Table of Contents
Teachings
of Master Man Sang: Sutra of the
Eight Realizations of Great Beings
Buddhism
In China: The Early Eastern Jin
Pilgrimage
to India: From Sravasti to Lumbini Grove
Reader’s
Corner: A Wonderful, Spiritual Journey
Changing
With Circumstances: Back to the Source
Story
From the Sutras: Karma Is Impossible to Escape
By Ven. Yin Chi
In ancient
times, a certain town grew prosperous from its bustling commercial activities.
They gave rise to a host of newfangled entertainments. One artiste who worked
at a house of pleasure had such outstanding musical and artistic talents that
many paid generously merely to see her and watch her perform. Having become
famous, the artiste knew how to guard her own position. Not even the rich and
powerful were able to see her easily. Her inaccessibility only enhanced her
fame. To be a guest at her banquet table was the dream of many local young men.
There was a
group of merchants who liked to have a good time. As they chatted happily over
drinks, the topic of conversation turned to the star performer. They were most
curious about her. One announced loudly: “What’s so special about all this? I
once met her in a dream. I not only enjoyed her brilliant singing, it didn’t
cost me a cent.” He laughed proudly after his declaration.
His story
quickly circulated around town. When it reached the artiste, she wasn’t happy
about becoming the object of such talk. Since he enjoyed my performance, she
thought, he should pay for it. So she sent an influential acquaintance to ask
the merchant to pay up. The businessman, however, argued that since it was all
in a dream, there was no reason he should pay. A stalemate ensued.
The affair
reached the ears of the dreamer’s wife. Generously, she offered to pay. “Since
my husband enjoyed her entertainment, of course we should pay,” she said. “I am
willing to pay 500 horses as compensation, but the transaction must take place
by the river bank.” The artiste was happy to hear that. She would reap a
substantial reward without having done anything.
The next
day, a crowd accompanied the performer to the river bank to watch her take
possession of the horses. The merchant’s wife pointed to reflections in the
river and said: “Since you want my husband to pay for the pleasure he
experienced in his dream, we should repay you in a dream. But I would like all
the people present to be witnesses: please take possession now of the horses’
reflections in the river.” The onlookers were speechless. As a result of the
wife’s clever intervention, the storm over the dream abated soon enough.
In this
story, people admired the merchant’s wife for her wisdom. But mere admiration
is not enough. We should learn from the sage manner in which she handled the
issue. Unlike other women, she did not make a fuss over lost face and pick a
quarrel with her husband. Her main concern was to end the dispute and protect
her family. We should emulate the way she checked her own emotions and kept the
big picture in mind. She stayed calm, and was able coolly and rationally to
settle the matter. She solved the problem by applying wisdom.
Everyone
wants to have wisdom, but it is much easier to talk about than practice.
Buddhism has methods to cultivate wisdom; they can guide us and raise the
levels of wisdom we bring to bear on our daily lives.
Developing
Wisdom by Listening. Buddhist learners should listen extensively to
Dharma discourses. By doing so, we are invariably inspired and the teachings
entrench themselves in our hearts and minds without our being aware of it. When
we encounter obstacles in our daily life, we will use the Dharma to deal with
them. We can lead lives of wisdom through frequent hearing of the Dharma and
immersion in its teachings.
Gaining
Wisdom Through Thought. After listening to the Dharma, we should think
about how to learn and practice what it teaches, and align our behavior
accordingly. We can digest the Dharma through contemplation, and merge its
lessons with our thoughts. For example, those who anger easily can come to
recognize their weakness through the Dharma. They should understand that anger
readily creates enmity, which becomes an obstacle. We should think about how to dissipate our anger when it arises. As
long as we have the will to change, our rage can easily be pacified.
Attaining
Wisdom by Means of Practice. To practice is to learn earnestly. We must
do as we are taught, and we may encounter difficulties in the process. But so
long as we persist in our beliefs and put them into practice, we are bound to
achieve results.
Having heard
the Dharma, we should think about how we can apply its principles in our
everyday behavior. We should correct our actions according to the teachings.
Every day, we remind ourselves that we are Buddhists, so we should learn the
wisdom and compassion of the Bodhisattvas. Faced with various circumstances, we
must ask ourselves whether we are dealing with them as the Buddha taught us.
In our
religious life, we need to keep up our daily morning and evening practices.
While meditating, we still our minds. Then we contemplate the Buddha’s
teachings and our own behavior. We should participate in services at Dharma centers,
tapping into the collective energy to focus ourselves better.
The wisdom
gained through listening, thought and practice are three as well as one. The
three processes can be undertaken separately or together. In the longer term,
the aim of learning the Dharma is to end the cycle of rebirth, transcend life
and death, and finally to attain Buddhahood. In more immediate and practical
terms, through hearing, thought and practice, we can live wiser lives. So long
as we apply ourselves earnestly to the three processes, the quality of our
lives will improve. Our wisdom will increase, and our hopes for progress on the
road to enlightenment will grow bright.
Sutra of the Eight Realizations of Great Beings
THE
SECOND REALIZATION: To have many desires is to suffer. Life and death, as well
as fatigue, arise from craving. The absence of desire and its related actions
leads to peace of mind and body.
Where does
the pain of life and death fundamentally come from? The Buddha said: “To have
many desires is to suffer.” Why is this? To have much desire and greed is the
root cause of the cycle of rebirth. People invariably desire this or that. When
it is cold, we want warm clothes; if we are tired, we wish to rest; when we
travel long distances, we desire appropriate transport. Even so, our true needs
in life are not many. Our wants, however, are only too numerous.
“To have
many desires” is to be excessively greedy for wealth, sex, fame, good food and
sleep. People fall easily into the chasm of desire and become its slaves.
Unrestrained greed becomes the root of suffering.
Greed and Calamity
Once, two
companions left home to make a living. They were overjoyed when they stumbled
across 10 taels of gold on the road. Each calculated how he would make use of
their newfound wealth. Neither, however, could help harboring a secret
resentment at having to share the find. Feeling that five taels was really too
little, each hatched his own scheme.
“Thanks to
blessings from the God of the City, we have come upon this treasure,” said Mr.
A. “Why don’t you go buy some food and wine, so we can make offerings to the
deity to show our gratitude?” When Mr. B had left, Mr. A found an ax and
planned to kill his companion so he could have all the gold to himself.
Meanwhile, as he went off to make the purchases, Mr. B thought of poisoning Mr.
A so he could possess all the 10 taels. Each prepared to implement his scheme.
Mr. B soon
returned with the food. He persuaded his companion to eat some of it before
they offered it to the god. After having some dim sum, Mr. A said that because
Mr. B was more deserving, he should be the first to pay respects to the deity.
As Mr. B made his bow, the other man viciously killed him. Mr. A picked up all
the gold and made ready to leave. Suddenly, he was gripped by a searing pain in
his stomach, and soon succumbed to the poison. Because they failed to restrain
their selfish greed, both men met unsavory ends. People who allow desire to
overshadow their ethical sense will meet with calamity.
Other Pitfalls
Sex. Physical love between husband and
wife can be considered normal. However, sexual overindulgulence can be
injurious to health, or it can lead to a desire for multiple wives or
concubines. It almost certainly sparks family quarrels and upsets social order
and harmony.
Fame. People consider their reputation
as being of the utmost importance. They do not allow it to be despoiled by
others. There are also those who pursue fame and glory without scruples, which
can result in the ruination of their reputations.
Food. Food is a basic need in life.
Buddhism regards food as a kind of medicine. So long as it eases our hunger and
allows us to function, that is enough. Amid our society’s material abundance,
however, many see food as a source of pleasure and an indicator of status. They
waste food and slaughter animals, including rare and wonderful species. By
doing so, they create limitless negative karma. We must be aware that our food
has long been associated with death and destruction; every life we take must be
repaid.
Sleep. We rest when we sleep. Rest is
meant to nurture our health and recharge our energy so we can continue doing
our work. If we overindulge in sleep, we will waste time and be unable to
accomplish our tasks and amount to nothing. Wouldn’t that be a pity?
“Life and death, as well as fatigue, arise
from craving.” An abundance of desires invariably wears us out and brings
us vexations. The Lotus Sutra says:
“Craving is the root cause of suffering.” It means that desire is the
fundamental trigger of all our anguish. If we cannot obtain what we desire, we
become angry or resentful. If we do obtain it, our desire to hold on to it leads to open or subtle conflicts with
others.
The Three
Poisons of greed, anger and ignorance are headed by greed. Cravings act like a
poison. A person who takes arsenic will die. But arsenic poisons only our bodies. The Three Poisons are toxic to
our minds. Because of the bad karma we create under the influence of greed,
anger and ignorance, we are condemned to paying it off over countless
lifetimes.
“The absence of desire and its related
actions leads to peace of mind and body.” To have few desires doesn’t mean
we should not want anything. It means we should be satisfied with our lot and
desist when we already have what we need. Having many desires is like a
sickness, because our cravings are the seeds of our physical and spiritual
suffering over many lifetimes. To cure the affliction, we must work on its root
and replace our abundance of craving
with a paucity of desire.
It is said that “a person achieves nobility of character when
he desires nothing.” We should value material objects and avoid wasting them,
as that would undermine our merit. Generous people accumulate merit when they
donate money, which is a means of self-cultivation. As we accumulate, cherish
and grow our merit, we will progress along this path. Our minds and bodies will
be totally at ease.
The Early
Eastern Jin Dynasty
Last time,
we reviewed how Buddhism spread into China during the Wei Jin and Six Dynasties
periods. When it first entered China, Buddhism circulated only among the elite
circles of the royal family and high officials. It became more popular only in
the Three Kingdoms era.
During the
Wei Jin and Six Dynasties, Buddhism was no longer the exclusive preserve of
ministers. It attracted the interest of educated people, who often discussed
the Dharma and how to practice it. Why was this? To understand the phenomenon,
we must first look at the prevailing social conditions. The Wei Jin and Six
Dynasties was a relatively turbulent period. Though China could be said to be
unified during the Jin Dynasty, it remained vulnerable to foreign invasion. The
foreign peoples in the northwest were active and flourishing, and their
aggressive character put the central plains of China under threat. Moreover,
the political situation in China was unstable. After the Three Kingdoms, the
Wei kingdom established by Cao Cao was soon defeated
and seized by the Sima clan. Sima
Yan proceeded to annex the kingdoms of Wu and Shu,
achieving national unification under his Jin Dynasty.
Even so, the
Jin enjoyed only a decade or so of prosperity. It soon suffered both internal
and external turbulence. As leaders with military authority struggled for
power, the non-Han peoples in the north took the opportunity to create turmoil.
The stage was set for the downfall of the Western Jin. The dynasty crumbled,
and many ordinary people as well as noble clans fled south. After the royal
family moved south of the Yangzi River, the exiled Sima
Rui restored the Jin throne. His domain was known in
history as the Eastern Jin Dynasty. But the Eastern Jin was short-lived as
well. It fractured into the four dynasties of Song, Qi,
Liang and Chen, which in turn did not last long. They were known as the
Southern Dynasties.
In the
north, meanwhile, the warlike foreigners ruled the central plains of China.
Five different tribes carved out their own domains and made their own laws,
resulting in a period of chaos. Dynasties changed frequently, stability was
elusive, society was unstable, and political authority was fragmented. The five
foreign peoples established no fewer than 16 dynasties.
Keeping Pure Amid the Turmoil
In ancient
times, educated people were influenced by the thought of Confucius and Mencius.
They considered it their responsibility to govern the land and sought positions
as officials. But the political turmoil of the Wei Jin and Six Dynasties
discouraged them from pursuing such careers. Not only were government positions
unstable, they could get incumbents – and their families – killed.
Frustrated
in their aspirations and deeply disenchanted with the times, members of the
intelligentsia sought refuge in remote regions and abstained from involvement
in civic affairs as well as discussions of politics. They occupied themselves
with Laozi’s and Zhuangzi’s philosophy of non-action and tried to stay out of
trouble. So Qingtan, or “Pure Talk,” became the fashion of
the day.
At the time
of the monk Zhu Shixing, the prajna (wisdom) Buddhist sutras
were already circulating widely in China. These texts explored the essence of
emptiness and did not conflict with the teachings of Laozi and Zhuangzi. In
order to express their respect for scholars, the emperors of the time would
invite some of them to undertake government service. To gain a monarch’s
appreciation, however, invariably presented a scholar with a dilemma, given the
unstable politics and personal dangers. The intelligentsia steered clear of
worldly affairs to avoid being put in such a position.
If they
encountered Buddhist teachings under such circumstances, the educated invariably
found them fresh and challenging. The Dharma became the focus of their
discussions and philosophical investigations. So it was that knowledgeable
people developed an interest in delving into the Buddha’s teachings. For them,
studying the sutras became a spiritual outlet as well as a fashionable pursuit.
From
Sravasti to Lumbini Grove
(Day 3, Oct. 24, 2008)
By Ven. Yin Chi
Lumbini Grove, the Buddha’s
birthplace, is located in Nepal. It was there that Queen Mahamaya, while
stopping for rest on a journey, gave birth to Prince Siddhartha under a Sal
tree.
The coach
trip from Sravasti to the Nepal border takes five to six hours; heavy traffic
would stretch it to seven or eight hours. Considering the travelling
requirements, we decided to start early – rising at 4:30 a.m., breakfast at 5
and departure at 5:45. After doing our morning recitations in the vehicle,
everyone settled down to rest. Hong Kong people aren’t used to getting up so
early. For the sake of the pilgrimage, however, we all did so happily.
The coach
made its way bumpily along the road. Peasant households were all around, and
the broad, flat farmlands gave one a happy sense of spaciousness. Many of us, however,
had dozed off. The vehicle suddenly came to a halt. Peasants were engaged in a
dispute along the road, blocking traffic for nearly an hour. We took advantage
of the break to stretch ourselves and move around in the natural environment.
Feeling refreshed when we got back on the coach, we began to recite the Diamond Sutra. Soon enough, the assembled peasants started to
disperse and our vehicle was able to proceed on its way.
Exotic Scenes
After six
hours of travel, we finally arrived at the Indo-Nepali border. The road was
extremely narrow and there was lots of traffic, making for a bustling scene.
Vehicles converged from all directions and many were carrying various goods.
Large and small, they formed a long queue.
We sat in
the coach, while our group leader and our tour guide collected our documents
and disembarked to complete procedures to enter Nepal. The process was said to
require 45 minutes. Though that proved slightly exaggerated, it was convenient
enough for us. From the coach, we observed the scenes as they unfolded before
us – the queues of vehicles, the crowds making the crossing, the shops on both
sides, the hawkers in the streets. With their busy movements, the people
created quite a bustle. Patrons ate contentedly at the food stalls, despite the
dusty environment. Vintage trucks sported colorful exteriors. Amid all the
activity, the scenes we witnessed were striking – it was as though we were
transported into an exotic land back in the 1950s or ’60s. We hardly noticed
our lengthy wait.
Indians and
Nepalis could cross the frontier freely, without having to show papers. It was
like Malaysia and Singapore in the 1960s. Foreigners, though, needed visas.
There were no tightly-guarded checkpoints, nor was there a clearly demarcated
border. A simple archway served as the marker.
Beyond the
border, another half-hour’s journey took us to our hotel. It was a little after
1 p.m. when we arrived. The hotel was a plain building. After a delicious
buffet lunch, we retired to our rooms to rest a little. At 2:30 we resumed our
journey – to Lumbini Grove, the birthplace of the Buddha.
The Buddha’s Birthplace
The Grove
was very big. Adjacent to its grounds is the Mayadevi
Temple, dedicated to Queen Mahamaya. The present temple was a new structure.
Inside it are remnants of the old structure as well as a footprint of the
Buddha. After making three circumambulations, we queued up to gaze upon the
sacred footprint.
We exited
the temple and paid our respects at the nearby Pillar of Ashoka. Two centuries
after the Buddha entered nirvana, it is said, King Ashoka erected the pillar to
mark the holy birthplace. A Pali inscription on the
column bears testimony to the year of the Buddha’s birth. We spread mats in
front of the pillar and reverentially recited some scripture. As this was his
birthplace, we expressed gratitude that the Buddha came into our world to
enlighten sentient beings. We also thanked King Ashoka for his piety in
building so many commemorative pillars for posterity.
The remains
of many stupas could be seen in the environs of Mayadevi Temple. It is said that certain aristocrats
erected them in the 6th and 7th centuries to honor the
Buddha. To the right of the temple stood a huge, imposing Bodhi tree. It
provided shade so people could sit and meditate underneath. Some Brahmins, as
well as monks from the Southern tradition, were meditating there. Bathed in the
golden rays of the setting sun, it was a scene that made us forgetful of
departure.
On both sides
of Lumbini Grove’s main thoroughfare were stalls that sold Buddhist items and
artifacts. They provided a convenient service for pilgrims who wanted to
purchase auspicious tokens.
A Tibetan
monastery stood on the side of a road. According to our guide, it was built by
a teacher of the Dalai Lama; this lama had passed away about a year ago. We
entered the monastery to pay our respects. The main hall was clean and solemn.
As we were about to leave, we spotted a small room to the side of the hall. Its
purpose was to provide oil lamps for pilgrims to light in honor of the Buddha.
We happily did so.
It was
already dark when we made our way back to the hotel from Lumbini Grove. There
was much activity along the road, continuing into the night. Though the lights
were dim, that did not detract from the bustle. People were moving to and fro
amid the weak illumination, creating a particularly “Indian” atmosphere.
We arrived
at the hotel for dinner at 7 o’clock. A few pilgrim groups were there before
us, and the place felt a little crowded. They were interested in trying the
vegetarian dishes prepared by our chef. We gladly obliged, forming a karmic
link with them.
A Wonderful,
Spiritual Journey
By
Wing Mei
After picking
up Light of Wisdom No. 86 from my
mailbox upon getting home from work, I immediately turned to the article on the
pilgrimage to India. I had never been moved to write a piece for publication.
Yet some unknown force prompted me to do so.
After reading
the articles on India in the past two issues of Light of Wisdom, I felt an urge to share with readers my own
experience travelling in that country. My trip, which lasted 16 days, took
place in the middle of May. It included sightseeing s well as visits to sacred
sites. Besides the places where the Buddha was born, achieved enlightenment,
taught the Dharma and entered nirvana, we toured mosques, holy Hindu sites and
palaces. We learned much about the history, culture, thought, art and customs
of India.
The sacred
Ganges River made a deep impression on me. Indeed, Indians revere the river.
Every morning and evening, they go there to worship and pray, as well as to
express gratitude for the river’s blessings. It is said that all Indians have
four mothers. In addition to the one who gave them birth, they regard the ox,
the Ganges and their nation as mothers. Every day, they feel gratitude towards
all four.
I grew up in
a materially prosperous city. I never had to worry about food or clothing, and
I received much love from my family and friends. Yet I am ashamed to say that I
have never felt a deep sense of gratitude – for the opportunities society has
given me to grow, for my parents’ loving care, for the support of friends.
By contrast,
though they lack material abundance, Indians seem to have a rich spiritual and
religious life. Some 60% of the population are said to be vegetarians, an
indication of their kindness towards animals.
Throughout
the journey, we rose shortly after 4 o’clock in the morning. We had toast,
juices and fruit for breakfast. Our tight travel schedules meant we had only
two simple vegetarian meals a day, consisting mainly of rice, beans and
vegetables. My steps were light and quick, and I was never out of breath.
We stayed
two days at Bodh Gaya. Each day, we meditated and
circumambulated the Bodhi tree under which the Buddha became enlightened. At
dusk we did our evening recitations in the main temple, absorbing much positive
energy.
After I got
home, I felt energetic enough to cope with all daily challenges. I had
undergone a profound experience. I felt that a simple life was a carefree life.
Mahatma Gandhi, modern India’s founding father, wisely said: “Simplicity is the
essence of universality.”
The
pilgrimage inspired in me a powerful sense of gratitude. I felt the Buddha’s
blessings all along. The entire journey went smoothly, from my signing up and
obtaining a visa to the setting out and the conclusion. We felt as though
benevolent deities accompanied and protected us throughout the trip. I would
describe my pilgrimage as auspicious, wonderful and gratitude-inducing.
By
Hok Lam
For a time I had no one by my side
and lacked support of any kind. I felt very lonely. One day, I thought of
Jetavana Vihara in the Buddhist scriptures. (It was established by the Elder
Anathapindika, whose name means “Giving to the Lonely.”) Ah! Aren’t the poor,
the elderly and the weak even more lonely and lacking in support? What
Anathapindika did was very meaningful. A thought entered my head: I would like
to emulate him and help the needy and the destitute.
Then,
something happened that evening. I am not a person who looks carefully at the
road when I walk; often, I am lost in my own thoughts. As I was queuing inside
a shop to pay, I abruptly looked up … The person ahead of me, barely a foot
away, had swollen red wounds all over his skin. I didn’t know if it was a
psychological reaction, but thought I detected a smell. Momentarily bewildered,
I reflexively took a step backwards. I took great care to avoid coming into
contact with the person in front of me.
Having paid,
I went into a supermarket. Once again I was in a payment queue. This time, the
people ahead of me were all normal. Then I noticed someone staring strangely at
my back … It was a man behind me. The left side of his head and face was
swollen, protruding like a rock. However, his right eye and the right side of
his face looked normal. Though I didn’t show it, I was startled and felt very
uncomfortable.
The
experience was weird indeed. I don’t think I’d seen more than three such people
my entire life, yet I had close encounters with two of them within a space of
about three hours.
The next
day, I didn’t wait in any queues. I was in Mongkok, waiting for the traffic
light to change so I could cross the street. As I looked left and right, among
the crowd I spotted a big eye. Yes, it was a single eye …
Among those
waiting to cross the street was a person who had a bulging forehead and eyes.
One of his eyes was as large as a ping-pong ball. It was half-exposed, as
though about to fall out of its socket.
I fell
silent for a moment – and then I understood. I saw myself in an ironic light.
“Giving to the lonely” … It suddenly came home to me – I wasn’t able even to
accept them! I thought that to keep my distance quietly from them was already
to be courteous and kind. Those three people I’d encountered during 24 hours
had appeared to make me reflect …
It takes
more than a mere helping hand to save the poor and the afflicted, the elderly
and the sick. People become isolated when they suffer discrimination. The poor
may be poor, but why are they lonely? It is because we look down upon those who
are poor. It is said that poverty itself does not inspire fear; what is truly
fearsome is to be regarded by others as poor.
The
suffering of unfortunate people stems partly from physical factors – hunger,
disease, for example. Mental pain, however, is rooted in a sense of
helplessness and worthlessness. It is our society that collectively gives shape
to such feelings.
I do not, of
course, possess the wealth of the Elder Anathapindika. But I think I can learn
things that are more valuable – equality, acceptance and non-discrimination.
Such qualities I can definitely cultivate; I don’t have to be rich before I can
give to others.
I am
grateful for my karmic connections with those three people, for they have made
me aware of my deficiencies. May all living beings cherish one another as
equals!
Playing
Our Roles Well
If
movies often imitate life, real life frequently resembles a film show as well.
We need to learn our lessons and to avoid repeating mistakes. Most importantly,
we should savor our parts and play them well, be they large or small. That is
the responsibility of every actor.
By Ru Zang
I have
enjoyed watching movies from an early age.
The types of films varied according to the different phases of my life.
I would identify closely with the experiences of the characters, be they sweet,
sour, bitter or pungent. I was also moved by their ups and downs.
As I began
working and faced the realities of life, I gradually learned to cover my
inadequacies with hypocrisy. I also repressed my feelings. I worried that
others would see through me; at the same time, I was afraid to face up to
myself. My heart grew numb, and I felt increasingly lost.
I just saw
the movie, Forever and Ever. Based on real people and events, it was very
touching. The story follows the experiences over 23 years of a leukemia victim
and his mother. Just before his death,
the male protagonist finally understands his mission in life. It is to make a
record of the path he has travelled – his insistence on living and his respect
for life, his suffering, the dedication of his family, the greatness of his
mother’s love. The purpose is to enlighten and encourage other sufferers.
The
protagonist uses his own life to move others. The miracle that he has longed
and prayed for actually unfolds in his own life. He makes good use of every
moment of his limited time. He performs social service and diligently completes
every stage of his education. Living in the present moment, he treats with
sincerity the people he encounters during different stages of his life. In
turn, he receives not pity but respect. At what should be the prime of life, he
abruptly passes away during his second year at university. This pain-filled
life is itself a miracle.
In the end,
the young man comes to terms with his suffering. He no longer resents his
trials and tribulations, or his mother’s refusal to let him die naturally
earlier on, so he wouldn’t have to suffer continually. All his doubts are
answered at that moment. The meaning of life lies not in its length or brevity,
but in what one is able to give others.
In life, we
reap what we have sown karmically. Happiness and suffering are also subjective
experiences. Whether we lose ourselves in excessive joy or are able to reflect
on our pain depends on whether we have planted positive seeds. No one wants to
suffer, but whatever happens must be faced. Amid adversity, pain is merely a
feeling. Its intensity and duration depends on us. We should let go of our
hurt, learn from the experience and free ourselves from the feeling of pain. We
should pick ourselves up as quickly as possible. If we bravely face the
vicissitudes of life, we will only grow stronger.
Having
reached middle age, I am more experienced. The Dharma has taught me how to cope
with feelings of the moment. I have learned to face adversity and deal with it.
I try to understand its causes, accept them and make amends.
If movies
often imitate life, real life frequently resembles a film show as well. We need
to learn our lessons and to avoid repeating mistakes. Most importantly we
should savor our parts and play them well, be they large or small. That is the
responsibility of every actor.
For
ourselves as well as for others, for our families, society and nation, we
should live our lives well – it is our duty. And our gains and losses, our ups
and downs, all lie in our own hands.
Reaping
What We Sow
If
we plant melon seeds, we will harvest melons; if we plant bean seeds, we will
reap beans. Whenever we enjoy something tasty or beautiful, we should pay
attention to what has caused these marvelous things to arise. By doing so, we
will be able to enjoy even more wonderful things.
A certain
place produces a delicious fruit called amalaka,
or Indian gooseberry. Visitors all want to bring home some amalaka as gifts for
family and friends, so they can sample the fruit fresh.
One day, a
young man who liked to make friends came to this place. He bought lots of
gooseberries, intending to take them home. On the way home, however, he made
lots of new friends – to whom he made gifts of the fruit. Only when the young
man approached his destination did he discover he had only two amalaka left.
“It’s fortunate that I still have two,” he said to himself. For he had two
younger sisters, each of whom would be able to have a fruit.
The sisters
happily accepted the amalaka from their brother. The elder one quickly took a
bite. “What a wonderful taste!” she exclaimed. “Quick, sister, try yours.”
The younger
woman held the fruit in her hand and examined it closely. Though eager to taste
it, she thought: “Brother only brought two with him. They’ll be gone once we’ve
eaten them. That would be a pity!”
The elder
sister had already finished her gooseberry
and tossed the pit away. The younger one could not bear to eat hers and
put it on a plate. Every day she would look at it and savor its aroma. “The
fruit will spoil after a while,” her brother warned her. “You’d better eat it.”
Only after
listening to him was she willing to eat the amalaka. She ate slowly, relishing
every bite. What a rare, delicious fruit, she thought. When she had finished
she held on to the pit and looked at it, not wishing to throw it away. A
thought suddenly entered her head: Why not grow amalaka?
The younger
sister then asked her brother about the climatic and soil conditions of the
place where the fruit came from. She planted her pit in a fertile patch of
ground and painstakingly nurtured it. The seed sprouted and grew into a tree,
which eventually bore fruit.
When her
elder sister saw the tree, she regretted having thrown away her own pit so
hastily. The younger woman consoled her; she plucked fruit from the tree and
offered them to her siblings as well as their relatives and neighbors. She told
every person who received the berries: “Please give me back the pits when you
have finished eating.”
The younger
sister planted all the pits. Before long, there was a grove of amalaka trees.
If we plant
melon seeds, we will harvest melons; if we plant bean seeds, we will reap
beans. Whenever we enjoy something tasty or beautiful, we should pay attention
to what has caused these marvelous things to arise. By doing so, we will be
able to enjoy even more wonderful things.
As long as
we make the effort, what is inherently good will continue to be so. For
wholesome causes always produce wholesome effects.
Freedom Through
Letting Go
We
ought to be able to take something up and put it down, without being
calculating or insisting on a certain outcome. Only then can our minds be clear
and our lives carefree.
A man came
forward to present two vases to the Buddha. He kept telling the Buddha how
valuable they were.
“Put it
down!” the Buddha told him. So the man set down the vase he held in his left
hand.
“Let it go!”
the Buddha said to him. He laid down the vase he held in his right hand.
“Let go!”
the Buddha still enjoined him.
“I’ve
already put down everything I have,” said the man. “Both my hands are empty.
There is nothing more I can put down. What else do you want me to let go of?”
The Buddha
said to him: “You have not let go of the things I want you to relinquish.
Instead, you have put down all the things I did not ask you to abandon. What I
would like you to let go of are your six sense-organs, as well as the qualities
and perceptions they produce. Your heart and mind are full of these things.
Only be letting go of them can you free yourself from life’s fetters and live
properly.”
The man
finally understood.
When the
Buddha asks us to “let go,” it seems simple and straightforward enough. But his
injunction is very hard to carry out. Some people are unable to let go of fame,
others cannot forsake wealth, still others are unable to give up their
attachment to love … How many people can truly let go?
Even so, we
ought to be able to take something up and put it down, without being
calculating or insisting on a certain outcome. Only then can our minds be clear
and our lives carefree.
To let go is
actually a marvelous means of attaining happiness.
By Ven. Yin Chi
QUESTION: Will I be able to gain supreme,
boundless merit by repeatedly observing the Eight Prohibitions and by donating
to all monasteries that ask me over the course of a year?
ANSWER: “Supreme, boundless merit” is
earned through our understanding, practice and realization of the Dharma. As
the Diamond Sutra says: “A
bodhisattva who gives unconditionally will gain unlimited merit.”
Unconditional
generosity means that we give according to circumstances, having understood the
principle of emptiness. Our minds are unburdened. We seek no reward and make no
calculations. We do not try to measure our merit – which then becomes without
limits.
Since you
donate frequently to make merit, your actions will not go to waste. From a
karmic perspective, you will gain wealth in the human and heavenly realms. You
are also planting wholesome seeds.
From your
enquiry, it is clear that you have adopted a worldly approach to giving. There
is no problem with that, though you should step up your efforts. By listening
more often to Dharma discourses to gain a better understanding of the practice
of generosity, your merit will be all the greater.