratehisbirthdaytodaywouldnotforgetthebeneficenceandkindnessoftheBuddha!
[RecordedbyWeici](TranslatedbyChenI-Chen,editedbyKeRong,proofreadbyShiNengRong.
(21-9-96))147ADiscussionofTheThree-VehiclesandOne-VehiclePracticeTheconceptofThree-VehiclespracticeandOne-Vehiclepractice,hasbeenthegroundformuchdebatebyBuddhistscholars.
IsthepracticeofThree-VehiclesanexpedientpathortheultimatepathDoestheOne-VehiclemeanthepracticeofMahayana(greatervehicle)intheThreeVehiclesDoestheOne-VehiclepracticetakeusfurtherthantheThree-VehiclepracticeItappearsthatresearchershavenotcometoanyconclusions.
RecentlyIreadtheXiuXingDaoDiSutratranslatedbyDharmaraksa,whoisknownasDunHuangBodhisattva.
ThisauthorhasalsotranslatedtheLotusSutra(SaddharmapundarikaSutra).
IfoundthatthereisanancientinterpretationoftheOne-VehicleandtheThree-Vehiclepractice.
Itissimpleandclear,andsotodayIwouldliketointroduceyoutoit.
Fromtheviewpointofaspiration,therearepeoplewhoarewearyoflifeanddeath,whileotherspossessthegreatBodhicitta(Bodhi-mind).
Thus,theformerwillenterNirvana,whilethelatter,Buddhahood.
However,sincethesentientbeings'spiritualfoundationsdiffer,theBuddhataughtusmanydifferentpaths.
ConsequentlytherearethepathsoftheThree-VehiclesandtheOne-Vehicle.
Therearepeoplewhopractisethegreatervehicleandthendegradetothesmallervehicleandviceversa.
148TheSravakasTherearetwotypesofSravakas.
Thefirsttypearethepeoplewhopracticethepathofthesmaller-vehicleandwhonevercultivateanybodhicitta.
TheylearnandpractisetheDharmafromtheBuddhafortheirownsalvation.
Theycannotputupwithalifethatseemsmeaninglessandwithoutending.
Theironlypressingproblemistobefreefromsuffering.
Aslongastheyareatpeace,theydonotbotheraboutanyoneelse.
Thisistheattitudetheyhavetowardsothers.
Whentheyheartheworldsofthethreerealms,theyshiverandscare.
Practitionersofthischaracterarewearyofnotbeingabletobefreefromrebirth,andnotbeingabletoattainultimateliberation.
Forthesepeople,theBuddhacondemnedthesufferingofrebirth,andpraisedNirvana.
HeshowedthemtheabodeoftheEnlightenedOnesandguidedthemtounderstandtheFourNobleTruths.
TheBuddhahopedthattheycouldbefreefromsuffering.
Practitionersofthischaracterbelievethattheyhavereachedtheultimatepath.
Theydonotautomaticallyprogresstocultivatethepathofthegreatervehicle.
TheBuddhawillhavetowaitforthemomentwhentheyareabouttoenterintoNirvanatoshowthemthepathofthegreater-vehicle.
Theywillthenrealizethattheyhavenotattainedtheultimatepracticeandbeencouragedtodeveloptheirbodhicitta.
Thesecondtypearethosewhohavecompassionbutfinditdifficulttopractice.
Theypractisegiving,theprecepts,meditation,wisdom,andaimatfreeingthemselvesfromrebirth.
TheyvigorouslymeditateandcontemplatesothattheymayattaineternalNirvana.
However,theyknowthattheattainmentofarahantshipisnottheultimategoal.
Thusthey149automaticallywanttofollowthepathoftheBodhisattva.
TheylearnfromtheteachingsoftheBuddhaanddevelopthemselvestoseekthegreaterpath.
TheycultivatetheirgreatlovingkindnessandcompassionandtheSixPerfections,progressingtowardsthestateofnonattachmentandemptiness.
Theymayevenchoosetobereborninordertoteachandsavesentientbeings.
Pratyeka-BuddhasPratyeka-Buddhasarethosewhooncedevelopedthemselvestocultivatetheirbodhicitta,butgaveupthepracticeatalaterstage.
Theyhadthebodhicitta,butforgotitandlosttheiraim.
TheymayhavealsopractisedtheSixPerfections,andmeditatedontheBuddhabutbecameattachedtothephysicalphenomenaofthemanifestations.
Forsentientbeingswithspiritualfoundationassuch,theBuddhataughtthemthepathoftheThree-Vehicles.
ThefactthattherewasBuddhabornintheworld,thesepractitionerswouldleadalifeofthehermit,liveinaremotemountaincaveorhutbythemselves,contemplateandobservetheexistenceofthemyriadbeings.
Theywouldrealizethatallexistencesaresubjecttocausesandconditionsandsubsequentlygainenlightenment.
Thetwotypesofpractitionersabove,havesimilarcharacteristics.
Theyhaveinitiatedtheirbodhicitta,butdidnotprogressfurtherintoitsdeepercontext.
Theyattachthemselvestoomuchtothewell-beingofthephysicalmanifestationsoftheBuddha.
However,eventuallytheymaycomebacktoseekthegreaterpath.
Whentheyhaveended150rebirthandenteredNirvana,theBuddhawillshowthem"thepathofMahayanawhichintegratestheThree-Vehicle",andtheywilldetachthemselvesfromtherealmsofexistenceandNirvana,andprogressalongthepathofthegreatvehicle.
ThePathoftheBodhisattvasBodhisattvasarepractitionerswhohavecultivatedtheirbodhicitta.
Apartfromthosewholaterdegeneratetobecomepratyeka-buddhas,wecanfurtherdividesuchpractitionersintotwogroups.
1.
Therearethosewhowillfollowagradualandprogressivepath.
Theyrealizethatthethreerealmsofexistencearemerelyillusionsandthatallphenomenaarevoid.
TheypracticetheSixPerfectionsvigorouslyandaccumulateboundlessmerits.
Onestepafteranother,theygoforward.
Eventuallytheypossessskilfulmeans,andgainenlightenmentviaexpedientpath.
Theyattainthestageofnorebirth,andtheirpositionneverrecedes.
2.
Thentherearethosewhofindinstantattainment.
Theygainthestageofnorebirth,anddonotrecedeassoonastheycultivatetheirbodhicitta.
Theyimmediatelyunderstandtheimmaterialpersonalityandvoidnessofallmyriadbeings.
Theyrealizethatallmanifestationsarevoidandarenon-obtainableandnon-distinguishableTheAwakenedMindClingsToNothingDoesmentaldefilementpolluteandconstrainourmindBecauseofourignorance,weattachtoouregoandpossess-151ions.
Weareconstrainedbythem.
Ifwearefreefromattach-ments,anddonotclingtoanybelongings,thenwewillbefreefromsuffering.
Thisistheancientpatriarch'steachinginguidingpractitionerstothestageofnorebirth.
Theteachingcontinues;"Thewiseonesobservethethreerealmsofexistence.
TheyrealizethattheFiveSkhandasareillusions.
Whentheyrealizethatthereisnoexternalobjecttoclingto,theyattainthestateofnorebirth.
"ThereisnofasttracknorshortcuttothepathofBodhi.
Whenthemindunderstandsthatthesourceofallisvoid,it'slikesuddenlyseeingthelightattheendofatunnel.
Wedonotfeelinastateofgainorloss,pastorpresent,whenweattainthiswisdom.
Theawakenedmindclingstonothing.
Itunderstandstheabsolutetruthandthevoidnatureofallthings.
Itattainsunderstandingofvoidness,equality,andgreatwisdom.
ItdoesnotattachitselfanylongertothethreerealmsofexistencenorNirvana.
NorwillitattachitselftothefactthatitisferryingthesufferingsentientbeingsovertotheothershoreofNirvana.
NeitherwillitattachitselftoattainingBuddhahood.
ItwillworkvigorouslytocultivatetheSixPerfections.
Theawakenedmindwillutilizetheexpedientpathtohelpallbeings.
ThesearetheoneswhohavetheBodhisattvaspiritualfoundation.
(AccordingtotheNagarjunaBodhisattva,thisspiritualfoundationcanbefurtherdividedintothreedifferentlevels.
)Theaimofreturningtoonepathallowsustoconcentrateonattainingtheuniversalwisdomofunderstandingthetruthofvoidness.
Generallyspeaking,cultivatingthepathofthegreater-vehicleisequivalenttopractisingtheOne-Vehicle.
152ButtheteachingsofBuddha-Dharmapropagateaccordingtothemindsandtheconditionsofthetimeandspace.
TheclassificationoftheThreeVehicleorOneVehicledependsonthepractitioner'smindandaspiration.
Itisrathercommonforpractitionerstoclassifywhichsutraorteachingisthegreatervehicle,andwhichisthesmallervehicle.
Infact,thisisnottherightwayofclassification.
TherearepeoplewhopracticetheMahayanapath,butwhodonotattaintheMahayanagoal.
Sometimestheymayevendeterioratetofollowotherbeliefs.
Thiscommonlyhappens.
Thepointis,practitionersshouldalwaysexaminetheirmotivationofpractice—isitforthesakeoffreeingthemselvesfromrebirthOrtoferryallsentientbeingstoattainingenlightenmentHowdowepractisetheDharmaArewepractisingthepathofrelievingourselves,orthepathoftheSixPerfectionsWhatdowerealizeDoweattachourselvestophenomenaandexistenceHaveourmindsrealizedvoidnessandthusattainedthestageofnorebirthEventuallyallsentientbeingswillbecomeBuddhasandrealizethegreatwisdomoftheOne-Vehicle.
Butbeforewecometothatstage,wecannotclassifyourselvesasthepractitionersofOne-VehiclesimplybecausewearereadingtheOne-VehiclesutraorlearningtheOne-VehicleDharma!
(TranslatedbyLimYang,editedbyKeRong,proofreadbyShiNengRong.
(6-7-96))153Buddhism—TheMiddlePathAmongallreligions,Buddhismisonethathaswithdrawnitselffromtheisticthought.
Tounderstandwhythisisso,weneedtoknowabouttheotherreligionsinIndiaduringtheBuddha'stime.
DuringtheperiodoftheVedastothetimeofUpanishad,Brahmanainfluencewasveryextensive.
TheBrahmanabelievedinthemysteriouscreationoftheuniverse.
Theirswasaphilosophythatbelievedintheexistenceofatimeofcosmicorigin.
Agodcreatedmankind,anditwasbelievedtobetheoriginofallthings.
ItwascalledtheGodofBirth,theGodofPrayer,theBrahman,or"I".
Althoughthetitleforthecreatorvariedovertime,itsimplicationswerethesame.
TheBrahmanabelievedthattheBrahmanwastheoriginoftheuniverseandofmankind.
Spiritually,mankindhadsimilarcharacteristicstotheMahabrahmanas,thatwas,apermanent,free,andhappy"I"orego.
Thiswasthenatureofhumanlife.
Thisspiritual"I"ofmankindwasthesamespiritasthatinwhichadherentsofthepopularreligionsbelieved.
Thespirithadacloserelationshipwiththegod.
TheBrahmanaregardedthenatureoftheuniverseandofhumanlifeaspermanent,free,andhappy.
Inrealitythough,theBrahmanasknewthatlifeinthisworld,beitnormalactivities,relationshipsinsociety,orevenourownbodyandmind,alwaysbringsdissatisfaction.
Allphenomenaareimper-manentandconstantlyrisingandfalling,comingandgoing.
Whydidapermanent,freeandhappyexistencecreatesuchanimpermanentanduncomfortableworldThiswasthegreatcontradiction.
However,theBrahmana'sintelligenceseemsto154havebeendeludedbytheiremotion.
Theyignoredthecontradiction,andonlythoughtofendingtheirsufferinginordertoregainthepermanentlyblissfulstateoftheBrahman/god.
Hence,thetheoryofliberationarose.
AbouttheBuddha'stime,therewasagreatchangeinIndianthoughtandideology.
ThecultureoftheBrahmana,whichoriginatedinnorth-westIndianeartheFiveRivers,becamemostpopularneartheupperstreamoftheGangesRiver,ataplacecalledKuru.
WhentheirideastravelledeastalongtheGangesRiver,theeasterncountriessuchasMagadhaandVashali,whichwereinfluencedbythecultureoftheWest,opposedtheteachingsoftheBrahmana.
TheoldreligionsinWesternIndiawereshaken,andthenewreligions,withvariousgroupsofasceticsinEasternIndiawereveryextreme,andthiscreatedmanydoubtsamongthepeople.
DuringthistransitionperiodwherethenewWesternandoldEasternideologiesmet,theBuddhawasborn.
Heintroducedanewreligiontotheera.
TheBuddhaincorporatedthetheoriesofrebirthandofliberationintohisteachings.
ButtheBuddhadeniedtheBrahmana'simaginativetheistictheory,andsethisownfoundationsuponanintelligentanalysisofreality.
Hemadeathoroughchangeinboththeoryandpracticefromtheoldreligions.
Althoughthecycleoflifeanddeath,andtheattainmentofliberationinNirvanaweretheoriesthatwereacceptedbyIndiansocietyatthattime,theproblemslayinthequestionsofwhywasthererebirthandhowcouldonebeliberated.
TheBuddhagavewiseanswerstothesequestions.
Thiswastheteachingofthe"MiddlePath".
The"MiddlePath"distinguishedtheBuddha'sTeachingsfromotherreligions.
155"MiddlePath"maybemisunderstoodasequivocal.
InfactBuddhismisnotassuch.
"Middle"meansneutral,upright,andcentered.
Itmeanstoinvestigateandpenetratethecoreoflifeandallthingswithanupright,unbiasedattitude.
Inordertosolveaproblem,weshouldpositionourselvesonneutral,uprightandunbiasedground.
Weinvestigatetheproblemfromvariousangles,analyzethefindings,understandthetruththoroughly,andfindareasonableconclusion.
TheMiddlePathinBuddhismdoesnotmeanhavingabiasedvieworsuperficialunderstandingonly.
The"MiddlePath"representsadistincttheoryandwayofBuddhistpracticethatisnotcommontootherreligions.
Buddhismisareligionwithhighmoralvalues.
Itlaysgreatemphasisonhumanthoughtandactionindealingwiththenaturalenvironment,societyorindividualproblems.
Itisconcernedwiththerelationshipbetweenthoughtsandbehavior,andtherelationshipbetweenbehavioranditsconsequences.
Byobservingtheactivitiesofmankindinreallife,theBuddhamasteredtheprinciplesofhumanbehavior.
HethentaughtthetwocharacteristicsoftheMiddlePath:TheMiddlePathofDependentOriginationandtheNobleEightfoldPath.
TheLawofDependentOriginationexplainstheprocessofhumanactivity.
TheNobleEightfoldPathshowsthewayofpracticethatenablesonetoupliftoneself.
"TheTathagathaavoidsthetwoextremesandtalksabouttheMiddlePath.
Whatthisis,thatis;thisarises,thatarises.
Throughignorance156volitionalactionsorkarmicformationsareconditioned.
Throughbirth,decay,death,lamentation,painetc.
areconditioned.
Whenthisisnot,thatisnot;thisceasing,thatceases.
Throughthecompletecessationofignorance,volitionalactivitiesorkarmicformationscease.
Throughthecessationofbirth,death,decay,sorrow,etc.
cease.
"(Samyuktagama,Chapter12)"Whatthisis,thatis;thisarising,thatarises"istheprincipleoftheLawofDependentOrigination;theConditionedGenesisthatsaysthat,"Throughignorancevolitionalactionsorkarma-formationsareconditioned"isthecontentoftheLawofDependentOrigination.
TheLawofDependentOriginationbasedontheMiddlePathavoidsattachmenttothetwoextremes.
ThiscanbeclearlyseenintheSamyuktagama.
BasedontheTheoryofDependentOrigination,inChapter12thesutrasaysthat"Itisnotonenordifferent".
Italsosaysthat"Itisnotpermanentnordiscontinuous.
"InChapter13itsays,"Itisnotcomingnorgoing.
"Inchapter7itsays,"Itneitherexistsnornotexists.
"(Thisisthe"EighthNegationoftheMiddlePath"intheMadhyamikaSastra,anabstractfromtheSamyuktagama).
ThebasicprincipleoftheLawofDependentOriginationis,"Whatthisis,thatis;fromthisarising,thatarises;whenthisisnot,thatisnot;thisceasing,thatceases.
"Itexplainsthecreat-ion,cessationandexistenceofallphenomenaandallthings.
157HowdoeshumansufferinghappenTheBuddhasaiditisnotsomethingthathappenswithoutanycause.
ItalsodoesnotarisebecauseofpervertedcausescreatedbyagodorBrahmana.
Ithasitsowncauses.
AllthingsexistinaccordancewiththeLawofCauseandEffect.
Whenthereisacausetherewillbeaneffect.
Whencausesexist,effectsexist.
Therisingandexistenceofthingsaredeterminedbycausesandconditions.
ThisiswhytheBuddhasays"whatthisis(cause),thatis(effect);thisarising,thatarises".
ThisistheCirculationProcessoftheLawofDependentOrigination.
Itexplainstheexistenceofworldlyphenomena.
Wemayalsoseethisformulainitsreverseorder.
AccordingtotheLawofDependentOrigination,inordertoendsuffering,wemuststopitscauses.
Thus,"Whenthisisnot,thatisnot;thisceasing,thatceases.
"Whenthereisacausetherewillbeaneffect;whenthereispervertedthought,therewillbewrongbehavior,andthiswillcertainlyresultinevilconsequences,i.
e.
sufferings.
Onthecontrary,whenthereisnocause,therewillbenoeffect.
Oncethepervertedthoughtiscorrected,wrongbehaviorwillstopandsufferingswillalsocease.
Allthingsariseduetocausesandconditions.
Ascausesandconditionsareimpermanentandwillceaseoneday,allthingswillalsoceasecorrespondingly.
Whenthereisrising,therewillbefalling;whenthereisexistence,therewillbeextinction.
Therisingandexistenceofthingshasitsnaturaltendencytowardscessationandextinction.
Itislikeawave;itcomesandgoes.
Thus,whenoneseesthetruthof"whatthisis,thatis;thisarising,thatarises",oneshouldalsoseethetruthof"whenthisisnot,thatisnot;thisceasing,thatceases".
TheLawofDependentOriginationpointedoutthe158possibilityofendingworldlysuffering.
ItshowsthewayofliberationthatcorrespondstotheLawofCauseandEffect.
"Whenoneisborn,onewilldie.
Onewhoadmireshighstatuswillfalloneday.
"ThisisthenaturalLawofCauseandEffect.
ItisalsoaninnerimplicationoftheLawofDependentOrigination.
ItcanbecalledtheCessationProcessoftheLawofDependentOrigination.
ThetwocomplementaryprocessesactiveintheLawofDependentOrigination,oftheMiddlePath,aretwoprocessesthatareinreverseorconservesidesofeachother.
TheyexplaintheLawsofCirculationandCessation.
Thisriseandfallofcausesandeffectsisstillaworldlyprinciple,andanexplanationforsuperficialphenomena.
Althoughitwasnotthefinaltruth,itisfromthisthattheultimatetruthwasrealized.
TheultimatetruthwasdrawnfromtheemptynatureoftheLawofDependentOrigination.
Thus,theSutrasays,"TelltheBhikku,theultimatetruthofemptiness,realizedbytheEnlightenedOnes,correspondstotheWorldlyLaw.
"(Samyuktagama,Chapter12)ByunderstandingthesetwoprocessesoftheLawofDependentOrigination,wemayseethetruthofemptiness,whichistheultimatetruth.
Chapter13of"ThesutraontheUltimateTruthofEmptiness"intheSamyuktagamasays:"Whentheeyessee,thescenecomesfromnowhere.
Whentheyshut,itgoesnowhere.
159Thustheeyesseeunreality.
Allthatariseswillbedestroyed.
.
.
.
exceptthetruthoftheWorldlyLaw.
TheWorldlyLawsaysthatwhatthisis,thatis;thisarising,thatarises.
"ThroughtherisingandfallingoftheWorldlyLawofDependentOrigination,theBuddhaexplainedtheFirst(ultimate)Truth.
Theultimatetruthavertedattachmenttoeitherexistenceornon-existence;topermanenceorchange.
Thisissimilartothe"TrueJhana"(TheVipassanathatleadstotherealizationoftheFirstTruth)explainedbyKatyayana:"Tocontemplatetheunrealnatureofallthings,thereisnothingreal.
Variousnamesariseduetothecoincidenceofcausesandconditionswhichareunreal.
Whenoneseesthetruthofemptiness,onewillrealizethatthereisnoDharma(thepervertedviewofexistence)andnon-Dharma(thepervertedviewofextinction).
"(Samyuktagama)AllDharmaisunreal,foritismainlythecoincidenceofcausesandconditions.
Theseareworldly(mundane)views.
Throughthisworldlyunderstandingwecanseethatitisconditioned.
TheEnlightenedOnesseeandrealizetheTruthofEmptiness.
Theyrelievethemselvesfromattachmenttoboththeexistenceandnon-existenceofDharma,andhencerealizetheUltimateTruth.
ThisiswhytheBuddhasalways160preachaboutemptiness,hopingthatbeingsmaybedetachedfrompervertedviews.
TheBuddhaalsosaid,"Ifwecanseethetruthofthecausesofworldlysufferings,wewillnotbeattachedtotheviewofnothingness.
Ifwecanseethetruthofcessationintheworld,wewillnotbeattachedtoworldlyexistence.
Byavoidingthetwoextremes,theTathagathateachesustheMiddlePath,whichis,whatthisis,thatis;thisarising,thatarises…"(Chapter12,Samyuktagama)Whenworldlypeopleseeexistence,theythinkthatthereisarealexistence.
Whentheyseecessation,theythinkthatithasreallyceased.
Thisisthepervertedviewofthetwoextremes.
BycompassiontheEnlightenedOnes,whentheyseeDharmaarising,knowthatitisnotnothingness,whileatthesametimenotbecomingattachedtoitassomethingreal.
WhentheyseetheDharmadisappear,theydonotbecomeattachedtoitsextinctionnoratthesametimedotheythinkthattheextinctionisrealandmeansnothingatall.
Thisisbecause,accordingtotheLawofDependentOrigination,whenthereisacausetherewillbeaneffect.
Whenthecauseceases,theeffectceases.
TheDharmaisalive.
Itcanexistorcease,riseorfall.
Ifitissomethingrealthathasapermanentidentity,thenitshouldnotceaseandbecomeextinct.
Ifitisnothing,thenitshouldnotriseandexist.
TheDharmarisesandceases,itcanexistandbecomeextinct.
Ifweinvestigatethecoreofallthings,wewillrealizethateverythingisconditionedandhas161empiricalnames.
Thingshavenopermanentidentity,exist-ence,extinction,riseorfall.
Theirnatureisemptyandsilent.
Thus,whenwetalkaboutemptiness,wedonotdenytherising,falling,existenceandextinctionofallphenomena.
Infact,emptinessexplainsthetruthofrising,falling,existenceandextinction.
ThisisthemainteachingoftheTathagatha.
DonotmisunderstandCirculationandCessationastwoseparateidentities.
FromtheseLawsofCirculationandCessation,wecanseethecreationandextinction,risingandfallingofallphenomenaandhencerealizethetruthofemptinessinallthings.
ThisisthePrincipleofEmptinessoftheMiddlePath,theultimateexplanationoftheMiddlePath.
ItisalsothespecialcharacteristicofBuddhism—theTruthofEmptinessandofDependentOrigination.
Thisisalso"theimmediatemomentisempty"thatisalwaysmentionedbyMahayanascholars.
Weshouldnotthinkthatthisisonlyanoldsaying.
WeshouldknowthatthisisthepartofDharmathatisbeyondallworldlyknowledge.
Theworldlyreligionsassumeagod,thecreatoroftheUniverse;andtherealcharacteristicsof"I"asperfect,permanent,andhappy.
Withsuchphilosophy,theirfaithtendstobeemotional.
TheBuddhaemphasizedrealityandexplainedthatallthingsareimpermanent,andinconstantchange.
Thereisnothingthatrisesbutneverceases.
Thereisnothingthatispermanentlyunchanged.
Allthingsriseandceaseduetocausesandconditions.
Thereisnoindependentidentitythatcanexistwithoutotherconditions.
Thepermanent,independentgodthatmostworldlypeoplebelieveinisdeniedbyBuddhism.
162FromtheLawofDependentOrigination,theBuddhaexpandedthetruthofemptinessandarticulatedtheThreeUniversalCharacteristics.
Asthesutrasays,"Allvolitionalactionsareempty.
Thereisnolawthatispermanentandunchangeable.
ThereisnoInormine.
"(Samyuktagama,Chapter11)Asallthingshavethenatureofemptiness,thereisthusnolawthatispermanentandunchangeable.
Thereisnoegothatispermanentandindependent.
Withcontinuouslychangingphenomena,theexistenceofallthingsisawebofinterrelationships.
UnderstandingtheLawofDependentOrigination,wecanrealizetheTruthofImpermanenceandEgolessnessandhencethenatureoftheemptinessofallthings.
EmptinessalsoimpliesNirvana,thatistherenunciationofthepervertedviewofpermanencyandego,leadingtotherealizationofliberation.
Thus,thesutrasays,"Onewhothinksofimpermanencewillunderstandthetruthofego-lessness.
TheEnlightenedOnelivesinthestateofego-lessness,renouncesself-conceitandhenceprogressestowardsliberationandNirvana.
"(Samyuktagama,Chapter10)TorealizetheThreeUniversalCharacteristicsofimpermanence,ego-lessnessandNirvanafromthestandpointofEmptinessinDependentOriginationandontheMiddlePath,isthebasicteachingofBuddhism.
Oftenpeopletendto163becomeattachedtoworldlyphenomena,andthinkthatonlythephenomenathatchangeareimpermanentandthattheoriginofthingsisstillpermanent.
Theythinkthategolessnessmeansthat"I"hasnorealidentity;thatitisonlyanimageformedbyaco-operationoffactorsandthatthereisno"I"butthatDharmaisstillrealanddoesexistnevertheless.
TheoriginalideaoftheAgamaSutraistoindicatethatbothimpermanenceandegolessnessmeanemptiness.
ThisisthenatureofDharma.
ThenatureofDharmaisemptiness.
Itisnotpermanent.
Thus,theDharmaisever-changing.
IftheDharmahasapermanentidentityandisnotempty,whydophenomenachangeallthetimeItisbecauseofthenatureofemptinessinDharmathategoisunobtainable.
IftherewasarealDharmathatexistedpermanently,whetherinphysicalorspiritualform,itcouldbecomeaplacefortheegotoreside.
"Theeyes(andallsenses)areempty;Thelawofpermanencyandchangeisempty;Iandminearebothempty.
WhyisitsoBecausethisisthenatureofthings.
"(Samyuktagama,Chapter9)Isn'titveryclearthatthemainthemeintheAgamaSutraistoexplaintheconceptofimpermanenceandego-lessnessfromthestandpointofemptinessEmptinessisthenatureofallthings.
However,mostpeoplecannotseethetruthandbecomeignorantandperverted,andtheybecomeattachedtopermanencyandegotismandhencebecomeentangledinthecycleoflifeanddeath.
164Fromtherisingandfalling,existenceandextinctionofconditionedphenomena,oneshouldeliminatetheideaofanabsolute,independent,permanentidentity.
Onceweareabletorealizethenatureofemptiness,wewillbeliberated.
TorealizethenatureofemptinessthroughtheunderstandingofDependentOriginationisapenetrationtothecoreofthings.
Itisnotasuperficialunderstandingonly.
ThisisthetruthoftheBuddha'sexplanationoftheCirculationandCessationofhumanlife.
Itcanbeusedtoidentifyourownreligion,andtodistinguishitfromtheotherreligions.
ThisisthespecialityofBuddhism.
Besides,thereisanothertypeofMiddlePath.
ThisistheNobleEightfoldPaththatemphasizesgoodpractice.
TheNobleEightfoldPathalsocorrespondstotheLawofDependentOrigination.
Itdoesnotexplainwhythedeludedlifecanbeliberatedanddoesnottalkabout"Whatthisis,thatis;thisisarising,thereforethatarises.
"IttellsusabouttheMiddlePaththatthosewhowishtobeliberatedshouldfollow.
Itisapaththatavoidsboththeextremesofsufferingandofluxury.
SomehereticsinIndiaduringBuddha'stimeencouragedextremeluxuryanddesire.
Theyregardedextremeenjoymentasthepurposeoflife.
Othersconcentratedonmeaninglessasceticismandtorturedthemselves.
Allthesethingsdonothelp,nordotheybringusliberation.
ItwastocounselavoidanceoftheseextremebehaviorsthattheBuddhataughtusabouttheMiddlePath.
ThisisalsoathemethatiscommonlyfoundintheAgamaSutra.
TheNobleEightfoldPathteachesustobenormalandreasonableinourspeech,165action,emotion,determination,waysoflivingandsoon.
Everythingwedoshouldbefairandright.
ThisistheMiddlePath.
AllDharmaisconditioned.
AllDharmaisemptybynature.
Thereisnoexceptionrightnessofone'sbehaviorwhilstfollowingtheNobleEightfoldPath.
HowdoessuchrightbehaviorwhilstfollowingtheNobleEightfoldPathcoincidewiththenatureoftheemptinessofDependentOriginationOneshouldknowthat"practice"isalsoconditioned.
IntheParableoftheSevenCarts,inChapter2oftheMiddleAgama(Madhyamagama),KingPrasenajitdepartedfromSravasti.
Itwasalongjourney.
However,theKingwasabletoreachhisdestinationwithinoneday.
Thiswasbecausehesetstopsontheway.
Ateverystoptherewasanew,freshandhealthyhorse.
Thus,whenhereachedastop,hedidnotneedtorest.
Hechangedtoanewcartandhorseandstartedhisjourneyagain.
Hencehewasabletoreachhisdestinationinaveryshorttime.
Thetravelfromoneplacetoanotherwasnotthehardworkofonecartandonehorseonly.
Itwastheco-operativeeffortofmanycartsandmanyhorses.
Itwastheco-operationofmanycausesandconditions.
TopracticeBuddhismisasimilarjourney,fromthetimewebegintopractice,tothetimeoffinalattainment.
WecannotrelyononeDharmaonly.
Wemustrelyontheco-operationofmanyDharmas,manycausesandconditions.
Sincethewaysofpracticedependonthecoincidenceoffavorablecausesandconditions,theyarethusalsoemptyintheirnature.
IntheRaftParabletheBuddhasays,166"WeshouldletgooftheDharma,andthenon-Dharma".
"Dharma"referstomoralbehavior.
"Non-Dharma"referstoimmoralbehavior.
IntheprocessofpractisingtheMiddlePathoneshouldfirstusemoralbehavior(Dharma)tocorrectimmoralbehavior(non-Dharma).
ThisDharmathatemphasizesmoralvaluesarisesduetocausesandconditions.
Itisemptyinnature.
Ifweclingtoapervertedview,becomingattachedtoimagesandthingsasreal,thenwewillnotrealizethenatureofemptinessandwewillnotbeliberated.
TheSataSastrasays,"Weshouldfirstrelyonmeritsinordertogetridofsin.
Secondly,weshouldrelyonequanimityandletthemeritsgo.
ThenwecanattainthestateofformlessnessorNirvana.
"Chapter7intheSamyuktagamasays,"IfIfeelthatnothingisobtainable,thenthereisnosin.
IfIamattachedtoform(andtootherthings),thenitissinful.
.
.
.
.
Ifoneknowsthis,thenonewillnotbeattachedtoanythinginthismundaneworld".
Sinmeansdefilementandobstacles.
Aslongasweconstantlybecomeattachedtovariousthingsasreal,wewillnotseethetruthofemptiness.
Thisisanobstacleontheway167towardsliberation.
Thereforeitisclearthatweshouldnotbecomeattachedtothemeritsofgooddeeds,asthesearealsoemptyinnature.
TheNagarjunaBodhisattvaoncesaid,"Meritislikeahot,burninggoldcoin,althoughitisvaluable,itisuntouchable".
Thus,thenatureoftheNobleEightfoldPathisalsoempty.
Itcoincideswiththewisdom(theory)oftheMiddlePath.
Underthetruthofemptiness,theoryandpracticemergeintoone.
TheMiddlePaththatemphasizesemptinessandDependentOriginationavoidspervertedviews.
TheNobleEightfoldPathavoidsthetwoextremesofsufferingandluxury,andemphasizesnon-attachment.
ThesetwomainthemesoftheMiddlePathsupplementeachotherandleadustoperfection.
IftherewasonlytheorytoexplaintheLawofDependentOriginationwithouttheemphaticproofofpersonalpracticeandexperience,thePathcouldnotfulfilreligiousfaithinhelpingfollowersdisentanglethemselvesfromsuffering,therebyattainingultimatefreedom.
Ontheotherhand,ifthePathonlytaughtusthewaysofpracticewithouttheoreticalorintelligentguidance,itmightbedefeatedbyourlackofwisdom,andwemightbecomeatheisticfollower.
TheNobleEightfoldPathoftheMiddlePathfulfilshumanreligiousexpectationsbyencouragingmoralpractice.
Inaddition,ithastheintelligentguidanceoftheLawofDependentOriginationandofEmptiness.
TheMiddlePathemphasizestheunityofwisdomandfaith.
ThisisthespecialcharacteristicofBuddha'steaching.
(TranslatedbyShiNengRong,editedbyKeRong,proofreadbyShiNengRong.
(6-7-96))168TheTwoDistinctiveCharacteristicsofBuddhismBuddhismisnotlimitedtothetwosalientcharacteristicsdiscussedhere.
ThepurposeofhighlightingthesetwocharacteristicsistoilluminatethedifferencebetweenBuddhismandotherreligionsorworldlyphilosophies.
Generallyspeaking,practicesinBuddhismmayincludefollowingtheBuddha;havingfaithintheBuddhaandBodhisattvasbecauseoftheirvirtues,wisdom,loftinessandgreatness;andunderstandingtheprofoundteachingsoftheBuddhaDharma.
However,theseBuddhistspracticesarejustaimedatshowingusthepathofBuddhaDharma,whichcanleadustounderstandingthesignificanceoflife,andwaysofelevatingourselves,groundingourlivesintruemorality.
InfollowingthewayoftheBuddhasandBodhisattvaswecanattainthestateofsupremerealization.
Efficaciousreligions,irrespectiveoftheirrelativemeritsanddemerits,canguideustoasmootherandmoreexpansivestateofbeing.
Religiontherebybecomesanessentialpartofeveryhumanlife.
Wehavetobepositiveaboutthisfundamentalfacilityforacquiringactualbenefitsfromreligionandhonortheessenceandvaluesexpressedinhumanity'sreligiousvariety.
TheUnificationofFaith(s.
sraddha)andWisdom(s.
prajna)Peopleareofvaryingnaturesandtypesandthushavedifferenttemperaments,worries,demandsandpassions.
In169general,onewhohasstrongerfeelingandsentimentismorelikelytobecompassionateandismorecapableofdevelopingstrongfaithinone'sbelief;whileanintellectualpersontendstohavegreaterpowersofdiscernmentandlucidcomprehension.
Thebiaseddevelopmentofeitherfaithorintellectresultsinprotracted,cumulative,negativeandharmfuleffects.
Forexample,ifanemotionalpersonhasstrongfaithwithoutcounter-balancingwisdom,hemaysinkintoignoranceandsuperstitionduetohisfanaticalfaith.
Thelop-sidedattitudeofdiscriminatingagainstrationalityandwisdomisnotacceptableinBuddhism.
Ontheotherhand,ifweover-emphasizerationalityanddoubtingeverything,wewillloseourfaithandbelief.
ThisinducesustoignoremoralvaluesandtodenytheexistenceofUniversalTruth,saintsandsages.
Onewouldtherebyfinallybecomeanti-religious.
Suchperversitywouldleadusastrayandpreventusfromestablishingtrulymoralbehavior,eventuallythreateningtheveryfabricofoursociety!
Thus,thereisasayinginBuddhism,"Faithwithoutwisdomwilldevelopignorance;wisdomwithoutfaithwilldevelopapervertedview.
"Buddhismadvocatestheunificationoffaithandwisdom.
HowcanwebringfaithandwisdomtogetherIsitpossibletounifythemInthefirstplace,weneedtounderstandtheBuddhistperspectiveoffaithandwisdom.
Faithischaracterizedbythesentimentsofrespectandofinspirationbyanideal.
Faithisacommonexperienceamongstthefollowersofanyreligion.
Faithwithoutintellectualcomprehensionanddiscriminationcannotberegardedasarationalfaith.
FaithinBuddhismisdevelopedthrough170contemplationandinvestigationsothatthecharacteristicsoftruthfulness,righteousness,andefficacyoftheidealinwhichonedevelopsfaith,canbeunderstoodandrevealed.
ThisisthewayaBuddhistdevelopsfaithandrespecttowardSakyamuniBuddha.
Sakyamuniisunderstoodrationallytohaveexistedinthisworldasahistoricalfigure.
Hehassupremewisdomandgreatvirtuesandhehasboundlesscompassionworkingtowardstheliberationofsentientbeings.
InBuddhism,faithisrootedinrationalintellectualcomprehension.
Asfaithisstrengthenedandsharpenedbytheassessmentoftheintellect,itisfurtherconfirmedbythedirectinsightofwisdom.
WhenunderstandingoftheBuddhaDharmaisdevelopedfurther,faithbecomesmoreintense.
Thisfaithwillmotivateustoelevateourselvesandgroundourlivesintruemorality.
Itwillenableourlives,guidedbytheidealstowhichwehaverespondedwithfaith.
Faithisnotmerelyanappreciationoftheidealbutadesiretomovetowardsit.
AlthoughsomeintellectualspossessavastknowledgeofBuddhism,andhavestrongreasoningability,theycommonlylackfaithinBuddhism.
Therefore,Dharmacannottakefirmrootandgrowintheirhearts.
Becauseofthis,Dharmacannotreallybenefitthem.
StudyingBuddhisminthisbarrenmannercontradictstheteachingofBuddhismbecausetheBuddhistwayoflifenecessarilycontainstheelementoffaith.
Whenwehaveconfidence,wewillbeabletopurifyourmindsandfreethemfromdefilementsi.
e.
greed(s.
raga),hatred(s.
pratigha)andego-conceptualization(s.
atmamana).
Confidenceislikeanalum;itpurifiesmuddywater.
Similarly,astrongfaithwillpurifyyourmind.
Therealityoflifeisfullofdistressandmisery,butfaithcantransformamentalstateofemptinessandanguishintojoy,peace,calmandcontentment.
Thisislikean171innocentchildwhowandersaroundthestreets,lost,hungry,thirsty,cold,worriedandnotknowingwhattodo.
Whileheisanxiousandfilledwithdespair,hesuddenlyfindshismother.
Hewillimmediatelyfeelsecureandhappybecausehedeeplybelievesthathewillobtainfood,warmclothesandtheconsolationofhismother'slove.
Similarly,alifeoffaithisfilledwithjoy,peace,securityandcontentment.
Ifourfaithisnotdevelopedthroughopenthinkingandreasoning,thenwearejustfollowingwhatothersleadustobelieve.
Ablindreligiousfaithbecomesfanaticalwhenitiscarriedawaybywildenthusiasmandthedeprecationofwisdom.
Buddhistfaithdevelopsthroughthecultivationofwisdom.
Sinceitespousesafaithweddedtowisdom,Buddhismavoidstheviciousnessofthatreligiousfanaticismwhichespousesfaithdevoidofdeeperunderstandinganddivorcedfromwisdom.
ThedevelopmentofBuddhistfaithinvolvesseveralstages.
TheevolvingfaithdisplayedbysomeBuddhistsdoesnotthereforenecessarilyrevealthetrue,ultimatemeaningoffaithintheBuddhaDharma.
Themostoutstandingcharacteristicofwisdomisfreethoughtanditsoperativefunctionsincludeunderstandingandcognition.
ThewisdomofhumanityextendsthroughspacetothefarthestreachesoftheUniverse.
Ourknowledgeiscontinuouslychanging,improvingandprogressing.
Thereforetraditionsmaynotnecessarilybereliable.
Thisisduetothefactthatwhenhumansdevelopknowledgeacquiredthroughtheirownperceptionsoftheexternalworld,muchunreliableinformationisaccumulatedintheprocess.
Suchempiricalknowledgeisvitiatedbecausethepiecesofinformationfromwhichitisderivedareinturnderivedfromsensory172perceptionsoftheexternalworld,andboththeordinarymindandtheexternalworldarecomprisedof,andcompromisedby,acertaindegreeofillusion.
Forexample,whenweareperceivingtheexternalworldwecannotknowourmindsatthesamemoment.
Therefore,wearetemptedbytheexternalworldandourmindsarecontrolledbythematerialworld.
Sincewelosecontrolofourminds,greed,hatredandignorancearise.
InBuddhismitisacknowledgedthattheknowledgegainedbyhumanbeingsisfarsuperiortothatgainedbyotherbeings.
Wehumansalmosttrytoknoweverything,yetwedonotknowourselves.
Thisisacognitivebiasofours.
Whenwetrytounderstandtheexternalworldwelacktheabilitytohaveacompleteoverviewofit.
Everythinginthephenomenalworldisimpermanentandconstantlychanging,butwearealwayssubjectivelyinferringaboutthenatureofobjectsthatthisistheirabsoluteexistenceandthattheywillbeastheyareforever.
Asaresult,humanknowledgegenerallyharborsmanyillusions.
SomepeoplethinkthatTruthliesoutsidethemind,andtheythereforeseekitintheexternalworld.
Othersconsiderthatthereisanexternalmetaphysicalentitywhichproperlyservesastheirreligiousideal,andthefocusoftheirfaith.
Infact,alltheexternalworldsarelikemirages,unrealandconstantlychanging.
ThewisdomwhichBuddhismteachesstartswithself-contemplationandanexperienceofinsight.
Truthcannotbesimplisticallyderivedfromobservationoftheexternalworld.
Rather,Truthrequiresustounderstandourselvesandtograspourinnernature.
JustasapersonwhohassharpsensesandabrightanddiscerningminddoesnotneedtoseekhelpfromothersinordertoclearlycomprehendTruth,weshoulddevelopfromtheinsideoutsothatwecan173projectthisluminousunderstandingandcontemplationofourselvesintothedimnessoftheexternalworld.
Thisistheonlywaytounifywisdomandfaith.
Infact,wisdomandfaitharenotreallyinoppositiontooneanother.
Conflictwillonlyariseifwepracticeprejudiceagainsteitherwisdomorfaith.
Wisdomwithoutfaithisbiasedtowardsthatwhichismaterial.
Thispositivisticemphasisisinimicaltoreligion.
Faithwithoutwisdomisbiasedtowardsasentimentalfaithwhichisinimicaltoreason.
BuddhaDharmaisaunificationofwisdomandfaith;afaithwhichisgroundedinwisdom,andawisdomwhichemphasizeshumanlifeandself-effort.
Faithistherebykeptawayfromillusion.
Wisdomandfaitharemutuallygrounded.
Ifwecanunderstand,experienceandpracticethispath,lifewillbefilledwithinfinitebrightnessandcheer.
TheCultivationofFaithandWisdomThecultivationoffaithinvolvesseveralstages.
Althoughthedepthofpracticeinvolvedineachstageisdifferent,thecommonpurposeofallthevariousstagesisultimatelytheunificationoffaithandwisdom.
Thesestagesinclude:1.
Faithwithoutprejudice—Thisisfaithbasedonunderstandingdevoidofanyprejudice.
Suchanopenfaithisimportantbecauseifonehasaprejudicedminditwillmakeitdifficulttounderstandothers'views,ortoaccepttheTruth.
Forasimpleexample,supposeAandBdidnotgetalongwell.
IfBmakessomemistakesandAthengivesBsomehonestadvice,notonlywillBrejectA'sadvicebuthewillfurthermisconstrueitasmaliciousslanderagainsthim.
Conversely,if174AandBdonothaveanyprejudiceagainsteachother,oriftheirrelationshipisveryclose,BwillbewillingtofollowanyofA'sadviceevenifAusesstronglanguageinexpressingittohim.
Therefore,onecanonlylearnandhavefaithintheTruthifonefirstfreesoneselffromprejudice.
Thisisthewaytodevelopandtopurifyconfidenceandfaith.
(ThisisconsistentwiththefirstofthethreewaysthatBuddhismteachesthatonemayacquirewisdomi.
e.
bylisteningandlearning(s.
srutamayiprajna).
)2.
Faithwithprofoundunderstanding—Afterestablishingfaithwithoutprejudice,oneisrequiredtodevelopaprofoundunderstandingofthevalidgroundsforfaith,andbysuchreasonablemeanstoacknowledgeitsauthenticity.
Thedeepertheunderstandingofthevalidgroundsforfaith,thestrongerthefaiththatwillarise.
Thevalidgroundsforfaitharelearntandauthenticatedbylistening,byseeing,anddeepenedbyincisivethoughtinordertogainasystematicunderstanding.
(ThiscorrelateswithBuddhistteachingonthesecondofthethreewaystoacquirewisdomi.
e.
bythinking(s.
cinta-mayi-prajna).
)3.
Faithwithendeavor—Afterexercisingone'sreasoningandcomingtounderstandthegroundsforfaith,onewillmakeeveryendeavortoachieveit.
Theprocessisanalogoustooilmining.
Onemustfirstexaminethegroundandbeverycertainthatpetroleumcanbefoundunderacertainspot.
Onethenstartstodrillanoil-wellatthatspot,perseveringuntilitsrichesarebroughttothesurface.
(Thiscorrespondstothethirdofthethreewaystoacquirewisdomi.
e.
bymeditationandcontemplation(s.
bhavanamayi-prajna).
)1754.
Faithwithrealization—Bycontinuouspracticeandcontemplation,onecomestorealizethatthereisnodifferencebetweentheultimatetruthandwhatonebelievesinbeginning.
Itislikeaminerwhoprocuresalargequantityofpetroleumbyvirtueofhiseffortindrillingoilwells.
(Thiscorrespondstotherealizationofprajna.
)InBuddhism,faithisnotantagonistictowardswisdom,andconverselywisdomisaccomplishedonlyinconsortwithfaithandconfidence.
Theultimateachievementistheunificationofwisdomandfaith.
ThemeaningoffaithinBuddhismisthusverydifferentfromitsmeaninginotherreligions.
WisdominBuddhismisattainedthroughthementalcultureofself-contemplation.
Sincethemainissueintheaccumulationoftrueknowledgeisthequesttolearnallabouthumannature,wecanconsequentlyunderstandtheTruthonlybyunderstandingourlivesandbygraspingthewisdomoflife.
WemaythenclearlycontemplatetheUniverseandthephenomenalworld,thereafterbeingabletopenetratetotheTruth.
Ifonebelievesthatwisdomistobegainedthroughtheexternalworld,onecanonlyarriveatasuperficialknowledgeoftheTruthandcannotdwellintheheartofDharma.
InBuddhism,thecultivationofwisdomdoesnothinderfaith.
Forexample,throughHisownexertionstheBuddharealizedthatthereareinfinitenumberofdifferentplanesofexistence,andthattheranksofsentientbeingsarelikewiselimitless.
Whenscienceisnotwelldeveloped,peoplealwaysdoubtthis.
Butinthesemoderntimes,byusingscientificinstruments,wecanprovethatthereareindeedaninfinitenumberofplanetsinthisuniverse.
Assciencefurther176develops,itmaybecomeeveneasiertoprovethecorrectnessoftheteachingsofBuddha,whichofcoursewillhelpfurtherreinforcefaith.
Ontheotherhand,thecultivationoffaithdoesnothinderwisdomeither.
WehavefaithintheteachingsoftheBuddha,andatthesametimewecaneasilybelearningtherealityofsuchprofoundteachingsasdependentorigination,impermanence,non-selfetc.
,andexperiencingtheapplicationoftheseBuddhistteachingsinourdailylives.
TheteachingoftheunificationofwisdomandfaithisadistinctivecharacteristicandanemphaticfeatureofBuddhism.
WhenwemakearelevantcomparisonwithotherreligionswecanseethatinthisregardBuddhismisunique.
TheUnionofCompassionandWisdomAcommonsayinginBuddhism,"todevelopandpractisebothcompassionandwisdom,"indicatesthatcompassionandwisdomareinseparableandintegralelementsofthepathofBuddhaDharma.
Thecontentsandfunctionsof'lovingkindnessandcompassion'aresimilartothoseof'benevolence'inChinesethought,andof'love'inWesternphilosophy.
However,lovingkindnessandcompassiondonotentirelyandexclusivelyconsistofsympathyandcaring.
TheymustalsomoveinparallelwiththeTruth.
Therefore,boundlesscompassioncannotbeaccomplishedwithoutwisdom.
Moralitiesoriginatefromlovingkindnessandcompassionandtheycannotbeestablishedwithoutthesetwoelements.
Theirpresenceconstitutesthemaincriterionformoralevaluation.
Whetherornotanactionistrulyethicaldependsonwhetherthereareelementsoflovingkindnessandcompassionpresentamongsttheactor'smotives.
177Compassionishavingsympathyforsomeone.
Forexample,whenweknowthatsomeoneisfacingdifficulties,thefeelingsofcareandconcernforthemwillarisenaturally.
Thiswillhelpmotivateustomakeeveryefforttoassistandtocomfortthem.
Thisisthepracticeoflovingkindnessandcompassion.
However,mostofusonlydirectourlovingkindnessandcompassiontowardourlovedones,butdonotextendlovingkindnessandcompassiontootherbeingslyingoutsidethecircleofouraffections.
Forinstance,parentsarenormallyveryworriedandanxiouswhentheirchildrenaresick,andtheyarewillingtosufferfortheirchildren.
Formostofus,thislovingkindnessandcompassionisdirectedonlytoourownchildrenandcannotbeextendedtothechildrenofothers.
Thisisduetothefactthatourloveisreservedforasmallnumberofpeopleanddoesnotgobeyondthislimitation.
ThereisasayinginConfucianism,"totakecareofone'sownagedparentsfirst,thenextendthesamecaretoagedpeopleingeneral;totakecareofone'sownyoungchildren,thenextendthesamecaretoyoungpeopleingeneral.
"Buddhateachesustocultivateperfectequanimityastherightlymediatestateofmindinwhichwecanfurtherdevelopandextendourlovingkindnessandcompassion.
Inordertocultivateboundlesscompassionweneedtodeepenourunderstandingofthetruemeaningoflifebyapplyingthewisdomattainedthroughcontemplation.
Forinstance,all-encompassingcompassionhasitsownlucidlogicwhenweseethefactsofourlivesfromtheluminousperspectiveoftheBuddhistteachingofdependentorigination.
178Considerhowwehumanbeingsgregariouslylivetogether,andhowthenecessitiestosupportourindividuallivesareprovidedthroughtheeffortsofotherpeopleinallareasofsociety,suchasscholars,farmers,workersandmerchants.
Ourlivesandpropertiesareprotectedbyourgovernmentsandtheirlaws.
Thefeelingofsympathyforsomeonewillofcoursearisewhenweproperlyunderstandthatwearemutuallydependent,andcomplementarytoeachother.
Furthermore,inviewofthecontinuumofendlessrebirths,inpastliveswehavehadaninfinitenumberofparentsandrelativeswhohavenowbeenrebornandwhosurroundusinourpresentlives.
Therefore,weshouldrequitethedebtofloveweoweourparentsinthislifeaswellasthedebtweoweourparentsfromformerlives.
AccordingtotheSutra,"Allmenaremyfathers;allwomenaremymothers.
"Ourlovingkindnessandcompassionshouldthereforenotbelimitedtoonlyonefamily,oneparticularrace,onecountry,orjustonespecies(viz.
mankind),butshouldextendtoallsentientbeingsintheUniverse.
ThisisthemainreasonwhyMahayanaBuddhismemphasizesvegetarianismandabstentionfromkilling.
InBuddhism,lovingkindnessandcompassionarenotpurelyandsimplyexpressionsofhumanegenerosity.
Theyalsojustlyrequiteourveryrealindebtednesstoothers.
TheunionofwisdomandcompassionthuscoincideswiththeTruthexemplifiedintheBuddhistteachingofdependentoriginationwithitsgrandvisionofuniversalinterdependenceandinterrelationship.
Eventhoughmostreligionsdoemphasizeuniversallovedevoidofdiscriminationandprejudice,thecontentofthat179lovestilltendstobeskewedtowardegocentricity.
Forexample,thesectarianslogans"Longlivethebelievers;downwiththeunbelievers.
"and"Hewhobelieveswillhavelifeeverlastingandhewhodoesnotbelievewillbecastintothelakeoffireforever"bothexhibitafiercelymonopolisticexclusiveness.
Alloutsidershavetobedestroyed.
Behindthisinbred,partisan'love'onecanseethatthereliesacultureofcrueltyandhatred!
CompassioninBuddhismisextendedequallytobothenemiesandlovedones.
AlthoughwemaynotatthemomentbeabletogivetheDharmatoourenemies,ortothosewhodonotbelieveandwillnotacceptit,wemaybeabletohelpthemlaterwhenfavorablekarmicconditionsforpresentingthegifthavematured.
AccordingtotheuniversalLawofCauseandEffect,wereapwhatwesow,andthereisnohigherauthoritywhowilfullyrewardsdeedsthataregoodandpunishesthosethatareevil.
Itisasimilarsituationtoapersonwalkingupastaircase,whomayfalldownifheisnotcarefulenough,andthuswillberesponsibleforanypainfuloutcome.
AccordingtoBuddhism,wholesomedeedsnaturallyproducepleasantresultsandunwholesomeactionsnaturallyproduceunpleasantconsequences.
ThosewhodonotunderstandtheworkingofthisnaturalLawofCauseandEffectmaythinkthatthe180teachingregardingitismereutilitarianism.
Infact,thefundamentalcriterioninBuddhismfordistinguishingwholesomefromunwholesomeactions,byreasonablemeans,isthecharacteroftheirimpactuponhumanrelationships.
Thoseactionswhichareinaccordwiththelawofmorality,andwhichwillgenerategoodresults,areregardedaswholesome.
Thoseactionsthatareunreasonableandharmfultoourselvesandtoothers,andwhichsowseedsforabitterlyfruitfulharvestofsuffering,areregardedasunwholesome.
Thisisnotmereutilitarianism,butisthenaturallawbywhichoursocietynecessarilyabides.
Suchnaturallawcanmotivateandencouragepeopletoactpositivelyandtopromotethelifewetrulyshare,honoringthemoralitywhichtrulyservesourcommonlife.
Mostreligionsingenerallackwisdom,andthereforethelovetheypreachislimited.
InBuddhism,wisdomisthecoreoftheteaching,andcompassionisthecoreofthepractice.
Boundlesscompassioncanonlybefoundamongstthosewhohaveattainedultimatewisdom.
AsthesayingintheSutra,"TheheartofBuddhaisboundlesslovingkindnessandcompassion.
"SinceMahayanaBuddhismemphasizesthecharacteristicsoftheBuddha'slandandhelpingofallsentientbeings,thesepracticesoftheDharmacannotbeaccomplishedifonelacksgreatcompassion.
Humanbeingsareofdifferinghabitualcharacteristics.
Thosewhoemphasizewisdomtendtobeeccentricandusuallyarenotkeentoassociatewithotherpeople.
Thosewhoare181sentimentaltendtobemoreegocentric.
Bothofthesepersonalitytypescannotberegardedastheidealmodelsforapproachinglife.
InBuddhism,therightpurposeforlifeisgroundedupontheunificationofwisdomandfaith,andupontheunionofcompassionandwisdom.
Faith,wisdomandcompassionconstitutethethreecoreteachingsinMahayanaBuddhism.
BycultivatingthesethreecomponentsinabalancedwayandbyfollowingapropersequenceinourpracticeswemayennobleourselvesandprogressfromouroriginalstateoflimitedpersonhoodtothefinalachievementofsupremeBuddhahood.
Ourlifespanisonlyafewshortdecades.
Weshouldmakegooduseofourprecioustime,andseizetheopportunityliferepresents.
MakingthisDharmaourideal,andourperfecttemplateforliving,hencedignifyourliveswhilstascendingthepinnacleoftheirpotential.
[RecordedbyYinHai](TranslatedbyTanBengTiong,editedbyKeRong,proofreadbyShiNengRong.
(5-10-96))182Sunyata(Emptiness)intheMahayanaContext1.
Sunyata(Emptiness)istheprofoundmeaningoftheMahayanaTeaching.
Twothousandfivehundredyearsago,theBuddhawasabletorealise"emptiness"(s.
sunyata).
Bydoingsohefreedhimselffromunsatisfactoriness(s.
dukkha).
Fromthestandpointofenlightenment,sunyataistherealityofallworldlyexistences(s.
dharma).
ItistherealisationofBodhi—Prajna.
Fromthestandpointofliberation,sunyataistheskilfulmeansthatdisentangleoneselffromdefilementandunsatisfactoriness.
Therealisationofsunyataleadsonetonoattachmentandclinging.
Itistheskilfulmeanstowardsenlightenmentandalsothefruitofenlightenment.
TherearetwowaysforustounderstandthisconceptofsunyataintheMahayanacontext.
Onewayistotrytounderstandtheexplanationaboutitstruenature.
Theotherwayistherealisationthroughpractice.
Whatwearegoingtodiscussnowisaboutitstruenature.
Mahayanateachingshavealwaysconsideredthattheunderstandingofsunyataisanattainmentwhichisextremelydifficultandextraordinarilyprofound.
Forexample,inthePrajnaSutraitsays"Thatwhichisprofound,hassunyataandnon-attachmentasitssignificance.
Noformnordeeds,norisingnorfalling,areitsimplications.
"183AgainintheDvadasanikayaSastra(composedbyNagarjuna,translatedtoChinesebyKumarajivaA.
D.
408)itsays:"Thegreatestwisdomistheso-calledsunyata.
"Thissunyata,nocreation,calmnessandextinction(s.
nirvana)isofaprofoundsignificanceintheMahayanateachings.
WhydoweseeitasthemostprofoundteachingThisisbecausethereisnoworldlyknowledge,beitgeneralstudies,scienceorphilosophy,thatcanleadtotheattainmentofthestateofsunyata.
Theonlypathtoitsrealisationisviathesupremewisdomofanimpassionateanddiscriminatingmind.
Itisbeyondthecommonworldlyunderstanding.
2.
TheSignificanceofSunyataandCessationTheBuddhaalwaysusedthetermsvoid,norisingandfalling,calmnessandextinctiontoexplaintheprofoundmeaningofsunyataandcessation.
TheteachingsoftheBuddhathatweredescribedinwordsaregenerallycommontoworldlyunderstandings.
Ifoneinterpretstheteachingssuperficiallyfromthewordsandlanguagesused,onewillonlygainworldlyknowledgeandnotthedeeperimplicationoftheteachings.
TheteachingsoftheBuddhahavetheirsupra-mundanecontextsthatarebeyondtheworldlyknowledge.
Forexample,sunyataandthestateofnirvanawherethereisnorisingnorfalling,areinterpretedbymostpeopleasastateofnon-existenceandgloom.
Theyfailtorealisethatquitetheopposite,sunyataisofsubstantialandpositivesignificance.
184Thesutrasoftenusetheword"greatvoid"toexplainthesignificanceofsunyata.
Ingeneral,weunderstandthe"greatvoid"assomethingthatcontainsabsolutelynothing.
However,fromaBuddhistperspective,thenatureofthe"greatvoid"impliessomethingwhichdoesnotobstructotherthings,inwhichallmattersperformtheirownfunctions.
Materialsareform,whichbytheirnature,implyobstruction.
Thespecialcharacteristicofthe"greatvoid"isnon-obstruction.
The"greatvoid"therefore,doesnotserveasanobstacletothem.
Sincethe"greatvoid"exhibitsnoobstructivetendencies,itservesasthefoundationformattertofunction.
Inotherwords,iftherewasno"greatvoid"norcharacteristicofnon-obstruction,itwouldbeimpossibleforthematerialworldtoexistandfunction.
The"greatvoid"isnotseparatedfromthematerialworld.
Thelatterdependsontheformer.
Wecanstatethatthepro-foundsignificanceofsunyataandthenatureofsunyatainBuddhismhighlightsthe"greatvoid's"non-obstructivenature.
Sunyatadoesnotimplythe"greatvoid".
Instead,itisthefoundationofallphenomena(formandmind).
Itisthetruenatureofallphenomena,anditisthebasicprincipleofallexistence.
Inotherwords,iftheuniverse'sexistencewasnotemptynorimpermanent,thenallresultingphenomenacouldnothavearisenduetotheco-existenceofvariouscausesandtherewouldbenorisingnorfalling.
Thenatureofsunyataisofpositivesignificance!
Calmnessandextinctionaretheoppositeofrisingandfalling.
Theyareanotherwaytoexpressthatthereisnorisingandfalling.
Risingandfallingarethecommoncharacteristics185ofworldlyexistence.
Allphenomenaarealwaysinthecycleofrisingandfalling.
However,mostpeopleconcentrateonliving(rising).
Theythinkthattheuniverseandlifearetherealityofacontinuousexistence.
Buddhismontheotherhand,promotesthevalueofacontinuouscessation(falling).
Thiscessationdoesnotimplythatitceasestoexistaltogether.
Instead,itisjustastateinthecontinuousprocessofphenomena.
Inthismaterialworld,orwhatwemaycallthis"stateofexistence",everythingeventuallyceasestoexist.
Cessationisdefinitelythehomeofallexistences.
Sincecessationisthecalmstateofexistenceandtheeventualrefugeofallphenomena,itisalsothefoundationforallactivitiesandfunctions.
TheAmitabhaBuddhawhowas,andis,reveredandpraisedbyBuddhistsaroundtheworld,radiatesindefinitelightandlifefromthis"stateofcessation".
Thisstateisacontinuousprocessofcalmness.
Itwillbetheeventualrefugeforusall.
Ifwethinkcarefullyaboutthedefinitionsofcalmnessandextinction,thenwecandeducethattheyarethetruenaturalend-pointsofrisingandfalling.
Thetruenatureofthecycleofrisingandfallingiscalmnessandextinction.
Becauseofthisnature,allchaosandconflictsinthestateofrisingandfallingwilleventuallycease.
Thisisattainablebytherealisationofprajna.
3.
ContemplatingtheImplicationsofSunyataandStillness(Nirvana)byObservingWorldlyPhenomenaAllexistencesexhibitvoid-natureandnirvana-nature.
Thesenaturesaretherealityofallexistence.
Torealisethe186truth,wehavetocontemplateandobserveourworldlyexistence.
Wecannotrealisetheformerwithoutobservingthelatter.
ConsiderthisHeartSutraextract,"OnlywhenAvalo-kitesvaraBodhisattvapractisedthedeepcourseofwisdomofPrajnaParamitadidhecometorealisethatthefiveskandhas(aggregates,andmaterialandmentalobjects)werevoid.
"Profoundwisdomleadsustotherealisationthatallexistencesareofvoid-nature.
Thesutrasdemonstratethattheprofoundprinciplecanbeunderstoodbycontemplatingandobservingthefiveskandhas.
Wecannotrealisethetruthbyseekingsomethingbeyondthematerialandmentalworld.
TheBuddha,usinghisperfectwisdom,observedworldlyexistencefromvariousimplicationsandaspects,andcametounderstandallexistences.
Insummary,therearethreepathstothisobservation:a)Weshouldobservetheprecedingstateandthecurrentstateofconditions.
i.
e.
,Observationaccordingtotheconceptoftime.
b)Weshouldobserveexistencesaccordingtotheirinter-relationships.
i.
e.
,Observationviatheconceptofspace(eithertwoorthree-dimensions).
c)Weshouldobservethetruenatureofallmyriadbeings.
Thisislikeobservingtheworldlyexistencesofapoint,alineandanarea.
Thosewithsupremewisdomunderstandthetruenatureofallworldlyexistencesbyobservingverticallythere-lationshipsbetweentheprecedingandcurrentconditions,andhorizontallytheinterrelationships.
Thenwecanunderstandthetruemeaningofvoid-natureandnirvana-nature.
1873.
1Byobservingthepreceding-stageandthecurrent-stageconditions,wecanverifytheLawofImpermanenceofallworldlyexistences.
Allexistences,betheymaterialormental,betheythematerialworld,orthephysicalormentalstatesofsentientbeings,aresubjecttocontinuouschange.
Theworldmayhavecertainstatesofbeingswheretheystaystaticorareinequilibriumonatemporarybasis(forexamplehibernation).
Butwhenweobservethemwithsupremewisdom,wewillfindthatnotonlydotheykeepchangingonayearlybasis,butalsothatthischangeappliestoeveneverybriefestmoment.
Afterthecurrentstateofconditionshaveceasedtoexist,thenewly-formedstatematerialises.
Thisisthestateofrisingandfalling.
Therisingandfallingofeachsmallmomentrevealsthatallexistencesareever-movingandever-changing.
Conventionalscholarshaveaverygoodexplanationoftheseever-changingworldlyconditions.
Howeverthey,includingthepractitionersofdharma,trytomakesenseoftherealityfromtheever-changingworldlyexistences.
Thatis,theyarefooledbythematerialexistencesandarenotabletounderstandthedeepertruthofallexistences.
OnlythosewiththesupremewisdomoftheBuddhaandMahabodhisattvasrealiseandunderstandthatallexistencesareillusions.
Theyunderstandthatexistencesarenotrealfromtheobservationoftheflowofchangingexistences.
Thenumerousillusionaryexistencesmaywellbediverseandconfusing,arisinganddecaying.
Butwhenwelookintotheirtruenature,wewillfindthemvoidandofnirvana-nature.
188Ontheotherhand,sinceallexistencesareofnirvana-nature,theyappearfromtheperspectiveoftime,tobeever-changing.
Theyneverstaythesameevenforthebriefestmoment.
Impermanenceimpliesexistencesdonothaveapermanententity.
Thisisanotherimplicationofthenatureofsunyataandstillness.
3.
2Fromobservationsofexistenceviainter-relationships,wecanconcludethatnothingisindependentoftheLawofCausation,andthateverythingiswithoutego.
Forexample,theBuddhaexplainsthattheindividualsentientbeingiscomposedofphysical,physiologicalandpsychologicalphenomena.
Thesocalledegoisadeludedillusionwhichdoesnotexistinreality.
Itsexistencedependsonthecombinationofbothphysicalandmentalfactors.
Itisaunionoforganicphenomena.
Thuswecallittheempiricalego.
Itisamistaketoclingtoitasaninfatuatedego.
TheIndianconceptofthesupremespiritimpliessomeonewhorules.
Thespiritistherulerwhoisindependentofisself-dependentandallcauses.
Inotherwords,thespiritistheonewhoisfreefromallprimaryandsecondarycauses(forphysicalandmentalaspects).
Thespiritistheonewhohasthesoulofhisownbodyandmind.
Thisistheegoorsupremespiritthatthetheologistsclingto.
Fromtheirviewpoint,theonlywaytoavoidphysicalandmentaldecayistobeself-determinedandself-sovereign.
Inthisway,thesupremebeingcanstaypermanentinthecycleofreincarnation,andreturntotheabsoluterealitybyliberatinghimselffromlifeanddeath.
189ButfromtheprofoundcontemplationandwisdomoftheBuddhaandMahabodhisattvas,weknowthereisnosuchreality.
Instead,egolessness(non-self)istheonlypathtounderstandtherealityofthedeludedlife.
AllexistencesaresubjecttotheLawofCausesandConditions.
Theseincludethesmallestparticles,therelationshipbetweentheparticles,theplanets,andtherelationshipbetweenthem,uptoandin-cludingthewholeuniverse!
Fromthesmallestparticlestothebiggestmatter,thereexistsnoabsoluteindependentidentity.
Egolessness(non-self)impliesthevoidcharacteristicsofallexistence.
Egolessness(non-self)signifiesthenon-existenceofpermanentidentityforselfandexistence(Dharma).
Sunyatastressesthevoidnesscharacteristicofselfandexistence(Dharma).
Sunyataandegolessnesspossesssimilarattributes.
Aswehavediscussedbefore,wecanobservetheprofoundsignificanceofsunyatafromtheperspectiveofinter-dependentrelationships.
Consideringdharma-natureandtheconditionofnirvana,allexistencesareimmaterialandofavoid-nature.
Thenweseeeachexistenceasindependentofeachother.
Butthenwecannotfindanymaterialthatdoesexistindependentofeverythingelse.
Soegolessnessalsoimpliesvoid-nature!
3.
3Fromtheobservationofallexistences,wecaninferthetheoryofnirvanaandthecompletecessationofallphenomena.
Fromtheviewpointofphenomena,allexistencesaresodifferentfromeachother,thattheymaycontradicteachother.
Theyaresochaotic.
Inreality,theirexistenceisillusionaryandarisesfromconditionalcausation.
Theyseemtoexistononehand,andyetdonotexistontheother.
Theyseemtobeunited,butyettheyaresodifferenttooneanother.
190Theyseemtoexistandyettheydocease!
Ultimatelyeverythingwillreturntoharmonyandcompletecalmness.
Thisisthenatureofallexistence.
Itisthefinalrestingplaceforall.
Ifwecanunderstandthisrealityandremoveourillusions,wecanfindthisstateofharmonyandcompletecalmness.
Allourcontradictions,impedimentsandconfusionwillbeconvertedtoequanimity.
Freefromillusion,completecalmnesswillbetheresultofattainingnirvana.
TheBuddhaemphasisedthesignificanceofthisattainmentandencouragedthedirectandprofoundcontemplationonvoid-nature.
Hesaid,"Sincethereisnoabsoluteself-naturethuseveryexistenceexhibitsvoid-nature.
Becauseitisvoid,thereisnorisingnorfalling.
Sincethereisnorisingnorfalling,thuseverythingwasoriginallyincompletecalmness.
Itsself-natureisnirvana.
"Fromtheviewpointoftimeandspace,wecansurmisethatallexistencesareimpermanent,allexistenceshavenopermanentself,andnirvanaistheresultofthecessationofallexistences—theThreeUniversalCharacteristics.
Buttherearenotthreedifferenttruths.
Instead,theyarethecharacteristicsoftheonlyabsolutetruthandtheultimatereality.
ThisistheexplanationofDharma-natureandtheconditionofnirvana.
Thethreecharacteristicsaretheonecharacteristic,andviceversa!
Wemaycultivateourmeditation,contemplatingtheimpersonalityofallexistences.
Thiswillleadustoenlightenmentviathepathofvoidness.
Contemplatingnirvanaandcompletecalmnessleadstoenlightenmentbythepathof191immaterialform.
Contemplatingtheimpermanenceofallexistences,leadsustoenlightenmentbythepathofinactivity(nodesire).
TheThreeUniversalCharacteristicsaretheotherimplicationsofDharma-natureandnirvana.
Thepathstoenlightenmentarealsothesamecauseofabsolutereality.
AllofthemreturntotheDharma-natureandtheconditionofnirvana.
Inshort,theteachingsoftheBuddhastartfromtheobservationandcontemplationofallworldlyphenomena.
Theyarelikethousandsofstreamsofwatercompetingwitheachother,andflowingfromthetopofthemountainstothebottom.
Eventually,allofthemreturntotheoceanofvoidnessandnirvana.
4.
SunyataandCessationistheTruth(Nature)ofAllExistences.
Allexistencesthatarerecognisedbyworldlyunderstanding,whethermaterially,spirituallyorintellectually,havealwaysbeenmisunderstoodbyus.
Weclingtothemasreal,physicallyexistingandpermanent.
Actually,theyareonlyunrealnames.
Themoreprecisemeaningoftheterm"unrealname"is"assumption"or"hypothesis".
Itisanempiricalname.
Itisformedbythecombinationofvariouscausesandeffects.
(Theseincludetheeffectsofmentalconsciousness.
)Itdoesnotexistbyitself.
Everythingexistsrelatively.
Thus,whatistheultimatetruthIfweinvestigateexistencefurther,werealisethatallexistencesareempty.
Thisisthefundamentalcharacteristicandrealityofallexistence.
Itisultimateand192absolute.
Butweshouldnotthinkthatemptymeansnothing.
Itimpliesthedisentanglementfromtheworldlymisunder-standingoftheexistenceofself,identity,andtherealisationoftheabsolute.
IntheSutrasandAbhidharma,theworldlyunderstandingsaresometimesreferredtoasallphenomena(Dharma).
Sunyataisreferredtoas"Dharma-nature",andhencethereisadistinctionbetween"phenomena"and"Dhamma-nature".
However,thisisonlyanexpedientexplanationthathelpsustorealisethetruthofsunyatathroughthephenomenaofallexistences.
Weshouldnotthinkthat"existence"and"nature";orthe"phenomenaofDharma"and"Dharma-nature"aresomethingcontradictory.
Theyarejustconceptsneededtounderstandtheimplicationofsunyata.
Wemayanalysetheexpedientexplanationof"existence"andthe"nature(voidness)"fromtwoaspects:a)Thetruthofsunyataisthenatureofeachindividualexistence.
Eachstepwemakeinunderstandingthateachminorformhasanaturethatisnotdescribablebywords,arestepstotherealisationofthetruthofsunyata.
ThesunyataofDharmanatureisthesameforall,itisnondistinguishable.
However,fromourdeludedviewpoint,weassumethatitisthenatureofeachindividualexistenceandnotanabstractcommonnature.
b)Dharma-natureisbestdescribedasthecharacteristicofequanimityofsunyata.
Itcannotbedescribedasmanyorone193andabsolute.
(Oneisrelativetomany!
)WecannotsaythattheDharma-natureisdifferenttoexistence.
Butatthesametime,wecannotsaythatitisequaltoexistence.
Allinall,sunyataisthenatureofexistence.
Althoughtherealisationofsupremewisdommayseemtobeabstractsuperficially,itembodiesverysubstantialandcompellingideas.
5.
TheRelationshipbetweenPhenomenaandtheSunyataofDharma-nature.
Fromourdiscussionsabove,itisveryclearthatexistenceandnaturecannotbedescribedasthesameordifferent.
IntheMahayanateaching,thetheoryof"notthesamenordifferent"isindisputable.
However,inordertoadapttothedifferentspiritualfoundationsandthinking,theancientgreatpractitionershavedifferentexplanations.
a)TheDharmalaksanaSectsemphasisethe"phenomenaorcharacteristicsofthings".
Theirtheoryis,"theappearanceofkarmicseedsnurturestherisingofthingsandviceversa.
"TheLawofDependentOriginationofkarmicseedsexplainsallworldly(mundane)andout-worldly(supramundane)Dharma.
Whenthissectexplainsimpermanenceandtherisingandfallingofallexistence,theyomittomentionitsrelationshipwiththeDharmanaturethatisnotrisingnorfalling.
Accordingtothem,underthedefinitionsofimpermanenceandrisingandfalling,"karmicseeds"appearandnurturetherisingofthingsandinreturn,canbeformed.
Therefore,thenatureof"norisingnorfalling"cannotbethefoundationofanyexistence.
194Thisschoolisfamousforitsdetailandcarefulobservation.
However,thereisatendencytomisunderstandthetheoryofno-risingnorfailing(theeternalDharma-nature)andthetheoryofrisingandfalling(thecausativeDharma)astwoseparateidentities.
ThisisdefinitelynottheintentionofthescholarsoftheDharmalaksanaSect.
Thisisbecauseaswedetachourselvesfromtheillusionofrisingandfalling,andtheLawofCauseandEffect,wewillseethetruthofDharma-nature.
WewillrealisethattheDharmaandDharma-natureareneitherthesamenordifferent.
Thisisnatureoftheindividualexistencethatisbeyonddescription.
IthasnodifferencefromtheDharma.
TodifferentiatetheDharmafromaspectsofrisingandfalling,istoemphasisethedifferencebetween"nature"and"phenomena"only.
b)TheschoolsofTienTai,XianShouandChan(Zen)emphasisetheDharma-nature.
Theycallthemselvesthe"SchoolofNature"andtheperfectintercommunionofallthingsistheiremphasis.
InrespectoftheequanimityofDharma-nature,thephenomenaofallthingsareembodiedinDharma-nature.
ThephenomenaofDharmathatispureordeludedarisesfromDharma-nature.
ThescholarsofTienTaicalleditthe"Embodiednature".
(ThisistheBuddha-naturethatincludesbothgoodandevil.
)ThescholarsofXianShousay,"Itisarisingfromprimalnature",andthescholarsofChan(Zen)say,"Itisnaturethatcausestherisingofthings".
AllDharmaisDharma-nature.
ItisnotdifferentfromDharma-nature.
DharmaandDharma-naturearenottwoseparateidentities,"Phenomena"and195"nature"arealsonotdistinguishableeither.
Inotherwords,thereisnodifferencebetweenprinciple(absolute)andpractice(relative).
Thisalsoimpliesthatthereisnodifferencesamongpractices.
TheschoolsthatemphasiseDharma-naturedonotemphasisedifferences.
However,scholarswhomisunderstooditsimplication,alwaysbecameattachedtotheprinciples(anabsolute),andneglectthepractice(arelative).
Thisisdefinitelynottheaimoftheschoolsof"Dharma-nature".
c)TheSchoolofMadhyamika,whichisalsocalledthe"SchoolofSunyata",explainsthetruthdirectly.
Theysaythatexistenceandsunyataareneitherthesamenordifferent.
AccordingtotheSchoolofSunyata,allDharmaarisesfromcausesandconditions.
ThereforethenatureofallDharmaisempty.
Becauseofitsemptynature,ithastorelyoncausesandconditionsinordertoarise.
Inotherwords,allDharmaarisesfromcausesandconditions,andallDharmaisemptyinnature.
TheLawofDependentOrigination(existence)andthenatureofemptinessisneitherthesamenordifferent.
Theyexistmutually.
Thetruthof"sunyata"and"existence",and"nature"and"phenomena"arenotinconflictwitheachother.
UnlikethescholarsoftheDharmalaksanaSectwhoexplaintheDharmaonlyfromtheaspectofDependentOrigination,orthescholarsofDharma-naturethatexplaintheexistenceofDharmaonlyfromtheaspectofDharma-nature,thescholarsofMadhyamikaexplainthetruthoftheDharmafrombothaspects.
HencethisiscalledtheMiddlePathwhichdoesnotinclinetoeitherside.
196ThesearethethreemainschoolsinMahayanateaching.
TheDharmaandDharma-natureresembleworldlyphenomenaandentity,buttheyarenotidentical.
InMahayanateaching,theDharma-natureisthenatureofeachindividualDharma.
Thereisnoentitythatcausestheappearanceofthings.
AlthoughDharma(existences)andDharma-naturearenotidentical,theyarealsonotbeyondDharma(existences).
Weshouldnotthinkthattheseconceptsaretoodeepbeneathortoohighaboveus.
ByrealisingtheDharmaandDharmanaturefromtheexistence(Dharma)aroundus,thencantherealandprofoundimplicationsofsunyatabeportrayed.
(TranslatedbyLimYang&ShiNengRong,editedbyKeRong,proofreadbyShiNengRong(21-9-1996))197TheCriticalIssueofLifeandDeathLifeisimpermanent.
Afterwecomeintothisworld,wemaylivefortenyears,possiblyahundredyears,orperhapsevenlonger.
Butwegrow,andfinallywehavetodie.
Peoplenormallythinkofdeathastheendofeverything.
Thereisnothinggreataboutit.
ButaccordingtoBuddhism,ourlifedoesnotbeginonlyatthemomentofbirth;anddeathtoo,doesnotimplytheendofeverything.
Iflifewasassimpleasthis,thenthiswouldencourageustofritterawayourtimewithnopurpose.
Actually,weexistedbeforewewereborn,andwewillhaveanotherlifeafterdeath.
Wewillbereborninanotherplaceandthecycleoflifeanddeathwillcontinueendlessly.
Theconstantrebirthintothissufferingworldisabiggerproblemthanthesimpledeathattheendofeachlife!
Constantrebirthisdifficulttosolveanditbecomesacriticalissuewhenwerecognizeandwishtoovercomeit.
Thesituationisanalogoustoabusinessmanwhostartshisbusinessatthebeginningoftheyear.
Attheendoftheyear,hehastoaccountforhisprofitandloss,repayallhisdebtsandgetbackwhatothersowehim.
Thisprocessrepeatsthefollowingyear,andeveryyearthereafter.
Theclosingofeverything.
Thebusinessmanplanstoaccumulatelongtermprofitsandincreasinglyvaluableassetsyearafteryear.
Butthisisnotaneasytasktofulfil!
.
HowshouldwehandlethisproblemWecanbemoreconfidentaboutthefollowingyear'sfinancialpositionifthecurrentyear'sbusinessisprofitable.
Everythingwillrunmoresmoothlynextyear.
However,ifthisyearresultsinaloss,thennextyear'sfinancialpositionwillbetight.
Wemayhaveto198borrowfromhereorthere,causingalotoffrustration,worry,andsufferingforourselves.
Lifeisthesame.
Whenthereisbirth,therewillbedeath.
Duringthisprocessoflifeanddeath,wehavetoconsiderourprofitsandlosses.
Ifwedonotputinanefforttoupliftourselves,wemayloseourhumanstatusinthenextlife,andthiswillcertainlybealoss!
Ifweimproveourselvesandbecomeabetterpersoninthislife,thenwewillcreategoodprospectsforourfuture.
Althoughour"EndofYear(life)Account"mayshowanunfavorable"financial(karmic)position",ifwecanjustifyourselvesskilfully,wemaystillgetthroughthelastdifficultperiod.
Thus,apracticingBuddhistshouldpayattentiontothemomentoftheirlastbreath.
Weshouldbehavewell,thinkpositively,andbemindfulatthemomentofourlastbreath.
Whenwetalkaboutlifeanddeath,somethinkthatdeathmeanstheendofeverything.
Thus,wemustfirstclarifythesemisunderstandingsabout"death"beforewediscuss"life".
Peoplenormallyhaveafearofdeath.
Infact,deathisnothingtobeafraidof.
Thisisanalogoustothebusinessmanwhorunsagoodbusinessatalltimesandmanagesitwelluntiltheclosureofthefinancialyear.
WhentheNewYearcomeshewillcertainlyenjoyacomfortablelife.
Therefore,aslongaswehavepreparedwellduringourlives,weshouldbehappywhenwearehealthy,andshouldnotbefrightenedwhensicknessorevendeathcomes.
199TheThreeTypesofDeathAccordingtoBuddhism,therearethreetypesofdeath:1.
Theendoflife:Nomatterhowlongwelive,oncethelifethatweobtainedfromourpastkarmaisfinished,wewilldie.
Thisislikealamp.
Whenthefuelisconsumed,thelightwillgoout.
Ifthe"karmicfuel"forourlifeisforonehundredyears,then,attheendofonehundredyears,wewilldie,andtherearenoalternatives!
2.
Theexhaustionofmerit:Weneeddailynecessitiessuchasfood,clothing,andshelterinordertolive.
Someofusmaydiebeforewereacholdagebecauseoftheexhaustionofourmerits.
Wemaydieofhungerorcold.
3.
Deathatatimewhenoneshouldnotdie:Someofusmaydiebecauseofwars,floods,fires,accidents,sickness,lackofcareornutrition,orover-work.
Thistypeofdeathisdifferenttotheothertwotypesmentionedabove.
Withregardstodeath,apracticingBuddhistshouldremembertwopoints:1.
Whetherweareyoungorold,wemaydieatanytime.
Althoughhumanshaveanaveragelifespan,exhaustionofmeritsorunforeseencircumstancesforanyindividualmaycauseustodieatanytime.
Lifeisimpermanent.
SoweshouldbediligentinpracticingtheBuddha'steachings,andnotwaituntilthenextlife,orlifethereafter!
2002.
Donotthinkormisunderstandthatlifeisdeterminedbyourpastkarmaonly.
Infact,themajorinfluencecomesfromouractionsinthecurrentlife.
Ifwealwayscommitwrongdeeds,donottakecareofourselves,andarelazy,thenconsequentlywemaybecomepoorandmaydieofstarvationwhileyoungormiddleaged.
Butdeathassuchdoesnotnecessarilyimplytheendofone'sactuallifeprocess.
HowDoestheCycleofLifeandDeathComeAboutWhatisthiscycleofbirthanddeathHowdoesthiscycleoflifeanddeathcomeaboutWhatdeterminesourimprovementordeteriorationAccordingtoBuddhism,itisdeterminedbyourkarma.
Karmaistheenergyorinfluencethatisleftbehindbyouractions.
Duetoourpastkarma,wearebornashumanbeingsinthislife.
Similarly,thegoodandevilkarmaofthislifeandpastliveswillalsoaffectourfuturelives.
ManyBuddhiststhinkof'karma'as'evilkarma'only.
Thisisnottrue.
Theenergythatisleftbehindbyouractionsorthoughts,beitgoodorevil,isreferredtoas'karma'.
Ourfutureisdeterminedbyourkarma.
Thus,theBuddhaDharmasays,"Wereapwhatwesow".
Betweenourpastandpresent,whichbadorgoodkarma,willdetermineournextlifeTherearethreesituationsasstatedinthefollowing:a)StrongkarmaWhenweareatthebrinkofdeath,thegoodandevilkarmawehavegeneratedinourlifewillappearinfrontofoureyes.
Usuallywegeneratealotofgoodorbadkarmaeveryday.
At201themomentofourdeath,ifstronggoodorevilthoughtsarise,theywilldetermineourfuture.
Forexample,thememoryofkillingone'sownfatherisunforgettable.
Thethoughtwillalwaysbeinone'smind.
Atthemomentofdeath,thisevilscene(karmicaction)willappearinfrontofone'seyes.
Similarly,onewhoisveryfilialwillseetheirownfilialityandgooddeedsatthemomentoftheirlastbreath.
Thisissimilartoadebtor.
Attheendoftheyear,allcreditorswillcomeandchaseafterthedebtorfortheirmoney,andthedebtorwillpaythecreditorwhoapplieshimthegreatestpressurefirst.
b)HabitualInfluenceSomepeoplemayhavekarmathatisneitherextremelygoodnorextremelybad.
Inthesecircumstances,habitualactionsmaybecomethemajorinfluenceontheirfate.
Accumulatedminorevilactionswillproduceanevilresult.
Accumulatedminorgooddeedswillproduceagoodresult.
Thereisasaying;"Althoughadropofwateristiny,itmaygraduallyfillabigcontainer.
"TheBuddhaalsogaveusanexample:Ifthereisabigtreethatisleaningtotheeast,itwillcertainlyfalltowardstheeastwhenbeingaxed.
TheChinesealwayssay:"Atthetimeofdeath,theghoststhatfeelinjusticewillcomeandaskforone'slife.
"Thosewhokilledpigsandgoatswillseepigsandgoats,andthosewho202killedsnakeswillseesnakes.
Ifweseethese,wewillhavegreatsuffering.
Wemaytremblewithintensefear,andloseourminds.
Infact,thepigs,goatsandotheranimalsthathavebeenkilledwouldhavebeenrebornaccordingtotheirownkarma.
However,thosewhodidthekillingwilltendtocontinuetoactinanevilway.
Theywillaccumulatemoreevilkarma.
Thus,atthemomentofdeaththekarmicaction(cows,snakes,pigs,orgoatsetc.
requestingrecompenseoflifeforlivestaken)willappearinfrontofusandwewillreceiveretributionaccordingtoourkarma.
Thereisastoryaboutapersonwhorobbedandmurderedarichmaninthemiddleofthenight.
Aftertheincident,hefeltthattherichmanwasalwaysfollowinghimaskingforhismoneyandlife.
Intimethemurdererwasfrightenedtodeath.
Later,itwasfoundthattherichmanwasonlyinjuredandwasstillalive.
Thisanecdoteillustratesthatevilghostsdonotcometoaskforone'slife.
TheBuddha'sexplanationofkarmicactionexplainstheresultperfectly.
Thosewhodidevilwillseesufferingatthelastmomentbeforedeathovertakesthem,andthosewhobehavedwellwillbepeacefulandhappyatthatlastmoment.
Soweshouldbecarefulaboutthehabitualkarmathatwegeneratedaily!
c)TheLastThoughtSomepeoplemaynothaveaccomplishedgreatthings;perpetratedparticularlyevildeeds;norestablisheddistincthabitualactions.
Duringthelastmomentoftheirlivessuchpeoplemaysuddenlythinkofsomething.
Thislastthought,whethergoodorevil,willinfluencetheirnextrebirth.
TheBuddha'steachingsencouragethosewhoareseriouslyillto203rememberandtorecitethemeritsoftheBuddha,DharmaandSanghaandthemeritsofDanaandoffollowingtheprecepts.
Thiswillhelpustohavegoodthoughts.
Relyingontheenergyofthesegoodthoughts,wemayhaveagoodrebirth.
Somemaygeneratealotofgoodkarmaduringnormaltimes,butmaybenervousorsadduringtheirlastbreath.
Thismaycauseevilthoughtstoariseandhenceresultinapoorrebirth.
Thisisanalogoustoamerchantwhohasdonegoodbusinessthroughouttheyearbutwhodoesnotmanagehisbusinessaffairswellduringtheclosingperiodofthefinancialyearandthuscausesthewholeyear'sefforttobewasted.
Whensomeoneisabouttodie,whethertheyareyoungorold,weshouldtrynottocry,asthismayaffectthedyingperson'semotionalstateandcausethemsuffering.
WeshouldadvisethepersontoleteverythinggoandtothinkabouttheBuddha,Dharma,Sangha,goodactsofDana,andothermeritoriousdeedsthattheymayhavedone.
Itisasifourbusinesswasnotverygoodduringtheyear,butbecauseofskilfulmanagementduringthecrucialendofyearperiod,wemayneverthelesshaveahappynewyear.
However,weshouldrememberthatourdailyeffortisstillimportant.
Itisnotrenderedinsignificantcomparedtothelastminute'seffort.
Ifwehabituallycommitevildeedsitishardlytobeexpectedthatwewillhavegoodthoughtsatourdeath.
Ifwehabituallyaccumulategreatmerits,orhavemoremodesttendencytodogood,thenwiththeassistanceofothersinrecallingthesemeritsduringthemomentofourlastbreath,wemayhaveabetterrebirth.
204OtherDefilementsNecessaryforRebirthHowdoesrebirthoccurafterourdeathNormallydeathreferstothemomentwhenone'sbreathingandmentalactivitieshavestopped,andthebodytemperaturedrops.
Ontheotherhand,birthreferstothetimewhenthebabyisborn.
However,accordingtotheteachingsoftheBuddha,ourpastkarmaisthemaincauseofthenewlifewhichcomesaboutwhenthefather'sspermcellcombineswithaneggfromthemother.
Thisisreferredtoasconception:theinitiationofthebirthprocess.
Thus,thosewhocarryoutabortionsareinfactcommittingtheevildeedofkilling.
WhyarewerebornafterdeathItisnotinevitablethateveryonewillbereborn.
Somemayberebornandothersmaynot.
Rebirthiscausedbyone'skarma.
Withgoodkarmawewillproducegoodfruit.
Withevilkarmawewillsufferevilresults.
Ifwegenerategoodandevilkarmaallthetime,doesthismeanthatourcycleoflifeanddeathwillcontinueendlesslyInfact,karmaalonemaynotcauseustobereborn.
Besideskarma,defilementsareneededasthesecondarycauseofrebirth.
Themajordefilementisthe'love'oflife.
Thoughtsofgreedandattachmenttothisillusoryworld,withthefoolishwishtoliveforever,plantinourdeludedmindstheseedsforcontinuouslifeanddeath.
ApracticingBuddhistwhowishestoendthecycleoflifeanddeathneedstoletgoofself-centeredloveandattachmenttoself-destructiveliving.
Thisissimilartoplantingcrops.
Althoughwemayhaveseeds,withoutwaterandfertilizer,theseedswillnotsprout.
Thus,eventhoughwemayhavegeneratedalotofgoodorbadkarma,withoutthefertile205conditionsprovidedbydefilements(i.
e.
loveandattachments),theseedsofoursufferingswillnotsprout.
Ifwecraveforcomfort,luxuryandwealth,andclingtoourlife,wewillneverbreakthecycleoflifeanddeath.
Inordertoendthecycleoflifeanddeath,wemustletgoofourattachmentsthoroughly,thennewlifewillnotemerge.
Toachievethisweshouldremembernottodoevil,buttodomoregood.
Weshouldaccumulateourmeritsinordertogainagoodrepayinthefuture.
Weshouldnotattachourselvestotheprocessoflifeanddeath,buttostrengthenourdeterminationtoleavethisdeluded,sufferingworld.
[RecordedbyMingDao](TranslatedbyShiNengRong,editedbyKeRong,proofreadbyShiNengRong.
(8-2-96))206TheImmenseTeachingsontheExpedientPathofBuddhistPracticeRecollectionoftheBuddha(s.
buddhanusmrti)andtheideaofaPureLandareskilfulmeans(s.
upaya)commonamongdifferentschoolsanddifferentvehicles(s.
yana)inBuddhism.
However,themostcommonpractices,particularlyinthePureLandschool,involverecollection(s.
smrti)oftheAmitabhaBuddhaandseekingrebirthintheLandofUltimateBliss(s.
SukhamatiorSukhavati).
ThepracticeoftherecollectionoftheBuddhaontheExpedientPathismostcompletelyexpoundedinChapter40oftheAvatamsakaSutra—"Samantabhadra'sPracticesandVows.
"Thisparticularpracticeisclearlyexplainedthereinas"TheTenGreatVows(s.
mahapranidhana)guideoneonthepathtotheLandofUltimateBliss.
"(TheTenGreatVowsrefertotenvowsaswellastenwaysofpractice.
)RecollectionoftheBuddhameanstorecollectandcontemplatetheDharmaBody(s.
dharmakaya)oftheBuddha,thevirtuesoftheBuddha,thestatelyappearanceoftheBuddha,andthename(s.
namadheya)oftheBuddhasothatthemindisfreedfromdistractionandrestlessness(s.
aviksiptacitta).
RecollectionoftheBuddhaisnotjusttherecitation(s.
japa)ofthenameoftheBuddha,butincludesthefollowingpractices:2071.
PayingreverencetotheBuddha.
2.
PraisingthevirtuesoftheBuddha(ThenameoftheBuddhareflectsthevirtuesoftheBuddha.
Thus,recitingthenameoftheAmitabhaBuddhaisequivalenttopraisingandrecollectingthevirtuesofallBuddhas).
3.
Makingimmenseofferings(s.
pujana)totheBuddha.
4.
Makingafrankconfessionofone'smistakes(s.
desana)beforetheBuddhaandsincerelyaskingforpardon(s.
ksana).
5.
RejoicinginthevirtuesoftheBuddha(andofallBodhisattvas).
6.
RequestingtheBuddhatorevolvetheDharmawheel(s.
dharma-cakra-pravartana).
7.
RequestingtheBuddhatoliveonthisworld,workingfortheliberationofallsentientbeings.
8.
LearningfromtheBuddhaandpractisingtheDharma.
9.
FollowingtheexampleoftheBuddha,tohelp,comfortandteachallsentientbeingsaccordingtotheirneeds.
10.
Transferenceofmerits(s.
parinama)toallsentientbeings,hopingthatallsentientbeingsmayattainBuddhahood.
ThesearethepracticesoftherecollectionoftheBuddha.
SincethepracticessimplyinvolvemindfullymeditatinguponBuddha(s.
adhimoksa),andarefreefromanycomplicating208dependenceuponspecialexternalrequirements,theycanbeeasilyaccomplished.
TorecollecttheinfiniteBuddhaisinfacttocontemplatethevowsandpracticesofallBuddhas(i.
e.
infiniteBuddha-naturevariouslypersonified).
ThemindmeditatesupontheBuddhaspresidingoverthetendifferentdirections(e.
g.
AmitabhaBuddhaintheWesternParadise).
ThisentailspenetratingtheRealmofDharma(s.
dharma-dhatu)andleadsonetorebirthintheLandofUltimateBliss.
Themostsystematiccommentaryregardingthispracticecanbefoundin"TheSastraofTheAwakeningofFaithintheMahayana".
Itdescribesfourstagesofpracticeasbelow:1.
Mahayanistnovices,whosemindsarenotstrong,maylacktheconfidencetorealizeBuddhahoodortoavoidrebirthinlowerrealms.
Theyarenotyetreadyforthestageofcultivatingconfidencebythemselves.
TheexpedientmeansforthemtopracticeisthustoconcentrateoncontemplatingandrecollectingtheBuddha,especiallytheAmitabhaBuddha,andtotransfertheimmeasurablevirtuesaccumulatedthroughthispracticefortakingrebirthintheLandofUltimateBliss.
Confidencecanthenbeestablishedgradually,andcanbesustainedbysensingthestrongvibrationsripplingthroughouttheUniverseemanatingfromtheardentwill,powerandvirtuesoftheBuddha.
(N.
B.
ThisdiffersfromtheReal-Mark(Self-Nature)RecollectionofBuddha).
2.
TheinitialstageofaBodhisattva'scareeressentiallyentailsextensivepracticesaimingtocultivateconfidence(i.
e.
theStageofCultivatingTenVirtuesofMind).
SuchpracticesinvolvingtherecollectionoftheBuddhaontheExpedientPath,suchaspayingreverencetotheBuddha;makingafrank209confessionofone'smistakesandaskingforpardon;rejoicinginthemeritsofothers,transferenceofmeritsetc.
,allbecomeskilfulmeansforovercomingunwholesomekarma(s.
karmavarana).
InturntheseexpedientmeanshelpdeveloppracticesontheProfoundPathofBuddhistPractice,suchasgenerosity(s.
dana),morality(s.
sila),patienceandperseverance.
Confidenceisfurtherstrengthenedthereby.
3.
ForthoseBodhisattvaswhohavefirmlyestablishedtheirfaithandconfidence,makingafrankconfessionoftheirmistakesandaskingforpardonbecomesaskilfulmeanstoachievemindconcentration(s.
samadhi);whilethepracticesofoffering,payingreverence,praisingandrejoicinginvirtuebecomeskilfulmeanstodevelopthestockofsuprememerit.
Thesewillassistonetoaccomplishallgreatvowsequallyandtoperfectlysupportthegrowthofbothwisdomandcompassion.
Confidenceandfaithcanthenbefurtherdevelopedinordertoachievethesupremeenlightenment.
4.
WhenaBodhisattvaenterstheRealizationofDharmaDhatuoftheTenBodhisattvaStages(s.
dasa-bhumayah)hestillpractisesrecollectionoftheBuddhathroughactionssuchasmakingofferingstotheBuddhasofthetendifferentdirections,requestingtheBuddhatorevolvetheDharmawheeletc.
;allwiththepurposeofbenefittingallothersentientbeings.
TheManjusriBodhisattvaandSamantabhadraBodhisattva,whohavesoughtrebirthintheLandofUltimateBliss,belongtothistypeofBodhisattva.
TheydefinitelydifferfromthoseMahayanistnoviceswholacktheconfidencetosuccessfullyrealizeBuddhahood,orwhofearthelossofconfidenceduringthepractices.
210RecollectionofBuddhaontheExpedientPathofBuddhistPracticeisaconsistentfeatureofthetrainingofaBodhisattvathroughoutitsvariousphases.
Itisfollowedinapropersequenceandgradualprogressismadethereby,subjecttothespiritualpotentialitiesofindividuals.
Accordingto"TheGreatWisdomandPerfectionsSastra"(s.
"TheMahaprajnaParamitaSastra")therearedifferentemphasesontheExpedientandProfoundPathsfordifferentMahayanistnovicesduetothevariabilityoftheirspiritualpotentialities.
However,fromtheperspectiveoftheBodhiPath(s.
bodhimarga)asawhole,thereisnocontradictionbetweentheExpedientandProfoundPathsanditiswrongtodiscriminateagainsteitherofthem.
ThosewhohavenotreadChapter40oftheAvatamsakaSutra,"Samantabhadra'sPracticesandVows",willnotunderstandtheprofoundmeaningoftherecollectionoftheBuddhaontheExpedientPath.
ForthosewhodonotreadthesastraofTheAwakeningofFaithinMahayana,itwillbedifficulttounderstandthedifferentstagesofpracticeinvolvedintherecollectionoftheBuddha(whichisconsistentwithTheGreatWisdomandPerfectionSastraandTheDasabhumi-VibhasaSastrawrittenbyNagarjuna).
IwouldrecommendthesesutrasandsastrastoanyonepracticingrecollectionoftheBuddhasothattheywillnotmisinterprettheimmenseteachingofthispracticeandblindthemselvestoitsprofoundmeaning.
(TranslatedbyTanBengTiong,editedKeRong,proofreadbyShiNengRong.
(6-9-96))211DharmaAboutLayPeopleforLayPeopleAtalkgivenatTheLayPeopleOrganization(JuShiLin1),ManilaYourLayPeopleOrganization"JuShiLin"askedmetogivetalksforthreedays.
BecauseitisdifficulttohavetheopportunitytolistentotheDharma,Ifeelveryhappytogivesometalks.
Thereisasaying,"Whenyoumeetamale,youshouldtalkaboutsomethingthatintereststhemale;andwhenyoumeetafemale,youtalkaboutsomethingthatintereststhefemale".
LikewiseDharmashouldbeexpoundedinconcordancetotheoccasion.
ThisplaceistheLayPeopleOrganization,andthoseofyouwhoarepresentherearealsolaypeople.
ThusIwilluseDharmaaboutlaypeopleasthethemeforthetalk.
Let'sstartwiththeLayPeopleOrganization(JuShiLin).
Whatisalayperson(JuShi)Whatisanorganisation(Lin)Alaypersonisa"Kulapati"intheIndianlanguage.
Indiahasfourdifferentcastes.
Therearethe"Ksatriya"whicharetheroyalcaste,and"Brahmana"forthosewhoperformreligiousceremonies.
Thelowestcastearetheslaves("Sudra").
Theothercasteisthe"Freemen"("Vaisya")whosemembersworkinagricultural,industrialorbusinesssectors.
1"Jushi"meansasecularBuddhistdevoteewhichistranslatedhereaslayperson.
Literally,"lin"meansforestanditsmeaningisfurtherexplainedinthemaintext.
212The"Freemen"graduallyobtainedtheirstatusintheIndiancommunity.
Theyaresimilartothemiddle-classinthemodernworld.
Thename"Freemen"referstothestrataoflaypeopleatthattime.
TheteachingoftheBuddhaseesallsen-tientbeingsasequalanddiscouragesstratificationofbeings.
Theterm"laypeople"referstopeoplewholiveinafamilyinBuddhism.
WhenBuddhismarrivedinChina,"laypeople"be-cametheterminologythatreferredtothepeoplewhopractisedBuddhismathome.
InthePhilippines,theterm"laypeople"isseldomused.
Inmycountry,China,allmalesandfemalesarecalledlaypeople.
Thus"laypeople"hasbecomeageneraltermthatreferstoBuddhistswhopractiseathome.
"Lin"meansforestswhichimplyplural.
Whentherearemanytreesinthesamelocationwetermitaforest.
Intheoldentimes,manymonksandnunsstayedinthemonasteryandthustheycalledit"ChongLin1"i.
e.
"thethicklypopulatedmonastery".
Thethicklypopulatedmonasterywasnotatemple.
Itmerelyreferredtotheassemblyofmonksornuns.
NowadayswecallthelaypeoplewhosetuptheBuddhistorganizationas"JuShiLin"i.
e.
"thethicklypopulatedorgan-isation.
"Thus"lin"impliesanassociationororganization.
ThehistoryoftheJuShiLinisshort.
ItstartedupinthetimeofaboutthetenthyearoftheRepublicofChina.
Atthattime,BuddhistsinHuLingandHuHangsetupaBuddhistorganizationcalledTheWorldBuddhistJuShiLin.
Thiswas1Literally,"chong"meansthicket.
"ChongLin"referstoaBuddhistforestmonastery.
213howthewordcameintobeingandsubsequentlyBuddhistsinotherpartsoftheworldcametouseit.
TwoGroupsofBuddhistsBuddhistscanbebroadlycategorizedintotwogroups,namelythelaypeopleandthemonasticcommunity.
TheassemblyofmonasticcommunityistheOrderofMonksandNuns(s.
Sangha).
TheorganizationforthosewhopracticeBuddhismathomeistheLayPeopleOrganization.
WhatisthedifferencebetweenthesetwoinstitutionsIntermsoffaith,theybothtakerefugeintheBuddha,DharmaandSangha.
Fromtheperspectiveofattainmentandenlightenment,thereisnotmuchdifference.
AccordingtotheSravakayana,laypeoplecanattainthethirdSupramundaneFruitions(s.
phala)i.
e.
theNon-Returner(s.
Anagamin),whereastheSanghacanattainthefourthFruitioni.
e.
theHolyOne(s.
Arahat).
Thedifferenceisonlyonestage.
Ontheotherhand,accordingtotheMahayanatradition,manyBodhisattvasarelaypeople.
AmongthegreatBodhisattvassuchasManjushri,Samantabhadra,Avalokites-varaandKshitigarbha,onlyKshitigarbhapresentshimselfasamemberoftheSangha.
Theothersallpresentthemselvesaslaypeople.
ThusdonotmisunderstandthatlaypeoplewillnotachieveprofoundenlightenmentandthinkthatitcanonlybeattainedbythemembersoftheOrder.
Ifthereisnotmuchdifference,whatexactlyisthedistinctionTheSakyamuniBuddhawasborninIndia.
HethenrenouncedhisfamilylifeandlaterattainedBuddhahood.
214WhenhespreadtheDharmainitially,hisfollowersvoluntarilyfollowedhisfootstepstoleadamonasticlife.
TheBuddhaassembledthesefollowerstogether,andformedtheOrder.
ThemembersoftheOrderareforbiddenfromdealinginbusinessorholdinggovernmentpositions.
TheonlyaimoftheOrderistospreadtheDharma.
TheteachingoftheBuddhaisthenpropagatedfromgenerationtogenerationwiththeOrderasthebackboneofthiscontinuity.
Inthepast,thepreservationofDharmawastheemphasisoftheresponsibilitiesfortheOrder.
Let'sdrawananalogyfromapoliticalparty.
Itmustfirsthaveanideology.
Thepartymembersmusthavefaithintheideologyandhenceimplementandtransformthepartyideologyintoreality.
Aswell,itrequiressomepartymemberstonotonlyhavefaith,buttoalsoconcentrateonrunningthepartyandmakeittheirprofession.
ThisisnottosaythatlaypeopledonotneedtospreadtheDharma.
Asweallknow,laypeoplehaveparents,spousesandchildrenathometolookafter.
Theyarealsobusyintheirpursuitoftheiroccupations.
TheyareunabletoconcentratesolelyonpropagatingtheteachingofBuddha.
HenceitisimportantandnecessaryfortheOrderofMonksandNunstocarryoutthisduty.
Themonasticcommunitydonothavethetroublesandworriesoffamilyandoccupation.
TheirenvironmentismoreconducivetopracticingandspreadingtheDharma.
ThisistheminordifferencebetweenlaypeopleandtheOrderofMonksandNuns.
215OneshouldnotthinkthatlaypeoplearetieddownandhencecannotpractiseandpropagatetheDharma.
Itisactuallytotheadvantageoflaypeople.
BuddhismisnotonlyobservancessuchaschantinginthemonasteryorgivingDharmatalksandmeditation.
Itshouldinvolveinchanginganddirectingtheworld,leadingtheinhabitantsofthisworldinupgradingthemselvesdaybyday.
InthiswaywemayallbatheinthegoodnessoftheBuddha,andpavethewayforeachothertoattainenlightenment.
Sincelaypeoplearedispersedinallwalksoflife,itprovidesBuddhismwiththestrengthandthevehicletodisseminatetoeverycorneroftheworld.
Themonasticcommunitygenerallypreservesthesravakayanatraditionofmaintainingacertaindistancefromthegeneralpublic.
Someevenpractiseontheirowninseclusion.
Theymay,temporarilysevertheirtieswiththecommunity.
However,themonksornunsofMahayanatraditionhaveallsentientbeingsastheirtargetofpractice.
Thustheychoosetoresideinvillages,townsorcitieswheretheyspreadtheDharmaandactivelybecomeinvolvedinthecommunity.
Therelationshipoflaypeopleandthecommunitymaybeveryintimate,whichmakesthetaskofspreadingtheDharmaeasier.
FromthiswecanseetheimportanceoflaypeopleinBuddhism.
LaypeopleshouldparticularlylearnabouttheaspectsoftheDharmathatemphasizehowtoliveinpeacewithothersinthecommunity.
Inthisway,theymayhelpthosewhoareinneed,andlookafterandenhancethewell-beingofothersentientbeings.
Theyshouldrejoiceinthegoodnessofothers.
216Theyshouldabstainfromover-indulginginthepessimisticandselfishissueofdeathanddying.
Thereshouldbeco-operationanddistributionoftasksbetweentheOrderofMonksandNunsandlaypeopletopromotethespreadingoftheDharma.
IftheLayPeopleOrganizationfunctionsinasimilarwaytoamonastery,thenitwillloseitssignificanceasaninstitutionforlaypeople.
TheFivemeritsOneshouldlearntobeaMahayanalaypersonandlearntofollowthepathoftheBodhisattvas.
ThatisonewhoaspirestoattainBuddhahoodandwishestopavethewayforallsentientbeings.
Inordertoachievethisaim,onehastopracticetheFiveMerits.
TheseFiveMeritswereexpoundedbytheBuddhaespeciallyforlaypeople.
WeshouldaskourselveswhetherwecouldgainalltheFiveMerits,orjustaportionofthem.
Justasahumanneedstopossessallfivesensoryorganstobecomplete,alaypersonshouldtrytodeveloptheseFiveMerits.
1.
Faith:IsthefaithwehaveintheTripleGemstrongandfirmIfwehavedoubtandhesitation,shiftingbetweenbeliefanddisbelief,thenitwouldstillbeafarcryfromtherealmerit.
Therefore,weshouldfirsthavefirmfaithintheTripleGem.
2.
Precepts(s.
Sila):LaypeopleshouldhavefaithintheTripleGem.
Aswell,theyshouldstrivetoobservetheFivePreceptsbecausepreceptsarethebasisforallhumanmorality.
ABuddhistshouldtrytoperfecthispersonalitybybecominga"gentleman"or"lady"ofthehumanrace.
2173.
Listening:Havingfaithandgoodmoralconductisnotenough.
OneshouldtrytoapproachtheNobleonesandlistentotheDharma.
Inthisway,onemayacquiretherightviewsanddeepenone'sunderstandingoftheDharma.
PractisingtheDharmacanbedevelopedfromlistening,thus:"Fromlisteningoneknowsgood.
Fromlisteningoneknowsevil.
Fromlisteningonegetsawayfromunworthiness.
FromlisteningonemayattainNirvana.
"4.
Giving(s.
Dana):Theabovethreemeritsaremainlyforone'sownbenefit,thusthesemeritsareincomplete.
Oneshouldcontributeoneselfandhelpsothersfinanciallyorphysically.
5.
Wisdom:Thelisteningmeritmentionedaboveisclosetogeneralknowledge.
TheteachingoftheBuddhadealswithdetachment,theovercomingoflifeanddeathandtheliberationofsufferingforallsentientbeings.
Butonerequiresrealwisdom.
Onehastolisten,contemplateandputintopracticetheDharma.
Thenonemaygainwisdom,andrealizethetruth.
SomeBuddhistshaveprofoundknowledge;somehaveveryhighmorality;somehavecompassion,loving-kindness,sympatheticjoyandequanimity.
EveryBuddhisthastheirownstrength.
Foralaypersontoperfecthispractice,hehastolearntogaintheabovefivemerits.
Onlywiththeperfectionofthefivemerits,canonedevelopthecharacteristicsoftheBodhisattva.
218AlaypersonaspiringtobeaBodhisattva,tohelpallsentientbeings,shouldalsolearntoacquiretheFourAll-EmbracingVirtues.
Toinfluenceothers'thinkingandhopethattheyacceptourviewpoints,wemustbeskilful.
Weshouldnotlookdownonourselves,asthoughwewouldnotbeabletobringaboutanyeffect.
Astudentcanleadhisfellowstudents;parentscanguidetheiroffspring;ashopkeepercandirecthisworkers;teacherscanteachtheirstudents.
Ineverywalkoflife,therearepeoplewhoaresuccessful.
Aslongaswehavetherightmeansinattractinganddirectingthem,wemayencourageallpeoplewhomwemeetinourdailyliveswiththeteachingsoftheBuddha.
Wecanteachthemandhelpthem.
SowhataretheseFourAll-EmbracingVirtuesTheFourAll-EmbracingVirtues1)Giving(Dana)Givingispractisedwhenwehelpotherseitherfinancially,career-wise,orinthinkingconstructively.
Thosewhohavereceivedyourhelpwillspontaneouslyhavegoodimpressionsofyou.
Theywilllistentoyouradvice,followyourguidance;andsomemayevenobeyyourinstructionalthoughtheinstructionmaybeunreasonable.
Someoneonceaskedme,"Theteachingsofsomeotherreligionsarequitesuperficial,butwhydotheyflourish"Ireplied,"Theflourishingofareligionisnotduetoitsteachingonly.
Theymayhavedoneagoodjobintermsofgiving.
Forinstance,theymaybuildschoolsorhospitals.
Therearethousandswhohavebenefitted.
Withgratitude,regardlessof219whetherthereisaheavenornot,orwhetherthedivinitywillhelpthem,thesepeoplewillbelieveinwhattheysay.
"ForBuddhismtoprosper,Buddhistsshouldstartwiththepracticeofgivingbyorganizingwelfareactivitiessuchaseducationandhelpingthoseinneed.
MahayanaBuddhismfollowerswhowanttohelpallsentientbeingsmustpractisegiving.
Bodhisattvasshouldtaketheperfection(s.
paramita)ofGiving(s.
Dana)veryseriously.
SometimesonemaynotbelieveinwhatissaidbypersonAbutbelievesinthesamewordsspokentohimbypersonB.
WhatisthereasonThisisbecausehehasaveryspecialkarmicrelationshipwithpersonB.
Wheneverwegive,wewillestablishakarmicrelationshipwiththereceiver.
ThismakesthetransmissionoftheDharmaeasier.
Therefore,givingisanessentialvirtueinthespreadingofDharma.
2)LovingSpeechLovingspeechmeanstocommunicateanddiscusswithpleasantspeech.
Therearethreetypesoflovingspeech:a.
Comfortingspeech:Weshouldcommunicateinawarmmannerwhenseeingoneanother.
Whenwemeetpeoplewhoaresick,orsufferingfrommajordisasterorliveinfear,weshouldencourageandprovidethemwithpsychologicalsupport.
Eventhoughwemightnotgivethemgreathelpthroughgentlespeechandcompassionateattitude,theywillappreciateourefforts.
220b.
Rejoicingspeech:Everyindividualhashisownstrength.
Evenabadpersonmighthavehisgoodaspects.
Wheneverthereisgoodpoint,weshouldrejoice,encourageandinspirehimtodomore,soastoencouragehimtodomoregood.
Forexample,therewasonceaEuropeanphilosopherwhowasveryordinaryinitially,butwiththeencouragementfromhiswife,hestrovediligentlyandeventuallybecameawell-knownphilosopher.
Ifwewanttoteachothers,weshouldstartpraisingtheminordertogivethemconfidenceintheirstrengthandvirtues.
Theywillnotonlybeappreciativetowardsusbutwillsoonbewalkingonthepathofgoodness.
c.
Inspiringspeech:Thishelpsotherstoprogressonestepahead.
Forexample,forapersonwhoispractisinggiving,weshouldguidehimtoobservetheprecepts.
Weshouldnotrestricttheusageofourspeechtothoseofpleasantandgentlewords.
Sometimeswemayhavetousefirmandwrathfulwordstourgesomeonetoprogress.
Withasincereattitudeandhonesty,wewillbeacceptedbyothers.
3)BeneficialActsParentswholookafterandguidetheirchildrenwillhavetherespectoftheirchildren.
Ateacherwhocaresandteacheshisstudentswhole-heartedlywillhavetheconfidenceofhisstudents.
Asuperiorwhocaresaboutthewelfareofthosewhoworkunderhimwillhavethesupportfromthem.
Therefore,forthosepeoplethatwewouldliketoteachandhelp,weshouldcarryoutactionsthatwillbenefitthemsothattheywilllistentoouradviceandfollowourguidancewillingly.
221InEurope,therewasananimaltrainerwhowaswiththetigersandlionsallthetime.
Somepeopleaskedhimaswhytheanimalsdidnotharmhim.
Herepliedbysayingiftheanimalsknewthathewouldn'tharmthem,theywouldfollowhisinstructions.
Ifthatistheresponsefromtheanimals,whatabouthumanbeingsIfonealwaysperformbeneficialactsandconsiderthewelfareoftheothers,theonewhobenefittedwilltrustus,andfollowourguidance.
4)WorkingTogetherWorkingtogetheristoshareresponsibilities,especiallytosharehardshipswithfriendsandthosewhoworkunderus.
Eventhoughourindividualabilityisveryminor,ifweworktogetherwithothers,theywillcometohelpusandfollowus.
Ifwewanttoadviseothers,weshouldlearntogetherwiththem,anddothesamejobwiththem.
Duringthewar,therewasagroupofyouthswhoformedachoiranddramagroup.
Theywenttovillagestoperformwiththeaimofencouragingthevillagerstosupporttheminthewar.
Theyachievedacertaindegreeofsuccessbutitwasfarshortoftheirexpectations.
Theyanalysedvariouscausesandfoundoutthatthereasonfortheshortcomingwasthevastdiscrepancyoftheattitudetolifebetweenthemandthevillagers.
Becauseofthegap,theycouldnotcometoaconsensusonthewar.
ThisisreasonwhytheAvalokitesvaraBodhisattvaappearinthirty-twodifferentforms,inordertohelpandguidetheuncountablenumberofcharactersofsentientbeings.
TheFourAll-EmbracingVirtuesdiscussedabovearethebasicmeansofattractingandguidingothers.
Theyrepresenttheprinciplesofthemundaneworld.
Whenweapplythese222virtuesinthespreadingofDharma,wewillachieveabetterresponse.
IfwearepractisingDharmaandguidingothersbutfailtoleadmorepeopleintotheDharma,itisprobablybecausewehavenotperfectedtheseFourAll-EmbracingVirtues.
IfwecanactaccordingtotheFourVirtuesproperly,itwillbringaboutanenormouseffect.
WeshouldtakeuptheresponsibilityofaBuddhistlayperson,anddoourbesttoguideotherstowardsthepathofBuddhahood,sothattheluminosityoftheBuddhawillspreadevenfurther.
[RecordedbyMingDao](TranslatedbyMokChung,editedbyKeRong,proofreadbyShiNengRong.
(6-7-96))223LetGoofYourSorrowAreplytoMr.
GaoShiXiongFromyourletter,Iamawarethatinthepastfewyearsunfavorableenvironmentsandhomesicknesshavecauseddeteriorationinyourhealth.
Thiscastsacloudoveryourfuture.
Fortunately,youhavetakenrefugeintheTripleGem,andareapproachingtowardsthebrightnessoftheTripleGem.
IbelievethatunderthebenevolenceoftheTripleGemyouwillsoonbeenlightenedandconsolated.
YoumentionedthesufferingsthatyouhavebeenthroughandwishedthatyoumayreceivethebrightnessoftheBuddhaDharma.
Thisluminosityisinfactpervadingeverywhereatalltimes.
Itisjustwaitingforyoutoacceptit.
Pleaseuseyoureyesofwisdomandseethebrillianthoperightinfrontofyou!
Youshouldunderstandthatthesesufferingsarenotthesorrowofanindividual,thedisastrouseraistheresultofcommonkarma.
InChinaandallovertheworld,therearemanywhohaveescapedfromtheIronCurtainandsoughtfreedom.
Thousandsofthemarelikeyou,scatteredeverywhere,facingmanydifficulties,separatedfromtheirfamilies,losingcontactwiththeirparents,andunabletogobacktotheirhomes.
Theyaredrowninginsorrowandfrustration.
Boththeirmindandphysicalbodyareseriouslytortured.
Youarenottheonlyonewhoissuffering.
Furthermore,arethosestillbehindtheIronCurtainlivinginaconduciveenvironmentCantheirfamiliesbetogetherDoestheirhealthdeteriorateduetoexcessiveworkandmalnutritionYouknewthesituationverywell,henceyouchosetoseekfreedom.
Wearesufferinginthis224disastrouserathatwascreatedbyourcommonkarmaandweshouldnotthinkofourselvesonly.
Thedeteriorationofphysicalhealthistheresultoftheunfavourableenvironmentandyouranxiousnesstoseeyourfamily.
Youshouldnotworryaboutyourhealthonly.
Instead,youshouldbeconcernedaboutthegriefthathasarisenduetoyourunfavourableenvironmentandhomesickness.
Ifyoukeeponworryingabouttheunfavourableenvironmentandtheunreachablehome,youareinfacttorturingyourselfmore,anditwillbeimpossibleforyourhealthtorecover.
Yourshouldconsider,canyourgriefandworryhelptochangeyourunfavourableenvironmentandreuniteyourfamilyOfcourseitcannot.
Andinactualfactitwillonlyworsenyourhealth.
Thereforeitisuselessforyoutoworry.
BypractisingtheteachingsoftheBuddha,weshouldlearntolookfromawiderandhigherperspective.
ByunderstandinganddevelopingfaithintheDharma,weshouldlearntoletgoourworthlessworries.
Itistruethatyouarefacinganunfavourableenvironment.
However,ifyoudonotcomparethesatisfactionofthepastwiththedissatisfactionofthepresent,youwillnothavesomuchsufferings!
Whateverisinthepasthasgone,includingpleasureandhappiness.
Itisuselessforustoclingtoit.
Clingingtothepast(i.
e.
cravings),isthedefilementofallsentientbeings.
Itbringsalivepastmemoriesandconsequentlyincreasesourdisappointmentandgrief.
Itdiminishesourefforttoconfrontourdifficultiesandourenthusiasmtoprogress.
Whydon'tyouthinkinthisway:youhavefreedyourselffromtheIronCurtain.
Incomparisontothosewhoarestill225behindtheIronCurtain,youaremuchmorefortunate.
Thehomelessandwanderingperiodofthepastfewyearsisnowover.
Youhavearrivedinafreecountryandsettleddownwithagoodjob.
Yoursituationismuchbetterthanthosewhoarestillwanderingaboutasrefugeesandsufferingfromthestressofunemployment.
Whateverwearefacingnowistheresultofourpastkarmaandconditionalcausation.
Youshouldlearntofeelateaseandfindpeaceunderallcircumstances.
Youshouldmakeanefforttoimprovethesituationgraduallyandcultivatemoregoodmerits.
Povertyinlivingcanbeovercomebysimplicity.
Theinsecurefeelingsofpersonalrelationshipcanbeovercomebyworkinghardandbeingmodest.
TheBuddhaDharmateachesustolivewithlessdesire,tofeelcontentwithwhateveryouhave,andtolivepeacefullyinaccordancewithconditionsaroundus.
ThereisasayingintheSutra,"Whatevertreasureandwealthweaccumulate,theywilldisperseoneday.
Whateverhighstatuswestrugglefor,itwillbelostoneday.
Whoeverwelove—families,relativesandfriends,theywillleaveusoneday.
Wheneverthereisabirth,therewillbeadeath.
"ThisiswellknownastheFourImpermanentGathas.
Itcanserveasaringingstatementforyourhomesickness.
Youshouldknowthatthereisnofamilypropertythatwillnever226disperse,thereisnofamilywhichwillneverseparate.
Itisjustamatteroftime.
Ifonehasplantedgoodkarmainthepast,itispossibletostartabusinessfromscratchwhentheconditionsareright.
Otherwise,itmaybedifficultforsomeoneeventomaintainthefamilyproperty.
Ourworldlypropertiescanbesnatchedandpossessedbyfiveexternalfactors,theyare:flood,fire,thieves,despotsandprodigalsons.
ForthosewhoarestilllivingbehindtheIronCurtain,theirpropertiesareinfactbeingconfiscatedbytheCommunists.
Theirexperiencecouldbeworsethanwhatyouhavesufferednow.
Withregardtofamilies,iftheconditionsarenotfulfilled,evenifyouliveinyourhometown,youwillstillexperiencethesufferingsofseparationanddeathoffamilymembers.
Ontheotherhand,iftheconditionsareright,therewillalwaysbeatimeforreunion.
Youarenowthinkingdayandnightaboutyourparents,yourwifeandyourchildren.
AreyouwonderinghowtheirlivesareAretheyhealthyAretheystillaliveTheseworriesbringyousleeplessnights.
AsBuddhasaid,"Whenevercravingarises,sufferingarises"Itiscommontoworryaboutone'sfamily.
However,inthisdisastrousera,youshouldbeindependentandmakeanefforttoplanforsomethingmorebeneficial.
Youshouldnotimmerseyourselfingreatgriefonly.
Yourfamilywouldnotbegladiftheyknewthatyouweresosickanddepressedbecauseofyourworries.
Whenthereisafamilyreunion,theywillbeveryupsetandthiswillleadtomoresufferinginthefuture.
Fromnowon,youshouldthinkmorepositively,andnotworrytoomuch.
Anxietyandworriescanneversolveyourproblems.
Youshouldletgoofyoursorrows.
Thisdoesnot227implyheartlessness,butitistofreeyourselffrombeingdeludedbythesentimentoflove.
Themaincauseofyoursufferingistheattachmenttotheindividualfamily.
TheveryfirstconceptinlearningtheDharmaistolearntohaveawidercapacityfortoleranceandhavelessattachmenttoself.
Sinceallsentientbeingsaresubjecttocontinualrebirth,onandonthroughbeginninglessandendlesstime,hundredsandmillionsofpeopleinthislandcanbeyourparents,wives,brothersandsistersfrommanypastlives.
Whydon'tyoudirectyourlovetothemAllthecompatriotswhoarestilltrappedbehindtheIronCurtaincanalsobeyourparents,wives,brothersandsistersfromyourmanypastlives,whydon'tyouworryandfeelsadforthemItisbecauseyouarelivingundersuchanarrowscopethatcausessomanysorrowfulthoughtstoariseinyourmind.
Thisisnotonlyofnobenefittotheothers,italsocausesharmtoyourself.
Howsillythisis!
Don'tyourememberasayingofConfucius,"Oneoughttotakecareofone'sownagedparentsfirstandthentoextendthesamecaretootheragedpeopleingeneral;Oneoughttotakecareofone'sownyoungchildrenfirstandthenextendthesamecaretootheryoungpeopleingeneral.
"Buddhismextendsthislovetoallsentientbeings.
ThisistheinitiationoflovingkindnessandcompassioninBuddhism.
Itwillhelpyoutoextricateyourselffromtheattachmenttoindividuallove.
Theremainingquestionishowcanonebekindandcaringtoone'scompatriotsHowcanonehelp228themPleasedonotsaythatyoudonothaveanystrengthtodoso!
Everyonehascertainstrengthseventhoughitmaydifferfromonetoanother.
Youshouldtryyourbest.
Firstofall,youshouldfulfilyourownresponsibilities,thenyoumaymakeuseofyourresponsibilitiestimeandenergytocontributesomethingbeneficialtotheothersandthecountry.
Nomatterhowlittleeachandeveryeffortis,theyareallinvaluablemeritoriousacts.
Ifeveryonecancontributealittle,oureffortswillaccumulateandbecomeastrongpowerandfinallybeabletoconfrontwithanytyrannicalandevildeed.
Thesufferingduetothecommonkarmacanonlybechangedbygroupeffort.
Thisisthewaytosolvetheproblemslingeringinyourmind.
Ifyoudonotseethingsfromthisperspectiveandcontinuetoimmerseyourselfindeepgriefeveryday,yoursituationwillneverchange.
Ifyourhealthdeterioratesbecauseofthis,eventheBuddhaandBodhisattvacannothelpyou.
InBuddhism,wesolveproblemsthroughtheunderstandingoftheLawofCauseandEffect.
ThisisdifferentfromthefanaticalreligionsthatbelieveeverythingcanbechangedunconditionallyoutofthewillofaGod.
Thedistractingthoughtsofunfavorableenvironmentandhome-sicknessmaybebotheringyoupersistentlyanditishardtogetridofthem.
Buddhismteachesustotransformsentimenttowisdom.
Ifyoucanbedetermined,andcontemplatethoroughlyaboutthetruth,theseworthlessworriesandgriefwillfadeawayandyouwillregainahealthylife.
Duringthisprocessoftransformation,therearetwodailypracticesthatmayassistyouintransformingdelusiontopurity.
1.
Makingafrankconfessionofone'smistakes(s.
desana)andsincerelyaskingforpardon(s.
ksana):Althoughthis229disastrouseraistheresultofourcommonkarma,itsohappensthatyouwerebornatthistime.
Incertainways,youmayhaveastrongerfeelingofgriefthantheothers,thisisduetoyourindividualpastandpresentkarma.
Yourpresentsufferingistheresultoftheripeningofthiskarma.
Therefore,youshouldmakeafrankconfessionofwhateverunwholesomekarmayouhavedone(s.
desana)andsincerelyaskforpardon(s.
ksana)beforetheBuddhaandtheBodhisattvaseverymorningandnight(IfyouhavenoBuddhastatue,trytovisualizethattheBuddhaandBodhisattvasarearoundyou).
Asincererepentanceandconfessionthatisfulloffaith,determinationandsincerity,willstrengthenyourwilltoprogresstowardsanewlife.
Youwillbeabletofreeyourmindfromtheoldpatternsofthinkingandrestlessness.
Whenunwholesomethoughtsarise,youwillbeabletodetectanddiscardthemimmediately.
2.
RecitingthenamesofBuddhasandBodhisattvas:RecitingthenamesoftheBuddhaandBodhisattvaswithapuremindcanhelpyoutodiscardandstopthedistractingthoughts.
Yourmindwillbepureandpeaceful.
Youwillnotonlyfreeyourselffromgriefandworries,butyouwillalsosensethestrongvibrationsripplingthroughouttheUniverse,emanatingfromtheardentwill,powerandvirtuesoftheBuddhasandBodhisattvas.
Whenyourmindispure,youwillsensetheluminosityaroundyouandyouwillbefilledwithjoy.
Correspondingly,youremotionsandhealthwillimprove.
Inconclusion,griefandanxietyarisefromourignoranceandtheyareunworthy.
TheaspirationtopractisetheteachingsoftheBuddhashouldbetobenefitallsentientbeingswhoare230insuffering.
Itshouldnotbeconstrainedtothebenefitofoneselfonly.
MaythebrightnessoftheBuddhaDharmabeonyou,MayyoubefilledwiththejoysofBuddhaDharma.
(TranslatedbyWaiSimLoh&BoonWeeLow,editedbyKeRong,proofreadbyShiNengRong.
(12-10-96))231FromRelievingtheSufferingoftheMindtoRelievingtheSufferingoftheBodyDharmatalkatLeShengNursingHomeAfterIdecidedtocomeforaDharmatalkatLeShengNursingHome,Iwasunsureofwhattopictotalkabout.
Ofcourse,theveryfirstthingthatworriedmewasthesufferingofeveryone.
Insuchanenvironment,itisararefortuneforanyonetocomeincontactwithBuddhism!
ThecompassionoftheBuddhaandBodhisattvaswillnotabandonyou.
TheBuddhaandBodhisattvasneverabandonanyone,theyalwaystrytoencourageandcareforallpeople.
UnfortunatelyourmindsarenotalwaysreceptivetothemessageoftheBuddhaandBodhisattvas.
Thisworldisfullofsuffering,andtheDharmaisaconsolationforus.
Itsluminositybringsussupport,encouragementandhopethatwemayalwaysrelyon.
TheBuddhatoldus,"Humanlifeissuffering".
Weallneedtounderstandandrecognizethemeaningofthis.
TheBuddhaalsosaid,"Thehumanbodyisanillness,acarbuncle,andanulcer,andthisiswhatweallexperience.
"Weallexperiencetheconditionsofsicknessandsuffering.
Butallhumanandsentientbeingscannotavoidillnessandsuffering.
Theonlydifferencesarelesssuffering,ormoresuffering,lesssickness,ormoresickness!
Ifwecanreduceoursuffering,thenofcourse,wewillfeelmuchbetter.
Pleasetrynottocompareyourselveswithothers,hopingforhappinesswithoutsuffering,andhealthwithoutsickness.
Thiswillonlyincreaseyourunnecessarysuffering.
232Youmustunderstandthatallbeingsinthisworldarenotabletoavoidsuffering.
Wealwayshavesomeproblems.
Theonlywaytosolvetheseproblemsisbyacceptingthem,andlettingthemgo.
Thisistheonlywayofgoingbeyondlifeanddeath,andtowardsastatewithoutsufferingandillness!
TheTwoTypesofSufferingTherearetwotypesofsuffering:sufferingofthephysicalbody,andsufferingofthemind.
Physicalsufferingmayincludealackofbasicnecessities,ornaturaldisasters,orinjurytothebodyfromweapons,diseases,burns,abuse,orpoisons.
Weallexperiencethisbodilypainnomatterwhatourstatusisinlife.
Suchsufferingcanbereducedbyco-operationandimprovementofourphysicalsituation,suchas,forexample,animprovementofmedicaltechnology.
Althoughthecuremaynotbeultimate,itprovidesacertaindegreeofrelief.
Thementalsufferingofourmindcanbecausedbymanythings,includingdisappointment,hatred,frustration,fear,anger,andloneliness.
Everybodyexperiencesthissufferingdifferently.
Some,forexample,whilewatchingthemoon,feelwonderfulandpeaceful.
Atthesametime,othersmayfeelterrible,lonely,orsorrowful.
Anotherexampleisthementalanguishcausedbyanillness.
Somefeelsadandterriblyfrightened.
Howeverothersdonotfeelthisdepression,andmayneverfeelmentallydowncast,eventhoughsufferingfromthesameillness,andthesamephysicalpain.
Ourphysicalsufferingsmaybecausedbyourpastorpresentkarma.
Weshouldseekthecorrespondingwaystoovercomethem.
Thesufferingofourmindisderivedfrom233karmicconditionsthepresentinfluencesorpasthabits.
DuringtheprocessofpractisingtheDharma,weshouldlearntocontrolourmind,befreefromunwholesomethoughtsandattainthestateofnofearandcessationofsadness,anxiety,alldefilementsandsufferings.
AcceptYourLotIhopeyouwillalltrynottoworrytoomuch.
Manyofyouheremayhaveasevereillness,whichmaybecausedbythepastorpresentkarma.
Someofyourillnessesmaynotbecuredbymedicaltechnologytoday.
Inthiscase,youshouldacceptyourlot.
Donotletdefilementsovercomeyouandworsenyourmentalsuffering.
TherearesomeArahatswhohavefreedthemselvesfromthecycleoflifeanddeath.
Althoughtheirmentalpainandsufferingwererelieved,theystillcouldnotavoidtheirphysicalsuffering.
TheBuddhaaimedtoteachthereliefofthismentalsufferingeventhoughourphysicalsufferingremained.
ThisisthemostcompassionateandskilfulteachingoftheBuddha.
Everyoneofusshouldtrytolearnit.
BodyandMindThebodyandmind,thementalandmaterial,arecorrelativerelationshipswhichdependoneachother.
Physicalsufferingmaybecausedbythesufferingofthemind.
Aswell,mentalsufferingmaybeproducedfromthesufferingofthebody!
Butlesseningthepainorsufferingofthebodymaynotreducethesufferingofthemind.
234Thephysicalsufferingandhardshipoftheoldergenerationswhohadtoworkveryhardtosurvive,hasbeenreplacedbymoderntechnology.
Thisimprovementinourcollectivephysicalwell-being,shouldhavecontributedtoabettermentalhealththroughoutsociety.
Butinactualfact,mentalillnessesandpsychiatricpatientsareincreasingnowadays.
Theincreaseofwarsandviolentstrategiesbringdistressandpanictopeople.
Manysimplyfeelasenseoffailure,andfeartheonsetofdeath.
Suchanunpleasantsituationisevenmoreunbearablethanthephysicalsufferingofthebody.
Thebodymaystillsuffer,eventhoughtheremightbeaneliminationofthementalsuffering.
ButaccordingtotheteachingsoftheBuddha,aperfectwaytofreeourselvesfromsuffering,istorelievethesufferingsofthemindandconsequentlythesufferingofthebody.
Weshouldsetthisasagoalofourlife,andworkhardtosucceed.
PeoplewhodonotunderstandandwhodonotfollowtheteachingsoftheBuddhamayexperiencethephysicalsufferinginitiatedbythesufferingofthemind,andviceversa.
Thenmildpainmaybecomeseverepain.
Forexample,ifweexperienceamildillness,wemaythenbecometerrified,agitated,andworrysomuchthatwestopsleepingoreating.
Thismakesitevenworseforourhealth!
Therearemanythousandsofsuchexamplesinthesociety.
ThosewhounderstandandfollowtheDharma,maynotsufferasmuchasthosewhodonotunderstandandfollowthe235Dharma.
Inthisway,wemayreduceseveresufferingtomildsuffering,andreducemildpaintonone.
Thekeypointsare:1.
Tounderstandandhavefaithinthetruthofcauseandeffect.
Donotbedeludedbythepresentsuffering.
2.
TorepentthepastevilkarmaandaskfortheblessingsoftheBuddhaandBodhisattvas.
Toaccumulatemoregoodmeritssothatsufferingmaybereduced.
3.
Topracticemeditationandcontemplation.
Thisisamethodthattrainsthemindtocontrolandtransformthebody.
Inthepast,VenerableSiofNanYuwasafflictedwithrheumatoidarthritis.
Movementsofhislimbswereaffectedbytheillness,andhismindwasnotabletocontrolhisbody.
Eventually,withhisownpowerofmeditationandcontem-plationhecompletelyrecovered.
ThereisanotherstoryrecordedinadiaryfromapersonintheChingDynasty,whichcorrespondstotheteachingoftheBuddha.
Ihopeitwillalsoencourageyou.
Anintelligent,prettywomanwhocamefromarichfamily,marriedawealthyman.
Herrelationshipwithherhusbandandparents-in-lawwasfairlygood.
Unfortunately,whenshebegantosufferfromsevereleprosy,despitetheirloveforher,theyhadtolockherinalittlehutbyherself.
Whileshewaslockedup,shehatedlookingatherself.
Shethoughtoftheuglinessandimpuritiesofherbodyallthetime,evenwhenshewaseatingorexcreting.
Thethoughtoftheseimpuritieswasalwaysinhermind.
Finally,shesawheruglyandimpure236bodydroppingoff,leavingbehindasetofcleanandwhiteskeleton.
Atthisinstance,lightemittedfromtheskeletonandbrightenedthewholehutaswellasthewoman'smindandbody.
Shewasrelievedfromthedisease.
Shedetachedherselffromtheimpuritiesofthebodyandbegantoliveinherhutinpeacewithoutanysuffering.
ThisstorycorrespondstotheDharma.
ItexemplifiestheprocessofpractisingtheContemplationonImpuritiestotheattainmentofpurity.
Bypractising,thestrengthofourmeditationandwisdominourmindwillinitiatechangesinourphysicalbody!
Ihopeladiesandgentlemen,thatthismaygiveyouallsomeencouragementtousethetimeinLeShengNursingHometopracticetheDharmapersistently!
IsupposemostofyoupractisetherecitationoftheBuddha'sname.
RecitingtheBuddha'snamemayhelpustopurifyourmindandbody,andtobereborninthePureLand.
Butthisisonlypossibleifwedetachourmindthoroughlyfromtheimpureworld.
Astheoldsaying:"IfthereisnourgetoleavetheworldofSaha,itisdifficultforonetodetachoneselffromtheworldofSahaandbereborninthePureLand.
"TheworldofSahaisthe"FiveKasayaPeriodsofImpurity.
"ThephysicalbodyistheaccumulationoftheFiveSkandhas.
Ifweareabletocontemplateourimpuritiescarefully,thenwecantransformourselvesfromtheimpure,tothepure.
Thewomanwhowaslockedinahutisagoodexampleforeveryone.
Ladiesandgentlemen,Buddhaisagreatteacheranddoctor.
TohavefaithintheBuddhaandtopracticethe237teachingoftheBuddhashowsthatweareontherightpath.
Donotworrytoomuchaboutyourpresentconditions,therearecountlessofgreatprospectsinthefuture.
Donotclingtoyourphysicalbody,asthereisgreatmentalpeaceandfreedombeyondthebody!
ItishopedthatundertheblessingoftheTripleGemeveryoneofyoumayberelievedfromthesufferingofmind;withthepurificationofmind,mayeveryoneattainpurificationofthebodyinreturn.
(TranslatedbyLohWaiSim,editedbyKeRong,proofreadbyShiNengRong.
(5-10-96))238WhatistheSignificanceofLifeWhatisthesignificanceoflifeThisisanimportantquestion.
Afterbirth,ahumanbeingrapidlyages,thendies.
Betweentheprocessesofbirth,ageing,beingsickanddying,heisbusilyworking,eating,andgrooming.
.
.
ButwhatistheretoachieveWhatisthesignificanceofthisThesequestionsareapuzzle.
Aschildren,weunconsciouslyfollowthesocialnorms,andoftenlivewithoutthinkingaboutthesequestions.
Thisiscommon.
Butforthosewhohaveamoresensitiveperceptionoftheirsituations,thoselivinginunfavourableenvironments,thoseexperiencingfailureintheircareer,orthosewhoaredebilitatedbyillnesses,maylosesome,oralloftheirhope.
Thenquestionsarise,"WhatisthesignificanceoflifeWhatarewebusyindulgingin"Althoughthesequestionssometimescometous,orlingerinourmind,wemayfeelthereisnowayout.
Wekeeponindulginginworking,eating,andgrooming.
ButwhatactuallyisthemeaningofourlivesForsome,"Everythingisvoid"istheanswer.
Forthem,itismeaninglesstoengageoneselfbusilyinworking,eating,orgrooming.
.
.
.
Letmetellyouaboutoneoftheoldpopularsongs.
Itwascalledthe"AwarenessSong".
Theinitialpartofthesongwas,"Theskyisnothing,theearthisnothing,andhumanbeingsarepervasivelyinbetween.
"Itthencontinued,239"Thehusbandisnothing,thewifeisnothing,andwhendisastercomes,allmustpart.
Themotherisnothing,thesonisnothing,thereisnomeetingafterdeath.
"Inthelastlineitsays,"Livingisjustlikethebeecollectingnectar,afterthecollectionofnectarfromalltheflowers,andthemanufacturingofhoney,theefforteventuallybecomesvoidasoldagearrives.
"Howdepressingthissongwas,howlifeless!
"Everythingisjustnothing".
Itsuggeststhatlifeismeaningless.
Thisisvastlydifferentfromtheconceptof"Everythingisempty"inBuddhism.
The"AwarenessSong"representsperceptionswhicharedull,depressingandnihilistic.
Buddhismrejectsthenotionofultimativity1,butrecognizestherelativesignificanceofrealityandlives.
TheBuddhadiscoveredtheuniversaltruthaboutlifewhichrevealedanultimaterefugeforusall.
Althoughtherearecertainlyinsecurities,sadness,andsorrowinthejourneyoflife,itdoesnotmeanthatlifeismeaningless.
Althoughlifemaybeimperfect,thereshouldstill1Ultimativityherereferstoanultimatebeginning,end,orpermanentstate.
240besomethingmeaningfulthatcanconsoleustocontinueourlives.
TheoldsayinginChinese,"Toachievevirtue,Toachievedistinction,Toachieveglorybywriting,"arethe"ThreeImmortalActs".
Thatis,ifwehavelivedandperformedtheseThreeImmortalActs,thenthepurposeofourlivesisfulfilledandthishaswillbeanever-lastingsignificance.
Generally,thesignificanceoflifeformostpeoplecanbedividedintotwogroups;(i)thesignificanceiswithinthepresentlifeandworld;and(ii)thesignificanceisinthefutureheaven.
Thosewhobelongtothefirstgroupcanbefurtherdividedintothreetypes.
1.
Lifeisforthefamily—Somepeopleplacegreatemphasisonthecontinuityofthefamily.
Forthem,eventhoughtheindividualmaypassaway,thefactthatthefamilycontinuesmeansthatthereisanever-lastingsignificancefortheirlives.
ThisconceptiscommontoConfucianphilosophyinChina.
Peoplemustrememberandappreciatetheirancestors.
Theelderlyonlywishforafewgrandchildren.
Whilealive,theypropagatetheirfamiliesandlookafterthegrandchildren.
Forlifeafterdeath,theylookforwardtotheworshipofthedescendants.
Withthisviewoflife,theyareabletowithstandallthesuffering,andleadcontentedlives.
Accordingtothisconcept,thereisasayinginChinese,241"Therearethreemajoroffencesagainstfilialpiety,andthegravestoffenceisifonedoesnotproduceanheir.
"Inaddition,one'sdescendantswillreapthefruitsofwhateverdeedsonehasdone,eithergoodorbad.
Thus,thereisaanothersayinginChinese,"Afamilyofaccumulatedgooddeedsshallbeblessedwithabundance.
Afamilyofaccumulatedevildeedsshallsuffermisfortune.
"2.
Lifeisforthecountry—Somepeoplefocustheirattentionsontheirnationandcountry.
Thesignificanceoflifeistocontributetotheenhancementofnationalprideordevelopment.
Extremelypatrioticpeoplethinkthatindividualsbelongtothenation,anditisonlywithinthecontextofthenationthatanindividual'slifehasanysignificance.
Forthesepeople,theonlypurposeoflifeistoimplementthecountry'sgoals.
Thisconceptstemsfromthesameoriginastheconceptofthefamily.
Inthepast,thereweretribeswhotreatedthewholetribeasoneunit.
Ifanindividualinthetribecameunderduress,itwasperceivedasarisktothewholetribe,andhencethewholetriberespondedtothethreat.
Underthisconcept,thosewhosacrificedthemselvesforthesakeofthewholetribewereelevatedtothelevelofaGod.
Asthetribeshavegraduallyexpanded(orassimilated/conqueredothertribes)toformcountriesinthesemoderntimes,sotheconceptofthetribe242hasbeenreplacedwiththeconceptofanation.
ThusthesignificanceoflifebasedontheprosperityandstrengthofanationisquitedifferenttotheConfucianidealemphasizingnurturingandsurvivalactivitiesforonlycloserelatives.
3.
LifeisforallMankind—Somepeopleprefertoconsiderhumanityasawhole.
Thesignificanceoflifeisontheprogressofhumansociety.
Onlywiththeprogressandcivilizationofthehumanraceisthereameaningtolife.
Withthisaspirationforallhumanbeings,oneshouldstriveforthedevelopmentofallhumanity,andworkhardforthebenefitofthemajority.
However,toplacethesignificanceoflifeonthefamily,ornation,orthehumanraceisnotonethatpeopleliketodowillingly.
Wetrytohangontosomethingbecauseofthefearthatourbodyandmindwilldegenerateoneday.
ButcanweassurethatthesearetherealmeaningsoflifeIfthesignificanceoflifeisonthefamily,forthosewhodonothaveanyoffspring,doesitmeanthatitismeaninglesstoliveIfthesignificanceoflifeisonthecountry,fromtheperspectiveofhistory,thereweresomanyhighlyprosperouscountriesandcivilizations,butwherearetheynowTheyhavelongvanishedandareonlyregardedasanthropologicalevidencesnow!
Then,whataboutlivingfortheadvancementofmankindHumanactivitiesrelyontheexistenceoftheearth.
Althoughitmaystillbeaverylongtimetogo,itisinevitablethattheearthwilldegenerateoneday.
WhatissignificanceoflifewhentheearthceasestosupportthehumanactivitiesItseemsthesethreesignificancesoflifeadoptedbymostpeoplewilleventuallybecomevoid.
TheirideascannotgetawayfromtheideologymentionedintheAwarenessSong.
243Theconceptof"afutureintheheaven"hasbeenusedbymostworldlyreligions,especiallyreligionwithGodintheWesterncountriestoexplainthesignificanceoflife.
Inthesereligions,theworldwherewehumansnowlive,isjustaillusion.
Humanbeingsthatliveinthisworld,believeintheGod,lovetheGod,andabidebyHisinstructionsinordertogototheHeaveninthefuture.
Somereligionssay,theendoftheworldiscoming,andthosewhohavenofaithintheGodwillbetrappedinthehellofeternalsuffering;whereasthosewhobelieveintheGodwillgetintotheheavenandenjoytheeternalbliss.
Soitwouldseem,allthefaith,moralityandgoodactionspeopledoismotivatedbytheirdesiretopreparefortheirentryintotheheaven.
Butthisheavenissomethingforthefuture.
Itisimpossibletogotoheavenwhilestilllivingasahumanbeing.
Therefore,theconceptofaheavenisonlyabelief.
Inreality,heavencannotbeproventoexist.
Itseemsrathervaguetousetheexistenceofsomethingthatcannotbeprovenasone'spurposeforliving!
Asmentionedearlier,Buddhismdeniesthatthereisanypermanentandabsolutesignificanceoflife,anddescribedlifeasunsatisfactory(s.
dukkha)andvoid(s.
sunyata).
However,Buddhaacknowledgedthatthereisarelativesignificanceoflife,anditisthroughthisrelativeandconditionednatureoflifethatwecanachieveandrealizetheuniversaltruth.
AccordingtothediscoursesoftheBuddha,ourlives,andtheworld,arenothingbutphenomenathatriseandfall.
Itisaprocessofforminganddegenerating.
Thereisnothingthatisnotsubjecttochangeorimpermanence.
Impermanenceindicatesthatthereisnoeternalbliss,becauseevenajoyousstatewilleventuallyceaseandbecomesuffering.
Because244thereissuffering,therewillbenoultimateandcompletefreedom.
Hence,theBuddhataughtaboutnon-self('self'impliestheexistence).
TheBrahminoftheBuddha'seraconsideredlifeandtheworldbyconceptualizingthattherewasametaphysicalentitywhohasthenatureof"permanence","happiness"and"self".
Thisconceptwascom-pletelyrefutedbytheBuddhaandHedescribeditasdelusion.
TheBuddhaobservedtherealityandtaughtthetruthof"impermanence","suffering"and"non-self".
Fromthesetruthsoflife,i.
e.
impermanence,unsatisfactorinessandnon-self,howcanweestablishthesignificanceofourlivesAccordingtotheBuddha,lifeandtheworld,andexistence,are"DependentOriginated".
Dependentoriginationmeansthatallphenomenaandallexistence,donotariseduetotheinstructionofaGod,ornature,orfate,orspontaneity,buttotheLawofDependentOrigination.
Undertheinterplayofthemain,auxiliary,andthevariouscomplicatedconditionsandreasons,weexistnowasweare.
Everythingexistsduetocausesandconditions.
Fromtheperspectiveofthecausesandconditions,existenceisreferredtoastheeffect.
Therefore,lifeandtheworldaretheproductofastreamofextremelycomplicatedcausesandeffects,andtheyarestrictlyabidebytheLawofCauseandEffect.
Theexistenceofhumanbeingsisthereforeentirelydependent-originated.
Dependentoriginationhasaconcomitantreciprocatingrelationshipexternally,andapast-to-futurecontinuousrelationshipinternally.
Forexample,wehaveareciprocatingrelationshipandmutually-affectedactionandreactionrelationshipsimultaneouslywithotherhumanbeings,othersentientbeings,andnature,which245includestheearth,water,fireandwind(air).
Onetypeofexistence,constitutesonetypeofactivitythathasatthesametime,differenteffectsononeselfaswellastotheothers,resultingindifferentkarmicrelationships.
Forinstance,inonecountry,thepolitical,economic,educationalorforeignpolicy,willdefinitelyaffectothercountriesinsomeways,althoughthegreatesteffectwillbeonthecountryitself.
Thisisthesameforasocialorganization,orafamily.
Allactionswillaffectothersocialorganizationsorfamilies;butthegreatesteffectisontheparticularsocialorganizationorfamilyitself.
Asfortheindividual,hisspeechandbehaviorwillaffecttheothers,butatthesametimetheseactionswillalsoaffecttheindividualandhisfuture.
Evenforthoseideaswithinhismindthatarenotexpressed,theywillalsoaffecthimphysiologicallyandmentally.
Thedependent-originatedworldandlifeisactuallythenetworkofourrelationshipwithoneandanother.
Onecouldbemotivatedorbeingmotivated.
IntheSutras,thisisdescribedas"theillusorynetwork"or"thepervasivenetwork".
Understandingthisinfinite,reciprocating,andcontinuousrelationshipcanhelpuscomprehendourlifeandeverythingintheworld.
Fromtheprincipleofcauseandeffect,Buddhismexplainsthatthebodyandmindactivityofanindividual,beitgoodorevil,willnotonlyaffecttheindividualinternally,creatingpotentiallyhabitualtendencies(karma),butalsoinfluenceothersexternally.
Whenourbodyandminddisintegrateanddeathcomes,ourhabitualtendencies(thekarma),withourdesiretoberebornandattachmenttolifeastheconditions,propagatesintoanewcompositionofbodyandmind.
Thisisthebeginningofanewlife.
Fromcontinuouscausesandconditionsandtheireffects,impermanenceandnon-self,there246isaninfiniteflowoflifewhichcontinuesfromonetoanother.
(Thisisdifferentfromtheteachingsofotherreligionsthatthereisapermanentsoul.
)Thisislikeacountry,wherethereisacontinuousdisintegrationofdynastiesfollowedbytheformationofnewdynasties.
Lifeisdependentoriginated.
Forallthegoodandevildeedswedo,theirresultswillbeexperiencedinthislife,orinournewlivesinthefuture.
TheLawofCauseandEffectistheaxiom.
Thecombinationsofmindandbodyofthislifewilldisintegrateanddie.
Allouractions,thegoodandevildeeds,willdetermineourfuture.
Thekarmaofsentientbeingsiscontinuous,beitgoodorevil,hasapositiveornegativesignificancewhichwillinfluenceourconditionsinthefuture.
Therefore,deathispartoftheprocessoflife;itisnotasuddendisappearance.
Everyacthasitsresult,lifeafterlife,wecontinuetocreatenewkarma.
Whenweexperiencetemporarysufferingordownfall,weshouldnotfeeldisappointed.
Itwillbeonlyatemporaryphenomena.
Ourfuturemaystillbebright.
TheavoidanceofsufferingandtheattainmentofhappinesscanonlybeachievedbyavoidingevilanddoinggoodaccordingtotheLawofCauseandEffect.
ItcannotbeachievedbypurelucknorbythehelpofanyGod.
Tobeabletoleadahumanlifeisactuallytheresultofthegoodkarma.
Thegoodorevildeedsofthislifewilldeterminethehigherorlowerrealmsofourfuturelife.
TheBuddhakepttellingusthat"Itisprecioustobebornashuman".
However,manyBuddhistssometimesmisunderstandtheteachingoftheBuddha.
Theyonlybroodoverthesufferingofhumanbeings,anddonotappreciatethatitisprecioustobebornasahumanbeing!
247AccordingtotheSutra,humanshavethreesupremecharacteristics.
Thesecharacteristicsarenotonlybetterthananimals,ghostsandbeingsinthehells,buttheyarealsobetterthantheDevasintheheavenlyrealms.
WhatarethesecharacteristicsTheyaremorality,knowledgeandsteadfastdetermination.
Inthehumanworld,weknowaboutsufferingandareabletohelpthosewhosuffer.
Butmorality,knowledgeandhumandeterminationissometimesnotcompletelysatisfactory.
Ithasitssideeffects'sometimesincludingatendencyforhumanstoself-destruct.
Butthroughthesethreequalities,humanbeingsareabletodevelopasophisticatedculture.
Thisisafactthatcannotbedenied.
Duringtheevolutionofmankind,wehavecometorealizethatthereisdissatisfactionandincompletenessinlife.
Thispromptsustopursueperfectionandcompletion.
Humanbeingscanavoidevildeeds,performgooddeedsandaccumulatemerits.
Wecanupgradeourselves.
AccordingtoBuddhism,humansaretheonlybeingsthatcanrenouncetheworldandaspiretothemindofBodhi(Bodhicitta).
Onlyhumanbeingscantranscendrelativityandhavethepossibilitytoexperiencetheabsolutestate(whichcorrespondstotheinitialstateofenlightenment).
Howprecioushumanlifeis!
Weshouldunderstandthevalueof,"Itisprecioustobebornashuman".
Thenthesignificanceoflifecanbewellunderstood.
Weshouldappreciateandutilizeourlives,anddoourbestnottowasteit.
Letustalkaboutthesignificanceoflifefromtheperspectiveofabsolutes.
Humanbeingsareabletopracticemeritoriousdeedsandupgradethemselves.
Butactuallythis248maynotbeperfect.
Itdoesnotcarryaneternalsignificancebecauseanywisdomormeritwilldisintegrateintime.
Wecanonlysaythatashumans,wearestillexperiencingupsanddownsinthecycleoftransmigration.
Butweareabletorealizeourweaknesses.
Fromtheseunsatisfactoriness,theambitionandtheurgetoattainperfectionandcompletionarise.
Theworryis,ifourwishforperfectionisunrealistic,wemaybeledtobelieveintheimaginativeeternalworldofheavenbythefollowersofadivinity.
AccordingtoBuddhism,therealityoflifeisdependentoriginated.
Theonlywaytotranscendthestateofrelativityandexperiencethestateofabsoluteness,istounderstand,graspandexperiencethenatureofdependent-origination.
Dependent-originationisaphenomenonofimpermanenceandnon-self.
Lifeisalsoimpermanent(noteverlasting),andnon-self(notself-exists).
EverythingexistsaccordingtotheLawofDependent-Origination.
FromtheperspectiveoftheLawofCauseandEffect,whydowehavetolivelifeafterlifewithoutahaltThereasonis,sentientbeingsincludinghumanbeingsclingandbecomeattachedtotheirownself,andtheyconductallsortsofactivitywiththisself-attachment.
Theseactivitiesgeneratekarma,resultingintheindividual'srepertoireofcauseandeffect.
Thisleadstotheircontinuousexistenceinthecycleoflifeanddeath.
Conversely,iftheseself-attachmentscanbeeradicated,theconditionstolivewillnotarise.
Then,wewillbefreefromthecycleofliveanddeathandattainthestateof:"Freefromthephenomenaofbirthandextinction,Immersedinthebliss(s.
sukha)ofNirvana.
"249Whydowehaveself-attachmentSelf-attachment(itisthecauseofselfishnessinhumanbeings)arisesfromourignorance.
Wearebeingdeludedandconfusedbyworldlyphenomenaandunabletorecognizethetruthofdependent-originationofallphenomena,i.
e.
notknowingthingsastheytrulyare.
Fromthisphenomenaofbirthandextinction,Buddhashowsustheeternalnatureofdependentoriginationthroughvariousprofoundskilfulmeans.
Withreferencetotheworldlyphenomena,thisLawofDependentOriginationisbeyondtimeandspace,beyondrelativityandbeyondbirthandextinction.
TheLawofDependentOriginationisalwaysassuch.
Itisbecauseofthedefilementofself-clingingandself-attachmentthathumanbeingsaredeluded.
Withourmorality,wisdom,anddetermination,andtheguidanceoftheBuddha,wemaydevelopourpracticeandtranscendthemundanestateofhumanbeings.
Thenwemayrealiseandexperiencetheultimateabsolutefromthedependentoriginatedworldlyconditions.
Ifwecanattainthisblissfulstate,wewillfindthatalthoughlifeisstilllife,everypresentstateoflifeiseternal,andeverymomentisamomentofliberation.
TheremaybesomedifferencebetweentheteachingofSravakayanaandMahayana,butthecoreprinciplesarethesame.
Lifeismeaningful.
Notonlyshouldwediscoveritsworthiness,weshouldalsorealizeitsultimatesignificance.
Withthishumanlife,wecanprogresstotheattainmentofBuddhahood.
Howpreciousourlivesare!
(TranslatedbyMokChung,editedbyKeRong,proofreadbyShiNengRony.
(18-10-96))250251SELECTEDTRANSLATIONSOFMIAOYUNPART1Author:Ven.
YinShunPublisher:HwaTsangMonasteryInc.
Address:29,MackenzieStreet,HomebushNSW2140,Australia.
Tel:(02)7466334Fax(02)7642973CoverDesign:KhooCheangJinTranslators&EditorialBoard:LinYang,MokChung,ChaiGaoMaoNengRongForreprintpleasecontactthepublisherattheaddressabove.
252SELECTEDTRANSLATIONSOFMIAOYUNPartIIAuthor:Ven.
ShiYinShunPublisher:HwaTsangMonasteryInc.
Address:29,MackenzieStreet,HomebushNSW2140,AustraliaTel:(02)97466334Fax:(02)97642973GraphicDesign:KhooCheangJinShiNengRongMokChungTanBengTiongLimYangLohWaiHeenLohWaiSimLowBoonWeeChenI-ChenMickKiddle(KeRong)FirstPrint:December,1996Forreprintpleasecontactthepublisherattheaddressabove.