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."

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.

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.

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 )

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.

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.

cont....Buddhism Wisdom & Faith ( by Dharna Master Thich Thien Tam )

Liberation from Suffering

6) Contemplating the Suffering of Birth & Death

Sentient beings revolve in the cycle of Birth and Death, along the Six Paths, life after life. These are the paths ( realms ) of celestials, human beings, asuras ( titanic demons ), animals, hungry ghosts and hell-dwellers. The Eight Sufferings, while common to all sentient beings, concern humans in particular.

Although the celestial path is blessed with more happiness than our world, it is still marked by the Five Signs of Decay and the "things that can go against our wishes." The path of the asuras is filled with quarrellings and acrimonious competition. The path of animals such as buffaloes, cattle, donkeys and horses, is subjected to heavy toil. Other domestic animals, such as goats, pigs, chicken and ducks, are subjected to violent, untimely death. Still other animals suffer from stupidity, living in filth, and killing one another for food. On the path of hungry ghosts, sentient beings have ugly, smelly bodies, with bellies as big as drums and throats as small as needles, while flames shoot out of their mouths. They are subjected to hunger and thirst for incalculable eons. As to the hellish paths-- the sufferings there are so great no words can describe them.

These last four paths ( realms ) are referred to in the sutras as the " Four Paths of Misery. " The degree of suffering, from the path of the asuras downward, is multiplied manyfold for each path. Within these realms, sentient beings revolved in Birth and Death through one realm after another, like a spinning wheel, with neither beginning nor end.

In general, rebirth on the celestial or human paths is difficult and rare, while descent onto the four lower paths is easy and common. For this reason, the ancients lamented :

Born and reborn endlessly along the Six Paths,
When impermanence strikes , we must let go of everything.

Once while he was still alive, Buddha Sakyamuni scratched a tiny bit of soil with his finger and asked his disciple Ananda, " Where is there more dirt, on my fingertip or in the whole wide world?" Ananda replied, "Great Master, of course there is infinitely more soil in the big, wide world than on yr fingertip; it is beyond all possible comparison." The Buddha then said, " Likewise, Ananda, the sentient beings who are reborn on the celestial and human paths are like the dirt on my fingertip, while those who descend onto the lower paths are like the soil in the whole wide world." This example should ring a bell in the morning calm, waking up cultivators.

In short, as stated in the Lotus Sutra:
The Triple Realm is impermanent and conditioned dharmas bring no happiness.

Those who recite the Buddha's name should seek rebirth in the Western Pure Land to escape the cycle of Birth & Death and gradually attain Buddhahood. They should not seek the false blessings of this earth. Only in this way is Buddha Recitation consonant with the goal of liberation and with the compassionate Mind of Sakyamuni Buddha.

To achieve this aim , the practitioner should constantly meditate on the Eight Sufferings of the human conditions, including the untold sufferings of the Six Paths. Otherwise the determination to escape Birth and Death will not easily arise and the vow to be reborn in the Western Pureland will not be in earnest. How, then, can he step upon the "other shore" ( of liberation ) in the future , and , with his wisdom, save all sentient beings?

Buddha Sakyamuni once sighed:

In the Dharma-Ending Age, may disciples will always chase after worldly blessings; very few will pay attention to the major question of Birth and Death.

This is so because they lack wisdom and do not meditate realistically on the suffering of the world. They are not only ungrateful to the Buddhas, they are also ungrateful to themselves. Is it not a great pity?

cont....Buddhism Wisdom & Faith ( by Dharna Master Thich Thien Tam )

c) Suffering of disease

To have a body is to be open to disease, from those small ailments which have an external source to those dreadful diseases coming from the inside. Some people are afflicted with incurable diseases such as cancer or debilitating ailments, such as osteoporosis, etc. In such condition, they not only experience physical pain, they also have to spend large sums of money for treatment . Should they lack the required funds, not only do they suffer, they create additional suffering for their families. This is suffering on top of suffering. The suffering of disease is self-evident and requires no further elaboration.

d) Suffering of Death

All sentient beings desire an easy birth and a peaceful death. However, these conditions are very difficult to fulfill, particularly at the time of death, when the physical body is generally stricken by disease and in great pain. With the body in this state, the mind is panic-stricken, bemoaning the loss of wealth and property, and saddened by the impending separation from loved ones as well as a multitude of similar thoughts. This is suffering indeed. Very few of us want even to hear about death, let alone "like" it.

e) Suffering due to separation from loved ones

This truth is particularly easy to discern in time of war. In this situation, how many families have to endure separation, with some members in the "North", others in the "South?" How many young men have lost their lives in battlefields, the survivors stricken by their their losses, the departed suffering tragic deaths? This is the suffering of separation. How many still in their prime have lost their loved ones to death, leaving them alone, helpless and forsaken? Should we also mention those whose parents, brothers, sisters and children have been killed by bombs and bullets ? How many children, having lost their families, lacking all means of support and guidance, must lead precarious lives in orphanages? This is suffering due to death.

Thus in times like these, the sea of remembrance and the river of love are deep and long, but the mountain of hate and the sky of grief are also high and wide! Separation from loved ones, whether in life or through death , is suffering indeed!

f) Suffering due to meeting with the uncongenial

This is suffering due to encountering enemies. To endure those to whom we are opposed, whom we hate, who always shadow and slander us and look for ways to harm us -- which is hard to tolerate, as we are always worried and ill at ease -- this is true suffering. There are many families in which fathers and mothers, brothers and sisters, husbands and wives are not of the same mind, and which are constantly beset with disputes, anger and acrimony. This is no different from encountering enemies. What is happiness then?

g) Suffering due to unfulfilled wishes

We all have many desires and hopes in our lives. For example, the poor hope to become rich, the ugly wish for beauty, the childless pray for a son or daughter. Those who have children wish them to be successful, intelligent and filial. Such wishes and hopes are legion, and cannot all be fulfilled. Thus, they are a source of suffering.

h) Suffering due to raging skandas ( aggregates )

This is the suffering of those of whose faculties are too sharp and full. The five skandas ( or aggregates ) are form, feeling, perception, volition and consciousness. The skanda of form relates to the physical body, while the remaining four concern the mind. To put it simply, this is the suffering of the body and mind.

The suffering of the skandas encompasses the seven kinds of suffering mentioned above. Our physical bodies are subject to birth, old age, disease, death, hunger, thirst, heat, cold and weariness. Our minds, on the other hand, are afflicted by sadness, anger, worry, love, hate and hundreds of other vexations. It once happened that Prince Siddhartha ( the young Buddha Sakyamuni ), having strolled through the four gates of the city, witnessed the misfortunes of old age, disease and death. Endowed with profound wisdom, he was touched by the suffering of the human condition and left the royal palace to find the way of liberation. Those with limited understanding and shallow thinking, on the other hand, do not ponder the truth of suffering and often mistake suffering for happiness.

There are those who upon being told that birth is suffering, will answer: When I was born I was too young to know anything, so i do not know of any suffering! If told that old age is suffering, they answer : I am not old yet! When told that disease is suffering, they answer: Since infancy, I have always been good in health, seldom experiencing any disease. Even when I was sick, it was only a minor discomfort; therefore, I do not see any suffering ! When told that death is suffering they say : Death has not come. Who knows that it is not a peaceful sleep? Upon being told that separation from loved ones is suffering, they say: The members of my family have always lived happily together, without experiencing any separation! If told that the company of uncongenial is suffering, they answer: I haven't done anything to deserve anyone's wrath. There is no reason for anyone to plot against me!. If we say that not getting what we want is suffering, they answer: I have everything else I desire and need from life; I do not want anything else!

Can we say, however, that these people have no suffering? No. Precisely because they are well-endowed in body and mind, they are undergoing the suffering of the five raging skandas. Why is it that a well-endowed mind and body constitute suffering? Let us remember the trials for murder, robbery, rape and other violent crimes in our soceity. These occurrences derive in part from persons with too much time on their hands. With mind and body over-satisfied, they are subjected to mental and biological stimulations. They are not at peace either sitting or standing and crate problems where they are none, which leads to violent events. As an example, nowadays many people throughout the world lead self-indulgent lives, prone to hard liquor, drugs, illicit sex and every kind of indulgence -- fond of danger and cruelty. They are not physically and mentally at peace with themselves and, like a raging fire, engage in wrongful acts leading to inevitable suffering. This is the "suffering of the five raging skandas."

The eight conditions described above are known as the Eight Sufferings. They are described here in a general way and can be subdivided into may other types of suffering. If we examine ourselves and others, are we not to a greater or lesser extent under the sway of the eight sufferings? If those who study the Dharma continuously ponder the Eight Great Sufferings of mankind, they can be said to be close to the Way.

cont....BUDDHISM WISDOM & FAITH ( by Master Thich Thien Tam )

5) The Eight Major Sufferings

Sakyamuni Buddha explained the eight causes of suffering in his Truth or Suffering. The human condition has always entailed countless sufferings , as exemplified by the eight types enumerated below:-

a) Suffering of Birth

While still in the womb, human beings already have feelings and consciousness. Because of this they move and experience pleasure and pain. When the mother eats cold food , the embryo feels as though it were packed in ice; when hot food is ingested, it feels as though it were burning. The embryo, living as it is in a small, dark and dirty place , immediately lets out a scream upon birth. From then on, all it can do is cry when it feels cold, hot, hungry,thirsty , or suffers insect bites. Buddha Sakyamuni in his wisdom saw all this clearly and in detail and therefor describes birth as suffering. The ancient sages had a saying in this regard:

As soon as sentient beings escape one womb,
they enter another,
Seeing this, sages and saints are deeply moved to such compassion
The illusory body is really full of filth,
Swiftly escaping from it, we return to our Original Nature


b) Suffering of Old Age

As they approach old age, human beings have diminished faculties ; their eyes cannot see clearly , their ears have lost their acuity, their backs tired easily , their legs tremble, eating is not as pleasurable as before, their sleep is not sound ,their memories fail, their skin dries out and wrinkles, their teeth ache, decay and fall out. Even those who were most handsome and beautiful in their youth can only feel sorrow and regret when they grow old.

In old age , many persons become confused and mixed up when eating or dressing or they become incontinent. Their children and other family members, however close to them, soon grow tired and fed up. The human condition is like that of a flower , ruled by the law of impermanence , which, if it can bring beauty and fragrance , also carries death and decay in its wake. In truth , old age is nothing but suffering and the human body has nothing worth cherishing. For this reason , Buddha Sakyamuni said; old age is suffering!

....cont...Buddhism Wisdom & Faith ( by Dharma Master Thich Thien Tam )

3) The Shift from Zen to Pure Land

From ancient times , Zen has been especially popular in China, Korea and Japan. In Vietnam, as well, with its people rich in intuition and influenced by Chinese thought, Buddhism and Zen used to be synonymous. From the seventh to the thirteenth centuries, during the Ly and Tran dynasties, Buddhist monks and nuns formed a significant percentage of the population, and almost all followed the Zen School. In those days Buddhism was at its apogee in Vietnam ( with three monarchs abdicating to become Zen monks ). Numerous monasteries were known to house a great many monks and nuns , to the point where it was said that "monks quarters[in a certain temple] numbered up to three thousand, and each morning some seventy persons were required to clean and sweep them.

However from the thirteenth century onwards, the influence of Zen began to wane in both China and Vietnam . On the other hand Pureland Buddhism began to predominate, ultimately taking the lead, until it became the most popular school throughout East Asia.

Some readers may ask, "Who says that our capacities are not the same as those of ancients? It seems so only because we lack self-confidence and do not exert enough effort"

Answer : Effort and self-reliance should always be encouraged. However, the statement is not really valid. If the majority of today's people were not mediocre, why would Sakyamuni Buddha have taught about the three periods: the Perfect Age of the Dharma, the Dharma Semblance Age, and the Dharma-Ending Age ? Moreover Buddhism sutras mention the five periods of consolidation, from the True Dharma Time to the Dharma Fighting Time [ during which monks and laity alike would engage in endless rivalry instead of cultivation]. Furthermore, with sutras and commentaries much more available than in earlier times, why is it that practitioners who attain the Way are now so rare? Is it not because the capacities of people today are in general lower and weaker than in earlier times?

As the Patriarch Yin Kuang said:
Cultivation is no different from wearing cotton garments in the summer and heavy padded clothing in winter; we cannot go against the times, capacities and conditions of sentient beings. Even if the Patriarch Bodhidharma ( first Zen Master in China ) himself were to be reborn today, and wished to preach in accordance with the current times and conditions and swiftly emancipate sentient beings, there would be no better method than Pure Land.

Thus, if what we teach is not in accord with the times and the capacities of sentient beings, the latter will surely drown in the sea of suffering.

Pure Land and the Issue of Birth and Death

4) Recitation according to the Buddhas' Intentions

As was said earlier, in those countries which follow Mahayana Buddhism, Pure Land practitioners are in the majority. Not only do many monks and laymen practice Buddha Recitation, even followers of various cults invoke the name of the Lord of the Western Paradise. Nevertheless, though many recite the Buddha's name, very few truly understand the goal of the recitation. Thus their recitation is not in accordance with the true intentions of the Buddhas.

There are those who, visiting Buddhist temples and monasteries and seeing people engaged in Buddha Recitation, also join in, without a specific goal. This action, while garnering merits and virtues for the future, is not in accordance with the Buddhas' true intention.

There are those who practices Buddha Recitation seeking escape from danger and calamities as well as health, happiness and tranquility for their families and ever-growing success in their careers and business dealings. Such goals, although worthy, are not consonant with the Buddhas' true intention.

There are those who realize that life on earth does not bring any lasting happiness; even the noble, rich , powerful and influential are beset by worry and suffering. They hope that through the merits and virtues of Buddha Recitation, they will be reborn in the celestial realms, endowed with longevity and leisure, joy and freedom. Such a goal, although worthy, is not consonant with the Buddhas true intention.

There are those who, having committed many transgressions, think that they cannot easily be saved in this life. They therefore recite the Buddha's name, praying that in their next life they will be reborn as a male, leave home to be a high ranking monk, and become awaken to the Way. Such a goal, while exemplary, is still lacking in wisdom and faith, and is not consonant with the Buddhas' true intention.

***

What then, is the true intention of the Buddhas?

Buddha Sakyamuni clearly recognized that all conditioned dharmas are impermanent, and that all sentient beings have always possessed in full the virtues and wisdom of the Tathagatas ( Buddhas ). However, because delusion about their Original Nature, they create evil karma and afflictions and revolve forever in the cycle of Birth and Death. Even if they were to be reborn in the Heavens, once their merits were exhausted, they would descend into the lower realms. For this reason, the real intention of Sakyamuni Buddha is that through the Pure Land method, sentient beings may realize an early escape from the sufferings of Birth and Death.

Throughout countless eons, all the Buddhas have accumulated merits and wisdom. Anyone who recites their names will egender immeasurable virtues. Moreover, Buddha Amitabha has made this Vow: Any sentient being who simplemindedly recites His name and seeks rebirth in His Land will at the final moment, be welcomed and guided to the Pure Land, and attain non-retrogression. To exchange the immeasurable virtues accumulated through Buddha Recitation for the small merits and blessings of the realm of gods and men-- forfeiting liberation and rebirth in the Pure Land -- would be no different from an innocent child bartering an invaluable diamond for a piece of candy. That would be a great waste indeed.

Moreover, the power of Amitabha Buddha's Vow is so immense that no matter how heavy our karma may be, by reciting His name in all earnestness, we can, in this very lifetime, achieve rebirth in the Pure Land. To seek rebirth, for instance, as an enlightened, high-ranking monk is to lack wisdom and faith. It cannot ensure rebirth in the Pure Land in this very life or attainment of Boddhisattvahood at the stage of non-retrogression. Therefore, the real intention of the Buddhas is for sentien beings to practice Pure Land so that they can be liberated from Birth and Death -- and this liberation is to be achieved in one lifetime.

***

But why do we need to escape the cycle of Birth and Death ? It is because, in the wasteland of Birth and Death, we truly undergo immense pain and suffering. If students of Buddhism do not sincerely meditate on this truth of suffering, they cannot achieve results despite all their scholarship, as they do not experience fear and seek liberation. The sutras say:

If the fearful mind does not come easily, the sincere mind cannot spring forth easily.

This is the reason why Sakyamuni Buddha, when preaching the Four Noble Truths to the five monks led by Kaundinya, taught them first the Truth of Suffering. According to this truth, if we meditate on the sufferings of the human condition, we will have a clearer idea as to why we must swiftly escape the cycle of Birth and Death.

Buddhism of Wisdom & Faith ( by Dharma Master Thich Thien Tam)

Buddhism of Wisdom & Faith
( by Dharma Master Thich Thien Tam )

It is good that a notion came upon me yesterday night after watching Ajahn Brahmavamso's video lectures on U-Tube. I have decided to enter buddhism dharma text from the Book " Buddhism of Wisdom & Faith" by Dharma Master Thich Thien Tam on my Blog.This is a good book that I have read for some time and it discusses on Pureland Principles & Practice. The buddhism text that I am entering here is purely from the above mentioned book and is not from my personal viewpoint . Glad to be able to share it here with everyone.


Chapter (1) Birth & Death

Pure Land , a Buddhism Approach for Today
1) Mahayana Buddhism and the Pure Land School

Traditionally , in Mahayana temples and pagodas, monks and nuns recite the Amitabha Sutra in their evening prayer session , followed by the sacred names of the three Pureland Sages: Amitabha Buddha and the Bodhisattvas Avolokitesvara ( Kuan Yin/Kannon ) and Mahasthamaprapta ( Shih Chih/ Seishi ). Moreover, Buddhist followers, whether clergy or laymen , usually greet fellow cultivators with palms joined and the words " Amitabha Buddha "


***

Pure Land teaching effectively suits today's times and the Buddhas' intentions and penetrated the psyche of Buddhists. Wherever Buddhism is practiced , the majority of followers always have the sacred words "Amitabha Buddha" in their mind. Japanese Buddhism has the following sayings: "the Esoteric School and the T'ien T'ai Schook are reserved for the nobility . Zen practice is the domain of the samurai, and Pure Land is for ordinary people " And, ordinary people always form the majority.

It follows, therefore that in Mahayana countries, those who practice Buddha Recitation ( i.e recite Amitabha Buddha's name ) represent the majority.

2) Predictions concerning the Pure Land

In the Longer Amitabha Sutra , Buddha Sakyamuni made the following predictions :

In the days to come, the paths of the sutras will come to extinction. I , with compassion and mercy, will purposely make this sutra survive for a hundred years. Anybody who encounters this sutra will according to his wish surely attain Enlightenment .

In the Great Heap Sutra , Buddha Sakyamuni predicted :

In the Dharma-Ending Age , among the multitude of practitioners, very few will attain the Way. The most they can expect is to rely on the Pureland method to escape Birth & Death.

Elder Zen Master T'ien Ju also admonished:

In the Dharma-Ending Age , all sutras will disappear , and only the words " Amitabha Buddha " will remain to bring liberation to sentient beings.

This is because [ in the distance future ] deep in the Degeneration Age , when all sutras have disappeared and the people's capacities are at a low level , they will not be aware of any method other than the Buddha Recitation . If they do not believe in and practice Pure land, they will certainly remain mired in the cycle of Birth and Death. Within that cycle , good actions are difficult to perform while bad deeds are easy to commit. Thus, sooner or later they are bound to sink into the hellish realms.

The Patriarch Yin Kuang , a Chinese Pure Land Master of recent times , also said:

In the current Dharma-Ending Age , sentient beings bear heavy karma and their minds are deluded. If they practice other methods , rather than Buddha Recitation, they can expect to sow the seeds of merit , virtue and wisdom but not to escape from the cycle of Birth & Death in their present lifetimes. Although there are a few instances of great monks exhibiting extraordinary achievement , they are in reality transformation Boddhisatvas. In accordance with their vows, they act as examples for sentient beings in the Dharma-Ending Age , as is taught in the Surangama Sutra , [ a key Zen text ] . Even then , these Boddhisatvas , adapting themselves to the people's capacities , can take the expedient appearance of having awakened to the Way. Ih the specific case of Pureland , very few sentient beings can achieve the Buddha Recitation Samadhi these days , compared to earlier times. However , through Buddha Recitation , they can "take their residual karma along with them" to the Pureland -- relying on their own vows and those of Amitabha Buddha. Once there , they have escaped Birth & Death , achieve non-retrogression , and can progress in cultivation.

These predictions show clearly that the Pureland method is well accepted to the causes and conditions of the current period and the capacities of today's people. For this reason , buddha Sakyamuni made the compassionate vow to preserve and disseminate the Longer Amitabha Sutra , to teach Buddha Recitation to sentient beings. This is also true of the Bodhisatvas and Patriarchs, who, through their compassionate vows and in accord with the current times, also teach the Pureland method.

It is due to the power of those vows that the Pureland method has become popular among the majority of Buddhists.

Passing Away of a Family Friend

Last month saw the passing away of a family friend who was a devoted Buddhist .He was 59 years old and left behind 3 wonderful kids and a housewife. It is good to know that his family being devoted Buddhists themselves has accepted his death as part of life .

It happened so suddenly and had me thinking about how fragile life is. I guess when death comes it comes and strikes you lightning fast and is measurable only by the one last breath that you take and you never know when that will be . It is stated in the sutras and I have always taken the commentary lightly.

In my mind , i always have the notion that life does not come to an abrupt halt for devoted Buddhist who regularly attended Buddhism activities such as sutras reading/chanting . This had surprised me suddenly with the passing away of this good friend of the family and I am beginning to realize how true the importance of cultivating Buddhism whole-heartedly everyday as mentioned by venerable master chin kung (of the Pure Land School) in his dharma lectures .

Lastly i admitted that i lack the discipline and slack in cultivating Buddhism whole-heartedly everyday. Let the passing away of this good friend always be a good reminder to me of the importance of cultivating Buddhism whole-heartedly everyday.