Table of Contents
Teachings of Master Man Sang: Even Ants Want to Live
Story From the Sutras: The Perils of Sloth
Changing With Circumstances: Stepping Back
to Move Forward
Dharma Transmitter: Bodhisattva Connection
By Dharma Master Yin Chi
Two monks, who were learning the
Dharma under the same master, agreed to build a thatched hut on a hillside so
they could go into retreat there and practice without distraction. They were
conscientious in their practice and often exchanged ideas about the Dharma,
learning from each other.
Several years passed. The monks
started to feel the disadvantages of the location’s remoteness. The peace and
quiet of the hill, though conducive to their practice, was visited by few
Buddhist believers. So the pair decided to go down to the foothills every day
to beg for alms.
After a few weeks, the younger monk
found himself showered with generous offerings every day, which he attributed
to his knack for getting along with people. The food he received each time
exceeded his needs for many days. So he did not feel it necessary to go down
the hill every day.
The older monk, however, came back
empty-handed after his daily alms round. For a while the younger monk only went
down the hill twice a month, whereas the older one set off at the crack of dawn
and did not return until sunset. The former could not bear to see the latter striving
so hard and said to him, “Don’t overwork yourself. Why don’t you stay here and
let me give you my alms.” However, the older monk said, “I have plenty of
alms!” He also tried to persuade the younger monk not to remain on the hill so
long but go down and develop relationships with people.
The younger monk surveyed the
meditation room of his senior and found it bare but its occupant thriving. He
could not make out the reason for the latter’s happiness despite the lack of
alms, so he decided to accompany the older monk on his round to find out. He
also hoped that if they went together, believers who gave him alms would also
make offerings to his companion.
When they set off, the younger monk took
a big sack while the older one carried nothing. The latter told his junior to
leave the bag behind. Puzzled and hesitant, the younger monk wondered how he
would carry back the plentiful alms without a sack.
This is what the younger monk saw
when they reached the foothills: The older monk greeted everyone he met like a
long lost friend; in return, he was welcomed with great respect. He often paused
to chat, casually inserting Dharma teachings into the conversations. People
listened happily and made many offerings. The older monk would gladly accept,
putting the offerings inside his sleeves, or someone would willingly carry them
for him.
He then left the bustle of the town
and turned into a narrow, rundown alley. There he was greeted by men in rags
and pale-looking village women whose eyes lit up with hope on seeing him. The
older monk gave them his alms, one by one. Their eyes filled with tears, and
they called him their benefactor.
The older monk replied
light-heartedly, “All things come with the arising of the right conditions, and
go after the forging of karmic connections with others!” Scrawny children
rushed up to him and pulled his hands, wanting to hear more stories about
Buddhas and Bodhisattvas. When all this was over, the two monastics began their
return journey against the backdrop of a glowing sunset, empty-handed but
feeling most replete. The older monk said serenely, “To give is a blessing. To form
positive karmic ties with people is a blessing. The coming and going of karmic conditions
is also a blessing.”
This story teaches us to treasure
what we have. But that does not mean we should hoard things for ourselves. We
should give what we have back to society when necessary. All worldly wealth
comes and goes when the conditions are right. That is why Buddhism teaches us
to practice generosity. To be generous is to make virtuous connections, which
are the origin of a river of blessings.
The New Year is full of festive
atmosphere, as it is the time when people wish one another good luck and
exchange gifts as gestures of goodwill. It goes to show that happiness is
derived from connecting with others through generosity. If we can be generous
in caring about others and connecting with more people, we are opening up the source
of our happiness. The New Year is also an auspicious time to make our
resolutions and wishes, and to say prayers.
Besides planning our work and
careers, why not also resolve to develop karmic links to more people and send positive
thoughts to our family and everyone else, be they connected with us or not?
Let’s wish for the blessings of the Three Gems, and that everyone may practice
virtuous deeds, show gratitude, treasure blessings and cultivate more goodness.
Let us build together a harmonious, wonderful paradise on
earth.
Even Ants Want to Live
“When their lives are threatened,
all living creatures flee. Even nits know they must avoid death. When rain is
looming, ants will migrate en masse.
Even ants do everything to survive.” This saying indicates that all living
beings shield themselves from danger in order to stay alive. The characteristic
is not unique to human beings. Animals, too, run for their lives when being
pursued because they want to live. Domestically raised chickens and ducks are
no exceptions. They can never run far before they are caught, though that does
not stop them from doing so. Why? They want to live!
Dharma Master Lianchi
said, “Even nits know they should avoid death.” Nits are the tiniest type of
lice. This suggests that not just big animals are afraid of death. Even minute
creatures such as woodlouses, ticks, mites and even the tiniest nits will try
to avoid being caught. Hence the saying that even nits know they should avoid
death.
“When rain is looming, ants will
migrate en masse. Even ants do
everything to survive.” Ants are just like any living creature – they don’t
want to die. That’s why when rain is approaching, they can sense it and migrate
collectively. Human beings do not understand this phenomenon but cry out, “
Goodness gracious! So many ants. Quick, let's burn them!” Little do the ants
know that as they are fleeing for their lives, they face the most merciless
fire lit by humans. There is nothing else they can do. “Even ants do everything
to survive.” If there is an ant on the table, it won’t survive even light
pressure from your finger. There is nothing it can do because it is so tiny.
But even such minute creatures try to avoid death at all costs. That is why
Master Lianchi said that because all living
creatures, including the tiny ants, wish to avoid death, how can we bring
ourselves to hurt them?
We do not wish to experience
disasters. Similarly, we must not visit calamities on other living beings.
“What do we do with so many ants?”
some of us may ask. “We cannot just let them stay.” I remember one time I was
in Malaysia teaching the Dharma and someone said, “Well, I don’t believe in
Buddhism and I am not going to take any precepts. I can’t stand ants, so why
shouldn’t I burn them to death? What sin is there in killing those tiny,
trifling insects such as ants and lice?”
The fact is, these insects have
lives too. It is just that their lives are minuscule in our human eyes.
However, from the perspective of zoology, ants have very strong organizational
and cooperative abilities. In ant colonies, there is a very clear division of
labor. For example, drones and worker ants have very different status and their
roles are distinctive. The workers form an army to look for food before winter
and store their provisions in anthills for the cold season. This is how ants
survive and reproduce. But ordinary people can’t see the world of ants and kill
them on a whim. They don’t understand that ants are simply trying to feed
themselves and survive.
What do we do when we see a swarm of
ants? Do we really have to kill them? We only need to keep our premises clean
and tidy, put food away and let the insects pass. They will go into retreat and
get out of our sight. It is important to realize that ants are living beings
too. To kill them on a whim is to end numerous lives! Do not think that ants
should be wiped out because they cause us trouble. You may ask why can’t we
keep the place clean and tidy?
In the eyes of celestial beings,
humans are as small as ants. Try to look down at the crowd at a horse race or a
football match from an airplane high in the sky. The crowd is just like swarm
of ants. Imagine if the heavenly beings whimsically blew on the crowds, or
splashed water at them. The humans would experience a storm and a deluge. Is it
not the same when human beings kill ants? We do not wish to face disasters.
There is no reason we should cause other beings to experience catastrophe.
Let us all cultivate compassion,
knowing that all living beings wish to live and are afraid to die. We must not
kill even tiny insects such as ants.
Based on Master Lianchi’s On Avoidance of Killing and the Release of Beings
The
Perils of Sloth
Long ago in Jetavana Vihara, Sravasti, the Buddha taught
his bhikkhus to practice diligently in order to
reveal the pure nature of the mind which is normally clouded by delusions. He
also taught that all things are impermanent and that, if the mind is pure, we
will have wisdom and understand the true nature of all phenomena. This, said
the Buddha, is the way to end suffering and enjoy true bliss.
At that time, there was a dim-witted bhikkhu
who did not understand the Buddha’s painstaking teaching. Every day after a
full meal he retired to his room, closed the door and had a long snooze,
indulging himself in bodily comfort and pleasure. He never practiced the
contemplation of impermanence. The Buddha had noticed that this monk was
leading a lazy, slack life. He also knew that his disciple had only seven more
days to live and was concerned that he would fall into one of the Three
Wretched Realms because of his negligence in practice. So he went into the
monk’s meditation room to try and save him.
The bhikkhu was fast asleep and
did not realize the Buddha was there. Seeing that the monk was totally obdurate
and showing no sign of pure nature, the Buddha snapped his fingers to wake him
up. Reprimanding him, the Buddha said, “Get up quickly. Why are you still
sleeping? You are just like the parasites living on horses and cows, or like
snails, mussels and bookworms. You don’t realize that this body of yours, which
mired in muck, is the source of suffering. You desire comfort for your body and
become lazy and depraved. It is like someone who is seriously hurt and in dire
straits, but refuses to seek liberation because he loves comfort and sleep. A
Dharma practitioner must not be so self-indulgent. He should always remind himself
to invoke the Three Gems and learn from the behavior of the Buddhas and
Bodhisattvas. That is the way to avoid tribulation and trouble. Also, he should
contemplate the meaning of impermanence, sufferings and sunyata (emptiness) so that he
can tell the right ways from the wrong. Only then he will be discerning and
accumulate substantial merit and blessings. Certainly, he will never fall into
the Three Wretched Realms.”
The Buddha’s voice was like thunder, waking the startled
monk. On seeing that the Buddha had come in person to instruct him, he got up
at once and prostrated himself before his teacher. The Buddha asked his
disciple, “Can you remember what happened in your past lives?” Terrified, the bhikkhu replied, “My mind is clouded by the defilements of the five aggregates and I
can’t see what happened in my previous lives.”
The Buddha told him compassionately, “In one life during
the time of Vipasyin Buddha, you were a monk. Not
only did you not recite sutras and keep your precepts, you were also greedy for
fame and wealth, idling the days away and gorging yourself with food. You never
studied the Dharma. As a result you fell into the animal realm and became a
parasite. The karmic effect of being a parasite expired after 50,000 years. You
were then reborn as a snail, mussel and moth each for 50,000 years. These
insects have dusky minds and live in darkness without any wisdom. They are
inclined to stay in obscure places and make shady spots their home, shying away
from light. When they wake from sleep, a long, long time has passed! They found
no way out after being entangled in the net of karma for an immeasurably long
time. But your ill karma has finally ended and your merit enabled you to come
forth in this life as a human. You even became a monk to practice the Dharma.
Why repeat your mistakes of past lives by indulging in sleep and be doomed to
the wretched realms again?”
What he learned of his past lives made the bhikkhu’s hair stand on end. He sincerely repented his
slothfulness and made a commitment to practice the Dharma diligently. He
reached freed himself from defilements and attained Arhathood,
never to suffer the torments of life and death again.
Stepping Back to Move Forward
By Ru
Zang
History has many
examples of people sacrificing their lives to defend their countries or the
interests of their compatriots. What is the motive behind such selfless acts?
It is an identification with one’s own nation and a readiness to put
self-interest aside, even to give up one’s life for the greater good.
Because of historical
sensitivities, Hong Kong’s educational policy in colonial times avoided the
teaching of contemporary Chinese history in local schools. That has caused a
lack of understanding of Japan’s invasion of China and of the civil war between
the Communists and the Nationalists. After “the June 4th Incident” of 1989, the anti-national
sentiments of some Hong Kong people became more intense – so much so that they
simply refuse to learn about, or try to understand, any positive developments
relating to our country.
After Hong Kong’s
return to China, a major mistake in education policy was to change the study of
Chinese History from being a compulsory subject to an optional one in the
school curriculum. This has produced a near-total ignorance among our young
people of our nation’s past. Given the circumstances, how can we expect them to
identify themselves with China, or to comprehend its past mistakes? Moreover, because of colonial education and
the influence of Western culture, Hong
Kong people have always taken Western values as a benchmark. This has deepened
their rejection of our country.
If we take a look at
the history of the last century, we see that China had long been in a state of
turmoil and unrest, whereas Hong Kong thrived because it was in the right place
at the right time. The changeover was like the return of a foster child from a
rich family to its poor and unsophisticated mother. In order to embrace this
lost child again, the mother undertook that things would remain unchanged for
50 years. And because of this promise, she would bend over backwards to please
the child. Without realizing it, the youngster has gradually become a spoiled
brat.
As our country
created economic miracles within a short period of 20 years, Hong Kong is
experiencing a setback, with declining prosperity and a loss of glamor. Once a much admired international city, Hong Kong
is gradually being overtaken by other cities in mainland China. This harsh
reality, and an uncertain future, has made some people dissatisfied with the
declining quality of their lives. And they find the loss of their sense of
superiority something very hard to swallow. It is not easy to adapt to a sudden
descent from a leading position to one of having to depend on others.
Our younger
generation has never experienced adversity. They lack the ability to adapt to
crisis. No wonder they feel tremendous pressure when facing hardship. They see
no way out in the short term, and being swayed by people with ulterior motives,
they yearn for change without any regard to reality. As a result, a huge divide
is created in society.
All phenomena are
subject to the law of cause and effect. There is a cause to all the ups and
downs in history. The establishment and development of any system must accord
with the cause and the right conditions. We cannot expect results after just
one step. Instead of insisting on our own ideas, it would be much better to
take a step back, be pragmatic amid dilemma and arrive at mutually acceptable
compromises. Says a Buddhist gatha:
“We plant rice seedlings in the field with our hands; heads down, we spy the
sky in the water. Our minds are pure and we see the way; taking a step back
helps us to move forward.”
Every step we take
gives us valuable experience that could eventually lead to success. We must
move on. A thousand-mile journey begins with a single step. We have already
planted the seeds for the things we want to achieve. Instead of allowing the
seeds of democracy to be destroyed through constant fighting, why not let them
grow strong by keeping an open mind and embracing different viewpoints? That
would create a good cause and harmonious conditions, which might produce a
win-win outcome.
As we begin the New
Year, may Hong Kong see light from the dawning of a harmonious and progressive
era.
Bodhisattva
Connection
There was once a graduate from
National Taiwan Ocean University who did not believe in Buddhism. It was his
good fortune that each time before he set out to sea, a kind Dharma friend
would remind him to recite the sacred name of Guanshiyin Pusa (Bodhisattva Avalokitesvara).
However, he was stubborn and refused to heed the advice.
One year, the man and several
college mates applied for a role as a marine pilot in a film. They went for a
test cruise before the shooting started. It was an unfamiliar ship for them,
going from Kaohsiung to Chiali. In mid-journey and
with no warning, they found themselves in stormy seas whipped up by an
approaching cold front. The ship capsized and everyone on board fell into the
water. Though experienced marine technicians, they were overwhelmed by the
surging waves. The graduate watched helplessly as his fellow crew members
vanished into the choppy ocean, losing their lives. He had to battle death
alone in a state of terror and desperation. As his fate hung in the balance, he
suddenly remembered the advice of his friend: “Remember to recite the sacred
name of Guanshiyin before setting out to sea.” Those
words, which once simply went in one ear and out the other, now became the most
precious life-saving raft for him as he struggled for survival.
Panic-stricken, the man uttered with
all his might, “Namo Guanshiyin
Pusa, who is supremely compassionate and saves
the suffering; Namo Guanshiyin
Pusa, Namo Guanshiyin Pusa ...” He lost count of how many times he recited
the name of Bodhisattva Avalokitesvara. He had no idea how long he had been
drifting in the sea or how far he was from the ship. When he came around he
found himself in a hospital and was told he had been drifting for 14 hours in a
massive current before being picked up by a fisherman. He was the sole survivor
of the disaster.
The fisherman who saved him han’t planned to go to sea that
day. In inclement weather, fishermen prefer to stay at home and take a break
rather than risk their lives. Uncannily, however, the incense burner the
fisherman had at home suddenly caught fire. Feeling uneasy, his wife anticipated
that something was about to happen and that her husband had an important role
to play. She made him go to sea against his wishes. He was unhappy about his
wife’s seemingly unreasonable behavior, thinking she was just after the catch
for money. The fisherman left in a huff after quarreling with her. No sooner
was he at sea than he saw an object floating in the distance. At first, he
thought it was a big fish and steered his boat towards it. Then he realized it
was a man. Without hesitation he rescued him and sent him to a hospital in Chiali.
Amazingly, after being submerged in
the rough, icy water for 14 hours and without food or drink, the man was
relatively unharmed, except for some redness in his eyes. According to the
doctor, people normally suffer from peeling skin if they had been submerged in sea
water for even half a day. Yet, there he was, safe and sound. This affirms what
was said in the “Chapter on Avalokitesvara’s Universal
Gateway” in the Lotus Sutra: “If one
should be cast adrift on the vast ocean, he has but to think on the power of Guanshiyin, and the billows and waves cannot drown him.”
Having experienced a narrow escape
and cheated death by relying on the power of Avalokitesvara’s
sacred name, the graduate became a devout Buddhist. He has been actively
advocating the recitation of Guanyin’s name.
We can see how this man benefitted
from the unfathomable assistance of the Bodhisattva during a disaster because
he had no other choice in the circumstances. He totally entrusted his life to Guanshiyin.
When we single-mindedly and
earnestly recite the names of the Buddhas and Bodhisattvas, we will be
connected with them and blessed by them.
-
Excerpt
from “A True Miracle From the Manifestation of Bodhisattva Guanyin
in Recent Times,” by Dharma Master Daozheng
By Ven. Yin Chi
QUESTION: Are there ways to remedy a
breach of precepts?
ANSWER: Buddhism teaches that we should
show penitence for our wrongdoings. We feel relieved after repenting. This is a
bit like a primary school student who has made mistakes in his homework. He
only needs to correct them and pay special attention not to repeat those
mistakes, and he progresses. In Buddhism there are many ways to show penitence.
One way is to confess to a monastic, another is to repent by venerating a
Buddha. Whatever method we adopt, what matters most is our sincerity in
repentance. We should commit ourselves not to repeat the wrongdoing. Try to
tackle the problem at its root and make amends where they are due. For example,
if you have killed other beings in the past, not only should you show genuine
remorse but you should also try to help protect lives as much as possible and undertake
a vegetarian diet. If you have spoken harsh words to others, be repentant and
guard against abusing others orally, and say only good words about other people
... This way, your remorse is genuine and sincere.
QUESTION: How can I help someone who often
commits offenses of speech but stubbornly refuses to change?
ANSWER: This is a hard nut to crack.
Try to find someone to whom this person is willing to listen. Otherwise, it may
just exacerbate his verbal offenses. The best thing is to persuade the person
to attend Dharma discourses in order to change his attitudes and habits. As
suggested, get someone whom he trusts to persuade him.
QUESTION: Can animals take refuge (in the Three
Gems)? Should Buddhists keep pets?
ANSWER: All animals can take refuge. In
the old days, there was no such thing as pet keeping. Cats and dogs were only
kept for functional needs and purposes. Buddhism does not encourage pet-keeping,
especially in modern times when some people are obsessed with their pets to an
unreasonable extent, which isn’t healthy. Some people treat their pets as
family members. When their pet dies, they invariably suffer because they are
separated from their loved one. Therefore we do not encourage keeping pets
unless it is really necessary. Generally speaking, the lifespan of animals is
much shorter than that of humans. When our pet passes away it will cause us
great sadness and heartache. If our pet survives us, we may have difficulty
letting go. This mutual attachment will likely drag both the pet and ourselves
down to the animal realm. We must contemplate the rareness of being born in the
human realm. While we should be compassionate towards animals, we must not get
too attached to them or be obsessed with them.