Table of Contents
Teachings of Master
Man Sang: Sutra of the Eight Realizations of Great Beings
Buddhism in China:
Emperor Wu’s Eradication Drive
Pilgrimage to
India: Spectacle at the Ganges
Story from the
Sutras: Niti Achieves Enlightenment
Cornucopia: A Cure for
Intolerance
Changing With
Circumstances: Reflecting, Awakening
Reader’s Corner: On Japan’s Catastrophic
Earthquake and Tsunami
Zen Talk: Don’t Avoid Even the Tiniest
Good
By Ven. Yin Chi
There have
been many natural disasters in recent years. People are recognizing that the
power of nature is an irresistible force. There is continuing talk about the
end of the world, making many anxious.
From a
Buddhist perspective, natural catastrophes are the result of our collective
karma. Many associate karma with events of previous lifetimes, so they think it
unreasonable to have to assume responsibility for something they don’t know
about. Actually, karma does not necessarily result from past lives. Consider
what is happening today. For their own pleasure and convenience, people are
looting and despoiling nature’s resources. Most of today’s lifestyles do
serious injury to the planet.
Experts,
scholars and environmentalists have repeatedly warned that the earth’s ecology,
atmosphere, temperature and surface are changing rapidly because of the
excessive discharge of non-biodegradable trash, waste gases and effluent, as
well as the over-exploitation of resources. Disasters that normally occur once
a century or millennium will happen much more frequently, they predict. The
cause is not divine retribution, but the fact that we have made the earth ill.
I have often
said that because we live in an age of material abundance, we are all too
capable of wasting money. But we cannot afford to fritter away what karmic
rewards we have. Everyone wants to have good fortune and avoid the opposite. It
is now urgent that we face up to the destruction of the natural environment and
change our lifestyles and attitudes for the better. Only if we live a simple
life while acknowledging and treasuring our good fortune will the earth have an
opportunity to regain its health. Only then can we hope for peace and
contentment.
The 21st
century has seen many natural and man-made calamities. Even so, people bring
good or bad fortune upon themselves. With today’s material abundance and
advanced science and communications, don’t we live much better than a hundred
years ago? Yet our social culture encourages a relentless struggle for personal
benefits – from other people, from the government, from society. The result is
intensified conflict between rich and poor as well as turbulence in the
community. There is a pervasive spiritual emptiness.
I am
reminded of a Buddhist story. Three monks came across one another in a decaying
temple. They all deplored how it had declined from its glory days to its
present condition. Even the gold paint had peeled off the statues of Buddhas
and Bodhisattvas. “It must be because the monks were impious and did not
practice properly,” said Monk A. “They must have been lazy and failed to manage
their affairs,” speculated Monk B. “Surely the monks were disrespectful and
neglected to develop good Dharma connections with others,” added Monk C. “They
probably respected neither themselves nor those who came to them.”
Heaving deep
sighs, the three resolved to rebuild the monastery. Monk A venerated the Buddha
and practiced earnestly. He prayed that the temple would be restored to its
former glory. Monk B diligently re-gilded the sacred images and repaired the
monastery, skillfully managing its buildings. Monk C treated everyone with
respect. He went into the community and actively cultivated relationships and
taught the Dharma, drawing many to the temple. Gradually the monastery
flourished.
Monk A
believed the revival stemmed from his sincere practice, which inspired support
from the Buddhas and Bodhisattvas. Monk B thought it was all due to his
impeccable management, while Monk C reckoned the main reason was his reaching
out to the community. As the three focused their energies on their differences,
the monastery again began to wither and decay. Soon the monks were preparing
their own unhappy departure. Suddenly, they realized that the temple’s decline
was not due to a lack of piety, diligence or respectfulness. The cause was the
absence of harmony and accommodation among themselves.
The story
reminds us that “things flourish when there is internal harmony.” It is so with
monasteries, families and societies. Officials and citizens in a society each
have their distinctive role and capabilities. There must be accommodation,
understanding and harmonious coexistence between them if a community is to
thrive. Only then can the populace be content and happy. If we focus solely on
getting our own maximum share of benefits and fail to show concern for others,
the result will be social confrontation, suspicion, disorder, fear and a sense
of unease. Whatever is gained is not worth the price paid.
As
Buddhists, we should make use of the Dharma to develop life wisdom. We should
recite the name of Amitabha Buddha and practice properly to nurture harmony and
focus. We would then be able to live happily.
This year,
we have included “Chan (Zen): A Workshop for Living” among the activities in
Tung Chung to mark the Buddha’s Birthday. We hope to use the celebrations to
spread the auspiciousness and harmony inherent in the Dharma to all segments of
society. In “Chan: A Workshop for Living,” we will teach participants how they
can, in everyday situations, merge spiritual and ecological energy with that
from their practice. They could then enjoy peace of mind and body, and leaven
their lives with wisdom. If everyone were willing to adopt a new lifestyle
based on physical and spiritual conservationism, there would be fresh hope for
the planet and well-being for humankind.
Sutra of the Eight Realizations of Great Beings
THE
SIXTH REALIZATION: To know that bitterness in the
face of poverty and adversity creates bad karma. While undertaking acts of
generosity and other practices, the Bodhisattva considers on an equal basis the
intimate as well as the antagonistic. He harbors neither past hatreds nor
resentment towards malicious people.
Last time
we spoke about how poverty induces bitterness, leading people into negative
karmic relationships. We also told the story of how a poor woman sold off her
poverty by offering a bowl of water. This is to let us understand the law of
cause and effect, that wealth is a byproduct of generosity. If a person has
always been poor, he or she must not be resentful and develop harmful
relations. The right thing to do is to practice generosity often. That would
allow the person to accumulate merit and perhaps become rich one day!
“While
undertaking acts of generosity and other practices, the Bodhisattva recalls
former enemies but not past hatreds. He harbors no resentment towards malicious
people.” This is because a Bodhisattva knows the law of karma, that poverty in
the present lifetime is the result of a lack of generosity in a past life. So
the Bodhisattva resolves always to be unstinting.
Some may
ask: “How does a poor person find the money to be generous?” In fact,
generosity does not necessarily require money. To nurture more positive
relationships with others is also a form of giving. Generosity that doesn’t
require money includes greeting others more often, smiling more, being more
tolerant and respectful of others, and giving others more joy and less grief.
People are happy to hear pleasant words and offended by harsh ones. Both cases
involve words that we speak. We might as well adopt wholesome speech as a way
to express generosity.
When we see
others in difficulty, we can volunteer to help them. This is to make an
offering of our capabilities. If we see a pitiable person and comfort him or
her, we are providing relief from distress. Sometimes, we may lack money to
give away but see others practicing generosity. If we delight in and even
commend their actions, we would be engaging in shared generosity. So it is not
necessary to have money in order to be generous.
The ancients
had a saying: “To show no resentment is to make a true offering. To avoid
quarrelsome words is to speak with fragrant breath. To harbor no hatred is to
possess real treasure.” If we show accommodation and understanding towards
others and display no anger, we are genuinely treating them well. If we speak
wholesome, not hurtful, words, it would be as though we were emitting a
delightful fragrance from our mouths. And if we have no bitterness or hatred in
our hearts as we deal with people and affairs, we would possess a truly rare
treasure. So we can practice generosity through words and deeds as well as our
attitudes.
To sum up,
there are three kinds of generosity: offering money, giving of the Dharma and
providing relief from distress. Those who have the means can donate money and
material goods. If poor people lack warm clothing in winter, for example, they
can undertake winter relief. This is wealth generosity.
Dharma
offerings mean explaining the Buddha’s teachings to others, telling the truth
and speaking reasonably. For example, a householder may know from hearing the
Dharma that one can gain rebirth in the Western Land of Bliss by reciting the
name of Amitabha Buddha. He or she can then teach others to recite Amitabha’s
name and thereby exit the cycle of rebirth. That is to undertake Dharma
generosity.
When we help
other beings overcome their worries and fears, we are offering relief from
distress. To help people who are in great anguish overcome their difficulties
is also to provide freedom from fear. That is the case as well when we resolve
not to eat meat, because sentient beings are in terror when they are about to
be slaughtered. When pigs, cattle, chickens and ducks are about to be killed,
we can see how they scream with horror and try to flee. So if we avoid eating
meat, we reduce slaughter and diminish fear among animals. This is a way to
practice generosity through relief from fright, and no money is involved.
Generosity
is a very important practice in Buddhism. It helps us form beneficial
relationships with other beings. If we are unstinting with our money, we can
help others get through their times of need. If we generously teach the Dharma,
we help people develop correct knowledge and perspectives, and find the right
path in life. When we avoid killing, we are liberating and protecting life,
thereby forming positive connections with beings.
Students of
the Dharma need to practice the six paramitas
and the 10,000 meritorious deeds. The paramitas are generosity, compliance with
precepts, forbearance, diligence, concentration and wisdom. Generosity is first
among the paramitas. Bodhisattvas know that the practice of generosity gives
rise to good relations with sentient beings, and it is only through wholesome
ties that beings can be saved. If a Bodhisattva has no connections with beings,
how can he or she deliver them?
(To be continued)
THE FOUR
PERSECUTIONS OF BUDDHISM
Emperor Wu’s
Eradication Drive
In China, Buddhism suffered
“eradication campaigns” by the “Three Emperors Wu and One Emperor Zong.” They were the four persecutions under emperors Taiwu of the Northern Wei Dynasty, Wu of the Northern Zhou,
Wuzong of the Tang and Shizong
of the Later Zhou.
Last time we
discussed the first eradication drive, which occurred during the reign of
Emperor Taiwu of the Northern Wei Dynasty. It was
known historically as the Taiwu Persecution. Emperor Taiwu died six years afterwards, and his grandson was
installed as Emperor Wencheng. The new ruler promptly
ordered the restoration of Buddhism, which gradually developed anew.
The second
campaign of persecution began about 110 years later, under Emperor Wu of the
Northern Zhou Dynasty. The emperor himself was an adherent of Daoism. After
ascending the throne, he wanted to make Daoism China’s official religion, a
notion backed by some of his ministers. The Daoists of the time reasoned that
since Emperor Wu was a believer, their religion should naturally be given
special status. Why should it be treated equally with Buddhism?
Yet China
never had a state religion, and Emperor Wu had only just ascended the throne.
Though he favored Daoism over Buddhism, he was reluctant to do anything too
ugly and stayed his hand. He set up a forum at which Daoist priests and
Buddhist monks could openly debate the relative merits of their creeds. The
losing side would give way to the winner. However, the leading monks of the time
gave such incisive accounts of Buddhism’s virtues that the emperor was unable
to find a pretext to render a verdict. So the matter of a state religion
remained unresolved.
The emperor
was unwilling to let the matter rest. Before long, he ordered a reduction in
the numbers of both Buddhist monasteries and Daoist temples, and of their
resident monks and priests. Each religion could retain only 10 large
institutions, to be staffed by no more than 20 people. Medium-sized monasteries
and temples were allowed just 10 and small ones only four.
Though the
emperor’s edict seemed even-handed, the reality was different. Buddhist
monasteries far outnumbered Daoist temples at the time. Some 260,000 monks were
forced to disrobe. A vast number of bronze images and Dharma accessories were
seized from monasteries and melted down to make coins and utensils.
Buddhism
suffered a traumatic setback following the persecution of Emperor Wu and was
unable to function normally. Later the emperor contracted a fatal disease and died
at the age of 36. As in the case of the persecution by Emperor Taiwu of the Northern Wei Dynasty, Emperor Wu’s successor
submitted to popular opinion and quickly undertook a restoration of Buddhism.
The difference this time was that the imperial court did not actively promote
the revival of Buddhism, but left the restoration largely to the people
themselves.
As for the
anti-Buddhism campaigns of Emperors Wuzhong of the
Tang and Shizong of the Later Zhou, we will examine
them in detail when we get to those dynasties.
Spectacle at the Ganges
(Day 9, Oct. 30, 2008)
By Ven. Yin Chi
Our
highlight today is to view the sunrise over the Ganges, and to see the river’s
remarkable sights. We were told that the sun would rise locally at 6:05 a.m.,
so we rose at 5 and set out at 5:30.
From our hotel it was a 15-minute journey, followed by a 10-minute walk,
to the banks of the Ganges.
The coach
discharged us in an old and poverty-stricken, though bustling, neighborhood. It
was early in the morning, before light, but the streets were already full of
people, including many Western tourists. After our guide’s introduction to the
vicinity, we were mentally prepared and brought disposable facemasks. Even so,
it seemed we were constantly walking through piles of rubbish. On both sides of
the street were shuttered shops, and vagrants and dogs slept on the pavements.
There was trash and excrement everywhere.
We made our
way forward gingerly, taking care not to step on any street-sleepers and dogs,
as well as vermin of all description. About five minutes later, we entered an
alley blocked off on both sides by tents. The space being more restricted, we
held hands and advanced cautiously. Finally we reached the bank of the Ganges
River. The scene seemed chaotic, and it was only after boarding our boat that
we breathed a sigh of relief.
We rented a
relatively big barge in order to accommodate our entire group. A child hawked
lotus lamps and taught us how to set them afloat in the river. In the waterway
many boats passed us, sometimes almost touching. As our vessel moved slowly
along the bank, we took in the scenes unfolding around us as we waited for the
sun to rise.
On both
sides of the Ganges were old but imposing buildings that seemed uninhabited.
Monkeys scampered around. We saw occasional flickers of light, suggesting that
some of the abandoned edifices were still being used.
Near the
embankment, people were engaged in various forms of worship. Hindus believe
they can cleanse themselves of their wrongdoings by bathing in the Ganges, so
there were many bathers. Some areas accommodated only men, others solely women.
There were also male and female, young and old, dressed or naked bathing
together. They didn’t seem to pay the slightest attention to the tourists who
were observing or photographing them.
Ashore,
devout Hindus were performing reverential actions facing the rising sun. They
were unclothed, as nudity to them was a part of ritual and contravened no law.
The manifold activities along the banks of the Ganges constituted a remarkable
spectacle. People bathed there and ashes from the cremations nearby were
scattered into the water. Though the river was polluted, it was also sacred to
the Hindus.
(to be continued)
Niti Achieves
Enlightenment
In
Sravasti, there was once an Untouchable named Niti.
His lowly social status meant he could only take such jobs as cleaning up
nightsoil for a living. One day the Buddha brought Ananda
into town to deliver Niti. They led him back to
Jetavana Vihara. There Niti heard the Buddha teach
and quickly became a stream-enterer (first stage of achievement). He sincerely
asked to be allowed to join the monkhood. “Good monk,” the Buddha said to him,
“you are inducted and may
now put on robes.” That very moment, Niti took on the
pure appearance of a monk and formally became a disciple of the Buddha.
When the
people of Sravasti heard that Niti the nightsoil man had become a monk and achieved the first
stage of enlightenment, they were disdainful. In the byways and alleys they
murmured: “How can such a lowly person be worthy of our respect and offerings?
If Niti came into town to beg for alms, he would soil
our homes!”
The king
also knew about the affair. Contemptuous as well as skeptical, he rode his
bejeweled chariot into Jetavana Vihara, accompanied by attendants. He intended
to ask the Buddha to explain the matter to him.
The
procession stopped at the entrance of the vihara for a brief rest. Bikkhu Niti was sitting on a huge
rock outside the entryway, mending some clothes. The king went up to him and
said: “ I wish to see the Buddha. Would you please pass on the message?” Ven. Niti immediately disappeared into the rock and emerged in front
of the Buddha. He reported to the Buddha: “ King Pasenadi is now before our
gates. He wishes to ask you about the Dharma.”
“Use the
special power you just exhibited to invite the king in,” the Buddha told Bikkhu Niti. The monk immediately
emerged from the rock again, like water flowing through all apertures without
impediment. “I have announced your arrival,” he told the king. “Please proceed
inside.”
The king
went before the Tathagata, did his prostrations and respectfully sat down to
one side after performing three circumambulations. He then told the Buddha what
was troubling him. “The monk who announced me has magical power,” said the
king. “He could enter a boulder completely, like seeping water. He was also
able to emerge at will from the rock. What is the name of this venerable?”
“The monk
with the special powers is none other than Niti, the
one known to people in Sravasti as the nightsoil collector,” replied the
Buddha. “I have transformed him through the Dharma and he has attained
Arahathood.”
King
Pasenadi again asked the Buddha: “What seeds did Ven. Niti
sow in his past lives that he should have reaped such a degraded birth in this
life? And what had he done that allowed him to meet and receive instruction
from the Buddha in this lifetime? May the compassionate Buddha explain this to
me.”
“Long ago,
when Kasyapa Buddha passed into nirvana, he left
behind a Sangha of 100,000 monks,” the Buddha began. “Among them was one who
performed administrative functions. This monk was often ill and suffered from
diarrhea, but refused to go outside and use the toilet. He would defecate in a
pot made from gold and silver. Using his authority he ordered his disciple to
clean up for him. Because of his important position, he gave free rein to his
habits and behaved arrogantly. He became lazy and self-indulgent at the
slightest bodily discomfort and instructed his follower to clean up.
“His
disciple, though, had already attained the status of stream-enterer. For that
reason, the haughty monk suffered lowly births over 500 lifetimes, having to
handle excrement for a living. He was an Untouchable and nightsoil collector
even in the present life. Yet he had also been a monk who observed the
precepts. As his karma ripened in this life, he met the Tathagata, heard the
Dharma, eliminated his afflictions and became an Arahat.
“Great king,
do you know who was that administrator who forced a person of saintly status to
clean up his excrement? None other than Bikkhu Niti, in a previous incarnation!”
A Cure for Intolerance
Once there
was a monastery on a mountain. Its residents included a young monk who was
quite confident about his own intelligence, learning and wisdom. Smart people
are naturally happy to interact with others of similar ability. But in his
encounters with fellow monastics whose knowledge was scant, whose thinking was
muddled or whose couldn’t speak clearly, the young monk readily lost his
temper. “Don’t you understand, pig-head?” he would exclaim.
His teacher
criticized him repeatedly for such behavior. He would apologize, but as soon as
similar situations occurred, he couldn’t help flaring up again. One day, while
gathering firewood in the hills, the young monk had an experience that changed
the way he thought.
That day he
gathered lots of firewood and was in good spirits. On his way back, he felt
tired and laid down his load by a stream, where he took a drink and washed his
face. Just then, Xiaoqiang appeared. Xiaoqiang was a little monkey that lived in the surrounding
hills. It liked to play there and often encountered the young monk on his
firewood errands. They had become fast friends.
Having
finished his wash, the monk wanted to dry his face – only to recall that his
towel was draped on his pile of firewood. Since he was tired, he pointed to the
wood, indicating that he wanted Xiaoqiang to fetch
the towel for him.
Xiaoqiang ran over, grabbed a stick of firewood and brought
it to the monk, who found that amusing. He sent the monkey back, sketching out
a square shape in the air and saying, “Towel, towel …”
Xiaoqiang brought back another stick of wood. The monk to
laugh out loud. He tossed a piece of rock, landing it on the towel. Pointing to
the rock, he said to the monkey: “See? Go get that towel.”
Once again Xiaoqiang brought over a piece of timber. Its face wore an
expression that seemed to say, “ See how clever I am?” The animal’s look of
complacency made the monk rock back and forth with laughter.
When he got
back to the monastery, the young monk told his abbot about his comical
encounter. The abbot said to him: “You become angry when you reason with your
Dharma brothers and they don’t grasp what you say. But when Xiaoqiang
failed to understand you, you find it funny. Why is that?”
Momentarily
taken aback, the young monk replied: “Of course Xiaoqiang
wouldn’t understand – he’s a monkey. But my fellow monks are people. They
should be able to understand what I’m saying.”
“Should?”
said the abbot. “What do you mean by ‘should’? Every person was born with
different capabilities for understanding. It is no special accomplishment if
someone has great ability, nor is it his fault if he is less capable. Even
people with equal innate ability will be differentiated by subsequent
‘nurture.’ People born into cultured families cannot claim any merit for
‘achieving’ such conditions. Nor should those who have lowly occupations be
blamed for their circumstances.
“Moreover,
people from similar backgrounds attach themselves to different kinds of
teachers. Some have masters who are like beacons, others follow teachers who
break the precepts. Such scenarios are not necessarily the accomplishment or
the fault of the disciples. Since there are such big discrepancies among
people, how can you determine whether anyone “should be capable” of one thing
or another?” When he heard that, the young monk bowed his head in silence.
“Besides,
all things are impermanent,” the abbot went on. “Today you may be better than
someone, and you look down on him. What if he excels you tomorrow? If he then
disdained you, how would you feel?”
The young
monk felt ashamed. “Master,” he said, “I know I have been wrong.” The abbot
shook his head. “No,” he said, “in fact your biggest problem is not that.” The
young monk opened his eyes wide. “What is my biggest problem?” he asked.
“It is that
you do not see in the manner of the Buddha, and you fail to think in the style
of the Buddha,” replied the abbot. Suddenly, the young monk felt as though
something had dawned on him. He made several prostrations and said: “Master,
please have compassion and enlighten me!”
“You should
reflect carefully on this,” the abbot smiled. “Though they both failed to grasp
your meaning, why do you rebuke your Dharma brothers and laugh in response to Xiaoqiang? They are the same, but you react differently. So
the problem lies not with them, but with you. You did not get angry with Xiaoqiang because you are a human being and he is a monkey.
Your wisdom far exceeds his, so you are accommodating of his mistakes. But your
Dharma brothers, like you, are humans, and your wisdom
levels are similar. Because of this, you cannot tolerate their errors. What
would the Buddha have done? If he were faced with your brothers’ mistakes,
would he get angry? Of course not. That’s because the Buddha’s wisdom can
accommodate all things.”
“Your
biggest problem,” summed up the abbot, “is not to have tried to see the world
with the Buddha’s eyes. You did not use Buddha-compassion to sympathize with
others or Buddha-wisdom to accommodate people.”
-
From the
internet
Reflecting, Awakening
By Ru Zang
I recently
saw a movie whose content wasn’t particularly outstanding; it also contained
much that was debatable. Yet it had a clear and thought-provoking theme.
The story,
set on another planet, was about a species whose wisdom far exceeded that of
humans. These beings knew that the universe contained few planets that could
support life. Earth was one that could allow different species to coexist. But
after hundreds of thousands of years, Earth was entering a life-or-death phase
in its evolution.
These
aliens, who had been monitoring developments on Earth for centuries, were
alarmed by the turn of events. They decided that the time had come for them to
act. They devised a simple, resolute plan to save the Earth. The aliens would
collect all living species on the planet, then destroy all its human beings and
the civilizations they built. That would allow the Earth to regain its
vitality, after which the extraterrestrials would release the species they
collected to continue living on the planet.
The message
was clear: Humans were the chief culprits behind the despoliation of the Earth.
It was humankind’s boundless greed that exhausted the planet’s natural
resources and poisoned its environment. Their activities created severe
imbalances that threatened Earth’s very existence.
The history
of our species’ development has seen the rise and fall of different
civilizations. Despite countless natural and man-made disasters, we have
managed to evolve gradually and steadily. Humans have been able to maintain a
kind of mutually reinforcing balance with other species. This situation
persisted until Europe’s Industrial Revolution in the 18th century.
The Industrial Revolution greatly raised the productivity of European nations
and promoted economic and political development. It also boosted living
standards.
At the same
time, these developments stimulated people’s greed. No longer were they
satisfied with the prevailing conditions or having just enough to get by.
European countries expanded their territory and the desires of their
populations came to exceed their needs. When their wants could no longer be
met, they used their superior military power to invade and plunder other
nations. That laid the ground for the turbulent world and serious imbalances of
the future.
The advances
in information technology in the 1980s shortened distances among geographical
regions. Making use of cheap natural and human resources in different areas,
the multinational firms of the developed countries produced a torrent of
low-cost consumer goods. They sold them throughout the world, encouraging
large-scale consumption.
Rapid
economic development changed people’s lifestyles and consumption patterns.
Excessive pursuit of economic growth led to the waste of resources. Worse,
relentless development and exploitation of the Earth’s resources has reached a
point where the planet is unable to restore itself. Stocks of coal and oil are
in danger of becoming depleted, primal forest cover is shrinking dramatically
and desertification is an accelerating scourge. Global warming, the melting of
polar ice caps and shortages of water and grain have become pressing problems.
Such issues have produced stark changes in climate. “Once-in-a-century”
snowstorms, super-typhoons, floods, earthquakes and tsunamis have become
commonplace, severely affecting people’s lives.
We are
reminded of the First Realization in the Sutra
of the Eight Realizations of Great Beings, which says “Worldly things are
impermanent and nations are fragile.” The reason is laid out in the Second Realization:
“To have many desires is to suffer. Life and death, as well as fatigue, arise
from craving.” The remedy: “The absence of desire and its related actions leads
to peace of mind and body.”
Rumors and
worries about the end of the world are circulating. “Such evil effects stem
from the collective negative karma of humankind,” say some, “and it is beyond
any individual’s ability to forestall the end of the world. Indiscriminate
destruction may serve as a great cleanser.”
Yet there is
also individual karma amid collective karma. As the sutras say: “If the destructive evil here has not
fully ripened, it can be transformed.” True, our karma follows us like a
shadow. If we remain ignorant and refuse to awaken, our offenses will extend
into our future lives. But if we can reflect and become aware, curb our greed
and return to simplicity, we can, through accumulated individual karma, alter
collective karma and give ourselves, mankind and the planet a chance. Even if
an age of destruction cannot be averted, we can find peace of mind and body by
planting wholesome karma through good deeds. So long as we can awaken together,
we may be able to transform negative karma and scenarios into positive ones.
Collective karma can ruin our planet – as well as save it.
On Japan’s Catastrophic
Earthquake and Tsunami
By Wing Fun
On March
11, a
9.0 Richter scale earthquake struck Japan and unleashed a tsunami with waves higher
than 10 meters. The water submerged large areas of northeastern Japan, killing
or injuring well over 10,000 people. Tens of thousands more lost their homes,
family members and friends.
As serious
was the damage done to nuclear power plants, which caused radioactive leaks
into the air and the ocean. Radiation seeped into the soil too, severely
polluting the land nearby and contaminating food and water. Tens of thousands
had to be evacuated. Normally beautiful coastal regions, such as the scenic tourist
area around Sendai, turned overnight into a hell on earth.
As the
disaster unfolded, passages from the Sutra
of the Eight Realizations of Great Beings came to mind: “Worldly things are
impermanent and nations are fragile … They appear and vanish, changing all the
time. They are insubstantial, devoid of a permanent nature.” Some people believe that natural disasters
are a force of nature and cannot be avoided. The Dharma, however, speaks of
cause and effect: “Whatever one has done does not disappear. When the
conditions are ripe, one bears the consequences.”
In
northeastern Japan, fisheries and the supply of sashimi (raw fish) are the backbone of the local economy. It is
said that “those who live in the mountains live off the mountains, and those
who live by the sea live off the sea.” Originally that can be put down to
accidents of geography, about which little could be done. But “our hearts are
never satisfied and always want more.” Steady social progress and economic
development have fueled people’s greed. When they eat fish nowadays, it is not
just to fill their bellies or absorb enough nutrients. Live seafood has become
exceedingly popular.
A
particularly fastidious way of eating is to have a freshly cut fish served
while its head and eyes are still moving … How fresh and delicious its flesh!
Or a fish might have the flesh in its back cut out, then put back in the tank
so the meat can “re-grow” for another carving later. Such brutal ways of
satisfying “gourmet tastes” send shivers down one’s spine!
In the wake
of Japan’s catastrophe, besides grieving for the dead, injured or missing, we
should reflect on the value of life. The lives of all sentient beings are
equally valuable; all treasure life and fear death. In addition to valuing our
own lives and those of our family, we should do the same with other beings’
lives. Even if we aren’t vegetarians, we should not treat beings cruelly. We
should learn to protect, release and respect life.
Some reports
have speculated that Japan was conducting research on nuclear weapons, testing
bombs in its northeastern seabed. Because the northeast has many military no-go
areas, such activities would not have been easily detected. The reports noted
that normal nuclear tests often trigger Richter scale 5 or 6 earthquakes. This
time, goes the suspicion, the energy from an explosion might have been excessive, jolting the earth’s
plates and unleashing the calamity.
Such
speculation may lack credibility, but it reminds us that while nuclear energy
can be a boon resulting from scientific progress, greed for greater power may
spur the development of nuclear weapons. Such arms are extremely dangerous and
their destructive power can bring irreversible catastrophe to humankind. All
governments need to think twice before proceeding down this path!
Master Yin
Chi often reminds us that while humans may have pride of place among living
creatures, we can also be the most harmful species on the planet. Our endless
desires and selfish pursuits have led us to spoil the environment, disrupt
ecological balances and pollute the earth. Without adequate environmental
protection, the planet becomes sick and our physical environment is threatened.
Most people
create negative karma because of their greed and ignorance. But there are those
who display great compassion and self-sacrifice in times of crisis and
vulnerability. When he knew a tsunami would strike soon after the earthquake,
the manager of a marine products company dropped everything to lead 20 Chinese
students to safety on high ground. Only then did he return to the residential
quarters to look for his family – who had by then been swallowed by the waves.
Another case
involved a middle-aged worker. His colleagues urged him to flee, as the tsunami
was about to arrive. But the man insisted on first removing a satellite phone
nailed to the wall, so he could give it to his colleagues. He did so, but lost
his life as the water came crashing down. Later his colleagues used the phone
to contact the rescue center. They led a large group of refugees and, after
many days, were finally rescued.
These two
anonymous heroes, and the death-defying workers at the Fukushima nuclear plant,
exemplified the Bodhisattva spirit of sacrificing oneself for others. We are
fortunate to have attained human form and encountered the Dharma. Though unable
to emulate the Buddha’s great compassion as he offered his own flesh to tigers
and eagles while practicing in previous lives, we can learn to make a start.
Master Yin
Chi often urges us to cultivate generosity as a habit. Such practice combats
our stinginess and allows us to form wholesome relationships and make offerings
readily. Before achieving Buddhahood, we should develop positive connections
with others. Being generous isn’t restricted to giving money or donating our
talents. It also encompasses offering a smile, our help with a task, words of
praise or encouragement, an expedient means, shared rejoicing or a Dharma
reminder.
As the
sutras say: “Of all the offerings, the greatest are those relating to the
Dharma,” as they constitute “genuine diligence, an offering of the true
Dharma.” When the Buddha teaches, he uses various expedient means to transform
sentient beings. His aim is to enable them to eradicate their afflictions,
remove themselves from the cycle of rebirth and “undertake Mahayana vows to
help all beings.”
May we learn
the Bodhisattva spirit of forsaking ourselves for others, practice diligently,
cultivate merit and wisdom extensively, and form many wholesome relationships.
May all sentient beings forsake suffering for joy and attain Buddhahood
expeditiously. Homage to Amitabha Buddha!
Don’t
Avoid Even the Tiniest Good
Once, the Buddha
was sitting by a well in a garden. When he looked down the well, he saw
countless people burning in hellfire because of their previous wrongdoings. A
fearsome robber saw the compassionate Buddha through the flames and called out
to him for help. With his wise, all-seeing eyes, the Buddha knew that the man
had killed for money and committed all sorts of evil deeds. But he also saw
that once, when the robber was about to step on a spider on the road, he was
suddenly taken with a moment of compassion and spared the insect. It was a rare
good deed on his part.
The Buddha
decided to make use of the power of the little spider to save the man. A
spider’s thread started winding its way down the shaft of the well. When he saw
it, the robber at once grabbed the gossamer and began to climb upward. But when
other evil-doing sufferers saw this, they also grabbed the thread and started
to climb, despite the robber’s loud rebukes.
Fearing that
the gossamer wouldn’t be able to bear the weight, jeopardizing his only chance
to escape the hellish environment, the robber pulled out a knife and cut the
thread beneath his feet. Thus a thread that would have allowed countless
sufferers to climb to safety was abruptly severed. Having relinquished the last
shred of sympathy within himself, the man fell once more into the bottomless
pit of hell.
Even a tiny
bit of good can save many lives. And even a small amount of evil can ruin a
person’s greatest hopes. Sometimes, it is a single thought that separates the
wholesome from the unwholesome. On other occasions, a small incident can
thoroughly alter the balance between good and evil.
By Ven. Yin Chi
QUESTION: One year, I had a special experience when I
participated in your Buddha-Bathing ceremony. The trellis was a little higher
than in past years. On the third time, I scooped up some flower petals. That
never happened to me before. Was there any special meaning to it?
ANSWER: During Buddha-bathing, people
often put some petals into the pool of water. So it is not unusual for you to
have scooped up some of them. There is nothing very special about that. Perhaps
you have been making a little too much out of something that’s quite ordinary.
QUESTION: Recently, I repeatedly
received an SMS saying the end of the world was imminent. Every time I got the
message I felt very uneasy, fearful that catastrophe would soon come. Is the
end of the world really near? How should we face up to it?
ANSWER: Whether the world will end soon
is not an issue that can be resolved by worrying. These messages not only
create unease; like recent talk that led to extensive salt buying, they are
nonsensical rumors that fuel social disorder. In a world overloaded with
information whose sourcing and veracity are hard to verify, we must stay calm
when we receive such messages and analyze them wisely. The end of the world is
not something any individual can predict. It is a groundless rumor, so you
needn’t worry too much.
The Dharma
speaks of cause and effect. Natural disasters are the result of sentient
beings’ collective karma. The frequency of such calamities these days stem from
the despoliation of the earth as a result of people’s extravagant pursuits, as
do their general state of anxiety.
They should
learn to cope properly with impermanence and disasters, and face them without
excessive emotion. They should not live in fear of the future, but focus on the
present. They ought to act meritoriously, perform good deeds and nurture
positive relationships. They would then feel at ease.
Day to day, we should learn to value the present moment, be grateful for each day and extensively develop wholesome ties to other beings. When encountering disasters, we need to appreciate and treasure what resources we have. We should realize that a simple life is a happy life. If we feel uneasy, we can learn to include the recitation of scriptures as well as the name of Amitabha Buddha in our daily practice, dedicating the resulting merit to all sentient beings. Only when our hearts are settled can we enjoy peace of mind. Otherwise, our fragile spirits will suffer injury and contamination even before any disaster arrives.