CHAPTER TWO : Continue.......
THE PRACTICE OF THE BODHI MIND
10) How to Develop the Bodhi Mind ..... continue......
Point 2 : the Mind of EquanimityIn the sutras, Buddha Sakyamuni stated:
"All sentient beings possess the Buddha Nature; they are our fathers and mothers of the past and the Buddhas of the future."The Buddhas view sentient beings as Buddhas and therefore attempt, with equanimity and great compassion, to rescue them. Sentient beings view Buddhas as sentient beings, engendering afflictions, discrimination, hatred and scorn. The faculty of vision is the same; the difference lies in whether we are enlightened or not. As disciples of the Buddhas, we should follow their teachings and develop a mind of equanimity and respect towards sentient beings; they are the Buddhas of the future and are all endowed with the same Buddha Nature. When we cultivate with a mind of equanimity and respect, we rid ourselves of the afflictions of discrimination and scorn, and engender virtues. To cultivate with such a mind is called "developing the Bodhi Mind"
Point 3 : The Mind of CompassionWe ourselves and all sentient beings already possess the virtues, embellishments and wisdom of the Buddhas. However, because we are deluded as to our True Nature and commit evil deeds, we revolve in Birth and Death, to our immense suffering. Once we have understood this, we should rid ourselves of the mind of love-attachment, hate and discrimination, and develop the mind of repentance and compassion. We should seek expedient means to save ourselves and others, so that all are peaceful, happy and free from suffering. Let us be clear that compassion is different from love-attachment, that is, the mind of affection, attached to forms, which binds us with the ties of passion. Compassion is the mind of benevolence, rescuing and liberating, detached from forms, without discrimination or attachment. This mind manifests itself in every respect, with the result that we are peaceful, happy and liberated, and possess increased merit and wisdom.
If we wish to expand the compassionate mind, we should, taking our own suffering as a starting point, sympathize with the even more unbearable misery of others. A benevolent mind, eager to rescue and liberate, naturally develops; the compassionate thought of the Bodhi Mind arises from there. For instance, in a situation of war and famine, the young, who should be cared for by their parents, grow up orphans, helpless and forsaken. Likewise, the old, ideally, are supported by their children. However, their children having been killed prematurely, they are left to grieve and suffer alone. Witnessing these examples, our hearts are moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which is up to that time had not developed. will spontaneously arise.
Other examples : there are young men, endowed with intelligence and full of health, with a bright future, who are suddenly cut down by bullets and bombs. There are also young women in their prime who suddenly lose the parents and family members upon whom they depend on for support and therefore go astray, or they become orphans, their future livelihood and survival under a dark cloud. Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind,which up to that time had not developed, will spontaneously arise.
There are people who are sick but cannot afford the high cost of treatment and must therefore suffer needlessly for months or years, to the point where some even commit suicide. There are the poor and unemployed, whose wives and children are undernourished and sick, their clothing in rags; they wonder aimlessly, pursued by creditors, enduring hunger and cold, day in day out. They can neither live decently nor die in peace. There are people who face difficult mental problems, without family or friends to turn to for advice and solace. There are those who are deluded and create bad karma, not knowing that in the future they will suffer retribution, unaware of the Dharma and thus ignorant of the way to emancipation. Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.
In broader terms, as the Bodhisattva Samantabhadra taught in the Avatamsaka Sutra :
Great [ Bodhisattvas develop ] great compassion by ten kinds of observations of sentient beings: they see sentient beings have nothing to rely on for support; they see sentient beings are unruly; they see sentient beings lack virtues; they see sentient beings are asleep in ignorance; they see sentient beings do bad things; they see sentient beings are bound by desires; they see sentient beings drowning in the sea of Birth and Death; they see sentient beings chronically suffer from illness; they see sentient beings have no desire for goodness; they see sentient beings have lost the way to enlightenment. [ Bodhisattvas ] always observe sentient beings with these awarenesses.
Having developed the compassionate mind, we should naturally develop the great Bodhi Mind and vow to rescue and liberate. Thus the great compassionate mind and the great Bodhi Mind interpenetrate freely. That is why to develop the compassionate mind is to develop the Bodhi Mind. Only when we cultivate with such great compassion can we be said to have "Developed the Bodhi Mind".
Point 4 : The Mind of Joy .( .........to be continue in next entry........)
Monday, February 8, 2010
Sunday, October 4, 2009
BUDDHISM WISDOM AND FAITH...continue Chapter 2....
The Practices of the Bodhi Mind
10) How to Develop the Bodhi Mind
Awakening the Bodhi Mind, as indicated earlier, can be summarized in the four Bodhisatva vows:
Sentient beings are numberless, I vow to save them all;
Afflictions are inexhaustible, I vow to end them all;
Dharma doors are boundless, I vow to master them all;
Buddhahood is unsurpassable, I vow to attain it.
However, it is not enough simply to say " I have developed the Bodhi Mind," or to recite the above verses every day. To really develop the Bodhi Mind, the practitioner should, in his cultivation, meditate on and act in accordance with the essence of the vows. There are cultivators, clergy and lay person alike, who each day, after reciting the sutras and the Buddha's name, kneel down to read the transference verses: " I wish to rid myself of the three obstructions and sever afflictions..." However, their actual behaviour is different: today they are greedy, tomorrow they become angry and bear grudges, the day after tomorrow it is delusion and laziness, the day after that is belittling, criticizing and slandering others. The next day they are involved in arguments and disputes, leading to sadness and resentment on both sides. Under these circumstances, how can they rid themselves of the three obstructions and sever afflictions?
In general, most of us merely engage in external forms of cultivation, while paying lip service to "opening the mind." Thus, the fires of greed, anger and delusion continue to flare up, preventing us from tasting the pure and cool flavor of emancipation as taught by the Buddhas. Therefore, we have to pose the question, " How can we awaken the Bodhi Mind?"
In order to develop a true Bodhi Mind, we should ponder and meditate on the following six critical points:
Point 1 : the Enlightened Mind
Sentient beings are used to grasping at this body as "me, " at this discriminating mind-consciousness which is subject to sadness and anger, love and happiness, as "me." However, this flesh-and-blood body is illusory; tomorrow, when it dies, it will return to dust.
Therefore, this body -- a composite of the four elements ( earth, water, fire and air ) -- is not "me." The same is true of our mind-consciousness, which is merely the synthesis of our perception of the six "Dusts" ( form, sound, fragrance, taste, touch and dharmas ).
Take the case of a person who formerly could not read or write, but is now English or German. When his studies are completed, he will have knowledge of English or German. Another example is a person who had not known Paris but who later on had the opportunity to visit France and absorb the sights and sounds of that city. Upon his return, if someone were to mention Paris, the sights and of that metropolis would appear clearly in his mind. That knowledge formerly did not exist; when the sights and sounds entered his subconscious, they "existed". If these memories were not rekindled from time to time, they would gradually fade away and disappear, returning to the void.
This knowledge of ours, sometimes existing, sometimes not existing, some images disappearing, other image images arising, always changing following the outside world, is illusory, not real. Therefore, the mind-consciousness is not "me." The ancients have said:
The body is like a bubble, the mind is like the wind; they are illusions, without origin or True Nature.
If we truly realize that body and mind are illusory, and do not cling to them, we will gradually enter the realm of "no self" -- escaping the mark of self. The self of our self being this void, the self of "others" is also void, and therefore, there is no mark of others. Our self and the self of others being void, the selves of countless sentient beings are also void, and therefore, there is no mark of sentient beings. The self being void, there is no lasting ego; there is really no one who has " attained Enlightenment" . This is also true of Nirvana, ever dwelling, ever lasting. Therefore, there is no mark of lifespan.
Here we should clearly understand: it is not that the eternal dwelling "True Thusness" has no real nature or true self; it is because the sages have no attachment to that nature that it become void.
Sentient beings being void, objects ( Dharmas ) are also void, because objects always change, are born and die away, with no self nature.We should clearly realize that this is not because objects, upon disintegration, become void and non existent; but, rather, because being illusory, their True nature is empty and void. Sentient beings, too, are like that. Therefore, the ancients have said:
Why wait until the flowers fall to understand that form is emptiness?
The practitioner, having clearly understood that beings and dharmas are empty, can proceed to recite the Buddha's name with a pure, clear and bright mind, free from all attachments. Only when he cultivates in such an enlightened frame of mind can he be said to have "developed the Bodhi Mind."
10) How to Develop the Bodhi Mind
Awakening the Bodhi Mind, as indicated earlier, can be summarized in the four Bodhisatva vows:
Sentient beings are numberless, I vow to save them all;
Afflictions are inexhaustible, I vow to end them all;
Dharma doors are boundless, I vow to master them all;
Buddhahood is unsurpassable, I vow to attain it.
However, it is not enough simply to say " I have developed the Bodhi Mind," or to recite the above verses every day. To really develop the Bodhi Mind, the practitioner should, in his cultivation, meditate on and act in accordance with the essence of the vows. There are cultivators, clergy and lay person alike, who each day, after reciting the sutras and the Buddha's name, kneel down to read the transference verses: " I wish to rid myself of the three obstructions and sever afflictions..." However, their actual behaviour is different: today they are greedy, tomorrow they become angry and bear grudges, the day after tomorrow it is delusion and laziness, the day after that is belittling, criticizing and slandering others. The next day they are involved in arguments and disputes, leading to sadness and resentment on both sides. Under these circumstances, how can they rid themselves of the three obstructions and sever afflictions?
In general, most of us merely engage in external forms of cultivation, while paying lip service to "opening the mind." Thus, the fires of greed, anger and delusion continue to flare up, preventing us from tasting the pure and cool flavor of emancipation as taught by the Buddhas. Therefore, we have to pose the question, " How can we awaken the Bodhi Mind?"
In order to develop a true Bodhi Mind, we should ponder and meditate on the following six critical points:
Point 1 : the Enlightened Mind
Sentient beings are used to grasping at this body as "me, " at this discriminating mind-consciousness which is subject to sadness and anger, love and happiness, as "me." However, this flesh-and-blood body is illusory; tomorrow, when it dies, it will return to dust.
Therefore, this body -- a composite of the four elements ( earth, water, fire and air ) -- is not "me." The same is true of our mind-consciousness, which is merely the synthesis of our perception of the six "Dusts" ( form, sound, fragrance, taste, touch and dharmas ).
Take the case of a person who formerly could not read or write, but is now English or German. When his studies are completed, he will have knowledge of English or German. Another example is a person who had not known Paris but who later on had the opportunity to visit France and absorb the sights and sounds of that city. Upon his return, if someone were to mention Paris, the sights and of that metropolis would appear clearly in his mind. That knowledge formerly did not exist; when the sights and sounds entered his subconscious, they "existed". If these memories were not rekindled from time to time, they would gradually fade away and disappear, returning to the void.
This knowledge of ours, sometimes existing, sometimes not existing, some images disappearing, other image images arising, always changing following the outside world, is illusory, not real. Therefore, the mind-consciousness is not "me." The ancients have said:
The body is like a bubble, the mind is like the wind; they are illusions, without origin or True Nature.
If we truly realize that body and mind are illusory, and do not cling to them, we will gradually enter the realm of "no self" -- escaping the mark of self. The self of our self being this void, the self of "others" is also void, and therefore, there is no mark of others. Our self and the self of others being void, the selves of countless sentient beings are also void, and therefore, there is no mark of sentient beings. The self being void, there is no lasting ego; there is really no one who has " attained Enlightenment" . This is also true of Nirvana, ever dwelling, ever lasting. Therefore, there is no mark of lifespan.
Here we should clearly understand: it is not that the eternal dwelling "True Thusness" has no real nature or true self; it is because the sages have no attachment to that nature that it become void.
Sentient beings being void, objects ( Dharmas ) are also void, because objects always change, are born and die away, with no self nature.We should clearly realize that this is not because objects, upon disintegration, become void and non existent; but, rather, because being illusory, their True nature is empty and void. Sentient beings, too, are like that. Therefore, the ancients have said:
Why wait until the flowers fall to understand that form is emptiness?
The practitioner, having clearly understood that beings and dharmas are empty, can proceed to recite the Buddha's name with a pure, clear and bright mind, free from all attachments. Only when he cultivates in such an enlightened frame of mind can he be said to have "developed the Bodhi Mind."
Sunday, August 30, 2009
BUDDHISM WISDOM AND FAITH...continue Chapter 2....
9) The Bodhi Mind and the Pure Land Method
The Dharma, adapting to the times and the capacities of the people, consists of two traditions, the Northern and the Southern. The Southern tradition ( Theravada ) emphasizes everyday practical realities and swift self-emancipation, leading to the fruits of the Arhats or Pratyeka Buddhas. The Northern tradition ( Mahayana, or Great Vehicle ) teaches all-encompassing truths and stresses the goal of liberating all sentient beings, leading to the complete Enlightenment of the Tathagatas. Pure Land is a Mahayana teaching and therefore is not only directed toward the goal of self-enlightenment, but stresses the enlightenment of others at the same time.
When Buddhism spread to China ( around the first century A.D. ), it evolved, through the teachings of the Patriarchs, into ten schools. Among them are two schools which belong to the Southern ( Theravada ) tradition, the Satysiddhi School and the Abhidharma School. However, the faculties and temperament of the Chinese people did not correspond to the Southern tradition, and therefore, within a short period of time it faded away. The eight other schools, are all Mahayana: the T'ien T'ai ( Tendai ) School, the Avatamsaka School, the Madyamika ( Three Treatises ) School, the Mind-Only ( Yogacara ) School, the Vinaya ( Discipline ) School, the Zen School, the Esoteric School and the Pure Land School. The vehicle for popularizing the Pure Land School is the Buddha Recitation method.
Pure Land being a Mahayana teaching, if the practitioner, in addition, develops the Supreme Bodhi Mind, mind and method will be perfect. This leads to Buddhahood, which encompasses both "self-benefit" and "other benefits" . If he recites the Buddha's name seeking rebirth in the celetial or human realms, Buddha Recitation becomes a celestial or human method. A practitioner who develops such a mind will receive only the blessings of the celestial or human realms. When such blessings are exhausted, he will sink into a lower realm. If the practitioner is interested first and the foremost in self-enlightenment, he will receive only the less exalted, incomplete fruits of the Sravakas and Pratyeka Buddhas.
Therefore, when reciting the Buddha's name, we should develop the supreme Bodhi Mind. There is a saying, "if you are off by a thousandth of an inch, you are off by a thousand miles." This being the case, Pure Land practitioners should pay particular attention to developing a proper Bodhi Mind.
The Dharma, adapting to the times and the capacities of the people, consists of two traditions, the Northern and the Southern. The Southern tradition ( Theravada ) emphasizes everyday practical realities and swift self-emancipation, leading to the fruits of the Arhats or Pratyeka Buddhas. The Northern tradition ( Mahayana, or Great Vehicle ) teaches all-encompassing truths and stresses the goal of liberating all sentient beings, leading to the complete Enlightenment of the Tathagatas. Pure Land is a Mahayana teaching and therefore is not only directed toward the goal of self-enlightenment, but stresses the enlightenment of others at the same time.
When Buddhism spread to China ( around the first century A.D. ), it evolved, through the teachings of the Patriarchs, into ten schools. Among them are two schools which belong to the Southern ( Theravada ) tradition, the Satysiddhi School and the Abhidharma School. However, the faculties and temperament of the Chinese people did not correspond to the Southern tradition, and therefore, within a short period of time it faded away. The eight other schools, are all Mahayana: the T'ien T'ai ( Tendai ) School, the Avatamsaka School, the Madyamika ( Three Treatises ) School, the Mind-Only ( Yogacara ) School, the Vinaya ( Discipline ) School, the Zen School, the Esoteric School and the Pure Land School. The vehicle for popularizing the Pure Land School is the Buddha Recitation method.
Pure Land being a Mahayana teaching, if the practitioner, in addition, develops the Supreme Bodhi Mind, mind and method will be perfect. This leads to Buddhahood, which encompasses both "self-benefit" and "other benefits" . If he recites the Buddha's name seeking rebirth in the celetial or human realms, Buddha Recitation becomes a celestial or human method. A practitioner who develops such a mind will receive only the blessings of the celestial or human realms. When such blessings are exhausted, he will sink into a lower realm. If the practitioner is interested first and the foremost in self-enlightenment, he will receive only the less exalted, incomplete fruits of the Sravakas and Pratyeka Buddhas.
Therefore, when reciting the Buddha's name, we should develop the supreme Bodhi Mind. There is a saying, "if you are off by a thousandth of an inch, you are off by a thousand miles." This being the case, Pure Land practitioners should pay particular attention to developing a proper Bodhi Mind.
BUDDHISM WISDOM AND FAITH...continue Chapter 2....
8) Meaning of the Bodhi Mind ( Bodhicitta ).....continue.......
The word "Bodhi" means "enlightened". There are three ( 3 ) main stages of Enlightenment:
the Enlightenment of the Sravakas ( Hearers ); the Enlightenment of the Pratyeka ( Self-Awakened) Buddhas; the Enlightenment of the Buddhas. What Pure-Land practitioners who develop the Bodhi Mind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of Sravakas and Pratyeka Buddhas, and is therefore called Supreme Enlightenment or Supreme Bodhi. This supreme Bodhi mind contains two principal seeds, Compassion and Wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings.
To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or Pratyeka Buddhas.
The Mahavairocana ( Dai Nichi ) Sutra says :
The Bodhi Mind is the cause
Great Compassion is the root ( foundation )
Skillful means are the ultimate
For example, if a person is to travel far, he should first determine the goal of the trip, then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey. It is the same for the cultivator. He should first take Supreme Enlightenment ( Buddhahood ) as his ultimate goal, and the compassionate mind which benefits himself and others as the purpose of his cultivation, and then, depending on his preferences and capacities, choose a method, Zen, Pure Land or Eaotericism, as an expedient for practice. Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances -- the application of all actions and practices, whether favorable or unfavorable, to the practice of the Bodhisattva Way. For this reason, the Bodhi Mind is the goal that the cultivator should clearly understand before he sets out to practice.
Thus while the previous chapter dealt with the importance of the Pure Land method and its immediate purpose of escaping Birth and Death, this chapter goes into the Supreme Bodhi Mind ( Buddhahood ) as the ultimate goal of the cultivator.
When Buddha Sakyamuni preached the Four Noble Truths, we might expect that he would have explained the "cause" of the suffering first. Instead, He began with the truth of Suffering, precisely because he wanted to expose sentient beings to the concept of universal suffering. Upon realizing this truth, they would become concerned and look for the cause and source of suffering. Likewise this author, following the intent of the great Sage, first brought up the Pure Land method of escaping Birth and Death as the most urgent matter, and will proceed next to discuss the Bodhi Mind.
The Avatamsaka Sutra states :
To neglect the Bodhi Mind when practicing good deeds is the action of demons.
This teaching is very true indeed. For example, if someone begins walking without knowing the destination or goal of his journey, isn't his trip bound to be circuitous, tiring and useless? It is the same for the cultivator. If he expends a great deal of effort but forgot the goal of attaining Buddhahood to benefit himself and others, all his effort will merely bring merits in the human and celestial realms. In the end he will still be deluded and revolves in the cycle of Birth and Death, undergoing immense suffering. If this is not the action of demons, what then is it? For this reason, developing the supreme Bodhi Mind to benefit oneself and others should be recognized as a crucial step.
The word "Bodhi" means "enlightened". There are three ( 3 ) main stages of Enlightenment:
the Enlightenment of the Sravakas ( Hearers ); the Enlightenment of the Pratyeka ( Self-Awakened) Buddhas; the Enlightenment of the Buddhas. What Pure-Land practitioners who develop the Bodhi Mind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of Sravakas and Pratyeka Buddhas, and is therefore called Supreme Enlightenment or Supreme Bodhi. This supreme Bodhi mind contains two principal seeds, Compassion and Wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings.
To reiterate, the Bodhi Mind I am referring to here is the supreme, perfect Bodhi Mind of the Buddhas, not the Bodhi Mind of the Sravakas or Pratyeka Buddhas.
The Mahavairocana ( Dai Nichi ) Sutra says :
The Bodhi Mind is the cause
Great Compassion is the root ( foundation )
Skillful means are the ultimate
For example, if a person is to travel far, he should first determine the goal of the trip, then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey. It is the same for the cultivator. He should first take Supreme Enlightenment ( Buddhahood ) as his ultimate goal, and the compassionate mind which benefits himself and others as the purpose of his cultivation, and then, depending on his preferences and capacities, choose a method, Zen, Pure Land or Eaotericism, as an expedient for practice. Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances -- the application of all actions and practices, whether favorable or unfavorable, to the practice of the Bodhisattva Way. For this reason, the Bodhi Mind is the goal that the cultivator should clearly understand before he sets out to practice.
Thus while the previous chapter dealt with the importance of the Pure Land method and its immediate purpose of escaping Birth and Death, this chapter goes into the Supreme Bodhi Mind ( Buddhahood ) as the ultimate goal of the cultivator.
When Buddha Sakyamuni preached the Four Noble Truths, we might expect that he would have explained the "cause" of the suffering first. Instead, He began with the truth of Suffering, precisely because he wanted to expose sentient beings to the concept of universal suffering. Upon realizing this truth, they would become concerned and look for the cause and source of suffering. Likewise this author, following the intent of the great Sage, first brought up the Pure Land method of escaping Birth and Death as the most urgent matter, and will proceed next to discuss the Bodhi Mind.
The Avatamsaka Sutra states :
To neglect the Bodhi Mind when practicing good deeds is the action of demons.
This teaching is very true indeed. For example, if someone begins walking without knowing the destination or goal of his journey, isn't his trip bound to be circuitous, tiring and useless? It is the same for the cultivator. If he expends a great deal of effort but forgot the goal of attaining Buddhahood to benefit himself and others, all his effort will merely bring merits in the human and celestial realms. In the end he will still be deluded and revolves in the cycle of Birth and Death, undergoing immense suffering. If this is not the action of demons, what then is it? For this reason, developing the supreme Bodhi Mind to benefit oneself and others should be recognized as a crucial step.
Monday, July 13, 2009
cont ......Buddhism of Wisdom & Faith ( by Dharma Master Thich Thien Tam )
Chapter ( 2 ) The Bodhi Mind
Essay on the Bodhi Mind
8) Meaning of the Bodhi Mind ( Bodhicitta )
Exchanging the virtues of Buddha Recitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore practitioners should recite the name Amitabha Buddha for the purpose of escaping the cycle of Birth and Death. However, if we were to practice Buddha Recitation for the sake of our own salvation alone, we would only fulfill a small part of the Buddhas' intentions.
What, then, is the ultimate intention of the Buddhas? The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddhas name should develop the Bodhi Mind ( aspiration for Supreme Enlightenment )
Essay on the Bodhi Mind
8) Meaning of the Bodhi Mind ( Bodhicitta )
Exchanging the virtues of Buddha Recitation for the petty merits and blessings of this world is certainly not consonant with the intentions of the Buddhas. Therefore practitioners should recite the name Amitabha Buddha for the purpose of escaping the cycle of Birth and Death. However, if we were to practice Buddha Recitation for the sake of our own salvation alone, we would only fulfill a small part of the Buddhas' intentions.
What, then, is the ultimate intention of the Buddhas? The ultimate intention of the Buddhas is for all sentient beings to escape the cycle of Birth and Death and to become enlightened, as they are. Thus, those who recite Amitabha Buddhas name should develop the Bodhi Mind ( aspiration for Supreme Enlightenment )
Sunday, July 12, 2009
cont ......Buddhism of Wisdom & Faith ( by Dharma Master Thich Thien Tam )
Around the year 1330, there was a long period of famine in China. In the town of Hangchou, the bodies of those who had died of starvation could be found everywhere, cluttering the streets. Every morning, corpses were dumped in a mountain cave behind the Pagoda of Great Harmony.
Among the dead was the body of an old woman, which did not decompose for ten days. Each day, her body would somehow rise above the others and lie on top of them all. Surprised at the sight, the people lowered a rope and dragged her body up. They found a small pocket on her robe containing three sheets of paper, decorated with a picture of Amitabha Buddha, and recording the number of her daily recitations. This became known to the local majistrate, who ordered that her body be placed in a coffin and cremated. As flames engulfed the coffin, people reported seeing images of Buddhas and Bodhisattvas emitting brilliant rays. Thanks to this event, many people began to take up Buddha Recitation.
Through the first story, we can deduce that the monk Mirror of Emptiness, had been in his previous life,a high-ranking master lecturing on the Dharma; he had reached a certain level of achievement and had expended a fair amount of effort in his practice. However because he had not attained the Way and still had some minor flaws, he was reborn as a hungry, destitute scholar. Of the five Buddhist monks, only the Indian monk had managed to escape the cycle of Birth & Death.
In addition to Zen Master Mirror of Emptiness, we may also read a ) the life story of a great Elder Master whose rebirth as a buffalo was due to his greed for money and his stinginess with the Dharma, b) the story of a Master of high repute who, because he improperly accepted offerings, was reborn as a daughter in the household of his disciple, c) the story of a monk who lead an illustrious life but, because of the reappearance of evil karma accumulated from time immemorial, had to undergo rebirth as a person lacking intelligence and resentful of cultivators, d) the story of a well-known Master who, having seen the Way through meditation, was reborn as a monk praised and respected by all but then swayed by his blessings, forgot all about the path of liberation, e) the story of the disciple of a Great Master who became enlightened to the source of the Mind, but who, because he had not yet attained the Way, was reborn as a brilliant monk. He could not, however, control thoughts of power and arrogance, and from then on, there was no evil karma he did not commit.
There is also the story of a nun who had recited the Lotus Sutra for 30 years, but because she has not rid herself of attachment to form and sound, was reborn as a beautiful courtesan with a most alluring voice and lotus fragrance emanating from her mouth.
We can read of many such instances in books and commentaries. The lesson we can derive is that if we rely only on our own strength ( self-power ) to cultivate without having extinguished evil karma and severed greed , anger and delusion , we are bound to be deluded upon rebirth. Out of ten cultivators,as many as eight or nine will fail. On the other hand take the case of the old woman mentioned earlier, who merely practice Buddha Recitation, ignorant though she was on questions of doctrine and knowing nothing about this school or that teaching.Because she earnestly recited Amitabha's name, many extraordinary events occurred after her death, pointing to her rebirth in the Pure Land.
Thus, the Dharma doors of Zen, Sutra Recitation and other methods are all praiseworthy schools to be encouraged. However in this Dharma-Ending Age, we should practice Buddha Recitation in addition, dedicating all merits to rebirth in the Pure Land, to ensure escape from the cycle of Birth & Death. If we do not take the Pure Land as our goal, the virtues gained from practicing other methods can only provide good roots, merits and blessings, and serve as the causes and conditions for liberation in the future.
This being the case, we should fear the prospect of being deluded during rebirth, and mired for a long time in the wasteland of Birth and Death. How many of us have such intelligence as the Great Master Wu Ta ? He was a high ranking Zen monk for ten lifetimes; in his last lifetime, he was reborn in the Pure Land through Buddha Recitation. Those who would rely solely on their own wisdom, discoursing on the lofty and profound principles, respecting only self-power and belittling Buddha Recitation, should pay heed to this example and reflect upon it.
Among the dead was the body of an old woman, which did not decompose for ten days. Each day, her body would somehow rise above the others and lie on top of them all. Surprised at the sight, the people lowered a rope and dragged her body up. They found a small pocket on her robe containing three sheets of paper, decorated with a picture of Amitabha Buddha, and recording the number of her daily recitations. This became known to the local majistrate, who ordered that her body be placed in a coffin and cremated. As flames engulfed the coffin, people reported seeing images of Buddhas and Bodhisattvas emitting brilliant rays. Thanks to this event, many people began to take up Buddha Recitation.
Through the first story, we can deduce that the monk Mirror of Emptiness, had been in his previous life,a high-ranking master lecturing on the Dharma; he had reached a certain level of achievement and had expended a fair amount of effort in his practice. However because he had not attained the Way and still had some minor flaws, he was reborn as a hungry, destitute scholar. Of the five Buddhist monks, only the Indian monk had managed to escape the cycle of Birth & Death.
In addition to Zen Master Mirror of Emptiness, we may also read a ) the life story of a great Elder Master whose rebirth as a buffalo was due to his greed for money and his stinginess with the Dharma, b) the story of a Master of high repute who, because he improperly accepted offerings, was reborn as a daughter in the household of his disciple, c) the story of a monk who lead an illustrious life but, because of the reappearance of evil karma accumulated from time immemorial, had to undergo rebirth as a person lacking intelligence and resentful of cultivators, d) the story of a well-known Master who, having seen the Way through meditation, was reborn as a monk praised and respected by all but then swayed by his blessings, forgot all about the path of liberation, e) the story of the disciple of a Great Master who became enlightened to the source of the Mind, but who, because he had not yet attained the Way, was reborn as a brilliant monk. He could not, however, control thoughts of power and arrogance, and from then on, there was no evil karma he did not commit.
There is also the story of a nun who had recited the Lotus Sutra for 30 years, but because she has not rid herself of attachment to form and sound, was reborn as a beautiful courtesan with a most alluring voice and lotus fragrance emanating from her mouth.
We can read of many such instances in books and commentaries. The lesson we can derive is that if we rely only on our own strength ( self-power ) to cultivate without having extinguished evil karma and severed greed , anger and delusion , we are bound to be deluded upon rebirth. Out of ten cultivators,as many as eight or nine will fail. On the other hand take the case of the old woman mentioned earlier, who merely practice Buddha Recitation, ignorant though she was on questions of doctrine and knowing nothing about this school or that teaching.Because she earnestly recited Amitabha's name, many extraordinary events occurred after her death, pointing to her rebirth in the Pure Land.
Thus, the Dharma doors of Zen, Sutra Recitation and other methods are all praiseworthy schools to be encouraged. However in this Dharma-Ending Age, we should practice Buddha Recitation in addition, dedicating all merits to rebirth in the Pure Land, to ensure escape from the cycle of Birth & Death. If we do not take the Pure Land as our goal, the virtues gained from practicing other methods can only provide good roots, merits and blessings, and serve as the causes and conditions for liberation in the future.
This being the case, we should fear the prospect of being deluded during rebirth, and mired for a long time in the wasteland of Birth and Death. How many of us have such intelligence as the Great Master Wu Ta ? He was a high ranking Zen monk for ten lifetimes; in his last lifetime, he was reborn in the Pure Land through Buddha Recitation. Those who would rely solely on their own wisdom, discoursing on the lofty and profound principles, respecting only self-power and belittling Buddha Recitation, should pay heed to this example and reflect upon it.
Friday, July 10, 2009
cont......Buddhism of Wisdom & Faith by Dharma Master Thich Thien Tam
7) To escape suffering, follow the Pureland method
Some Buddhist followers, preferring mysterious and transcendental doctrines, at times misunderstand the Pureland method. Little do they realize that Pureland is the wonderful gateway to the depth of our Buddha Nature, that it is the "guaranteed boat" to escape Birth & Death. Even persons of the highest capacity sometimes do not understand Pureland and therefore, continually tread the path of delusion. On the other hand, there are instances of ordinary people with merely average capacities who, through the Pureland method, have begun to step swiftly towards emancipation. I will cite a few examples her for your consideration.
In T'ang Dynasty China, in a temple called Fragrant Mountain in the district of Loyang, there was a Buddhist monk named Mirror of Emptiness.
He came from a destitute family, and though diligent in his studies, was a mediocre student in his youth. As an adult, he used to compose poems, few of which are quoted or remembered. He would travel throughout Central China seeking support from local leaders, without much result. As soon as he would accumulate some savings he would fall il, exhausting all his funds by the time he recovered.
Once, he traveled to a neighboring district, which at that time was struck by famine. He was thinking of reaching the Great Temple of the Western Pureland to eat and regain strength, but on his way, felt too hungry to go further. He decided to rest by a snow covered spring, reciting verses of self-pity and despondency. Suddenly an Indian monk appeared and sat down beside him. Smiling he asked, " Elder Master, have you already exhausted the sweet dew of distance travel; however my name is ..... and I have never been a high ranking Buddhist Master ." The Indian monk replied , " Have you forgotten the time you were preaching the Lotus Sutra at the Temple of ....?" --
Answer : " For the last fourty-five years, since I was born, I have always been in this vicinity. I have never set foot in the capital and therefore cannot have preached at the temple you mentioned." The Indian monk answered, " Perhaps you are starving and have forgotten all about the past." Thereupon, he took an apple as big as a fist from his bag and gave it to the famished poet, saying, " This apple comes from my country. Those of high capacities who eat it can see the past and the future clearly. Those of limited capacities can also remember events of their past lifetimes."
The poet gratefully accepted the apple, ate it, and proceeded to drink the spring water. Feeling suddenly drowsy, he rested his head on the rocks and began to doze off. In an instant, he awakened and remembered his past life as a high-ranking Buddhist monk preaching the Dharma along with fellow monks, as clearly as though everything had happened the previous day.
He wept and asked, " Where is the Great Abbot Chan these days?" The Indian monk replied , "He did not cultivate deeply enough . He has to be reborn a monk in Western Szechuan." The starving poet asked further, " What has become of the great masters Shen and Wu? " "Master Shen is still alive. Master Wu once joked in front of the rock monument at the Fragrant Hill Mountain Temple, " If I cannot attain Enlightenment in this life, may I be born as a high-ranking official in the next one." As a result , he has now become a top general . Of the five monks who were close in the past, only I have managed to escape Birth & Death. The three others are as described....and you, the fourth and last one, are still plagued by hunger in this place."
The starving poet shed a tear of self-pity and said: " In my previous life, for forty long years I took only one meal a day and wore only one robe, determined to rid myself of all mundane preoccupations. Why is it that I have fallen so low as to go hungry today?
The Indian monk replied: " In the past, when you occupied the Dharma seat, you used to preach many superstitions, causing audience to doubt the Dharma. In addition, you were not entirely faultless in keeping the precepts, resulting in today's retribution."
Having finished , the Indian monk took a mirror from his bowl and, with flawless reflection on both sides, and said " I cannot undo what happened in the past. However, if you wnat to know your future destiny, weather you will be rich or poor, have a long or short life, even the future ups and downs of the Dharma, just have a look in the mirror and all will be clear." The poet took the mirror and gazed into it for a long time. Returning it, he said, " Thanks to your compassionate help, I now know causes ans retribution, honor and disgrace"
The Indian monk put the mirror back in his bowl, took the poet by the hand, and started to walk away. After about ten steps , he disappeared.
That same night, the poet entered the Order at the Temple of the Divine Seal, and was given the Dharma name " Mirror of Emptiness." After receiving the complete precepts of a Bhikshu, he travelled throughout the country practicing the Way, his high conduct and ascetic practices being praised by all.
Later on, Zen Master Mirror of Emptiness once met with a certain layman from the Temple of the Western Land. Telling the latter about his past, he said: " I am now 77 years old, my Dharma age is 32. I have only 9 more years to live. After my death, who knowsif the Dharma will still exist as it is now?" The layman puzzled, tried to enquire further. The Master did not reply. He just requested a pen and began to scribbling some lines on the north wall of the tower which housed the Tripitaka ( Buddhist Canon ).... The words represented the prophecy of Zen Master Mirror of Emptiness, the gist of which is as follows :
The Dharma will experience a decline. There will be ruthless persecution of Buddhism, the period of persecution beginning in the 840's. However the Dharma will survive; the light of the Dharma will not be extinguished.
This prophecy is consonant with the destruction of Buddhism under the Chinese Emperor T'ang Wu Tsung, who ordered the razing of some 47,000 temples and forcibly returned hundreds of thousands of monks and nuns to the laity.
Some Buddhist followers, preferring mysterious and transcendental doctrines, at times misunderstand the Pureland method. Little do they realize that Pureland is the wonderful gateway to the depth of our Buddha Nature, that it is the "guaranteed boat" to escape Birth & Death. Even persons of the highest capacity sometimes do not understand Pureland and therefore, continually tread the path of delusion. On the other hand, there are instances of ordinary people with merely average capacities who, through the Pureland method, have begun to step swiftly towards emancipation. I will cite a few examples her for your consideration.
In T'ang Dynasty China, in a temple called Fragrant Mountain in the district of Loyang, there was a Buddhist monk named Mirror of Emptiness.
He came from a destitute family, and though diligent in his studies, was a mediocre student in his youth. As an adult, he used to compose poems, few of which are quoted or remembered. He would travel throughout Central China seeking support from local leaders, without much result. As soon as he would accumulate some savings he would fall il, exhausting all his funds by the time he recovered.
Once, he traveled to a neighboring district, which at that time was struck by famine. He was thinking of reaching the Great Temple of the Western Pureland to eat and regain strength, but on his way, felt too hungry to go further. He decided to rest by a snow covered spring, reciting verses of self-pity and despondency. Suddenly an Indian monk appeared and sat down beside him. Smiling he asked, " Elder Master, have you already exhausted the sweet dew of distance travel; however my name is ..... and I have never been a high ranking Buddhist Master ." The Indian monk replied , " Have you forgotten the time you were preaching the Lotus Sutra at the Temple of ....?" --
Answer : " For the last fourty-five years, since I was born, I have always been in this vicinity. I have never set foot in the capital and therefore cannot have preached at the temple you mentioned." The Indian monk answered, " Perhaps you are starving and have forgotten all about the past." Thereupon, he took an apple as big as a fist from his bag and gave it to the famished poet, saying, " This apple comes from my country. Those of high capacities who eat it can see the past and the future clearly. Those of limited capacities can also remember events of their past lifetimes."
The poet gratefully accepted the apple, ate it, and proceeded to drink the spring water. Feeling suddenly drowsy, he rested his head on the rocks and began to doze off. In an instant, he awakened and remembered his past life as a high-ranking Buddhist monk preaching the Dharma along with fellow monks, as clearly as though everything had happened the previous day.
He wept and asked, " Where is the Great Abbot Chan these days?" The Indian monk replied , "He did not cultivate deeply enough . He has to be reborn a monk in Western Szechuan." The starving poet asked further, " What has become of the great masters Shen and Wu? " "Master Shen is still alive. Master Wu once joked in front of the rock monument at the Fragrant Hill Mountain Temple, " If I cannot attain Enlightenment in this life, may I be born as a high-ranking official in the next one." As a result , he has now become a top general . Of the five monks who were close in the past, only I have managed to escape Birth & Death. The three others are as described....and you, the fourth and last one, are still plagued by hunger in this place."
The starving poet shed a tear of self-pity and said: " In my previous life, for forty long years I took only one meal a day and wore only one robe, determined to rid myself of all mundane preoccupations. Why is it that I have fallen so low as to go hungry today?
The Indian monk replied: " In the past, when you occupied the Dharma seat, you used to preach many superstitions, causing audience to doubt the Dharma. In addition, you were not entirely faultless in keeping the precepts, resulting in today's retribution."
Having finished , the Indian monk took a mirror from his bowl and, with flawless reflection on both sides, and said " I cannot undo what happened in the past. However, if you wnat to know your future destiny, weather you will be rich or poor, have a long or short life, even the future ups and downs of the Dharma, just have a look in the mirror and all will be clear." The poet took the mirror and gazed into it for a long time. Returning it, he said, " Thanks to your compassionate help, I now know causes ans retribution, honor and disgrace"
The Indian monk put the mirror back in his bowl, took the poet by the hand, and started to walk away. After about ten steps , he disappeared.
That same night, the poet entered the Order at the Temple of the Divine Seal, and was given the Dharma name " Mirror of Emptiness." After receiving the complete precepts of a Bhikshu, he travelled throughout the country practicing the Way, his high conduct and ascetic practices being praised by all.
Later on, Zen Master Mirror of Emptiness once met with a certain layman from the Temple of the Western Land. Telling the latter about his past, he said: " I am now 77 years old, my Dharma age is 32. I have only 9 more years to live. After my death, who knowsif the Dharma will still exist as it is now?" The layman puzzled, tried to enquire further. The Master did not reply. He just requested a pen and began to scribbling some lines on the north wall of the tower which housed the Tripitaka ( Buddhist Canon ).... The words represented the prophecy of Zen Master Mirror of Emptiness, the gist of which is as follows :
The Dharma will experience a decline. There will be ruthless persecution of Buddhism, the period of persecution beginning in the 840's. However the Dharma will survive; the light of the Dharma will not be extinguished.
This prophecy is consonant with the destruction of Buddhism under the Chinese Emperor T'ang Wu Tsung, who ordered the razing of some 47,000 temples and forcibly returned hundreds of thousands of monks and nuns to the laity.
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