Table of Contents
Teachings of Master Man Sang:
Sutra of the Eight Realizations of Great Beings
Buddhism in China: Master Kumarajiva
– Deep Impact
Pilgrimage to India: From Patna
to Rajagriha and Nalanda
Dharma Transmitter: My
Experience With Prostrations
Cornucopia: ‘Happiness 101’ – Harvard
University’s Most Popular Course
Changing With
Circumstances: The End of Authority
Story From the Sutras: Master Lianchi and the Centipede
Zen Talk: The Zen Master’s Courage
By Ven. Yin Chi
The July 1
earthquake in Yushu county, Qinghai province,
measuring 7.1 on the Richter scale,
brought large-scale destruction. Whether made of earth or brick, almost
all the buildings in the heavily hit areas were leveled or seriously damaged. With
the countless casualties, cries of despair rent the air. The devastation moved
heaven and earth. It also brought out the splendid side of human nature –
notably compassion and courage. In the disaster areas many plunged selflessly
into the relief work, using their bare hands to dig out the injured in a race
against time and the elements.
Wong Fook Wing was a truck driver from Hong Kong. Despite a
chronic illness, he happily gave of himself to help others. After the earlier Wenchuan earthquake, he ignored his own ailment and
insisted on doing volunteer work in the stricken regions of Sichuan province.
When the Yushu quake erupted he was working with
other volunteers at a local orphanage.
The temblor
struck on April 14. The orphanage building collapsed after some violent
shaking. Wong, having escaped injury, telephoned to his family to tell them he
was safe. Then he heard that three students and another three teachers weren’t
able to escape in time and were trapped under the rubble. Disregarding the
danger, Wong went back to help free the six. Tragically, an aftershock hit and
took his life.
Wong Fook Wing became a hero overnight. Yes, he was a hero, but he
didn’t save people in order to be heroic. His relatives weren’t surprised by his
choice. “We are all grieving, but we knew Ah Fook was
that kind of person,” said one family member. “So long as someone needed help
he would give it unstintingly, with no thought for his own welfare.” Another
added: “He never spent a penny on himself, but was quite ready to give all his
money to those who needed help. He felt the orphanage required assistance, so
he went. Danger wasn’t an issue for him.”
“Elder
Brother once told me that to die in community service would be a boon from
heaven,” recalled one of Wong’s siblings. Said another relative: “If he had to
make the choice all over, I know he would do the same. After extricating
himself, he would do his best for earthquake victims who needed help.” Summed
up a family member: “We are thinking only of how to carry out his wishes to
help impoverished children in the mainland. We hope Ah Fook’s
story will inspire others to more good deeds and help those in need.”
During the Yushu earthquake, the dormitory of another school
collapsed. “When the quake began,” recalled one of the schoolgirls who were
rescued, “probably not a single student would have died if the teachers had taken
them along as they fled.” Her complaint recalled an episode from the Wenchuan earthquake. Back then the first teacher to run
out, abandoning his students, was a certain Mr. Fan. Later he defended himself
by saying: “In such moments of life and death, the only person I would consider
sacrificing myself for is my daughter. I wouldn’t do it for anyone else, not
even my mother.” His remarks prompted a huge public backlash, and he was jeered
as “Fan Run-run, the most shameless teacher.”
Even today, a quick search for “Fan Run-run” on the internet brings up
many accounts of this story. Mr. Fan continues to be scorned.
Faced with a
catastrophe, people have a choice regarding life that is a bit like heaven and
hell. Danger confronted Wong Fook Wing and Fan
Run-run, who both of whom made reflexive choices. The former was guided by the
Bodhisattva spirit of abnegating the self to benefit others, while the latter’s
actions reflected a petty selfishness. Ah Fook
sacrificed himself to save others, but the halo of his selfless compassion will
forever glow in the hearts of people who think and feel. Though he saved his
own skin, the teacher who fled has lost his basic human dignity and his life
its luster. Wong’s story tells us that only a life of giving provides meaning
and radiance.
The Dharma
teaches us to make light of ourselves, to benefit others and to relinquish our
attachments. The spirit of the Bodhisattva revolves around unconditional and
all-embracing compassion. Wong Fook Wing’s life story
is a live example. We should learn from the Bodhisattva spirit and be ready to
serve as beasts of burden for all sentient beings, ready to bear their
sufferings.
Earthquakes
may be relentless and impassive, but love animates human beings. Besides doing
our part by raising relief funds, we urge all fellow Buddhists to recite
Amitabha Buddha’s name and dedicate its merit to Hong Kong’s glory, Mr. Wong Fook Wing, and all others who lost their lives. We hope
they will exchange suffering for joy and gain early rebirth in the Pure Land.
May all suffering beings be at peace and free from mishap.
Sutra of the Eight Realizations of Great Beings
THE
FOURTH REALIZATION: To know that indolence leads to regression. Diligence
overcomes afflictions. It subdues the four evils and frees us from the prisons
of the realms of aggregates.
Last time
we discussed the functions and benefits of diligence. Now I would like to speak
about the substance of diligence and the six kinds of basic afflictions.
The Buddha
taught that there were six practices for Mahayana Bodhisattvas: generosity,
precepts, forbearance, diligence, meditation and wisdom. Since diligence has no
content, how should we apply it? Actually, diligence is part and parcel of the
other five practices. Those who practice generosity and the precepts need to be
diligent to achieve purity. People who undertake forbearance must be diligent
to attain results. The same applies in the practice of meditation and wisdom.
Generally
speaking, there are three kinds of diligence in Buddhism. The first is
“diligence that dons armor.” It is like putting on armor to face an enemy in
battle, emphasizing efforts to reform what is negative. It stresses that we
must practice the Dharma fearlessly, and teaches us to reflect constantly on
our shortcomings. So long as we strive to transform evil into good, we can
eliminate the negative karma we have accumulated.
The second
type of diligence is to work hard at assimilating what is wholesome. That includes
industriously reading the sutras and honoring the Buddha. The third kind is
diligence in benefiting and pleasing others. Not only should we practice the
Dharma and do good, but also resolve actively to help other beings.
The Buddha
taught us to cultivate merit and wisdom, which leads to the greatest happiness.
If we can apply these three kinds of diligence, we would be able to eradicate
our bad karma as well as grow our merit and wisdom. By industriously turning
from the unwholesome to the wholesome, we lighten our evil karma. By benefiting
others, we develop positive links with people and accumulate merit. We nurture
wisdom by diligently studying and practicing the Dharma, and we gain merit by
benefiting others through wholesome acts. With the perfection of merit and
wisdom, we become Buddhas. That is why the Buddha is called “The Honored One
Who Stands on Two Feet” (merit and wisdom).
Laziness, by
contrast, leads to regression. If we constantly practice diligence, forsaking
evil for good and helping others, we would reap the positive consequences. We
would be able to overcome our afflictions, subdue the four evils, and free
ourselves from the prisons of the aggregate realms.
What
Are Afflictions?
A proverb
says: “In life, most things happen to us against our wishes.” Things that
contravene our wishes are afflictions, or vexations. According to Buddhism,
there are six fundamental afflictions and 20 derivative afflictions.
“Fundamental” is like the roots of a tree; they grow upward and become the main
body of the tree, from which branches and leaves sprout. “Derivative” refers to
subsidiary elements. The 20 derivative afflictions follow, and derive from, the
fundamental vexations.
The six
basic afflictions are greed, anger, ignorance, pride, doubt and wrong views.
Greed is vexing because those who are greedy will not be satisfied even if they
get what they wanted. To satisfy their unlimited desires, people are easily
driven by greed to extreme and dubious behavior. Greed doesn’t make us rich. If
we give free rein to our desires – like people spending irrationally to buy a
lot of cheap goods – it can even impoverish us. Succumbing to greed is the root
of evil.
Anger
involves hatred and resentment. When people become angry, glaring at or
scolding others, they not only create negative karmic bonds but also provoke
resistance or counter-aggression from the objects of their wrath. Ignorance is
to be in the dark about how things work, as well as about the notion of cause
and effect. Ignorant people think they are always right and cannot distinguish
between truth and falsehood. These are all afflictions.
Pride is to think too highly of oneself and not enough of others. The prideful are always self-centered, deceiving themselves as well as others. Those who doubt question the veracity of that which is true. They have a skeptical attitude towards reality. Those who hold wrong views often argue with others, unaware that they are misrepresenting things. They mistake black for white, and this affects all their actions. The six basic afflictions have an extremely negative influence on our behavior and our lives.
Master Kumarajiva:
Deep Impact
Last time, we introduced Master Dao’an. Fujian, the ruler of Fu-Qin state in the north, had
an abiding trust in Ven. Dao’an. What kind of person
was Fujian? He was the Fujian associated with the Battle of Fei
River. Fujian’s kingdom was powerful, and he had the ability to unite north and
south. He wanted to destroy the Eastern Jin Dynasty.
As many of
the non-Han peoples of Central Asia were Buddhists, the monarch sought the
advice of Master Dao’an. “I would like to help
propagate Buddhism too, but how can I do so properly?” Fujian asked. “If Your
Majesty really wishes to spread Buddhism, the ideal person to do so is
Kumarajiva of Qiuci state,” replied Master Dao’an. “He is much better versed in the Dharma than I am.
If you can bring him to central China to teach the Dharma, you would gain great
merit.” Fujian thought to himself: “Ven. Dao’an is
already so outstanding. Anyone he recommends so strongly must indeed be
something. If I can invite him over, I’m sure I can revitalize Buddhism and
pacify the people.” He resolved to invite Master Kumarajiva.
Ven.
Kumarajiva was not from central China. At the time, he lived in far-away Qiuci. The local ruler had a deep respect for him and
declared him a “national treasure.” Besides, Qiuci
was a Buddhist kingdom, and it had been not been easy persuading him to come. But
Fu-Qin was more powerful even than the Eastern Jin. It commanded a
million-strong army and was capable of uniting the nation. What couldn’t Fujian
do?
He
dispatched an elite force of 100,000 soldiers to bring Kumarajiva to his land. His
instructions were that if Kumarajiva was willing to come, the army would serve
as a guard of honor. If he wasn’t, the troops would snatch him. So the
commanding general accepted an order to bring Kumarajiva back to central China. The army, led by General Lüguang, set off to “invite” Master Kumarajiva.
Of course,
the king of Qiuci was reluctant to let Kumarajiva go,
but he was helpless in the face of a much stronger power determined to have its
way. Since he stood little chance in a military confrontation, why needlessly
send countless warriors to their deaths? It made sense to avoid conflict by
giving up a single man. Under such circumstances, Master Kumarajiva set off for
central China.
When they
reached the frontier region of Liangzhou, word came
that Fu-Qin’s million-man army was defeated during its invasion of the Eastern
Jin. Moreover, King Fujian had been killed by a stray arrow at the Battle of Fei River. Fu-Qin was now leaderless and Gen. Lüguang had 100,000 elite troops under his command. He
decided to stay in Liangzhou and declared himself the
King of Liang. He made no special arrangements for Kumarajiva, leaving the monk
to fend for himself.
Kumarajiva
adapted to the circumstances. He did not remain idle. Living in a foreign land
amid unfamiliar people, Kumarajiva applied himself to studying the language and
culture of China. He stayed in Liangzhou for 18 years
and gained a deep knowledge of such topics.
Meanwhile,
the Fu-Qin regime had been replaced by the Yao-Qin. Though they kept the Qin
name, the ruling family had long been the Yao. Now, 18 years on, the ruler had
just died and was succeeded by the young Yaoxing. He
remembered the earlier effort to invite Kumarajiva to central China and sent an
emissary to Liangzhou to complete the mission.
A Buddhist, Yaoxing had long known about the venerable monk. He had
great respect for Kumarajiva’s intelligence, learning
and mastery of the Buddhist canon. Honoring him as state teacher, Yaoxing built him a translation center in Chang’an that would become renowned – the Garden of
Leisure. The ruler asked Kumarajiva to assemble the most talented monks in the
land to translate the sutras. More than 800 worked there, all employees of the
state. Others heard about the enterprise and came to offer their services.
Master
Kumarajiva not only excelled at the translation of sutras, his own works and
discourses were outstanding. He attracted many disciples, including the “Ten
Sages of the Kumarajiva School.” The translation projects he headed achieved
outstanding results. They included the Lotus
Sutra, the wisdom-oriented Mahaprajna sutras, and
texts on emptiness such as the treatises on the Middle Way, the Hundred Verses
and the Twelve Gates. The translation work headed by Kumarajiva provided an ample
supply of Chinese-language sutras, which gradually spread into the core regions
of China.
In addition
to translation, the master wrote commentaries and delivered discourses on the
scriptures. This three-pronged approach deepened the impact of his
translations. Of the 10 Mahayana and Theravada schools of Chinese Buddhism (or
the eight Mahayana schools), the earliest to be formed was the Madhyamaka. It was founded after Kumarajiva’s
translations made possible the widespread circulation and teaching of the three
main emptiness treatises. Not only was the master recognized as the first
patriarch of the Sanlun (Three Treatises) school, his
rendering of the Lotus Sutra became
the cornerstone of the Tiantai school. Such
developments underscore the deep impact Master Kumarajiva had on the
development of Buddhism in China.
From Patna to Rajagriha and Nalanda
(Day 6, Oct. 27, 2008)
By Ven. Yin Chi
Our
destination today was a place the Buddha often mentioned – Vulture Peak. The
Buddha often convened assemblies and gave discourses there, so we were
particularly excited. Though our guide said Rajagriha (Rajgir today) was a poor
community, that was not how we felt. Places graced by the Buddha’s presence are
the richest and most auspicious locations of all.
Perhaps
because of the open terrain, Vulture Peak appeared quiet and serene, even
though hawkers’ stalls dotted both sides of the access road. The thoroughfare
was paved with stone tiles, but it was not difficult to climb. We abandoned the
idea of taking the cable car and proceeded up the steps. Those who had
difficulty with that made use of sedans carried by porters.
In the cool
air of the morning, we took about 30-40 minutes to get to the summit. The
breezes blew away any fatigue we might have experienced. Vulture Peak had many
rocks shaped like large birds. We encountered local workmen doing maintenance
on the grounds; they seemed happy to see us.
At the summit
we saw the remains of the Buddha’s speaking platform, guarded by a local
watchman. Nearby was a consecrated image of the Buddha. After paying our
respects, reciting scriptures and taking pictures, we looked around for a spot
where we could sit down and meditate. A workman seemed to divine our intentions
and pointed to a large rock. Its underside was cool, and we sat down to contemplate
what the scene might have been like when the Buddha was teaching. Silence was
golden, as we relished the notion of hearing the Dharma along with a large
assembly of human and celestial beings. Even so, we had to continue our journey
and soon began our descent.
Our
destination after Vulture Peak was Nalanda University. The institution was said
to have occupied 10 square kilometers in ancient times. Harboring some 10,000
students during its prime, Nalanda was the leading university of the time.
Today its remains are spread over only a tenth of the area, though it was still
very big. Nalanda University is a familiar name to Buddhists, largely because
Master Xuanzang studied and practiced there for five
years, then stayed on to teach there. That’s why Chinese monastics feel a
special affinity for Nalanda.
It was after
3 p.m. when we arrived at Nalanda University. Although only its remains were
left, they were still most impressive, exuding the cultural ambience of an institution
of higher learning. The grounds were large and we wanted to see as much as was feasible.
There were dormitories with single and double rooms, with beds of stone. We
were told that the singles were used by the university’s undergraduates, while
the doubles were for senior graduate students. All the furniture was made from
rock. We also saw classrooms and monastic assembly halls.
Unfortunately,
the grounds suffered widespread damage when a Muslim army pillaged it around
the 12th-13th centuries. Books reportedly burned for
several months, resulting in a great loss not only to Buddhism but also to
scholarship and culture. We stayed at Nalanda until nightfall. The sheer size
of the grounds and the number of spots to see obliged us to give up the idea of
sitting down for a meditation session.
Across from
the university was the Nalanda Museum, which housed many valuable Indian Buddha
images. But we were able only to have a quick look before having to set off for
Bamboo Grove Vihara.
Situated in
Rajagriha, Bamboo Grove was India’s first Buddhist monastery. King Bimbisara of
the Magadha kingdom built it for the Buddha. After he had achieved
enlightenment, the Buddha had no shelter to offer his disciples. So Bimbisara set
aside a large piece of land for the Buddha, where he could teach his followers the
Dharma as well as lead them in practice. It became Buddhism’s first vihara.
When we
entered the grounds we saw lots of bamboo, though it was apparently planted
after the Buddha’s time. Yet the monastery’s name suggests that the vegetation
probably was present in earlier times as well. The vihara had a big pool, which
was surrounded by trees on all sides. In the center of the water stood a
beautiful, dignified Buddha image. We lingered in the vicinity for a while.
When the sky turned dark, we reluctantly took our leave.
My Experience With Prostrations
I have only
had a tenuous karmic association with the study of the Dharma, and I can’t say
much about practice at all. Even so, some of my experiences may be of reference
value to others, especially if they happen to be ill.
Not long
after the onset of my illness, Ven. Elder Chan instructed me to venerate the
Buddha more frequently in order to reduce my negative karma. Bad karma means
obstacles, both psychological and physical, created by our unwholesome acts in
the past. These actions include thoughts we have had, words we have spoken and
conscious acts committed by our bodies.
Why do we
say that honoring the Buddha can lighten our karmic burden? When we venerate
the Buddha, our mind needs to be respectful so that we feel close to the
Buddha. Our body and movements are soft, and we are both intimate and
reverential. And as we make prostrations before the Buddha, we recite the name
of Amitabha Buddha. Our mind, mouth and consciousness are all pure, respectful.
In this way we eliminate bad karma from the past.
This
practice also trains us to remain calm and still even as we move. It is like
continuously pumping water into a hose. Eventually, our movements become smooth
and quiet and their potential will come to fruition. They also make our body supple and invigorate its
various parts. When we prostrate ourselves, we have to kneel down and put our
heads to the ground. The movement – with both hands, both knees and the head
touching the ground – is known as a “five-point prostration.”
My tumor was
very large at the time and I was physically frail. When I made prostrations, my
tumor and my intestines would bunch up together so that breathing became
difficult. At first I didn’t know the proper method. When I stood up, my head
would spin and each prostration was very strenuous. I had a deep respect for
the Buddha, however, and an abiding faith in him. Thinking it was better to die
making prostrations than not to make them or just lying in bed, I persisted with
the movements.
I started by
making a hundred prostrations a day, which required much exertion. My body felt
heavy; I gasped with each movement, and my head reeled. One day, I heard about
a Mr. Wong who suffered from bone cancer. He had lost a leg, but every day
recited the name of Amitabha Buddha while standing on the other one. He was
able to make 18 prostrations a day, as well as do household chores. I was
ashamed, thinking to myself: This person has only one leg and he can still
overcome the difficulties to make 18 prostrations a day. I have two healthy
legs, so I should be able to do at least 300.
One only has
to try it to realize that making prostrations with a single leg is ten times a
hard as doing them with two. Since Mr. Wong could do something ten times as
difficult as what I was doing, I must try a lot harder. So I resolved to make
100,000 prostrations – to express my gratitude towards the Buddha, as well as
to my parents, mentors and all beings for the benefits they had given me. I
also wanted to dedicate the merit from the prostrations to all suffering beings
and friends with cancer. May we all leave suffering behind and embrace joy!
No one
forced me to make the reverential prostrations before the Buddha. In fact, virtually
everyone advised me not to wear myself out. I had resolved to do the movements
on my own. Since I had taken a vow I had to carry it out, whatever the
difficulties. Strangely, the prostrations were neither as hard nor as tiring as
everyone thought. On the contrary I became less and less fatigued and the
burden seemed increasingly light.
I used to
need many sessions to finish 30 prostrations a day. I don’t know why, but later
my movements speeded up. It wasn’t that I quickened my movements, only that my
body seemed much lighter. It felt like a clean flush, with the water flowing
smoothly, not like before, when the passage of the water seemed impeded by lots
of mud and sediment.
Suddenly one
day, without my being aware of it, I finished 300 prostrations in a single
session. And I didn’t feel tired, nor was I out of breath. It was as though I had done
a single prostration. One day I was able to make 600 prostrations, and it felt
like I had just done one.
I once heard
that a certain monk performed 3,000 prostrations in a single morning. It was a
long time ago, and I didn’t believe it. People said he did the prostrations
very quickly, but I found that hard to believe as my own prostrations were
clumsy and heavy. There was no way I could finish 3,000, however quickly I
tried to do them. Others shared my incredulity; they went to watch the monk
make his prostrations and to count them. They saw that he did the prostrations
in a very leisurely manner, without any haste. His movements were supple and
flowing, as if he were weightless. They counted fully 3,000 prostrations, not a
single one less.
Only later did I believe that as my thoughts became less unruly, my body’s burdens grew lighter. As our hindrances fall away, we are able to perform our activities in a quicker and more carefree manner. There are many Buddhist monastics who quietly go about their business this way. Compared with them, I am sluggish and lazy!
‘Happiness 101’: Harvard University’s Most Popular Course
Take a
guess: What was the most popular course at Harvard University this year? Did
you guess right? The trendiest elective is Happiness
101, which has more students than even that old mainstay, Introductory Economics. The instructor
is a little-known young teacher named Tal
Ben-Shahar.
Ben-Shahar considers himself a shy, introspective person. “When
I first taught a course on Positive Psychology at Harvard, only eight students
signed up,” he says. “Two of them dropped out mid-way. The second time around,
I had nearly 400 students. When the number of students exceeded 850 at the
third outing, it only made me more nervous in class. That was especially true
when my students’ parents and grandparents, as well as friends from the media,
started showing up in the classroom.”
After
we arrive in this world, what things are worth pursuing? A sense of well-being,
says Ben-Shahar, is the sole yardstick for our lives,
the ultimate goal among goals.
“When
people evaluate business success, they use money as the standard,” he says.
“They measure assets and liabilities, profit and loss, in monetary terms.
Everything that isn’t related to money is ignored; money is the biggest asset.
I believe, however, that we rack up profits and losses in life as well as in
business.”
Ben-Shahar goes on: “More specifically, in looking at life we
can consider negative emotions as expenses and positive ones as income. When
our positive feelings exceed our negative ones, we have made a profit in well-being
– the ultimate asset.”
The
conclusion, says Ben-Shahar, “is that well-being
should a combination of happiness and meaning! To achieve well-being, a person
must have a clear goal that can bring happiness and meaning, and then pursue it
diligently. A truly happy person enjoys every moment of a lifestyle that he or
she considers meaningful.”
Ben-Shahar hopes that his students will accept themselves and
not lose sight of their own unique characteristics. He would like to see them
abandon perfectionism and “learn how to fail.”
To
help his students remember the highlights of his course in well-being, Ben-Shahar made a list of 10 key points:
·
Follow your inner passion: Take
courses that are meaningful to you, or make you happy. Don’t choose courses
because you can easily get an “A” in them, because your friends are taking
them, or because others think you should take them.
· Spend more time with friends: Don’t be tied down by your daily work. Close relationships with people are pointers to your well-being. They have the biggest chance of bringing you happiness.
· Learn to fail: There are no shortcuts to success. Throughout history, the successful have always dared to act, despite frequent failures. Don’t let the fear of failure dampen your enthusiasm for trying new things.
· Accept yourself completely: Disappointment, frustration and grief are all part of the human condition. Accept them and consider them natural. Allow yourself occasionally to feel lost and hurt, then ask what you can do to make yourself feel better.
·
Simplify your life: More is not necessarily better. Nor is a surfeit of
good things always beneficial. Are you taking too many courses, or signed up
for too many activities? Be selective, not profligate.
·
Discipline yourself through exercise: Sports or exercise is one
of the most important things in life. Working out three times a week, 30
minutes a session, will do wonders for your physical and mental health.
·
Sleep: Though the occasional all-nighter is unavoidable, 7-9 hours
of sleep a night is a great investment. That way, you will be more efficient
and creative when you are awake – and happier too.
·
Be generous: Right now, your wallet may not be bulging and you may
not have much time. But that doesn’t mean you can’t help others. “Giving” and
“receiving” are two sides of the same coin. When we help others, we are also
helping ourselves. And when we help ourselves, we are indirectly assisting
others.
·
Be courageous: Courage is not the absence of fear. It is to press ahead
even when you are afraid.
·
Show gratitude: In life, don’t take your family, friends, health or
education for granted. They are all gifts to savor. Take note of benefits
conferred by other people and always maintain an appreciative attitude.
Write out these points once a day, or at least once a week.
-- From the internet
The End of Authority
By Ru Zang
In recent
years, advances in communications technology have had a far-reaching impact. People
now say “the world is flat.” What they mean is that modern communications have
shrunk distances. The transmission of information and economic development have
broken down geographical boundaries and fostered multiple ideologies. Because
of geographical or information limitations, the development of different
cultures and peoples were restricted to their own localities. Their rulers
could make use of religion, politics and education to control and direct public
opinion, making decisions in their own interests.
Nowadays,
all we need do is enter the world of the internet to locate any information we
want. Even states that practice political or religious authoritarianism are
unable to prevent their people completely from seeking information online. Some
idealists like to advocate various universal values – such as freedom, equality
and democracy – and seek to impose them on other nations after defining them according
to their own terms. Tapping globalization concepts, economists and businessmen
use places with plentiful labor to produce good en masse and keep costs down.
They sell the goods worldwide to reap maximum profits even as they corporatize
their firms and raise capital on a large scale. In such a competitive world,
the strong survive and the weak are eliminated.
Knowledge used
to be disseminated through families, schools and society. The experience-based
lessons from parents and teachers greatly influenced subsequent generations. The
trust and respect of the young towards their elders and figures of authority
came from deep within their hearts. In this manner, nations evolved value
systems suited to themselves. They played greater or lesser roles on the
international stage, according to both internal and external factors, and
sought stability amid turbulence.
The world of
the past changed gradually, slowly, according to circumstances. Transformation
occurred only when the conditions were ripe. The information explosions of
recent times have upset the relatively balanced development paradigm of the
past. In ideological terms, personal values and interests have been elevated.
The desire for material goods is powerfully stimulated. Such developments have
produced various imbalances worldwide.
In the
present transitional period, information growth has been a double-edged sword. It
has, on the one hand, allowed people everywhere to understand the world better
by exposing them to different viewpoints. Information has thus transformed
minds and attitudes. The increase in knowledge is sufficient to better lives
and improve society.
At the same
time, more knowledge makes people think they understand things better. So they
become attached to their own views, insisting that their families, society and
nation change according to those perspectives. Rapidly changing concepts, as
well as different values, have shaken the mores underpinning a society’s
stability. Yes, materialist pursuits can improve living standards. But
excessive consumption is not only wasteful but, more seriously, depletes the
planet’s resources and pollutes and degrades the environment. The competition
for resources exacerbates conflict among countries.
Faced with
the present conditions, no nation can seek a return to the past. The current
course, however, risks the eventual destruction of our planet and species. Only
the Dharma can help us out of this dilemma. The way forward is to let go of our
obsession with ourselves and to keep the collective good uppermost in mind.
That way, we can create harmonious societies.
At the same
time, we need to turn away from extravagance and back towards frugality. We
should forego our pursuit of material desires and value what we have, thus
making merit. The basic idea is to start with ourselves. By changing our own
behavior for the better, we can set examples for those around us as well as
transform them. If people can understand this notion and implement it, we will
be able to steer through the confusion brought about by the information
explosion and help create a new world where people can live together in harmony.
Master Lianchi
and the Centipede
In the late Ming Dynasty, there lived a senior monk called Master Lianchi. He hoped all sentient beings could be reborn in the lotus ponds (lianchi) of Amitabha Buddha's Pure Land.
Once, he saw a man carrying a stick on which centipedes were skewered … they were struggling in pain.
Lianchi asked him: “Will you do some good and set these centipedes free?”
“You must be dreaming,” the man replied. “These centipedes can be made into good medicine. I won't let them go. But if you are willing to pay, I can sell them to you.”
“All right,” said Ven. Lianchi. “How much do you want?” Though the man was ill-mannered, Lianchi continued to smile and speak to him politely. He bought all the centipedes, but they were barely alive, as they had been run through by the bamboo skewer. Only one seemed in relatively good condition. It looked at Ven. Lianchi for a long time and then slithered away.
Not long afterward, Lianchi was discussing the sutras nearby with a friend. Suddenly, his friend's face turned white.
A huge, scary centipede was climbing up Ven. Lianchi's sleeve. His friend grabbed a stick and got ready to poke it away. But the centipede remained still, and Lianchi wasn't afraid at all.
“What if it bites you?” his friend asked.
Ven. Lianchi said to the creature: “You are the centipede that I set free recently, right? If so, stay there quietly. I will teach you the Dharma.”
The centipede didn't move, so Master Lianchi said softly: “Anyone who wishes to know what the Buddha knows must understand that all things in the visible world are the products of our own consciousness. All life is created by our consciousness. An evil man will become a tiger or a wolf. A vicious person will turn into a snake, scorpion or some other toxic insect. You are now a poisonous centipede. Is this an accident? No, you must have had a wicked heart in a previous life. If you wish to extricate yourself from this suffering, you must abandon viciousness. Then you will become free. Only you can liberate yourself. Do you understand? Very good, now you can go. Amituofo!”
The centipede crawled out slowly through a window. Only then did Ven. Lianchi's friend dare come out from under a protective chair. Lianchi told him: “You may think that animals are free. But they live in a state of constant fear. More tragically, they live in ignorance. So their lives are full of pain. If you wish to leave the cycle of rebirth, you should ask Amitabha Buddha to bring you to his Pure Land. There you can learn how to become a Buddha. You will be delivered from the cycle of rebirth and help save other beings. Isn't that much better than undergoing endless births and rebirths?”
The Zen
Master’s Courage
Every
night, Zen Master Yunju would go inside a cave on a
certain deserted island to meditate. Several mischievous youngsters hid
themselves along the path he took. Just as Master Yunju
passed by, one of them lowered his hand from a tree and placed it on his head.
The youth
thought the monk would surely be scared witless. But Master Yunju
allowed the young man to do as he liked with his head, all the while standing
quietly and motionlessly. It was the lad who was startled; he quickly withdrew
his hand. The monk continued on his way, as though nothing had happened.
Next day the naughty youngsters went up to
Master Yunju and asked him: “ Master, people say
ghosts have been active in these parts lately. Is that true?”
Master Yunju replied: “Not at all!”
“Is that
right?” said the youngsters. “We heard someone had his head touched by ghosts
on the road the other night.”
“Those
weren’t ghosts,” responded the monk, “only a few rascally young people.”
“ Why do you
say that?” his questioners pressed on.
“Because
ghosts don’t have such thick, warm hands!” said Master Yunju.
Not to fear
death while going into battle is the courage of a general, while going into the
hills without being afraid of wild beasts is the valor of a hunter. Not to fear
dragons while working the waters is the bravery of a fisherman. What is the
courage of a Zen practitioner? It is, in a word, enlightenment. When one has
transcended life and death, what is there to fear?
By Ven. Yin Chi
QUESTION: Once, after the Transmission of Lamps
Ceremony on Buddha’s Birthday, I saw people throwing away huge quantities of
plastic lamps and batteries. This seems wasteful and unfriendly to the
environment. What are your views on such waste and what should we do about it?
Should the organizers collect the lamps for re-use?
ANSWER: I agree with what you say. But
the social conditions are not yet ripe to undertake large-scale
environment-protection measures. Many difficult issues remain. I too agree that
the organizing bodies should do their best to retrieve and re-use the lamps. Our
Dharma center, for example, also holds the lamps ceremony on Buddha’s Birthday.
After the lotus lamps have been passed around, we strongly urge participants to
return them so we can use them again in future. But the results of our efforts
have only been so-so.
QUESTION: On Buddha’s Birthday this year, I worked as
a volunteer at a Dharma center. It had an area set aside for the Buddha-Bathing
Ceremony. People seemed to have different ways of bathing. Some poured water
only on the head of the Buddha statuette, while others bathed only the
shoulders. What should we avoid during Buddha-bathing, and what are the correct
steps? What do we need to pay attention
to?
ANSWER: Buddha-bathing is a ceremony we
perform on Buddha’s Birthday by pouring clean water on the image of the baby
Prince Siddhartha. The most important thing is to have a solemn and sincere
attitude. We should also show respect and gratitude. We should be grateful that
the Buddha brought light and truth into the world, and taught us the Dharma. As
we chant verses during the ceremony, we ought to bear in mind the meaning of
the words. We should be mindful and encourage ourselves to follow the Buddha’s
teachings, resolve to attain enlightenment and practice diligently.
There aren’t any rules rigidly governing movements during the ceremony. The usual way is to kneel before the Buddha image with palms pressed together. Then we pour water from a ladle onto the image either once or three times, on the head or the shoulders. After the bathing, we greet the Buddha. The procedure is more or less the same at all Dharma centers. Just follow the directions of the staff on duty.