Table of Contents
Teachings of Master Man Sang: Sutra of the Eight
Realizations of Great Beings
Story From the Sutras: Attachment
Changing With Circumstances: The Correct
Dharma – Support From Celestial Beings
Dharma Transmitter: The Mind of Amitabha-Recitation
By Dharma Master Yin Chi
A certain bhikkhu was returning to his monastery when he heard some
soft and beautiful singing in the distance. The enchanting voice made a
listener feel serene and happy. The monk went towards the sound, hoping to give
his blessing to the singer. When he saw the latter’s frightening face, however,
the normally calm bhikkhu was quietly startled.
He
gave his blessing and spoke of the Dharma, after which he returned to his
monastery. He couldn’t help asking the Buddha why someone with such a heavenly
voice should have such an ugly face. “During the time of the Thousand Bhadrakalpa Buddhas, this man was a famous artisan,” said
the Buddha. “In order to build a stupa, the abbot of a monastery sought his
help – but with a requirement that the work must be completed.
“Shortly
after accepting the job, the craftsman regretted his decision and became quite
vexed, as the abbot was demanding perfection. His abundant skills were no match
for the abbot’s stringent requirements. However carefully he worked every day,
the slightest imperfection led to instructions to demolish and re-build. Every
such re-working was not only exhausting, but made him feel his reputation was
being tarnished. He was full of resentment and hostility; often, he cursed
loudly.
“After
years of arduous physical and psychological struggle, a perfectly constructed
stupa took shape. It attracted large crowds of worshippers, all of whom praised
the magnificence of the stupa and the skill of its builder. The artisan finally
understood that his achievement was due to the rigorous demands of the abbot.
He was deeply ashamed of his cursing and anger of the past few years.
“Believers
made a variety of offerings at the stupa, and the craftsman bought wind chimes
and sincerely offered them. In a light breeze, their tinkling sounds
intoxicated all listeners. Because he had harbored hatred in his heart and
cursed the monastic, the artisan today suffers the consequence of being
incomparably ugly. But because he later offered chimes at the stupa to the
Buddha and the assembly with a sense of shame, praise and joy, he also enjoys
the consequence of possessing a clear and beautiful voice.”
This
story is worth reflecting on. When others make requests or even severe demands
on us, it may feel uncomfortable. Yet such people are in fact Dharma friends,
who spur us to become more careful and attentive. They not only help us
improve, but bring out potential.
The
tale also affirms the frequent Buddhist teaching that we should maintain purity
in our words, deeds and thoughts, and that karma is inexorable. Because of his
bitterness and swearing while he was building the stupa, the artisan created
for himself the face of a raksa or demon. Yet his feelings of remorse and sincerity in
offering the pure sound of chimes to the Buddha, thus delighting the assembly,
brought about his lovely voice.
In
fact, the most beautiful sounds are positive, well-meaning words. Of the Five
Precepts, many people think the hardest to uphold is not to lie. Living in
today’s society, they say, it is difficult to avoid speaking false words.
Actually, it isn’t a question of difficulty or ease, but that people don’t
consider lying a fault. So they become slack and accustomed to it. We should ask ourselves: Who likes to be
cheated? And who wants to be friends with someone who often curses and lies?
Guarding
our verbal karma well is an important Dharma practice in our society. The
Buddha urged us to do so – not to lie and to speak with sincerity. He taught us
not to speak slanderously, but use gentle words, and to abstain from divisive
talk, avoiding ridicule and gossip. He also enjoined us to refrain from idle
talk, flattery and meaningless chatter. Practicing Bodhisattvas attach much
importance to generosity and making karmic connections with people. Our speech
is a means of communication and connecting with others, as well as a
heartwarming way of giving to them. A word of comfort or encouragement, or even
the thought of sharing others’ joy, is something auspicious; it represents
generosity and karmic connection.
On
festive days, it is customary to exchange blessings, as wholesome thoughts
engender positive feelings. Since the Dharma is not separate from the ways of
the world, we should, during Buddha’s Birthday, wish one another “An Auspicious
Buddha’s Birthday.” In particular, Buddhists should on this occasion resolve to
praise the Three Gems regularly and learn to make offerings to the Buddha with pleasant
sounds. When participating in Dharma services, we should commend our
co-practitioners, appreciate one another and share in the collective joy. We
should e mindful of our own voices when we chant or
recite, being careful not to stand out and disturb others. Using a soft voice
to blend in with the assembly is to make an offering not only to the Buddha,
but to our fellow practitioners.
Even
more important is to extend the positive energy and joy of the Buddha’s Birthday into our daily lives,
and to learn the Bodhisattva spirit of using positive speech to forge karmic
ties with other beings. We should give our blessings with wholesome thoughts
and join hands with the assembly to build a harmonious society. Fortune would
then smile on us as we walk the Bodhisattva path.
Sutra of the Eight Realizations of
Great Beings
If followers of the Buddha recite the
realizations mindfully, they can eliminate immeasurable negative karma. They
will attain wisdom and proceed rapidly to enlightenment. They will forever
leave behind birth and death, and dwell constantly in happiness.
If
followers of the Buddha: If we believe the Buddha’s teachings, we are all
followers, whether we are monastics or householders. That is, unless we deny we
are followers, or do not hear or know the eight insights of awakened beings
such as Buddhas and Bodhisattvas. If we are disciples we should investigate the
insights, which teach us to cultivate compassion and wisdom. We would gain
Buddhahood and free ourselves from the cycle of rebirth. Then we should resolve
to return to this world to deliver other beings, so they too could end life and
death and become Buddhas.
Recite
the realizations mindfully, they can eliminate immeasurable negative karma:
To recite is to be able to read contents out loud from memory. If we could
constantly recite and contemplate the eight realizations, we would eradicate
bad karma every moment. Mindfully means to keep in mind. From the time we rise
in the morning to when we go to bed at night, thoughts arise continuously in
our minds. If we aren’t conscious of our thoughts, they will fix themselves on
idle or harmful matters. If we can reflect often on these eight aspects of how
we can awaken and help others do so, as well as benefit self and others, our
thoughts would constantly be on assisting both self and others. Unwholesome
thoughts would not arise and there would be no karmic offenses.
Many people say, “I have heavy
negative karma. How can I eliminate it?” We can erase karmic obstructions
through repentance. Penitence is to repent our past transgressions and resolve
not to repeat them. If we mindfully follow the Eight Realizations of Great
Beings as we hear, reflect on and practice the Dharma, our karmic offenses would
naturally diminish until they are gone. At the same time, we would be nurturing
compassion and wisdom.
They
will attain wisdom and proceed rapidly to enlightenment. They will forever
leave behind birth and death, and dwell constantly in happiness: Ordinary
beings we may be, but we are fortunate enough to hear the Dharma and know how
to act so as to benefit ourselves as well as other people. That enables us to
travel quickly along the path to supreme enlightenment and Buddhahood, so we no
longer suffer in the bitter ocean of reincarnation. Indeed, we would leave the
cycle of rebirth forever.
Only by attaining Buddhahood can we
dwell constantly in happiness. For Buddhahood is permanent. In this world, the
longest lifespan is but a hundred-odd years. Although lives are long in the
celestial world, there comes a time when heavenly fortune is exhausted and
inhabitants fall back into the rebirth cycle. Only by becoming Buddhas can we
eternally break free of rebirth, and only the eternal is “constant.” The realm
of a Buddha enables us to be constantly happy and pure.
Joy is to gain Buddhahood, terminate
afflictions and be thoroughly at ease – this is true happiness. Enlightenment
enables us to realize our true selves, not ordinary beings’ false selves, formed
by the Four Elements. We have no control over our false selves. We do not want
to be sick, yet we all become ill; we wish for long lives, but reality is at
odds with our wishes.
Only by gaining Buddhahood can we
master our own fate. Buddhas can enter and exit birth and death as they please;
they can subdue demons and external threats, always remaining at ease. This is
the true self that can command its own destiny. Buddhahood is without the
stains of birth and death or afflictions; it is pure and uncontaminated. To
attain Buddhahood is to dwell in a realm of joy and purity – and to gain true,
constant happiness.
Though the Sutra of the Eight Realizations of Great Beings is a short text, it is well suited to contemporary practice. The scripture propounds a Dharma of human life. It teaches us to learn the great Bodhisattva spirit of benefiting self and others, to fulfil ourselves as well as to deliver other people. The text advises us to learn from the Buddhas and Bodhisattvas, and to chant and recite regularly the Sutra of the Eight Realizations of Great Beings. With every thought, we can eliminate immeasurable bad karma. We should never forget these eight insights and always act according to them. We would then erase countless karmic obstructions, and our fortunes and wisdom would grow naturally.
Attachment
Tissa was a bhikkhu
in Sravasti. One day he was very happy to receive an outstanding robe. He
planned to wear it the next day and thank his benefactor. That night, however,
he passed away in his sleep. Because of an unseemly attachment to the garment,
he was reborn as a bug that lived in a crease of the robe.
Since there was no one to inherit
his belongings, the monk in charge decided to divide Tissa’s
robes among the bhikkhus. As they were doing so, the
reborn insect got very angry and wept, exclaiming “They are ruining my robes!”
The Buddha, using his special
powers, heard the wailing and suggested that the bhikkhus
wait seven days before handling the garments. On the eighth day the robes that
had belonged to Tissa were shared among the other
monastics.
Later the Buddha explained why he
made his proposal. “Because Tissa was extremely
attached to his robes just before he died,” said the Buddha, “he was reborn as
an insect and lives within them. He suffered greatly as you disposed of the
clothes, scurrying around inside them and crying out loudly. If you actually
divided them up at the time, his extreme resentment would have led to his
rebirth in realm of even greater suffering. Now, he has been reborn in a
happier realm because of his good karma from the past. That’s why I’ve allowed
you to share the garments.
“Bhikkhus!
Attachment is very dangerous. It is like rust eating away at a piece of iron.
Attachment too destroys a person, and transforms him into a more unfortunate
form of life. Bhikkhus and Dharma-learners should not
become mired in, or attached to, the four kinds of food for the body and
senses. Such attachment impedes a person’s spiritual progress.”
The Correct Dharma:
Support
From Celestial Beings
By Ru Zang
According
to a fellow practitioner at our Dharma center, a Bodhisattva was rumored to
appear every night during our recent Sea-Land Dharma Service at Lo Hon
Monastery to help me resolve various difficulties. During daytime, the
Bodhisattva was apparently nowhere to be seen. There was talk about how, when I
fell asleep from fatigue, the sacred being would complete during the night the
work I had left unfinished.
This
charming rumor was probably inspired by an article I wrote about the Sea-Land
Service in Issue 113 of Light of Wisdom.
There I mentioned a first-time volunteer who enthusiastically helped with
preparations for the service. When it ended, he was unable to continue as a
volunteer worker for family and job reasons. I had called him a “timely
Bodhisattva.”
The same
words can be interpreted differently by different people. The difference can
stem from a misunderstanding or dissimilar personal interpretations. In the
case above, the beautiful misunderstanding could have resulted from the
reader’s religious viewpoint. She might have had a subconscious preconception,
based on a misreading regarding a manifestation by an imaginary Bodhisattva, or
developed an unfounded rumor simply from having read the article.
Since
ancient times, there has been much evidence of the splendid and unfathomable
merit of the Sea-Land Service, so I needn’t say anything more. Even so, I’d
like to take this opportunity to share some experiences with readers. The
manifestations of Bodhisattvas need not be anything mystical or miraculous.
When I first
became a volunteer worker a decade ago, I would go with a mini-van all over
Hong Kong and Kowloon to buy materials and goods for Lo Hon Monastery. In the wet
season it often rained heavily on the way back to the monastery. Yet virtually every
time I approached the front gate, the skies would clear and the rain grow
lighter, allowing us to carry our purchases up the hill without incident. Many
times, heavy rain would fall again after we’d completed our journey.
On another
occasion, a certain organization donated a batch of toys for our Buddha’s
Birthday carnival. I went alone to take delivery, but it wasn’t until I’d moved
all the gifts into the street, with some difficulty, that I realized the spot
was in a no-parking zone. My pre-arranged pick-up location was around the next
street corner. As I grew anxious about what to do a child passed by, pushing a
ten-foot-long wooden vehicle. I had a flash of inspiration: He would be my
savior. So I persuaded the youngster to transport my gifts to the pick-up spot
on the next street corner.
Over the
years my experience with preparations for various activities has been like
this: If we encounter bad weather, it usually occurs just before our preparations
or shortly after the activity itself. That gives us much confidence. During the
recent Sea-Land Service, for example, it started to rain the night the activity
ended, intensifying over the next two days. This confirms again that the
correct Dharma has the support of celestial beings.
When I began
learning the Dharma, such experiences strengthened my faith and resolve. At the
same time I listened to Ven. Yin Chi’s discourses and regular teachings, and
recognized clearly that Buddhism is a religion of wisdom. All karmic
consequences derive from our own actions, so we shouldn’t just wait for Buddhas
and Bodhisattvas to confer good fortune upon us. Rather, we should choose an
appropriate path and right away do our best to practice diligently.
We should also
learn not to worry too much when faced with either positive or negative
conditions. All we need do is try our best under the circumstances. Though we
won’t know the outcome, what we can do is to give our utmost – and leave the
consequences to karma. So long as we practice and support our Dharma center
conscientiously, we will receive subtle support from Buddhas and Bodhisattvas,
as well as protection from celestial beings.
The Mind of
Amitabha-Recitation
Some people
have the opportunity to go to a Dharma center and join the assembly in reciting
the name of Amitabha Buddha. Regrettably, however, they do not focus their
minds on Amitabha. Instead, they find fault with the recitation of
co-practitioners. Towards the sounds they hear they display the mind of duality,
which produces vexations. For them, the mind of purity or respect does not
arise when they hear Amitabha Buddha’s Name of a Myriad Virtues.
To hear the
name engenders great merit, but these reciters only feel annoyed when they hear
the sounds; their minds aren’t focused on Amitabha’s name. A mother won’t be
bothered by the sounds her child makes. A genuine reciter
does not mind the quality of the sounds, as all sincere recitations are
delightful.
We should
take note: If we develop a habit of not being respectful when others recite, should
there be assisted recitation as we are dying, we might be troubled by the sound
of the recitations. We create karmic obstacles if we cannot single-mindedly and
respectfully recite the name of Amitabha Buddha. This would be an obstruction
of our own making, because we do not recite sincerely. We cannot blame Amitabha
for not leading us to his Pure Land!
So we must
nurture the habit of becoming respectful as soon as we hear others reciting
Amitabha’s name, as well as enjoying recitation ourselves. Then we would be
safe. The Amitabha Sutra says that
sentient beings in the Land of Bliss hear countless types of music being
performed simultaneously, and that they will naturally be in a mind to invoke
the Buddha, the Dharma and the Sangha. When we hear the sounds of recitation in
our world, how can we not wish to recite Amitabha Buddha’s name but feel vexed
instead?
(Note: If we
recite together with the assembly at a Dharma center, we must be considerate
towards others. We must harmonize our voices with the assembly’s. We should not
recite too loudly and note whether our voices are sticking out. If someone
reminds us, we should correct our error and avoid troubling others. Our offense
would be serious indeed if we were to become obstacles to their
Amitabha-recitation!)
I have been
asked how we should recite. I do not have any special skills in
Amitabha-recitation. There is only one point I’d like to make for your
reference. When we recite, we should keep our bodies relaxed. Our joints should
feel soft and pliant. There’s no need to be tense, for Amitabha-recitation is
not a boxing bout. We need not apply our strength in a stressful manner.
We often say
that there are auspicious signs when people are reborn in the Western Pure
Land, that their bodies are fully pliant. We should understand that if a person
is often tense and rigid in life, they are likely to be headstrong and hard to
communicate with. It seems impossible that such a personality would become soft
after death. So we need to have the auspicious signs when we are still alive,
reciting the name of Amitabha Buddha.
The sutras
say that those touched by Amitabha’s light will grow soft and pliant in both
body and mind. So such softness is an important condition. If we are edgy and
pressured psychologically, full of demands and attachments, some muscles in our
bodies will immediately tense up and our joints will stiffen. If we are in a
rigid state, it will be hard for us to be in resonance with
Amitabha-recitation.
The mind of
recitation should be like the clouds or the infinite spaces of the cosmos. We
know that both clouds and ice are formed from water, yet their softness and
flexibility are different. Pieces of ice are hard, cold and fixed in their
shape. They cannot inter-mingle, and they bump against one another and can shatter.
A cloud is very soft. It can fill empty spaces and evolve freely.
The mind of
Amitabha-recitation is similar. If our minds and bodies are as rigid as ice
pieces, which cannot inter-mingle, we would not be in harmony with Amitabha
Buddha. If we are like clouds, which can go anywhere in the sky, it would be
easy to harmonize with Amitabha’s infinite light and infinite life.
When we
recite the name of Amitabha Buddha, we should focus completely on each
syllable, as though there is nothing else and the world has disappeared. We
center our minds on each syllable. This is the most relaxed, simplest and
happiest activity, which allows us to rest and recharge our minds and bodies.
If we can rest a while in such recitation, we will experience the unfathomable
merit and power of Amitabha Buddha’s name.
— Excerpted from Master Tao
Cheng’s The Caterpillar Becomes a Butterfly
By Ven. Yin Chi
QUESTION: The Buddha taught us to share in the joys of
other people. If they encounter good fortune and are happy, we shouldn’t envy
them but share their delight. But if what makes them happy actually creates
negative karma, should we still do so? For example, if someone loses himself in
play and does not study hard, then tells me he is happy, what should I do?
ANSWER: Your view is mistaken, and you
misunderstand the meaning of sharing in others’ joy. We are supposed to share
in the joy of accomplishing merit and virtues. Merit and virtues refer to positive
causes and consequences. Examples include respecting the Buddha and reciting
scriptures, practicing generosity, releasing and protecting living things,
helping others, studying diligently and working responsibly. This is all good
karma.
When
positive actions produce results or praise, these are positive consequences. We
should share the joy stemming from the merit of wholesome causes and effects.
We affirm, encourage, appreciate and learn from such good deeds.
Of course,
we must not partake of any joy in negative, causes, effects and actions. On the
contrary, we should dissuade or correct the people involved. If they take
drugs, steal and break the law, for instance, blindly sharing in their delight
would be like encouraging evil deeds. Such behavior is surely deluded!
If our
friend is studying diligently, we should share in his joy. But if he is
addicted to video-gaming and neglects his studies, we should not only avoid
sharing his elation but also correct his misguided behavior.
Dharma
learners should take every opportunity to hear the Buddha’s teachings. They
also need to reflect wisely, and avoid taking the Dharma out of context and
misinterpreting it.