Table of Contents
Teachings of Master Man Sang: Sutra of the Eight
Realizations of Great Beings
Story From the Sutras: Shadow Buddhism
Changing With Circumstances: Go With the
Flow
By Dharma Master Yin Chi
A year’s planning begins
with the New Year, it is said. At this time of seeing off the old and welcoming
the new, people sum up the past and plan ahead. This year the Western and Lunar
New Years are not so far apart. If we say the former is a time of joy, the
latter would be a period of blessings.
At
this time, many visit monasteries to pay respects to the Buddha, repent and ask
for blessings. Buddhist facilities are good places for practice – and to hear
the Dharma, make offerings to the Three Gems and plant seeds of merit. That’s
why Buddhists go to temples to venerate the Buddha and make offerings. Buddhism
emphasizes generosity, but how a Buddhist should go about seeking blessings,
giving, accumulating merit and building positive karmic relationships is a subject worth learning.
I
would like to share a story. There was once an extremely poor woman. She would
be filled with envy whenever she saw others making offerings to the Buddha and
to monastics at stately monasteries. She, however, was penniless. So she
resolved to save some money for a donation, even if she had to go hungry and
cold.
After
a while, the woman managed to save a couple of bronze coins. She rushed to the
monastery, but hesitated when she thought of the paltry offering she brought. The
abbot came forward and greeted her with pressed palms. She steeled herself and
took out her two coins to indicate her intentions. The abbot gladly accepted
them. He then took her to the main hall so she could pay respects to the
Buddha, and praised her offering as an act that would accrue boundless merit. He
taught her the law of karma (cause and effect) and encouraged her to act
accordingly, adding that one could alter one’s “destiny.” After thanking the
monk and bidding him farewell, the woman felt completely at ease. She departed
happily, full of light and hope.
Not
long afterwards, the King sought a consort from among the people. Our
protagonist was chosen for the palace and found great favor with the King. She
thenceforth said goodbye to poverty, prospering overnight. One day she
remembered the time she was poor and went to the temple to make an offering. She
was grateful for the abbot’s encouragement and blessing. Was her present status
due to karma? Surely she should go and make another offering …
So
she prepared abundant offerings and rare treasures, and set off for the
monastery. Accompanied by horses and chariots, she travelled in style,
announced by gongs. After she arrived, the monastic receptionist welcomed the
royal consort politely and led her to the main hall to light incense and venerate
the Buddha. She was puzzled, however, and couldn’t help asking, “I once came
and offered two bronze coins, and the abbot himself greeted and taught me. Now
that I have come with rich offerings, why is the abbot is nowhere to be seen?”
The receptionist and others were also baffled.
Knowing
what was on their minds, the abbot eventually appeared to clarify the mystery.
He told the royal consort, “Earlier you came with a humble and sincere heart to
make an offering. Though you gave only a couple of bronze coins, they resulted
from deliberate frugality and were all you had. Therefore you were a great
benefactor and naturally I would welcome you in person. It is true that you
have just made a rich and valuable offering to the monastery. But it is a mere
trifle to you today. And you have come with a prideful heart to make the
offering. So your merit is limited!”
This
story shows that the most important thing in making offerings is to have a earnest
and respectful state of mind. During regular Dharma services, many people give
sincerely to the Three Gems of Buddha, Dharma and Sangha, offering their
support. Others practice generosity, sharing and the forging of good karmic
ties by printing sutras, releasing living beings and making offerings of
vegetarian food. This is all giving, as well as Dharma practice.
While
making offerings in temples to the Three Gems, some do so with a sincere and
supportive attitude, while others have requests in mind. Both constitute
generosity, but they differ in depth in terms of Dharma practice. Buddhism
stresses generosity, which represents giving; it is also like planting in a
field of merit. Giving to the poor is to plant in the field of compassion, and
being filial and respectful towards parents and teachers is to do so in the
field of gratitude. Making offerings to the Three Gems is to plant the field of
veneration, as we should be respectful towards them. To give with compassion,
gratitude and respect is to plant extensively in the field of merit. The size
of our offerings doesn’t matter, but the right attitude does.
The
Year of the Horse is around the corner. May Dharma learners cultivate correct
attitudes. May they give, venerate the Buddha and practice happily and
generously, and with a mind to develop positive karmic ties. May they learn
what the Buddha learned and undertake what he did. If they take the resolutions
of the Bodhisattvas as their own, their merit will certainly not be in vain. A
progressive and auspicious New Year to all!
Sutra of the Eight Realizations of
Great Beings
They … sail on the ship of the Dharma
to the other shore. Then they re-enter the cycle of rebirth to deliver sentient
beings.
“They
… sail on the ship of the Dharma to the other shore”: The Dharma here
refers to the nature of mind, which is the essence of all things. The other
shore is the shore of nirvana, or non-birth and non-death. It means complete
extinction. One who has completed his practice, accomplished all virtues and
attained Buddhahood can free himself from the cycle of rebirth and extinguish
all afflictions. Such a state is called nirvana.
The Dharma speaks of sentient beings
constantly reincarnating within the ocean of suffering. This world of ordinary
beings is known as “this shore.” Those who have achieved Buddhahood through
practice inhabit a realm of nirvana, which has neither birth nor death, and is
free from afflictions. It is also pure and perfect – and is called “the other
shore.”
To cross the ocean from this shore
to the other one, people normally sail on a ship. A practitioner who wishes to
cross the ocean of suffering within the rebirth cycle must board the ship of
the Dharma. And to do so is to practice the Six Paramitas
and myriad virtuous actions. Dharma learners should be willing to suffer on
behalf of others and to give them joy. They need to learn compassion and
cultivate wisdom. Their goal is to board the Dharma ship – the nature of mind –
and reach the other shore of nirvana. Buddhists
must always keep in mind the cultivation of compassion and wisdom, and not
become attached to external things. By purifying body and mind through practice
of the Six Paramitas, they will ride the steady ship
of prajna (wisdom) to the shore of
nirvana, leaving behind the cycle of rebirth and its attendant suffering.
There are four kinds of nirvana –
The first is “nirvana of pure
nature.” Our original nature is pure. Our true mind and capacity for awakening
are pristine, beyond life and death. But the deluded minds of sentient beings
are like scampering monkeys or galloping horses. Deluded thoughts arise
continuously and resemble churning winds and torrential rain. Consider a pool
of water: When the wind stops, the water naturally becomes still and clear. So
if we can purify our minds, we can achieve the “nirvana of pure nature.”
The second kind is “nirvana with remainder.”
This refers to the nirvana attained by Sravakas,
Pratyekabuddhas and Arhats. Though they have eradicated all afflictions, their
physical bodies remain in this world. This is “nirvana with remainder.”
The third type is “nirvana without remainder.”
It occurs when even the physical body is extinguished.
The fourth form is “unattached paranirvana,” which is the nirvana of Buddhahood.
“Then
they re-enter the cycle of rebirth to deliver sentient beings”: After
gaining Buddhahood and attaining ultimate joy, do we then rest forever in the
state of nirvana and ignore other beings? That wouldn’t do. After becoming
Buddhas we have to return to the cycle of birth and death and deliver them.
After achieving Buddhahood through
our practice, we gain supreme wisdom and are no longer trapped in the cycle of
rebirth. But if we have attained nirvana, why don’t we dwell in it? Ordinary
beings are tied to repeated birth and death, while Arhats gain nirvana and stay
in that state. Buddhas, however, attain enlightenment and bring it to others
because of their great compassion. Having realized nirvana, they nonetheless
manifest in the realms of birth and death to save sentient beings, quite unlike
ordinary people mired in such states. Thus Buddhas can transcend birth and
death and not dwell there; having realized paranirvana,
they do not remain there either.
Shakyamuni Buddha had already
achieved Buddhahood, yet he underwent birth and death again to deliver sentient
beings. Avalokitesvara long ago attained Buddhahood as the Tathagata Who
Illuminates the Correct Dharma, but he compassionately incarnated in the world
of life and death as a Bodhisattva to save beings. Therefore the text teaches
Buddhists to cultivate wisdom compassionately and, after they have reached Buddhahood’s realm of nirvana by sailing on the Dharma
ship, to return to the Saha world to deliver others.
For that is the Bodhisattva spirit of great compassion.
(to be continued)
Shadow
Buddhism
There was once a monastery in India
where four gurus with great special powers lived. They went to different places
to teach and to save beings. One went to the celestial palace of Indra, while another descended to the maritime palace of
the Dragon King. The third guru traveled to the dwelling place of the Garuda
and the fourth to a royal palace in this world. In the city, there were four householders
who greatly admired the practice of the four gurus. They went into the
monastery to seek the Dharma and each made an offering to one of the teachers.
The lay practitioners often saw the
gurus bringing back rare and wonderful items from different quarters. They
hankered after the places where they taught. One day, the householders were
discussing their aspirations. “I hope one day to be born in Indra’s
palace,” said one. Another declared, “I want to be the Dragon King of the
ocean.” The third stated, “I would like to become the Garuda King.” The fourth
added, “I’d like to be a king in this world.”
Indeed, the wishes of all four
householders came true and they became leaders in four different domains. Because
of their past conditioning, they did not neglect to practice diligently. One day
they separately came to the back gardens of the King of Magadha, where they sat
quietly under the trees and contemplated the principles of the Dharma. After a
day and a night, the four started talking among themselves about their
experiences, their recent circumstances …
Just then the King
strolled into the garden and were surprised to see his four “guests.” Curious,
he went up for a closer look. The four identified themselves to the King and
resumed their interrupted discussion – on who was the most accomplished in his
practice.
The king of humans
said, “My position was closest to what lies outside the garden. Though there were
various noises from outside, I remain quite unmoved. Therefore my ability is
the greatest!” When the celestial king heard this, he responded, “In the
heavens I live in a palace fashioned from seven jewels. Though there are the
pleasures of song and dance by lovely celestial maidens, I don’t miss them in
the least. Rather, I focus on my practice here, so my accomplishment should be
the highest.”
The Garuda King said,
“My greatest pleasure comes from eating the flesh of dragons; it exceeds even
that from the five desires. Yet today I have been able to share the same space
with the Dragon King without a single negative thought. My achievement is the
ultimate!” Finally the Dragon King spoke up: “Dragon’s flesh has always been a
delicacy to Garudas. We dragons are usually terrified
by the mere sight of a Garuda, yet I haven’t yet experienced even the slightest
twinge of fear. With my firm resolve to accept the Dharma, I long ago
transcended life and death. Thus I should be the best!”
The four kings all
insisted on their viewpoints and no one could convince anyone otherwise. The
King of Magadha then said, “Please don’t argue any more. I have a very wise minister.
Let him decide who is the best, all right?” The four accepted the monarch’s
proposal.
After hearing the views
of the four kings, the minister hung up silk bands of four colors – green,
yellow, white and black. He then asked the kings, “What is the difference
between the four fluttering bands?” The four all replied, “They have different
colors!” The minister asked once more, “Are the colors of the shadows they cast
different?”
The four kings were
stumped. The minister pressed on, “Like these bands of different colors, your
majesties have different bodies and experiences, but the firmness of your
resolve to practice the Dharma is the same. That is like the shadows having no
differences in their colors.”
The minister’s skillful
use of metaphor pried loose the four kings’ benighted attachment and
stubbornness. They understood, and their minds opened. Filled with joy of the
Dharma, they at once grasped the core of the Buddha’s teachings.
The accomplishment of a practitioner
depends on the person’s single-mindedness. Attempting to assess levels of
accomplishment through external elements is to depart significantly from the proper
way. Says the Platform Sutra of the Sixth
Patriarch, “If we attach ourselves to external appearances, internally our
minds will be confused. If we avoid attachment to external elements, our minds
will not be muddled.” Only by letting go of our ignorant attachments and
stubbornness can we perceive the truth clearly. Then we can realize our innate
wisdom and ethical nature.
Go With the Flow
By Ru Zang
According
to opinion surveys from recent years, the happiness index for Hong Kong people
has been declining every year. Every sector of society feels unhappy. Government
authorities think that governance is becoming increasingly difficult, while
proprietors find it harder and harder to do business. Employees believe their
work pressures are becoming more burdensome and their rewards do not match
their contributions. Students feel suffocated, while homemakers find home-maintenance
more challenging and their children harder to manage and teach …
In life we
all play a variety of roles. Pressures arise from each, building up to a headful of discontent. We become picky and quick to single
out the faults of others, which releases pent-up tensions. This vicious circle
generates much negativity in society. We strenuously and uncompromisingly
oppose people and things that do not accord with our wishes. In such
circumstances, society is torn and everything becomes either black or white: Whoever
is not my friend, is my enemy. Tolerance and accommodation go out the window,
as they are regarded as cowardice. Everything must be achieved at once, without
regard for such objective factors such as timing and appropriate conditions.
All that
happen have their causes and effects. Things do not go bad immediately, nor do
they become better overnight. Changes tend to occur gradually, depending on
circumstances and other factors. Neither grumbles nor head-on confrontations
can change that.
“Bodhisattvas
fear the causes, while sentient beings dread the consequences,” goes the
saying. Ordinary beings follow the herd. Because they are moved by worldly
desires, they create karma and suffer repeated rebirth. During good times they
are happy and lose their moderation, hankering after sensual pleasures. Faced
with adverse conditions, they nurse grievances and seeks ways to escape
suffering. They are unaware that the key to doing so is in their own hands.
We should understand
the causes of our difficulties, accept and face up to reality, do our part to
the best of our ability, form good karmic connections and cultivate merit. Then
we would certainly find a way out of our difficulties, step by step. Most
important is a change in attitude. If we understood the cause, we would
naturally be able to accept the consequences. We should look at things from a
positive perspective and face adversity with a pro-active attitude, without
harboring any grievance. If we can substitute negativity with positive energy,
society as well as individuals will enjoy greater peace and harmony.
In prior
times, the World-Honored One manifested in our word and achieved Buddhahood. He
awakened to the truth about life and the universe, and taught it to sentient
beings, transforming them. His aim was to guide them to live by the principles
of the Dharma and thereby free them from suffering.
By
conducting elementary Buddhism classes, Master Yin Chi hopes to induce people
to take the first step on the path to liberation. She often asks learners
during class discussions why they attend. She would also enquire about the
reasons they were learning the Dharma. Many answer that it was because of some
difficulty they experienced; they hoped to find in Buddhism ways to resolve
their troubles.
Before class
begins there is a period with the theme of “navigating the Dharma.” During this
time we share Dharma-learning experiences and methods of practice with the
students. They are taught how to apply the principles that they learn to their
daily lives, improve their conduct, and reduce their mental and physical
vexations. Following the courses, participants would be asked whether they were
happier after having studied Buddhism. If the answer is “yes,” it means they
have practiced correctly and found in the Dharma ways to diminish their troubles
and live more actively and happily. If the answer is “no,” they may have
practiced improperly or insufficiently. They should reexamine the path of their
thoughts and practice, and try to find the right way.
It is the same with our own lives. We should ask if we are happier than before. If we are not, we must try to identify the reason. We ought to accept changes in the environment, circumstances and our human relationships, and avoid clinging to people, events and methods of the past. We need to follow Buddhism’s teachings and transform ourselves in order to face our difficulties. Only then would we be able to live freely and easily in times of rapid, drastic change.
By Ven. Yin Chi
QUESTION: During the ceremony of “sending off the
sages” on the final day of the Sea-Land Dharma service, why is it necessary to
burn such a large amount of materials? Who are the recipients? And what is the
meaning of such an act?
ANSWER: The Sea-Land service makes
offerings to sacred beings such as Buddhas, Bodhisattvas and Arhats, as well as
to spirits in the Six Realms. “Sending off the sages” occurs at the end of the
service. With a sincere, respectful and grateful attitude, the assembly bids
farewell in a ceremony to the sacred and ordinary beings who have attended the
service. It is like the hosts of a banquet queuing at the door to send off
their guests after the feast. Courteously, they express their thanks.
In the Sea-Land
service, we express our sincerity and
respect through the solemn ceremony of “sending off the sages.” In addition to
symbolically significant objects of the service such as horses, deities,
generals and the ship of wisdom, the burning involves memorial tablets used
during the service.
In fact,
tablets used at all Dharma services are burned afterwards. It is only because
of the special significance of the Sea-Land service that the burning takes the
form of a major ceremony. The purpose is to induce participants to generate
contemplative and respectful thoughts. They express their esteem towards
attendees and their gratitude to the Buddhas and Bodhisattvas. Blessing the
deceased, they hope that all beings can avail themselves of the Sea-Land
service’s positive karma and gain rebirth in the Pure Land.