Changing Destiny_A Commentary on Liaofan's Four Lessons

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NAMOAMITABHA

南熙阿擱陀佛

箏藏淨宗學會印贈 PrintedanddonatedfbrfTeedistributionby

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Contents l

Introduction

FirstLesson:LearningtoCreateDestiny 5

Mr.KongIsAccuratePredictions MasterYunguIsAdviceonChangingDestiny

ThePrincipleofChangingDestiny

I5

TheWaysofChangingDestiny

26

ToSurpassDestiny

69

SecondLesson:TheWaystoRefOrm TheReasonstoRefOrm l29

ASignfOrGoodFortuneandMisfOrtune TheWaystoRefOrm AShamefUlHeart

I35

AFearfulHeart

l50

ADetermined’CourageousHeart

l67

TbreeMethodsofPracticeinRefOrming CbangingthroughBe}Iavior

l73

CbangingthroughReasoning

l75

ChangingffomtheHeartandMind

200

TheDesiredResultofRefOrm

223

TbirdLesson:TheWaystoCultivateGoodness

APamilyThatAccumulatesGoodDeedsWill

Have

AbundantProsperity

TenAccountsofVirtuousPeople

234

UnderstandingGoodness HowtoRecognizeGoodness

263

TheDefinitionofGoodness

266

PracticingtheTenGoodDeedsWhenConditions

305

Arise

FourtbLesson:BenefitsoftheVirtueofHumility ArroganceInvitesAdversityWhileHumilityGains

36ĺ?ˆ

Benefit

HumilityandModestyAretheFoundationfbr

377

GoodFortune

Appendix:Liaofan>sFourLessons

382

TheTen-recitationMethod

447

Notes

448

Glossary

459

Translator)sNotes

InC乃aI1gmgDesKm﹜;VenerableMasterChinKung speaksofrecitingMr·XiaLianju’scompilationofthe h】丑『】ir它Li∕bStJ【r召’MasterCbinKunghassaidtlIat recitingtl1eAmi／a肋aSmrH’ofwhichseveraltransla﹣ tionsareavailableontbeInternet,isanexcellent alternative.

WeareusingtlIeC}Iineseconventionofplacingthe familynamefirst,tobefOllowedbythegivenname’ courtesyname,orsobriquet.Thesetermsareexplainedonpage86.

WeapologizefOranyerrorsandwouldbemostappreciativeifyouwouldbringthemtoourattention.

PleaseemailusatsilentvoicesOO@lIotmail.comorfax usatl-8l5-927-O359·

Respectfully> SilentVoices

l5February2OO2

Introduction Tl1ebookL血o尼n古fb【JrLessoI】swaswritteninthe

sixteentlIcenturyinChinabyYuanLiaofanwithtbe hopethatitwouldteachhisson,YuanTianqi,about destiny,howtodifferentiategoodfrombad,howto correcthisfaults>andhowtopracticegooddeedsto cultivatebothvirtueandhumility·Asanembodiment ofhisteacl1ings)Liaofanwaslivingproofoftheir benefits)fOrhehadchangedhisdestiny.

Learningtore-createdestinyhaslongbeenofinteresttothosewhobelievethatwealthorpoverty)long lifeorshortlife-everytbingisdestinedPeoplewlIo accomplishedgooddeedsintheirpastliveswillnaturallyen]oywealthyandlonglivesnow,whilethose whocommittedbaddeedsintbeirpastliveswillundergodeprivationsandshortlives.However’thereare exceptions·Destinycanbechanged Ifwewereoriginallysupposedtoen}oywealtl1and longevityinthislifetime,buthavecommittedexcessivebaddeeds’thenwithoutwaitinguntilthenextlife’ wewillbecomepoorandhaveshortenedlives.Ifwe wereoriginallysupposedtoundergopovertyandhave sl1ortlives,buthaveaccomplishedexemplarydeeds’ wewillbecomewealthyandhavelonglives.History providesmanyexamplesoftlIis. AltlIougbeverytbingtlIatwehavetogotlIroughin thislifeistlIeresultofourthoughtsandbehaviorin ourpastlivesandhasbeenpredetermined,itisnot l

rigidWecanstillmodifyitwithourcuITentthouglIts andbehavior’

AsBuddhists’wearetauglIttorefrainfromevil,to dogood,andtopuri吋ourminds.TlIisistbeDl﹞arma Seal>ourcriteriatodeterminethegenuinenessof Buddhistteachingsortruths.Buddhistsutrasaddress

principlesandlogic’andarespokenbyfivetypesof people·TlIeyarel)Buddhas’inourcaseBuddha ShalWamuni,2）hisstudents,3）heavenlybeings’今） immortals’and5)manifestedbeings·

AslongaswhathasbeensaidconfOrmstotheBuddlIa’steachingsanddoesnotcontradictthem,the Buddl1aswiththeirgreatbroad-mindednesswillrecognizetbemassutras.Tlms,weslIouldregardand respectasasutra,anyworktl1atconfOrmstoBuddl1ist principles·

Tl1isappliestoLj白o危n台Fb【zrLessonsfOraltl1ough itisnotaBuddhistsutra)weneedtorespectand praiseitasone·Tl>isisespeciallysofOrtl1isbookfOrit wascertifiedandadvocatedbyMasterYinGuang’the thirteenthPatriarchoftlIePureLandscl1oolInthe

earlypartofthetwentiethcentury’hededicatedhis lifetoitspropagationandwasresponsiblefOrprinting millionsofcopiesasweIasstudying)practicing>and lecturingonit.NotonlycanithelptoserveasafOundationinourlearning,butmoreimportantly’itcan alsoserveasafOundationfOrnon-Buddbistsinhelp-

ingtlIemlearnhowtocbangetheirdestinies· Tl1ereismuchtolearn,includingprinciplesand 2

metl1ods)allofwhicharecoveredinthisbookAl-

thoughitisrelativelyshort)itsimpactcanbesignificant.Tl1erefOre’ifwewishtochangeourdestiniesor

totrulyachieveattainmentthrouglIthepracticeof Buddbism,wewoulddowelltoaccordwithitsguidanCeo

Tl1erearefourchaptersorlessonsinthisbookTlIe firstlessonof<<LearningtoCreateDestiny”isabout thelawofcauseandeffect·Thesecondlesson,‘<The

WaystoRefOrm’’isdevelopedfromunderstanding causality。Tbisthirdlessonof‘﹙TheWaystoCultivate Goodness),istheprimarylesson’tlIatofcultivating andaccumulatinggoodness.Itisbasedonfeeling regretandrefOrmingourfaults.TbefOurtlIlesson’ ‘‘TlIeBenefitsoftlIeVirtueofHumility,)istlIeconclusionforthebook

3

TheFirstLesson:

LearningtoCbangeDestiny Inthislesson)Liaofantoldbisson)Tianqi,aboutlIis personalexperiencesandthoseofotl1ers.Wanting TianqitodohisbestinpracticinggoodnessandendinglIisincorrectbehavior,tore-createandcontroll1is

destinyandnolongerbeboundbyit,LiaofantauglIt himtheprinciplesofwhythingslIappenandhowto clIangethem.Forexample,asPureLandpractitioners, ifweareabletofOllowtlIismethod,weareassuredof

attaininghappy)fUlfillinglives’andofbeingreborn intotheWesternPureLand

Mr.Kong>sAccuratePredictions

MyfatherpassedawaywhenIwasyoung.

Mymotherpersuadedmetolearnmedicine insteadofstudyingandpassingtbeimperial examinationsbecauseitwouldbeagoodway tosupportmyselfwlIilehelpingothers.Per-

haps,Icouldevenbecomefamoustl>rough mymedicalskills;tlIusfulIingmyfather)s aspirationfOrme’

InancientChina’thepurposeofstudyingandpassing theimperialexaminationswastobecomeagovernmentofficial.Thus,tostopstudyingfbrtheexaminationswastogiveupanychancetoworkinthegovernment.Acareerinmedicinewouldenableoneto 5

lIaveaskillthatwouldprovideagoodlivinginadditiontolIelpingotlIers’ Atthattime’teachersdidnotchargeafeebutacceptedwhateverwasofferedWealtlWfamiliesgave more;poorfamiliesgaveless.Aslongastl1estudent wassincereinl1onoringtheteacherandrespectingthe teachings’theamountgivenwasunimportant.Tbe sameappliedtophysicians.Theirgoalwastosave lives)todotl1eirverybesttomakeotl1erswellTl1e

paymentfOrtheserVcesrenderedwasatthediscretionoftl1epatient.Bothteachersandphysicianswere dedicatedtolIelpingothersandwerel1iglIlyrespected.

Oneday>Imetanelderlybutdistinguished lookinggentlemanattheCompassionate CloudTemple.Hehadalongbeardandthe lookofasage.Iimmediatelypaidmyrespectstol1im·Hetoldme:‘<Youaredestined tobeagovernmentofficialNextyear,you willattaintherankofLearnedFirstLevel

SclIolar·WlIyareyounotstudyingfOrthe examination?))Itoldhimthereason’

Thissegmentisaboutaturningpoint:Liaofan’s opportunitytolearnhowtochangehisdestiny·It describedhismeetinganelderlygentlemanwhohada handsomecountenance’andwastallwithanelegant celestialair,andwhodidnotlooklikeanaverage

person.Liaofannaturallypaidhisrespectstohim.

BecausetheelderlygentlemancouldfOretelltl1efu6

ture’helmewthatLiaofanshouldhavebeenstudying andneededtodosoassoonaspossible.l IaskedtheelderlygentlemanfOrhisname andwlIerehewas廿om.Hereplied:《‘My familynameisKongandIamfTomYunnan prov1nce.Ihaveinl1eritedaverysacredand accuratetextonastrologyandprediction.

Tbetext,writtenbySlIaozi﹚iscalledtlIeh刀peIr白／5ram沾㎡㎡G○「／匿Iy】mg叻e叨∕bI犬KBy mycalculations)Iamsupposedtopassiton toyouandteachyouhowtouseit·>)

ShaoziwasasclIolar廿omtheSongdynasty‧2He wasawell-knownandhig}Ily-respectedintellectualof histime’TlIesacredtextonastrologyisanin-deptl1 booktl1atbasbeencompiledwitl1othersintotl1e Cbmp化肥ⅡbI犬F㎡肋e几αr刃℃aS【II尢s.3 ThecontentofShaozi)sbookiscompletelyinaccordancewiththeprinciplesinJC乃ma肋eBDoAof

C乃aJ1g匿針andpredictstlIefuturethrougl1mathemati-

calcalculations.Thepredictionsintl1ebookcover numeroussubjects’includingchangesincountries

andtlIeworldTheprosperityordeclineofadynasty, thegoodfOrtuneormisfOrtuneofanindividualcould allbecompletelyextrapolated廿ommathematical

calculations.ThisbookofprofOundknowledgeis basedonaprecisescienceandisbothlogicaland credible.

Everybodyandeverythinghasasetdestiny。BuddlIa 7

Shalq/amunitauglltusthattl1isisduetotl1elawof causality路Aslongaswegiverisetoacause,beita thought,word,oract,aresulttbatisasetdestinywill fOllow.OnlywlIenthemindisdevoidofthoughtcan wetranscendtl1epredeterminationoftbemathematics.Whyarepractitionerswitl1highlevelsofacl1ievementoftenabletotranscend?Havingattainedthe levelofOneMindUndisturbed>theirmindsdonot

giverisetoanythoughts.Aslongaswehavethoughts) ourfateswillremainboundbythemathematics.A higl1lysldlledpersonisabletoaccuratelypredictour futurestl1rougbcalculations.

OurlivesaredestinedArhatsorotlIersageswitl1a

higherlevelofspiritualenlightenment,wholIave alreadytranscendedsamsam>thesixpathsofexistence)areabletotranscendtheirdestiny路 Arethel1eavenlybeingsintheRealmofFormand RealmofFormlessnessabletotranscendtheirfate?

Yes>fOrintlIeirstateofdeepconcentration,the mathematicscannotaffecttl1em.But)tbistranscen-

denceisonlytemporary.OncetheylosetlIeirstateof deepconcentrationandgiverisetothoughts)theyare againboundbymatl1ematics.TlIisiswhytheyhave neverbeenabletotranscendsamsara.

Iftl1estrengthoftl1eirconcentrationenabledtlIem totranscendsamsaraandadvancetotbeninthcon-

centrationleveltobecomenon-regressiveArl1ats,then

tl1eywouldnolongerbeboundbytbematl1ematics.

OnceweunderstandtlIeseprinciplesandlmowtl1at 8

everythingisfated)wewilllookattlIisworldwitha non-discriminatorymind.Wewillnotfeell1appyin favorablecircumstancesorunl1appyinunfavorable circumstances·

IinvitedMr.Kongtomyl1omeandtoldmy motheraboutl1im.ShesaidtotreatlIim

wellAswetestedMr.KongIsabilityatprediction,wefOundthathewasalwayscorrect wbetheritwasfOrbigeventsorfOrminor

everydaymatters.Ibecameconvincedof wl1athehadsaidandagainbegantothinkof studyingfOrtheexaminations’Iconsulted mycousinwhorecommendedMr.YuHaigu,

wlIowasteachingatthehoIeofafriend’5 andbecameMr·Yu)sstudent.

LiaofaninvitedMr.Kongtohishouseandbeinga filialson’toldlIismotlIeraboutlIim·Shesaidtotake goodcareofMr.Kongandrecommendedthatthey testhim.Whensomeonetellsussomething,wewould usuallywanttochecldtsvaliditybefOrebelievingit.

WhenLiaofandidsoandfOundMr·Kong)spredictionstobeaccurate,hebecamenaturallyconvinced andheededhisadvice.

Mr.Kongthendidsomemorecalculations fOrme.Hetoldmethatasascholar)Iwould

beplacedfOurteenthinthecountyexamination,seventy-firstintheregionalexamina9

tion,andnintl1intheprovincialexamina-

tion.TlIefOllowingyear,Iplacedexactly whereMr.KonghadsaidfOrallthreeexaminations·

Mr·KongtoldLiaofanthathewouldrisethrough severalstagesofexaminationstobecomeascl1olar.In thesecondyear,theresultsoftheexaminationswere exactlyasexpected FromMr.KongIspredictionsfOrMr.Liaofan,we canseetbateverythingisdestined.Everyday,every month’whenandhowwewilllive,wl1enandhowwe willdie.Regardlessofhowwetrytoplanoreven scheme,ordinarypeoplecannotescape廿omthis reality.

Itl1enaskedlIimtomakepredictionsfOrtlIe restofmylife’Mr.Kong’scalculations sl1owedthatIwouldpasssuchandsucha testinsucl>andsuchayear,theyearthatI wouldbecomeacivilscholar,andtheyear thatIwouldreceiveapromotiontobecome anImperialScholar·6Andlastly,Iwouldbe appointedasamagistrateinSichuanprovInce·

AfterholdingthatpositionfOrthreeanda halfyears,Iwouldthenretireandreturn home.Iwoulddieattheageoffifty-three’ onthel令thdayoftlIeeighthmonthbe﹣ l0

tweenonetothreeo)clockinthemorning.

UnfOrtunately>Iwouldnothaveason.I carefUllyrecordedandrememberedeverytbingtbatbeSaid Theoutcomeofeveryexaminationturned outexactlyaspredictedMr。Konghadalso predictedthatIwouldonlybepromotedaf﹄ terreceivingarationoftwohundredfiftyninebuslIelsofrice.7However)IlIadreceivedonlytwentybushelsofricewlIenthe CommissionerofEducation,Mr·Tu,rec-

ommendedmefOrapromotion.Isecretly begantodouI)ttheprediction·Nevertl1eless’ itturnedouttobecorrectafterall,because

Mr.Tu>sreplacementturneddownthepromotion’

Itwasnotuntilsomeyearslaterthatanew EducationCommissioner’Mr.Yin’reVewed myoldexaminationpapersandexclaimed, ‘<ThesefiveessaysareaswellwrittenasreportstotlIeemperor.Howcanweburythe talentsofsuchagreatsclIolar?”

Wl1enLiaofan>ssalaryreac}1edalmosttwentybusl1ofrice.Mr.TuaDDroved｝】isDromotion‧Ⅲao倫n elsofrice>Mr’TuapprovedlIispromotion.Liaofan begantodoubtthepredictions.However’eitherdueto apromotionoratransfer,Mr.Tuwasreplacedby anotl1erpersonwhodisagreedwitbLiaofan>spromoll

tionandoverruledit.

Itwasafewyearslatertbatanotherofficial’Mr. Yin,wentthrougl1thepapersofthosewholIadfailed tlIeexamination.Thesepaperswerekeptandre-read occasionallywiththel1opeoffindingtalentedindividualswhol1adbeenoverlookedHereadLiaofan)s

papersandwasveryimpressedwithtbem,sayingtbey wereaswellwrittenasofficialrecommendationsfrom

governmentofficialstotheemperor.Obviously’Liaofanwasverylmowledgeableandhispaperswereextremelywellwritten.

Tl1enewcommissionerwantedtl1emagistratetoissueanorderfOrmetobecomea

candidatefOrImperialScholar8underhis authority.Afterundergoingthiseventful promotion,mycalculationssbowedtl1atI hadreceivedexactlytwobundredfifty-nine bushelsofrice.Fromtl1enon)Ideeplybelievedtl1atpromotionordemotion’wealtl1or

povertyallcameaboutinduetimeandthat eventl1elengthofone)slifeispre-aITanged Ibegantovieweverythinginadetacl1ed mannerandceasedtoseekgainorprofit· Wecanseetl1atMr.Tuwasanexceptionalperson fOrhel1adwantedtopromoteLiaofanassoonashe readtheexaminationpapers.However,l1isreplace-

mentoveITuledthepromotion.Itwasbecausetl1ese twopeoplehaddifferentopinions· l2

Liaofanwasobviouslyveryta>entedFromthiswe learnthatevenatalentedpersonisstillboundby destiny·Whetherdestiny>time,orcauseandcondition,everythingispredeterminedLiaofan}Iadtowait untilanothergovernmentofficialreadhispapersfor theproperconditionstomatureinordertoreceivehis promotion’

Fromt}]enon,Liaofanwasawakenedandhetruly understoodAllofourencountersinlifC)whetber

goodfortuneorbadfOrtune>goodluckorbadluck, wealthorpoverty╴allaredestinedOrdinarypeople cannotchangetbis.Ifwearenotsupposedtohave something,noamountoftryingtoholdontoitwill succeedfOrlong‘Conversely,wewillnaturallyreceive whatwearesupposedto‘ItisnotworththeeffOrtto dow}Iatiswrongandtoriskallinthehopeofattainingself-satisfaction· Understandingthis’LiaofannoIongerhadany

thoughtsofdemandorofgainandloss.Hewastruly atpeace.Wecansaythatatthispoint’hewasa‘<perfect”ordinaryperson.Today)peoplecannotevenmeet thisstandardfOrordinaryperson.Why?Ourmindsare impureandfilledwithwanderingthouglIts.Liaofan didnothavewishfill’wanderingthoughtssincehe alreadylmeweverythingthatwasgoingtohappenin hislife.AncientsagessaidthatawIseandvirtuous personlmowsthateverytlIingincluding<{onesipand onebite))isdestinedHowever’fOolishpeoplerelentlesslypursuethingsthatarealreadydestinedtobe l3

tbeirs.

Ordinarypeopleareboundbytheirfate·Attbis time’Liaofanonlyknewthatlifewasdestined.Hedid notyetknowthattherewasavariableandtlIatby practicinginaccordancewithtrueprinciplesand methodshecouldchangel1isdestiny.Inthisway>l1e couldattainwhateverhewishedfOr,ashebecamethe masterofhisfuture.

Forexample,ifwewisbtoattainwealth,wepracticethegivingofwealthToattainintelligenceand wisdom’wepracticetlIegivingofteaching.Toattain lIealthandlongevity,wepracticetlIegivingoffearlessness.Tl1isisthecorrectwaytochangeourdestinies.ByfOllowingtherig}1tprinciplesandmetlIods’ wecanevenattainSupremeEnlightenmentmucl1less worldlyenjoymentandbappiness.

AfterbeingselectedasanImperialScbolar’I wastoattendtheUniversityatBeijing.Dur-

ingmyyearlongstayintlIecapital’myinterestinmeditationgrewandIoftensatinsilence,withoutgivingrisetoasinglethought· Ilostinterestinbooksandstoppedstudying.

Liaofanwasnowmeditatingdaily.Fromtbis’we canseel]owpeacefulandquietl1ismindlIadbecome.

Wbenthemindistranquil,wisdomwillnaturally arise·Tl1ewisdomofmostpeopleisnon-functional becausetheirmindsarenotpure.Liaofanwasableto remaincalmbecauseheknewlIisentirefuture·He l￠

lmewthatitwasuselessevento thinkaboutit·Witb

outwis}1fUlthouglIts)}1ismind naturallybecamesettled.

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ThefO<lowingyearIwenttoNanjing.BefOre IwastoentertlIeNationalUniversitytbere) IpaidavisittoMasterYungu,avenerable ZenmasteratQixiaMountain.Wesatin

meditation’facetofaceintheZenhallfOr

tbreedaysandnightswithoutsleep· MasterYungusaid;(<Thereasonwhyordinarypeoplecannotbecomesagesisbecause ofwanderingthoughts.Inourthree-day meditation’Ibavenotobservedasingle tl1oughtariseinyou.WbyP>’

IrepliedthatMr.Konghadclearlypredicted theentireoutcomeofmylife.Ihadseen thattlIetimeoflife,death,promotion’and failurearedestinedT}IerewasnoneedfOr

metotbinkofanything.Themastersmiled andreplied:<<ItlIoughtyouweresomeoneof remarkablecapabilities!NowIrealizeyou areanordinaryperson!)> l5

LiaofanandMasterYungusatfacetofaceintbe meditationl1allfOrtlIreedayswithoutfatigueorsleep.

How?Becausetheydidnotbaveanywandering tboughts,theywereabletoconservealloftlIeirenergy。MasterYunguthoughtLiaofantobeextremely youngtohaveacl1ievedthisdifficultandrarelevelof cultivation.

OrdinarypeopleareunabletobecomeArhatsorattainbig}Ierlevelsofachievementbecausetl1eyhave toomanywanderingt｝1oughts.TheA叼佃ms妣a5mrH tellsus:“Allsentientbeingshavethesamewisdom andvirtuousabilitiesastheBuddha;but,becauseof

wanderingt}IoughtsandattaclIments,sentientbeings areunabletouncovertheseabilities.>)So’thecauseof

notbeingabletobecomeasageisourwandering thoughts·

Feelingconfi1sedbywhatMasterYunguhad said,Iaskedl1imtoe叩lain.Hetoldmethat anordinarypersonsmindisfOreveroccupiedbywanderingandimaginarytlIoughts’ sonaturallylIisorherlifeisboundbythe matl1ematicsofdestiny.WecannotdenytlIe facttl1atdestinyexists,butonlyordinary peopleareboundbyit.

Destinycannotbindthosewhocultivate greatldndnessorthosewhohavecommitted flagrantwrongdoings·SinceIbadlivedmy lifejustasMr’Konghadpredictedanddone l6

nothingtochangeit>Ihadbeenboundby destiny.Thus,Iwasatypicalordinaryperson·

Takenaback,IaskedMasterYunguifwe couldchangeourdestinies.Heanswered: “Wecanre-createourowndestinyandseek goodfOrtune.Itisthetrueteachingandis fOundintlIeB◎倣㎡SmgBandtheBooA㎡ ／五SmU爪﹚﹚9 MasterYunguexplainedthatifonehasnotyetattainedthestatewitlIoutwanderingthoughts,tlIenone isstillatthemercyoffate·Why?IfapersonlIad reachedthestateofnowanderingthought’heorsbe wouldbavetranscendedtbecontroloffate‘DidLiao-

fanreac}IthisstateofnowanderingtlIought?No.He simplydidnotwishtotbinkaboutanythingbecause l1erealizedthefUtilityofdoingso!Buthestilll1ad wanderingthoughts.Hestillthought:((Idonotneed tothinkaboutanything.MydestinyhasbeenfOretold; thus)Iclearlyknowmywl1olelife.”Havingyetto reac}Itl1estateofnowanderingtbought’wearestill boundbyourfates.

ProfOundlydeepconcentrationisnotachievableby ordinarypeopleinourworldW}IentheZenPatriarcl1 MasterHuangBiwasinthisstateofdeepconcentra-

tion,hewasabletobreakthrought}Iedimensionsof timeandspace.Atthispoint,thepast’present,and

fi1tureallbecomeone;thus>everytlIingisperfectly l7

visible.UsingmatlIematicstodeducethefl1tureis achievablebyordinarypeopleinthisworldHowever> theyareunabletoactuallyseethepast,present,and fUture.ItrequiresdeepconcentrationtoreaclIthe stateofbeingabletoseetlIefuture.Thisisonly achievablebybeingswithdeepconcentrationbeyond thethirdstageofsagehoodinTlIeravadaBuddlIism.

MasterYungutoldLiaofanthatalthoughordinary peopleareboundbydestiny>itcannotcontroltlIose w}1ohaveaccomplislIednumerousexemplarydeeds.

Neithercanitcontrolthosewhohavecommitted

manyflagrantoffenses.Liaofanhadbeenboundby Mr.Kong,spredictionsfOrtwentyyears.Hel1addone notlIingtocbangethemandsohewasindeedan ordinaryperson‘Apersonofgreatvirtuealsohadaset destinybutlIeorshehaschangedit.T}1esameapplies tothosewbohavecommittedexcessiveoffenses,fOr

theytoohavecl1angedtheirdestinies.Wecanseethat Liaofandidnotcultivateeitherextremelygoodorbad deedssincehislifeaccordedsocompletelywitlIwhat lIadbeenpredicted Canfatebechanged?Canweescapeit?Yes.ToescapeistotranscendAltlIoughtherearevariablesin thesetnumbers’Mr.Kong,eitliernotlmowingabout thevariablesornotknowinghowtocalculatetl1em’ hadpredictedjustt}Iesetnumbers’Sincetl>evariables arewithinourcontrol,wecanre-createourowndes-

tinies.WecanseekourgoodfOrtune.

BefOremeetingwitlIthemaster,Liaofandidnot l8

lmowabouttlIesevariables.DidtlIemasterbelieve

thattlIesetnumbersensfed,thatthefuturecouldbe

calculated?Yes.‘‘Befbreapersonachievesthestateof nowanderingthought’heorslIeisboundbydestiny/) MasterYungucompletelyacknowledgedtherealityof predestination.However,Buddhismisnotaboutpredestination;itisaboutre-creatingdestiny’Wecan onlydependonourselvestodotlIis>tobecomeawakened;nooneelsecandothisfOrus.

‘(Were-createourowndestiniesandseekourgood fOrtune.),SinceLiaofanwasascholar’helmewtlIe

teacl1ingsofConfuciusandsotl1emastercitedprinciplesfromtheB○吠ofSmg3andtheBook㎡／五smIy toawakenhim’MasterYunguunderstoodtheseteaclIings,andconfirmedtlIattlIeywereimportantand true。

IntheBuddhistteachings’itiswrittenthat ifwewishfOrandseekwealth,ahighposition’ason’adaughter’orlonglife’wecan attainit·SincetheBuddhatoldusthatlying isoneofthegreatesttransgressions’wecan beassuredtlIatBuddhasandBodlIisattvas wouldnotdeceiveus.

AsBuddl1ists,welearnthatinseekingwealth’one willattainwealthandinseekingclIildren’onewill attainchildren.Evenifwewerenotmeantto}Iave

childrenintl1islife)uponpracticinggoodnesswecan haveaclIildWelearned廿omthetextthatLiaofan l9

wasnotmeanttohavealonglife;lIewassupposedto

dieatfifty-three<butlIeliveduntiltheageofseventyfOur>’Bycultivatingaccordingtotheteachings,we willattainwl1ateverweseekBuddhismencouragesus tore-createourdestiniesratherthanbeconstrained

bytlIem.

ZhangjiaLivingBuddhal0said,(<InBuddhism,allof oursincerepleaswillbeanswered)}Heexplainedthat mostpeopleareunabletoattainwlIattheywantbecausetheydonotaccordwiththeteachings.Ifwe understandtheprinciplesandmetl1ods,andhave soughtsomethinginaccordancewitl1tl1em,tl1enwe areassuredofreceivingaresponsetooursincere

requests.Ifwedonotreceivethedesiredresponse afterhavingaccordedwiththeteachings,itisdueto ourkarmicobstacles’OncewelIavesuccessfUlly eradicatedtl1eseobstacles,wewillgainthedesired results.AsZ}langjiaLivingBuddhasaid’withproper seeMng,wecanreceiveeverytlIing.

Onceweunderstandthefimdamentalprinciples, wewillunderstandthateverythingintl1iswor!dand beyondarisesfromtbemindandclIangesaccordingto ourperceptions.IfweseektobecomeBuddhas,we willbecomeBuddhas.IfweseektobecomelIeavenly beings,wewillbecomeheavenlybeings.Everything accordswiththemindTbedpa田msa八aStJZr百tellsus:

“WeslIouldobservethenatureoftheDharmaRealm

aseverytlIingiscreatedbytbemind)>TherefOre,the wayofseeldngistoaccordwitlItlIeprinciplethat 20

everytlIingarises廿omthemindandiscbangedbyour perceptions’

Tbeteac}Iingsoftl1eBuddhaareappropriateand perfect.Tl]enifweseekyoutlI,health,eternallifein accordancewitl1theseteachings,canweattainthem?

Certain>y!Intl>iscase,MasterYunguonlytaught Liaofansomeoftherelatedprinciplesandmethods becauseLiaofanwasnotveryambitiousandonly soughtfame,wealth,andprestige.

MasterYungutoldlIimtlIatlyingisoneofthe worsttransgressionsinBuddlIism.TlIerearefOur fUndamentalprecepts:nokilling)nostealing,nolying, andnosexualmisconduct.Since,nolyingisoneof tlIeseprecepts,bowcouldtlIeBudd}Iaeverdeceive us?T}Ius,themasterspokethetrutbwhen}Iesaid tl1atwlIetherapersonsoughtchildren’wealth,orlong life’allcouldbeobtainedWewillseethatasLiaofan

lIadstrictlypracticedaccordingtothemaster>sguidance’heobtainedwhathesought.

ItoldMasterYunguthatIl1adlIeardthat Menciusoncesaid:(<Whateverissougl1tcan beattained·Tl1eseekingiswithinourselves.))

Thisreferstoinnerqualitiessuc}Iasvirtue’ integrity)andkindness.Theseareallvalues wecanworktowardHowever’whenit comestooutsidefactorssuchaswealtlI’ fame,andprestige>howcanweseektoattainthem?Tl1emasterrepliedtlIatMencius 2l

wasright>buttl1atIhadmisunderstoodlIis •

meanmg·

Enhancingourintrinsicqualitiestobecomesages andvirtuouspeopleiswithinourcontrol.Buthowdo

weseelKfame)wealth’andprestige?AlthouglItl1ese areexternalbenefits>theyarealsoattainablethrough seeking.ItwouldseemtlIattheyweredestinedbecauseifwearenotsupposedtolIavesometlIing,how couldweseekit.Thisistbegeneralunderstandingof destiny,aconstantinpredestination.TlIeconstantis thecausethatwehavecreatedinourpastlivesand tberesulttlIatweshouldreceiveintbislife.Most

peopledonotknowtlIattherearevariableswitlIinthe

constantsandtbattheresultswillchangewitl>the additionofvariables.Fame,wealth,andprestigeare indeedattainable.

MasterYungusaidthatMasterHuineng)ll thesixthPatriarchoftlIeZenschooltaught: “AlltlIefieldsofmeritarewithinonesown lIeart.IfoneseeksfiFomthetruemind

within’onecanbeintouchwithallthatone

wishesfOr/>Byseekingwithinourselves,we willnotonlyattaintheinnerqualitiesofvirtue,integrity,andkindness;wewillalsoattain<externalbenefitssuchas>wealth’fame’

andprestige.Tobeabletoattainbothinner qualitiesandexternalbenefitsisinvaluable.

22

Whetberattainingsomethingoutsideofourselves sucbasmaterialobjectsorinsideourselvessuchas virtues,westillneedtoseekfromwithin,廿omthe

mindSeekingfTomtbeoutsidewouldbefUtile.Why? Tbeoutsidefactorisaconstant;itcannotchange.The mindisavariable;itchanges’Fortwentyyears’when comparedtoordinarypeople’Liaofan)smindwaspure.

Notlmowingofthevariables,}IismindaccordedcompletelywithtbeconstantsandhislifelIadunfOlded exactlyaspredicted>withouttheslightestdeviation.

MasterYungue叩lainedthattheseekingisinourselves·Virtue,morality,kindness)andintegrityareon tl1einsideandarethecultivationofvirtuousconduct.

Pame,wealt}I,andprestigeareontbeoutsideandare tlIeenjoymentsinlife.TobeabletoreceivebotlIkinds ofbenefitsisofgreatvalue.AsissaidintheApaZamsa左aStJZrH／﹙《nottobehinderedintlIematterofplIe﹣ nomenaorprinciples’)istl1eultimateandperfect en>oyment·TlIisisthegreatperfectionofeverytlIing goingaswewish,whenwearesatisfiedwitlIeverything.Thisistobeliberated;itistodoallt}IatisbenevolentandnobleaswewishIfwecannotattain

suchwonderfUlresults,tlIerewouldbenopointinour practicing·

BuddhismisneitlIernegativenorpassive;itiseminentlyrealisticandpracticalToday)manypeopletalk aboutpracticality.Well,tlIereisnothingmoresotlIan Buddl1ismfOritaddressesreality)sometl1ingtruly attainable’Itiscrucialthatweunderstanditsimpor23

tancesoastoderiveitsbenefits.Thetruthisthat

peoplelIavemisunderstoodBuddhism,andthuspeoplehavemisseditsbenefits’Ifweareabletopersonallye叩enencetbebenefits’wewilllmowthatofall

teachings,Buddhismisanunsurpassed)profOund,and completeeducation.ItisdefinitelynotoutdatedItis asappropriatenowasitwasthreethousandyearsago anditisfittingfOrallpeoplewlIetherintlIeeastorin thewest.

MasterYunguthentoldmethatifonedoes notrefIectinsideonesownheart;but,in-

steadblindlyseeksfame>fOrtune)andlong life仕omoutsidesources,nomatterl1owone

scl1emestopursuethem,onecanonlyattain’atmost)whatbadbeendestinedSeek-

ingfTomtheoutside,onemightlosebotl1 innerpurityandwhatonewasdestinedto have;thus)theseekingwouldl1avebeenin vaIn。

As<<ordinarypeople,))canweattaineverythingwe want?No.Whenweobtainsomething,itisbecause wearedestinedtobaveit.Onlywhenwereceivewhat wearenotdestinedtohave’canitbesaidthatwe

bavegainedwlIatwesouglIt’ItdoesnotcountwlIen wereceivewhatwearesupposedtol1avefOrwewould havegaineditregardless.

Wel1aveallheardofthosewlIomademillionsof

dollarsinthestockmarket.But,tlIesepeoplesimply 24

receivedwlIattlIeyweresupposedtohave.OtherswlIo arenotdestinedtomakemoneywilleventuallyloseit intbestockmarket.Noteveryoneprofitsfromit.

Likewise,moneywon仕omgamblingissometlIingthe gamblerwasmeanttohave.EventlIethiefwasmeant tohavewhatwasstolen.Ifhewasnotsupposedto haveit,bewouldhavefailedinbisattempttostealit. <Ifhedidnotsteal’tl1eitemswouldhavecomeffom anotbersource.>

TlIeancientssaidthatapersonofnoblecharacter andintegrityisbappytobesucl1,butitisnotworth tl1eeffortfOrafOoltobeso.Why?Becauseeachwill notbeabletoescapetl1eirowndestiny,tl1econstant.

Ifwecouldjustunderstandtheprinciples,wewould allbecontentwitlIwlIatwel1ave·Inthisway>we wouldenjoyfulfillinglives,societywouldbestable’ theworldwouldbepeaceful,andtherewouldbeno moreconHictsorwars·

Buddhismteachesustoseeksomethingnotdestinedinourlives’notwithintlIeconstant.Wl1atwe

attainfromseekingcomesfromtlIevariable.Howdo weseek?FromwitlIin!Wehavenotbeenabletoseek

awakeningandtodevelopgreatvirtuefromwithin becausewedonotyetunderstandtheprinciple.We havebeenseekingfTomwitl1out:worldngandeven

schemingeveryday.Butinseeking,weneedtofOllow therigl1tpatb,fOrevenifwel1avetlIemetlIod)t}Ie plan,andtl]emeans,wewillmerelyattainw}1atweare destinedto.Ifwearenotsupposedtohaveit)wewill 25

notgetit· Allthatweattainedwasdestined,ourconstants·

Liaofanunderstoodthattberewereconstants;so,he

didnotworryorseeldnanimproperway.He>mewl1is destiny·Helmewthattogiverisetowandering thoughtsortousewhatevermeanspossiblewas doomedtofailureifitwasnotsupposedtobe.Seeking 廿omwithout,wewillbetotallyatalossbecauseour mindswillbeimpureandwewillonlyobtainwhatis destinedHowcouldwenotgiverisetoafflictions whensucl1seekingisfrustrated?Fortwentyyears, LiaofanconfOrmedtoMr.KongIspredictions.He maintainedastateofcontentmentandamindof

purity.HelIadnowishtoseekanytl1ingfOrhefeltthat everythingwasdestined Ordinarypeoplewl1odoeverythingpossibleinseelKingthingsfTomwithoutwillfindtbattheirlmowledge

ande叩enencesareincomparabletotl1oseofLiaofan becausehehadacl1ievedpeaceofmindOrdinary peoplewillenduplivingwithafflictionsandunsettled minds.Wl>atevertl1eyattainissometlIingtheyare supposedtohave;thus,theysadlylosefrombotlI witl1inandwithout. f Cha

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ToAcknowledgeourFaults

MasterYungunextaskedaboutMr.Kong)s 26

I

predictionsfOrtlIerestofmylife.IlIonestly told}IimeverythingHeaskedifIfeltthatI deservedimperialappointmentsorason.Reflectingonmypastdeedsandattitudes,IanswerednoIdidnot.TlIosewhoreceivedim-

perialappointmentsal>badtheappearance ofgoodfOrtunebutIdidnot.

IalsodidnotworktowardsaccumulatingvIrtuestobuildupmygoodfOrtune.Iwasvery impatientandnarrow-minded,andwould showoffmyintelligenceandabilitiesbyputtingothersdown.IbehavedasIpleasedand spokewithoutrestraint’Thesewereallsigns ofscantgoodfortuneandvirtue.Howcould Ipossiblyreceiveanimperialappointment?

MasterYungudidnotdirectlyanswerthequestion.

Ratber,heaskedLiaofanaquestiontoteachhimto reHectandtofindthecauseofhisfaultsandsuffer-

ings;todeterminewhetherl1edeservedanimperial appointmentornot,andwlIetlIerlIedeservedtohave ason·Ofcourse)thediscussionbetweenMaster

YunguandLiaofandidnotonlyincludethesetwo questions,buttoLiaofanthesetwowerethemost important.T}1erewasnoneedtomentiont}1erest.

Liaofantl1oughtfOralongtimeaboutwhatthemaster hadaskedHethenhonestlyansweredthatno’lIe deservedneitberanimperialappointmentnorason.

Onl1ishonesty,Mr.YouXiyininhiscommentary 27

onD豆o危n台fb【JrLessoI】sstated:“Honestyisthe

fOundationindevelopingvirtue’IfapersonlIidesor glossesoverlIisorl1erfaults,orcoversupmistakes’ howcanhisorberfUturebepromising?))Whenweare honestandencounterbenevolentteachers,tl1eywill

takecareinguidingus.Ifwearedishonestandarrogant,tl1eywillsmilebutwillnotseriouslyteachus.

Liaofandeeplyregrettedhisfaultsandt}Iisbecame t}Iekeytochanginghisdestiny.HetoldMasterYungu that}Iedidnotdeserveanimperialappointmentbecausehedidnothavetl1eappearanceofgoodfOrtune thatwasveryimportantfOrgovernmentofficials.Citizenswillsufferunderthereinofanofficialthatlacks

goodfOrtune,butbenefitwl>entl1eofficiall1asit.

Uponexaminationofancientsocialsystems,wesee tbateducatedandlogicalpeopledidnotquarrel.We canalsoseetl1atsomeemperorswereverywise.For

example’EmperorTaizongoftl1eTangdynastyl2was extremelylearned,broadminded,andadmiredbythe people.Heasked:“Whatissogoodaboutbeingan emperor?Tobeoneisagraveresponsibility·Ifyou wisl1,youcantakemyplace·))Astheemperor,l1edid notenjoyorusel1ispositiontointimidateotl1ers’but servedthepeopleandenabledthemtoenioyl1appiness.Also’tobetterservetl1epeople,hefOundcapablescl1olarstoworkonbel1alfoftlIeempire.

Al>cannggovernmentofficialsl1avetl1eappearance,orsigns,ofgoodfbrtune.Liaofanatthistimein hislifehadverylittlegoodfortuneandwasunableor 28

unwillingtocultivateany·Thus,bedidnotevenhave theappearanceofagovernmentofficialandconsequently’wasinadequatetoserveortolead Next,Liaofanexplainedthatbewasveryimpatient, intolerant,andundisciplined-threeseriousfaults· Beingimpatientandbad-temperedgivesustheappearanceoflittlegoodfortune.Beingnarrow-minded rendersusunabletotolerateothers.ThesebadqualitieswouldcauseapersontoimproperlysuperVse, lead,orjustlyserveothers.

Also,he仕anMyadmittedthathewasself﹣indulgent andlikedtoshowoffhisintelligence.Hedidwhatever l]ewishedto’Thisisalsosometbingnotreadilyenduredbyothers·Hewasindiscreetandirresponsible inhisspeechandlackedconsiderationfOrothers.All thesefaultsbringmisfOrtuneratherthangoodfOrtune.

Peoplewhotrulyhavegoodfortunearekind lIearted’l1onest)andtolerant.TheirspeeclIandmannerarecalmanddignifiedConfUciussaid:$<Wit}Iout

dignity,oneisunabletoinspireothers.)>OnlywitlI dignityandtheabilitytoinspirerespectareweableto effectivelyinteractwit}Iothers.Liaofanadmittedthat

wlIenlIewasyoung,}IesimplywasnotcalmordignifiedandcitedthisasoneofthereasonsthatlIelacked

goodfOrtuneandwasthus’undeservIngofanimperial appointment.

TlIereisanoldsayingtbat“Lifesprings廿om thedirtoftheearthwlIileclearwateroften

29

harborsnofish”TlIefirstreasonwhyIfelt thatIdidnotdeserveasonwasthatIwas

obsessiveaboutcleanliness.Thesecondrea-

sonwastl1atwhileharmonyisthecultivator oflife’Iwasquick-temperedTlIird)altlIougbloving-kindnessisthecauseoffertilityandharshnesstlIecauseofsterility,Iwas selfishlyconcernedaboutmyreputationand wouldnotsacrificeanythingfOrotbers· ThefOurthreasonwasthatItalkedtoo

muchandthiswastedalotofenergy。Fifth,I dranktoomuchAndsixth)Ididnothavea

sonbecauseIoftenstayedupallniglItand wastedmyenergy’AsidefTomtl1ese’Ihad manyotherfaultsthatweretoonumerousto mention·

Fisl1aregenera>lynotfOundinclearwater.Why? Tl1eyknowthatwhentheyareseentl1eyareeasierto catchThesaymgalsopointedouttlIatnothingwould growwitboutdirt.Liaofanhadanexaggeratedfearof thingsnotbeingclean.Beingcleanandneatisagood quality;}]owever’tobeoverlysocanbecomeanobsession.Itisnotgoodwhenonecannottolerateeventhe slightestbitofdirt.ThiswasonereasonwhylIedid notdeserveason.

HarmonycanhelpafamilytoprosperandfriendlinessisconducivetowealthLiaofan>sbadtemperwas oneoftl1ereasonshewasnotwealtlIyandthisplaced 30

hisfamilyinaprecariousfinancialsituation.Also)he waseasilyangeredbytheleastprovocationandcould nottolerateanytlIingdispleasing.Tobehaveintbis mannerresultedinalackofgoodfOrtuneandtl1iswas anotlIerreasonhedidnotdeserveason.

Loving-kindnessiscaringfOrothers.LiaofanunderstoodtlIeprinciples)butwasunabletoactonthem.

W}Iy?Hewasaveryunkindperson!Heovervaluedbis ownreputationandwasunwillingtohelpothers.This wasanotl1erreasonwbyhedidnotdeserveason.Also’ hetalkedtoomuch,wbichwastedalotofenergy.

Liaofancameupwithsixmainreasonswhyhedidnot bavechildren.Thefirstthreewerebeingobsessive overcleanliness>beingquick-tempered)andlacking loving﹣kindness‧Thesewere仕omtbeaspectofinten﹣ tion,ortbemind

TlIenextthreeweretalkingtoomuch,drinking’and stayingupallnight’TbeywerefTomtheaspectof behavior’ortbebody.Helikedtotalkandcriticize others.HeindulgedingossipingaboutotlIer)sfaults andwasargumentative。Theseharmthebodyand exhaustonesenergy.Healsolikedtodrinkexcessively andtl1isharmst}1emindandtirestl1espirit.Finally, besaidhedidnotdeserveasonbecausehespentl1is nightstalkingwithfriends’drinking,l1avingagood time,andnotbotheringtolookafterhislIealth Byrealizingthathehadsomanybadhabitsand faults’Liaofanbonestlyadmittedandregrettedallhis flawedbehavior.Toaclmowledgeallofone)soffenses 3l

withouthidinganythingistoregretanderadicate one>skarmicobstacles.Thismustbedonesincerelyto beeffective.Awakeningisachievedwbenweareable toidentifyourfaults.Cu>tivationisaccompIisbed wbenwehaverealizedthesefaultsandcorrected

them·Sincemostpeopleareunawareoftbeirmistakes’theyarenottrulycultivating.TherefOre,the firststepistorecognizeourbadhabits。Liaofanwasso unusua>becauseonceMasterYunguquestionedhim; hewasabletocarefUI>yreflectandtodiscoveral>his faults’ThisishowhewasabIetochangehisfUture fromthenon.

Howwasheabletodothis>Andwhyareweunable todoso?CompIetelyunawareofourbadhabits,we areofcourseunabletocorrecttI]em’Liaofanwasable

toreflect,uncover)andchangeallofhisimproper behavior.Inthisway,heattainedwhatbesought.On theinside,heattainedvirtuousandcaringconduct, andontheoutsidewealthandchildren’Hedidnot

seekfromwithout’Wedidnotseehimbowingand

burningincenseinfrontofAvalokiteshvaraBod}Iisattvatoseekchildren,fame,andwealthButtoday,

peop>eseekwhattheywantbymerelygoingthrough thefOrmalitiesofblindlywors}Iiping.Theydonot understandtbeprinciples.Theyseekwhattheydesire, butjustgoingthroughthefOrmalitiesisthewrongway todosoandwilIleadtofailure.

Dayandnight,weseecountlesspeoplegoingto temples,burningcandlesandincensewhileaskingfor 32

wealthandchildrenâ&#x20AC;&#x2122;basicallytoattainwhattheir destinyl1adalreadyensuredthemofreceiving.Intl1eir ignorance,theywouldthinkwhattlIeyreceivedwas grantedbytlIegraceofbeaven.Practitionersneedto understandtherealityandtoseekinaccordancewith tlIeteaclIings.AsMasterYungusaid,itistogainfiFom bothwitbinandwitlIout.Intbisway,wecanattain wbateverweseek

MasterYungusaid:(â&#x20AC;&#x2DC;Accordingtoyouthen) therearemanyothert}Iingsinlifeyoudo notdeserve,notonlyfameandason!Those whohavemillionsofdollarsinthislifeculti-

vatedthegoodfOrtunewortbyofthat amountinthepast.ThosewbohavethousandsofdollarsmustalsolIavetbegoodfOrtunewortlIyofthatsum.Those,wbodieof starvation,wereinfactmeanttodieinthat

manner.Thekarmicresulttodayissimply thefTuitoftlIeirowndeedsandbasnothing todowithexternalpowers.

ThisadvicefromtlIemasterismostimportantand mustnotberegardedasmeresuperstition.Ifwedoso, itisduetoourdelusionandinabilitytobelievewl1at thesagesbavetoldus.MasterYungutaughtLiaofan tohonestlyreflectwithinanddoingtl>isenabledhim torecognizebismanyfaults.Tl>egreatestvirtuous deedisthatwerecognizeandchangeourmistaken behavior.

33

MaldngofferingstoinfinitesagesisalsoagreatvirtuousdeedBut’welearnfromthe加丑〃irBL㎡bStJnH thatitisevenbettertoturnbackfromdelusionandto

conscientiouslycultivate.Cultivationistocbange ourselves.Theancientsagesregardeditastl1egreat virtueofregrettingandrefOrming· MasterYungutoldLiaofanthatapparentlyhefelt thereweremanytlIingsinlifethathedidnotdeserve’ notonlyasonoranimperialappointment.Attaininga higlIgradeintheexaminationsandtberesultantimperialappointmentbothreliedontlIecultivationand accumulationofmeritfromonespastlives.Weneed therightconditionstobavemillionsofdollarsor socialposition‘Thesearenotrandomlyattained InBuddl1ism,itissaidt}1atfOrustopossesswealt}1 inthislife’weneededtohaveextensivelypracticedthe givingofwealtlIinourpastlives.CanwefOrcenature

togiveuswealth?Impossible!Totrytodosowillbring disasterandmisfOrtune.<‘NeithermisfOrtunenorgood fOrtunecomewitlIoutreasonsandconditions;we incurthem.)’l3 Tl1eancientswhocreatedCl1inesecharactershad

greatwisdom.TbetwocharactersfOr“goodfOrtune), 福and《‘misfOrtune﹚﹚禍differonlybyalittle.This illustratesthatasmalldiscrepancyleadstoaserious

error.Alltl1isl1elpsustounderstandcauseandeffCct. Whenweseekfame,wealtb>andprestigeinaccor-

dancewithtbeteachings,wewillfindthateverytlIing isattainable.

34

<<Millionsofdollars”representswealtlIoftheupper class.$(Thousandsofdollars))representswealthofthe middleclass.Becauseofthegoodcausesplantedin

pastlives,somepeoplewillpossessgreatormoderate wealthThosewhostarvetodeathcommittednumer-

ousoffensesintheirpastlives·Beingmiserly’theydid notpracticegiving.TodayunfOrtunately,manysucl> peopleareunwillingtodotheslightestofgooddeeds ortogiveevenalittle.W}Iileencouragingothersto give’tlIeydonotfOllowtheirownadvice。Theywill undergopovertyinfuturelifetimes.Wereapwhatwe SOw。

Ourlivesarenotcontrolledbyexternalpowers.The mastersaidthattheheavensdonothingmoretlIan

punislItlIosewhoarebadwithtlIesufferingthey deserveandrewardthosewhoarekindwiththegood fOrtunetheyhaveearnedSomepeopleassumethat

everytlIingisarrangedbythewillofheaven;but,tlIis isnotso.Thetruecauseofeverytl1ingtlIatl1appensto usisourthoughtsandbehavior.Heavendoesnothave anyplansfOrus.Withtruewisdom,wewil>clearlysee thetruthTobewealthywithagoodsocialpositionor tobepoorwitlInonealllieswithinus. ‘℉orexample》ifapersonbasaccumulated enoughmeritsandvirtuestolastal1undred generations’tlIenheorslIewillhaveahundredgenerationsofdescendants.Onewho accumulatesenoughmeritsandvirtuesto 35

lasttengenerationswillhavetengenerations ofdescendantstoliveoutthatgoodfOrtune.

TlIesameappliestothreeortwogenerations.Tl1osewhohavenodescendantshad toolittlemeritsandvirtues.

TlIistalksaboutt}Iedestinyofhavingornothaving children.IfwelIaveaccumulatedenoughmeritsand virtuesfOralIundredgenerations,thenwewillhavea hundredgenerationsofdescendants.MasterYin-

GuangoftenpraisedConfUcius,wbocultivatedthe “virtueofalIundredgenerations.”ConfUciusconstantlythoughtofbenefitingthecountryanditspeople,withoutthesliglItestthoughtofhimself.Hededicatedhislifetoeducationandpassedonhisidealsand bopestohisstudents.Hewasthegreatesteducatorin Chinesehistory.

Tberehavenowbeenoverseventygenerationsof Confucius)descendantsandbiscurrentdescendant,

Mr.KongDecbeng,isstillrespectedbypeopleall aroundt}IeworldNotonlytheChinese’butot}Iers arealsocourteousandrespectful’warmlywelcoming himuponhearingtbatlIeisthedescendantofConfUcius’Fromthis)itbecomesevidentthatbyplanting

goodseedsorcauses,wereapgoodharvestsorresults.

InLiao色nbfb【JrLessons﹚wereadthatwlIenwe

accumulateenoughmeritsandvirtuesfOrtengenerations)wewillhavetengenerationsofdescendantsto enjoythatgoodfOrtune’ThroughoutClIinesebistory, 36

emperorstriedtoestablishdynastiesthatwereableto reignfOrmanygenerations’suchastheQingdynasty thatlastedfOrtengenerations.But,iftheirancestors hadnotaccumulatedenoughmeritsandvirtuesthen

itwouldhavebeenimpossible· Today’peopledonotlmoworbelievethis.TlIey tbinkalltl1eyneedisabili吼goodpoliticaltactics,and lmowledge.Buttheyarewrong.Virtuesaccumulated byourancestorsplusourvirtuousconductfTomour pastliveswillresultinlIavingadditionalvirtuous peoplebeingrebornintoourfamilies,assuringits continuation·

Similarly’howmanygenerationswillafamilybusinesslast?InTaiwan,thereisachainofmedicalstores

called<<UniversalCompassionHall))tlIatoriginatedin Beijing·Bytheaccumulationofvirtuesandmerits’it

hasbeeninbusinessfOroverahundredyearsandl1as beenpasseddownthroughsucceedinggenerations· Compassionateancestors’wl]osedrivingambitionwas tosavelives’fOundedit.Unconcernedaboutprofits, tl1eyonlywantedtomakeenoughtoliveverysimply.

Tl1eirgoalwasnottoenjoyacomfOrtablelife,butto

benefitsocietyandtohelpthosewhoweresuffering.

WitlIthisobjective,tlIeywereabletofOundabusinessthatlIaslastedoverahundredyears.Ifthedescendantsdonotdeviate{Tomtheirancestor’sobjectives,tl1ischainwillcontinuefOrever·Theywillnotbe liketlIosewholackmeritsandvirtues,andfindtlIeir

businessesgoingbankruptafteronlyafewyears.

37

SomepeoplemayonlylIaveenouglImeritsandvirtuestolastfOrtwoortlIreegenerationsofdescendants.Tl1eClIinesesaythatofthethreeseriousof﹂ fensesofbeingunfilial’havingnodescendantsisthe mostcritical.l4Tl1islackofmeritsandvirtuesresults

innothavinganydescendants’ Intbepast,peoplewereextremelyconcernedabout this,buttodaytl1ingsareverydifferent.Manycouples donotevenwanttohavechildren,t}Iinkingtheywill betoomuchtrouble.Also,wenowbavesocialwelfare.

Whotakescareoftheelderly?Countriesdo!Withno needtorelyontheirchildrentoprovidefOrtbem whentheybecomeolder,manycouplesl1avedecided thattl1eyneednothavechildren.Theycanretirein tlIeirsixtiesandcollectsocialsecurityeverymonth fromthegovernment.

Tbisispossiblebecausetoday)ssocialwelfaresystemismucl1bettertl1anwhattranspiredinthepast, whentheelderlylIadtodependontheirchildrenfOr support.Now,moregovernmentsarelIelpingtocare fOrtbeelderly.Thissystemismorefilialtllanmany childrenare!However’<clIildrenneedtoremember that>tbelawofcausalityremainsunclIanged lTustasonestoresupgrainagainstleanyears,one raiseschildrenagainstoldage))hasbeenacommonly heldidea’Inhiscommentary,Mr·Yousaid:(‘Sages transcendingthisworldconsiderthecultivationof endingdesiresandattachments,eradicatingdelusion toattainwisdom>andtranscendingtheordinaryto 38

reachsagehoodtobetheutmostvirtueandmerit.

UnfOrtunately,thislevelofattainmentisnotunderstoodbyordinarypeople/)

ThisideaofraisingclIildrenagainstoldagestillexiststoday.Usuallywhenyoungpeoplegiverisetothe compassionatehearttobecomemonksornuns)their familyandfTiendstrytbeirbesttostopthem.Not understanding,tlIeythinktlIattheirbiggestconcernis notbavingdescendants.Buddhismlooksintothepast, present,andfUture,andunderstandsthetruthoflife

andtheuniverse.Ordinarypeopleseeonlyatiny portionoftheuniverse.Ofthisportion,theyhaveonly witnessedthehumanrealm‘Oftl1isrealm’tl1eyonly seethepresent.Tl1eydonotseethepastortl1efuture; tberefOre,theyareunabletoperceiveasclearlyas BuddhasandBodhisattvasdo.

Whensomeoneinafamilybecomesamonkornun’ itistrulythemostjoyousoccasionfOrthisisanoutstandingpursuit.However’monksandnunsmust sincerelypracticeinrenouncingworldlylifefOrifwe donotachieve)wewillfalIintotheTlIreeBadPaths.

InBuddl1ism)itisoftensaidthatanofferingofone grainofriceisasgreatasMt’Sumeruandnottranscendingthecycleofbirthanddeathinthislifetime,

consignsmonksandnunstorepaythedebtasan animal<inthenextorfOllowinglives>.

AsPureLandpractitioners,wehavetoachievea certainlevelofattainmentandtotranscendsamsara

toberebornintotbeWesternPureLandTberavada 39

practitionersneedtoreaclI,attheleast,tbelevelof Stream-enterer,whichisachievedbyseveringvarious

wrongVews.ItisthelowestofthefOurstagesofsagelIoodinTl1eravadaBuddhism.Attbispointofattainmentpractitionerswillcontinuetoberebornintotbe l1eavenandl1umanrealmsfOrsevenmoretimes.In

thisway>theyareassuredofattainingthestateof Arhatalthougl1itmaytakethemalongtimetodoso‘ ButbynotfallingintotheThreeBadRealms,theyare consideredtohaveachievedattainment.

AccordingtotlIiscriterion’theminimumstandard toaclIieveattainmentinMabayanaBuddhismistorid ourselvesofaportionofourattachments’toseverthe eighty-eigl1tkindsofdeviatedtboughtsandviews·If wecannotseverthese,wehavenotyetacbievedattainment.Mahayanapractitioners)whosuccessfUlly severthem’reacbtlIeInitialBeliefStage.Theravada practitionerswl1osevervariouswrongv1ewsreacl1tl1e stageofStream-enterer.

Withouttheseaccomplisl1ments)wewillstillbere-

incarnatingwithinsamsara,stillrepayIngourdebts.

Formonksandnuns,thismeanswewillhavetorepay

everysingleofferingfromtlIrouglIouttheuniversetl1at wasenjoyedduringthetimeweweremonksandnuns· TlIeseofferingsgivenbypractitionerstomonksand nunsweregivenine】叩ectationofrewards.

IfTl1eravadapractitionersareabletoacl1ievethe levelsofStream-entererorifMal1ayanapractitioners areabletosevertheeigl1ty-eigbtkindsofimproper 40

thouglItsandviews,tlIosewl]ohavemadetheofferingswillreceivegoodfortune·Then,thereisnoneed fOrustorepaythembecausetheylIavebarvestedfTom thefieldsofmerit.UsingtheserequirementsastlIe standard,suchattainmentisnotattainablebymonks andnunsofthisgeneration.

However)thereisstiIlanotlIerway:toseekrebirth intotheWesternPureLandOtherwise>attainmentis notpossible.IfwecannotgotothePureLand’wewill haveaclIievednothing.SeekingrebirthintothePure LandisactuallymucbsimplerthanseveringtlIe eiglIty-eightkindsofimproperthoug}Itsandviews becausewedonotneedtoseverthemall,butcan

carryourremainingkarmawithus.Aslongaswel1ave faitb)vows,andpractice<morallivingandconstant mindfulnessofBuddhaAmitabha>>l5wewillachieve attainment.TheBuddhae）叩lainedthistousinthe D】H口jrBL瓦／bStJbHandtheAm】ra肋aSt』haTberefOre》 whenwerenounceworldlylifetobecomemonksor nuns’wemustacbieveattainment.

ToRefOrmFaultsThorouglIly

<(Nowtl1atyourecognizeyoursl1ortcomings’ youneedtodoallt}Iatyoucantochange andcorrectyourmisdeedsthatcausedyou nottol1aveachildornottobecomeanim-

perialofficial.

4l

MasterYungutaughtLiaofanlIowtocorrectl1is badhabitsandslIortcomings.Sincehelmewwbat t}1esewere,themastertoldllimtodoeverythinghe couldtoimprove·Mr’Yousaidinhiscommentary, (<Eachofushasourfaultsandweaknesses,butifwe

areabletocalmlythinkandfindeveryoneofthem, wewilllmowwheretobegin.’’

Changingourconductandimprovmgourselvesis truecultivation·ItisbynomeansjustafOrmalityof recitingsutras,prostratingbeforetheBuddha,or chantingmantras.Tohavecultivatedanentirelifetime andstillbemiredinsamsaraistol1avesimplygone througlItlIeformalities.Porotbers,fOrmalitiesexemplifytheteachingssotbattheymightseethemand begintoawaken.Forus,theyserveasremindersof theteachings.

Forself﹂cultivationhowever,importanceisnot

placedonthefOrmalitiesbutratlIerondiscoveringour faults.Tl]isisawakening’Tocorrectourfaultsisto improveinourcultivation.TherefOre,themostimportantpointisfOrustobecalm’introspective,andbe watchfUlofourconductaswelookfOrourbadhabits

andfaults·WhenwelmowtlIese)wewillknowwhere

tobegin,whattocorrect,andlIowtoproceedWecan tlIenconcentrateanduseallofourenergytorefOrm. In}Iiscommentary’Mr.YoulIasprovideduswith someexamples·<(Wecanchangefromamiserlyand greedypersontobecomeonewboisgeneroustot}1ose inneed’)’wasoneoftl1em.Whenwearemiserly)we ￠2

areunwillingtogivetoothers·Whengreedy,weare alwaystryingtogainwlIatwedonotlIave’Ifwefind thatwearehabituallydoingthis,wecanbecome generousthroughthepracticeofgiving.WhatI}Iave andothersdonot’Icanunreservedlygivetothem uponrequest.Orbetteryet,wbenIseeotherswho haveanurgentneed,Icantaketheinitiativeand simplyprovidethemwithwhattbeyneedTlIisistlIe cultivationofgoodfOrtunethrouglItbefirstoftbree kindsofgiving)thatofgivingwealth ThissecondldndofgivingisteachingandispracticedwhenwebelpothersbysharingourskillSor wisdom·Ifwearegoodatwhatothersarenot>wecan enthusiasticallyteachtothemsotheywilIIavethe skilloruncovertlIeirwisdom.Thethirdkindofgiving> thegivingoffearlessness’ishelpingotherstobecalm andsecureinbothbodyandmind.Itistol1elprelieve theiruneasinessandtheirfears.Forexample,ifsomeoneisafiFaidtowalkhomealoneatnight,wecan

accompanyhimorhersoheorshewillnolongerbe apprel1ensive’ Today,manyyoungpeopleserveinthearmed fOrcestoprotecttheircountriesfrominvasion·Thisis anotherformofthegivingoffearlessnessbecause soldiersprotectacountryanditspeople’andmaintain thepeacebynotallowingharmfTomforeignfOrcesto befallitspeople.WecanseethatthescopeoftlIese t}Ireeldndsofgivingisextensive.WitlIthegivingof wealth’wegainwealthWiththegivingofteaching, 43

wegainintelligenceandwisdom’Withtl1egivingof fearlessness’wegainhealthandlongevity.

Inmanycountries,fTeeingcapturedanimalsisanotherfOrmofthegivingoffearlessness.However’

manyimproperpracticeslIavearisenbecauseofthis.

Sincemanypeoplewishtofreecapturedanimals’ othersl1avegoneintothebusinessofcapturingthem.

Freeinganimalsinthiswayisnottbegivingoffearlessnessbutsubjectsthemtoharm.IfwedidnotlIave theintentionof廿eeinganimals,otherswouldnot capturethem.WewoulddowelltothorougMyunderstandthesituationsotlIatinourattemptstobekind> wedonotinadvertentlycausel1arminstead Insomecountries,wecanproPerlypracticetl1is givingbyfreeinganimalsthatwefindwhenshopping inthefoodmarket.WedOsointl1eknowledgetl1at

tbeywillbeabletosurvIveoncetheyare廿eedTl1isis genuinecompassionandkindnessfOritissavingthose insuffering.However’weneedtobeawaretl1atmany petsbopssellanimalsthataredomesticallyraisedand tberefOrewouldbeunabletosurvIveontl1eirown.If

theywerefreed’theywoulddieandourgoodintentionswouldbecometransgressions.

TherefOre’weneedtoconsidertheconsequencesto

everythingtbatwedo。Whenwedooccasionallyfind animalsinafOodmarketandbuyt}Iemtosetfree,tlIe

properwaytodosoistochanttbeTbreeRefUgesof theBuddha,theDharma,andtheSangba,andtl1en cl1antaBuddl1a)sname.Inthisway,wearesav1ng 44

theirliVeS.l6

ThecommentarynexttalksaboutclIangingfroman angryandagitatedpersontoonewhoiscalm’Easily givingintoangerorbecomingirritatedisamajorfault andwasonethatLiaofanhadThemasterencouraged himtoremaincalminsteadWbenweareableto

accomplis}Itbis,wewillnaturallybegentle’Both BuddhaShakyamuniandConfuciusstressedtbis importantqualityofourvirtues·ThestudentsofConfUciuspraisedhisfivevirtuesofgentiliI,kindness, respectfi1lness,tbriftiness’andhumilitythatheexlIibitedtowardseveryoneandeverything.ConfUciusdid notliveanextravagantlifebutoneofsimplicity.Being courteousandhumble>beneverargued>alwaysaccordedwitlIothers,andwasamodelofmoralexcellence.

TlIecommentarycontinueswith,“Tocl1angefTom apersonwl1oexaggeratesandisboastfUltoonewhois modest.Whenpeopleexaggerate,weautomatically doubtwl1atevertlIeysay.Asaresult,itisdifficultfOr themtowinourconfidencebecausebasically,theyare dislIonest.Therefore,weneedtobemodestandhon-

estinalltl1atwesayanddo· ‘<Tochangefromapersonwhoisflightyandimpatienttoonewhoissettled.>’Ifwecanremaincalm>we

willattainpurityofmind“TochangefTomaperson whoisarrogantandinsolenttoonewhoiscourteous.”

Therereallyisnothingtobearrogantabout.Ifwe accomplishedsomethingsuccessfUlly,itwasourre45

sponsibilitytodoso·Ifwedidnot,wes}Iouldbecorrectedandtoldhowtoimprove.Buddl1asandBodl>isattvas,w}Ioareenlightenedbeings,respecteveryone andeverything)asdidConfUciusandMencius·Given tbatwearefarbehindtheminattainmentorunder-

standing,weneedtoregardotberswithrespectand courtesyfOrthesearenaturalvirtues. 《‘Toc﹜Iange廿omapersonwhoislazytoonewlIois diligent.>)BeinglazyisaseriousafflictionfOrthepersonwillnotsucceedinanything.Instead’wewoulddo welltobepurposefUlandenergetic.OneofBuddha Shakyamuni>sstudents)Anurudd}IawaslmownfOrbis laziness.Afterbeingreproachedbytl1eBuddba,he resolvedtogowithoutrestfOrsevendaysandnigl1ts.

Duetohisent}Iusiasm)}Iedamagedhisvision.The Buddhacompassionatelytaugbthimt}Ie<<Illuminating theDiamondofDelightfulObservationSamadbi,))a fOrmofdeepconcentrationthatenabledl1imtoseefar betterthanbefOre.Consequently’l1ewasabletosee oneBuddhaland,anareatbatiscomprisedofone billiongalaxies.

Wealsoneedtobeinspiredwithenthusiasmand determination.Notbingisaccomplisl1edtl1rougl1laziness.NotonlyareweunabletosucceedinourpracticeandlearningofBuddhism’butwewillalsofailto accomplishanytlIinginourdailylives.Inancient timesortoday,intbeeastorintlIewestnoonehas becomesuccessfultl1roughlaziness.Diligenceisthe

goodcausefOrMahayanapractitionersandBodlIisatt46

vas。

(<Tochangefromapersonwboiscrueltoonewho iscompassionate‘Tochange{Tomapersonwhois cowardlytoonewboiscourageous’’,AsbeingoverIy fearfUlisanotberseriousfault,wecaninsteadendeavortobeconscientiousandresolute·Liaofanad-

mittedtohavingallofthesefauIts.Wewoulddowell tobemorelikehimanddoeverythingwecantoim-

proveourselves’ Next)themastertaug}ItLiaofanseveralessential pointsfOrhiscultivation.

“Youneedtocultivatevirtueandtolerance,

andtoregardot}Ierswithgoodwillandcompassion.YoualsoneedtocarefOryour lIeaIthandconserveyourenergyandspirit.

First,MasterYunguencouragedLiaofantoaccumulatemeritsbyavoidingallthatwasbadandembracingallthatwasgoodThisisourfOundationfOr improvementinBuddhismandinworldlyteachings.If wedonotearnestlyaccumulatemeritsandvirtuesby avoidingevilandpracticinggoodness’howcanwe lIopetobe<<tlIosewhohavethousandsofdollars”or “tl1osewhohaveaccumulatedenougbmeritsand virtuesfOrahundredgenerations?)’Anentirecountry respectedConfUcius.TheentireworldrespectedBuddhaShakyamuni.ThefOrmeraccumulatedgreatmeritsoftheworldThelatteraccumulatedgreatmeritsof theuniverse.

47

Second,wecanstrivetobetolerantofotbersaswe broadenourmindsandhearts.Ifwedonot,wewill

encountermoreafflictionsandthiswillpresentfUrtherobstaclestoourcultivation·Wecultivateawaken-

ing,propertboughts,andpureminds.Ifwecannot attainpurityofmind,tbenwewillnotbeawakened Thiswillresultindeviatedthoughts。Properandgreat﹣ enlightenedthoughtsrelyonthefOundationofpurity ofmindWeaccomplishthisthroughtolerance.

Thereisnoneedtobeoverlyseriousortocriticize everytbing.AswelearnintheD/amondStJZm>‘<All phenomenaareillusory’likedreams,mirages,bubbles andshadows’),Nothingisreal.AstlIeancientssaid’all phenomenaareasfleetingasclouds.Tbereisnothing worthyofangerordispute.Thereisnopointindwellingont}Iings’fOrthiswillbinderourcultivationof purityofmind Thereiseverypointinbeinggentle’loving,and peacefi1l.FailingtobesowasLiaofan’sbiggestproblem.Wecanstrivetopracticeloving-kindnessand compassionforeveryoneandeverything.TheBuddha taughtthatthesearenon-discriminatoryandaretobe heldequallyforall.ConfUciusalsotaugl1toflovingkindness,explaining,(‘Thebenevolentpersonhasno enemies.”IfwecannotacceptanythingtlIatiscontrarytowl1atwethink)t}Ienweareneitherkindnor compassionate.Conflictsimplydoesnotexistwitl1in t﹜Ieheartofloving﹣kindness。Thisisalsowl1atismeant inBuddhismasgreatcompassionandiswhatweneed 48

tolearnandpracticetotrulybenefitourselves.

Int}IePureLandsutras,wereadabout(<OneMind

Undisturbed”Thisstateisunattainableifanything

existsinopposition’To}Iaveoppositionistohavea mindofdifferentiation.MasterHuinengsaid,<<Originally,ourtruemindcontainednothing’>’Ifthemind stillclingstoevenonewanderingthought,thenitis nott}IetruebutanillusorymindThepureanduncontaminatedmindwillnothaveopposingt}Iougbts’ WhentherearenomoreopposingtlIoughts,thetrue mindcanbeuncovered>purityofmindcanarise,and wewillattainOneMindUndisturbed

TbestatesofOneMindUndisturbedandConstant

MindfUlnessofBudd}IaAmitaMIabeginfromhere.In ConstantMindfnlnessofBuddl1aAmitabha’initially t}IemindrememberstheBuddhaanddoesnotfOrget· Afterprolongedcultivation,weceaseIesslycontemplatetheBuddha‘Ifwehavebeenchanting(<AmituofO’’fOrmanyyearsandhavenotyetreac}Iedthe stateofConstantMindfUlness,weneedtodetermine wheretlIeproblemIiesandcorrectit.

Wbenwel1aveeliminatedourobstacles’wewillbe abletoacl1ievethisstateandbeassuredofrebirtbinto

thePureLandRegardlessofourstateofcultivation, wewilllmowwlIenwebaveachievedit.Thereisno needtoaskotlIers.

Wl1enwearerebornintotbePureLandthrough thestateofConstantMindfulness,wewillbereborn

intotheLandwhereBotlISagesandOrdinaryBeings ￠9

DwellTogether.Withtl1estateofOneMindUndisturbedinMindfiă&#x20AC;?lness,wewillberebornintothe

LandWl1ereEverytbingisTemporary.Withthestate ofOneMindUndisturbedinEnlightenment,wewill berebornintotheLandofTrueRewardThelevelof attainmentweacl1ievedetermineswlIichlandwewill bereborninto.

TherearealsodifferentlevelsintlIestateofCon-

stantMindfUlness;thus>tbereareninelevelsofbirth

PeoplewlIoarerebornintothehighertbreelevelsof birtlIareabletopassawaywbenevertl1eywishAtthat time,theycangowitboutanyillnessandmaybe standingorseatedIftheydonotfeellikeleavingtl1is worldyet,theycanstaylonger.Everythingcanbe acbievedatwill.Peoplewboarerebornintotl1emiddlethreelevelsofbirthareabletolmowafewmonths

inadvancewhentheyaregoingtopassaway.Again, theymayleavetlIisworldstandingorseatedIntlIe lowerlevel,peoplewillknowseveraldaysinadvance oftheirdeatb,buttl1eymaybecomeillbefOretl1eir timeofdeath

PeoplereachingthestateofOneMindUndisturbed haveevenhigherabilitiesâ&#x20AC;&#x2122;TherearetwolevelsofOne MindUndisturbed:MindfiIlnessandEnligl1tenment.

Theselevelsarenotachievablebyordinarypeoplelike usinonelifetime,whereas,ConstantMindfulnessis.

TberefOre,inthislifetimewecanattaintl1estateof ConstantMindfulnessinwl1icbwewillhavetlIeabil-

itytopassawayatease,toleavewheneverwewish 50

T}Iisistoberebornintothehigherthreelevelsof birtlI,intotheLandWhereBothSagesandOrdinary BeingsDwellTogether’andtocarryourremaining Mrmaalongwithus.

ThemastertoldLiaofantbatheshouldcarefOrhis

healthandconservehisenergyandspirit.Because Liaofanlikedtositupallnightanddidnotlmowhow totakecareofhimself)lIeneededtopayspecialattentiontocaringfOrlIishealthandenergy. <<Liveasifeverytbinginthepastdissolved yesterdayandabrand-newfUturebeginstoday.Ifyoucanaccomplisl1this,thenyouare apersonbornanew’apersonofvirtueand sincerity’

EverythingtlIathappenedyesterdayisinthepast.

Donotdwellonit.Ifwedo,itisasifwehavecommit-

tedorundergonetlIemagain.TodosowillleaveadditionalimpressionsintheAlayaConsciousness·TherefOre,letbygonesbebygonesandfOrgetthem.TlIe importantthingistocorrectwhatisinthepresentand

wlIatwillbeinthefuture·Doubtsandregretsare afflictionsthatareconditionsorcausesofgriefand distressthatdisturbthebodyandmind TheBuddhatauglItusnottodwellonthepast.We readinMr·YouIscommentary’thattl1isisthekeyto changingdestinyforthePerfectPeople·ThePerfect PeoplearetlIosewitlIlIigherlevelsofwisdomandwbo areawakenedTlIerearesixstepstoaccomplis}Ithis, 5l

beginning廿omtheneedtocultivateandaccumulate meritsandvirtues’andculminatinginbecoming<‘a personbornanew,apersonofvirtueandsincerity.>’ Thesearethekeystochangingdestiny.

Mr.Yousaidinhiscommentary,‘‘Thefirststepin changingdestinyistocorrectourfaults.Tobrush awayalltheaccumu>atedbad}Iabitsonebyoneandto pullouttlIerootsofourproblemsonebyone’Atall timesandinallplaces,tobeconstantlyvigilantofour everythought,word,andact’Werestrainanddisciplineourselves.Weprotectourinnocentandthe virtuousaswewouldanewbornbaby·,)Tl1efUllresponsibilityfOrchangingdestinyisinourhands’not inthebandsofheavenlyorenlightenedbeings.People ofutmostvirtuearenolongerboundbydestiny.

Weneedtobestrictwithourselves.Ifwecon-

stantlyfOrgiveourselves’wewilllimitourfUtures.

However)whileweareexactingandsternwithourselves,weouglIttobegenerousandlenientwitlIothers.WeneedtoprotecttlIosewhoarepure,virtuous, andinnocent.Whatisinnocence?Itistonothaveany selfisbthougbts.IfweconstantlylIavewandering thouglIts,thenweloseourinnocent,true,andpure minds.

Tl1eresponsibilityfOrc}Iangingwl1atispredeterminedisentirelyuptous.Onceweunderstandthe truthaboutre-creatingourfiItures,wewillnolonger needtoaskfOrtunetellerswhatthefUtureholds·We

cancarefUllyreflecttoknowwhatitissupposedtobe 52

andhowtoclIangeit’Knowingtbis>otherswouldno longerbeabletodeceiveus.

PreviouslyMasterYunguto>dLiaofanaboutpeople whowereoftheutmostvirtue.InthePureLandsu-

tras,welearnthattheyliveinthePureLandPeople ofutmostvirtueareabletofeelregretandrefOrm.In theWesternPureLand)tlIeydosodaiIy,untilthereis nothingleftthatrequirescorrection·ThentheybecomeBuddhas.

Eventhehig}Iest-leveIBodhisattvasstiIIavefaults.

Whatldnd?Theystillhaveonedegreeofignoranceyet tobebrokenthroughIfEqual-enlightenmentBodhisattvasstillneedtoregretandrefOrm’wecanimagine howmuchweneedtodo!Fromnowon>weneedto

lIavethecompassionatehearttofeelremorseand changefOrthebetter.Evenuponreachingthelevelof Equal-enlightenmentBodhisattvas,wewillstillneed todotlIis.OnlywhentlIereisnothinglefttocorrect willwebecomeBuddhas.Wecannotattainsupreme enlightenmentifwesti>lbaveoneremainingfault.

Enlightenmentistoknowandcorrectourfaults’

Bodbisattvasareenligbtenedsentientbeings·Weare alsosentientbeings,butareunenlig}Itenedsincewe donotknowourfaultsandtbusdonotknowtocor-

rectthem.Webelievethatwearealreadycorrect.We question,(‘DoIhaveanyfaults?))andt}IinkfOralong timewithoutHndingany’Thus,itissaidthatordinary peopledonothavefaultsw}IileBodhisattvas}Iave many.Theyconstant>ywatchovert}Ieireveryt}Iought, 53

word’anddeed’Imowingthattbeyhavemanyshortcomings’continuouslycorrectingthemanddoingso fOrtbreegreateons.WlIenwethinkaboutlIowmany faultstherecanbe,howcanwepossiblythinkthatas ordinarypeoplewedonotbaveany!

Whatisthedifferencebetween‘(enlightened),and unenlightened),?OnewhoknowstlIattbeyhavemany faultsisanenligbtenedbeing-aBodbisattva·One whodoesnotlmowtheypossessnumerousfaultsis unenlightened-anordinaryperson.Bodhisattvasare notdeities,butarebeingswhoknowtheirfaultsand constantlystrivetocoITectthem.Ifweweretoimprove,notonlywouldwecorrectourfaults,butwe wouldalsogiverisetothevowsofBuddhaAmitabha andthiswouldbethemostremarkablewayofclIangingourdestinies.

Werecitethe力】丑／】ir巴Lk∕bStJnHdailytobevery familiarwithit’butt}Iisisonlytheinitialstep.The secondstepistousetbesutraasamirror,reflecting oncewitheachrecitationtomakeacomparisonandto findourfaults.Bylookingatreflectionsinamirror) wecanseewlIatpartsaresoiledandimmediately ((

cleanthem.Tocleanistocorrect’Werecitethesutra

tofindthepollutioninourmindtlIatwearenotyet awareof.Thesutraislikeamirrorthatseesandre-

flectswbatpartsofourmindslIavefaultssothatwe mayimmediatelycorrectthem.T}1erefOre’weinitially becomefamiliarwithtlIesutraandthenweaccord

withitsteachings.

5￠

Incultivation>firstwegiverisetovows.Weneedto thinkcarefUllyifwehavegivenrisetotl1efOrty-eight vowsofBuddhaAmitabha>toadoptthesevowsasour own,andtobeofoneheartandvowwithbim.Tl>en, wewillbetl1esameasl1imandbecomehismanifesta-

tion.HeisourrolemodeItohelpustomoldand transfOrmourselvestobetl]esameashim.T}1isisto

beofonemind,oneheart>andonevow.Howcould wenotberebornintothePureLandwhenourlIearts

andvowsaretl1esameashis?Wl1entbishappens,we willtl1ink,speak)andacttbesameasBuddhaAmitabhaaswerelatetootlIerpeopleandcircumstances’ becomeconstantlymindfulofBuddhaAmitabl1a’and alwaysremembertoencourageotherstocl1antAmituofO.

Wl1enourthreekarmasofbody,speech,andmind arethesameasBuddhaAmitabha’webecomehis manifestation.WereturntothisworldtofUlfillhis

originalvows‘Thisisevenmoreremarkablethan

beingapersonofVrtueandsincerity·Originally,we reincarnatedintotlIisworldtorepayourkarmicdebts, butnoweaclIofusisBuddhaAmitabhacomingto thisworldthrouglIthestrengthofourvows!Tbisis tl1emostremarkableandunsurpassablemetlIodin clIangingourdestinies.

“Ifevenourbodyisgovernedbydestiny, thenhowcanabodyofvirtueandsincerity notevokearesponsefromheaven?

55

HereMasterYunguwastalkingofwandering thougl1tsandattac}1ments.Ourbodiesreallybave nothingtodowithdestiny.Whatmattersistl1emind’ fOritinfluencesthebody·TobelIonest’tlIemindsof mostpeopleareselfishandtl1us,theyaregovernedby destiny’Wealsofallunderthecontrolofdestinywben weusetlIeconsciousmindorourEightConsciousneSSeSo

Enlightenedbeingsareabletotranscendbecause theyhaveturnedtheirEightConsciousnessesintothe FourWisdoms.NotusingtheEiglItConsciousnesses, enligbtenedbeingsarenotcontrolledbydestiny·After wehavereachedacertainlevelofenlightenment,we toowilluseourenlightenedmindCurrently,weare usingdeludedfeelings.Ifweusedourenlightened wisdom,howcouldwenot<<evokearesponsefrom beaven)’?

Intl1ecommentary,welearn:‘<Utmostsinceritycan splitastoneofdiamond,canevokearesponsefrom heaven,andcanchangedestiny’>)ConsiderthewelllmownaccountofwhathappenedtothefamousGen-

eralLiGuangwholivedduringtheHandynasty.l7 OnetimelIeandhissoldierswereonamarchOnone

sideoftheroad’thegrasswasverylong.TlIerewasa largestonepartiallylIiddenintlIegrassandlIemistakenlytlIoughtitwasatiger.Heimmediatelyshotan arrowanditwentdeepintoitstarget.

Aftergettingoffhishorseandgoingtosurveyhis marksmanship’hewasamazedtoseethatitwasa 56

stone!Hethought’‘‘ImustbeverystrongtolIaveslIot anarrowsodeepintoastone!”Hetriedagainand again,butfailedtorepeathisaccomplishment.From tl1is,wecanseetlIattlIefirstshotresultedfTomtbe

utmostsincerityofhavingnowanderingtboughts.

Similarly,w}1engreatMasterKumarajivawasabout sevenyearsold,heliftedupagreatironbowlwitl1out somuchasathought.Butthenhethougbt,<(Iamso smallHowcouldIhaveliftedit?>)Hetriedtodoso

again,butfailedGeneralLiGuanglIadmistakenthe stonefOratigerandwasabletoslIootanarrowintoit‘ MasterKumaraiivathoughtnotl]ingoftheweightofa greatironbowlandwasabletoliftit· OnceGeneralLiGuangrealizedtlIattlIetigerwas actuallyastoneandMasterKumarajivarealizedtbat theironbowlwasextraordinarilybeavy’tbeywere unabletorepeatt}1eirpreVousaccomplis}1ments.Both initiallyactedfTomthemindofsinceritythatlIadno

wanderingtlIoughts·Thus,tl]estonewassplitopen andtbeironbowlwasliftedup.

Fromthesetwoexamples’wecanconfirmwhatis saidintl1eA咆mmsa陋ShnH／‘《Therearenoobstacles

amongpbenomenaorprinciples.>)Thisisac}Iieved whenthemindattainsacertaindegreeofpurityaswe severourwanderingdiscriminatorythouglItsand attachments.Ifthemindisnotpure,thenallp}Ienomenapresentobstacles.But’whentl1emindis pure,therearenoobstacles.

‘‘Utmostsinceritythusevokesaresponsefrom 57

heaven.>)ConfUcianismspeaksofwrestlingwithmaterialisticdesires)teachingustoletgoofandnolonger beinfluencedbydesire.Utmostsinceritycanchange

destiny.ItistbetruemindasexplainedintlIeⅥsαa乃﹄ zak/DI>StJnH.ItistheBodhimind:l8tlIemindofut-

mostsincerity,profUndity,meritdedication’andvow generation·

“Asissaidinthe‘Tai]iaChapter}intlIe

BooA㎡f丑sro吼l9‘OnemayrunawayfTom theretributionofheaven,butonecannever

escapetl1eretributionfOrone)smisdeeds.> TosaytbatwemayrunfromtlIeretributionof heavenmeanstlIatalthoughwehadcommittedof fensesinformerlifetimes)tberetributionfOrt}Iemis

changeablebyourcurrentcultivation,andtl1eaccumulationofmeritsandvirtuesinthislifetime.The

retributionsofheavenaredestinedandchangeable. <(ButonecanneverescapetheretributionfOrones misdeeds,)isabouttheoffensesoftbislifetime.TlIe

retributionsofheavenaremetedoutfOroffensesof

pastlivesbuttheyarecbangeable,asareourdestinies.

However,nothingcanbedoneregardingtberetributionfOrthemisdeedstl1atwecommitinourpresent lifetimes.Andifwecontinuetocommitthese,tl]enwe

willbeunabletoregretandrefOrm,unabletochange ourdestinies.

Whenbadcausescreatedint}Iepast,encounter

presentadverseconditions’tlIeretributionsfOrthese 58

wrongdoingsmature.However’ifwerefrainfrom committingfUrthermisdeeds’wecansuppressthe adverseconditions.Thebadcausesstillexistbutwith-

outtberigbtconditions,theywillnotmature.T}1e principleinclIangingdestinyisbasedontl1isconditionalaspectofthelawofcausality.CauseiswlIatwas createdinthepastandisunchangeable;butcondition iscl1angeableandcontrollable.

Wereapwhatwesow.Wecanplantmelonand beanseedsthatarecauses.Whenwedoso’wewill

growthemelonsandbeanstlIatarefTuits.However, wecannotgrowbeansfrommelonseedsormelons 廿ombeanseeds‧Causeisaconstantbere.Whatwe

willharvestdependsontheconditions‘Ifwewould liketoharvestbeans,weplanttheseedsfOrthemand putawaytlIemelonseeds.Foracausetocomeinto effect)appropriateconditionsarerequired Forexample,seedsneedt}Ierightconditions>which aregoodsoil)fertilizer,sun,andwatertogrowwell.

Evenaftertheseedsareplantedandthecauseiscreated,wecanpreventthemfTommaturing.Wesimply withlIoldthewaterandsunIight’Theseedswillnot grow.Theywillnotmatureinto廿uitsbecausetheydo nothavetherigbtconditions.

TherefOre)altbougbwehavecreatedbadcausesin ourpastlives,ifwerefrainfromwrongdoingsintlIis life’endourerroneousbebavior’andcultivatekind

deeds,wewiInotprovidet}IebadconditionsfOrtl1ese causestomature.Surely,wealsocreatedsomegood 59

causesinourpastlives·Howcouldapersonhaveonly committedbaddeedsoronlyperfOrmedgooddeeds?

Suchapersonsimplydoesnotexist.Tl1erefOre,life afterlifeallofourdeedshavebeenamixtureofgood andbad.Sometimesmoregood;sometimesmorebad Wedonotneedtobea廿aidthatwehavecommit﹣

tedtransgressionsaslongaswerefTainfTomcommittinganymore.Ifwecanblockthebadconditions, althoughwemayonlyhaveasmallamountofgood deeds’tbesewillblossomandmature.

《《ItissaidintheB○ok㎡Smg3∕《Toperma﹣ nentlyaccordwiththemindofbeavenand toseekourowngreatgoodfOrtune.> ThisrevealstlIerealpurposeofourmorningand

eveningclasses.Themorningclassservestoremindus ofBuddlIaAmitabha>svows.ThepurposeoftlIeeveningclassistolookbackontbedaytoseeifwel1ad fOllowedtlIesutra>sguidanceandwhetherwel1ad beenwatclIfuloverourthoughts)words,anddeeds.

Thus’itismeaningfUltoparticipateinbothInBuddhaShalq「amuni﹜stime,thecontentfOrbothmorning andeveningclasseswastheThreeRefi1gesfromthe ‘℃hapterofPurificationofConduct’,intlIedpa扭m﹣ sa左aStJZr曰:“TotheBuddhaIreturnandrely,vowmg thatalllivingbeingswillprofOundlyunderstandtl1e greatWayandbringfOrththelIeartofgreatunderstanding·>} Ancientvirtuouspeoplecompiledourcurrentreci60

tationlIandbooksandthecontentwassuitablefOrthe

peoplepracticingtogetlIerattbattime’Butisthis recitationsuitablefOrourcurrentpractice?Ifnot)tlIe handbooksneedtobemodifiedsotlIattheywillallow ustocontinuetobenefitfromthembycoITectingour faults.Tl1esameappliestorepentanceceremonies.If weparticipateintl1eseanddothemanyprostrations witl1animpuremind,notonlywillwenoteradicate ourkarmicobstacles,wewillincreasetl1em.

Thisissimilartotakingmedicinewhenwebecome ill.Ifthemedicationprovesineffective’wehaveto cbangeprescriptions.Thepurposeofsutrarecitation andrepentanceprostrationsistotreattheillnessin ourmindstocureourafflictions·Iftl1eyareineffective,weneedtofindabetterprescription.Tl1isiswhy tbe儿Ⅳ℃／﹠ng兔ma﹝扔iR叩e〃田nceC七z洹mo叮com﹣ piledbyMr·XiaLianiuismoresuitabletlIanother similarbooksintreatingourcurrentproblems.Upon carefUlreading,wewillunderstandthatmanyofits phrasesareappropriatetoday.Hence,weneedto choosetlIemorningandeveningrecitationsbasedon ourillnessesandproblems.

Fortbemorningandeveningclasses,manyPure Landpractitionersnowrecitethe力】H『】irELZ／bStJZmto

cultivateconcentration.Ifwedonotl1aveenouglItime torecitetheentiresutra)tlIenwecanreciteclIapter sixthatcomprisesthefOrty-eightvowsfOrthemorning>andcbaptersthirty-twototlIirty-sevenfOrthe evening<tl1irty-onetofOrtyinsometranslations’the 6l

sectioninwl1ichAmitabhaBuddhaistalldngtoMai-

treyaBodhisattva).ThesesixclIapterstalkofcausality andoflearninglIowtochangeourselves.Doingthis, wewillpermanentlyaccordwithtl1emindsoflIeaven andseekourowngreatgoodfOrtune. <<Themindsofl1eaven>’meanstheoriginaltruenature;itdoesnotliterallymean}1eaven’eartlI,and celestialbeings.Ifwecanaccordwiththisnature’we willachievethebasicvirtueandreturntoit.

TlIemasterthentoldme:“Mr.KonglIad

predictedthatyouwouldnotreceiveanimperialappointmentorhaveason.Tl1eseare theretributionsofheaven’buteventheycan bechangedYouonlyneedtodevelopyour virtue,diligentlystrivetopracticegoodness, andworMoaccumulatemanyl1iddenmerits andvirtues.

MasterYungutoldLiaofanthatnotreceivingan

imperialappointmentornothavingasonwerethe consequencesof}1isaccumulatednegativekarmafrom prev1ouslifetimes.However,tl1esewereclIangeable fOrwhiledestinyexists,itisnotfixedWhatisfTom thepastisaconstant:whatisdoneinthepresentisa variable.

MasterYunguexplainedthattoclIangewlIatissupposedtolIappenwebeginfromourheartsanddevelop ourvirtues.Fromthis,wecanseethatifweareto

seekandcbangeonlyfTomwitlIout’wewillbe(<ata 62

loss,witl1inandwithout/’WelIaveseenpeoplewho trytoimprovetheirenvIronmentbychangingtl1e placementofdoors,windows>andsoon,alltobeata loss,withinandwitbout.Onappearance,theyseemed togain’butactuallywhattheygainedwaswhattlIey weredestinedtohave·Itwasstillwit}Iint}Ieirdes-

tiny-aconstant,notavariable.

Weneedtochangefromourmindsandl1earts’to

refrain廿omwrongdoingsandtocultivategoodness‘ Tl]emasteralsosaid(<worktoaccumulatemany}1iddenmeritsandvirtues.)>Thesearegooddeedst}Iat otbersdonotknowabout·Ifwedidsomethingthat wasgoodandthenmadeitwidelylmown,sothat otherspraisedus,wewouldloseourmeritsandvirtues astlIesehavenowturnedintopraise.TodowlIatis goodbuttocancelitsbenefitsattlIesametimewill preventus廿omaccumulatingmeritsandvirtues.

Itismuchbettertopracticegoodnesswitl1outlettinganybodylmowandevenbetterifsomepeople reproacbedus,forthiswillhelptoreduceournegative karma·Itwouldbebestifournegativekarmaand retributionswerereducedandeveneradicated’while ourmeritsandvirtuesremainedhidden.

Today,wl1enwedogoodandarecriticizedoreven

slandered,wefeelitisundeservedWlIydowebave badconsequenceswhenwedogood?Actually’t}Iese aregoodconsequences.Ifweareimmediatelycomplimentedupondoinggooddeeds)wewillloseour meritsandvirtues.TlIerefOre,wecanstrivetoaccu63

mulatemeritsandvirtueswl>ilehidingthemfiFom otlIers)fOronlytbenistlIistrulyagooddeed <<Theseareyourwaystore-creategoodfOrtune.Howthenisitpossiblethatyouwill notgettoenjoyitP

WewillbeabletoenjoyallthegoodfOrtunetlIat welIavecreatedintlIislife.Thesutrastellus:‘℃ause

andeffectarelinkedthrouglIthepast,presentand future.”Whatweundergointbislifetimearetl>e consequencesofwhatwebaddoneinourprevIous lifetimes,wl1ilewlIatwedonowwilldeterminewhat

weundergoinourfuturelifetimes.Ifwecultivatevery diligently>weneednotwaituntilfUturelifetimesto reapourrewards;instead’wemayseeourdeedsbear fTuitinthislifetime!Duetothisprinciple’Liaofan completelychangedlIisdestiny.Hehadaccumulated somanygooddeedsthatlIedidnotbavetowaituntil hisnextlifetoenjoytheresults·

﹩‘JC乃m呂肋eBooA㎡仍ang巴s,waswritten tolIelppeopleaccruegoodfOrtuneandto avoidadversity’IfeverytlIingisdestinedwitlI noroomfOrcbange,lIowcanwehopetodo tbiS?

TbeJC乃mgisconsideredbymanytobetl】eearli﹣ estphilosoplIybookinancientClIinaandteaches peopletobecomesagesandvirtuouspeople·Itac刖

complislIestlIisthroughmathematicsandtbeuseof sixty-fOurhexagramsofwboleandbrokenlinesrepresentingallpossiblecombinationsofbrokenandunbrokenlines.Therearethree}Iundredandeighty-fOur possiblepredictions‘Cbangesassmallastl1osethat affectindividuaIstothosethataffectcountriesand

eventbeworldcanbededuced仕omtl1esefigures.T｝Ie bookusesmathematicstodeterminethenatural courseofcauseandeffect.

WhatMasterYungusaidregardingtlIesurpassing ofmathematicsiswherethetechniquesoftlIeIC乃mg fail.TlIeJC乃mgworkswellwit｝Iconstants,butal﹣ thoughitunderstandstbattherearevariables,itfails toworkwitl1them.Thisteachesustoaccumulate

meritsandtoavoidbaddeedS.Onevirtuousthoughtis aplusandonenegativethoughtisaminus.So,every dayissimplyamatterofadditionandsubtraction, multiplicationanddivision.IfthemarginofclIangeis nottoomuch,otlIerscanfOretellourdestinieswitl1a

reasonabledegreeofaccuracy.ThisishowMr.Kong fOretoldLiaofan’sdestiny· Portwentyyears)Liaofanneitherincreasednorde-

creasedhisbadorgoodthoughtsanddeeds)butcompletelyaccordedwithhisdestiny.Formostpeople thereareusuallysomevariances-onevirtuous tbought,oneunkinddeed.Liaofan,whohadnointerestindoingeithergooddeedsorbaddeeds)main-

tainedconstancyfOrtwentyyears;thus>l1isdestiny wasremarkablyaccurate.Ifthevarianceislarge’we 65

willsurpasstheconstantto“accruegoodfOrtuneand avoidadversity。’》 Wereadint}Iecommentary:“BecauseallthouglIts andbel1aviorareclIangeable,soalltheconsequences ofgainandloss,joyandpainseemflexibleand clIangeable.Theseconsequencescanbeadded’subtracted,multipliedanddivided:gainedandlostin accordancewitl1thebehavioroftl1eindividual.”

Aconstantisthecause.Avariableistbecondition.

Tl1ekeytocl1angingdestinyisdeterminedbythe conditionandtl1isiswl1atBudd}1ismstresses.“Allt}1e infinitecreationsinheavenandoneartl1arisefrom

conditions.>)AllenstingthingsarisefiFomtl1econdition,wl1iclIisavariable.Bycontrollingthisvariable, wecanchangedestiny.Then,wecanpursueour wisl1esandgoalstogainremarkable,perfectresults· T}1eBuddl1aalsotoldusintbesutra,‘‘Impermanence, noego,Nirvana.>)Understandingtl1isprinciple’wecan becomevirtuouspeopleandsages,Arhats’Bodhisattvas,andBuddlIas.

‘﹙Tl1efirstchapteroftheJC乃mgsays’℉ami﹣ lieswhooftenperfOrmgooddeedswillhave anexcessofgoodfOrtunetopassontothe fOllowinggenerations.)Doyoubelievethis?”

Ireplied,‘<Yes.)) Fromthis’weknowthatthosew}1owrotetl1eJ

C乃mgunderstoodtheconstantthatisthecausein thisworldandtlIroughouttheuniverse.Tl1eyalso 66

lmewthatthereisavariablethatisthecondition.By controllingtlIisvariableonasmallscale)wecan changeourowndestinyandonalargerscale,wecan

pursuelastingstabilityandpeacefOrourworld TheJChngistrulyextraordinary;however’itisa pitytl1atnowitlIasvirtuallybecomeafOrtune-telling bookAsMr’MeiGuan酗saidintheprefaceofthe D】Hni【巴LZ∕bSmrH:《《Originally﹚theAmira肋aStJ【rH wasateacl1ingtl1athelpedustotranscendthecycleof birthanddeatbtobecomeaBuddha·Butnowitl1as

becomesometl1ingfOrpeopletoreciteatmemorial servicestosendoffthedeceased!),ThattheAmjraDAa

StJ<rHhasbeenreducedtotbissadstateisjustlikethe

JC乃mgbeingreducedtoabookfOrtellingfortunes!It isasadreflectionofourtimes.

TheJC乃mgwasintendedtoteachushowtoobtain bappiness,worldpeace)andstability;tochangeour destiniesbyaccumulatingmeritandvirtue.Todothis’ wefirstneedtoregretandrefOrm.Themasterasked Liaofanifhebelievedthatafamily,whiclIpracticed gooddeeds’couldhavesomuclIgoodfOrtunethatit wouldbepassedontothefOllowinggenerations.LiaofanrepliedtlIathedid ThereasonwhyLiaofanwasabletochangehisdestinywasduetol1isgoodrootsandgoodfOrtune,thus enablinghimtobelieveingoodadvice.Hismeeting withMasterYunguwastheripeningoftheappropriate conditions.AstheBuddhatoldus:“Whenourgood roots,goodfOrtunesandrigbtconditionsmature,how 67

canwenotclIangeourdestinies?

Mr.Youtoldusinhiscommentary:‘‘Onewhobears

goodadvicefromsagesandslandersthemhascommittedabaddeed;doubtisoneofthefundamental

afflictions·”GoodadviceistheteachingsoftlIesages oftl1isworldandbeyondLatergenerationscalled theseteacbingssutras·Thesutrasspeakoftrutbstbat donotchangewithtime.Tbetrutht}Iatsurpasses timeisthesamenow’asitwastl1ousandsofyearsago; itneverchangeswhetherintheeastorinthewest.

ThewritingsandteaclIingsofsagesdidnotcome {Tomtl1eirpersonalexperiencesandopinions,fOrif theydidtheywouldbebiasedorinappropriate.History isnotmadeupofopinionsbutofaccumulatedexperienceswlIereassutrascontainthetruththatarises

fromtlIeoriginaltruenature.Thus’theteachingsin thesutrasaretheabsolutetruththatsurpassestime andspace.

WewillbenefitandimproveifwebelieveintlIe

teacl1ings’butifwedonot)thenwewillmisstl1ese remarkablebenefits.Tl1isiswhywesaytbatdoubtis oneoftl1esixfundamentalafflictionsofgreed,anger, ignorance’arrogance,doubt>anddeviatedviews.

Thecommentaryalsostated:‘(OnewlIol1earsMnd wordsofadviceandgivesrisetobeliefwillnurturethe appearanceofgoodfOrtuneandmerit.Thisbeliefis themotherofgoodfOrtune.”“Mother))meanstogive rise)togrow.AllgoodfOrtuneandmeritarisefrom beliefintheteachingsofthesages.Ifweareableto 68

believeinthewordsandteachingsofthesages’we willfindt}1atinfinitegoodfOrtuneandmeritaregeneratedfromthis·Liaofanwasindeedarareperson:to

deeplybelieveuponhearingthemaster’sadvice.

ToSurpassDestinybyCultivating GoodFortuneandAccumulatingVirtues

IgratefUllyacceptedhisadviceandpaidmy respectstohimbyprostrating.ThenIbegan toregretallmypastwrongdoings,largeand small’infrontoftheBuddl1a’simage.I

wrotedownmywisbtopasstlIeimperialexaminationsandvowedtocompletetl1ree tbousandmeritoriousdeedstosl1owmy

gratitudetowardsmyancestors,eartl1,and beaven’

HereweseeLiaofan’ssincerityinhononngthe teacherandreveringhisorlIerteachings.Hedidnot casuallysay,<(IbelieveandwillfOllowyouinstructions’)andthenfOrgetallaboutitafterawl1ile.He earnestlycompliedwiththemafterhelIadunreservedlyregrettedeacl1oflIiswrongdoingsinfrontoftl1e Buddha.Hee叩ressedlIissincererepentanceand askedt}IeenlightenedbeingstobelIiswitnesses’ WenextreadintlIecommentary:‘<Itisaserious mistaketofearthatotherswilllmowourmisdeeds.))If

weconcealourfaults’tlIeywillincreaseatanalarming rate.Ifwearesmart’wewiIetthembelmown.TlIen’ 69

wbenwearecriticizedandcorrected,ourkarmic

obstacleswillbegraduallyeradicated.IfothersspealK outaboutourmistakes)begratefulevenifwehavenot donewbattl1eysaidwedid,fortobewronglyaccused byot}1erswillalsoeradicateourkarmicobstacles.

Tbereisnoneedtorefuteordefendourselvesintbe

faceofundeservedaccusations.Wbenwearedefen-

sive,otherswillnotwanttohelpuscorrectourfaults.

Tbentheoffensewillbecomeevenmoreserious·

Taizong,agreatemperorwholivedoveratl1ousand yearsagoduringtlIeTangdynastyisrememberedfOr beingwIseandaccomplishedWhy?Sincehedidnot coverupl1iss}1ortcomings,anyonecouldtalktol1im aboutthem.Evenasemperor,bedidnotl1ingtoretaliateknowingthathestillhadfaultstocorrect.<Also,if heretaliated》noonewoulddaretoadvisehimagain」 Liaofansoughttopasstheimperialexaminations altl1oughMr.KonghadnotdestinedtMsfOrhim.He vowedtocompletethreethousandmeritoriousdeeds toshowhisgratitude’TogainwhatwewishfOrwhen ithasnotbeendestinedistrulytohavesoughtand gained

Uponhearingmyvow,MasterYungu sl1owedmeamerit-faultchartandtaught me}IowtokeepadailyrecordofalltlIegood andbaddeedsIbaddone.Hewarnedme

thatbaddeedswouldneutralizetlIegood OneSo

70

Tl1emerit-faultchartprovidedfOrtheentryofbot}l meritsandfaultsandwasverypopularduringthe

latteryearsoftheMingdynasty·20SclIolarsaswellas Buddl1istsusedthechartintheircultivationofmoral-

ity.MasterLianchi2ldrewupamerit-faultchartcalled the“Self-reHectionRecord))tlIattotallyderivedits

standardsforgoodandbadbehaviorfromBudd}1ism.

ItwasthusespeciallyhelpfulfOrBuddhiststousefOr endingfaultybehaviorandcultivatingkindness·There areseveralversionsofmerit-faultclIartstbatlIave

beenpasseddownovertheyearsthatcanbeusedfOr ourreference.

Liaofanlivedfivebundredyearsago.HisbackgroundandmanneroflivingwereverydifferentfTom ours.However,wecanstillabidebytbeprinciples, usingourwisdomtodeterminehowwecanadaptthe clIartsfOrmodernusage.Altl1ougbnoonel1ascome upwitlIamorecurrentclIart’itsprinciplesremain valid

TlIemasteralsotaug}Itmetorecitethe ZhuentiMantra·Onlywithamindofpurity andconcentrationcouldIattainwhatI

sought· InEsotericBuddl1ism,ZhuentiBodhisattvaisa

manifestationofAvalokiteshvaraBodhisattva.Whydid tlIemasterteacl1LiaofantoclIantamantrainsteadof

recitingasutra?Thepurposeofthechantingisto uncoverourpuremindstoeradicatewandering 7l

tlIougbts.SincemantrasaretransliteratedfTomSanskrit’weonlyrepeattheirsounds>notanalyzethem.

Aswecontinuetochantoveralongtime,ourminds willbecomepure,oratleastourwanderingthoughts willbesuppressed TlIegoalremainsthesamewbetherwearereciting sutras,clIantingmantras,orchantingaBuddha>s name.ItisimportanttlIatweteacl1otherstlIemetllod thatismostsuitabIefOrthem.Forexample’ift}1e masterlIadtaughtLiaofantorecitesutras,hewould havebeentemptedtoanalyzetlIeirmeaning<and thinkingwhilecbantingobstructsourcultivationof purityofmind>.Thus’hewastaughtthemantra.

Tl1ereisaBuddhistsaying:<‘Recitingasutraisnotas goodaschantingamantraandchantingamantrais notasgoodascbantingaBuddha>sname.))Alltbese emphasizeactualcultivation.

Today,welackthefUndamentaleducationthatour ancestorsreceived,soitwillbehelpfUlfOrustofOllow thisadviceofancientpeople:‘‘Itisnottoolateto mendthefOldevenaftertl1esheeparelost/)Tomake upfOrourlostfundamentaleducation,fOrthefirstfew yearsofourpractice’wecanconcentrateonmemorizingthe加H『】ircLZ／bStJ﹝rB.Thisisespeciallypractical fOryoungpeopleasthebesttimetolearnisbefOretlIe ageoftwenty.Ifweareabletomemorizethesutraand reciteitbyheart,wewillbenefitfromitfOrtherestof OUrliVeS.22

Budd}Iismistheultimateperfectwisdom;tlIus,re72

citingsutrasbybeartisaveryimportantfOundation.If weareabletoendourerroneousways,practicegoodness,andcultivatepurityofmind’theninduetime whateverweseekwillbeattained

MasterYungue叩lainedthatitl1adbeen saidbyspecialistsindrawingtalismanicfigures:“Thosewboareconsideredexpertsin theartofdrawingcharmsbutdonotlmow therightwaytodosowillbelaugl1edatby spirits.)}Thekeytodrawingcharmsishaving nothoughts廿ombeginningtoendUnder﹣ standingthis’begintl1efirststrokewitha stillmindaftertlIeprimaldarlmess.Inthe processofdrawing,onemustletgoofall wanderingthoughts.Onlyinthiswaycana charmbeeffective’

DrawingtalismanicfiguresisafOrmofancientskill inTaoismsimilartochantingmantrasinBuddhism.

TlIesecrettodrawingtalismanicfiguresistol>avea mindthatisdevoidofthoughts.WecanusetheGreat CompassionMantratoillustratethis.TheGreatCompassionwater’whichisconsecratedbychantingtlIe mantra’canbeveryeffectivefOrsome,butnotatall effectivefOrotl1ers.WlIy?Inchantingthemantra,tlIe

fOrmerdidnotl]aveasinglewanderingthoughtfTom starttofinishIfduringtlIechantingawandering t}1ougbtarises,thentl1emantrawillbeineffective.

TherefOre’tlIelongerthemantra,themoredifHcultit 73

istosuccessflIllychantit.

TbeSurangamaMantracanbeveryeffective)however’fewpeopletodayareabletobenefitfromit.

Why?Thevastmajorityofpeoplehavemanywanderingthoughtswl1ilechanting’anditonlytakesone suchthouglIttorendertlIeireffOrtsineffective.

Thesameappliestosutrarecitation.IfasPure Landpractitioners,wereciteoneroundofthe力】丑『】ire LK/bStJnHwithouthavinganywanderingthoughts,it wouldbewonderful!Ourmindswouldbeinaccor-

dancewiththemindoftl1eBuddlIasthroughouttlIe universeinthepast’present,andfUtUre.TherefOre, weneedtorecitethesutrawithamindofpurity)

equality)sincerity’andrespect.But,ifwerecitethe sutrawlIilehavingwanderingthoughts,ourmindswill notbethemindofaBuddha.

Fromthis,wecanseethattheshorterthemantra theeasieritwillbefOrustoreciteandtoconcentrate

on.Andchanting‘<NamoAmituofO’’23isevensl1orter.

Ifwethinkthattbisistoolong,MasterLianchtaugbt ustocbantjust<‘AmituofO/)Ifwechantthiswithout onesinglethought’itwillbeeffective.Itwouldbejust likesendingafaxtoBuddhaAmitabhaandhavingl1im receiveit.But,ifweaddonewanderingthougbt,tlIen tl1emessagewillnotgotl1rough ‘<WhenonepraysfOrandseeksforsomethingortriestochangeone’sfate)itisimportantthatonedoessowithoutgivingrise 74

toasingletbought’Intbisway,onewi>leasilyreceivearesponse.

WbenweseeksomethinghomtbeBuddhas,Bodbisattvas)orthebeingsoflIeavenorearth,weneed

todosowithoutlIavinganyt}IoughtsfOrourseeking tobeeffective.Toacbievet}Iis,ourmindsneedtobe

trulypure’withoutanywanderingthoughts.Thisisto havethemindofsincerity,purity,andrespect.Only wlIenweappealtotheenlightenedonesusingthe mindofutmostsinceritywillweattainwhatwewish fOr。

Thesameprincipleapplieswhensomepeoplemake offeringstotheirancestorsastheyappealin廿ontof theancestralplaque.Itwouldbeuselesstodosowith animpuremindTherefOre,inthepast,makingofferingstoancestorswasaveryspecialoccasion.For example,thosewhoofficiatedattheceremonyfasted andbatl]edfOrthreedaysbefOre’Theycultivated purityofmindbyshuttingthemselvesinasmallroom totrytoletgoofattachments.Theyconductedthe ceremonyasifthespiritsoftheirancestorswerepre-

sent.Buddl1istswouldcalltlIis<‘Visualization.>)By sincerelyhonoringthematthetimeoftheceremony’ tlIespiritswillappear·

Wl1enwepayrespecttot}IeenliglItenedbeingsat cultivationcenters’aretheypresent?Notnecessarily.

Thepresenceoftheirimagesdoesnotmeanthey tlIemselvesarethere’Ifthepractitioners>whetlIer 75

monks,nunsorlaypeople’aresincereandpurein mind,thenenlightenedbeingswillbepresent·OtlIerwIse,moreoftenthannottherewillbesomedemons

impersonatingenlightenedbeings’Thisise】叩lainedin theSiJIHI1gamaStJkm. (<Menciuswrote:<Tl1ereisnodifferencebe-

tweenlonglifeandshortlife.,Atfirstglance, onewouldfinditlIardtounderstandlIow

theycanbethesame;however,wbentl1ere isnothought,thereisnodualityinshortor longlife.

Sbortlifeandlonglifearecompletelydifferent, wlIyregardthemasthesame?Dualityonlyexists whentherearewanderingdiscriminatorytlIougbtsand attachments.Onlywhenthemindispuredowesee non-duality‘

ShortlifeandlonglifearethesamebecauseeverythingintlIeuniverseisone.InBuddhism,thisis

called<(enteringthestateofnon-duality.’)Thestateof non﹣dualityismentionedinthe勻﹚eecAoF佑加β StJZr召.InPureLandsclIool’tlIisisknownasOne

MindUndisturbedIntheA吧mmsa左a5tJZrH’thisis knownast}IeOneTrueDharmaRealm’thestate whereallBuddhasdwellThisistl1estateofmindof

Bodhisattvasabovethelevelofgroundstates. <‘UponcarefUlanalysis’thereisalsonodualitybetweenagoodorabadharvest.Under76

standingthis)wewillbecontentwithour presentsituation)beitoneofweaIthorpoverty。》﹚

!fwearccontentwithtbingsastheyare,wecan

settlcdownandgcionwithourwork}iissaid:“Ifthe richwerecontenttoberichandthepoorwerec『j川蛭I】!

tobepoor,))thensocietywouldbestable’theworld wouldbepeacefi1l)andeveryonewouldbehappy.

Whatisbeingbappy?Nothavinganywandering thoughts,worries,orafflictionslfapersoninpoverty wasabletounderstandtbat}Iisorhercurrentcondi-

tionwasamatterofdestiny,thenheorshewouldalso becontented

Agoodexampleoftl1isoccurredintheearlypartof thetwentietbcentury‘AmaninavillageinJiangsu provIncebeggedfOrfOodduringthedayandsleptin olddesertedtemplesatnight.Inthisway>l1ewas contented

Hisson﹚aftere】叩eriencingbusinesssuccess,be﹣ camerichandinHuentialbutthenfoundhimself

beingadmonished:(‘Howcanyoubesuchanunfilial son?YouhavesuchgreatwealtlIbutyouletyour fathercontinuetobegfOrhisfOod?>,TlIesonfelt ashamedafterhearingthisandsentpeopletosearclI everywlIerefOrhisfatlIerandbrouglItl]iml1ometo carefOrhim.But,afteramonthoflivinginbissons l]ome,tl]efatherslippedouttoresumehislifeasa beggar.

77

Peopleaskedthefather:‘<WouldnItitbetterfOryou toenjoygoodfOrtuneatyourson’shome?’)Hereplied: <<IwasveryuncomfOrtabletbere!Now’intl1edaytime IcantravelanywhereIwantandenjoyvisitingbeautifulscenery.AtniglIt)Icanmakeanyplacemyl1ome.

ThereisnothingmorejoyfUltbantoliveasfreelyas t}Iis·TohavetoremainathomeissufferingfOrme!’} HewascontentedwithlIisconditionsol1ecouldlet

goandattaintrueliberation.Hewasnotatallaffected bythefivedesiresofwealtb,lust,fame,fOod,and sleepRather,hewashappyandhadpurityofmind Hepreferredtobeonthesidelines,regardingthis worldasaplay,whileeverybodyelsewasbusypursuingprestigeandwealth Thiswasnoordinaryperson,butamodelofwisdomandcontentment.Mostpeoplepursueal]appy andfUlfillinglife,notrealizingthatthesearenotnecessarilysynonymouswithwealthorsocialposition.

TherefOre,weneedtounderstanddestiny)needtobe abletoadjusttoaccordwiththewislIesofsentient beingsandbejoyfUloverotlIer’smeritoriousdeeds.

OnlyintlIiswaywillourlivesbehappyandfUlIing’

(<Andwithunderstandingt}IattlIereisno dualitybetweenpovertyandwealth,our mindswillbecontentwithourpresentstatus insociety>beithiglIorlow.Also,tl1ereisno dualitybetweenlongandshortlives.Understandingthis,wewillbecontentwithourex78

istinglifespan’beitlongorshort.Themost importantconcernfOrbumansisthatoflife

anddeathTlIus,earlydeathandlongevity subsumeallconditions,whethertheyarefavorableorunfavorable,andwhetherofgain orloss’

Thisspeaksofaccordingwithconditions.RegardlessoffavorableorunfavorabIeconditions,wewillbe

completelyateaseaseverythingbecomesclearand logical.WecanhavegoodfOrtuneandattainthegreat liberation.Thisistrueliving’Truebappinessisnot achievablewithoutgreatknowledgeandeffOrtinpractice‘Wecannowclearlyseethatonlyawakenedpeoplecansettletbeirmindsandre-createtl]eirdestinies.

Itispointlesstobehaveimmorallyandtobecome increasinglydeludedTlIus>theBudd}Iaoftenreferred tothosewhoweredeludedas(‘pitiablebeings. ,)

“Wehavetowaituntilourcultivaiion

reachesacertainlevel,thenourdestinywill change.TlIischangedependsontheaccumulationofmerits)onseekingaresponse fTomtheheavens.Whencultivating,we needtobeawareofourfaultsandresolveto

correctthemasifwewerecuringasick))

neSSo

WecultivatewbilewaitingfOrdestinytobere-

created;however>thisisnotaccomplishedovernight.

79

Ittakesalongtime.Weneedtoceaseourlaziness, andconfidentlyanddiligentlystrivetoimprove.We needtobeawakenedandnotdeluded,todowhatis

properandnotdeviatedIntime,wewillattainthe desiredresult.Cultivationiscorrectingourfaultsin thethreekarmasofimproperthoughts,wordsand deeds’andadoptingwhateverwaysarenecessaryto remedytl1esefaults· <<Whilewaiting’letgooftbethoughtofdesiringsometlIingtlIatwearenotsupposedto lIaveandthethoughtofwishingfOrareward

ItisawanderingthoughttohopefOranearlyharvestofrewardsfOrourgoodness,fOrsuchthinkingcan createobstacles.WeareonlytoaskabouttlIecultivation)nottlIeharvest.Aslongaswediligentlycultivate, thelIarvestwillnaturallyfOllow,whybotlIertoconstantlyseekit?Thisisthetruewayofcultivation:to notseekanytbing.}ustconcentrateonendingimproperbehaviorandcultivatinggoodness;eventually) wewillobtainwhateverwedesire.

Whenweseek,ourgainsarelimited,fOrmostlikely wewillonlyreceivewhatwerequest’asourcultivationofvirtuesisnotinaccordancewitl1ourvirtuous

natures.Withoutseeking,everythingisamanifestationofandinaccordancewithourvirtuousnatures.

Actually,wl1atLiaofanachievedwascultivatedvirtues.Itwasnotyetvirtuousnature,becausehestill 80

souglIt.Initially’besougbtsclIolarlyhonorandoHicial rank,tben,hesoughtchildren’Whateverhesought wasaccomplisbedIfhehadnothadonetlIouglItofa request)ifhelIadsolelycultivatedandaccumulated virtues,everythingwouldhaveturnedoutperfectly.

Hedidnotseeklongevityandyethelivedlongerthan destinedHewassupposedtodieattheageoffiftythree,butlivedtoseventy-fOur! Wewillbenefitifweceaseourrequestsandaffinity seeking,andonlyhavesensiblewis}Iesliketbosein whichweaskthatourlivesbesmootb,thatwehave

enoughtoeat,asafeplacetolive,andadequateclothing.Itisenougl]tolivesimplyandcomfOrtablywith minimalexpensesinasmallhouse.Butmostpeople wanttopossessluxuriesandtoimpressothers>not lmowingthepricetheyhavetopayfOrt}Ieseextravagances.Theylosemorethantheygain.Ifinstead)we sl1areourgoodfOrtunewit}Iothersthenourgood fOrtuneistlIeaccumulationofmerits.

Ifwecultivateandaccumulateenoughvirtuetolast fOralmndredgenerations’thenourdescendants wouldhavegoodfOrtune·Ifwearetrulyintelligent andwise,wewillsurelywanttoshareourgoodfOrtunewithothers.TherefOre,bepatient’WhyseekfOr theearlyarrivalofgoodfOrtunewhenitwillcomein goodtime?

<<AttlIislevelitwouldbeastateofreacbing the<innatenatureofnothought)thatisthe 8l

),

actuallearningandpracticeofwisdom· MasterYunguto>dme:llllmowthatyouare stiIlunabletoaccomplishthestateofno t肘ought,butyoucanpracticerecitingthe ZhuentiMantracontinuouslywithoutcountingthenumberofrecitationsandwithout interruption’

Whenyoureac}Iahigherlevelofconstant mindfUlness,youwil>beab>etoachievethe Ievelof<Tonotrecitewhenrecitingandto recitewhennotreciting’>Whenyouno longerbavewanderingthoughts,tbemantra willbecomeeffective’)>

Learningandpracticeofwisdomaretruelmowledge.Innatenatureis((returningtotheoriginalstate’’> Thisrevelationofouroriginaltruenatureisnotthe stateofanordinarybeing·TheoriginaIstateistrue happinessfOritistobeIedwiththeD}Iarmabliss andtotrulyabandonsufferingforhappiness.Tbisis whatawakenedpeopleseek Tbismethodcal>ed‘‘perfectpracticewithperfect attainment)’wastaughtbyMasterYunguanditenablesustopracticeconcurrentlytheThreeLearnings ofabidingbytheprecepts,deepconcentration,and wisdom’IntheA啕ZamsaAaStIna,itisexplainedas, oneisall,allisone.Tocu>tivateonemethodisto ((

cultivateallmet}]ods.))Theessenceoft}]epracticeis todosowithoutinterruption,andwithoutintermin82

glingwithothertboughtsorothermethods’ Doweneedtocounttherecitations?MasterYungu didnottellLiaofantodoso,butrathertorecitecon-

tinuously.Manyancientsagesrequiredpractitioners tobegintheirclIantingpracticebycountingtl1enumberofrecitations.Why?Likeus,theywerelazy.So,it washelpfUlforthemtobaveadailygoal,suchas chantingaBuddha>snametenthousandtimesaday.

Meetingthisgoalhelpedtocounteractthebadhabit oflaziness,fOriftheydidnotcounttbeymight}Iave fOrgottentopractice’ However,fOrsomeoneashonestandearnestas

Liaofan’therewasnoneedtokeeptrackoftherecitations.Forhim,thatwouldhavebeeninterminglingof thoughts’Hiscultivationwastrulylearnedanddiligent;thus,}Iepracticedwitboutinterruption’and withoutinterminglingwitlIotherthoughtsandmethods.

AllmetlIodsareequal:nooneisdifferentfiFomtlIe others.Attainmentliesindelvingdeeplyintoonlyone

methodfOraprolongedtime·Intbepast)peoplegenerallypracticedsutrarecitation.Butwhet}Ierreciting sutras,cl1antingmantrasoraBuddhaIsname,wedo sowithtbemindofpurity,equality’andrespect· Whenwepracticecontinuously,wewiIltrulybenefit ffomit.

Thestateof‘‘NoThought)’isessentialItistonot

haveanywanderingtbougbts,discriminatorytlIouglIts> orattachments.AlthoughLiaofanlIadnotgivenriseto 83

anywanderingtbougbtsfOrthreedayswhilehewas meditatingwithMasterYungu,behadnotyetreached thestateof《《NoThoug｝It。﹚﹜Hebadusedbelief,not concentration,tosuppressbisafflictions.Hebelieved thatallwasdestinedHebelievedincausality.

TherefOre,themastertaughthimawaytomoveon tothenextlevel,tocultivateconcentration.Torecite

theZhuentiMantraistocontinuouslycultivateconcentration.Byriddingourselvesofwanderingthoughts andattachments)ourtruenaturewillbeuncovered TheBuddlIaoftenspokeof‘<theoriginalnatureasit is·>>PureLandpractitionerscalltlIistl]etrueand perfectachievementof‘<OneMindUndisturbed>,Itis thegoalofourpractice.Itistoreachtbeattainment of‘<tonotrecitewhenrecitingandtorecitewl1ennot reciting·>)Thisisoftenexplainedas<‘TonotbeattaclIedtotheactofcbanting;thus’tonotchantwhen chantingandtocbantwhennotclIanting.>) WedosowhetherwearechantingtheBuddha)s nameorrecitingthesutra.Wbenwerecitetheh丑Di／巴 LZ/bStJIrHwithoutattachment,wewillfirstachieve ConstantMindfUlnessofBuddhaAmitabha’tlIenOne

MindUndisturbedAlthoughtl1emetl1odsmaydiffer’ theprinciplesandthegoalarethesame.Wbenwe reachthestateofNoThoughtandtl1erecitingbecomessecondnature,itwillnaturallybecomeeffective。

Therearethreelevelsofacbievement.Tbeupper levelisOneMindUndisturbedinEnliglItenment,the 84

middlelevelisOneMindUndisturbedinMindfUlness, andthelowestandinitiallevelisConstantMindfUl-

nessofBuddlIaAmitabha.WecannotbeproudwlIen ourattainmentreachesacertainlevelfOrdoingsowill

prol1ibitusfromfUrtheradvancement· Reacl>ingt}IeupperlevelinConstantMindfulness, wemayhavetl1eabilitytotranscendtlIisworldatwill, toleaveanytimewewishWheneverwewanttogo, BuddhaAmitabhawillcometoescortustotbeWest-

ernPureLandAlthougbwehavereac}Iedthis>evelof attainmentandareabletopassawaywitlIease,itis besttostaylongerinthisworldWhy?Wereadintl]e 力】丑『】ir巴L』盼bStJnHthattopracticeinourworldof sufferingfOronedayisthesameaspracticinginthe PureLandfOronebundredyears·Westaybereto trainourendurance·

Evenmoreimportantly>westaytoencouragemore peopletogotothePureLandItisremarkablethatwe ourselvesareabletogo,butitwillbeevenbetterifwe canhelpotherstoberebornthereaswell!Thus,we canconcentrateonhelping,educating>andencouragingothers.Wl1enweourselvescultivateandinspire otherstodolikewise)ourmeritsareperfect.Inso doing’weareabletopaybacktbegreatkindnesstbat enligl1tenedbeingshaves｝Iownus。 MynameusedtobeXuehai,wl1ichmeans “broadlearning”ButafterreceivingtlIese teacl1ingsfTomMasterYungu,IclIangedit 85

toLiaofan’wlIicbmeans‘<transcendingtbe ordinary. ))

IntlIepast,Chinesepeoplemighthavethreesetsof names<inadditiontotheirsurname>:agivenname> courtesyname’andsobriquet.Tbeirgivennamethat wasgiventothembytl﹞eirparentse叩ressedtheparent’saspirationsfortheirchildren.Changingthis namewastantamounttoignoringthisaspiration,truly anunfilialact·

Uponreachingadultl1ood,agetwentyformalesand sixteenfOrfemales,peoplewerenolongeraddressed bytl1egivennamefOrtodosowasdisrespectfi1l.At thistime,tl1eyunderwentaceremonytobeinitiated intoadulthoodDuringtbisceremony,peopleoftbe samegenerationorolderlikesiblings)schoolmates> andfTiends,wouldprovidetbecourtesynametlIat wouldbeusedfOrtherestoftheirlives.

IfinthefUtureapersonbecameagovernmentofficial,event}Ieemperor,peopleaddressedl1imbyl1is courtesyname.Ifanadultwasaddressedbyhisgiven name,thenmostlikelyhehadcommittedacrime,and wastobesentencedandpunislIed Tobeevenmorerespectfill’peoplewouldaddress anindividualbytheirsobriquetorbylIisorlIerbirtl1place.Thisindicatedthathewasahighlyrespected

importantperson廿omaparticularplace.24 LiaofanandXuehaiwereLiaofan)ssobriquets.Only onesparentsandteacherwoulduseapersonIsgiven 86

nameaftertheyreachedadulthood;evengrandparents,uncles,andemperorsusedthecourtesyname’ Thus,societyaccordedtl]esamegratitudeandrespect toteacbersasitdidtoparents’

ItsignifiedmyunderstandingoftlIefacttbat wecouldre-createourdestiniesandthatI

didnotwishtobelikeordinarypeoplewho werecontrolledbydestiny·Fromthenon,I begantobeverycautiousinwhateverI tl1ougbtordid.Soon,Ifeltquitedifferent fTombefOre.Inthepast’Ihadbeencareless andwitlIoutselfdiscipline.Now,IHndmyselfbeingnaturallywatchfUlandconscientiOuS。

TlIissegmenttalksofLiaofan,sdeterminationand

cultivationincorrecting}IiserrorsandmakingafiFeslI start.First’heclIangedhissobriquet廿omXuelIaito Liaofan.‘‘Liao>)meansunderstandingandawakening· 《℉an﹚﹚meanstobeanordinaryperson.Liaofanmeans tounderstandworldlyphenomenaandthatwecanrecreateourowndestinies.

Attl1atpoint,heunderstoodeverythinginregards toworldlymattersandwasawakenedHetrulylmew thatonlytlIeindividualcouldchangeandre-create}Iis orherowndestiny.Heunderstoodtheprinciplesand methods,andlmewthatfromtlIenonhedidnothave

topassivelyacceptlIisdestinybecauseitwasnotfixed

AfterhisresolutiontorefOrm,bisfeelingtowards 87

everythingcl1angedFromthatpointonuntiltlIeend ofhislife,hewasconstantlyawareoflIisthougbtsand behavior,alwaysalert,andnolongerdeluded IntlIepast,lIehadbeenunrestrained,doingthings aslIepleased,driftingaimlesslythrougl1eachday.

Howdidl1elivelIislifC?HelIadnoideafOrhehadno

directionorgoalTolivethiswayistobeboundby fate,unabletore-createabrightfuture· AfterrefOrming’l1efOund}1imselfbeingnaturally cautiousandcarefulinthought,speech,andbehavior.

Inotherwords,afterturningoveranewleaf,bisbeliefSandviewsregardinglifeandtheuniversechanged dramatically‘Previously,hehadthoug}Itthateverythingwasboundbyfate.But,nowlIelmewt}Iathe couldre-createdestinyandthus,hebecamedeterminedandoptimistic’ ImaintaintlIisattitudeevenwhenalone,fOr

Ilmowtl>attherearespiritsandheavenlybeingseverywherewbocanknowmyevery thougbtanddeedIamcautiousnottoof﹂ fendthemwithmythoughts.EvenwlIenI encounterpeoplewl1odislikeorslanderme, IbeartlIeirinsultswit}Iapatientandpeacefulmind,anddonotfeelcompelledtoquarrelwitl1them’25

ThereasonwlIyordinarypeoplecannotrefOrmis thattlIeydonotunderstandthis.TlIosewhoaremore familiarwithtlIeh】Hni【巴L吭／bSMrHareabletounder88

standandtobeevenmorecarefUlwiththeirthoughts) speech,andbehaVorthanLiaofan.

ThepopulationoftbePureLandisbeyondcalculation·Evenifweusedeverycomputerintheworld’we cannotcalculatethenumberofbeingsthere.Eachof thempossessesthesameabilitiesasBuddhaAmitabba·EaclIbasheavenlyeyestoseeall,heavenlyears tolIearall)andtheabilitytoknoweverythoughtof everybeingthroughouttbeuniverseint}Iepast,present>andfUture.So>BuddhaAmitabha>Avalokitesvara

Bodhisattva,MahasthamapraptaBodhisattva,andall thebeingsintbePureLandknowoureverythougbt andwrongdoing.

Evenwhenwearealone,wherenooneelsecansee

us,westillneedtorestrainourselvesandnotgiverise toasingleimpropertbougbtlnsodoing’wewilltruly acl1ieveself-disciplineandcontrol.AsPureLand practitioners,weseekrebirthintothePureLandand toachieveinourvirtuousconduct.But,ifwecontinue

todeceiveourselves)wewillnotachieveanything’As Confuciussaid>adecentpersoniscautiousevenwhen alone.Livingbyourselves,wecanstillbedisciplined andnotself-indulgent.Inthisway,wewilltrulybe cultivating.Ordinarypeopleconstantlyindulgethemselveswitl1outanyrealrestraint.Wheninpublic,tlIey mayappearcarefUlandseIf﹂restrained,butwhen alonetheyagaindoastheyplease’ Thisisoneofthereasonswhymonasteriesofthe pastbadmanypractitionerssharingoneroom.Ifthere 89

wasonlyonepersoninaroom,heorshewouldbe unabletoachieveincultivation.Withmoret}Ianten

peopleinaroom’everyonewillbehavewellatall times.ThepurposeofthiswastofOrcepeopletodisciplinethemselves.

Today>veryfewpeoplearewillingtorestrainthemselves,butareintentonen>oymgcomfOrt’Fine!We canen}oyourselvesinthislifeandthenwecanalso leisurelyen}oyourselvesintheThreeBadPatlIsintlIe upcominglife,bavingnotsucceededontbepatl1to enlightenment!

Whenlivingwithinalargegroup,everyoneneedsto worktogether.T}Ierearesomesingleroomsatmonasteries,buttheyareespeciallyforthosecultivatorsof advancedyears.Also,thosewboholdhighpositions andwl1ol1avemanyresponsibilities,likeabbotsortl1e leadingmonkornunneedtohavearoomoftl1eir own.Thiswillallowthentheconvenienceofoversee-

ingmattersatalllIourswitlIoutdisturbingotlIers.

TlIerefore,truecultivatorspractice‘‘livingtogether harmoniously’>>oneoftheSixHarmonies.

ItisinappropriatefOranindividualtohaveasingle room.IfapersontbinksitisuncomfOrtabletobave twoorthreepeoplelivingtogetherinaroom,itthen becomeseasyfOrtl1emtothink’‘(Idonotwanttolive witbthatperson.”Thenheorshewillbeunableto achievetlIestateofConstantMindfulnessofBuddha

Amitabha.Wby?Tbeybavediscriminatoryandimpure minds;themindthatstillbasdislikesandevades 90

unpleasantness’HowcanthatpersonachieveanytlIing?WlIerethenandl1owdowecultivate?Weculti-

vatepurityandthenon-discriminatorymindinthe placewedisliketbemost‘ ItiswrongfOrustobeunwillingtolivewitlIorget alongwitlIsomeone.LiaofanhaddiscoveredlIisown

faultsandsincerelycorrectedtlIem.But,indealing withourownfaults)wecontinuouslyexcuseourselves insteadofcorrectingtbem.WhenwedotlIis,howcan we}Iopetosucceedinourcultivation> WitlIinaSanglIa,astartingpointfOrourcultivation istlIeSixHarmonies,whicharethebasicguidelinesto fOllowwhenlivingtogetherinagroup.AlltheindividualscanabidebytheFivePreceptsandTenVirtuousConducts’Inthepast’templesusedtlIeNovice PreceptsandtheGuidelinesfOrDignifiedBehavioras

tbestandardThisincludedtbetenpreceptsand twenty-fOurkindsofdignifiedmanners.Today’wedo notneedtobethatstrict·ItisenoughfOrustousetl1e FivePreceptsandtheTenVirtuousConductsasthe

standardsfOrboth>aypeopleaswellasfOrmonksand nuns.However’thestandardscannotbelowertlIan these‘

Toliveharmoniouslyinagroup’itisnecessaryto abidebytheSixHarmoniestocorrectourfaultsand badhabits,andtolearntogetalongwithothers’LiaofanfOundthatbenolongermindedwhenheencounteredthosewhodislikedorevenslanderedlIim.He

couldpatientlybeartheirinsultswithapeacefUlmind 9l

andnolongerfeltcompelledtoquaITelwitbthem.His mindhadbecomecalm,unlikebefOre,whenl1ewas flightyandimpatient,unabletoenduretl1esligl1test 1nconvenIenceorwrong。

Herewecanseel1isimprovementfromcultivation· TherefOre)atrueBuddlIistpractitionerneedstolearn howtogetalongwitlIeverybodyregardlessofwhether theyareenlightenedbeingsordemonsandghosts.We needtofindourinnerpeaceandtoholdontoit, regardlessoftheenvIronmentorcircumstances· Aftertl1esixtlIPatriarchofZen,MasterHuineng, becameenligl1tened’circumstancesfOundl1imacting asanattendanttoagroupoflmnters.Daily’hewitnessedtheirhuntingandkilling.Heservedmeatand caredfOrtl1em.ThelIunterswerehismasters;hewas

theirservant。HedidthisfOrnotjustaslIorttime’but fOrfifteenyears.

CouldwelIaveenduredthis?Henotonlyendured butwascontentedanddidnotlIaveanywandering

discriminatorythouglItsandattachments.Thesewere fifteenyearsoftruecultivation.Hereachedenligl1tenmentwhenhewasinHuangmei,inthesoutlIern partofChina.Whetherunderfavorableoradverse circumstances,hecultivatedhismindofpurity,equality’greatcompassion,andloving-kindness.Thereis nothingmoreimportanttoourcultivationtl1antl1ese fOurvirtues,andthesewerewlIathepracticed Today’whenweinteractwitl1otl1ersandwithcircumstances,arewecultivatingpurityofmindunder 92

favorableoradverseconditions?Ifwearenotcultivat-

ingpurityofmind’thenwearenotproperlypracticing Buddbismandwillnotbenefit,fOritlIasbecome

merelyanacademicpursuit.EvenifwespendeverydayreadingtlIesutrasandbecomeextremelyarticulateinexplainingthem’ourafflictionswillstillincrease.Inthisway,wewillendupintheThreeBad Paths’Thisisobviouslywrong!

Truepractitionersdonotattachtowords,towl1at hasbeensaid,specified)ortlIought.Theyusetbeir intuition.T}Ieyseekpurityofmind’tl1enondiscriminatorytruemindthatisouroriginaltruenature.T}1eyseekSupremePerfectEnlig}1tenment.

ForPureLandpractitioners’itisalsoourgoalto attainConstantMindfUlnessofBuddhaAmitabba:t}Ie

mindofpurityandequality·Tohaveconstantmindfi1lnessistobaveanuncontaminatedandnon-

discriminatorymind.Thereisnobarrierwitl1int}1e truemind

Ifwestillhavediscriminatorytboughtsandattachments,thenweareunabletoaclIieveconstantmind-

fUlness.Severthesediscriminatorythoughtsandattachments’andwewillbeabletoachieveconstant mindfUlness’TlIisistruecultivation.

TheyearafterImetMasterYungu’Itook tl1epreliminaryimperialexaminationin wl1iclIMr’KonghadpredictedthatIwould comeintl1irdplace’Amazingly,Iwasfirst! g3

Mr.Kong>spredictionswerebeginningto losetbeiraccuracy.Hehadnotpredicted thatIwouldpasstheimperialexaminationat all,butthatautumn,Idid!

Liaofanwasdestinedtoplacethirdintheexamination.Butbycultivatingkinddeedsandaccumulating meritsandvirtues,hewasabletoimprovel1isplacementfromthirdtofirst.AsMr.Kong)spredictions

begantolosetheiraccuracy)Liaofansawfirsthand thathewasabletoclIangedestiny·Hesawfirsthand thattherewerevariablesandnotjustconstants·

Next,hemadethewislItopassanevenlIigherlevel ofexaminationandagainl1iswisl1cametrue.Togain somethingwewerenotdestinedtol1aveistotruly }Iavesoughtandgained.

AltlIougl1Ihadcorrectedmanyfaults,I fbundthatIcouldnotwholelIeartedlydotl1e tl1ingsIoughtto.EvenifIdiddothem,it wasf•rcedandunnatural’Ireflectedwit}Iin

andfOundtlIatIstillhadmanyshortcomings,suchasseeinganopportunitytopracticekindnessbutnotbeingeagerenoughto doitorhavingdoubtswhenhelpingotl1ers.

SometimesIfOrcedmyselftoactkindly,but

myspeechwasstilluncontrolledandoffensive.IfOundIcouldcontainmyselfwhen sober,butafterafewdrinks,Iwouldact 9￠

withoutrestraint·AlthougbIoftenpracticed kinddeedsandaccumulatedmerits)my faultsandoffensesweresonumerousthat

tlIeyseemedtooutweighthegoodthatIdid Alotofmytimewasspentvainlyandwithoutvalue.

WeshouldnotexpectanyrewardwlIenwehelp others,fOritisourresponsibilitytodoso·Confucius andothersagestaugbtusthefivehumanrelationships andtenmoralresponsibilities.ThefivehumanrelationslIips,whicbarefoundedontraditionalmoral principles)includethosebetweenhusbandsandwives, parentsandcbildren,siblings,fTiends’andpolitical leadersandthepublic.

Practicingwhatweoughttoisavirtueofournatures·Itisnaturallywithinourresponsibilityasparentstobeprotective,tocareforandguideourchildren·Itisnatural>ywithinourresponsibilityascl1ildrentobefilial,tohonorandrespectourparents‘ Whetherassiblingsor仕iends’allshouldberespectfUl towardsoneanother’Friendsshouldbetrustwortby, honest’andreliablefOrwearenaturallyobligatedto beso.Andallofusshouldbemutuallycaring,respectfUl,andhelpfUltoeaclIother.

Liaofanunderstood,althoug}Ihedidnotyetpracticeperfectlyandpurely’fOrtl>eseactionswerestill intermingledwithpersonaladvantagesanddisadvantages.Ifwequestionwhetherhelpinganotherwill 95

adverselyaffectus,thenourtl1oughtsandactionsare impure,andwewillbeunabletowholel1eartedlyassist others·Fromthis,welmowthatalthoughwemaydo kinddeeds’westillhavenotdoneenough Confuciustaughtofthevirtuein“assistingot}Iers inacl1ievinggoodness)}andthatgoodnessisavirtue.

Wl1enwefindotberspracticinggoodness,weneedto

belpthemtoaccomplishtheirgoalWlIy?Agooddeed canbenefitalocalcommunityandeventhewhole society.

Forexample,w}1enaroadneedstobefixedanda personvolunteerstorepairit,wecanenthusiastically assistthatpersontocompletetheworkTlIiskindof gooddeedtlIatbenefitssocietyneedssupportfTomall ofus.LiaofanwasabletogoalonginlIelpingotl1ers’ butlIedidnotdosowboleheartedly.Hewasonlya littlebitwilling.Hestill}Iaddoubtswhenhelping otl1ersinneed

Itisgoodtohelppeopleintrouble)butmanyofus questionwhetlIerweshoulddoso.Intoday,ssociety’ wefrequentlyencounterpeopleaskingfOrl>elp.Some ofthemarefraudsaskingfOrmoneythattheywill squanderonself﹣indulgence。Whentl1ishappens,our kinddeedsbecometransgressions.T}Ius,itisvery difficulttodogood,fOrdoingsorequiresbotl1compassionandwisdom.CompassionistlIegenuinedrivingfOrcebehindourassistingothersbutwisdomwiⅡ helpustoexamineandjudgewhetherweshouldlIelp ornot.Ifyes,thenwecandoso.IHIowever,theyare 96

tryingtocheatusandweknowwbattlIeyaredoing’ weneedtoguidetbem.Iftbeyarenotoldorill,but arehealthyandable,thenwecanencouragetlIemto engageinproperworkinsteadofusingdeviousmeans tomakealiving.

TherefOre,correctingourfaultstobeginanewis notsomethingreadilyaccomplislIed,butrequirestime andcontinuouseffort.Inthebeginningstages,difficultiesareunavoidable.Tobehaveinacourteous

mannerwl]ilebeingcarelessandthoughtlessinspeech isabadl1abit.Sinceancienttimes,speeclIhasbeen consideredthesourceofbotlIgoodfOrtuneandmisfOrtune)soweneedtobeconstantlyawareofour speech ConfuciustauglItusfOurstudies,thefirstofwl1ich isvirtuousconductthatisbasictobeingadecent

person.Today,wewouldcalltlIismoraleducation’ However﹚thiskindofeducationrarelye洫stsinour

society,aspeopletodayarelessconcernedaboutit.

Thesecondstudyisspeech26Confuciusstressedthe importanceofourspeakingproperlyandrespectfully sot}Iatwewouldnotharmotherswithourlackof consideration.

Weoftenburtotherswithourcarelessspeech

Thosewehurtmaytakeoffenseandbeargrudges,and inthefuturewillseekrevenge.Thus)manyproblems arecreatedoutofmisunderstandingsandresentments arisebecauseofwhatwehavesaid<‘TlIespealKerhad nosuchintention,thelistenerinterpretedittobeso. ,,

97

Weneedtobecarefulandrestrainedinourspeech And廿ankly,tbereisnoneedtotalkalot.Intalldng less’wewillcommitfewermistakes.

Forourself﹂attainment,cl1anting﹙﹙Amituofo’is enoughWesl1ouldalsoencourageotherPureLand practitionerscultivatingpurityofmindtochant‘‘AmituofO”aswellInthisway,whenwefindourselves subjectedtohearinggossip,wewouldjustrespond withAmituofO.Iftheygossipmore,thenagainsay, <<AmituofO/’LettlIemhearthisseveraltimes‘After

theyarefinisbedtalking,wewillhavelistenedbut disregardedwl>attheysaidWewi>lonlyhavesaid ‘‘AmituofO))totl1em.ThisisgoodfOritisbestnotto saymuchWehaveseenthatLiaofanhadthebad l1abitoftalkingtoomuch Therestrictiononintoxicantsisoneoftl1efivema-

jorpreceptsinBuddhism’TheBuddl1aprolIibited alcoholbecausemanypeoplebehavefOolishlywhen into㎡catedTl1erefOre,thepreceptclearlystatesthat wearenotevensupposedtotakeonedrop.Why? TherewastlIefeartl1atwewouldlosecontrolandtl1is

leadstoproblemssuchasbrealdngadditionalprecepts.Ifwecandrinkamoderateamountofalcol1ol andnotbecomeintoxicated,tlIentl1ereisanexception totlIisprecept.

Intl>epastwhenIwasstudyinginTaizhong,Taiwan,mylateteacher’Mr.LiBingnanlecturedonthe

B◎ok㎡R／【Bs.27Mr.ZhengKangcl1eng’alearned scholarwholivedduringtheEastHandynasty’wrote 98

acommentaryontheBooA㎡R／【乙Sthatcombined insigbtwithvirtue.Mr.ZhengwasastudentofMr. MaRongwhoinlIisowntimewasalsoanexceptional scbolar’However,beingnarrow-minded)Mr.Ma wouldbecomeextremelydispleasedwlIeneveroneof hisstudent)sacl1ievementssurpassedhisandMr· Zl1eng,sachievementsdidpreciselytl1at.Unableto resignhimselftothesituation,Mr.Mahiredsomeone tokillhisoutstandingstudent!

WhenMr.ZlIengtookleave{TomlIisteacl1er,Mr. Matookallhisstudentstoapavilionseveralmilesout oftownfOrafarewellgatheringandencouragedeveryonetostarttoasting.Eventually)Mr.Zl1engdrank threelIundredtoasts!Mr.MahadplannedtogetMr. ZlIengdrunk,tomakeitmuclIeasierfOrtbekillerto carryouttlIeplan.Hehadnoideathatalcoholwould l1avenoeffectonMr.Zheng,wboremainedcourteous andproper.Mr.Lisaidthatifeveryonewasableto drinkthismuchwithoutbeingaffected’thenBuddl1a Shalq「amuniwouldneverhaveneededtoestablishthis precept!

WeneedtounderstandwhyBuddhaShabamuni gaveustlIisaswellasotherprecepts·WhenlayBuddl1istpractitionerscook,itisallrighttousecooldng winefOrflavoring’becausetheywillnotbecomeintoxicatedAlso,asalcoholcanimprovepoorblood circulation,itispermissiblefOrt}1eelderlytodrinka glassatmealtimes’Thesearesimplyexceptions,not violationsoftl>eprecepts’ 99

Similarly)tl1erearefivepungentvegetablesthat Budd｝Iistsarediscouraged仕omeating:onion﹚garlic﹚ chives,greenonions,andleeks.GarIicespecially.Why didtheBuddhaprohibittlIese?TbeStJmI>gamaStJ[rH explainstlIatpurityofmindismostimportantinour cultivation.However,ifwehavenotreaclIedacertain

levelofattainment)ourintakeoffOodanddrinkcan

adverselyaffectourjudgment’Oncewebaveachieved acertainlevelandaremasterofourminds,wewillbe

abletoaffecttheenVronmentinsteadofbeingaf fectedbyit.T}Ientherewillbenoobstacles.

Tl1eBuddhatoldustlIatwhenweeattl]esefive

vegetablesraw,itincreasesourirritability’Eating tlIemcookedcanincreaseourhormoneproduction andsexualurges’So,therearereasonswhytheBuddhasetuptheseprecepts.WlIetlIereatenrawor cooked,thefivevegetablesarefOrbiddenbecausethey increaseafflictions.

Somelaypeoplehavesaidthatiftl1eycannoteat tbesefivevegetables,tlIentheyarenotinterestedin becomingvegetarians.Weneedtounderstandthe purposebelIindthisprohiI)ition.Ifthesevegetables areusedasseasonings’likewhenweuseoneortwo clovesofgarlictoflavorourcooking)tlIenitwillnot causeanyharm.Thus,wlIenweunderstandtlIereasoning,wewillseethatBuddlIismisverylogical, flexible,andsensible.

Thereareexceptionstostrictlyobservingthepreceptsevenafterwehavereceivedthem.Theseexcepl00

tionsenableustointroduceBuddhismtoothersand

togetalonghappilywitheveryone.TberefOre,atcertainfimctions,weneedtobehavewisely)toadapt ourselvestothecircumstances.Becauseitisanuni-

maginablyrareopportunityfOronetoencounterthe teachings>weshouldmakeuseofanyandallopportunitiestointroducetheteachingstoothers’Evenover drinksandduringmealtime,wecanexplainBuddl>ism tothem’toplanttherootofgoodness.Thesearerare educationalopportunitiesnottobewasted.

Ittookmemorethantenyearstocomplete tlIetl1reetl1ousandmeritoriousdeedsIl1ad vowedtodo’Iwasunabletodedicatetl1e

meritsfromthesethreet}Iousandgooddeeds atatempleuntilIreturnedtomyhometown inthesoutb,afewyearslater.AttlIattime’I hadtlIeopportunitytoasktwomonksto dedicatetl1emfOrme.

BecauseLiaofanhadapostwithtl1earmytl1atrequiredconstanttraveling,hedidnothaveacl1anceto dedicatetlIemerits.Itwasnotuntiltheyearafterbe hadfulfilledhispledgeofthreethousandgooddeeds thatl1ehadthechancetodoso.Heengagedtl1eserv1cesofsomemonksatatempletodedicatetl1emerits onbisbelIalf.Whenhehadmadel1ispledge,heexpressedhissincerityandearnestnessinturningovera newleafandinaccumulatingmeritsandvirtues.

Uponcompletionofhisthreethousandvirtuous l0l

deeds,hededicatedthemtorepayhisgratitudeand fOrthefUlfillmentofhiswish

Tl1en,Imademysecondwishandtl1atwas fOrason.IvowedtocompleteanotlIerthree thousandgooddeeds.Afewyearslater,your mot}1ergavebirthtoyouandnamedyou Tianqi·

Liaofanwasnotdestinedtohaveason,buthaving madetlIewishfOrone,fOunditwasfulfilled‘<Proper

seekingwillenhancethegain/)HeattainedlIiswislI duetocorrectseekingandcultivation.BefOrehehad completedtl1esecondthreetbousandgooddeeds,his wifegavebirthtotheirfirstson>Tian[li‘FromtlIis,we canseethatifwesincerelyandproperlymakeawish, itwillcometrue.AlthougbhehadgainedasonbefOre completingl1ispledgeofthetbreethousandgood deeds>lIestillhonoredit’ItwasthesameaswlIatbad

previouslytranspiredHetooktheimperialexamination,butbefOrelIecouldfUlfiIIispledge’hecamein firstinsteadofthedestinedthirdplace·Thisistobein accordanceandtlIeresults廿omsuchaccordanceare

trulyinconceivable’

EverytimeIperfOrmedagooddeed,Iwould recorditinabookYourmotberwbocould

notreadorwritewoulduseagoosefeather

dippedininkShemadearedcircleontlIe calendarfOreverygooddeeds}1edidSomel02

timesshegavefOodtotlIepoororbouglIt livingcreaturesinthemarketplaceandfiFeed tl1eminthewildSherecordedallofthese

witlIhercirclesonthecalendar.Attimes, sl1ecouldaccumulatemoretbantencircles

inoneday!

Ifwel1avethebearttofreecaptiveanimals,we needtobecarefillnottobedeceivedManypeoplego topetstorestobuytheanimalsjusttoreleasethem· However,tl1eseanimalswerespecificallycapturedfOr thispurpose.IfwedidnotcreatetlIedemand)the storeswouldnottrytofillitbycapturingmore!Tl1is putsincreasednumbersofanimalsatriskandcauses moreharmthangoodAsaresult,weaccumulate offensesratberthanmeritsandvirtues.

TberefOre﹚whenwewantto廿eeanimals’weneed

todosoonlywithtl]osetlIatweinadvertentlycome uponwhenwegogroceryshopping.Donotseektl1em deliberatelyfOrtodosoistohaveanintentioninstead

ofdoingitnaturally.Aswehappentocomeuponone, weneedtodetermineifitwillbeabletosurvIveonits

own.Ifnot)itwouldbebestnottobuyitbutinstead usethemoneytoaccomplishsomeothermeritsand virtues.Weneedtoactwisely,notimpulsivelyor emotionally.

ThemeaningoffTeeingcapturedcreaturesdoesnot justincludesettinganimalsorbirdsfTee’Italsoin-

cludesbecomingavegetarianandencouragingothers l03

nottokilllivingbeingsbuttocarefOrthem.Forexample’wecanprintandfreelydistributecopiesofthe bookcalledtlIeLo疋㎡n∕b.Tl1isbookcanl1elpmore childrennurturetlIeirlovefOrlivingcreatures.Doing this,wewilltrulyachievetheessenceof仕eeingliving creatures。

WeneedtounderstandthespiritandtheprofOund meaningbehindwhatwearetaught,notjustdosometl1ingfOrthesakeofdoingit.AsfOrthepracticeof giving)tl1erearemanykinds>includingthegivingof wealth)teaching,andfearlessness.Eachhasitsown inconceivablyvastandprofOundmeanings.

BothLiaofanandbiswifehadre廿ainedfTom

wrongdoingandpracticedgooddeeds.Obviously,they wereaccomplishingtheirgoalsmuchfasterthanbefOrewhentl1eyweresometimesunabletoaccomplish onegooddeedaday’buttookseveraldaystodoso.

Thisiswhyittooktenyearstocompletetl1efirst pledgeoftl1reethousandvirtuousdeeds·Butnowtl1ey wereabletoaccomplishmorethantenaday,which wasavastimprovement.ItisverydifficulttorefOrm buttheybotl1hadtheperseveranceandthepatience todoso.Withoutthewillpowerandtl1edetermination,itisnoteasytoeradicateourbadhabitsand faults,andthisiswl1ymanyofusregressmorethan weprogressonthepathtoenlightenment.

EverydaywepracticedlikethisandinfOur years,tbethreethousanddeedswerecoml04

pletedAgain>Iinvitedthesametwomasters tomaketbededications,tlIistimeatour

home·Onthel3thdayoftl1enintlImontlIof thatsameyear>Imademyt}1irdwislIand thatwastopassthehighestleveloftheimperialexamination.Ialsovowedtocomplete tent}1ousandmeritoriousdeeds.Aftert}1ree

years,IattainedmywishandpassedtlIeexamination.Iwasalsomadethemayorof Baodicounty.

ItonlytookfOuryears)froml58Otol583)tocompletethesecondpledgeofthreethousandgooddeeds, whereasithadtakenovertenyearstoaccomplishtlIe firstsimilarpledge.

Liaofanwasnotdestinedtopassthisparticularexamination.HisdestinyalsodidnotincludelIavinga sonbutheattainedonethroughhisseeMngandpractice.Itwouldalsobeavariableif}Iiswishtopassthe examinationweretocometruealtl1ougl1hewasnot destinedtopassit。EverytlIingthatMasterYungul1ad taughtl1improvedtobetrue.Nowhepledgedtocompletetent}Iousandgooddeeds.Inl586,onlytl1ree yearsafterhispledge’ase叩ected,heattainedl1is wisl1inpassingtheexamination.

Afterthis,hewasassignedbytheimperialgovernmenttobetl1emayorofBaodicounty,wl1ichwas closetoBeijing.Tl1ispositionlIadnotbeeninlIis originaldestiny’Previously>l1ehadbeendestinedto l05

beamagistrateinacountyinSichuancounty,in SoutbwestChina’farfTomBeijing·

Ipreparedasmallbooktorecordmymerits andfaults’andcalledittheBooA㎡CiJA『吧r-

i『Jg叻e∕l砸『】αEverymorning,whenIbegan workintheoffice’myservantwouldbring thebookand}1avet}Ieguardplaceitonmy deskIwouldrecordmyeverydeed-goodor bad-nomatterhowsmallAtnight,Isetup

analtarinthecourtyardandputonmyofficialuniformtoemulatetl1ewayofMr.Zhao, anofficerintheSongdynasty.Iburnedincenseandreportedallmydeedstothel1eavenSo

Thisl1elpsustounderstandhowhefeltaboutmanagingpublicaffairsafterhecameintoofficeandofhis wis}1tocreategoodfOrtuneforothers.Atthetime’ cityorcountymayorswerenotelectedbutwerechosenbytheimperialgovernment.Liaofanwasavery goodcountymayor.28Herefrainedfromwrongdoing’ cultivatedgooddeeds,andaccumulatedmeritsand virtues·

Atthebeginningofhistermofoffice,l1eprepareda blankbookandnamedittlIeB○okofOI〃i『囚Zmg的e ／I仍nZHeusediteverydaytorecordbisgoodorbad

thoughtsanddeeds,sothatl1ecouldbewatchfulover themtoseewhenhewouldbeabletofulfilll1ispledge oftentl1ousandgooddeeds. l06

Atnight’heopenlyreportedtothegodsandspirits everytbinghelIaddonethroughouttbeday,apractice fOllowedbymanypeople·Tobepureinbodyand mind,theywouldhonestlyadmittoeverything.Buddhistscallthis‘<confessingandapologizingtothe public.))

Once,yourmotherwasconcernedwhenshe sawt}IatIhadnotaccumulatedmuchmerit·

Inthepast>shehadbeenableto}Ielpmein ouraccumulationofgooddeedsandwewere abletocompletethethreethousandmeritoriousdeeds.Now,Ihadmadeavowtocom-

pletetenthousandmoredeedsbutthere werefeweropportunitiestopracticethemat thegovernmentresidence‘Sbeworried abouthowlongitwouldbebefOremyvow couldbefUlfilled

BefOre}Iebecameagovernmentofficial,Liaofan wasnotasbusywithworkItwasalsoeasyforlIiswife toassisthimindoinggoodacts.But’asanofficial,he andhiswife>ivedinagovernmentresidence.Atthe time,tlIerewaslittlecontactbetweenthoseintlIe

officialresidence,especiallytheirfamilymembers’and thepublic’TherefOre,hiswifewasnolongerableto helpbiminhiscultivationandaccumulation.She

worriedwbentheywouldbeabletofUlfilltbepledge.

Thatnight’Idreamedofaheavenlybeing l07

andtoldhimofmydifficultyincompleting thetenthousandgooddeeds.ThelIeavenly beingremindedmethatuponbecoming mayor,Ihadreducedtbetaxesontbefarmlands.Thatonegooddeedwaswortbten tl1ousandmerits。Myvowwasalreadyful﹣ filled!

Wl1enIbecamemayor,thefarmersinBaodi countywerelIighlytaxedsoIreducedthetax bynearlybalf.But)Ifeltbewilderedandstill }Iaddoubts·Howcouldjustonedeedbe worthtenthousandmerits?

TlIetaxreductionwassubstantialandlIadbene-

fitedalltlIefarmersintbecounty·Actually’farmore tbantentl1ousandfarmersintl1ecountylIadbenefited;thus,tlIishadeasilyfUlfilledtlIepledge.However,hewasuncomfOrtablefortworeasons’Howhad theheavenlybeingknownwhathehaddoneandhow couldtbisoneacthavebeenworthsomanymerits andvirtues?

Fromthis,wecanseewhyitissaidtl1ataposition

inthegovernmentisagoodplacetoaccumulatemeritsandvirtues.Averagepeopleusuallydonothavethis kindofopportunitytocultivatesucl1goodfOrtuneand merit.IfLiaofan}1adnotbecomeacountymayor,l1ow manyyearswouldithavetakenlIimtocompletel1is pledge?Atthattime,hehadtheopportunitytobenefit tl1ousandsoffarmerswitl1onedeedbecausehel1elda l08

governmentoffice.Tbus’}Iisonegooddeedwas equivalenttotenthousand Itiseasytoaccumulatemeritsandjustaseasyto commitwrongdoings.Ifapublicpolicydoesnotbenefitpeople,butprovesbarmful,thisactwillbecometen thousandoffenses.GoodfortuneormisfOrtunede-

pendsonourthougbts.Thehigherourposition>tlIe greaterarethepossibilitiesforcreatinggoodfOrtune ormisfOrtune.Porexample’aleaderofacountrycan implementonepolicy,whichifitprovesbeneficialto allthecitizenswillactuallyaccomplishthousands, evenmillions’ofgooddeeds’OntheotlIerhand,ifthe leaderimplementsapolicythatprovesharmfUl’t}Ien heorshewill}Iavecommittedthousands,evenmillions,ofbaddeeds.

Asmostpeople>sopportunitiesaremorelimited) theyarerestrictedinthegoodorbadtheycando’Ifa personhasstatus,andthushastheopportunity)heor sheneedstobecautiousinhisorhereveryaction.By cultivatinggooddeeds,beorshewillhaveabright future.Todootherwisewillensurethatheorsl1ewill

fallintotheThreeBadPathstosuffert}Iere.WlIy? Duetohisorherhighstatus,dIeresultsfromthat personsactionsaremorefar-reaclIingtlIanthoseof averagecitizens.

Coincidentally’theZenMasterHuanyuwas travelingfromWutaiMountainandstopped inBaodi.Iinvitedhimtothegovernment >09

residence,toldl1imofmydream,andasked w}Ietheritwasbelievable.MasterHuanyu said:‘(Ifonedoesagooddeedwithsucba trueandsincereheartwitboute】叩ectationof reward,tlIenonedeedcanindeedbeworth

themeritsoftentlIousandBesides,youract ofreducingthetaxesintlIiscountybenefits morethantentlIousandpeople!))

NotlongafterhelIadhisdream,hehappenedto meetaZenmasterandaskedbimiftlIefulfillmentof

thepledgewaspossible.ItwouldhavebeenwonderfUl iflIispledgewasindeedcompleted!Ifitwasnottrue, thenhewouldgraduallyworktoaccomplishtl1ese deeds.MasterHuanyutold}]imyes,onedeedsincerelydonecanbeworththemeritsoftentl]ousand gooddeeds.

Tbisprinciple,‘(tocultivateoneistocultivateall>) wase】叩lainedintheAJ／aZamsaAaStJKIaItisthelearningandcultivationofnon-hindrance.Everything arisesfTomourtruenature.Ifthecultivationisin

accordancewiththetruenature>tbenitcanbere-

gardedascultivatingallIfwedogooddeedsthatare not廿omourtruenatureandbecauseweareseeldng﹚

wewillonlyreceivewbatweseek╴notl1ingmore.If weseekfromthetruenature,thennotonlywillwe attainwhatweseek,butalsowewillgaininfinite benefits.

Whatisthenatureofthemind?Anexample,whicl1 ll0

iseasytounderstand,iscalledpurityofmindinthe PureLandschoolW}Ienourmindsarepure,allof ourdeedswillbegoodThus,wewillaccumulatefar morethanjusttentbousandgooddeeds.Buddha AmitablIaisanameofmillionsofvirtues.Aswe

graduallycometounderstandthetruereality,wewill realizethatwlIatMasterOu-Yisaidwaslogical,that BuddbaAmitabhaencompassesalltheinfinitewaysof practice‘Hesaid:<‘Ifweareabletobemindfulof BuddlIaAmitab}Ia,tbenwewillunderstandallt}Ie wisdomoftheBuddhistCanon’Wecanalsoattain

awakeningwiththeguidanceoftheseventeen}IundredstoriesoftheZenschool’)

ThepracticeofZenBuddbismandtheother schoolsallareencompassedwithinAmituofO’Master Ou-Yialsosaidthatthreetbousandkindsofdignified manners,eightythousandminutecourtesies,and threedivisionsofpreceptsareallwitbinAmituofo·Al! tlIeprecepts,alltheBuddhistteachings,andail worldlyteacbingsarealsoincludedwit}IinAmituofO· Allmetbodsandwaysofpracticearewithintbisname fOr‘(oneisalI,allisone‘)>Whenwe}Iaveachieved

purityofmind)thenwewillhaveperfectlyaclIieved innumerablemethods’Therearestillmanyw}Iodonot yetlmowtheinfiniteadvantagesfoundinthename AmituofO·

Whenwegiverisetothougbts,alltheBuddbas, Bodhisattvas,andspiritsof}Ieavenandearthlmow tbem.SincetlIetruemindbasnolimitorboundary, lll

whenwedoeventheslightestgooddeed’iftbisone tlIoughtarisesfromourtruenatureitwillaccordwith thetruemindThen)nomatterlIowsmalltbedeed, tberesultwillbenefittheentireuniverse.Liaofanhad

yettoreaclIthisstateofmindHebadonlybenefited thepublicintheplIenomenalaspect.

Wl1enwedoagooddeedwitbasincereheart,this deedcanindeedbeworththemeritsoftentbousand

gooddeeds·MasterHuanyutoldLiaofanthatl]isact ofreducingthetaxesinthecountylIadrelievedtl1e sufferingofheavytaxesonalltlIefarmersandl1ad benefitedmorethantenthousandpeople.However, Liaofanhadyettounderstandthis,ashiscompletion ofthetenthousandgooddeedswasdonefromthe pbenomenalaspect·IflIebaddoneso{Tomhistrue nature,thatisifhehadcultivatedfromlIistruemind,

thenthatonegooddeedwouldnotl1avebeenworth justtl1emeritsoftenthousandbutofinnumerable gooddeeds!

Ifweseesomeoneinneedandunreservedlygive himonedollar,thenthemeritoftlIisaccordswithour truenaturebecauseatthattimewedidnothavedif

ferentiatingthoughtsofothersandus.Wedidnot distinguisbbetweenreceiveranddonor.Wewerenot attachedInthisway’themeritsfromgivingonedollar areinfinitefOrtheyaretheuncoveringofourvirtuous natures·

Themeritfromgivingmillionsofdollarsmaybe lessthanthatofonedollarsincerelygiven.Why?We llZ

may｝Iavegiventhismoney仕omourEightConscious﹣ nesses多T｝﹞ismindofdiscriminatorythoughtsand attachmentsislimitedandt}Ius,weareunableto

breaktbroughtbisobstacleofdiscrimination· ThereasonwlIyourmeritscannotcomparewith thoseofBuddhasandBodbisattvasisthedifferences

inourminds’inourintentions’T}IeenVronment

cl1angesaccordingtothemindAsordinarypeople,we areverynarrow-minded;t}Ius,nomatterbowmuch goodfOrtuneor}Iowmanymeritswecultivate,weare boundbyourdiscriminatorythoughtsandattachments.ButtbesenolongerbindBod}Iisattvasand Arhats.EvenwbentbeyperfOrmasmalldeed,their meritsareinfinite’Inunderstandingt}Iisprinciple,our everytboughtwillbeperfect,andourmeritsand virtueswillbeinfinite.Liaofancouldnotyeteven imaginethisstateofmindSo,hepracticedfiFomtbe aspectofphenomena,andtbus,hebenefitedonlyten tbousandpeople.

Uponbearingthis,Iimmediatelygaveallmy savIngsfOrhimtotakebacktoWutaiMountain.IaskedhimtousethemoneyfOrafOod offeringfOrtenthousandmonksandtodedicatethemeritsfOrme·

ItwasraretoseeapersonlikeLiaofan>whowitlIouthavingtothinkgavelIissavIngstoprovidemeals

fOrtenthousandmonks.Usually,wbenlaypeople wishedtobegeneroustheywouldprovidemealsf•r ll3

onetl1ousandmonksornuns’29butLiaofanwantedto

dosofortenthousand,tofUlfillhisgreatvowoften tbousandgooddeeds.

Mr’Youexplainedinhiscommentary:(<Someone whomakessuchaquickdecisiontogivegenerously, witlIouttheslightestreluctantormiserlytl1ought,will gaininfinitegoodfOrtuneinreturn.>)SuchspontaneousgenerosityshowedthatLiaofanwasanhonest

officialandnotatallcorrupt’forhegaveallofhis saVngstoprovidefOodfOrtenthousandpeople·How muclImoneycouldhe}Iavel1ad?Hecamefromapoor buthonestfamily.Andhewassounusualinthatl1e deeplyunderstoodandbelievedinthelawofcausality· Hewouldneverl1avetakenanythingthatwasnothis, somet}1ingnotreadilyacl1ievedbymostpeople·Wl1en wedoactsofgoodness’mostofusdoverylittle.For example,wemigl1tgiveonelIundreddollarstoagood causeandfeelverypleasedwithourselves.Liaofan gaveeverythinghehadHewasaveryrareperson indeed

Mr.KonghadpredictedthatIwoulddieat theageoffifty-tlIree.However’Isurvived tl1atyearwitl1outillnessalthougbIdidnot asktheheavensforalongerlife.NowIam sixty-nine.

Liaofanwasdestinedtodieattheageoffifty-tlIree.

Itwasanextremelyaccurateprediction.AfterencounteringaseveremisfOrtune’bewoulddieinhishome ll4

ontlIe川thdayoftheeighthmonthbetweenoneand tlIreeo’clocldnthemorning.Liaofanwrotehisbook att}Ieageofsixty-nine·Hehadnotsougbttolive beyondfifty-threebuthepassedthatyearingood healthwitl1outencounteringanyseveremisfOrtune.

Obviously’tlIeissuesofbirthanddeath,andof longlife)areoftheutmostimportanceinourlives.If longlifecanbesought’whatistherethatcannotbe sougbt?Wit}Ioutlonglife)itwouldbedifficulttoseek theattainmentandenjoymentoffame,wealth,prestige’andchildren.Thisseekingbastobedoneproperly,inaccordancewiththeteachings>fromtl]emind andl1eartofutmostsincerity’Intl1isway,everytlIing canbeattained.

Ifweweretoseekfromoutsideofourselves’then

asMasterYungusaid,wewouldlose廿ombot｝Iwitbin andwitl1out.Everythingthatisproperlyandsincerely soughtisattainable>whetherweareBuddbistsseeking goodfOrtune,wisdom,andrebirthintothePureLand orotbersseekinggoodfOrtune,longlives,andrebirth intolIeaven’lndeed,wecanseektoattainmoregood fOrtune,anevenlongerlife’andgrandclIildren.Nothingisunattainable.WelIaveseenthatLiaofangained goodfOrtune)longlife’andchildrentototallysurpass theconstantinhisdestiny.Tbesewerewhathegained throughcultivation’notbecausetheyweredestined.

TheBooA㎡／五smIye】叩lains》‘《Destinyexists butitischangeable.” ll5

Tl1eBo倣㎡／五smU〉0isChina﹚soldest｝Iistorical recordofthesystemsofdecreesandregulationsin ancienttimes.OurdestiniescanbeaccuratelyfOretold,bythecalculationoftbenumbers.Tl1econstant, predestination)doesexist)butitisverydifficultto believetlIatitwillstaythatwaybecausethereare variablesduetoaddition’subtraction,multiplication’ anddivision·

Liaofanl1adrefrainedfromcommittingwrongdoingsandbegantocultivategooddeeds,therebygraduallydecreasinghisbaddeedsandincreasinghisgood ones.Hisactofreducingtaxesbecameoneofmultiplicationnotaddition.Thus,tentlIousandgooddeeds wereperfectlycompletedinamatterofdays.

Ifbowever,hehaddonemucl1evil,theninaninstant,itwouldhavebecomeanactofdivisionnot

subtraction。TherefOre,thereareindeedactionsresult﹣

inginadditionandsubtractionaswellasthoseresultinginmultiplicationanddivisiontl1atresult廿omour thoughtsandactions’Thesearewbatcreateconsiderablevariances’Thereareconstants’buttheyarenot fixed;tlIeychange.

TheBDOA㎡正〃s﹝D』ye叩lainsthatdestinyexistsbut isdifficulttobebelievedbymostpeoplebecauseitis clIangeable.dcco【m由㎡ReqⅡesrandRe哪﹞onsefur﹣ tlIere叩lains:﹙《NeithermisfOrtunenorgoodfOrtune willcomewithoutreasonsandconditions;weincur

them.))Inotherwords,tlIeyaretheretributionsfrom ourpastactions. ll6

<‘Destinyisnotset,butiscreatedanddeterminedbyourselves.)>Allthisistrue.

Tl1isisalso仕omtheBooA㎡f五smIyandstresses theimportanceofvirtuouscultivationandofhow

variablescansurpassconstants.Theteachingsof ancientsagesandvirtuousonesarethetruthand tl1erefOreareunchangeable·Thenasnow)wecall tl1em“sutras.’,Wbenweapplytheteachingstoday’ tl1eyarestilltrue.

Ifwedonotbelieveinthemandcl]ooseinsteadto

f0llowouropinionsandtbuscommitwrongdoings,we willonlyincreaseouroffenses.Evenifweweretogain somesmallbenefit,wewouldonlygainsometl1ingtl1at weweredestinedtohave.IfwedonotlmowlIowto

cultivatevirtues’thenwewillnotbeabletokeepwlIat weattain.NotonlycanwenotlIoldontoourwealtl1’ wecannotevenholdontoourlives!Andifwecannot

holdontoourlives,tbenwhatistlIeuseofhaving greatwealtl1?

T}Iisworldmaybebesetwithdisastersanytime·We mayloseourlivesanymoment.Thinkaboutit’wl1atis thepointofhavinganythingelse?Itwouldallbeuseless,evenifweownedeverything.Itisclearlyexpressedin‘(SamantabbadraBodhisattva)sConductand Vows﹚》fTomtheA吧mmsaAaStJn召.Aswebreatl1eour

lastbreath,weareunabIetotakeanythingwit}Iusto thenextlife,whetheritisfamilymembers,friends’ prestige,orwealth;wetakenoneofthese!Whatwe l>7

areabletotakewithusaretheTenGreatVowsof

SamantabbadraBodhisattva,toconstantlykeepthem witlIusandtoguideustotbePureLand ItissaidinBuddhismthat‘(NothingcanbecaITied overtothenextlifeexceptourkarma.),Tl1eseare criticalwordsofcaution.Knowingtl1atourkarmawill followuslikeashadow>weneedtobediligentin cultivatinggooddeedsandnottocarryournegative karmawithus,fOrtodosowillleadusintotheThree BadPatbs.Coodkarmawillleadustobereborninto

theTl1reeGoodPaths.AndpureMrmafiFomConstant MindfUlnessofBuddbaAmitabhawillleadustobe

rebornintotheWesternPureLandPromthis,itis clearwhatweneedtodoint}Iislife.Weneedto

broadenourperceptionsande】叩andourthinking insteadofbeingconcernedwithtrivialitiesorcalculatingourgainsandlosses·Lifeisverys}Iort.Itwouldbe oftremendousmerit,ifinthislifeweweretodomore

goodness)tobenefitmorepeople.

Ifafterreadingt}Ieteachingsofancientsagesand virtuouspeople,weareabletobelieve)accept’and abidebythem’thenwewillreceiveinexhaustible meritsandbenefits.IfweareunabletobelieveintlIe

teachings’thinkingtbattheyareunreliablefairytales’ tbentl1isisduetoourkarmicobstacles.Becauseof

this,wewillmissthisunsurpassableandoutstanding opportunity’

IcametounderstandthatbothgoodfOrtune ll8

andmisfOrtunearetheresultsofourownac-

tions.Thesearetrulythewordsofsagesand virtuouspeoplelIfsomeonesaidthatgood fOrtuneandadversityaredeterminedbytlIe heavens’Iwouldconsiderthatpersonordinary’

ThesewereLiaofan’swordsofawakening.Great sagesandvirtuouspeoplehavetruewisdomandare abletoclearlyseethetruereality·BuddhasandBodhisattvasareunsurpassedsages· Tl1isstatementtalksaboutaconstant.WlIatMr.

KonghadfOretoldofLiaofanIsdestinywasbasedon commontheories·Wl1atMasterYungutaugl1tl1imfOr changingl]isdestinyweretbeteachingsofsagesand virtuouspeople。Knowingthis》whywouldweneedto haveourfOrtunestold?Doweneedtoseekadvice

仕omfengsl1uimasters?Ofcoursenot!Weneedto believeintheteachingsofsagesandvirtuouspeople, tolmowthatourdestiniesarewithinourcontroland

tl1atwecanre-createourfUturestobebriglItand splendid Tianqi,myson,Iwonderwhatyourlifewill belike?WeshouldalwayspreparefOrthe worst.TlIerefOre,evenintimesofprosperity,

actasifyouwerenot.Wbenthingsaregoing yourway’bemindfulofadversity·WlIenyou l1aveenoughfOodandclothing,bemindfUl ofpoverty. ll9

Liaofan’sdestinyhadbeenaccuratelyfOretoldbut hissonswasnot;thus,hedidnotImowwhatwould

happentohim·Inactuality)t}Ierewasnoneedto lmow.Liaofantaughthimtbatitwasimportantto rememberthatevenintimesofprosperity,hewasto actasiflIewasnot.Evenifheobtainedgreatwealth andsocialposition)andbecameahiglI-rankingofficial witlIpowerandinfluence>heneededtorememberthe timeswhenhe}Iadnone·W}Iy?BecauseinthefUture’ evenifwebecomeprosperous,wewillbeabletoremainhumbleandcourteous’andnotarrogantlythink tbatwelIavewealthandprestigewhileotbersdonot.

IfwecanremainmodesttlIenwewillnurturetrue

virtueandgoodfOrtune· Evenwheneverythingisgoingverysmoot}Ily’we needtorememberthedifficulttimes.Inthisway’ whenthingsaregoingourwaywewillremaincautious’Today>evenwlIenwel1avemorethanenough fOodandclotlIing’weneedtobetbriftylfweconstantlydotl1iswhenwehavewealthandprestige,then wewillbeabletoimprovebothourmoralandcaring conduct.

AgoodexampleisMr·FanZhongyanwbowasfTom averypoorfamily.Wllenhewasyoungandstudying attempleshehadlittletoeat.Livinginastateof impoverislIment,hecookedapotofporridgeevery day,divideditintofOurportions)andateoneportiona mealWhenlIeprosperedlaterinlifeandbecame primeminister,hewasunderthedirectsupervisionof l20

t}Ieemperorandwasinahigherpositionthaneveryoneelse.Buthestillmaintainedhissimplemannerof livingandcbangedverylittle’Whenheearnedmore, hethoughtoft}Iosew}Iowerepoverty-striCkenand helpedthem.Fromhisbiography,welmowthatbe supportedovert}IreelIundredfamilies!WitbhisincomehelpingtoprovidefOrsomany,welmowtl]atlIe musthavelivedinimpoverishedconditions.

HewastrulyoneofCbina,Sgreatsages.Theesteem thatMasterYinGuang}IadfOrhimwassecondonlyto ConfUcius·Mr·Fan,sdescendantscontinuedtopros-

peruntiltlIeearlypartoftbe2Otbcenturybecausehe lIadfOsteredmeritsandvirtuestolastoveronehun-

dredgenerations.TbefamilyofConfi1ciusisfOremost asanoldandwell-lmownfamily,followedbythatof Mr.FanwlIosefamilylineageremainedstrongfOr eigbthundredyearsduetohisexceptionalcultivation andaccumulationJfmerits·Hisdescendantscontin-

uedtl]efamilytraditionofbelpingothers.Throughout Cl]inesebistory>fewfamilieshaveaccumulatedtlIis mucbgreatvirtue’ WeneedtounderstandtlIatgreatgoodfortuneis

thatwhichwesharewithothersfOrintbiswayour ensuinggoodfOrtunewillbecomeinexhaustible.

WlIenlovedandrespectedbyall,remainapprel1ensiveandconservative.W}Ienthefam-

ilyisgreatlyrespected,carryyourselfhumbly.AndwlIenyourlearningisextensiveand l2l

profOund,alwaysfeelthatthemoreyou learnthelessyoulmow.

ThereisanoldsayinginCbinaaboutbeingoverwl1elmedbyanune叩ectedfavor.ItisgoodfOrotlIers toloveandprotectus.However)weneedtothinkAre wewortlIyofthiscareandrespect?Weneedtobe constantlyapprehensiveaboutourdeficiencies’to constantlyreHect,toprogressinourcultivationof virtues’andnotdisappointother)sexpectationsofus.

Beingl1umbleandfeelingtbatwearenotknowledgeableenoughwillhelptoeradicateourarrogance’ ArroganceisoneofthefivemaJorafflictionsandis relatedtotheotherfOurofgreed’anger’ignorance, anddoubt·Wecanpractice}Iumilitytobegineradicatingafflictions‘Ifwedosocompletely,wewillbeable touncoverourvirtuousnaturesandtotrulyachievein ourcultivationofmerits.

Forthepast’wecanthinkofhowtoadvocatethevirtuesofourancestors.Forthe

present)wecanthinkofhowtoconcealthe faultsofourparents.Forthecountry,we canthinlKofhowwecanrepayitskindness tousandfOrthefamilywecanthinkofhow tobringaboutitsgoodfortune.Forother

people’thinlKofhowtobelpthoseinneed aroundusandfOrwithinourselvesthinkof

}Iowtopreventimproperthoughtsandactions廿omarising‧ l2Z

Here,Liaofangivesusanimportantkeytorecreatingdestiny’Ourthoughtswillprovidetheguidelinesforincreasingourvirtuesandmorality,andfOr developinggooddeeds.Inthepast,Chineseeducation tauglItoftherelationshipsbetweenhumans,between humansandspirits,andbetweenhumansandnature.

Ittaughtustoconstantlythinkfarintothepastto bonorandmakeknowntbevirtuesofourancestors.If

wearerespectedbysocietyfOrourmoralprinciples, lmowledgeandwork,thenwearebonoringourancestors。

Intoday)ssocieI,whatisthedrivingfOrcebel1ind bardwork?Wealtb,fame,andprestige‘Mostpeople willdowbateverisnecessarytoacquirethese·Ifthere werenowealthtogain,howmanywouldbewillingto worksohard?Veryfew!Intbepast,thedrivingfOrce behindpeople>shardworkwasfilia>piety·Intbeir mindfUlnessofancestorsandparents,theydidtlIeir besttoaccumulatemeritsandvirtuesontheirbehalf, andto}Ionort}]em.ThisdrivingfOrceismuchwort}Iierandnoblerthanthatofwealt}I,fame’andprestige!ThishasbeenthetraditionofChineseculture andConfucianteac}IingfOrseveraIthousandsofyears.

Buddhismisalsobasedonthefoundationoffilial

piety·Thus)theritualofmakingofferingstoancestors andtheestablis}Imentofancestralmemorial}Iallsare

highlyregarded,asfilialpietyistbeultimaterootand fOundationofC}Iineseculture.Ifweareabletobe

filialtowardsparentsandancestors,abletoremember >23

ourroots,thenwewillnaturallybeabletothinkand

conductourselvesproperlyandtorefTainfTomwrongdoings· ‘℉orthepresent,wecanthinklIowtoconcealthe

faultsofourparents.”Thisreferstothosewhoare closetous.Whenthechildrenarefilialandl1ave

contributedtosociety’theneveniftl1eparentsbad committedminoroffenses’peoplewilloverlookthese andpraisetl1eparentsfOrlIavingraisedsuchfilial clIildren.

‘<Forthecountry)wecanthinkofhowwecanrepay itsldndnesstous.))Aboveusisthecountryorgovernment,whichhastlIemissionofbeingaresponsible leader,parent’andteachertoitscitizens;ofproviding aplacewberepeoplecanliveandworkinpeaceand contentment.Inreturn,tl>ecitizenscanbeloyaland dedicatetl1emselvestotheircountry. ‘℉orthefamily,wecantl1inkofhowtobringabout itsgoodfOrtune’>)Belowusisthefamily.Beingmindfuloftl]efamilydoesnotjustmeantl1enuclearfamily,butthewlIolefamilyasitwasthoughtofinthe past·Asamember’weneedtobemindfi1lincreating familygoodf•rtunefOrthewl1ole’notjustfOrtbe immediatepart.TherefOre,whenonepersonachieves goodf•rtune’theextendedfamilycanalsobenefit fTomit·

‘℉orotlIerpeople,thinkofhowtobelpthosein needaroundus.>’Alwaysbearinmindtheinterestsof society.Weneedtodoallwecantoservesocietyand l21

tocreategoodfOrtuneforallothers‘Today,themost urgentneedisrevIvInganddevelopingtbeeducation ofmorality· 《℉orwithinourseIves,thinkofhowtopreventim-

properthoughtsandactions廿omarising.》﹚Weneedto suppresswanderinganddeviatedthougl1ts’bemindfi1l ofwbatwearesupposedtodo,andletgoofexcessive ambitions.Ifallofuscandosoandfulfillourresponsibilities,societywouldbefortunateandharmonious,

andtheworldwillbeatpeace.Menciusexplained:(‘If peopleofnobleclIaracterandintegritycanmeettheir responsibilities,thenthetrut}Icanberevealed)’ InConfucianteaching,thisaccountabilityrefersto thefivehumanrelationshipsincludingthosebetween husbandsandwives,parentsandchildren>siblings, 廿iends,andpoliticalleadersandtbepublic.Weneed tofulfillourresponsibilitiestowardssocietyandothers earnestlyanddiligentlyinordertocreategoodfOrtune forourfamilyandsociety.

Weneedtofindourfaultsdailyandtocorrectthemimmediately.Ifweareunableto detectourfaults,wewillthinkthateverythingwedoisright’Whenweareunableto correctourfauIts,improvementwillbeimpossible.

Awakening-tlIebeginningofenlightenment-is beingabletodetectourfaultsdaily.Webeginthis processwhenwefirstbringfOrthourvowtobecome >25

anequal-enlightenmentBodlIisattva.Aswediscover ourfaultsdaily,weneedtocorrectthem.Thisiscultivation.Itisthetrueachievementinthecultivationof

greatsagesandvirtuouspeople>andisthekeyto changingourdestinies,toleavingsufferingbehind, andtoattainingl1appiness.Wl1enmostpeopleare unabletobecomevirtuouspeopleandsagesinone lifetime’andareunabletoachieveintheircultivation,

theywillfindthattheproblemliesbere.

Tolmowourfaultsdailyistoawakendaily.Once wediscoverafault)wesincerelycorrectit;tl1isishow wewillbuildourstrengthofcultivation.Weneednot domuchIfweweretofindandcorrectonefaulta

daytbenwewouldbecomeasageorvirtuousperson inthreeyearS. AspractitionerswhochanttheBuddl1a)sname,if weareabletocorrectonefaultdailyandbemindfulof BuddhaAmitab}Ia’theninthreeyear>stimewewillbe rebornintoeitherthehigbormiddlelevelsofthePure LandTbisisthewaytocultivatetobecomeaBud-

d}Ia.Thequestionisw}IetlIerwearewillingtodoso earnestly.WearefOolingourselvesifweareunableto findonefaultdaily.InfailingtoknowtlIem’wewill failtocorrectthem.Howcanwehopetoimprovein

thisway?Whentbereisnoimprovement,t}Iereis regression’Toregardourselvesasinfallibleandthat everythingwedoiscorrectist}Iemosthorriblewayto live·

l26

TlIerearemanyintelligentpeopleinthe worIdwhocannotimproveineitbertheir cultivationofmoralityandvirtuesorintheir workTlIeirfailuresinthislifeareowedtoa

singleword:laziness·

IfwelivefOrtlIepresentandarelazy>wewillremainboundbyourfates‘Howwearebornanddie, wherewewilIgoafterwedieallaccordswithour destinies’MasterYungucalledpeoplelikethisordinary,p}Iilistineswhoblindlyfolloww}Iathasbeen destinedTheyarew}IattheBudd}Iacalled(‘pitiable beings.)>TheseprinciplesthatLiaofantaugbthisson aretheprinciplesfOrworldlyeducationaswellas Budd}Iismandmustnotbeignored Tianqi,theteachingsofMasterYunguare mostwortby,profound,real,andproper.I }IopethatyouwiIearntbemwellandpracticethemdiligently’Useyourtimewisely anddonotletitslipbyinvain’ Liaofancarefi1llywrotedowntbeprinciplesand methodsthatthemasterbadtaughthiminchanging hisdestinyandpassedthemontohisson,hopingtbat hetoowouldcultivatefOllowingthismetl1odLiaofan hadreceivedremarkableresults廿omt﹜Iispracticeand thusfirmlybelievedinalltheprinciplesandmethods tbatthemasterhadtaught.

WeneedtobeveryfamiliarwithMasterYungus l27

teachings,toponderandappreciatethem·Wl1enwe areconstantlymindfUloftheteachings’wewillsavor tl1em,usethemastl1ebasisforourbel1avior>and practicethemdiligently.DonotwastetlIislifetime’

l28

TbeSecondLesson:

WaystoRef•rrn 乃eReaSOIMORe／﹛〕Im／刃〕Am／t／

／↓〃s／bIT【mesanddcc【JmⅡ由疋G○od尸bIT【me

ASignforGoodFortuneandMisfortune Thefirstlesson,wbichisaboutcauseandeffect, concentratesonbuildinguptheconfidenceinan individual’sabilitytoalterdestinyandthewaysin wbichtodoso.ThesecondandthirdlessonsemplIasizethemethodstoaccomplishtlIis;tbus,tl1eyare concernedmainlywitlIthewaystorefiBainfrom wrongdoingsandthewaystoaccumulatevirtues.

DuringtlIeSpring-AutumnPeriod’3lChina wasdividedintoseveralsmallnations.Many

prestigiousadvisersofthesenationswere abletoaccuratelypredictwhetherapersons futurewouldbefOrtunateorunfOrtunate

basedontbeirobservationoftlIatpersons

speec}Iandbehavior·Manyofthesearerecordedin印﹚z力1ga刀ddⅡnJmnAn刀aA‧32 LiaofantoldTianqitbatthereweremanyadvisers duringthisperiodwhocouldaccuratelypredict whetheraperson,sfUturewouldbegoodorbad,or fOrtunateorunfOrtunatebasedontlIeirobservations

oftl1epersonsspeechandbehavior.Onanindividual l29

basis’tbeycouldpredictaperson)ssuccessorfailure.

Onamuchlargerscale,theycouldpredictacountry)s riseandfall.

Theseindividualsintbisperiodl1adsuchexceptionalabilitiesinobservingothersbecausetlIeyunders亡oodtlIelawofcausality‧Whenourspeechandactionsaregood,andwearedignifiedandconsiderate)it issafetosaytlIatwewillpossessgoodfOrtuneanda

promisingfuture.OntlIeotherhand)ifourspeechis harsbandouractions廿ivolous’thenourfUturewillbe

dismal.Evenifweseemtobedoingwellnow,tbis periodofsuccesswillbeshort-lived,likeabrieHy bloomingflower.Sinceourspeechandactionsdetermineourfuture,weneedtobecautiousineverything wesayanddo.

Asarule,therearesignsthatsignalimpendingdangerorthecomingofgoodfOrtune.

Thesesignsrising丘omwithinaredueto one,stlIoughtsandfeelingsbeingrevealedin }Iisorherbebavior.

Thisappliestoindividualsaswellastocountries.

Precedingeveryoccurrenceisasignthatoriginates fTomtlIeinitialintentionandisseeninthougl>tsand belIavior.Tl1isiswlWcalmandlogicalpeopleareable toobserveandthenpredictfuturechanges.Theycan seeanation}sriseandfallthroughitspeople>sdesires andactionsJustbyobservingwhatpeopleofalllevels ofsocietytbinkanddo,wecanoftenfOreseeacoun>30

try>sfUture,whetheritisgoingtoprosperordecline.

Tl1esameappliestofamilies.Tl1emannerinwhich tlIememberst}Iinkandbebavewillgreatlyaffectits successorfailure·AndthisistruefOrindividualsas

well·Tl1ereisasignfOreverythinganditisusually obvioustowiseandknowledgeablepeople.

UsuallyapersonismorefOrtunatewhen tendingtowardkindnessbutinvitestrouble w}Ientendingtowardcruelty‘Ordinarypeopleoftendonotknowwhatisreallyhappening.ItisasiftheirvisionwereblurredSince theycannotseethetruth,theyclaimtlIat goodfOrtuneandmisfortunesareunpredictable.

(<Kindness”referstoourbeartsandbehavior.Truly kindpeoplewillhelpothersevenwhentheytlIemselvesarelIarmedintbeprocess.Thosewhoarestrict withthemselvesbutlenientwithothersareboundto

l1aveanabundanceofgoodfortunelaterintheirlives.

OntbeotlIerhand,apersoninvitestroublewlIenhe orsheiscruel.Thosewhoareself-indulgentanddisdainfUlofothersareplantingtheseedsfOrfuture misfOrtune’buttheycannotseethesigns.

Forordinarypeople,itwouldseemthattbeirvision isblurredortheireyeslIavebeenblindfOldedItseems thatthereisnowaytofOretelldestinywlIenactually, alltl1esignsarerightbefOretheireyes.Wboseeks advicefromfOrtune-tellers>T}Ieseordinarypeople. l3l

WhatLiaofantoldhissonnextisveryimportant

andweneedtopaycloseattentionandlearn廿omit.

Whenwearesincereandhonest,ourhearts willaccordwitbthewillofheaven.

Thisisthemainprinciple·Wemustbesincerein allouractions,neitlIercheatingothersnorfOoling ourselves.Tbe‘‘willofheaven>)iswhatBuddbismcalls

t}Ietruenature.Itisthestateofbavingnowandering

tboughts,onlythosethatarevirtuous·Whenweare absolutelylIonestandtruthfUl,ourheartswillagree withthewillofheaven.Evenifwearepresentlyundergoinghardships)theywillsoonbeoverandtlIenwe willenjoyabundantgoodfortune.TberefOre’everythingwethink,say,anddoneedstoarisefromsincerity. <<TlIesincereandhonestheart>>istheessenceoftbe

eightguidelinestaughtbyConfUcius.Weaccomplish thisbyseveringourdesiresanduncoveringourtrue nature.Failingtodothis,wewillbeunabletoaccomplisbultimatesincerity·Wbenseveringdesires)wl1at arewecuttingofRTl1eSixDustsorpollutingfactors ofsight,hearing)smell)taste)touch’andthoughtand theFiveDesiresfOrwealth,lust’fame)fOod,and

sleepIftbesedesirescannotbereduced’ourbearts willbeconstantlyaffectedbyoursurroundings.How cansuchaheartremainsincere?

Evenifwecannotcompletelydiscardthesedesires, wecanworktograduallylessenthem.Mostofusare l32

immersedinwanderingthoughtsthataccomplish notbing.Itwouldbebestifwecanabandonthese thougl1tsandsomeoftheenjoymentst}IatweexperiencethroughoursIxsenses,andbemoreconsiderate ofotlIers.Ifwewelcomeotherstoshareinourgood fOrtune,thenitwillbecomeevengreatergoodfOrtune· Onceweunderstandthis,weneedtoactonit.

WlIenIbeganstudyingandpracticingBuddhism,a dedicatedBuddhist)MrZhu>ingzhougavemeacopy ofLj白o危〃bfb【IrLessons.Afterreadingit,IreHected onmylifeandrealizedthatIhadtbesamefaultsand destinyasLiaofanlIadItoowassupposedtohavea veryshortlife.Manypeople>whowereabletolmow thefUture,includingCanzhuLivingBuddl1a,33toldme tlIatIwoulddieyoung.IbelievedthemandwasconvincedthatIwasnotgoingtolivepasttheageoffOrtyfive.TlIerefOre,whenIbecameamonk,Ibasedmy studyingonmypresumedearlydeathbecausethatwas alltl1etimeIlIadIdidnotaskfOralongerlife·As expected)atfOrty-fiveIfellseriouslyill· Attbattime’MasterLingyuanfromGilong)sDajue Templewas}Ioldingasummerretreatandinvitedme tolectureontheStIIHIJgamaStJ匠m.IbadonlyreaclIed tbethirdchapterwhenIbecameillIdidnotgotosee adoctorortalKeanymedicationbecauseIrealizedtl1at mytimewasup.Isimplystayedhomeeveryday’recited<<AmituofO>’andquietlywaitedfOrmydeatlIand subsequentrebirtlIintotlIePureLandHowever,after amontlI,notonlydidInotdiebutIalsoregainedmy l33

lIealth!Inalltl1eseyears,asIpracticedaccordingto thismethodandbegantoseetheresults,Il1avefelt increasinglyconfidentintheprincipleofchanging

destiny.Now,IhaveletgoofeverythingandIfeel evenmoreliberated

Tl1erefOre,inordertogain)wemustfirstletgo.If wearereluctanttoletgo,thenwewillnotbeableto gain’Inthesutras,wereadthattogiveistogain.We firstgiveupsomethinginordertogainsomethingin return’Withoutgiving,wewillreceivenothing.So, thislessononrefOrmingourdestiniesisallabout lettinggo.Wl1atifweseeksometl1ing?Toseekalso helpsustoreceive.Buthowdoweaccomplishtbis? ]ustletgoandwewillreceiveeverytl]ingweareseekIng·

First,wemustletgoofallourdesiresandwanderingthoughts.Liaofansaid,“Wbenweareabsolutely honest’ourlIeartswillaccordwiththewillofbeaven. ))

Wediscardfromtheroot:toeradicateourselfislmess,

wecompletelyextinguishthouglItsofbenefitingourselves.Instead,allourthouglItssbouldbeofhowto benefitalllivingbeings.Oncet}Iisisachieved,wewill gaininfinitegoodfOrtune’ ByobservIngourgoodness,otherswillbe abletofOreseethecomingofgoodfortune; andbyobservIngourimmorality,theywill fOreseeapproaclIingmisfortune.

Tl1us’botlIgoodfOrtuneandadversitieshave l34

signs’OthersknowthatgoodfOrtuneisabouttobe ourswhentheyseetbatourheartsandbelIaviorare good,fOrweinviteotherstosbareinourgoodfOrtune.

But’ifweareunkindandselfish,robbingotlIersof theirbenefitsandneverrelinquishingourown,then ourbenefitsandgoodfOrtunewilleventuallybeused up·OncetlIishappens,wewillencountermisfOrtune· So)aslongaswecontinuewithourrecklessbehavior) otherswilllmowt}Iatwewillsoonmeetwit}Iadversities.

Thisprincipleofobservationisapplicabletoan individual,afamily)asociety,anation,andevento tlIeworldAslongasweremaincalmandalert,we willbeabletoseeeverythingclearly’TherefOre’itis possibletopredictgoodfOrtuneandmisfOrtune)happinessandsuffering,theriseandfallofacountry)and thestabilityorturbulenceintheworld

Ⅶe『佑﹜（MORe／乙rm;

A几I允αd叨／曰及巴nmgOF乃正e〃eaITB ASlIamefiIlHeart:

KnowingSlIameCanGiveRisetoGreatCourage

IfwewishtogaingoodfOrtuneandavoid misfOrtunes’wefirstneedtorefOrmbefOre

weeventalkaboutdoinggooddeeds.

Onlythosewitbpuremindsanddeepconcentration l35

canseetlIesignsofgoodfOrtuneandmisfOrtune· DeepconcentrationisnotlimitedtoBuddlIists·The personcanbeaTaoist’aConfUcian’orsimplysomeonewithapuremindTlIedeepertheconcentration, thefartl1ertheywillsee.TlIisiswhyBuddhistsutras oftensaythatanArhatcanseefivel1undredpast lifetimesandfivehundredfuturelifetimes.

Actually,sincealllivingbeingspossesstl1isinnate ability,tl1isistbewayitshouldbe·However,this abilityhasnowbeenlostbecauseourmindsaredistractedVariouswanderinganddiscriminatory thougl1ts’attachments,andafflictionshaveconfUsed themindandcausedittoloseitsnaturalability.BuddhismteaclIesushowtoeliminatethesepollutants andhindrancessowemayuncoverouroriginaltrue nature。

Onceweunderstandtl1eprinciples,wethendecide }1owtoclIange.Thereareseveraleffectivemetbodsto dothis·Mostofuswouldliketoattaingoodfortune, happiness,andwisdomwhileavoidingadversity.Good behavioristhecauset}IatresultsingoodfOrtune,the effect.But,ifwedonotfirsteliminateourkarmic

obstacles,goodfOrtunewillbedifficulttoobtain.

Tlms’ourfirstobjectiveistoeradicateournegative karma.

Ordinarypeopleseekoutsideofthemselves,thatis, theyseekthroughtheconstants>buttl1iswillnotlIelp tbemreceivewlIattl1eyseekOntheotherlIand,we arenowconfidentintbeknowledgethatvariables l36

exist.However,thevariablesdonotsurfaceimmedi-

ately’Thenhowdowereachourgoals?Wefirstneed topuri丘ourminds.Tbemindthatispureandserene isthemindofforemostgoodness.Butifthemindis impure,allgooddeedswillbetaintedandtheamount ofgoodfOrtunetbatcanbereceivedwillbelimited Inotherwords,karmicobstacleshavenotyetbeen thorouglIlyremovedPromtlIiswecanseethata

virtuousandpuremindisofutmostimportance.How dowereturnourmindtoitsnaturalstateofpurity?

WefirstneedtoImowourfaultsandcorrectthem,

fOllowingwhichweneedtoknowt}Iecorrectmethods ofdoinggooddeeds‘ TherearethreewaystorefOrmourfaults· First,wemustbeabletofeelashamed

ManyancientClIinesesagesandvirtuouspeople tauglItusthatknowingsbameisclosetopossessing courage.ConfUciusoftenspokeofgreatwisdom,great kindness,andgreatcourage’Byknowingwhatis sl1ame,wewilltrulyrefOrmandimproveourselves‘If

wedonotknowwhatshameis)wewillnot}1avegood futures.

Wl1enstrivingtoimproveourselves’wedonotuse ordinarypeopleasourstandards;instead’weuse BuddhasandBodhisattvas.Theywerepeoplejustlike usbuttl1eybecameBuddl1asandBodl1isattvas.Itisa majorlmmiliationthatwearestilltrappedinsamsara· l37

Tl1inkofalloftheancientsagesandvirtuous peoplewhosenamesandteachingshave lastedfOrhundredsofgenerations·TlIey werepeoplejustlikeus,butwhyismyname wortl1lesslikeabrokenroof-tile?

Ifwecanoftenthinktbiswayandaskourselvesthis question,tlIentheshamefI1lheartwilltakes}1ape.

Thisistbefirststepandthemotivationinchanging ourdestinies·WhatistbefOrcebehindthismotiva-

tion?Itisaninconceivableprimalability.Wecan readilyidenti均witbwhatLiaofanwase叩laininghere.

T}IerewereseveralgreatChinesesagesduringancient

times:Confucius,Mencius,ZhouGong,andYiYin.34 Wecanthink:‘(Theyweregreatmen’wellI>mgreat too·T}Ieywerebuman·Well,soamI.Iftheycandoit’ whycan)tI?>>Thisiswhereandhowwebegintoreflect.

Transcendingourworld,othershavebecome Arl1ats,Bod}Iisattvas,andBuddhas.Theyhavelivedan infinitenumberoflifetimes‘So,｝1avewe。Wl﹞yisit thataftercountlesslifetimesofpracticingBuddhism, theybavesucceededinbecomingBodhisattvasor Buddhas,w}Iereas,wearestillmiredinreincarnation?

Thisistl1eworstshame,unmatchedbyanyother.

Inthisworldorbeyond,thesesagesbaveallbe-

cometeachersofheavenlyandhumanbeings.Oneof thetennamesfOrallBuddhasis‘‘TeacberofHeavenly BeingsandHumanity·>)Here,ateacberiSessentiallya l38

ro>emodelHeorsbecansetagoodexampleandbea goodroIemodelforalllivingbeings’Wecanusethis exampletoexamineourbehavior’Whyhaveour namesandreputationsbecometarnishedorruined?

Suc}IisthepricewepayfOrouroffenses‘

OneofLiaofanlsvirtueswasthathedidnotattempt tohideanyofhisfaults’Hedidnottalkaboutother’s mistakes,onlyhisown’Assoonasherealizedhis fau}ts,heimmediatelybegantocorrectthem·Thiswas hisstrengthandthecrucialelementthatledtohis laterachievements‘ c

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ThisisourunderlyingfaultoraiIment·Westill longforandclingto(<worldlydesires”becauseour

mindshavebeenseriouslypollutedWorldlydesires refertotheFiveDesiresandtheSixDustsofform, sound,scent,taste,texture,andthought·TlIeword dustisusedhereasitcarrieswithittbemeaningof pollution.

Porexample,ifwedonotwipetbefurniture

daily,itwillbecoveredwithdust·Towipeiteverydayistoriditofdustorpollution.Thisissimilarto ourpuremindsbeingpollutedbydesiresanddust.

Wealth,lust)fame,food,andsleeparethedesires thatgiverisetotheemotionsofgreed’anger,ignorance,arrogance,anddoubt,t}Ieelementsofpollution.ThisiswhytheBuddhacalledtheexternal environmenttheSixSenseObjectsorSixDusts. l39

Tbeseimpuritiescontaminateourpuremindsand aretlIerootofourillnesses.

Ifwewisbtorecoverthepuremindofourtrue nature’wemustletgoofclingingtothesedesires anddusts.Lettinggoistbehardestthingforusto do.But,ifwecanletgoofonedegreeofdesire,our mindswillbecomepurerbyonedegree.Ifwecan letgooftwodegreesthenourmindswillbecome purerbytwodegrees’andsoon.

TheBuddhataughtusthattberearefifty-onelevels ofBodhisattvapractice.Eac}Ilevelisbasedonthe amountofemotionstheBodhisattvabasdiscarded

Oncewecanletgoofallfifty-onedustsanddesires’ wewillbecomeBuddhas.Ifwestillhaveonedegreeof desire,wewillbecomeEqual-EnlightenmentBodhisattvas’Thesedustsanddesiresareactuallyourkarmicobstacles·

ThePureLandschooloftenspeaksofcarrymgour remaininglKarmawithustothePureLandThis meanstbatifwelIavebeenunabletoletgoofallof

ourworldlydesiresbefOreourdeaths’wewillcarryour remaininglKarmaalongwithus.Inthepast,some peoplebelievedt}IattbePureLandmethoddoesnot allowonetoberebornintothePureLandiftl1ereis

anyremainingkarma·Theyfeltthattl1ephrasesl1ould bavebeen<<eliminateallourkarmaandbereborninto

tbePureLand.>)ThisstunnedPureLandpractitioners

aroundtl1eworldTl1isinterpretationofneedingto eliminateallkarmaisincorrectfOritisnotwlIattbe l40

sutrasInean·

Althoughthephrase(‘carryourremainingkarma withustothePureLand>,isnotinanysutra,tlIetruth ofthatstatementisveryclear’IfwebelievetlIatwe canonlyberebornwbenallofourkarmahasbeen eliminated,thenuponreadingthe加H『】i／GLi∕bStJ﹝m, wewouIdwonderwbywewouldevenneedtoberebornintbePureLandifwehadeliminatedallofour

karma!Equal-enlightenmentBodhisattvasstillhave onedegreeofremainingignoranceandarenotyet totally廿eeofalldesires.TheystilllIaveatinyhag﹣ mentofremainingkarma·Tbus,Bod}Iisattvasare calledenlightenedsentientbeings.

Actually,thereisonlyonebeingwithaperfectly puremind-aBuddha.EvenEqual-enlightenment Bodbisattvasstillpossessonedegreeofremaining karma’TheystillbavesomeoftheSixDusts.However>theydonotclingtotheseemotionsandthisis wbytbeyarecalledenlightenedsentientbeings.

Thepbrase(‘carryourremainingkarmawithusto tbePureLand”wassaidbythepatriarchsandisbased onthemeaningofthesutras.Thisisespeciallysoin thePureLandschoolWecanstillberebornintothe WesternPureLandevenwbenwehavenotremoved

allourkarma’WelIaveseenandlearnedofnumerous

PureLandpractitionerswhopassedawayonlytobe rebornintotlIePureLandThus’weneedtorealize

thetruerealityandnotbeaffectedbydeviatedviews‘ WeaccordwithtlIeteachingsintbesutras,notwith l￠】

individualpeoplefOrindividualscanmisinterpretthe sutras·

Secretly>wedomanyimproperthingswl1ile thinkingotherswillnotknowaboutthem andthenareshamelesslyproudofourselves!

Oneday,wewillberebornasananimal withoutrealizingit.

‘<Improper>}referstothingsthatweshouldnot do:somethingillegal)illogical>oragainstmoral standardsorcustoms.Manypeoplebehaveimproperlyandthinkthatot}Ierswillnotlmowaboutit’

Frankly,somepeoplewouldnotlmow’Wl1o?

Tbose,whosemindshavebeencloudedbyignoranceandwhoaredeludedOntheotl1erhand, thosewhopossesspropertbbughts’wisdom>anda serenemindwillbeabletosee.WecannotlIide

fromthemorfromthebeingsandspiritsoflIeaven andearthwhoarealwayspresent’ HeavenlybeingsandspiritshavefiveextraordinaryabilitiesthattlIeyarebornwith;theseabilities arenotac}Iievedthroughpractice.So’ifheavenly beingsandspiritsknow,needlesstosay,BodhisattvasandBuddlIaswillaswellTheyareawareof everythoughtofeverybeingwithinsamsara.After readingthisinsutrasandbookswrittenbythe sages,wewouldtrembleinfeartorealizethatwe

cannothideanythingfromthem.Woulditnotbe bettertoregretonourown?Sincetheylmoweverylq2

thingevenwit}Ioutourconfession,itwouIdmake usfeelalittlelessguiltyifwevoluntarilyfeelfelt contrition·

Instead,weareshameless}yarrogant.Shameless referstosomeonewhoiswithoutremorseandwbo

ignoreshisortherconscience‘Ifwefeelguilty afterawrongdoing)wearestillaIriglIt.Althougb webideourbaddeedsfromotbers,ourconscience

isheavy.Tbereisstillhopeforourturningback However,ifwehavenoguiltyfeelingsaftercommittingawrongdoing,tlIenwearehopeless·Only thepersonwhofeelsashamedofhisorherwrongdoingscanbebelped Whenweareshamelessandarrogant)oneday wewillberebornintheanimalrealm.Altboug}Iwe arepresentlyinthehumanrealm)wewilleventuallyfallintotheThreeBadPathsbecauseofour negativekarma·Wemaynotlmowthis,buttbe Buddhas,Bodhisattvas,andbeingsandspiritsof beavenandearthdα

Attimeswbenweareinastateofbadfortune,

evilspiritswillstarttoharassus’Theydonotarbitrarilybarassanyone,butselecttheirtargetsaccordingtothepersonIsbebavior·Theydarenot bot}IertbosewhowiIberebornintotheThree

CoodPat}Isandtheyareextremelyrespectfulto peoplewithkindheartsandcompassionatebehavior.But,theytormentthosewboareevilTheywill beinsolentandsarcasticastheyridiculeandbully l43

suchpeoplebecausebadspiritslmowthatthese peoplewilleventualIyfallintotbeThreeBadPat}Is. TrueBuddhistpractitionersunderstandthese principles.Oncewealsounderstand,wewillnaturallybewatcbfuloverourthoughtsandbehavior becausenotonlydowenotwanttofallintothe ThreeBadPaths,wewanttotranscendsamsara.

ThereisonlyonewaytoaccomplishthisintlIe presentlifetime:weneedtoseekrebirthintotbe PureLandTherefore,weneedtohavefirmand unshakabledetermination.

Howdoweattainthisrebirth?Throughfirmbelief,vows,mindfulnessofBuddhaAmitablIa,and thecultivationofpurityofmindWeshouldsever ourworldlyattachments.Wedonotneedtocompletelyletgoofeverythingforifwedid,wewould becomeBuddhas.However,themoreweletgothe

betteroffwewillbe.Severunnecessaryclinging.

Then,focusourmindsonBuddlIaAmitabl1aand

transformourthoughtsfromthosethatonlybenefit ourfamiliesandourselvestothosetl1atbenefitall

others.Insodoing)ourmindswillbecomepureâ&#x20AC;&#x2122; Thedifferencebetweenenlightenedbeingsand sentientbeingsisthatenlightenedbeingsthinkof allsentientbeingsinsteadofthemselves,while sentientbeingswboareordinarypeopleonlytbink oftbemselves.Evenifwedonotconsciouslytryto severourself-attachment,byconstantlytlIinlKingof benefitingallsentientbeings,itwillgraduallydilâ&#x20AC;˘4

minishbyitself·OncewenolongerlIaveselfattachmentduetooursuccessinBudd}Iarecita-

tion’wewillattainthelevelofOneMindUndis-

turbedinMindfulnessandachieveahigherlevelof rebirt}IintotheLandWbereEverythingisTemporary·Inthisway,weareassuredofbeingreborn intothePureLand

Weneedtobeginfrombereandpracticeearnestly,tosetoursightsfarahead,andtonotonly considerourimmediatefutureorevenjustthis lifetime,fortheyareillusoryandimpermanent’Tbe D／amondSαnHsaiditwell,《﹙Whatevertakesformis

anillusion·>,Nothingispermanentorworthyof worry‘Asforfamilymembersandrelatives,wecan s}Iarewitl1themtheproperteachingsandencouragethemtopracticeaccordingly’ Onceananxiouspractitioneraskedmeforhelp regardinglIischildwhowantedtostudyabroadHe askedmewhattodo‘Itoldhimtoletgoofall wanderingthoughtsandtohavetbefamilyrecite tbe加H〃ireLi∕bSⅡnHandchant《‘Amituofo”tofind

theanswer·Hesaid,‘<T}Iatwon>thelp,Ineedto handletl1isfirstbeforemymindcansettledownto recitingandchanting.>>

Irepliedtbatifl1ethougbttlIatway’tlIerewas nohopeforhimintlIislifetime.Heaskedwhy.I explainedthathewashandlingtheissueincorrectly,tl1athismethodwaswithintl1econtrolofhis karmaandhedidnothavethestrengthfromthe >45

helpoftheTriple>ewels.

Weneedtolmowhowtousethestrengthfrom theTriple]ewelsandtogiveuprelyingonjustour ownbecausewecannotachieveinthisway’We needtouseourpuremindstoseekbelpfromthe Triple>ewels.Wbenwedothis>wewillattainin-

conceivablehelpfromthem.Thisisveryimportant。 AsIsaidpreviously’weneedtousethevariable, nottbeconstanttlIatisdestinedThevariablecan beusedtore-createourdestinies.

Indoingthis>weseekfromwithinourmind.

Thisisthetruemind,nottheillusoryone.W}Ien ourmindsareconstantlyfilledwithwandering thoughts’weareusingourillusorymindstlIatexist becauseoftheconstants,notthevariables.Ifwe useourtrueminds,tbenthevariablescomeinto

play.Wecanseethisveryclearlyintl1esutrasand inLiao凸n吉尸bⅡrLessons.

Howdoweseek}IelpfromBuddbasandBodhisattvas?Wedonotnegotiatewitht}1em’Forexample,wedonotasktlIemtohelpusgainwealthand saythatinreturn>wewillofferthemhalfoftlIe money.ThisisnotriglIt!DowereallythinktlIat theywouldagreetothis?Ordinarypeoplerequest helpfromtheBuddhas’BodhisattvasandtheTriple >ewelsbytryingtostrikeadealwitbthem.Thisis wrongbecausetlIerearenodealstomake· Whatisimportantnowisforustorecoverour originalpureminds.MasterHuinengsaid:‘‘Why l46

bothertoseekoutsideofourselveswheneverything

alreadyexistswithinthetruenature·Sinceeverythingexistswithinourtruenature,ifweseekinwardly,wecanattaineverything.Whenthereisa sincererequest’aresponsewillfollow.’> T}IeTriple>ewelsactasacatalyticcondition.

WeseelKandattainsomethingourtruenatureoriginallybad.IfitwerenotalreadywitlIinthetrue nature,eventheTriple>ewelscouldnothelpus.In Buddhism’itissaidtbatwbateverisproperly soughtcanbeattainedIfwebelievet}Iatwhatever issoughtwillbeattained,includingtbevowto becomeaBuddha,thencertainlyeverytbingelse canbeachieved

But,asordinarypeople,wedonotrealizet}Iisfor weuseourworldlyintelligenceinpursuingeverytlIing.WemistakenlythinlKweareobtainingfame, wealtl1’andprestige,butareactuallycommitting baddeeds’WlIateverisattainedwasalreadydestinedtobeours.Itisnotworthtbepricewewill

havetopayintbefutureforwewillsufferthe consequencesfromourwrongdoings· BuddhismteachesusabouttheTenDharma Realms·Withineacl1oftheseexistsanotherTen

DlIarmaRealms’Currently,weexistintlIehuman realm.Withinthisrealm,TenDharmaRealms

exist’Thismoment,ifwearesingle-mindedlymindfulofBudd}IaAmitab}Iaandseekrebirt}Iintothe

PureLand,t}Ienforthismoment,weareinthe l47

Buddharealm.BeingmindfulofaBuddlIaisthe

cause;becomingaBuddhaistheconsequence.

Atthismoment,ifwearemindfulofBodbisatt-

vasandofcultivatingtheSixParamitas’wearein theBodhisattvarealm’Similarly,ifwearemindful ofvirtue,morality,andhumanity,weareint}Ie

humanrealm·But’ifwearegreedy’constantly schemingtomakemoneyandtopossessmaterialisticenjoyments)weareinthehungryghostrealm·If ourtlIinkingisconfUsedanddeluded’andweare driftingalongthroughlife,weareintheanimal realm.Andifwearedispleasedandangrywitl1 everyoneandeverytlIing,weareinthehellrealm.

AlthouglIwearecurrentlyintheformofahuman,wecanstillbeinanyoftbeothernine realms.WhenBuddhas,Bodhisattvasandspirits seeus,theylmowverywellwhetberweare Buddhas,Bodhisattvasoranyotherbeings.Once werealizet}IattbereareTenDharmaRealms

withineacbDharmarealm,wewilllmowhowto clIoose·Thechoicerestsinourhands.

Tl1ereisnothingelseintheworldthatcalls fOrmoreshameandremorsethanbel1avior

suchasthis.Menciusoncesaid,<<SlIameis

tbemostimportantwordinaperson)slife.,’ Wl1y?Becauseonewholmowsshamewill putfOrthhisorherbesteffOrtsintocorrectingfaultsandwilleventuallyattainsagel1ood l48

orbecomeavirtuousperson·Onewhodoes notlmowshamewillbejustlikeananimal: unrestrainedandimmoralThisisthekeyto correctingourfaults· ItisshamefUlfOrustostiIlbemiredinsamsara

wl]ileothershavebecomeBuddhasandBodhisattvas’

Nothingisofgreatershamethanthis.Theword shamehasaverycIoseconnectionwithhumans.Wl]y?

Bybeingasbamed>wecanbecomeavirtuousperson orasage·Bybeingunashamed,wewilldoubtlesslyfalI intotheThreeBadPaths.So,wecanseehowclosely connectedt}Iewordshameistoourfuture·Bylmowingshame,wewilltirelesslystrivetoeliminateitand replaceitwitht}Ieinspiredenthusiasmtobecomea sageoravirtuousperson.

Bynotlmowingshame,wewillbeadishonorable personengaginginimmoralactivities.Onlytbose withoutslIamestilllIavegreed’anger,ignorance,and arrogance.Butbylmowingshame,wewillnolonger lIavetl1eseFourPoisons‘Themindofgreedwilllead usintothel1ungrygbostrealm.Tbemindofangerand lIatredwillleadusintothe}Iellrealm·TlIemindof

ignorancewillleadusintotheanimalrealm.Whatis

therefOrustobeproudo佇ComparedwithBuddhas andBodhisattvas,weareunimaginablyfarbel1ind tbem!ByunderstandingtlIis,theseafflictionswill naturallydiminisl>andvanish

FranlKly,itisshamefUltofallbe}Iindotl1ersinperl49

formingvirtuousdeedsandattaininggoodresults.If welmowshame,wewillstrivetoimproveourselves.

AFearfUlHeart:

FromPearComesSincerityandRespect Tbesecondwaytoreformistolmowfear·

Celestialbeingsandearthlyspiritsbover overourheadsinobservation‘Thereisno

wayfOrustodeceivethem· ConstantlyhavingthisfearfUlmindwillenableusto

disciplineourselvessothatwewillnolongerdareto commitwrongdoings·Itwillhelpustobeconstantly appre｝Iensive。WhatarewefearfUlo佇Aboveus,there arecelestialbeingswit}IextraordinaryabilitiesofclairvoyancewlIoseeveryclearlyoureverymovement’ Belowus’tlIereareearthlyspiritswl1oalsohavetlIe

fiveextraordinaryabilities.35AltboughtlIeirabilities cannotcomparewiththoseofthecelestialbeings, theirsensessuchashearingandsightaremuch keenerthanours·

ItisprobablydifficultfOrustobelievetlIateven withtlIeseabilitieseart}Ilyspiritsarenotclevererand w1sertbanus.Weknowt}Iatmanyanimalspossess uniquesenses.Forexample’adogIssensesofsmell andhearingarekeenerthanours.But,tlIeyareless intelligentthanweare’Sinceanimalssurpassusin l50

variousabilities,itsbouldnotbesurprisingthatgbosts andspiritsdosoaswellNorisitdifficulttobelieve thatspiritsandgbostslIavefivekindsofextraordinary abilities·But,whydotheystillsuffer?Theyarenotas w1seasusandmostdonotpossessasmuclIgood fOrtuneaswedo·Weneedtoremembertl1atall

around,tlIerearespiritsandghoststhatareperfectly awareofoureverythouglItandoureveryact.

Evenwbenmywrongdoingsaredoneina concealedplace>thebeingsandspiritsof heavenandeartharepresent.Theyseeall myfaults.Ifmybaddeedsareserious,t}1en allkindsofadversitieswillbefallme.Ifmy faultisminor’itwillstillreducemycurrent goodfOrtune’HowcanInotfeelfear?

Evenifwearecommittingsmallfaultsint}1emost concealedplacewherenobodycanwitnesstlIem,the beingsandspiritswhoareclairvoyantcanclearlysee everytbing.TlIisisterri觔ng!Buttheabilitiesofthese beingsarestillnotgreat,fOrtl]eirabilitiesareincomparabletotboseofBudd}IasandBodhisattvas.Fortunately,BuddhasandBodhisattvashavegreatcompassion,loving-kindnesS,andpurityofmindWhenthese compassionatebeingswitnessourwrongdoings,t}Iey willnotcauseproblemsfOrus.

However’DharmaProtectors>spirits,andglIosts areordinarybeingswhowillcausetroublefOrtl1ose whol]avecommittedwrongdoings‘Becomingangry l5l

uponseeingourimproperbehavior,theycancauseus trouble.TheyaremorepronetopunishusfOrour severewrongdoings;thus)adversitieswillbefallus· Understandingthis)howcanwenotbeafraid?

Thereareseveralpassagesinthe力】H『】irBL瓦／bSmrH thatcallfOrrespectandfear.Thereareaninfinite numberofbeingsinthePureLandAlll1avethel1eavenlyeyeandcanseeeverythingwithoutanyobstruction.Allhavetheheavenlyearandcanhearevery soundtl1rougbouttheuniverse,inthepast)present, andfUture·Theyseewhatwecannotsee.Theyhear whatwecannothear·WlIenwethinkaboutit,wewill realizetl1atwecannotl1ideanythingfromt}Ieseutmostvirtuouspeople’Ifwecannotdeceivespiritsand otherbeings,thenhowcouldweeventhinkofdeceivingBuddhaAmitabha>AvaloldteshvaraBod}Iisattva’ andMahasthamapraptaBodbisattva?Itisimpossible!

Onceweunderstandthisanddeeplyrealizethatwe needtoseekrebirthintothePureLand,itdoesnot

matterl1owweperfOrmourmeritdedications.Alltl1e beingstl1erelmowouraspirations.Tl1ereisnoneed fOrustoverballysay’<‘WeseekrebirthintothePure Land>)Theylmewittheinstanttbatwefirstgaverise totl1ethought.Weneedtohonestlychant“AmituofO.’l Tl1ereisnoneedfOrunnecessarywords.Wejustneed toseekOneMindUndisturbedandthel1igbestleve> ofrebirtl1intotheWesternPureLandInsodoing’we willbefOremostinwisdom’merits>andvirtues.

l52

Evenwhenwearealoneinourroom,thebe-

ingsandspiritswatchusverycarefullyand recordeverytl1ing.Evenifwetrytoconceal ourimproperactswitlIcleverspeech,the spiritsandcelestialbeingscanseeintoour heartsasclearlyasseeingintoourlungsor liver.Wearejusttryingtodeceiveourselves andothers·Inactuality,othershaveseen througlIus’andwethusbecomewortl1less <intheireyes>.Whenwethinkaboutthis) l1owcanwenotafraid?

Previously,wereadaboutbeingwithotbers.Here Liaofanwroteofbeingaloneinourroomandbe}1ind closeddoors.Webecomecareless,behaVngaswe wisl1,notrealizingtheimportanceincultivatingalertnessevenwhenalone’W}Ienwithothers,wetendto restrainourselves’Whenalone,wetendtorelax.

My>ateteaclIer,Mr.LiBingnan,toldmeofanoccurrencetl1athappenedalmosttwothousandyears ago.Mr.ZhengKangchengandagroupofclassmates werereHectingontbeirfaults.AseachreHected)they fOundt}Iattheyhadmanyshortcomings.OnlyMr. Zbengcouldnotthinkofany.AftertlIinkingfOralong time,herememberedOnetime,whenlIewenttotl1e

bathroom,l1efOrgottoputon}Iisl1at.T}1iswasl1is SlIOrtCOming!36 Itisobviousthatinthepast,evenwhenalonepeoplewereconstantlywatchfUlovertheirtl1ougl1tsand l53

behavior’andtheirappearancewouldbeasneatasif theyhadcompany.Today’peoplewouldsaywhy bot}Ier.ButthiswashowpeopleusedtobelIave)fOr tbeyknewtbatevenwhenaIone>beingsandspiritsof heavenandearthcouldstillseetbem·Itwouldhave

beenimpolitetobecarelessandbehaveasthey pleasedEvenaconcealedspotisvisibletothebeings andspirits.Thus,ourdemeanorshouldalwaysbe respectfUlaswerehainfromself-indulgence.

Eveninourroom,itshouldseemasifinnumerable

pairsofeyeswerewatchingusandinnumerablefingerswerepointingatus.Weshouldbeaswatchfulof ourbehaviorasifwewereinpublic,notdaringto behaveasweplease.Thereisnouseintryingtoconcealourbehaviororcoverupourfaultswithglibtalk Itisasifourinternalorganswerevisibletoall.TlIisis howclearlythespiritscanseeus.

WemaythinM!Iatwehavesecrets’butweareonly deceivingourselvesfOrthespiritsoflIeavenandearth canseethrougbeverything.Anyattemptstohideour faultsareuseIess.Realizingthis,bowcouldwenotbe fearful?

However>aslongaswestillhaveonebreath left,we}Iavetbechancetoregreteventhe worstdeeds‘

Wbenweareasl1amed)ourheartsarerespectfi1l andfearful.TbiswillenableustorefOrmanderadi-

cateourbaddeeds.ManyBuddlIistsattendrepenl5￠

tanceceremoniesdailythrougbouttheirlivestryingto repentanderadicatekarmicobstacles·Notonlydo somefailtoeradicatesucbobstac>es,butthemore

ceremoniestheyattendthemoretheirMrmicobstaclesincrease.Why?Theydonotknowhowtosincerelyregret,butinsteadconcealtheirbaddeedseven more·Totrulycultivateistobeabletofeelashamed, tohaverespect,andtolKnowfear·ItisessentialfOrus

tounderstandthisandtochangeourimpropertlIinkmg.

Thosew}IohavecommittedthegreatesttransgressionssucbastheFiveDeadlyOffensesortheTenBad

Conducts37aredestinedfOrthebelIrealms.CantlIey belIelped?Yes,evenwithonlyoneremainingbreath, ift}IeyfeelremorsefUl,theycanbehelpedBybeing genuinelyashamed,sincerelygivingrisetoarespectful andapprebensiveheart,deeplyregrettingt}Ieirways, vowingtoberebornintothePureLandandproperly chanting(‘Amituofo>>onetotentimes>theyareassured ofbeingreborninthePureLandForexample,during tbeTangdynasty,abutclIernamedZhangShanhe chanted‘<AmituofO)>justtentimesatthelastmoment befOrehisdeath’andwasrebornintothePureLand Also’inthe『∕Hs口a〃zaKmI】StJn召welearnthatinan-

cientIndia’KingAjatasatrukilledhisfather’egregiouslymistreated}Iismother,andcauseddissension

intheSangha·HewouldstopatnothingWelearn fUrtheroflIiminthed／白妞sa仃αStJ伽.Atthelast momentofhislife,withjustoneremainingbreatlI,the l55

kingtrulyregrettedandattainedsingle-mindednessof BuddhaAmitablIaashesougbtrebirtlIintothePure Land.Hewasrebornintothesecondbigbestlevelof thePureLandInconceivable!

Fromthis,weknowtl1attlIerearetwowaystobe rebornintothePureLandOnewayistocultivateand accumulatemeritsandvirtuesdaily,andtofOllowthe regularwayofpracticetoseekrebirthintothePure Land.Theotl1erwayisfOrthosewl1ohavecommitted egregiousevildeedstobedeeplyremorsefulatthelast momentsoftlIeirlife.

TberefOre)donotlookdownonthosewhohave

committedwrongdoings.Perhapsattl1elastmoment oftl1eirlives,t}Ieirabilitytofeeldeepremorsewillbe sostrongthattl1eymayattainalIigherlevelofrebirtl1 thanwecan.Thisisverypossible.Itissaidtbata prodigalwhoreturnslIomeismoreprecioustlIangold OrdinarypeoplecannotbecomparedwithtlIem.Tbus, wecannotlookdownont}IosewlIohavecommitted

wrongdoings.

Understandingthisâ&#x20AC;&#x2122;weshouldnoteventl1inkof countingonourluckaswecontinuetocommittransgressions,thinkingthatwecanalwaysregretatthe lastmomentandstillberebornintotl1ePureLand

SucbtbinkingwillguaranteeourfallingintotheThree BadPatl>s.Itisextremelydifficulttoaccomplishthis last-minuteclIangeofheart.Adeludedpersonwhois abletomaintainaclearmindduringl]isdyingmomentsissomeonewholIaddeeplycultivatedtheroots l56

ofgoodnessinlIisprevIouslifetimes.

Visitahospitalandyouwillunderstand.Look aroundHowmanypeoplearestillalertintheirlast moments?Beingabletomaintainaclearmindisthe firstcriterion.Ifweareinacoma,unabletofeelremorseandtocl1ant,wewillfallintotheTl1reeBad

Patbs.Rarelyisoneoutofthousandsofpeoplelucid upondeathCanweguaranteethatattheinstantof ourdeatlIswewillremainfllllyconscious?

Thesecondcriterionistoencountersomeonewl]o

canremindustochant<<Amituofo.)>Andtl]ethirdisto

beabletoturnbackimmediatelyattlIatinstant’to deeplyregret,tobemindfulofBuddhaAmitabl1a’and toseekrebirthintothePureLandCanweguarantee thatallt}Ieseconditionswillexistatthatprecisecriticalmoment?Ifnot,thenweneedtohonestlyand sincerelycultivatedailytoaccumulatemeritsand virtues·Thisistheonlytrulyreliableandsafeway· IftenthousandpeoplepracticethePureLand metlIodaccordingly,tenthousandwillbereborninto

thePureLandMr.Yousaidinhiscommentarythat “Bylayingdownthebutcberlmife’onecanbecomea Buddharightthenandthere.Ifwehavethel1eartto regretourwrongdoings’thenwecanbeginagain.”The earlierweawakenthebetter,soplease>makelIastein turningbackanddonotcommitanymorewrongdoIngs.

TherearecasesinhistorywlIerepeoplewho l57

badcommittednumerousbaddeedsbutwl1o

laterdeeplyregrettedthemduringtheirdyingmomentswereabletopassawaypeacefully.

Tberearemanyexamplesofthis>someofwlIom wereBuddl1istpractitioners.Recently,onetlIatwe personallywitnessedwastlIatofMrZhouGuangda,a businessmaninWashington,D.CintheUnited States.Mr.ZbouhadbeenagoodpersonwlIobadnot committedbaddeeds·Heprovedtoust}1atonemay encounterBuddl1isminone>slastmomentsoflife, cl]ant{<AmituofO”onetotentimesandbereborninto thePureLand Mr·Zl1oudidnotencounterBuddlIismuntila

廿iendintroducedhimtotl1ePureLandteachingsjust tlIreedaysbefOrehepassedaway.Hewaselatedupon hearingtlIeteaclIingsandacceptedtl1emwitl1outtlIe

slightestdoubt.HevowedtoberebornintothePure Landandcl1anted<(AmituofO’)wboleheartedly.This wastberesultofhisgoodrootsfrompastlifetimes· Oncehehadvowedtoberebornintotl1ePureLand,

henolongerfelttl1epainfToml1isillness.

Tbisistherewardforgoodbehavior.Oncetl1etrue

mindisdeveloped,tlIeTriple]ewelswillhelpAlthoughMr·Zhouwasincriticalcondition,l1efelt upliftedduetothestrengthfToml1isvowsandthejoy ofpracticingBuddl1ism.HisenergyandstrengtlIcame {TomwithinhimselfandfromBuddhaAmitabl1a.

l58

Thus,Mr.Zhouwasabletochant“AmituofO.’}After

cbantingfOrthreedays,hewasabletoseethethree sagesoftheWesternPureLandwhohadcometo escorthimtothePureLandThishappenedrecently· Howcanwenotbelieveit?

Inourpractice>theessenceorwhatisinourlIeart andmindisimportant,notfOrmalities.Mr.Zl1oulIad neverlistenedtoBuddhistlecturesorreadthesutras·

HehadnottakentheThreeRefugesortheFivePre-

cepts·HejusthadakindfTiendwhoencouragedhim tochant<(Amituofo/>andBuddhaAmitabl1aandthe

sagescametoescorthimtothePureLandTl1us, whatmattersinourcultivationisourtrueheartsand minds.

InMr.You’scommentary>weread:“Itisnevertoo earlytobeginpracticingortoolatetoregret.Topass awaypeacefUllyisanobservablefactoftranscendence.’)Itisnottoolatetoregretatthetimeofour deathEverytimeapersondieswell>heorsheisassuredofgoingtoagoodplace.Diewell,bornwell.

Thefift}IoftheChineseFiveGoodFortunesistobe

abletopassawaypeacefullywithoutsuffering,t}Ius assuringrebirthintooneoftbeThreeGoodPaths.

Ifapersoncanbaveadeterminedandcourageouskindthoughtatthemostimportant moment’itcancleanseawaybundredsof yearsofaccumulatedoffenses.TlIisislike onlyneedingonelamptobringlightintoa l59

valleythathasbeendarkfOrathousand years.Itdoesnotmatterl1owlongonel1as beencommittingmisdeeds.Ifonecanref•rm,l1eorsl1eisexceptional!

Botl1BuddhistsandConfUcianscholarshavespokenthistruthWeneedtobecourageousanddeter-

minedinregrettingandrefOrming.Wl1ethertl1eoffenseisma>ororlongstanding,itcanberegrettedand eradicatedHavinganoverwhelmingandcourageous kindtlIouglItaswearedyingistogenuinelyregretand toeradicatekarmicobstacles.IntlIisway,itcanindeedcleanseawayhundredsofyearsofaccumulated misdeeds’

WeonlyneedonelamptolightavalleytlIatlIas beendarkfOrathousandyears.Tbiscomparestbe lampandtlIebrig}1tnesstoourbraveryanddeterminationinrefOrming’andinourabilitytowashaway long-accumulatedmisdeeds.Tl1us,regardlessofl1ow seriousourbaddeedsareorlIowlongwel1avebeen

committingthem,wl1atisimportantisthatwerefOrm. ItisoftensaidinBuddl1ismthattrueDl1armare-

positoriesarerare.Ifwearenottruerepositories,we willbeunabletomaintainthecontinuanceofBud-

dhism’Forexample,acuplIastobewellcleanedfOr thewateritholdstobedrinkable.Ifitisnotclean,but

istaintedwitlIjustatraceofpoisonandwedrink仕om it,wewillbepoisonedPoisonisthenegativel<arma.

TobecometrueDharmarepositories)wefirstneedto l60

eliminateourafflictionstoreceivetheBuddha>steach.

ingssowewillbeabletobenefitnotjustourselvesbut otlIersaswell.

Todothis,werefOrmandthencultivategoodfOrtune.WhydoweneedtorefOrmfirsttobecomea Dharmarepository?Sothatwewillbeabletoreceive allofthegoodfOrtunethatBuddhas,Bodhisattvas) andbeingsandspiritsoflIeavenandearthbestowon us.ThisistruegoodfOrtune.Ifourrepositoryisnot clean,butisfilledwithafflictionsandnegativekarma, thenthegoodfOrtunegiventousbyBuddlIasand Bodhisattvaswillturnintoevendeadlierpoisons.

IfwedonotrefOrmourerroneousways,thegood fOrtunewecultivatewillleadustocommitevenmore

offenses.Wl1y?LackinggoodfOrtune,weonlycommit smalltransgressionssincewedonothavetheopportunitytocreategreaterones·However)witbgreatgood fOrtune’thewrongswecommitwillbeevenmore grave.Intl1efUture,tlIiswillleadusdeeperintotlIe lIellrealms,tobearevenmoreseveresufferings.

Altl1ougl1poorpeoplemaylIavethoughtofcommittingtransgressionsthataremoreserious’theyare generallyunabletocarryt}Iemout·Thetransgressions thatwealtl]ypeoplecreatearemoreseriousthantlIose ofaveragepeople.

WefirstneedtorefOrmtoeradicatemisfOrtunesso

wecanen>oygenuinegoodfOrtune.IfwedonoteradicateouraccumulatedbadhabitsbefOrethiscultiva-

tion,thenasourgoodfortuneincreases,wearelikely l6l

tocommitworsedeeds·Inpassingonlmowledge>will atrulybenevolentteaclIeracceptthiskindofstudent?

No!Wl1ynot?TheteacberknowstlIatitwilll1armthe

studentfbrheorsheisnotaDbarmarepository.

T}IisisnottosaytlIatonlyaverysmartorw1sepersonissuitabletobeaDl1armarepository.Ifaperson lIasapuremindandakindlIeartwithoutgreed’anger,ignorance’andarrogance’tbenl1eorsl1eisa Dharmarepository.

WereadinMasterTanxu>smemoirsaboutamonk

whotookmoldycandlesoutsidetodryinthesun.He wasveryslow-wittedandwithoutanywisdom.ButlIis mindwaspure,lIewasbonest,andhedidnotharbor illfeelingsfOranyone.TheoldMastertookalikingto him.HewasaDlIarmarepositorysotl1emastertaugl1t himtoprostratetotherelicsofBuddhaShalq/amuni attheKingAYuTemple,threethousandtimesaday.

Afterthreeyears,tlIemonkwasawakenedandwas evenabletocomposepoetry.Extremelyarticulate,l1e eventuallylecturedonsutrasandwaswidelywelcomed.Butaltl1oughl1elladachievedattainment,l1e stilllivedthriftily)remainedveryl1umble’andwas courteoustowardsothers.Thisistbewaytobea DharmarepositoryandistruegoodfOrtune.

Bychoosingasuccessor,ateac}Iercaneitl1erl1arm apersonorhelplIimorhertosucceedSinceancient times’goodteachers,whetherBuddhistorotberwise, havebeenselectiveinchoosingtheirsuccessors.The mostimportantcriterionfOrselectionisvirtuousconl62

duct.OtlIerqualitiesthatcanbenurturedarenot consideredThus’weneedtobeginbyreformingifwe trulywanttoachieveattainment,toberebornintothe PureLand’andtobenefitothersandourselves.As Liaofansaid,‘‘Itisofutmostvaluetobeableto

change.

))

Weliveinaconstantlycbangingandchaotic world.Ourbodies,madeoffleshandblood, areperisbable·Ifournextbreathdoesnot come,thentlIisbodywillnolongerbeapart ofus.Then,evenifwewanttorefOrm’itwill betoolate’

ThisencouragesustograbholdoftlIeopportunity, toregretandrefOrmwhilewestillcan.ThisisaneverchangingworldThesutrastellusthatlifeisonlya breathIfournextbreatlIdoesnotcome,thislifeis

overandthenextonehasbegun.Thenitwillbetoo latefOrregrets’KnowingthattlIisisourmostcrucial concern,weneedtotreasurethisopportunityandnot wasteanymoretime.Reflectdaily,regretearnestly, andreform.Thisistruecultivation·

Unfortunately’manypeopletlIinktbatcultivationis simplyrecitingsutras,prostratingtotheBuddl1a’or cbantingaBuddha)snamedaily.Thesearemerely fOrmalitiesandhavenoimpactonreducingournegativekarma.Cultivationisnotsimplyrecitingasutra.It istonotgiverisetowanderingthougbtsaswefOcus ont}Ietextduringrecitation’Neithershouldweatl63

tempttoanalyzethemeanings’becausetodosois alsotol1avewanderingthoug}Its‘Thegoalofcultivationistohaltourthougl1tsandtoattainpurityof mind.Recitingsutras’clIantingmantras,andchanting aBuddl1a’snameallslIarethisgoal.WlIenthemindis pure’tlIebodywillbepure.

Overtheyears,Ihavetrulytakentoheartthatwitl1 purityofmind,tlIebodywillbecomepureandremain healtl1y·Naturally’westillneedtobecarefUlofwlIat weeatanddrink,andhowwelive.AlthouglIweare advancinginage,withapurebodyandsurroundings, andtheabsenceofworriesandafflictions’wewillnot fallillorbecomeinactive.

Mr.LiBingnanwasanexcellentexampleoftlIis. Eveninl1isnineties,everydaywasarushoflectures, appointments’socialengagements,andsoon.From hisexample,wecansee}Iowapersonwhoisadvanced inyears,canremainperfectlycompetentwlIilelivinga healthy)longlife.Manyyoungerpeoplecannotac-

complishtl1is.Itwasallduetotbepurityofhismind andthus,l1isbody.

Whenwecommitawrongdoing,ourretributionintl1isworldisabadreputationthat willlastfOrhundreds,eventl1ousandsof

years.Evenfilialandlovingdescendants cannotrestoreourbonor.InafUturelife,we

miglItendupinlIellsufferingfromimmense paIn’

l6q

Ifwedonotlmowtoregretandtocorrectour wrongdoings,thenwewillbeburdeningfuturegenerationswithourbadreputations.Evenourfilialand virtuousdescendantswillnotbeabletoclearour naInes·

Wearecurrentlyunabletoseethehells,butbeassuredtl1atournegativekarmawillleadustotl1emand

tbeyaretrulyterrifVingSutrastalkofthehellsand provideuswitl1manyexplanationsofhowlongwewill remaininthem.Onedayinhellisequivalentto twentysevenhundredyearsonearth TheChineseoftenproudlytelloftheirfivetl1ousandyearsofhistory.Butthisisonlytwodaysinthe hellrealms.Andthinkhowterrif了inglIellis!The sborterlifespansarethousandsandmillionsofyears!

Pleaseunderstandthemagnitudeoftbis!Thesuffer= ingisceaseless.WewillnotbeabletoemergefOr hundredsandthousandsofeons.Andinthislifetime, itisveryeasyfOrustocreatetlIecauseofgoingtothe l1ells.OncewelIavefallenintotl1em,itisunimaginablydifficulttogetout.TherefOre,ifwebelievetl1at tlIeBuddl1aonlytellstlIetrutlI)lIowcanwecontinue toactrasl1lyandblindlycommitbaddeeds!

Wbeneventhesages,virtuouspeople, Buddhas’andBodl1isattvascannotl1elpus escapefromourbadconsequences,l1owcan wenotbea廿aid?

EventheBuddhasandBodhisattvaswitl1theirgreat l65

compassionandloving-kindnessareunabletolIelpus wbenwefallintot}Iehellrealms·CanKsitigarbl1a Bodhisattvawl1opresidestherehelpuswlIenwefall intohell?Veryhonestly’hecanonlyl1elpthosewl1o possessabundant,solidrootsofgoodnessandgood fOrtune,andwhocanacceptandaccordwithbis teacbings.Onlytheyareabletohonestlyregretand mendtlIeirwaystotranscendthehellrealms· Moreover’w}1enwearesufferingfromintensepain, itisvirtuallyimpossibletoacceptgoodwords.Tl1e morewesuffer,themoremaliciousthoughtsand angryfeelingswewillhave‘Then>evenwlIenothers saysometl1ingpleasanttous)wemayfeelt}1atthey haveinsultedusandhatetlIemevenmorefOrit’TlIis

istrueforthosewl1oaresufferinginthisworldlet alonethoseintlIehellrealms!Thus,moreoftentlIan

not,thosesufferinginthehellrealmswillcommit worsedeeds’makingthetranscendence仕omthehell realmsmoredifficultandthisiswhyevenBuddl1as andBodlIisattvascannothelpus.

Wl>atkindofpeopleisKsitigarbhaBodl1isattvaable tohelp?Hecanhelpthosewhotrulypossessrootsof goodnessandgoodfOrtune,butwhofellintotlIel1ell realmsbecauseofonewrongthougl1tintheirlast moments.KsitigarblIaBodl1isattvacanadviseand encouragethem.Becausetheyarewillingtolisten,to

regretandbeawakened,itiseasierfOrthemtotranscendfromt}1ehellrealms.OtlIerwise)tl1ereisnoway

tohelpthem.EvenBuddlIasandBodl1isattvasare l66

helplessinthismatter·Understandingthis’howcan wenotbeafTaid?

TbesecondwaytorefOrmteacbesustol1aveafearfUlheart.WecannotbideeventhesliglItestofour faultsfiFomthebeingsandspiritsofheavenandeart}I> mucbless廿omalltheBuddhasandBodbisattvas.So﹚ eveninadarkroom,wewoulddowellnottogiverise todeviatedtboughts’Inthisway,wenaturallywillnot commitanybaddeeds.Tbisissimplythetrutl]!Wl1en weregretandrefOrm,weneedtobeginfromour hearts.Whenourheartsandmindsarevirtuousand

kind,ourspeeclIandbehaviorwillnaturallybelikew1se.Whenourheartsareimmoralanduncaring’ regardlessofhowwellwepretend,ourspeechand behaviorwillstillbefalse.

ADetermined’CourageousHeart: FromCourageComesInspiration

TlIetlIirdwaytorefOrmistohaveadetermined)courageousheart‘

WeneedtobecourageousinregrettingandrefOrming ThefirstwaytorefOrm,whicbistolmowshame,is closetobeingcourageous.Havingasenseofshameis tobeawakened;notlIavingasenseofsl1ameistobe deludedTherefOre,asenseofshameistbecondition

fOrawakeningandcourageistlIeconditionfOrdiligent l67

cultivation.FeelingashamedisawakeningfTomwitbin ourselves·HavingafearfulheartistbeexternalfOrce tbatl1elpsustore廿ainfTomwrongdoing;tbisalso reflectstl1edeepshameinourtruenature.

ThereareelevenvirtuousDharmasint｝1e刃右a的e

o刀肋eDoorro凸】﹝尢I汐mm血唔叻eHm】d℃dDAazmas, oneofwhichincludesshame’whichisthestateof

mindoffCelingasl1amedFearistl1estateofmindof beingconscience-stricken.Feelingashamedandbeing conscience-strickenaretwovirtuousstatesofmindIf

wecanfeelasl1amed,thenweareboundtoacl1ieve.

TlIroughouthislife,MasterYinGuangsaidtl>atlIe was‘<constantlyshamefUl>)Heconstantlyhada shamefUlandfearfull1eart’CultivatingfTomtl1is 仕ameofreference,lIewasabletobediligentand courageousinimprovingl1imself.Int}Iisway)l1eattainedadetermined,courageousheart.

WhenwehesitatetorefOrmourfaultsbe-

causewedonotreallywanttochange’we arecontentwithwhatwecangetawaywith ForarefOrmtotakeplace,wemustberesoluteandresolvetochangeimmediately.We shouldnothesitateorpostponeuntiltomorroworthedayafter.

Mostofusdriftalongdaytoday,regressinginstead ofadvancing.Withoutthehearttokeepimprovingin ourvirtuousconduct,wearenotgenuinelytryingto

improve.Today,thosewhoareresoluteanddiligentin l68

advancingalsoseektheFiveDesires,theSixDusts) andtheFivePoisons,witl1outlmowingtbefearfUl consequencescausedbytheiractions.Sagesofthis worldandbeyondtaughtustoconcentrateonmoral

improvementandtogainwisdom,theoriginalwisdom tlIatHowsfromthetruenature’Thiswisdomisl]ig}1er thantheacademicstudyandskillsofworldlyintelligence.

Today,weadvanceresolutelyanddiligently,butin tlIewrongdirection!WearegoingintotheTl1reeBad Realmsandremainingmiredinreincarnation.Sages ofthisworldandbeyondteac}Iust}Iatweneedto transcendsamsara,tl1eSixRealms>tofiPeeourselves

fOreverfromreincarnation)tocatchupwitlItlIe Buddl1asandBodhisattvas·AsLiaofansaid)wemust strivetocompletelyeradicatedoubtandresolveto

cl1angeimmediately)toliftourspirits,anddiligently advance.Donotdelay,resolveandbeginnow.

Aminorfaultislikeathornpiercingour HeshandslIouldbequicklyremoved

BecauseatlIornpiercingourskinisverypainful, wewilldowbateverwecantoquicMyextractit.Buta minorfaultinourmindisevenmorepainfUl.Weneed tobecomeawareofitaswell.Remainingunawareis likel1avingnosenseoffeeling,notlmowingthatsometbingispiercingourbodyandiscausinguspain.Now, itisourconsciencenotourfleslItlIatisnumb.

l69

Abigfaultislikeourfingerbeingbittenbya poisonoussnake.Wemustquicklycutoff tl1efingertopreventthepoisonhomspreadingandkillingus‘IfweconsulttheJC乃力Jg andreceivetlIewind-thundersymbol,it meanstl1atourstrongdeterminationinrefOrmingassuresusofsuccess.

Thisisjustanexampletoshowushowdetermined weneedtobeincoITectingourslIortcomings.When wearelistlesseveryday,itisduetoourkarmicobstacles·Whenweconstantlyhavewanderingthougbts, afflictions,andworries’andfindthatnotlIingisgoing ourway’itisalsoduetoourkarmicobstacles.

WeoftenspeakoftlIesebecausetheyarethecause ofournightmaresandiITegularpatternsinourdaily living.Whenthishappens,weneedtoearnestlyreflect andbevigilant.Ifwecancorrectallofourfaults’our karmicobstacleswillbeeradicatedWithfewerobsta-

cles,wewillbefilledwit}1theDl1armablissandwill

feelligl1tinbodyandmindWewilll1avenoburdens.

Ourafflictionswilldiminishandourmindswillnatu-

rallybepureandcontinuouslygiverisetowisdom.

Thiswillenableustoclearlyseeandunderstandeverytl1ingaroundus)wl>etlIerspiritualorplWsical, worldlyorbeyondWeneedtolIavethedetermination andaspirationtoexamineourmotivesandfeelings,to findourfaultsandfearlesslycorrectthem.

TheJC乃mgcontainssixty-fOurhexagrams,eacbof l70

wbiclIhass1xexplanationsorpredictions·Thewindthundersymbolrepresentsbenefitandisconcerned withdetermination’Ifweareresolvedtocorrectour

erroneouswaysandtocultivatekindness,thiswilI enableustogaintruebenefit.Ifwecanimmediately reformwithoutbesitation,t}Ienwewillhavedone

wbatthewind-thundersymbolsaidwewould.

IfwecanfOllowtbethreewaysofshame, fear,anddeterminationtorefOrm,tlIenwe willsurelybetransformed

InrefOrming,weneedtohaveshame,fCar’and courageousdetermination.TohaveaslIamefUlheartis tobeawakenedTohavearespectfi1landfearfulheart istobeconscience-stricken·OnlywbenwehavebotlI oftbese’dowegiverisetotbecourageousanddeterminedheartthatenablesustoregretandreform’ RealizingtlIis)whyareweunabletocorrectourfaults?

SincewehaveyettopossessashamefulandfearfUl heart,wedonothavethemotivationtbatgivesriseto

acourageousanddeterminedheart.Ifwedonotlmow shame,thenwewillnotbea{Taidofbeinglaugl1edat byotherssotbereislittleincentiveforustocultivate kindness.

Howdowenurturethesethreequalitiesofshame, fear)andcourageousdetermination?Whydowe c｝Ioosethe力】丑『】ir巴〃／bStJnHfOreveryonetopractice?

Itisnotthattheothersutrasarenotgood,theyjustdo note叩lainasperfectlyasdoesthe力】H『】i／巴Li／乙StJ﹝rH. l7l

The力】丑nir巴LZ∕bSiJn召completelye叩lainsphenom﹣ enaandprinciples,causeandeffect.Itisnottoo lengtl1ysoitiseasyformodernpeopletopractice)and itistlIeessenceofallsutras!

Our／MDIr】mgandEt伯nmgC七I洹moIZyRBci／ak／DJ】 BooAwasspeciallycompiledfOrfellowpractitionersat theAmitabl1aBuddbistSocieties.Ancientvirtuous

peopleoriginallyeditedtbeolderversionoftl1erecitationbookItwascompiledtocuretbeproblemsof practitionersoft}Iattime.T}Ius,theoldversionwas effectiveforthem.However,ourproblemsaredifferentandso’weneedtomodi均themorningandeve﹣ ningrecitations.Forthemorningceremony,werecite cbaptersixoftl1e加H『】i／巴LZ／bStJZrH,intbebopeof l]avingtl1esamemindandvowastlIatofBuddl1a Amitabl1a.

Fortl1eeveningceremony,werecitechapters tbirty-twothroughtbirty-seven.Tl1esesixchapters explaintl1eFiveDead>yOlfensesofkilling,stealing, sexualmisconduct’lying》andconsuminginto洫cants’ andtheTenBadConducts.Theyalsodescribethe FiveSufferingstbatwebearinthislifeandtheFive

BurningstlIataretheconsequencesweundergointhe hellsinftIturelives.Thesesufferingsandburningsare retributions·

Aswerecitethesechaptersdaily,tbeycanbelpus toreflect’regret’andrefOrm‘Recitingthemisessen-

tiallythesameasrecitingtherepentanceverse.After ourrecitation,weneedtobevigilantandawakened,to l72

sincerelymendourwaysandfOllowthechapter}s guidanceinunderstandingandcultivation.Inthis way,wewillbenefit廿omthiskindofrecitationpractice·T}IerefOre,itisimportantfOrusto}Iavethese threequalitiesofsbame,fear,andcourageousdetermination‘

Thereisnoneedtoworry·Itwillhappenas assured>yasthespringsunwillmeltatlIin layerofice.

Ifwehavethesethreequalities,wewillimmediatelyamendourfaults·Itisasnaturalastbeicein springtimebecomingtbinnerastheweatberbecomes warmer.Asweamendourfaults,ourwisdomwillgrow andourMrmicobstacleswillbeeliminated.

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T}Ierearealsothreemethodsofpracticeto }IelpusrefOrm.T}Iefirstiscl]angingthrouglI behavior,thesecondischangingthrough reasoning,andtlIetl1irdischangingfrom theheart·

Sincethemethodsaredifferent)theeffectswillalso

bedifferent.Forexample,ifIusedtokilllivingbeings l73

intbepast,Ivownevertokillthemagain·IfIusedto getangryandyellatothersinthepast’Ivowneverto dosoagain.Thisischangingthroughbehaviorby refTainingfromrepeatingawrongdoingcommittedin thepastandvowIngnevertodoitagain· PreviouslyLiaofanspokeofprinciples.Nowheprovidesuswiththethreegeneralmethodsofpractice‘ Firstis<‘changingthroughbehavior.”Ifweloseour temperandyellatotbersoruseabusivelanguageto attackothers)wecanchangethrouglIbelIaviorand re丘ain廿omrepeatingawrongdoingbyvowIngnever todoitagain,findingandthencorrectingthefaults onebyone.ThiswashowLiaofanfirstbeganto change.Ittookhimmorethantenyearstoaccomplisl1 hisfirstgoalofthreethousandgooddeeds.Notgood enoughHeaccomplis}1edtlIesecondsimilarpledgein onlyfOuryears,wbenhesouglItandattainedason.

Butthiswasstilltoolong.ThrouglIthechangeof bel1avior,theresultattainedwasassouglIt. InBuddhism,onecanclIangethrougl1behaviorby keepingt}Ieprecepts.InClIina’tbereareeightschools inMal1ayanaBuddl1ismandtwoinTlIeravadaBuddhism$alltenbegincultivationthroughpreceptkeeping.Tl1isisespeciallytruefortheTheravadaprecepts thatempl1asizebel1aviormorethantl1oug}Its. Tbisisdifferent廿omtheMahayanapreceptslike thosefOundintlIeBIHAma/\/e[StJZrH.Tbissomewl1at

lengthysutrawasnotcompletelytranslatedintoCbinese.Onlythemostimportantcbapter,tl1e<‘Mind l74

PreceptChapter/’wasbroughttoChina‘Thefirst section,w｝﹞iche】叩lainsthestateofmindofaBodhi﹣ sattva’describes}Iowtoc}IangefromthemindThe

secondsection,wbicbexplainst}IeBodbisattvapreceptsandbehavior,describeshowtochangetbrouglI behavior.Whatisimportantisthestateofthemind ToclIange廿omthemindaswellasthrouglIbehavior isthebestway·

Tryingtoforceourselvestosuppressour fauItsisextremelydifficultbecausewe havenotpermanentlyuprootedourfaults, merelytemporarilycurbedt}Iem.Therefore,changingthroughbehaviorcannot helpustopermanentlyeliminateour faults.

Therootofourproblemsliesinourminds.Ifwe onlysuppressourfaultsinsteadofeliminatingthem, theywillsimplyreappearatanothertime.TlIerefOre, cl1angingthroughbelIaviorisashort-livedsolution

tbatonIytreatstlIesymptoms.Thisisliketreatingtbe lIeadwhent}IereisaheadacheortreatingthefOot whenthereisafOotpain.Tbebehaviorseemstobe correctbutthemindisstiIpollutedbecausetheroot problemremains.

ChangingthroughReasoning

Instead,wecantrytorefOrmbyunderstandl75

ingwl1yweshouldnotdosometl1ing;fOrexample,killing.Tolovealllivingtl1ingsisa virtueofheaven.UnderstandingtlIatalllivingbeingslovelifeandfeardeath>howcanI beatpeacewitlImyselfbytakinganother>s lifetonurturemyown?Attimes,animals suchasfishorcrabshavebeencookedalive.

SuchpainandsufferingreaclIdowninto theirverybones.Howcanwebesocruel?

Whenweeat,weusemanye叩ensiveand tastythingstonourisbourselves,enoughto fillthewlIolediningtable!Butoncethe mealisdone,eventhebestdelicacieswill

becomebodywasteandbeexcretedTheresultofourldllingaccomplis}Iesnotl1ing.

ConsumingvegetarianfOodscanfilland nourishusjustaswellWlWletourstomachsbecomeagraveyardandreduceour goodfOrtunethroughkilling?

Here,Liaofanwroteofchangingthroughreasoningby understandingtl1etruerealityanditsprinciples.

Achievingthis,wewillnaturallynolongerbeartoeat theHeshofanotlIersentientbeing.BefOre’sincewe wereunclearofwhyweshouldnotdosomething,we

grudginglytriedtostopTryingtofOrceourselvestodo somethingisextremelydifficult.Unhappyandunwilling’wewillenduppainfullystrugglingwithourselves.

Butonceweunderstandtheprinciplesandthe l76

logic,wecanreconciletheseproblems’Weneedto constantlybearinmindthatlovingaIivingthingsisa virtueofheaven.Itisnaturalthatwedoso’Today, scientistsaregraduallybeginningtounderstandthat havinganaturalecologicalbalanceisthesameas lovingalllivingthings.Ifournaturallybalancedecologicalsystembecomesunbalanced,everylivingbeing intheworldwillsufferfromthedevastation.Awise

personwouldre廿ain廿omdoinganythingthatwould lIarmourecologicalsystem‘ Actua>lyofalltheanimals)humansaretheworst fOrwearet}Iecruelest,tbemostevilAnimalsonlykill whenhungry.Aftersatisfyingtheirbunger’theyignore otheranimalsthatwaIknearthem.T}Iisshowsthat

theykilMTomthenaturalinstinctofhungerandt}Ius createlittlenegativekarma·Ontheother}Iand,humansslaughteratwilleventhoug}Iwe}Iavenoneedto killThenegativekarmacreatedbyhumansisunequaledbyanimals!Whenweconsiderthis’wewill realizetlIatthereisnotlIinginsamsarafOrustobe proudof.

AlthouglIitisofgreatsufferingtofallintotheanimalrealms,thosewhodosoarereducingtlIeirnegativekarma.IfwedonotpracticeBuddhismwlIenwe obtainourhumanfOrms>thenwhatist}Iegoodof lIavingthem?Wecommitwrongdoingsdaily.Animals reducetheirnegativekarma’Wecreateit.Afterreducingtheirkarma,theywillemergeandbereborninto tlIeThreeGoodPaths’Ontheotherhand,ournegal77

tivekarmalIasincreasedandwhenitcomesintofTui-

tion,wewillhllintotheThreeBadPatlIs.Animals

preparetoemerge廿omtheTl1reeBadPathswhereas wepreparetogointotlIesepaths.Whatistl1erefOrus tobeproudoR WealsoneedtoremembertlIatallsentientbeings includinganimalsaremortallyafTaidofdeathWeare abletokillthembecausetheyareunabletofigl1tback ThisisthewealKbeingtbepreyofthestrong!Animals areunabletoresist,butaretheywillingtobekilled?If not,beassuredthattlIeywillbaveresentmentand hatredHowarewegoingtoavoidrevengethatwillin turnbreedfurtherrevenge?

Once,afellowpractitionercametomeandasked) l<Isthereanyuseintranscendingtbespiritsofaborted babies?”Isaid,<<Nouse!YouthinMranscendingthem willsolveanytlIing?>,Thepractitionerasked:‘(Butif theclIildisborndefOrmedorretarded’wouldl1eor slIenotundergomucbsuffering?Woulditnotbe bettertoabort?>>Ireplied:<‘Weneedtounderstand thatbearingadefOrmedorretardedbabyisbearing onewhohascometodemandpaymentofadebt.You oweadebt.ByabortingtlIebaby,notonlyareyou stoppingtl>edebtfrombeingclaimed,youl1avekilled himorher‘Thedebtyouowedintbepasthasnow beenmultiplied.Inafuturelife,itwillbeevenworse.

Rigbtnowscientistsonlyseewbatisin廿ontofthem’ theydonotlmowoftlIecauseandeffectoftl1enext lifetime.Causeandeffectarelinkedthrougbthepast, l78

))

presentandfuture.Tbisisagraveoffense.

T}Iepractitionerpersisted:(<Butthebabyhasyetto takes}Iape.Itisonlyinthefirstorsecondweekof gestation·),Isaid:<<No,thebabycomesatthetimeitis conceived,it}IasnotlIingtodowithtakingsbapeor not.Uponconception,ithasfoundyou.You}Iavean affinitywitbit廿omthepast,wbetheritisrepaymg gratitudeoragrievance,demandingpaymentofa debt,orrepaymgadebt·Ifthebabyhascometorepay gratitudeandiskilledbyyou,youwillbereturning kindnesswit}Iingratitude.Heorshewillbecomeyour enemyintheflIture’ Perhaps’itwasafilialc}Iildoravirtuousgrandchild who}Iadcometorepaykindness·Bykillingit,you haveturnedthefetusintoamortalenemy.Tbisis terrible!Youthinkyoucantranscendthebabythroug}I tbelittlemeritgained廿omspendingsomemoneyfOr aplaque.NotlIingistbiseasy!Youareon>ydeceiving yourself.>> IfeveryonecouldjustseetlIepastcauseandtberesultanteffect,wewouIdbeterrified!Wehavetobe

careful’tounderstandtheprinciplesandlmowthe truereality.Itisagravetransgressiontokillorharm anothersentientbeingjusttonurtureourselves·However’today)peopleregardthisasperfectlynormal‘ Somepeopleevenbelievethatanimalsarecreationsof GodgiventotlIemtoeat.

Ift}Iesesentientbeingswereintendedforustoeat,

tl1enwouldwenotquestionwhetherGodtrulylIasthe >79

virtueoflovingalllivingthings?Tbiswrongthinldng leadsustocommitmanytransgressions.Andwedo notevenknowhowverywrongweare.WlIenkilled andslaugbtered,allbeingscryout廿omt｝Ieirfearand pain.Whenwelistentotheirterrifiedcries,l1owcould anyonethinkthattheywillinglysubmittedtotheir deaths?

Itisstatedinthesutras:‘‘Ahumandiesandbe-

comesasbeep.Asheepdiesandbecomesahuman’

,,

LifeafterlifetheywillkilleachotlIerseekingvengeance.Thus,itissaidthatifweeatonepoundofflesh) wewillpaybackonepoundoffleshAdebtofmoney mustberepaidincasb,andalifeowedmustberepaid inkindThisistheinescapabilityofthelawofcausality·Oncewetrulybelieveandaccepttl1is,wewill neveragaintl1inkofharminganybeingbecausewedo notwishtopaywitbourlivesinthefUture.

Norwillweseeldll-gottenwealthWhy?Because welmowthatintbefUturewewillhavetorepaytl1e debt.Byunderstandingthetruereality’wenaturally willabidebythelaw’becontentedwitlIwhatwebave, andbehonestinallthatwedo.Beassuredthatthisis

neitherpassivenorregressive.Itisdoingourbestto createabeautifUlandbrightfIIturefOrourselves.Itis seekingagoodlife’notonlyforthislifetime,butfOr allofourfuturelifetimesaswellWithoutwisdomand

lmowledgeofthetruereality)wewiIlbeunableto attainwl1atweseek

Inthissegmentofthetext’Liaofanwroteabouteatl80

ingmeat’ofseeingsentientbeingskilled,andofwitnessingtl1eirpainandsufferingthatreachdownto thebones.Howcouldwebeartotaket}Ieirlivesto

nurtureourown?OncewehavefinislIedeating,even themostdeliciousfOodsbecomebodywaste.People longfOrdelicaciesandfOrfoodthattastesgood;but nomatterhowwecookittheonlytbingthatwillenjoy thetasteisourtongue’nothingelse.>ustfOrafew secondsofenjoymentwe}Iavekilledcountlesssentientbeingsandcommittedinnumerabletransgressions!

EatingvegetarianfOodcanbejustasfillingand nourishing.SomemaysaythatvegetarianfOodisnot nutritious’butmanyvegetarianshavelivedlongand l1ealtlWlives.MonksandnunswlIobecamevegetarianswlIent}Ieywereyoungarestrongandhealthy’To saythatbeingavegetarianisunhealthyisincorrect.

Whenwetakethelifeofanothersentientbeingand eatt}Iemtonurtureourselves’wenotonlymalKeenemiesandincurtbeirhatred,butwealsoreduceour

goodfortune.Atrulyintelligentpersonwouldneverdo thiS.

Thinkofa>lthelivingbeingswitlIfles}Iand bloodLikeus,theyareselfaware.TlIeyand weareoneentity’Althoughourcultivation ofvirtuehasnotyetreac}IedtlIestatethat

willenablethesebeingstorespectusand feelsafearoundus>wecanatleastnotlIarm l8l

themormakethemhateus.Ifwethink

aboutit,wewillnaturallyfeelsorrowfOr tbeseanimalsandthusbeunabletoswallow tl1eirHesh

Alllivingbeingshaveself-awareness;theyareno differentfromus.NooneotherthanBuddbasand

Bodhisattvaswouldunderstandtbis.Fromtl1issegmentofthetext,itislogicaltoassumethatLiaofan’s familywasvegetarianbecauseheunderstoodtl1e reasoningandknewt}Ietruth Today,somepeoplestillmisunderstandandtl1ink thatwhileadultscanbevegetarians’childrencannot.

Parents,afraidthattheirchildrenwillbemalnourished’wantthemtoeatmoremeat.Thisisincorrect.

Actually,itismorelikethinkingthattheirchildren miglItnothaveenoughkarmicobstaclesormigl]tlIave toofewenemies,sowesl1ouldl1elpt<1emincureven morekarmicfOes.TlIisiswhatitamountsto!Ifwetry toe）叩laintothem》tbeymaydoubtwhatwesayor evencriticizeus’sayingthatweareoutoftoucb)and areignorantofscienceandnutrition.

Infact,theyaremistaken’fOrthisisnotthecaseat all.Itisbesttoawakenasearlyaspossible;tbe youngerourcl1ildrenbecomevegetariansthebetteroff theywillbe.ItwillhelpthemtobuildasolidfoundationofgoodfOrtuneandmerits·Aswasexplainedin theh】H『】i【巴L㎡bSt／kmandAnan﹝右AskH肋eBⅡ﹝北茄azS

AHck／dngBα﹝ⅢZsmaCbodDee幽tl1eancestorswere >8Z

ignorant.TlIeancestorsherearetheoldergenerations’ Lackingwisdom,theyhaveledustounwittinglycommittransgressions’creatingmuchnegativekarma.

ThismatterofoureatingmeatisappallingfOrthisisa seriousoffense·

Anotl1erexampleofchangingthroughreasoningisaneasilyangeredperson·Heorshe canstopandthinktlIatweallhaveour strengthsandwealmesses.IfItouchon someoneswealmess,Ishouldfeelsadabout

theirfailingandfOrgiveanyshortcomings.If someoneoffendsmefOrnoreasonatall’itis

tl>atpersonsproblemand}Iasnothingtodo witl1me.ThereisnoreasonfOrmetobecomeangry.

Insteadoflosingourtempersandbecomingangry, weshouldsincerelyreflectandremindourselvesthat weareonlyhumanandthateachofushasfaults.If wecannotfOrgiveothers)sbortcomings,l1owcanwe expecttl1emtofOrgiveoursPThinkinginthismanner’ wewillnolongercondemnothersbutwillinsteadfeel empatbyfOrthem.Peopleonlymakemistakesdueto theirignorance·Theylacktbeabilitytodistinguisl] betweentrueandfalse,properanddeviated)andbetweenl1armfi1landbeneficial’Thus’t}Ieycannotcorrecttbemselves)endtl1eirerroneousways,orcultivate kindness.Wesl1ouldfeelsympatlWfOrtlIemandnot bereproacl1fUl.Insodoing’wefOllowtheBuddl1a)s l83

andBodhisattva)swayofrelatingtopeopleandsituations·

LiaofansaidthatwhensomeoneoffendsusfOrno

reasonatall>itistheirproblem,notours.Ifsomeone attacksusunfairly,itdoesnotconcernus.Evenif theyattackusplIysically,tbereisnoreasontobecome angry.Thisbodyisnot‘<me/)Purityofmindwillnever behurtbyattacks,aspurityofmindbyitsnature containsnothing.Itisasbametbatwedonotemploy purityofmindwhenweinteractwithothersorcircuInstances。

WlIatweuseistheillusorymindnottl1etrueself’ BuddhiSmteaclIesustoseektbeoriginalself.Tbis true,pureminddoesnotgiverisetoanywandering tboughts·Oursurroundingswillnotaffectthepure mindIfitdoesnotconcernus,wbyshouldweworry aboutit?Whyshouldwebesoattachedtoit?Oncewe severallwanderingdiscriminatorytl1oughtsandattaclIments,whatistheretoconcernus?Nothing.

Byunderstandingthelogic)ourmindswillbesettledandnolongeraffectedbyexternalconditions,and wewillacbieveperfectpeaceofmindRegardlessof whathappensaroundus>wecanremaincalm.When weencounterfavorableconditions,wedonotgiverise totl1eheartofgreedEncounteringunfavorableconditions’wedonotgiverisetotlIelIeartofanger·Regardlessoftl1ecircumstances>weareabletomaintaintl1e

mindofpurity)equality>andcompassiontogenuinely refOrmourselves’

l84

Ialsothinkthatnogreatpersonthinksthat heorsbeisalwaysright.Nordointelligent peopleblametheirfaultsonothers.WlIen

tlIingsdonotgotlIewaywewish,itisbecausewehavenotcultivatedourvirtuesand

morals,andhavenotaccumulatedenougl1 meritstomoveothers!

WeshouldalwaysreHectuponourselves first.Insodoing,criticismcanbecomea traininggroundtorefineourcharacterand tostrengtlIenourabilities.Wesbouldbe verygladtoacceptsomeoneelse)scriticism andguidance’Whatistheretobeangryand complainabout?

Thisteac}Iesusthebestwaytochange:torefOrm

廿omtl﹞ebeart.Int﹜Ied啕mmsa陋StJnH,tlIepurpose oftlIefifty-threevisitsofSudhanawastopracticeand learnfTomexperience.Ourbestwaytochangeisto cultivateandrefOrmfTomt}1emindTodotl1is,we needtoearnestlyreflect.

InBuddl1ism,BuddhasandBodl1isattvasaregreat heroes.Theystandoutamongothersanddowhat otherscannotdo.38Tbeyregretandreform.Ableto correctallerrors,theyaregreatlIeroes’Thereareno selfrigl]teousBuddhasorBodhisattvas.Thereareno arrogantgreatsagesorvirtuouspeople.TlIeyareall

humble,patient,andagreeable.TlIishumilityand respectarearevelationoftheirvirtuousnatures. l85

Anintelligentpersonneverblamesothersorthe heavens.TheylIavetruelearning’whicbiswisdom

revealedfromthetruenature·Thislearningmaybe BuddhistorConfucian·Thewisdomspokenofin ConfUcianismalsoflowsfromouroriginalnature; thus,itiscalledthesincereandhonestmindSincer-

ityistlIetruemind,fOritHowsfromtbesinceremind Itiswisdom;itistruelearning.TberefOre’learnedand wIsepeoplenevercomplainaboutorblameothers,nor blametlIeheavensfortbeirmisfOrtunes·

Whenwedonotsucceedinourendeavors,wl1en

ourspeeclIandbehaviorarecriticized,wbenothers slanderus,andthingsarenotgoingourway,donot blameotbers.Instead,weneedtoreflectandunder-

standthatitisbecausewehavenotyetsucceededin ourcultivationofmoralsandvirtues,andthisisthe

reasonwhyweareunabletomovetbem.

WeneedtofirstdetermineifwelIavemistreated

others.WlIenpeopleverballyabuse>criticize,and slanderus,weshouldacceptitwitl1agratefulheart rathert}IanavengefUlbeart’Why?Theyhaveprovided uswithinvaluableassistancethatcanbelpusreflect andcorrectourmistakesimmediatelyifwedohave thesefaults’orguardagainsttl1emifwedonot.Ifwe arenotatfault,donotblamethesepeople;insteadbe encouragedtomakefUrtlIerimprovements.Sudl1ana

adoptedthismethodwl1envisitinghisfifty-tllreeadvisorstocorrectallofhisshortcomingsandtoeventuallybecomeaBuddba· l86

Thefifty-tlIreevisitsareexamplesoftrainingthe mindthroughe叩erience,throught｝Ieinteractions withcircumstancesandotlIersinourdailylives.Eve-

rythingandeveryoneprovidesuswithtlIemeansto contemplate.NomatterwbotlIeindividualsare>we shouldregardtl1emasourteachers‘Weshouldregard whattheyteaclIusaslessonstaughtbyBuddhasand Bodhisattvas.Wewanttoearnestlyreflect’learn’and practice.Thereisonlyonestudent-me.Everyone elseismyteacl]er,myadvisor,aBuddlIaandaBodl1isattva.Theydonothavefaults’onlyIdo.Tbisisl]ow SudlIanabecameaBuddba.

WelearnfromtheAmZamsa陋SmrH,thatSudhana didnotneedtowaituntilafuturelifetimetobecomea Buddha’Hebecameoneinhiscurrentexistence!He

beganasanordinarypersonandcontinuedtopractice untill1ereacbedsupremeperfectenligl1tenmentin onelifetime·Ifwecanacquirethisabilityandmethod, thenwetooareassuredofbecomingaBuddhainthis body,intl1islifetime.

HowdidSudlIanacultivatePHowdowecultivate?

First)donotblameanyoneoranytl1ing.Blameonly ourselves.Ifotherpeoplearedisagreeabletome,itis becausemylKarmicobstacleshavesurfacedAllother peopleareBuddhasandBodhisattvaswithouttlIe slightestfaults.WhateverIseethatincursmydislike ismykarmicobstacle,myfault.

AsthesixthPatriarcbofZen’MasterHuinengsaid, ‘‘ItisourshortcomingifweseethefaultsofotlIers,as l87

wewillregressalso·)>Whenwemindthefaultsof otbers,ourkarmicobstacleswillsurfaceandwewill

regress·MasterHuinengalsosaidtlIatatruepractitionerdoesnotseethefaultsofothers.Sudhanawasa

truepractitioner.Hedidnotseethefaultsofothers,

onlyhisown.Hewasa廿aidofnothavingenougbtime tocorrecthisown’muclIlesshavingtl1etimetofind thefaultsofotl1ers.Hesaweveryoneasavirtuous person’asaBodhisattvaandBuddha.Inthisway,he himselfbecameaBodl>isattva)aBuddba’Ifwestill seethefaultsofothers,itisourfault’ourkarmic

obstaclematerializing.IntheeyesofaBuddl1a,everyoneisaBuddha.Intheeyesofordinarybeings,even BuddhasandBodhisattvasareordinarybeings.Tl1us, thebestwaytorefOrmis仕omwitlIin. Criticismcanactuallybeagoodthing.Itisnoteasy

fOrustodiscoverourfaultsevenwhenwetryto.

Wl】enothers缸ndthemandtellusaboutthem,itwill

saveusagreatdealoftrouble.T}1erefOre,weshould beverygladtoacceptsomeoneelse)scriticism,astl1is isourtraininggroundtorefineourcharacterandto fUlfillourgoals.Theyhavecometohelpus>tobeour benevolentadvisors.Ifwecanacceptthingsinthis way,wewillseethatthereisnothingtobeangryor complainabout·HowcanwebeangryPHowcanwe notacceptcriticism?Howcanwegiverisetotheheart ofrevenge?Thisisaseriousoffense!Tbeyareour benefactorsandyetwewanttorepaytlIemwitl1reprisals!

l88

WhentheChinesespeakoffilialpiety,wethinkof EmperorS}Iun,39whoisknownasamodeloffilial piety·HisprofOundfilialpietywasabletomove heavenandearthWhohelpedhimtoachievethis?

Hisparentsandbalf﹂brother.Afterhismotl1erdied﹚ Shun>sfatl1erremarriedWhenhisstepmothermistreatedhim’hisfathersidedwithher·Then’years laterafter}Iisbalf-brothergrcwup,heInistreated S}IunaswellandthetlIreeeventriedtokillhim!

Butthroughitall,Shundidnotchangehisgentle heart’butconstantlyquestionedwhylIecouldnot makehisparentsandbrotlIerlIappy.Heregardedtheir actionsashisownfaultfOrlIedidnotseethoseof

ot}Iers.EverydaybereflectedonlIisshortcomings,on howtoregretandcorrectthem.Intheend,hefinally inHuencedandrefOrmedhiswholefamily.Hedidnot trytorunawayfromlIomeorthinkofrevenge.When EmperorYaolearnedofShun,hechosehimashis successorandmarriedhistwodauglIterstohim.Forif Shuncouldinfluencehisfamily’thensurelyhecould influencetlIewholecountry.

Intbesutras,wereadofEnduranceCelestialBe-

ing·Wl1ohelpedl1imtoattainachievement?Kaliraja.

BuddhaShalWamunispokeofthisexamplebrieflyin tbeD∕白mondStJnHandprovidedfurtlIerdetailsintl1e CT℃ar／﹨阮「『巴刀aSiJ﹝raKalirajaisaSanSkritwordmean﹣ ingaself-indulgentunprincipledtyrant.Thecelestial beingwascultivatingonamountainwbenfOrno reason,KalirajalosthistemperandputtlIecelestial l89

beingtodeathbydismemberment·

EnduranceCelestialBeingdidnotlIavetheslightesttraceofhatred.Instead’heperfectedtbeParamita ofPatience.Hedidnotviewanypersonormatteras evilTrytoimaginethelevelofpurityofmindthatlIe l1adattainedWbatdowelearnfTompracticingBuddl1ism?Theimportanceofattainingpurityofmind throughendurance.

Peoplemightsaythatweareinsensitiveifwedo notdifferentiategoodfrombadInfact)itisnotthat wedonotunderstandwhatishappeningaroundus.

Wedo.Understandingtl>elawofcausalityenablesour heartstobepureandwitboutanyattacl1mentsor discriminatorythougbts·AsforEnduranceCelestial Being,l1ismindwaspurebecausehe}IadfOundtl1e truthButbecausesentientbeingsl1aveafflictions,it isnecessarytoe叩laintothemtbeprinciplesina progressionofideas· WeunderstandthatthefOurattachmentsofself,

others,phenomena,andtimearenotreal;tl1ateverytbingisequal)withouttbeslightestdifference.TherefOre’inthisstate,differentiationandnondifferentiationaretl1esamebecausetl1ereisnodual-

ity-everythingisone.Wbenwedifferentiate’wedo notdosofOrourselvesbutasametlIodtohelpotl1ers.

SincesentientbeingshavenotyetfOundtl1eirtrue nature,weteachthemtoendtheirerroneousways

andcultivategooddeeds.Whenwel]aveuncovered ourtruenature,tlIerewillbenoerroneouswaystobe l90

endedandnogooddeedstobecultivated’fOrour mindswillbeinastateofpurityandequality-the OneTrueDharmaRealm-t}Iestateofnon-cultivation

andnon-attainment‘Withinsuc}Istates,westil>do whateverisneededfOrcultivationandattainment.

But,wedonotattachtoeitlIerextremeofemptiness orexistence.

Ifweuncoverourtruenature,orpurityandequality,butdonotpractice,thenwewillfallintotheextremeofemptiness·Ifweareattachedtotheappearanceofmattersanddonotthoroughlyunderstandthe principle,donotseeintoouroriginalnature,tbenwe fallintot}Ieextremeofexistence.Weshouldnotat-

tachtoemptinessortoexistence.

AsMalIasthamapraptaBodhisattvae叩lained,we shouldconcentratethesixsensesonuninterrupted

puretl1oughts.Withconcentrationoft}Iesixsenses’ wewillnotfallintotheextremeofe洫stence.With

uninterruptedpurethoughts’wewillnotfallintotlIe extremeofemptiness‘Inthisway,ourmindsarepure andnondiscriminatory)witheverythinginaccordance withthetruenature’Wechant(‘AmituofO”continu-

ously,withoutinterruptiondayandnight,andwitbout attacl1ingtoeitl1erexistenceoremptiness.

Likewise)inthefaceofslander,wesl>ould

maintaintlIemindofstillness.AlthouglItl1e slanderousrumorsandtalebearingspread likeabugefire’likeatorch,tbeywilleven>9l

tuallyburntbemselvesout.

TlIistellsushowtobehavewhenothersinsultand

slanderus.Ifweremaincalmandunaffected)everythingwillnaturallypass.WlIenotlIersverballyabuse us,wedonotneedtorespondinldnd.WlIenthey curseus,weneednotsayanythingAfterafewhours) theywillgettiredandstopThisisaveryeffective methodtohandletlIistypeofsituation.

Ilearnedtl】is仕omaclassmatewhenIwasateen﹣

agerstudyinginschoolAtthattime’IwasverycausticlikeLiaofan.Ilovedtoridiculepeopleandplay tricksontl1em.However>thatclassmatebecamemy goodadvisor’IwasarroganttowardslIimandeven ridiculedl1iminpublic。Butl】eneverrespondedin kind.ThiscontinuedfOranentireyearandintheend, hegottl1rougl1tome.Tl1ispersonwastrulyamazing!

Hedidnotreturnonebloworoneinsult·Ilearned

tl1isskillfromhimandl1aveuseditmyentirelife’ Itcanalsoservetoimproveourself﹂cultivationand helpaccumulategoodfOrtune)fOraveragepeoplewill praiseus,sayingthatwearetrulygoodpractitioners!If itwasnotfOrthosepeopleinsultingandslanderingus, wewouldnotl1avetl>eopportunitytopracticeendurance.T}Ieybavecometohelpustosucceedinour

practice.Whywouldwerefusetheirhelp?Ifsomeone treatsuslikethisatworkandwecaninteractwith

themwithapuremind,oursuperVsorswillappreciate us’ourco-workerswillrespectus,andouropportunil92

tiesfOrpromotionwillimprove.Thispersonhas greatlybenefitedus·HowcanwerefUsesuclIhelp?

WhenIwasinschool,iftwostudentsquarreled> theteacl1erwouldusuallypunishbotlIbyhavingthem lmeelontl1egroundWefeltthatthiswassounfair andwouldthink’<<Iwasobviouslyright’wl1ydidthe teacheralsopunishme?’,Lateron,IrealizedtlIatin anyargumentorfight,bothpartiesareatfaultandare

atthesamelevel.Ifoneisbigl1andtheotherislow, thentheargumentwouldnothavetakenplace.For example,anadultwouldnotfig}Itwithababy’Itwas verylogical.Now,whenweareinsultedorslandered, wecantellwhetberthepractitioner)slevelofcultivationislIigborlow.

Wheninsultedorslandered,weneedtoremember thattheseindividualsarebenefactorswl1ocometo

giveusagift.WecannotreturnthiskindnesswitlI ingratitude.First,tbeyhavecometotestourlevelof cultivation.Second,wewillaccumulategoodfOrtune andareabouttogainthepraiseandrespectofothers.

TherefOre’thesebenefactorsarenotbadpeople,but areactuallygoodfriendswhomwedonotwantto wronglyaccuse.

Ifwebecomeangryandtrytodefendourselveswhenslandered,itwouldbeliketl1e

springsilkwormspinningitsowncocoonand suffOcatingitself.Becomingangrydoesnot benefitus;it}Iarmsus. l93

Tl1isappliestoworldlyteaclIingsaswellastoBuddl>ism·Thefirstofthetwoessentialpracticesoftl1e SixParamitasofBodlIisattvasisGiving.Tl1isisto cultivategoodfOrtune.Wecannotlivewithoutgood fOrtuneandthisiseventruerfOrBuddhas·Wecallthe

Buddha<<RespectedOnewithPerfectWisdomand GoodFortune.))HiswisdomandgoodfOrtuneare unsurpassedItverynaturalthatweseekthesealso)as ourtruenatureoriginallycontainedinfinitewisdom andgoodfOrtune.

Aswel>avesaid’therearethreekindsofgiving: wealtl1,teacbing’andfearlessness.Practicingthese willresultinl1avingwhateveryoneseeks:wealtb’ wisdom,andl1ealthylonglivesrespectively.Byplant-

inggoodcauses’weareassuredofl1arvestinggood results·

Tl1esecondessentialpracticeistheParamitaofPatience,wl1ichenablesustoretainourgoodfOrtune.If wepracticegivingandgaingoodfOrtune,butdonot practicethissecondParamita,wewillloseourgood f◎rtune.TheD／2mond肋【rHtellsus,‘《everythingis attainedthroughpatience·))Weneedtocultivatepatiencetosafeguardourachievements’worldlyand Buddhist.

Weoftenreadinthesutrasoftl1efireburningour fOrestofmerits.Wbatisthisfire?Itisangerandha-

tredW}1enweloseourtempers,weloseourmeritsas

well.Ifyouwanttolmow}1owmuchmerityouhave, tl1inkofthelasttimeyoubecameangry.Withone l9￠

angrythought’tlIefireburnsourfOrestofmerits.

IfPureLandpractitionersweretobecomeangryat theirlastmomentsoflife,allwouldbelost!Thisis

whytl1eBuddhataughtusnottotouchthebodyof thedeceasedwithineighthoursofpassingaway’Althougl1thepersonhasbreatbedhisorherlastbreath, thespirithasnotleftthebody.Totoucl1thedeceased wouldcausegreatpainandpossiblyanger.IftlIey weretobecomeangryatthiscriticalmoment,allof theirmeritswouldbelost.Thus,meritsareextremely difficulttoaccumulatefOrtheycanbelostatany time·OurgoodfOrtuneandvirtueslIowever,willreInaIn·

WlIatismerit?Itispurityofmind,concentration’ andwisdom·Thinkaboutit’ifweloseourtempers, howcanwemaintainourconcentrationandwisdom?

Impossible.AsfOrgoodfOrtune)itisourwealthand intelligence.WlIenourmindattainsConstantMindfulnessofBuddhaAmitabhaorOneMindUndis-

turbed’wecanaccumulatemeritsandvirtues.But

withjustoneoutburstoftemper’allislost:nomore ConstantMindfulnessofBuddlIaAmitabl1a,much

lessOneMindUndisturbedTherefOre’weneedto

remainvigilantsoasnottoloseourmerits.

Inourcultivationonthepathtoawakening,our karmiccreditorswilloftentrytocreatetrouble.WlW? Tl1eylIaveanoverwlIelmingneedfOrrevenge.They seethatweareabouttosucceedinourcultivationand

lmowtbatoncewehavesucceeded,tlIeywillnolonger l95

havetlIeopportunityfOrrevenge·Thus)theywilldoall tbeycantobIockourprogress.AndtlIewaytheydo tbisisbymakingusburnourfOrestofmerits.But,if wearedeterminednottohaveourmeritsdestroyed, thennoexternalfOrcecandoso.

Sometimes,whenwefindourselvesinunpleasant circumstancesorhavepersonalproblems,webecome

unbappyandloseourtempers.Oncewedothis,our meritsareburnt.Whatorwhomakesussoun}Iappy andangry?Probablyallthoseunfavorableconditions, enemies,andpeoplestirringuptrouble.TlIisisan exampleof‘‘Thespeaker}Iadnosuchintention,tlIe listenerinterpretedittobeso.),Perbapsthespeaker hadnointentiontoupsetus,butweinterpretedwhat wassaidtobedeliberateandfeelmiserable.Wemay burstoutinangerorwemaymanagesomecontrol andkeepitinside.EitlIerway)ourmeritsaregone.

Whywouldallofourmeritsbedestroyedwithjust alittleanger?Becausewehavelostourpurityofmind TherefOre)alltheteacbingsandattainmentsarebased

onpatienceanddeepconcentration.TlIeyarenotonly thekeytoourcultivationintranscendingsamsara,but thekeytoworldlymattersaswell.“Toremainunmovedbyslander)>isdeepconcentrationandistbe revelationofwisdom.Tobecomeangryduetoslander isamanifestationofkarmicobstacles.Wecanchoose wlIetlIertol1aveourwisdomrevealedorourMrmic obstaclesmaterialize.

AretheseencountersgoodfOrus?Forpractitioners, l96

yes!Itisgoodtrainingtohavesomeoneconstantly causingtroublefOrusandtonotbavethingsgoingour way.Withouttl1eseadversities’bowwouldweachieve concentration?AdverseconditionsandaffinitiesprovideuswitlIjusttlIerightopportunitiestodiscipline ourselvesandtopracticetheParamitaofPatience.We cannotbethankfulenougbfOrtheseopportunities, muclIlesstocomplainaboutthemorgetangry.

Intl1epast,themethodusedinhelpingapersonto learndisciplinewastoteachlIimorhertopracticet}Ie ParamitaofPatience.TlIosewhowerebelievedtobe

potentialDharmarepositorieswouldbetestedTlIey wouldbepickedonateveryopportunityandtreated unpleasantlyasiftheyweredislikedTlIiswastoseeif tl1eywereabletoremainpatientandtoendurethe harassment.Iftheywereunabletoendureandleft,so beit.Ifwecannotendureorbepatient,thenwecannotacl1ieveattainment.Evenifweareexceptionalin allotherareas)ifwedonothavethepatiencetoendure’ourac}Iievementswillbelimited In乃e佑／iJa凸化咒acAingH㎡Z乞D’wereadofan oldmonkwlIoseverelymistreatedoneparticularstudent.Heconstantlyreproachedandverballyabused thestudentateveryopportunity.Onetime,whenthe studentwaswasbingbisfeet,bepoureddirtywaterall overhim,buttlIestudentstillwouldnotleavehis master’Later,theoldmonkreallygotangry’ldcked himout,andrefusedtoallowhimtocomeback!Tl1e

studenthadnoalternative·Unabletostaynearhis l97

master,hecampedoutatadistanthallwayofthe temple.Wbentheoldmonklectured’tbestudent wouldl1idebimselfoutsidethewindowandlistento lIismaster’

Oneyearlater,itwastimefOrtheoldmonktopass ontl1eteaclIings,toretireandchooseanewabbotto takelIisplace.Nooneknewwhomhewouldchoose.

Theoldmonkaskedthosewhowerepresenttobring inthestudentwhowaslisteningoutsidethewindow sothathecouldpassontbeteachingsandpositionto tlIatstudent.OnlythendideverybodyrealizetlIatfOr alltlIoseyears,theoldmonkhadactuallybeentrainingl1issuccessor!

Ifwewanttogiveupeverytimeweencountersome smallunpleasantness,andareunwillingtobepatient andacceptthetorment,tbenwewillnotachieve anytlIing,regardlessofhowoutstandingwemaybein otl1erareas.TlIekeytosuccessorfailureliesinpatience’Ifwecanendure,wewillaclIievedeepconcentration.Wewillthenuncoverouttruewisdomandbe

nolongeraffectedbyoutexternalconditions.

SometimesweseenewpeoplewithexcellentqualitiesstayingataBuddlIistcenter.Butafterashort time,t}1eyleave.Theresidentswouldsmile>tl1inking tlIatitdoesnotmatter.IfpeoplelaclKtlIepatienceto endure,tl1eycannotachieve.Butwoulditmatter muchwl1etheroneperson)wlIocouldnotachieve, weretostay?Thosewboares}Iortsigl1tedwouldconsiderthelossofsucbatalentedpersonasregrettable· l98

But,intheend>itisnotso.Atrulytalentedpersonis onewhohasattaineddeepconcentrationandwisdom fOronlywiththesewillwebeabletopassonthewisdomoftbeBuddlIas,andthuS,enableBuddlIismto remaininthisworldWithoutendurance,wewillnot

attaindeepconcentrationandwithoutdeepconcentration’wewillnotattainwisdom.

WitlIwisdom,wewillrecognizeatruecultivation centerwithgoodteacherswlIocanhelpusonthepath toenlightenment.Thennomatterhowtheymaymistreatus’wewillendureandnotleaveuntilwelearn

everything·Thisist}IewaytotrulylearntlIeteachings· Ifweareunabletoenduretheleastdisagreeablecircumstanceandjustwalkout)thenweareuselessand itwillbepointlesstokeepus’ Thispassage廿omthebookisveryimportantfOrit providesawonderfUlwaytoendslanderanddisputes’ Wesimplyignoretl1em.Event}1eworstwillfade.

W}Ienslandered’donotdisputeordebateit,orwewill bindourselvesfUrther.Thus,itissaidthatnobenefit

isderivedfromgettingangry’onlyharm.

Atwork’asuperiorwillnotgiveanimportantjobor apromotiontosomeonewboiseasilyangeredUsually’whenassessingasubordinate,tlIesuperiorwill observethewaythepersoninteractswithothersdaily todecidewlIetherthispersonisapromisingemployee andworthtraining.Uponobservingthatweareeasily angered,theywilllmowthatwearenotgoodcandidatesbecauseourangerwillonlycausedifficulties. l99

Tl1ereareotlIerfaultsandoffenseswecan

cl1ange.Ifweunderstandtheprinciplebehindtl1eneedfOrrefbrm,wewillnotrepeat ourmistakes‘

T}1esearetlIemainprinciplesunderlyingourability tochange·MahayanaBuddhistsadoptthismethod’as itisfastertoreachachievementwitl1it.Tl>eravadans

tendtochangetl1emselvesthrougl1belIavior)wlIicbis aldntoslowlyremovingatreebypluckingoffeachleaf andbranchTorefOrminthiswayisdifficultbecause wewillhavetocorrecteachfaultonebyonewl1ichis verypainstaldngandtimeconsuming.Itismuchwiser tochangetlIroughreasoningthantl1rougl1actionsfOr themindistherootfTomwl1iclIeverythingarises·

ChangingfTomtheHeartandMind

Wl1atdoes‘《changing廿omthelIeart﹚﹚mean?

Althoughwehavethousandsofdifferent faults,theyallstem仕omtlIeheart,fromt｝Ie mind.

Positiveandnegativekarmaaswellastheentire universearecreated仕omourmindTheBuddl】atold

usintheA陶mmsa左aStJnH:﹙《Thenatureofthe

DbarmarealmsansesfromthemindNatureises-

senceandessenceistlIemind.))HowdoMahayana BodhisattvasentertlIel1ellrealmstohelptl1ebeings 200

there?TlIeseenlightenedbeingsdosobyunderstandingtheprincipletl1ateverytbingarises廿omtl1emind Welearn廿omthekhik唔aIbAa5t』nHthattobreak througlItlIedoorsofthebells,oneneedstounderstandthateveryt}1ingarisesfromt}1emindW}1atis Hell?Acreationofourminds’Understandingthis,we willlearntl1attlIerearenogatestol1ell-wecancome andgofreely!

Wecancorrectourfaultsbybeginningtochange

fromourmindsandpracticinggooddeeds.Ifwepracticefromourminds,tl1enevenasmallgooddeedsuch asunreservedlygiVngapennytoapersoninneed wouldbeofinfinitemeritsandvirtues.WlIy?Tbis deedcomes廿omtlIegreatcompassioninourtrue nature,thusthebroadmindednessisboundless.The

goodfOrtuneisinfinitefOrthegooddeedarises廿om ourmindsandaccordswithourtruenature·However, iftl1egooddeedarisessolely廿omouractions﹚tl1enit isasmallmeritfOritdidnotarisefTomourtruenature。

Howtl1endowerefOrmourselvesfromourminds?

Wesincerelycultivatingbywantingtocorrectour offenses,practicinggoodness’andrefTainingfrom wrongdoings.Whenwecorrectfromourminds,tl1ere

isnosuclItl1ingasshouldorshouldnot.RefOrming ourselvesbyreasoningandrealizingtheprincipleis conditional.However)whenwerefOrmfromtl1emind’ itisunconditional,pure’andsincere.Inthisway, givingrisetoeventbeslightestofldndtl1oughtswill 20l

beinharmonywitbourtruenature.KnowingtlIat everytl1ingarisesfromthemind,weneedtocorrect ourfaultsbybeginningfromtlIemind Ifmyheartisstillofthoughts’tlIenactions willnotariseandfaultscanbeavoided.

Thisisanunsurpassedprinciple.Purityofmind cansuppressthenegativekarmaaccumulatedover infinitepasteons·Howcanweattainpurityofmind, stillnessofthouglIt?Wecandosothroug}ItheunmovedmindtlIatisindeepconcentration.TlIisis called‘<OneMindUndisturbed”inthemetl1odof

chantingmindfullytheBuddba,sname.Oncewe attainthisstate)allofournegativekarmawillbesuppressed.However,whenanewwanderingthought arises,ournegativekarmawillagainmaterialize.

Forexample,ifweswitchoffthetelevision,thereis nolongerapicturebutablankscreen.WlIenweturn onthetelevisionagain,thepicturereappears.Tl1e karmicphenomenastoredint}1emindsofsentient beingsarethesame.Whenourmindsareindeep concentrationandcalm’noneoftbekarmicphenomenawillmanifest.Whenourmindsgiverisetowanderingtl1oughts)thekarmicobstacleswillagainmaterialize.Understandingthis,wewillnurturepurityof mind,tbestateofnotgivingrisetoasinglewandering

thought.AsMasterHuinengsaid,“Thetruemind originallycontainsnothingandcollectsnodust·)) Karmicobstaclesexistintheillusorymind,notintlIe 202

truemindThetruemindhasalwaysbeenpure.

Anexampleiswearingeyeglasses·Originally,our eyeswerepure’Whenourglassesarecoveredwith dust,ourvisionisblurredThereisnot}Iingwrong withoureyes;theprobIemisontheglasses.Where areourkarmicobstacles?Theyarethedust>thecontaminationontbeglasses。Thereisnoobstaclewithin oureyes.Wheneverwecandowithoutglassesand eradicatethecontamination,wewillhavepurevision toseeclearly.Tbisist}Iesameasuncoveringourtrue naturetobecomeBuddhas‘Ifwewearglasses,the barrierremains·Thenweareordinarypeople’sentient beings·Oncewecanridourselvesoftheseobstacles,‘ weareBuddhas.

W}Iatldndofmindareweusingnow?T}Iedeluded mind,notthetruemindThereisnohindranceinthe

truemindWiththedeludedmind,wbenwetrytosee sometlIingwithournakedeyes,wecannotseeit clearly.ItislikelookingthrouglIdistortedglasses, seeingtbeexternalenvironmentthrouglIalayerof delusion.ThisdelusionistbeEightConsciousnesses andfifty-onemindobjects;theglasseshavebeen heavilycontaminated.Wetheninteractwitl1theexternalenvironmentthroughtheseconsciousnessesand mindobjects.TherefOre’theenVronmentlIaschanged totl1atoftheSixDusts·Ifwedonotapplytheseconsciousnessesandmindo坷ectstoseetheexternal envIronment,thenwedonotseetheenvIronmentof tl1eSixDustsbuttlIatofthetruenature’ 203

Tbebigproblemisthatwecannotridourselvesof tbesedistortedeyeglassesthataretheEiglItConsciousnessesandfifty-onemindobjects.TlIegoalof ourpracticeistoteachustoletgooftheseandto transfOrmconsciousnessintowisdom.Wisdomisthe

fUnctioningoftbetruenature.Consciousnessistl1e functioningofthedeludedmind’thefunctioningof theEigbtConsciousnessesandfifty-onemindobjects.

Arhats)PratyekabuddlIas,andTheravadaBodhisattvasstillusetlleseconsciousnessesandmindobjects.

Theyhaveyettoclarifytheirtruenaturetobecome Budd}Ias.TheylmowlIowtoregretthroughactions andthroughunderstandingtheprinciples.Buttheydo notyetchange廿omthemindWhy?Theydonot ImowwlIeretheirmindsare‘

WelearnintheStJmI>gamaStJnHthatinthebeginningoftbeSurangamaassembly’BuddbaShakyamuni askedVenerableAnanda,w}Iowasveryintelligent, wberehismindwas.AnandacouldnotfinditfOrhe

didnotlmowwbatorwbereitwas.Howcanweregret 廿omourmindsifwedonotevenknoww﹜Iatourtrue mindsare?

MahayanaBodhisattvaswhohavebeguntouncover theirtruenaturecultivatefeelingregret仕omthe mindWewillbetterunderstandoncewestudythe Apa佃mSa陋StJkIH,particularlySudhana》svisitstothe

fifty-tbreegoodspiritualteachers.HowdidSudhana practice?Thesefifty-tbreespiritualteachersrepresent Bodl1isattvasofPerfectTeacbingfromtl1elevelof 20q

FirstDwellingtothehigbest’thelevelofEqualenligbtenment.Theymanifestedasyoungandold’and asmenandwomenfromallwalksoflife.

Howdidthefifty-threespiritualteaclIerscultivate?

ThegenuinepracticeofBuddhismiscomprisedof

principles’examples,andpracticalapplicationsfOrus tofOllow.AlthouglIwecannotstudythecomplete A吧田mSa陋SmrH,thec﹜Iapteron‘﹙Samantabbadra Bodhisattva,sConductandVows’,fromtlIepeerless fOrty-chapterversionisveryimportant·Weneedto lmowl1owtoapplytl1ismostoutstandingMal1ayana teaclIingsotlIatasmodernpeople,wecanincorporate itintoourdailylives.Thisisanexcellentsutrafor sincerecultivationandisworthpropagation’

FollowingtlIisprinciple,ancientvirtuouspeople taughtushowtogiverisetotbeBodhiMindandbe constantlymindfi1lofBudd}IaAmitabl1a.Singlemindedlychanting‘‘AmituofO>)dayandnig}Itwill reduceallofourwanderingthoughtsintoonetlIought ofAmituofO.IsAmituofOgoodorbad?NeitlIer.ItlIas nothingtodowiththedualityofgoodandbadfOrit accordswitl1ourtruenature.Thedualityofgoodand badonlyexistsinourconsciousminds,notinourtrue minds.WitlIprolongedpractice’wewillnaturally attainenligl1tenmentifweareconstantlymindfulof AmituofO.Amongeighty-fOurthousandmetl1ods,tl1is methodisunsurpassed IfwecannotattainSupremePerfectEnlightenment duetoourinsufficienteffOrts>itisallrigl1taslongas 205

wecangototl1ePureLandandmeetBuddhaAmitabl1afOrthenwewilluncoverourtruenature.This convenientandsuitablemethodcannotbefOundin

anyotlIerteaching.Inothers,ifwedonotachieve

enlightenment’wewillnotbeconsideredashaving achievedattainment.

WhenwepracticemindfulnessofBuddlIaAmitablIa,itisnotnecessaryfOrustobeabletoseetl1e truenature.AslongaswecanseeBuddl1aAmitabha’ wewilll1aveacl1ievedattainment.Allournegative karmawillbesuppressedwbenwesincerelyandsingle-mindedlychant·HowcanAmituofOhaveanynegativelKarma?Itistrueandperfectgoodness,notthatof goodorbadfOrsuchgoodnessisrelative.Truegoodnesshasnodualityandistheabsolutegreatgoodness.

Practitionersdonothavetotrytoeradicate faultssuchastbedesireforfame)sex,profit, oranger)onebyone.

Tl1isisjusttogiveussomeexamples.Webavemillionsoffaults;butwedonothavetofindeacbofthem

onebyone.Practitionersspecializeinpreceptkeeping byreflectingonwhatwentwrongandabouttbemany

mistakestl1eycommiteveryday.TlIeycarefullyloolK backandtbencorrectthemonebyone.Tl1eynotonly reflectupontheirbehaviordaily’butmayalsokeepa recordoftheirmeritsandfaults.

Thismethodofrecordkeepingcanworkwellfor some.Eacl1ofusbasadifferentpersonalityrelatedto 206

our}Iabitsaccumulatedoverinnumerablelifetimes.

Mahayanapractitionersdonotpracticetbiswaywhile TheravadapractitionersareveryfOndoft}1ismetlIod andcanbenefit廿omit.DifferentpeoplelIavediffer﹣ entcharacters;thus>differentprinciplesandmetlIods areused

ManypractitionersinCbina’<andnorthernAsia} whopracticeMahayanaBuddhismrefTainfrom wrongdoingsandperfOrmactsofkindnessthrough reasoningandawakenedhearts.However,inSouth Asia’suclIasThailandandSriLanka)mostpractitionersareTheravadaBuddhistsandwhiletbeylikewise refTain廿omwrongdoingandpracticekinddeeds,they cbangetbroughbehavior’ Allweneedisasincerehearttopractice

gooddeeds’Aslongasourheartsarevirtuousandkind)thennaturaIlyourmindswill nothaveanyimproperthoughts.

TlIisisanexcellent,simple)andclearmethod However>ifwedonothavetruewisdom’westillcannotachievethisstate.Why?Becauseofdoubts.We wonderlIowitispossibleforustoeradicateallt}Ie offensestbatwehavecommittedWedoubt’wedo

notbelieve’wecannotaccept.WlIenweareadvisedto concentrateourmindonBuddhaAmitabbaandseek

rebirthintotl]eWesternPureLand,wesuspectthat withsomanywrongdoings,wecannotpossiblygoto tbePureLandWewouldbeashamedtoseeBuddba 207

Amitabha!

Somedonotevendaretopaytheirrespectstol1is imageatthecultivationcenter》consideringtl】eirof﹂ fensestoonumerousandheavy.ItwouldbeembarrassingtoseetheBuddha!Ifwethinkthisway,thenit wouldbebettertoregretandrefOrmtlIroughbel1avior fOratleastifwediscoveredandcorrectedonefault’ ourmindswouldbemoresettled

ThosewbocanacceptthePureLandmetl1odpossessgreatrootsofgoodness’goodfOrtune,andgood causesandconditions.Ifwedidnotalreadyl1avetl1e bestrootnature)itwouldbeimpossiblefOrustoaccepttbeBuddhaMindfi1lnessCl1antingmetlIod. Tbose’whocanacceptitandpracticeearnestly,can neutralizethetransgressionsaccumulatedoverinfinite lifetimeswithtlIemeritsoftheirchanting.Tl1ePure LandisagatheringplacefOrtlIeutmostvirtuous people。Oncerebornthere,wewillbeamemberof thisassemblyandtheequalofsuchvirtuouspeopleas theBodbisattvasSamantabl1adra,Manjusri,AvalokiteslIvara,andMahasthamaprapta.

AsMr·HuangNianzusaidinhiscommentaryon theD】丑mr它Li／bStJZm’tl1ePureLandmetlIodisfOr

sentientbeingsofsupremerootnature.Wbol>astl>e utmostrootnature?Thosewhocanbelieve,vowtogo tot}IePureLand)andpracticemindfulnessofBuddha Amitabl1ahavetheutmostrootnature.Master

Huinengonlytaugbttl1osewithsupremerootnatures.

However,l1isstudents,althoughverysuccessfUl,could 208

notmaintaintbeirlevelofattainment.PureLand

practitionerswitbfOremostcapabilitieswillnever regress,fOrtlIeybaveperfectlyachievedinthethree non-regressions.ThestudentsofMasterHuineng achievedtbethreenon-regressions,butnotperfectly。 T}IePureLandmethodisunsurpassedWeareunbelievablyfOrtunatetohaveencounteredit;buttbisis nocoincidence』tisduetotbematuringofourroots

ofgoodness>goodfortunes,andgoodcausesandconditionsthatwehaveaccumu}atedoverinfiniteeons.

TopracticegooddeedsVthonesinceremind meanstohaveanabsoluteproperandvirtuous thoughtasthefirstthought.Therearenowandering secondthoughts.Tocbant‘(AmituofO,’,istosinglemindedlypracticeConstantMindfUInessofBuddha AmitabbaandwholebeartedlyseekrebirthintotlIe PureLandThemostmarvelouswaytorefOrmand reduceourkarmicobstaclesistohavenowandering t}Ioughts’ThisdoesnotmeantonotlIaveanyproper thoughts.Withoutproperthoughts,webecomeignorant·Wanderingthougl]tsarediscriminatorythoughts andattaclIments‘Itisnoteasyforaveragepeopleto ac}Iievethestateofnowanderingthought.However, everyonecanachievethisbypracticingtheBuddba MindfUlnessChantingmethod W}Iatdoesproperthoughtarisingmean?ItisAmituofO:themosttruthfUlandultimatepropertlIought‘ Theonlyimportantissueinourlifeistoconstantly maintainpropertboughts,nottoclingtodeviatedor Z09

erroneousones,andtobeconstantIymindfulofBud-

dhaAmitabhadayandnigbt,withoutinterruption.If wecancontinueour(mltivationintbisway,thenin tbreemonthswewillreceivewonderfulresults.Ifwe

canconstantlymaintainmindfUlnessofBuddbaAmitabha)withthisonetboughtweareassuredofreducingourwanderingdiscriminatorythoughts.

ItisimpossibleforustonotlIaveanywandering thoughts‘Donotbea廿aidoftbemsolongasthouglIts ofBuddhaAmitablIacanoccupyusthemost;suchas sixtypercentofourthougbtsofBuddhaAmitabha withonlyfOrtypercentthatarewandering·Ifweare notconstantlymindfUlofBuddhaAmitabha,thenour mindswillbefilledwithwanderingthougl1ts.

IfwecancontinuethispracticefOrthreemontl1s’ increasingtlIetboughtsofBuddhaAmitabhaand decreasingourwanderingtboughts,wewillbeatease andfTeeinspirit.Ourmindswillbecomemoreserene andourjoy廿ompracticingtheteachingswillshow thatourkarmicobstacleslIavebeenreduced.IntlIe

past)ourmindswerefilledwithafflictionsandworries,andourfutureslookeddarkNowwecanbe

l1appy,confident’andwiseasourlivesbecomeinteresting>andourfiIturesbecomebrigl1t.

AswecontinueourcbantingfOrhalfayear’wewill receiveevenbetterresults,whichinturnwillincrease

ourconfidenceanddetermination.Anyonewhoreally wantstogotothePureLandwillfindtbatitisachievableafterthreeyearsofcultivationofConstantMind2l0

fulnessofBuddlIaAmitabha.Numerouspeoplehave achievedthis.

TlIerearethosewhobavesaidthattheycannot

practicethismethodbecausetheyarea廿aidt｝Iatthey willdieinthreeyears.Wbatcanwesay?Honestly speaking,manypeopledarenotpracticethismethod fOrtheyarestillclingingtothisworld,unwillingto giveupreincarnationinsamsara.Thesepeopleare shortsightedTheydonotknowthatthelIappinessand en}oymentofthePureLandarepeerless;thattbe humanandheavenlyrealmsandevenallotherBuddl1alandsare.incomparable‘SuchawonderfUlplace buttheydonotwanttogo?Theyprefertostay}Iere andcontinuetosuffer’WhatcanIsay?

Peoplewithtrueaspirationandprofoundinsight needtolmowthatseekingrebirthintothePureLand wholelIeartedlyandmeetingBuddbaAmitabhaistbe perfectandcompleteaccomplishmentoflife.We sl1ouldletgoofattachmentstoworldlyactivities,botlI physicalandmental,andridourselvesofdifferentiatingtl1ougbts.TlIereisnot}Iingwort}Iyofworryand nothingwortlIyofgreedWeaccordwithconditions anddonotseekaffinitiesinourdailylives·HowlIappy and廿eewewillbeforwewillhavetrulyachieved Thisiswhatworldlypeopleareunabletothinkof: toturnafflictionintoawakeningandtoliveordieat will;notjusttopassawaywhenourtimeisupbutto leaveaswewishIfwefeelthereisaneedtoremain

inthisworldfOrseveralmoreyears,tlIereisnoharm 2>l

insodoingHowever,theonlyreasontoremainis becausewestillhaveaffinitieswiththosewhoarelIere

andweneedtostaylIeretoencouragethemtogoto thePureLandwitl]us.Inthisway)ourtimespent herewillbetobelpothers.

IfitwerejustfOrourselves,tlIenwewouldrather leaveearlierfOrtheWesternPureLandThepurpose ofstaying}lereistohelpallsentientbeings,topropa-

gatethePureLandmetl1odIftlIereissomeonewho canassumethetaskofadvocatingthismethod,andto continuethisteaclIing,thenwecanpassonthejobto himorl1er.

Wecanleavefirstandletthemcarryonwitbthis weigh叮responsibilityofguidingsentientbeingsto transcendsamsara.TlIisisfiFeedom!Thus,everyone needstolmowthatthosewbohadsucceededintheir

practiceandleftthisworldinthreeyearshadno Dharmaaffinities,andl1adnobodytoteachTl1ose whocannotleavehavenoalternativebuttostay.

Aslongaswesingle-mindedlychanttbeBuddha)s namewitlIoutdoubts,withoutintermingling,and witlIoutinterruption,weareassuredtosucceedin threeyears.ConsiderthestudentofMasterDixian wl1oreliedonlyontl1echantingof<<AmituofO”andwas ignorantofeverythingelse.Afterbecomingamonk, t}Iemasterdidnotrequirehimtobeordained,fOrthe masterwasworriedtl1atduetotlIestudent)sadvanced

age’hecouldnotwithstandthel1ardship<ofthelong trainingsession>.Also,hewasuneducatedandilliter2l2

ate’andsoitwasnotnecessaryfOrhimtoattendthe lectures.Hedidnotevenliveinthetempletowork witl1tlIeotbers.Ift}IeymadefunoflIimandsl1ould

lIelosehistemper’itwouldhavebeenallverydifficult fOrhim.

Hewasinsteadsenttotbecountrysidetolivealone inanabandonedtemple.Forthreeyears’l1ecl1anted ‘‘AmituofO﹚﹚dayandnight。HeknewbefOrehandw﹜Ien lIewoulddie.Howdidheaccomplishthis?AsLiaofan toldhisson:‘<Aslongasourheartsarevirtuousand kind,tlIennaturallyourmindswillnothaveanyimpropertlIougl1ts.))ThisistheattainmentfromsincerelychantingtbeBuddha,sname!

AveragepeoplecannotbecomparedtoMaster Dixian’sstudentwhowassoonrebornintothePure

LandbecausehedidnothavetlIeabilitytoteaclI Buddhismtoothers.Illiterateandwithnolmowledge ofBuddhism,l1esucceededinhispracticeandwas rebornintothePureLandHedidnotsufferany illnessorpainandlmewinadvancehistimeofdeath HediedinastandingpositionandremainedsofOr threedays,waitingfOrMasterDixiantotakecareof }Iismemorialservice.Amazing!HeisarolemodelfOr PureLandpractitioners’ Somemayfeelthatt}IePureLandmetl]odisnota goodpractice,butwhatot}1ermethodofpracticecan slIowussometbingliketbis?Whichotbermetl>od enablesustobeclear-}Ieadedatthetimeofdeathand

toremainstandingfOrthreedays’waitingfOrot}Iersto Zl3

takecareofourfUneralarrangements?Thisistruly ourtestimony.

TlIemethodtlIatIwouldoffertoeveryoneistosin-

gle-mindedlychant‘<AmituofO.>,Whileourbodies remainintl1isworld,wehavenochoicebuttomakea

livingtosupportourselves.Butafterwork’wecanlet gooft}1inkingaboutworkandbemindfUloftl1eBuddha.Whenwework)concentrateonworking·Once finished,beginchanting.W}Iileatwork,whentl1ereis nothinkingrequired,wecouldsilentlychantorplaya cassettetolistentothecl1antingof<‘AmituofO)’wlIile worldng.Wl1entl1inkingisrequired’wecantemporarilylayasidechantingtoconcentrateonworkWhen againthinkingisnotneeded,wecanchantorlistento tbeBuddha>snamewl1ileworking.BuddlIaName C}]antingistl]emajorissueinourlife!Everytbingelse isunimportant’unworthyofconcern.Thisistheway toregretourwrongdoingsandtorefOrmfromour minds.Alearnedpractitionerwoulddosofromtl1e root’fTomthebasics.

<‘DemonsdonotappearduringtlIeday.”40 Thisistheessence,thekeytoourchange· SinceallmistakesstemfTomtheheart,we

cbange廿omthelIeart’Itislikegettingridof apoisonoustree’Ifwewanttoputanendto it,weuprootitaltogethersoitcannotgrow

again.Whyexertourselvestonoavailby pullingoutitsleavesonebyoneandcutting 2l4

ittwigbytwig?

Ananalogyofchangingthroughbehavioriscutting downthebranchesandtbetwigsofatreeonebyone, orpullingofftheleavesonebyone.Tochangefrom tl1el1eartistouprootthetree.Thus>weneedtoknow tbekeymethodtochangeourselves.

Ifeverybodycanmemorizeandupholdtheteaching ofMasterOu-Yi,andchange廿omtheheart,thenall thetransgressionsaccumulatedoverinfinitepasteons willbeabsolvedAmituof0canrefOrmallwrongdoings.BysincerelyclIanting(<AmituofO’’’weperfectly practiceallthevirtuousteachings,betheyworldlyor Buddhist.CultivatingoneiscultivatingallCbanging oneischangingallTrulyinconceivable!

Manypeopleareratherskepticalandhavedoubts.

Tl]eytbinktbatthismethodisnotveryreliableorthat thereisanevenbetterone’IsmileafterlIearingthis, placemypalmstogether’say(<AmituofO)”andamnot swayedbytl1em.

ThebestwaytorefOrmourfaultsistbrough cultivatingourheartsfOrpuritywillsurface rightaway.

ThefOremostwayfOrustochangeisfromthe heart.Ifweareabletoletgoofeverythingandcontinuouslychant‘<AmituofO)>fOrthreemonthsoreven

s1xmonths’ourmindswillbepurified,andtheresults willcomefOrthAsforpeoplelearningtolectureon 2l5

theBuddhistsutras,Ialwaysencouragethemtolearn justonesutra.Byrecitingonesutradaily’wecan

attainpurityofmindinthreetofivemontbs· Ifweweretostudymanysutrassimultaneously’we wouldnotattainpurityofmindint}1esameamountof timeandtlIusourlearningwouldbeuseless.Few peoplerealizetbatthesolutionisspecialization.

Agenuinepractitionerwillexperienceapurermind andfewerafflictionswithtbepassingoftime.Wewill belessignorantandgainwisdomasourfacesglow witlIl1ealthT}Iesearetheeffectsofgenuinepractice!

WeneedtorememberwhatMasterLianchisaid:

“Letothersbeawakenedbyalloftl1eBuddhist Canon.)>TbebooksinthelibraryarefOrotl1ersto read’notfOrourselves.Weofferthemsomanybooks

becausetheydonotbelieve,solettlIemreadIfthey wanttotravelsomanyroads>letthem.

Wewilltakeadifferentroute’aspecializedshort cut.Tl1eychangeontlIeappearanceandonlyonminordetails’Wechangefromourheartsbecause wrongdoingsoriginate仕omourhearts.Fromhere》we cantellthedifferencesinviewsandwisdombetween thetwo.

Ifmybeartispure’Icanrecognizeandstop animproperthoughtassoonasitarises.The immoralideawilldisappearthemomentI amconsciousofit.

Tl1istalksofchangingfromtheheart.Wandering 2l6

tlIougl1tsareafflictionsandkarmicobstacles.Assoon astl1eybegintorise)wewillrecognizetbemand clIangethemintoAmituofO.Astl1esixsensesencountertheexternalworldandawanderingthought,wlIich maybepleasurableorunpleasant,virtuousorunvirtuousarises,weimmediatelyreplaceitwithasecond thoughtofeitherAmituofOorNamoAmituofo.Althoughtbefirstthoughtiswanderinganddeluded,the secondthoughtisAmituofO.Thisistoawaken.This awakeningneedstobeimmediatesothereisnoroom fOrdelusiontogrow·Thisishowwewilleffectively uncoverourwisdom.

Ifweareabletoperseverelikethisforsixtotwelve months>wewillattainwisdom.OureyeswillbebriglIt andours1xsenseswillbeintelligentandsharp.We willbeabletocompletelyunderstandeverytlIingthat weencounter.Othersmayreadandstudyextensively tobeabletoanalyzematters,buttheystillmaynot reachtlIerightconclusion.Whereas)havinguncoveredourwisdom,wemayonlyneedtoseesometlIing oncetoperfectlyunderstandit.Ordinarypeopledo notl1avetlIiskindofabilityfOrthisistheabilityof BodlIisattvas:thetruewisdomtlIeBuddhastaugl1tus toseek

WhenwehavethehearttopropagatetlIetrue teaclIings,tlIekeyisfOrustoharborsincerity,purity ofmind,andcompassion。Thereisreallynoneedto searchfOrreferencematerialsandstudylIowtolecture·Wedonotwanttouseoursixthconsciousnessof 2l7

discriminationfOrwemaymisinterprettlIeBuddha’s truemeaning.AsIlIavesaidsomanytimesbefOre, thereisno<specific>meaningwithintlIesutras·All theBuddhaswillprotestthattheylIavebeenwronged

ifwepondertl1emeaningswithinthesutras.T}1erefore,weonlyneedtohonestlyrecitethesutrawithout seekingoranalyzingitsmeanings.Wejustneedto bonestlyrecitetopurifyourmindsanduncoverthe wisdominourtruenature.

IfsomeoneasksustlIemeaningswitl1insutras,we cantelltl1emthattlIemeaningsareinfinite.Bynot

purposelyseekingthemeanings,tlIeinfinitemeanings willsurface;thisisarevelationofthewisdominour truenature’Whenwelectureonthesutraintbis

manner,theflowoftl1etallKwillnaturallybecon-

ductedperfectlywhetlIeritissimpleorprofOund’ shortorlong’

Afterthelectures’whenpeopleaslKwlIatwehave said,wereallywouldnotknow·Why?Whennoquestionsarise,tl1ereisnomeaning;withquestions,the meaningemerges.Theemergenceofinfinitemeanings istobenefitothers.HavingnomeaningistobeneHt ourselvessothatwearecultivatingpureminds,with nothouglItsarisingbutAmituofO.Lecturingonsutras topropagatetbeteachingstobenefitothersnotourselves.Thus,thereisnoneedfOrtlIelecturertorememberwl1atwejustlecturedKnowingnotlIing,the mindwillbepure.

Whenwelectureontheteachingstobenefitotl1ers’ 2l8

wecanchoosetoreadthecommentaryontheh】Hmr它 Lk/bStJZr1abyMr.HuangNianzuandtlIreecommentariesontheAmira肋aSmm.Thecommentaryby MasterLianchiisverywellwrittenandperfect;MasterOu-YipraiseditasbroadandprofOundReading tl1iscommentaryontheAmi﹝a肋aStJ【rHwouldbethe sameasreadingtl1eBuddhistCanon.MasterLiancl1i

usedbothworldlyandBuddhistteacl1ingsfOrreference;thus,tbecontentisrich

MasterYuanymgandMasterBaOjing4lalsowrote e）叩lanatorynotesonMasterOu﹣Yi﹚scommentaryon tlIeAmim肋aStJhH‧Theabovewouldbeenougl1 referencematerialtopropagatetlIePureLandschool.

OncewehavetlIoroughlycomprebendedthesecommentaries’notonlywouldwehavetlIoroughlycomprelIendedalltl1ePureLandsutrasbutalsotheBuddl1istCanonandeventheteaclIingsofallotlIerBuddhistsclIools·Ontheotherhand,ifwestudymany sc}Iools>ourmindswillbecomescatteredandour wisdomwillremaincovered

TlIesefourcommentariesaresufficientfOrtl1ose

wbogiverisetoacompassionatel1earttopropagate tbePureLandmethodTbereisnoneedtolookinto additionalreferences’Donotbeafraidthereisinsuffi-

cientmaterialtolectureon.Onthecontrary,with slIorter,moreconcisereferencematerial,wewould

requirelesstimetolecture.Whystruggletotrytotalk fOralengthyperiodoftime?WhenwespeakfOra shortertime’wewillonlytalkoftheessence.Tbe 2l9

moretheessenceisrefined,themorewonderfUlitis.

Eacbmomentwillbevaluable,aswedonotwasteany oftheaudiencelsprecioustime.Ifwecompiledatalk usingmanyreferencematerials>asiftomakeupone giantplatteroflIorsd)oeuvres>thelistenerswillnotbe

abletosavoranyparticularflavor.Thiswastesour timeandenergyaswellasthoseofothers.

IfIamunabletosucceedatrefOrmingmy faultstl1roughchangingtlIeheart,tl>enIwill tryatthelevelofunderstanding’lmowing thereasonswlIyIneedtomakethechange’ IfIcannotsucceedwitl>this’tlIenIwilltry torefOrmbycl>angingtlIroughbelIavior.The bestwayistocultivatetlIeheartandunderstandthereasonsbelIindtheneedto

change.ItisfOolishtoconfineourselvesto

refOrmingthroughbehavior’Thisistl>einferiorway.InsteadweshouldberefOrming fTomthelIeart,fOrtlIisisthebestwayto cl1ange.

IfweareunabletoaclIieveusingthebestmetl>od, tbenwehavenochoicebuttotrythelesseffective way’whichistotrytounderstandwhyitwouldbe besttoclIange.Whenproblemsoccur,remaincalm andcontemplatewlWitwouldhavebappenedOnce theconditionisclearandthereasonisdetermined, ourmindwillinstinctivelycalmdown’ourwandering tlIoughtswilllessen’andourangerwilldissolve· 220

However,ifasbeginners’wehavelittlesenseof reasoningandcannotsucceedthroughunderstanding, wbatcanwedo?Wecoulduseanevenmorebasic

metl1odofrefOrmingbyc}Iangingtl1rougl1behavior andinthisway’fOrcethethoughttodissipatebyputtingacbeckonoureveryaction,findingourfaults, andcoITectingthemonebyone’Ifwecannotdothis> wewillfindourselvesintrouble,creatingevenmore

severenegativekarma)andt}Ierebybringingeven greatersufferinguponourselves.ThisiswlIybeginningpractitionerswererequiredtostrictlyabidebytlIe preceptsfortheycouldnotunderstandthereasoning.

ThespiritofabidingbythepreceptsistorefrainfTom committingfUrtherwrongdoings’ ThebestwaytorefOrmistocultivatetl1eheartand understandtheneedtochange.Analternativewayis tofOrceourselvesnottocommitthewrongdoing again.Whenweattainpurityofmindandunderstand thelogic,wewillbeabletoupl1oldandmaintaingood conduct.Tl1isist}Iebestwaytochange.Aswecultivate,weattainpurityofmindwlIileserVngasarole modelfOrbeginners·UntilwecandotlIis’allthree metl1odsmayhavetobeusedtocorrectafault.

SomepeoplebecomeinHexiblewhenkeepingthe precepts.Tbeyareunabletoprogressincultivation becausetheyareattachedtobehaviorandtotlIefOrmalityofcultivation.Actually)tbepreceptsarevery flexible.Whenweupholdthem>weneedtounderstandthelogicbehindt}Iemandevenmoreimpor22l

tantly>tostrivetoattainpurityofmindthatistlIe mindwithoutwanderinganddiscriminatoryt}1ougbts> andattachments·Thepurposeofkeepingtl1eprecepts istoattainthisdeepconcentration.

Ifweareoverlyattachedtotl1efOrmalityofkeeping theprecepts,tl1enitwillbedifficultfOrustoachieve deepconcentrationbecausewewilltendtodifferentiateandbeattaclIedtotl1eappearance:thefOrmalityof keepingtlIemdaily.Howcanwesucceedindoing this?OnlybyseveringourdiscriminatorytlIougl1tsand attachmentsareweabletoattaindeepconcentration.

Thisconcentrationisstillameans,away;sodonotbe attachedtoattainingit)fOrtodosowillresultinour wisdomremaininghidden.

Tberavadapractitionersareattachedtoacl>ieving concentration’TheBuddlIatalkedabouttl1emind

stateofArhatsintheStJm口gamaStJZm.T﹜Ieyhave attainedtheninthlevelofconcentrationandarepartialtotl1estateofemptynirvana.Duetotheirattacl1ment)tbeycannotletgoofthegentleandserene state;tl1eyarestilldifferentiating>stillattacl1edto extinguisl>ingalltl1econtaminants.

Forexample,whenTheravadapractitionerstryto severtl>eiraff>ictions,virtuallyalltheirchangeis througl1belIavior.Sometimes’theywillconcurrently trytochangethroughbehaviorandtl1rougl1reasoning, butnotfromtbemindThesutrastellusthattryingto severattacl1mentsbychangingthrouglIbel1aviorisas difficultas“tryingtocutoffaragingwaterfallfOrty 222

mileshigh))

Thisisasdifficultastryingtoremoveatreeby pluckingoffoneleafatatimeandisagoodexample ofwhychangesshouldbemadefromthemindHow thenshouldweproceed?Wisepeoplewouldgo straighttotherootandpulluptl1etree.Tl1en,the leaveswouldnaturallywitlIerandfall.Whybotherto plucktheleavesandcutoffthetwigs’onebyone?

T}IeDesiredResultofRefOrm

Butevenwhenwevowtochange’assistance isneededtotrulyrefOrm.Wewillneedconstantreminders仕omgenuinefriendswl1o witnessouractionsineverydaylife.AsfOr

ourgoodandbadtboughts,wecanasktlIe beingsandspiritsoflIeavenandeartl1tobe ourwitnesses.Wealsoneedtobediligent andtosincerelyregretdayandnight.Ifwe canhonestlyregretforonetotwoweeks, onetotl1reemonths,tl1enintl1isway,we areassuredofattaininggoodresults.

Weneedtohavet}1eshamefi1l}1eart’fearfulheart,

andcourageousdeterminedl1eart)fOrt}Ieyaretl1e inner)directcausesandconditionsfOrrefOrming.But westillneedcatalyticfactors,sucbasgoodspiritual fTiendswlIoareonthepatlItoawalKeningtoremind us,andtol1elpusfTomtlIeoutsideasourvisibleas223

sistingfactors.Ifwehaveavirtuousandsincere tboughtoftryingtocorTectourfaults’alltlIeBuddl1as andBodhisattvaswillbehappyandallbenevolent spiritswil>praiseandrespectusastheyunobtrusively assistusattl1esametimeltbecomescleartlIatone

virtuousthoughtcanresultininconceivableresults’ TherefOre,weneedtotrulychangethrougl1actions whentlIeconditionisright.Dayandnigl1t,weneedto bediligentandsincereinourregretting.Ifwearenot, tl1enwewillinadvertentlycreatenegativekarma.So) wecannotberemiss!

Toaccomplishthis’itisbestifourcultivationhall provideschantingfOrtwenty-fOurhoursaday’Inthe templesofancientpatriarchsandmasters,thecl1antingcontinuednightandday.Duringtheday,everyone participated;atnigl1t,theypracticedingroupsoffour witheacl1grouptakingaturn.

Altl1ougl1wemaynotcurrentlylIavesuchacultivationhallwberewelive,wecanmalKeuseofcassette

tapesorclIantingmaclIines’Wesimplychantalong witbit,asifparticipatinginabigassembly.Thevo>umeneednotbesoloudt}IatitdisturbsotlIers,nor

shoulditbesosofttlIatwecannotlIearclearly.

Wecanalsolistentoitwl1ensleeping.Sometimes, wecanevenhearitwhenwedream,sowecanchant

inourdreams.Thisissimilarto‘<hearingthedrum

playorthethunderrumbleinoursleep·))Itwillbe wonderfUlifwecanhearthechantinginoursleep.It willbeasifweareparticipatinginaseven-dayretreat.

22￠

Liaofanspokeofsincerelyregrettingforoneweek Participatinginaseven-dayretreat’inwhichtbe chantingislimitedtocertainperiodseacl1day’may notbeaseffectiveasgatheringanumberoflikemindedfellowcultivatorsinaquietplacetochant continuouslyfOrsevendays.Aseven-dayretreat sl1ouldcontinuenon-stopdayandnigbt.

Also,whenweattendourfirstretreat)itisbestnot

toparticipatefOrallsevendays,becausemostpeople havedifficultymeetingtbefi1llschedule.Wecantry onedayandnight,afUlltwenty-fOurhours.Afterwe feelt}]isiseffectivefOrseveraltimes’wecantrytwo

daysandnights’tlIenthreedaysandnigbts,andsoon.

Tbus,totrulycultivate,wecanchantonceaweek fOrtlIreedaysandnights.Ifweareunabletodotbis, wecantryashorterperiodThemeritaccruedfTom t｝Iiswouldbeeffectiveandoutstanding.Li豆o色n〈s 尸b【IrLessoI】stellsusbowwecancreateourdestinies.

Whenthereisasincererequest,aresponsewillfOllow.IfwesincerelyseekacenterthatisagoodenvIronmentfOrcultivation)weshouldbeabletoobtain whatweseekIfthiskindofcultivationeffOrtcanbe

sustainedforonetothreemontbs’tl1entlIedesired resultswillbeseen.

WhataretlIebenefitsofcontrition?Wemay feelverymuchateaseandourheartsmay feellightandgenerous.AnunintelligentpersonmaysuddenlybecomewIse.Another 225

mightmaintainaclearandrelaxedmind eveninadisturbingandconfUsingenvIronment.Wewouldalsofeelabletounderstand

everytbingortoeradicateourhatredupon seeinganenemywhileweremainhappy.

Therearemanyexamplesofdesiredresults.Ifwe weredepressedorunhappyintl1epast,wecanbecomecheerfulinsteadIfwehavemanyworries,tlIey canbelifted仕omourmindafterwereachunder﹣

standing)andihstead)wecanbecomeliberatedand fTee.Ifweareconfused,wecanbecomeintelligent andnolongerbefOolish Wl1enwefindourselvesincircumstancesthatare

disturbingoragitating,orwhenweencountermany diverseandl1ardtosolvematters>wecaneasilyresolve tlIemeveniftl1eyoverwbelmotl1ers.Wehaveseen examplesoftl1iswitl1someofourfellowpractitioners.

Someareabletosettlematterstheyundertakewitl1out anyapparentdifficulty,whileothersfinditextremely difficulttoresolvetl1em.

Mr.Yousaidinhiscommentary,({Tl1isisasignof goodfOrtune,merits’andwisdom·>)Forexample,fOrmerenemieswhoresentedusarenowfriendlytowards us.Tl1isisduetoourmeritsfTomcultivation,ofbeing abletoinfluenceandcl1angeotbersunobtrusively.It issaidthatakind-heartedpersonl1asnoenemiesand bastheappearanceofgoodfOrtune,merits’andwisdom·

226

Wemaydreamofspittingoutblackthings’ orhavingancientsagesorvirtuouspeople encourageandescortus.Wemaydreamof flyinginspaceorofcolorfUlpennantsand ornatelydecoratedcanopies.SucbphenomenaareindicationsofasuccessfUlrefOrm

andadissolvingofpastoffenses. ‘‘Blacktbings”arepollutantsorkarmicobstacles.In tl1epast,wemayhavehadniglItmaresorconfUsed dreams)butnotanymore.Althoughwestilldream>

whatweseeisasclearasindaylight.Thisisobviously verygoodWemayalsodreamofancientsagesor virtuouspeopleofferingtheirlIelp· AsBudd}Iists,wewoulddreamofBuddhasandBo-

dhisattvasteacbingusaboutthesutrasandguidingus inourpractice’Wemayalsodreamofflyinginspace, orofcolorfulpennantsandcanopies.Theseareindicationsofsuccessinourattemptstoimprove.

WhetlIerinourdailylivesorinourdreams,alltlIese responsesaresignsthatourkarmicobstaclesare graduallybeingreducedanderadicated,andtl1atour

goodfOrtuneandl1appinessaresteadilymaterializing.

However’wemustnotconsiderseeingthese pl]enomenaassignsofperfection.Instead, wemustresolvetofUrtherimproveourselves andworkevenlIardertorefOrm·

Wesl1ouldIiotbeproudtlIatwebavemadepro227

gress.Ifwebecomearrogant>thenwewillonceagain regressjustasourkarmicobstaclesarebeingreduced anderadicatedWeneedtoguardagainstbecoming arrogant,toincreaseourresolvetoattainevenfUrtber self-improvement,andworkevenharderatreforming.

Ifwebecomesatisfiedwitbouraccomplishments, fUrtherimprovementwillbeimpossible.

Beconstantlydiligentandneverstopimprovmg· Evenw}IenwearerebornintothePureLand,weneed

tocontinuetoimprove.Howcanwebecontent?

WlIilewecanbesatisfiedinourmannerofliving,we shouldneverbesatisfiedbutcontinuewithdeep-felt confidencewhenseekingimprovementsinourvirtues andcultivation’

<AnexampleisQuBoyu>Attwenty,hewas alreadymindfUloflIisfaults,l>adanalyzed tlIem)andtriedtothoroughlycorrectthem.

Att}Ieageoftwenty-one,hefelttlIatlIestill hadnotcompletelycorrectedallofthem.At twenty-two,befeltasiftwenty-onewas wasted,withoutanyrealimprovement.Thus’ yearafteryear’hecontinuedtocorrecthis faults.WlIenhereacbedfifty’Boyustillfelt thattlIepastfOrty-nineyearswerefilledwith wrongdoings.Tbiswasbowparticularour ancestorswereregardingtlIecorrectionof faults!

DuringtheSpring-AutumnperiodinChina,asenZ28

iorgovernmentofficialinWeinamedQuBoyuawakenedwhenlIewasonlytwenty.Helmewbisfaultsand vowedtorefOrm.Attwenty-one,hefeltlIestillneeded toimprove.TbiswasfUrtlIerproofoftlIeprevIous passage:‘<Weshouldnotconsiderseeingtl1eseplIenomenaasasignofperfection.Instead,wemust resoIvetofurtlIerimproveourselvesandworkeven bardertoreform.>)BoyuhadaccomplislIedtbis.Every year,everymonth’andeverydayhereflectedand refOrmedHeisanexcellentexampleofhowdiligent peopleusedtobe.TlIeirresolveandpatienceinrefOrmingl1ighligl1tedthattheirenduranceandeffOrts arequalitiestoemulate.

Wearealljustordinarypeoplewithmistakes asnumerousasaporcupine)sspines.Often whenwelookback)wedonotevenseeour faultsbecausewearecarelessanddonot lmowhowtoreflectonouractions.Itisasif

acataractisgrowinginoureye.

LiaofantaugbthissontotlIinkaboutl1isancestor)s behaviorandthentoexaminehisown.Weareordi-

narypeoplewithinnumerablefaults.TlIinkingbaclK overtoday,yesterday,onlastyearorbefOrethat,ifit seemstbatwel1avenotcommittedanygreatmistakes ordoneanythingseriouslywrong’tlIentlIisthinldngis duetocarelessness.Itisasifwel>avecataractsblock-

ingusfromseeingourfaults.Tl1isresultsinourfailuretoimproveandiswhywewillfOreverbeoneoftl1e 229

crowd

ThisiswbyMasterLianchitaughtbeginnerstouse aMerit-FaultCl1artsothattlIeywouldwatchevery thoughtanddeedOnlywhenwediscoverourmany faults’willwebetrulyafraidWeneedtoc}Iange pnmarilyfromthel1eartandreinfOrcetlIiswitl1changingthrougl1reasoningsothatweareconcurrently practicingbothtlIeprimaryandsecondarywaysto refOrm.

Alltl1esearesymptomsoflIavingaccumulatedtoomanyoffenses!Ourheartsmayfeel confusedandoppressed,lackingenergy.We willbecomeextremelyfOrgetfi1landfilled withworriesevenwhennotl1ingishappenIng·

WewillbenefitbypracticingBuddhism.Signsof otl1ersaswellasourowngreatorsmallkarmicobstaclescanbedetected<Whenwecommittoomany

offenses>ourl1eartsmayfeellIeavyandwemaybecomeextremelyfOrgetfi1latworkorstudyandbe unabletoliftourspirits.WlIentlIosewhoareyoung une叩ectedlybegintoforgetthingslikeelderlypeople do,itisduetokarmicobstacles.Truecultivatorsin theireigl]tiesandninetieswillfindthattheirmemoriesarestillgood.

NeedlessworryingisalsoanindicationofMrmic obstacles·Thepastispast’wbatistl>euseofdwelling onit?Tomorrowisyettocome,towonderaboutitis 230

tohavewanderingthoughts.SomepeopleareextremelygoodatworryIngandwonderingaboutthe

pastandthefUture.Theycandosoalldaylong·TlIis istomakeamountainoutofamolel1illandthisisa Mrmicobstacle.

<Wewill>feelembarrassedanddepressed

uponmeetingavirtuousperson’orbecome displeasedathearingproperreasoning’ Wl1enldndtoothers,wewillbemetwitlI

lIostility·WemaylIavenigl1tmareswhere everythingisupside-down,andtalldncol1erentlyandbehaveabnormally.Tl1eseareall signsofmisfortune.

Ifwearesincere>wewillnotbeembarrassedor

conscience-stricken’listless,ordejectedwhenwe

meetagenuinelygoodperson.Ifwearenotsincere, wewillbecomedispleasedatlisteningtotheteachings oftbeBuddlIaorConfucius<ortothoseofMoham-

medor}esusoranyotlIermoralteachings1 IntheearlieryearsoftheQingdynasty)everyonein tbeimperialcourtrecitedt｝Ie加H『】i陀Li／bStJnB,but duetotbeEmpressDowagerIsdiscomfOrtinl1earing it)therecitationwasabolisl1edPerhapsl1erkarmic obstaclesmadeheruncomfOrtablewl1enhearingabout theTenBadConductsandtheirconsequentialsufferingsinthehumanandhellrealms.

Whenbeingkindtoothers’wemaybemetwith l1ostility’Forexample,upongivingsomeoneagift)not 23l

onlydotheynottlIankus,theymayevenresentusfOr it.Anotl1ersignofmisfOrtuneisbavingnightmares whereeverytl1ingisconfUsed)andourspeecl1and bel1aviorareabnormalSuchdreamsmeantl1atwl1en

ourspeechisnonsensicalanddiSjointedandourbebaviorbecomespsychotic,wehavecomeupagainsta majorkarmicobstacle.Theseareallsignsofsignificanttransgressions’

IfwelIaveanyoftl1esesymptoms,wemust immediatelyreinfOrceourwillpowertocorrectallofourfaults.Itisnecessarytostart anewandnotdelay!

Thepresenceofanyoftl1esesignsmeansthatwe needtoearnestlyregretandtoridourselvesofbad habits.WenolongerhavethetimefOrprocrastination orcarelessness·Ifwedonotc}Iange’therewillbeno futurefOrus·TberefOre’upondiscoveringanyoftbese

symptoms,weneedtoimmediatelycorrectourfaults.

Donotgoastrayonadeviatedpatl1andwastethis lifetime‘OnlywbenwetrulyridourselvesofbadlIabitsandfaultswillwebeabletoaccepttheteacl1ings’

cultivategooddeeds,andaccumulatemerits· Whenimpartingtheteacl1ingstootbers,itisimportanttochoosetbosewithfewerfaults,purityofmind’ thecouragetorefOrm,andwisdom.Withouttl1ese qualities’itisuselesstoteacl1someone.Forexample, onemightteacl1apersonwholacksvirtueandgood intentions’Withincreasedknowledgeandabilities, 232

tlIispersonmightbeenabledtocommitseriousof fenses!IntlIiscase,thewrongpersonwasselected.

Ifheors}Iedidnotreceivethislmowledge,tben tlIerewouldbavebeenlessriskoflIarmingotlIersand creatingnegativekarma’TberefOre,teacl]ersneedto determinewbethertlIepersonisqualifiedtoinherit theirlmowledgeandability,andifnot’theyshouldnot impartt}IeteaclIings.ThisisnotwitlIholdinglmowledge,butusinggoodjudgment·OntlIeother}Iand,if weareunwillingtoteachasuitableperson’tlIenwe haveoverlookedandpossiblywastedaproperDl1arma repository.So,ifapersonissuitable’weteacht}Iem;if tl1eyareunsuitable>wedonot.

Insummary>howdoweaccumulatemerits?First, wecorrectourfaultstohavetbeabilitiesandcondi-

tionstobeabletoacceptthegreatteachings.But befOreacceptingthem)weneedtoperfOrmmoregood deedstomeetthequalificationsfOrbeingaDharma repository.TlIenwecanacceptt}Iegreatteachings.

233

TheThirdLesson:

Tl1eWaystoCultivateGoodness

d几m的／扔aMcc【mm由肥s仇odDee小Ⅲ〃 H白疋d凸【m由㎡月D叩eI加

TenAccountsofVirtuousPeople WereadintbeJC乃mg了《℉amilieswhoperfOrmgooddeedswillaccumulateprosperity thatcanoutlastmanygenerations’)>AnexampleistheYanfamily·BefOretheymarried theirdaughtertothemanwbowastobe ConfUcius>sfatber,theyinquiredaboutthe family.Afterfindingthattheypracticed goodnessandaccumulatedvirtues,tlIeYan familyfeltconfidenttbattheyweremarryIng theirdaugl1terintoafamilythatwouldprosperandbaveoutstandingdescendants.

TheJC乃mgintroducestheprincipleinthislesson.A familythataccumulatesgooddeedswillhaveprosperitytospare·IfwecannotenjoyallourgoodfOrtune, wewillhaveenoughleftoverfOrourdescendantsto enjoyfOrgenerationstocome· Intbepast>theparentsandamatcl1makerdecided wbethertwopeoplewouldmarry’Whenwecompare today>sfTeedomoflovewiththetraditionalway,the latterhaditsadvantages.ParentswlIowerewelleducatedandprincipledchosethemostpromisingspouse 234

fOrtlIeirc}IildTlIedisadvantagewasthatuneducated parentswhodidnotknowbetter,oftensoldtheir

dauglItersoutfOragoodprice.42Thesec}Iildrencompliedwiththeirparent’swishes,marriedandwere unhappyfOrtherestoftbeirliveS。T﹜Ius’thissystem hadbothadvantagesanddisadvantages.

TheYanmemberfamilyspokenofhereisConfucius>maternalgrandfather’HeknewtbattheShu familyhadaccumulatedvirtuesandpracticedgood deedsfOrseveralgenerations.Tbisisanexampleofa goodmatcl1madebytheparentsandthematcl1maker· Inancienttimes,allthosewboheldpower》廿om tlIeemperortoavillagemayor,faithfullyfollowed threeguidelines:toactasleader,asaparent)andasa teacher.First,itwasnecessarytoactast}Ieleaderof tlIegovernedarea‘Second,toactasaparentmeantto protectandtocarefOrallthecitizenstlIatlIewas

responsiblefOr,asiftheywerehisfamily。TlIird,toact asateacl1ermeanttoteachandserveasarolemodel fOrall

Theset}Ireeresponsibilitiesfellupontheshoulders oftheruler.Ifhefulfilledthem)thenlIewouldlIave

perfOrmedinfinitegoodness.UnfOrtunately,tlIese tbreeguidelinesarenolongeradheredto.

Inanotherexample,ConfUciushadpraised ShunfOrhisfilialpietybysayIng:‘(Dueto hisgreatfilialpietyandsincerity,Sl1un deeplymovedevenhisancestorstoaccept 235

bisoffering.43Hisaccumulationofmerits andgoodfOrtunewouldlastfOrmanygenerations.)>Tbisprincipleisconfirmedby manyexamples’ SbunisunsurpassedfOrbisgreatfilialpiety.He sawonlyhisownfaults>nottlIoseofothers.ForBudd｝Iists,beexemplifiesagoodpractitioner.Inthe↗狙r／fm刀StJkIH,welearnedtbatatruepractitionerdoes notseetl1efaultsofotbers.Sbunaccomplishedjust this’HistoryhasslIownthatthevirtueslIeaccumulatedguaranteedlIisdescendant’sprosperity·Andas tl1eycontinuedhispracticeofhonoringancestors, thesedescendantscontinuedtoaccumulategoodness andvirtues.Eventheancestorsofothersbenefitedas

Shun)spracticesweregraduallyadoptedbygenerationsofChinese.

ThefOllowingaresomeadditionalexamples ofhowmeritscanbeattainedtbroughper-

fOrminggooddeeds‧4￠InFUjianprovInce,a mannamedYangRong45}Ieldapositionin theImperialCourtastheEmperor’steacher.

YangRong)sancestorswereboatpeoplewho

madealivingbyhelpingpeoplecrosstlIe rIver。

Oneyear’astormlastedsolongthatviolent floodingsweptawaypeople’animals,l1ouses’ andbelongings.Tl1eotherboaterstookad236

vantageoftbesituationtocollectthefloatingbe>ongings.OnlyYangRong)sgrandfatherandgreatgrandfatherrescuedthe drowningpeople,andignoredthebelongings.Tl]eboaterslaughedandthougbttbe twotobeveryfOolishLater,wlIenYang Rong’sfatberwasborn’theYangfamily graduallybecamewealtby’46 Onedayaheavenlybeingwho}IadmanifestedasaTaoistmonktoldtheYangfamily tbatduetotlIeirancestors>accumulationof

hiddenmerits,theirdescendantswoulden-

joywealtbandprominence.Het}Iensuggestedaspecialplacewheretheycouldbuild theancestraltombTheyfOllowedhissuggestion.TodayitiscalledtheWhiteHare Grave.

Fengsl1uiisanancientscienceofplacingbuildings>fUrniture>andsoon,inawaytlIatwilltake maxImumadvantageofthenaturalenergyoftheland However>receivingsuchgoodorbadadvicedepends largelyonourgoodfbrtune,virtues’andconditions.If apersonlmowledgeableinfengshuibasadvisedus,it willonlyenableustoreceivewbatwearedestinedto receivesoonerrathertlIanlater.Ifwedonotdeserve

goodadvice’tl1ennotonlywillwenotbenefitfromit, itwillactuallybringusmisfOrtunebecausewedonot havethegoodfOrtunetoenjoyit·TherefOre,donotbe 237

toohappywhengoodthingshappen.First)think wbetlIerwedeservethem.

UponreadingLj白o∕自刀台fbαrLessons,wewillrealizethateverythingtlIathappensdoessofOrareason andthatforanordinaryperson,‘<Onesip,onebite, everythingisdestined>’Inmylifetime’Ihaveseen

manythingstlIatwereconfirmedbyBuddhistand ConfUcianprinciples.Ifwedonotbelievethis>and failtocorrectourfaultsandpracticegooddeeds’then therewillbenovariablesinourlives-onlyaconstant.

Onlywl1enwetrulyunderstandthewaytoaccumulate goodnessandrefOrmourfaultswillwebeableto changeourlives.

Sl1ortlyafter)YangRongwasborn.He passedtl]eimperialexaminationwhenhe wasonlytwentyyearsoldandlaterreceived theimperialappointmentofMaster.Tl1e emperorevenbestowedthesameimperial lIonorsonhisgrandfatherandgreatgrandfather.Today,hisvirtuousandprosperousdescendantsarestillprominent’ Sincemalesbecameadultsattheageoftwenty, tlIispassagerevealslIowunusualitwasfOrsomeone soyoungtopassthehiglIest-levelimperialexamination,tlIe]inslIi.Today’thiswouldbeequivalentto earningadoctoratedegree.Hisappointmentwas likewiseextremelyhiglI,similartotlIatofanational a{fairsadvisor.Asanadvisortotheemperor,lIiswas 238

obviouslyaveryprestigiousposition.Later,bereceivedt}1erankofimperialteacher· DuetoYangRong)sacbievements,theemperoralso conferredthesame}IonorsonYangRong)sdeceased grandfatberandgreatgrandfather.Thiswasthetraditionalwaytohonorandpayrespecttoancestorswhen anindividualbecameanimperialofficial· Today>wealsorewardoutstandingactionsasgovernmentscommendpeoplefOrtheiraccomplisl1ments.

Butfrankly’tl1emethodsusedinthepastweremore effectivebecausetheyhadadeepereducationalmeaning.Astheancestorshadindirectlycontributedtot}Ie country’t}Ieemperorwouldbestowt}Iesamehonoron thethreepreVousgenerationsaswellasontlIeindividual

Wemaynotseeanyreasontohonorsomeonewho diedsomanyyearsagobutourachievementsaremost likelybaseduponthegooddeedsandmeritsthatwere accumulatedbyourancestors’Wel1avebeenrewardedwitbthegoodfOrtunethatstemmedfTom t}Iem.Realizingtbis’whywouldtherebeanyreason nottopracticegooddeeds?

Iftbeemperorl1onoredtheancestorswl1entlIey wereinsamsara,tl1eywouldstillreceivetbehonor

regardlessofwhichrealmtl1eywerein.Iftheywerein thehungryghostrealm’thenallthegl1ostkingswould respecttl1em‘Asgreatvirtuouspersons,theywould gaintlIerespectofheavenlybeingsandspirits.T}Iis rewardsystemprovidedavaluableeducationfOritwas 239

anexcellentincentivefOrpeopletopracticegoodness.

Consequently,thetruemeritsandvirtuesfTomtbis educationareinconceivable.

YangRongIsdescendantslIeldofficialpositions’ andwereprosperousandprominenteveninLiaofan,s time.TlIiswastberesultofgenerationsofancestors accumulatinggoodnessandbuildingasolidf•undation,andofgenerationsofdescendantslIavingvirtue.

YangZicl]eng,fromthecountyofYinin Zl]ejiangproVnce’isanot}Ierexample.He workedinthecountycourthouseandwas kind,fair,and}Ionest·Once,thecounty

magistrate47punisbedacriminalbybeating himuntilhewasbleedingprofUsely.

Zicl1engkneltandpleadedwithhimtostop TheinfUriatedmagistrateretorted:‘<It’sall rigl1tfOryoutoplead)buthowcanInotbe angrywlIenhehasbrokenthelaw!”Zicheng repliedthatwhengovernmentleadersdonot fOllowtheproperpath’ordinarypeople wouldloset}Ieirway.Realizingtl1is,we slIouldfeelsorrowandnotpleasure<atsolvingthecase>.Andweshouldcertainlynot becomeangry.AcaselikethiscalledfOr moreunderstandingMovedbyZiclIeng)s plea,themagistrateceasedthebeating· ••••

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hadalow-levelpositionint}Iecountycourthouse‘ WhenthecriminalrefUsedtotellthetruthandeven

talkedback,t}Iemagistratebecameenragedandbeat himfortheextremelyseriousoffense·WhenZic}Ieng sawthis,hecompassionatelypleadedwithtlIemagistratetostop

Thistookagreatdealofcouragebecausewhathe saidwasadirectaccusationofthegovernment.Ifthe superiorofficerhaddisagreedandreprimandedl>im fOrbisbluntness>Zic}Iengcouldhavebeeninserious trouble.Ifhowever,thesuperiorofficerwasvirtuous andwise,l1ewouldnotbecomeangry,butwould appreciatethatoneofhisstaffwasonlyreminding himtobereasonable’

Wl1enZichengspokeofgovernmentleaders,}Iewas referringtoprovincialandcitymagistrates·Hesaid theydidnotfOllowthe((ProperPatl1/)meaningthat t}1egovernmentfailedtoproperlyeducatet}Iecitizens.

Wbatistl1eproperpath?Itiswhentherulerfollows tlIeTlIreeGuidelinesofactingasleader’parent,and teacl1er.Whenadistrictofficialinchargeoflocal administrationdidnotmeettlIeseguidelines,tlIen}Ie lIadnotproperlylookedafterthepeopleandthiswas wl1ytheybroketbelaw.ThiswaswhyZicbengsaid thatwhenleadersdidnotfOllowtl1eproperpatl1’the citizenswouldbecomelostbecausetl1eyhadnoguidelinestofOllowandnoonetoadvisetl1em.Ifthead-

ministrationbehavedproperly>thenthepeoplewould haveastandardtofOllow.

24l

DuringtheHandynasty,theteacl1ingsofConfUciusandMenciusreplacedthoseofhundredsofscholars.ConfucianismthusbecametlIebasisfOrtlIeedu-

cationalsystem.BefOrethistime,duringtheSpringAutumnperiod,thereweresomanypl1ilosophiesthat itwasdifficultfOrpeopletoknowwbichoneswere appropriate.AllofthebookswrittenbylIundredsof sclIolarsl1adtl1eirowndistinctpointsofview.EaclI seemedtomakesense;however,peoplewereataloss astowbichtoclIoose’

Itbecamecrucialtoselectoneastl1emodelwhile

keepinginmindtl1atthecbosenteachinghadtobe widelyacceptedbypeoplewithdifferentculturalbackgrounds.OncethismodellIadbeencl1osen’theworks

ofotherscl1olarswereusedfOrreference.Tl1rough thisprocess’theeducationalo吋ectiveswereestablished

Thissystemofmoralstandardsbecametl1ebasisof theteacl1ingsfOrtheChineseandwasusedfiPomtl1e Handynastyuntilthebeginningofthetwentieth

century.ConfUciusandMenciustaughtustbeFive HumanRelationslIipsandtheTenMoralResponsibilities’whicharetheproperpathTbeFiveHuman Relationsl1ipsconcentrateontlIerelationsamong peopleandtberesponsibilitiesthatpeopleareobligatedtofUlfill.TheyincludetlIosebetweenl1usbands andwives>parentsandchildren,siblings)hiends,and politicalleadersandthepublic.

Thefirstisthebasicrelationsbetweenmarriedcou-

242

ples·AhusbandshouldfUlfillbisresponsibilitiesasa husbandandawifeshoulddolikewisefOrthecouple toremainharmonious‘Tbisisthebasisofallprosperousfamilies.48NextistlIefamily,inwhiclIparents holdapositionoverus,cbildrenunderus’andsiblings aroundus。Eachdifferentrolehasitsownresponsibili﹣ tiesthatareinnatemoralprinciplesandarenotcreatedorassignedbyanother· BeyondtlIefamilyaresocietyandthecountry’At theheadistbeleaderofthecountryandbelowt}Ie leaderaregovernmentofficials.Ourfriendsareonthe samelevelasus.Whenwee】叩andthesefiverelationshipstoincludeeveryone,wewillseethatweareall brothersandsisters·TherefOre’tbefiverelationships unitet}1ecountryasonebigfamilyandaretlIeproper path Totheancientsagesandvirtuouspeople>governmentofficialswereconsideredgreatpeopleandaddressedassuchTheybadtheresponsibilitytoeducate people’andtonurtureandleadtheminproper thougl1tsandbelIaviorbyestablisl1ingmoralguidelines.AslongaspeoplefOllowedtlIeseguidelines’ therewouldbenowrongdoing.Inadditiontothese guidelines,theyweretoteaclIpropermoralprinciples <suchasloyalty’filialpiety>}Iumanity>faith)andhonesty>.

Tl1ebasiceducationalgoalsinConfilcianismareto severmaterialdesires’obtainawakening,upholda sinceremindandavirtuouslIeart’developself﹄ 243

discipline,haveabarmoniousfamily,governacountry>andfOsterworldpeace.Today,schoolsdonot emphasizetheseprinciplesortbelIumanities’but stressteclmology.Nowonderourtboughtsandbehaviorhavenoguidingprinciples.Wearenottaugl1tthat whenweseethemisdeedsofothers,wearetotakea lIardlookatourselvesandseeifwehavefulfilledour dutiesasIeaders·

Onceweknowthemotivebehindacriminalof﹂

fense’weneedtofeelcompassionfOrtbeoffender ratherthanfeelsatisfactionathavingsolvedthecase’ becauseweourselveshaveyettofUlfillourresponsibilities.Andifweshouldnotfeelpleased,thenwe certainlyshouldnotbecomeangry.Atthetimeoftl1is account)governmentofficialssuclIascountymagistrateswerewelleducatedandhadpassedanimperial examination.TherefOre,whenZichengbravelyspoke onbebalfoftheprisoner)themagistrateimmediately realizedhiserrorandceasedbeingangry.rromthis example,wecanseethatZicl1englIadconsiderable wisdom)virtue)andinsight.ItwasappropriatefOrhim toaccumulatevirtueandmeritsint}1ecourtbecause

lIecoulddomanygooddeeds.

AlthoughZicheng)sfamilywaspoor,lIerefusedallbribes.49Iftheprisonersweresbort offOod,hewouldtakesomefroml1isown

hometogiveittothemevenifitmeantgoinghungrylIimself· 244

Oneday’itwastimefOrseveralnewlyarrivedprisonerstobefed,butZichenghimselfhadlittlefOodIflIegavetheprisoners what}Iehad,lIisfamilywouldgo}Iungry;if hekeptthefOodfOrhisfamily,theprisoners, wouldbavenot}Iingtoeat-anappallingdilemma.Hefeltt}IattheprisonersneededtlIe fOodmorethanhisfamilydidHediscussed itwith}Iiswifewboaskedwheretheprisonerswere廿om‘Zichengtoldhert｝Iatthey werefromHangz}Iow·

Altl1oughZichengonlyheldaverylowrankinthe countygovernment)herefusedal>ofthegiftsthat wereofferedtohim.Sometimesrelativesoftheprisonerswouldofferbimbribesinexc}IangefOraligl1ter sentenceorprefCrentialtreatment.However,herefUsedalloftheseoffersandalwaysactedfairlyalthoughitwasverydifficulttobelIonestinsucl]a temptingenvIronment’

Attbetime,prisonersweregivenameageramount offOodInthisexampIe,theywalkedmaybefiftyor sixtykilometersadayinsbacklesandhadspentseveraldaysontheroadZichengwasverysympathetic, but’ifl1egavetlIemhissmallamountofrice)tl1enlIis

familywouldgol1ungry·Ifhegavethericeto}Iis family)thentl]eprisonerswouldhavenothingtoeat.

Afterdiscussingthesituationwithhiswife’theydecidedtomakericeporridgeandsbareitwiththepris245

oners·

Later)Zichengbadtwosons.Theelderson’ Shoucben,andt}Ieyoungerone,Shouzhi’ botb}Ieldimportantgovernmentpositions.

Zicheng>seldestgrandsonbecamevIceministerintheMinistryof>usticeandhissecondgrandsonwasahiglIlyplacedmemberof thegovernmentstaffinSichuanproVnce· Tbeytoowereprominent.Today,theirdescendantYangChuting,alsoagovernment official,islmownfOrhiSvirtuousdeeds· ThetwosonsreceivedtbegoodfOrtuneaccumulatedbytheirparents.Theirgovernmentdepartment wasoneofsixministries.Todayforexample)tlIereare overadozensuchministriesinTaiwan.Thus,tlIe

positionslIeldinancienttimeswerebigberandentailedgreaterresponsibilitiesthanthoseoftoday.50 TlIisaccountillustratestbatt}Iegoodnessaccumulatedbytbiscouplebenefitedtheirdescendants.

Anotl1eraccounttookplaceduringtlIeZhengTongperiod,<thetimeofEmperorYingzong>.

InFUjianproVnce’manyintellectualslIad joinedagroupofrebels·TheemperorappointedImperialCensorZhangtostoptlIem. Hetrickedtherebelsandcapturedtbeir leader.

246

Later,ImperialCensorZhangdispatclIed GeneralXietoputanendtotheremaining rebelsintheeasternpartoftheprovInce.The generalobtainedalistoftheinsurgentsand orderedwhiteflagstobesecretlygiventoeveryonenotonthatlistalongwitlIinstructions toplacetbefIagsontheirdoorswl1entheimperialarmycametotown.Heorderedtbesoldiersnottoharmtheinnocentandwiththis

onethoughtofgoodness,hesavedtensof tl1ousandsofpeoplehombeingkilled HissonXieClIianplacedfirstintbeimperial examinationsandeventuallybecameanadvisortotheemperor’HisgrandsonXiePi placedthirdintbeimperialexaminations.

Inthisaccount,whichbappenedoverfivebundred

yearsago,therebelswereactuallyarevolutionary armypreparingtorevolt.Thissectionofthebookis

abouttheeffectsgarneredfrompreventingunnecessaryldlling.LookingbackatChinesel1istory,wefind tl1atveryfewdescendantsoffamousgeneralslIadgood fOrtune·Wby?Theymadetoomanyenemiesand causedtoomanydeaths!Probablylessthantengeneralsl1addescendantswhoreceivedgoodfOrtuneand CeneralXiewasoneofthem.

Anotl1erprimeexampleofthelawofcausalityisthe famousGeneralGuoZiyiwholivedduringtl]eTang dynasty.Duetohisaccumulationofgoodnessand 247

virtues,l1isdescendantsprosperedDuringtheSong dynasty,t}IereweretwogeneralsundertheleaderslIip ofEmperorTaizu:CaoHanandCaoBin.ThedescendantsofCaoHanhadsolittlegoodfOrtunetbatit didnotevenlastthreegenerations.Thedaugbters becameprostitutesandmanyfamilymembersbecame destitute.CaoBin,ontheotherhand>wasavery caringgeneralwhodidnotkillinnocentpeople.His descendantswereallprosperous’ Ifageneralfailedtodisciplinehistroopssot}Iat theyhurtcivilians’tlIeburdenofblamewaslIis.Tl1is exampleshowstl1econsequenceofunnecessaryldlling.GeneralXiewiselytaughthistroopshowtodistinguishtherebelsupportersfromthecivilians。Inthis way,hedidnotmistakenlycausetbedeatl1sofinnocentpeople·TheprestigeandprosperityoflIisdescendantsaregoodexamplesofcauseandeffect.

•

AnotlIerexampleistheLinfamilyfromPutianinFUjianproVnce.Amongtbeirancestorswasaverygenerouselderlylady.Every dayshemadericeballsfOrthepoorandgave awayasmanyastheywantedAnimmortal wl1omanifestedasaTaoistmonkcamedaily fOrthreeyearsandalwaysaskedfOrsixor seven·Herceaselessgenerosityconvinced lIimofherdeepsincerity.

ThisisanotherexampleofanancestorwhoaccumulatedgoodfOrtunefOrberdescendants·Sl1etreated 218

everyoneequallyandgavetbericeballstowhoever

askedfOrt}Iem.Itiseasytobegoodoccasionally,but todosoeverydayisverydifficult.Thebeavenlybeing knewthatslIewastirelessin}Iergooddeeds,andt}Iat shesincerelywishedto}Ielpthosewhowerepoor.

Sincerityisanaccumulationofvirtuesandgivingisan accumulationofgoodnessâ&#x20AC;&#x2DC;

Hetoldher:<(IhaveeatenyourriceballsfOr t}Ireeyearsandhavedonenothingtoshow mygratitude.PerlIapsIcandosonow.On thelandbehindyourhouseisagoodplace fOryourgrave.IfyouareplacedtlIerewlIen youdie)thenumberofyourdescendants wbowillhaveimperialappointmentswill equalt}1enumberofseedsinapoundofsesameseeds.),HersonfOllowedhisrecommendationsâ&#x20AC;&#x2122;

Tl1eTaoistlmewfengshuiandsuggestedagood placefOrlIergrave.IfhisadvicewasfOllowed,thenan unimaginablenumberofherdescendantswouldre-

ceiveimperialappointments.>ustimaginehowmany sesameseedsthereareinapound| Thefirstgenerationafterthat,ninemen passedtheimperialexaminationsanditcontinuedtbatwayfOrgenerations.Itwassaid

inPUjiantbatthesurnameofLinwasalways onthelistoftbosewhohadpassedtlIeim249

perialexamination.

BecauseofthegoodfOrtunethattheelderlylady hadaccumulated,notonlydidshehavemanydescendantsbuttheywereprosperousandbecametlIelargest familyintheprovInce.Tbisistheeffectgarneredfrom tbecauseofsincerelygivingawayfoodtothepoor.

AnotherexampleisMr.Feng’tbefatherof theimperialhistorian’FengZhuoan.One wintermanyyearsago’Mr.Fengwasonhis waytoschoolwlIenhesawsomeonelyingin thesnow.Findingthatthemanwasbarely breathing)llequicklytookoffhiscoat, wrappeditaroundtheman’carriedlIimback home,andrevivedlIim.5l TlIatnight,ZlIuoan>sfatlIerdreamtthata l1eavenlybeingtoldhim:<<Outofcomplete sincerity’youlIelpedadyingman.Tbisisa greatvirtue·IwillhavetlIefamousCeneral HanQiHanoftheSongdynastytoberebornasyourson’>)Later’Zhuoanwasborn andwasnamedQi.

Wl1enweseeapersonindirecircumstances,no matterwhotheymaybe,aslongaswesincerelytryto savebisorlIerlife,itwillbeconsideredagreatactof

goodness·HanQiwasafamousgeneralduringthe Songdynasty·Hewasgreatlyadmiredandl1onoredby 250

theemperor.SinceGeneralHamQiwaslIighlyregarded’theheavenlybeingarrangedfOrhimtobe rebornintotbeFengfamily.Tbus,becauseZhuoans fathersavedsomeone)slife)hewasrewardedwitha

goodson.Tl1isisanexcellentexampleofreincarnation。

Also’tberewasMr.Ying,aministerwho livedinTaizhou.Whenhewasyoung,he studiedinremotemountainareas.Atnight, heoftenbeardtbesoundsofglIostsandspiritsbutwasneverafraidoft}1em.Onenight) l1eheardoneghosthappilysaytoanother: “ThereisavillagewomanwboselIusband leftbomealongtimeagoandhasnotreturnedHerin-lawsthinkthattheirsonis

deadandareforcinghertoremarry.Tomorrownigbt,sheisgoingtocommitsuicide andwillreplaceme.ThenIwillbereborn!))

IntlIepast’scholarsoftenlivedintemples)because onlytemplesbadextraroomsandagoodlibrary>usuallycalledt}IeSutraCollectionChamber.Atatime whentherewerenopubliclibraries’thetemplelibrary usuallyhadtlIefburBoo肋’the〃吒C乃s＆／℃s﹚and probablymaterialfTomt}Ienumerousschoolsofthink ersfromthelateZl1oudynasty·52Mostscbolarspreferredtoresideinthesetemples’wl1ichwereusually locatedinthemountainsorinwoodedareas’forthese

providedaquietandrefres}IingenvIronmentfOrstudy.

25l

Ghostsnotonlye洫st,theyliveamonghumans.

Theyusuallyappearinsparselypopulatedareasor whenapersonsenergyislow.AsMr·Ying)smindwas pureandhonest,lIeneitherpaidmuchattentionto themnorfearedtlIem.Onedayl1eoverlIeardone ghosttellinganotherthatayoungwomanwasgoingto commitsuicide.Anyonewbohascommittedsuicide needstofindareplacementbefOrelIeorshecanbe

reborn.IfnoreplacementcanbefOund)theglIostwill undergomuchsufTering.

ItisnecessaryfOrt}IereplacementtocommitsuicideintlIesamespotandmannerfOrtl>egl1osttobe setfree.Thesameappliestocaraccidents’Although thedeceaseddidnotcommitsuicidebutwasanacci-

dentvictim)lIeorshewouldalsoneedtofindare-

placement.

TlIisexampleisaboutaghostwl1ol1adhunglIimself,whenhewasabuman.Heknewinadvanceof

tl1edeathoftlIeyoungwomanw}1osehusbandwas longoverduefromabusinesstrip·Theparents>knowingnotlIingoftheirson)swhereabouts,werefOrcing hiswifCtoremaITy.ShedidnotwislItoandplanned tocommitsuicideinthesamespotthenextday.The gl1ost)scl1ancefOrfTeedomwassoontomaterialize becauseshewastobel1isreplacement.

Uponhearingthis,Mr’Ying-immediatelyset outtosellsomelandthatheownedHere-

ceivedtwohundredgramsofsilverfOrit.He 252

thenmadeupaletterfromthedaugl]ter-inlaw>slIusband,andsentittol1erlIomealong withthesilver’Tl1eparentslmewtl1attlIe letterwasnotintheson)shandwriting,but examinedt}1esilverandsaid:<‘TlIisletter

maybefalse’butthesilverisnot.Perl1aps oursonisalive.))Consequently,thedaughter-in-lawwasnotfOrcedtoremarry.Aftera wbilethebusbandreturnedhomeandthe

coupleresumedtheirlivestogetlIer.

Mr.Yingsavedtbebreakupofafamily,anactof greatmerit.WhenhesoldtlIelandandsenttl1e money,hewasnotthinkingofaccumulatingmerit.He simplyactedoutofcompassionbywantingtohelpthe woman,tosaveherlife)andtokeepthefamilyintact.

Hetl1oughtnofUrtberofwhathebaddoneandreturnedtotl1etempletocontinuel1isstudies.

Next,Mr’Ying}Ieardtheghostsay’(<Originally’Iwassupposedtoleavehereandbereborn,butMr.Yingmessedupmychance!”

Theotberghostasked:‘‘Whydon)tyouget evenwithhim?)}Tbefirstgbostreplied:<<I can)t·Theheavenlybeingshaverecognizedhis goodnessandheisgoingtoreceiveaprominentpositioninthefUture.HowcanIburt himP’)

SincethelIeavenlybeingshadalreadyrecognized 253

Mr.Ying)sgoodness’tbegl1ostcouldnotdoanything.

Fromthis,welmowtbatifaspiritoral1eavenlybeing canl1armus,itisbecausewehavedonesometl1ingto deserveit.Ifwehavenotdoneanythingwrong,then tl1espiritsareunabletohurtus.

AnoldChineseproverbsaysthatthereisathirty percentpossibilitytl1atpeoplemaybeafraidofgl1osts butaseventypercentprobabilitytbatghostsareafraid ofpeople!SoitissillyfOrustobeafraidofgl1osts becausetl1eyaremucl1moreafraidofus.Weonly needtobeafraidwhenwel1avedonesomething wrong,becauseonlytbenaretheyabletobarmus.If ourconscienceisclear,thenmalevolentspiritscando nothingtous’53 SeeingMr’Ying>sgoodness>thelIeavenlybeings hadalreadyplannedfOrMr’Yingtoholdaprominent positionintl1egovernmentasaminister.LaterinlIis life,Mr.Yingdidindeedholdthepositionofminister.

Havingoverbeardtl1egbost,heknewsomeofhis fUtureinadvance.

UponlIearingthis’Mr.Yingbecameeven morediligentinpracticinggoodnessandaccumulatingmerits.Wbenevertl1erewasa famine’hegavegrain廿omhisstorel】ousesto thosewhoneededit.Healwaysl1elpedrelativesinemergencies.Wl1entl1ingsdidnotgo hisway,lIealwaysreflectedwitl1inlIimself rathertl1ancomplainofothers’Tl1us’}1eal25』

waysquietlycompliedwithconditions.Even today,hisdescendantsareprominent.

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IfpeoplewererudeortookadvantageoflIim’Mr. Yingalwaysexaminedhisownactionstoseeifhewas atfault.Tolerantandabletotakeeverythinginstride’ bewasneverargumentativeorresentfUl.Notonlydid }1ebecomeaminister,hisaccomplishedandvirtuous descendantsalsoprosperedAllthiswastheresultof h k l h e

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Anotherperson’XuFengzlIu’livedin]iangsuprovInce.WlIenevertherewasafamine,hiswealthyfatherwouldbetbefirstto waivet}IerentontlIericefields’hopingthat otberwealtbypeoplewouldfOllowsuit·54He alsodonatedgrainhomhisstorehousesto tbosewbowerehungry.

Onenight,lIeheardghostsoutsidehis}Iome say)“AcountysclIolarintheXufamilyisgoingtopasstheprovincialimperialexamination!”ThiswentonfOrseveralnightsandindeedthatyearl1issonFengzl1upassedtbe examination.Afterthat’Fengzhu’sfatherbecameevenmorediligentinaccumulating gooddeeds.

HepaidfOrtherepairofroadsandbridges, andprovidedfOodfbrmonksaswellasfOr 255

thepoor·Hedidallhecouldtobelpotl1ers.

Sometimelater’heheardtbeghostsagain.

TlIeysaid:‘{Theprovincialscholarfromthe Xufamilyisgoingtoholdahighpositionin thegovernment/)Eventually,FengzhubecamethegovernorofZheiiangprovmce· Sometimesghostscanbeclearlyseenorl1eard Outsidethel>ouseoftl1eXufamily,glIostssangthata familymemberwasgoingtopasstl1eprovincialimperialexamination.LaterthesonXuFengzl1udidso.

GoodfOrtuneistherewardfOrgooddeeds.Thosewl1o understandthiswilltryevenl1ardertoaccumulate goodness.Tl>eghostsalsosangthatFengzhuwould receiveal1ighpositioninthegovernment.HeeventuallybecameanimperialjudgeintheSupremeCourt’ thengovernorofZl1eiiangproVnce.Tl1iswastl1e resultofsincerelyl1elpingthepoor.

AnotlIerexampleisTuKan酗wholivedin }iaxing’Zhejiangprovmce’Mr’Tuworkedin tl1ecourtlIouseandwouldspendnightsin theprisoncells,talkingwitlItheinmates.InsteadofmakinganamefOrhimself’he wouldwritesecretreportstotlIeministerof justice,teIinghimwlIycertainprisoners wereinnocent.Theministerwouldthen

questiontheprisoneraccordinglyandclear thecases.ThroughMr’Tu)seffOrts,more thanteninnocentpeoplewerereleasedand 256

allofthemwereextremelygratefUltotbe judgepraisingtheministerofjusticefOrl1is wisejudgment.

RegardlessofhowcarefUlonemightbewhenexaminingacase)therewasalwaysthepossibilityofa wrongverdict.Evenwhentheerrorisunintentional,it isstillamisdeedFromthis,wecanseehowdifficult

itistobeagoodlawyerorjudge· WlIatMr.Tudidwasveryrare.Hewouldspend nigbtswiththeprisonerstolearneverythingabout eaclIcase.Whentheprisonerswerequestionedinthe courtroom,theysometimesbecamesofrig}1tenedtbat tlIeycouldnotadequatelydefendtl>emselves.55 WlIenlIestayedwithtbeinmatestofindoutthe truthbehindeachcase’hedidnottakethecredit himself.Instead’hewroteoutthedetailsofthecase

andgavetlIemtotheministerofjusticesothatalltl]e creditwentto}Iissuperiorofficerw}Iowasvery pleased’fOrwhenhetriedthecasesatdawn)heal-

readylmewthetruthAfterdetaiIedquestioning,he acquittedoveradozeninnocentmen.Thiswasthe

talkoftheimperialcityandeveryonepraisedtheminiSter·

Soonafter,Mr.TumadeareporttotlIeimperialjudgesaymg:‘‘Ifinnocentpeopleare imprisonedhere,tberemustbemanymore tlIroughoutthecountry.56Irecommendthat investigatorsbesenttochecktheprisonsfbr 257

innocentpeopleeveryfiveyears.Thesentencescanbecanceledtopreventtl>einnocentfromremaininginprison.”Tl1eminister,Mr。Tu》ssuperior》tookthereporttotlIe emperor,wl1oagreedwithMr’Tu)ssuggestion.Mr.Tuwassubsequentlychosenasone ofthespecialagentsincl1argeofreducing sentencesfOrthosewhowerefOundinnocent·

Onenig}1t,hedreamtthatabeavenlybeing cametol1imandsaid:‘<Originally,youdid notdeserveasoninthislife)butthisactof

reducingpnsonsentencesfOrinnocentpeopleaccordswithtl1ewislIesoftlIelIeavens.

Youwillbebestowedwiththreesonsand

tl>eywillallattainhighpositions.)>Hiswife latergavebirtlItotl1reesonswl1oallbecame prominent.

SimilartoLiaofan)Mr.Tuwasnotdestinedto

havesons.Liaofansoughtasonandreceivedone·Mr. Tureceivedthreesonsduetol1isaccumulationof

gooddeeds.

Anotherexampleofattaininggoodresults frompracticingkindnessisBaoPingwl1o livedin]iaxingPingwastl]eyoungestof sevensonsofthemagistrateofCl1izl1ou’ AnhuiprovInce.HemarriedintotheYuan 258

familyinPinghucounty,ZhejiangprovInce’ andwasagood廿iendofmyfat｝1er.BaoPing waslmowledgeableandtalented,butalways failedintlIeexaminations.Hespenthistime studyingBuddhismandTaoism.

Once,wlIiletravelingtoLakeMao,lIecame

toavillageandsawatempleindireneedof repair.ThestatueofAvalokiteshvaraBodhisattvawaswetfromtherainthatleaked

throughtberoof’PingtoolKoutallbismoney andgaveittotheabbot,sothathecouldrestoretlIetemple.

Theabbotreplied:<<Itisama]orprOject,Iam a廿aidthisisnotenough﹚﹚BaoPingthen tookoutalllIisexpensiveclothesandhanded tl1emtotlIeabbot.Hisservanttriedtopersuadel1imtokeephisbestoutfit,butberefused,sayIng:<(Itdoesnotmattertome.As longastlIestatueofAvalokitesbvaraBodhisattvaremainsundamaged)IdonotcareifI havetogowitlIoutclothes.))

Ping,whobadfailedtopasstheexaminations,bad enuptl1el1opeofagovernmentcareer.FortugIvenup<nenopeoIagovernmen<career·ro<<unately,hisfatl1erwaslIeadoftlIelocalgovernmentso thefamily’sfinanceswereadequate.Once’whenlIe sawaBuddl1isttempleinneedofrepairs,hisimmediatetl1oughtwastohelp.Hetookoutsixteenouncesof 259

silver,whicbwasallthemoneyhelIad,andgaveitto t}Ieabbot-anactofpuresincerity’Whentoldt}Iatit wasnotenough,PingtookoutfOurboltsofclotband someclotl1ingfromhisluggagesot}1eabbotcould tradethemfOrsilver.

T}Ieabbot,witl1tearsinl1iseyes)exclaimed,

(<Togiveupmoneyandclotbingisnotdifficult,butyourdeepsincerityistrulyrare·

),

Aftertl1etemplewasrepaired,BaoPing askedhisfathertovisititandtogetlIerthey spenttheniglItthere.Tbetemple>sDharma Protector,Qielan>cameinhisdreamto thankl1imandsaid:<(Sinceyouhaveaccumulatedtbesemeritsandvirtues,youwill bavemanygenerationsofdescendantswho willreceiveimperialappointments.’)Hisson andgrandsonbothpassedhigl1examinations andwereappointedasimperialofficials’

Liketl1eotl1erexamples’tlIegoodfOrtunehereceivedwasalsorewardedtohisdescendants.

ZhiLifrom>iaslIancounty)inZbejiangprov-

inceisanotl1erexample.Hisfatl1erusedto beaclerlKintheprovincialcourthouse.

Once,whenZl1iLi>sfatl1erlearnedthatan innocentmanl1adbeengiventl1edeathpen-

alty,hetriedtosavetheman>slife.Wl1en tbeprisonerl1eardabouttlIis,l1etoldhis 260

wifC:<‘Iamgreatlyindebtedtothismanwl1o l1asspokenonmybehalf’butIhavenoway toshowmygratitude.Willyouinvitel1imto ourlIouseandofferyourselfto}Iim?Perl1aps tl1iswillpleasehimandincreasemycl1ances tolive·))

ZhiLi)sfather,knowingoftheprisoner)sinnocence) sympathizedwitlIhimandpleadedwitblIissuperiorto sparetbeinmate>slife‘IfhecouldsavetlIepnsoner’ hewouldalsosavethefamily’ Tl1ewifecriedasshelistenedtobisrequest, buttl1erewasnootherwaytohelp.Thenext daywl1entbeclerkcametovisit)sheoffered lIimwIneandtoldlIimofherlmsband)s

wishTheclerkrefi1sed,butcontinuedtodo allhecouldfOrtheman.Wl1enatlasttl1e

prisonerwasreleased’heandl1iswifewent totheclerk>shousetothankl1im·Hesaid:

‘‘OnewithsuclIvirtueasyoursistrulyrare thesedays,l1owcanIshowmygratitude?

Sinceyoudonothaveason’allowmetoof

fermydaugl1terinmarriagetoyou.Please acceptfOrthisistheonlywaytl1atIcanrepayyou.))

ZhiLi)sfatberrefusedtheprisoner>sofferofhis wifebecausehedidnotwislIanyreward·Hehad

actedoutofasenseofmoralityandjustice,feeling 26l

thatitwaspartoflIisjobMarriedfOrmanyyears,he andlIiswifebadnosons.So,theprisonerofferedhis daughtertobeasecondwifetotheclerkhopingtbat sbewouldbeabletobearhimasonandcontinuethe

familyname’anacceptedcustomatthetime.

TlIeclerkacceptedandsoonafterwards,sbe borehimhisson,ZhiLi·Hepassedthe highestleveloftl1eimperialexaminations wlIenhewasjusttwentyyearsoldandlater wasappointedtoanimportantgovernment position.HissonGao,grandsonLu,and greatgrandsonDalun’allpassedtheexaminationsandreceivedimperialappointments aswell.

Thesetenexamplesalltelloftl1edeedscultivatedbydifferentpeople.Altboughtheir actionsdiffered,theirintentwasthesame-

topeIfOrmgoodness.

ZhiLi,sfinalappointmentwassimilartoaFirst Secretarytoday,aprominentposition.Tl1iswasl>is rewardfOrsavInganinnocentlife.Inthislesson) Liaofanprovidedtenexamplesofl1owgoodfOrtuneis tl1eresultofaccumulatinggoodnessandisnotacoincidence.TheseeventswereclosetoLiaofan)stime.

Somehelmewofpersonallywhileotherswererelated tohisfamily.AlloftlIemareaboutcauseandeffect: goodnesswillresultingoodfOrtuneandevilwillresult 262

inmisfOrtune.

凸】叱I沍佃〃肋唔G○O肋esS

HowtoRecognizeGoodness

IfwecarefUllythinkaboutgoodness>wewill realizetlIattherearemanydifferenttypesrealandfalse,honestandcrooked,}Iidden

andvisible,apparentandactual,properand improper’fullandhalf,bigandsmall,and difficultandeasy· ThesedifferenttypeseaclIl1avetlIeirown

causestllatneedtobeunderstoodIfwetry topracticegooddeedsbutdonotlmowlIow todistinguishbetweenrightandwrong’we mayendupdoingmoreharmtlIangoodand allofoureffOrtswillhavebeeninvain.

TruesincerityinpracticinggoodnessistodosowitlIoutaskingfOranytbinginreturnandistlIecrucial factorinsucl]matters.Goodactstl1atl1aveconditions

attaclIedarewrongdoings,notgoodness.

Forinstance’somepeople,especiallyBuddl1ists,do notunderstandtl1atBuddlIismteaclIesustoeliminate

wanderingtl1oughtsandattachments’Whentheygoto atempletopaytheirrespectstotheBodhisattvas,tbey dosotoaskfOrsomething.Iftl1eydonotwantany263

thing,tlIeydonotgo.Theyburnincenseinfrontof theBodhisattvasandprayfbrassistanceandguidance.

IftbeBodhisattvascanjustgrantwhattlIeywant,tlIey willreturntlIefavorwithspecialofferings.TlIisis tryingtostrikeupabargain!Notonlyaretbeyinsincere,theytlIinktheBodhisattvaswillacceptbribes.

ObviouslyaseriousoffCnse!

ZbiLi)sfatherwasvirtuous.Theprisoner)sofferof hiswifeasarewardwasimmoralbutZ}IiLi)sfather

wasnotoffendedandcontinuedtohelptlIeprisoner· TlIus’itwasfittingthatlIereceivedsuchgoodfOrtune.

Tl1eprevIoustenaccountsareexamplesofgoodactions.Now’wewilllookattheconceptsthatthey illustrate.Weneedtoknowtheprinciplesandproper waystoaccumulategoodness.

Whatare((realgoodness>)and‘(falsegoodness?)’IntheYuandynasty’agroupofscholarswenttovisitMasterZlIongfeng戶7One said:‘‘WehearinBuddl]ismthatthekarmic

rewardfOrgoodandbadis‘likeasl1adow’ fMlowingthefOrmwhereveritgoes.)But whyisittl>atalthoughsomepeoplepractice goodness,theirfamiliesanddescendantsare notprosperous?Ontheotherhand’while

othersbehaveimmorally>theirfamiliesand descendantsdoverywellWlIathashappenedtocauseandeffect?AretlIereno standardsintl1eBuddha)steachingsP” 26￠

Severalscholars,whovisitedthemaster)saidthat

bothBuddhismandTaoismtauglItthatthelawof causalitywastrueandinescapable.But,thefacttl1at descendantsofgoodpeoplesometimeslIadproblems whiledescendantsofimmoralpeoplesometimesprosperedseemedtocontradictthelawofcausality· MasterZhongfengreplied:‘‘Ordinarypeople areblindedbyworldlyviewpointsandnot lIavingcleansedtheirmindsofimpuritiesare unabletoseeclearly.Consequently,they lookuponrealgoodnessaswrongdoingand mistakewrongdoingasgoodness.Thisisvery commontoday.

Ordinarypeoplevieweverythingasordinary·Their mindsareimpureduetoworldlyemotionsandtl1ey arestillbotheredbymanywanderingthouglItsand attacl1ments.NotlIavingtheBuddlIa’seyesofwisdom todiscernthetruth,theyoftenconfUsegoodwitl1bad Althoughmanypeoplewerelikethis,themasterjust saidcourteouslytlIatsuclIpeopledidexist.

<<Moreover’thesepeopledonotblamethemselvesfOrfailingtounderstand>andunfairly blametl1eirmisfOrtunesontlIel1eavens’”

Tl>escholarsquestionedhowgoodandbad couldbemistakenfOreachother.

Themasterthenaskedeachofthemtovoice

265

tlIeirthougl1tsonwhatwasbadandgood.

Onescholarsaidthattoyellatandhitotl1ers wasbad;torespectandtreatothersinapolitewaywasgoodThemasterreplied’(<Not necessarily.})Anotherscholarsaidthatbeing

greedyandtakinganother’smoneywasbad whilebeinggenerousandbehavingproperly wasgoodMasterZlIongfengagainreplied, ‘<Notnecessarily/)Theremainingscl1olars e】叩ressedtheirviewsonwbatwasbadand good,butMasterZhongfengalwaysconcluded’“Notnecessarily/> Tl1emastersaidtl1attlIeirstandardswereunreliable

anddisagreedwiththeiranswers.Withthat’everybody askedhimtoe）叩lainhisstandards﹚sincehisdiffered 廿omtheirs.

TheDefinitionofGoodness

MasterZlIongfengsaid:‘‘TodotllingsfOr tbebenefitofothersisgood;todothingsfOr selfbenefitisbadIfwhatwedoisfOrtlIe

sakeofbenefitinganotlIer>tl1enitdoesnot matterifweyellatorl1ittl1em;itisstill good.But,ifourintentionisfOrself﹂benefit, thenregardlessofourappearanceofrespect andcourtesy,itisbad’) Tl1istalksoftheBuddl1iststandardfOrgoodand 266

badAnythingdonewithtlIeintentiontobenefitothersisgood,evenifacertainamountofcorporalpunishmentisinvolved,whileanythingdonewitl1the intenttobenefitourselvesisconsideredbadItdoes

notmatterlIowcourteouswemaybetowardsotbers fOrourintentionsmaybetaintedForexample,we maybecourteoustoingratiateourselveswithotl1ersor fawnonotherstogainsomethingfOrourselves.

Themastercontinued:(‘Practicinggoodness solelytobenefitothersisconsideredpublic benefitandisrealgoodness.Ifweonlythink ofourselveswhiledoinggoodacts,thenthat isconsideredprivatebenefitandisfalse goodness. ),

ThisisthetruestandardfOrgoodness:tobenefit andprovidegoodnessfOreverylivingbeingIfintlIe actofdoinggood,wearestillconcernedaboutour

ownwelfareorreward,thent}IeactiSnolongersincereorpurebuthasbecometaintedInadditionto goodnesstlIatis‘‘realorfalse>>thereisgoodnesst}Iatis

<{fUllorlIalf.”Tounderstandfullandhalfgoodness, weneedtobeabletodifferentiatebetweengoodness thatis<<fi1llorpure),and‘‘halformixed.”

AlltheBuddlIas’Bodhisattvas,sages,andvirtuous peopletlIinknotofthemselvesbutofothers.Thisis trueandfUllgoodness.AgoodexampleofthisisFan ZlIongyan.Exempli觔ngtrueandperfectgoodness’he wasanexcellentrolemodelfOrhewasnotconcerned 267

fOrl1imself.HewantedtocreategoodfOrtunefor otherssothattheycouldbenefitthecountryandallof society.

WhenwereadlIisbiography,wecanseethatlIis descendantsalsopracticedandaccumulatedgood deeds.Mr.Fanandtwoofbisfivesonsbecameprime ministers.Theemperorappointedanothersonasa }Iighscholar.WhenMr.Fandied’tl1erewasnothave enoughmoneyfOrhischildrentopurchaseacoffin.

Where}Iadalll1ismoneygone?Hel1adgivenitto others.Thiswasw}IyMasterYinGuangpraisedMr.

FanashavingvirtuousconductsecondonlytoConfUcius.HisdescendantsprosperedfOreighthundred years,untiltheearlyl9O0s·Thisistl1eresultofaccumulatingabundantvirtuesandgoodness.

Today,wlIenwepracticegooddeeds,wedososparingly.WeexertjustafractionofourpotentialeffOrt butconsiderourselvesgoodpeople.Notonlytbat,we expectgreatbenefitsinreturnforourlittlebitof goodness.Manypeoplegototemplestoburnincense andmakeofferings’Why?Becausetl1eybelievetl1is canprofitthemtbemost:adollarinvestedfOrmillions inreturn.So’theyburnincenseandworslIiptl1eBuddhathinkingthattheywillgaingoodfOrtuneinreturn.

Iftbeydonateadollartoday,maybetheywillwinten thousanddollarsinthelotterytomorrow.SuclIthinkingdegradestheBuddbasandBodhisattvas.

Whenweseetheseapparentlysincerepeople’their familiesandevendescendantssufferingmisfOrtunes) 268

wewilllmowwlIy.Theydonotintentionallyviewthe BuddlIasandBodhisattvasasevil)butsubconsciously t}IeyVewthemasbeingswhotakebribes.Thisis obviouslyaseriousmistake!Sometimeswhensome peoplewantsomething廿omaninfluentialperson, theyofferabribe·Thisisthesameasofferingmoney totheBuddhainhopesofreceivingwhatwewant.

Peoplew}Ioacceptthebribeareunethical.IfaBuddhaacceptedtbebribe,wouldhenotalsobeunethical?

MasterZhongfenge叩lainedfurther:‘《When goodnessspringsfromtheheart,itisreal

goodness.But)whenwedosomethinggood justbecauseothersaredoingso’itisfalse.

Whenwedogoodwithoute叩ectingany﹣ tlIinginreturn,itisrealgoodness.But, wl1enwepracticegooddeedsfOrsomepurposeotl1erthantobenefitotlIers,itisfalse.

Tbosewhowishtopracticerealgoodness needtoconsiderallthesedifferences.

))

Goodnessspringing{Tomourheartsarisesfrom truesincerityandistruegoodness.Whatistruegoodnessandfalsegoodness?Wemustlooldntoourbearts toseeifwearegenuinelypracticinggoodness.《℉alse goodness>,issimplyfOllowingotl1ers,toactwithout sinceritywhilewisbingforareturn.(‘Truegoodness’)is towisbfOrnothinginreturn·

Tbescl1olarssaidgreedandexcesspossessionswere 269

bad,butMasterZhongfengsaid,‘‘Notnecessarily.))To usemoneyandpossessionstodogood,tobenefittlIe public,isconsideredgoodnotbad Today,whenweencouragepeopletopracticegood deeds,tlIeymaybeunwillingtodoso.However,ifwe setouttotrickortolietotlIemtogetthemtoperfOrm agooddeed,theywouIdbeperfectlywillingtodoit.

Wheredoestl1eproblemlie?Itlieswitl1inus.Dowe reallyhavethesameintentionsasBodlIisattvas?Ifwe cheatothersoutoftheirmoneywitbtlIeintentof en>oyIngourselves,thenitiswrong.

Ifweseethingssuperficially’tbenitisdifficultto distinguisbbetweengoodandbadItalldependson tbeheart.Theaccumulationofgreatgoodnessand meritsarisesfromtheheartofsincerity‘ThisisespeciallytruefOrgreatBodhisattvaswhoappearasordinarypeople.TheydonottlIinkofthefactthattbeyare Bodhisattvasorabouttrivialmatters.Theyt}1ink purelyofbenefitingallbeingsandthus,tl1eirviewsare verydifferentfromordinarypeople· ,)

Whatare(<honestgoodnessand‘<crooked goodness”?Peopletodayoftenlookuponan extremelyconservativeandnicepersonas goodandkind

‘<Honest”meansbeingvirtuous,dignified,andjust. ‘<Crooked)’meansbeingdishonest.Whenweseea‘<Yes Man,)whoisveryrespectfUlandacquiescenttootlIers, wemaythinkbeisagoodperson.Manyemp>oysuch 270

peoplebecausetheyarewillingtodowhateverthey aretoldPeoplethinktlIistypeofpersonisgoodand oftenliketohavethemaroundButheisjustalackey obeyingeverycommandandattendingtoeveryneed witharespectfUldemeanor.

However,theancientsagesandvirtuous peoplebavesbownthattheypreferredt}Iose whowereaspiringanddignifiedAsfOrthose

wboappeartobecompliantandcarefUlin theiractions,everyonemayliketlIem,but sagesoftenspeakofthemas‘‘thievesofVrtue.)>Fromthis,wecanseetbattheview-

pointofordinarypeopleongoodandbaddif﹂ fersgreatlyhomthatofsagesandvirtuous people.

Althoughmostpeoplepreferandconsiderasgood tlIosewhoappeartobecompliantandcarefUl,great sagesandvirtuouspeoplepreferthosewhobaveability altl]oughtbeymaybestubborn,arrogantandsometimes,evenalittlerude.W}Iy?TheseindividualspossessparticuIarskillsandalthoughtheymaydisagree witl1us,tbeyarecapableofhighachievement.Sometimes’compliantpeoplecannotaccomplis}Igiventasks becausetheylackinitiative.Thus>sagesandvirtuous peoplepreferthosewithcourageousandaspiring characterswboarenotcaughtupintrivialities’ AltlIouglIcompliantpeoplearewellliked,sagesoftencallt}Iem<<thievesofvirtue)>becauseint}Ieircon27l

fUsionaboutthetruth,tbeycannotdistinguishright fTomwrong.Virtuereferstopropercustomsandmorality.PeoplewhocannotdiffCrentiatebetweenrigl1t andwronghavebrokenthemoraltradition,lilKe thieveswhohavebrokenthelaw.

Becauseofthis,ourjudgmentcouldbeerroneous.BeingsandspiritsoflIeavenand eart｝Ialllookupongoodandbad廿omtlIe sameVewpointastlIesagesandnottbatof ordinarypeople.

Wecannotalwaysdistinguishbetweenrealgoodnessandfalsegoodness.WlWdospiritsandbeingsof heavenandeartM1avethesamestandardsasthesages andvirtuouspeople?TbeydobecausetheyalllIave tlIesamevIewsandintentions.

TherefOre,whenwewisbtoaccumulate

merits’wemustnotgiveintogreedorbeaf﹄ fectedbyt}Iethingsaroundus.Assoonas improperthoughtsarise)weneedtobe awareofthemandtlIenpuri丘tllem.

Honestgoodnessistoberespectfuland comesfromthetlIoughttosincerelyl1elpall others.Crookedgoodnessistoactwithout sincerityandarisesfromtlIethougl1ttoHatterotherstoobtainwhatwewant.Tolove

othersishonest,andto}Iateothersandbe 272

jealousiscrookedTheseallneedtobevery carefUllydifferentiated Weneedtoavoidallthatisevilandembraceall

t}IatisgoodWebeginwithourselves.First,wecannot allowourselvestobeaffectedbyworldlypbenomena.

Inot}Ierwords,wemustnotbeattachedtotheFive DesiresandtheSixSenseObjectsbutletgoofthem’

foraslongasweclingtotbem,wewillnevereradicate ourselfisbness.Thesethoughtsofself-benefitaretbe rootofallnegativekarma。Allgooddeedstl1atare doneoutofevilintentionswillbecomeevilThisis

whyMasterZhongfengdidnotagreewithwbattbe scholarscategorizedasgoodbecausegoodtl1ingsdone withselfishintentareimpureandfalse·Therefore,we mustbecomelessattac}Iedtoworldlydesirestoreduce ourselfishness.

Slowly,onebyone,trytoreduceeaclIdesireuntil theynolongeraffectus’Inthisway’wewillbeableto detectthedesireassoonastlIethoughtarisesand immediatelycurbit.Also>weshoulderadicatet}1e deviantandimpurefeelingsinourhearts.Tbe力】丑mrG Lk∕bSmrHe】叩lainsthisas《‘cleansingourheartsand ))

correctingourpasterroneouswayssoastoattaina

pureandbrightmindthatisfilledwitl1wisdom.

Honestgoodnesscomesfromsincerelytryingto lIelpotbers·Ittakesonlyonesincerethoughttobenefitallbeings.Wehelpotherstounderstandthetrue reality,toeliminatede!usionandattainawakening.As 273

soonastheydotbis’tlIeywillnaturallylearnlIowto eliminateevilandpracticegoodThefOremostmerit inBuddbismisthatwbichbelpspeopletolearnabout tbetruthoflifeandtheuniversesotheywillbefreeto

choosewbichoftbeTenDharmaRealmstheywillbe reborninto.

TheBuddhaswillnotinterferewithourclIoiceor

trytochangeourminds’nordot}Ieyinsisttl1atbecomingaBuddhaisthebestgoalfOrallbeings.Itis theirhopethateventuallywewillbecomeBuddlIas, buttheywillnotfOrceustodoso·Ifwepreferto reincarnateashumanbeings)thentheBuddbaswill teachustlIeprinciplestobecomegoodpeople.Ifwe wishtoberebornintotbeThreeBadPaths,thenwe canjustimmerseourselvesingreed,anger,andignoranceandsmoothIysailintotheTlIreeBadPatlIs. Buddbaswillnottrytostopus.Tbeyonlyteacl1peoplebowtoeliminatedelusionandattainawakening T}Iisis}1onestgoodnessandisthesupremebenefit.

CrookedgoodnessarisesfromthouglItsofflattering otlIerssotbatwecanobtainwhatwewant,fOrexam-

ple)fameandwealthObviously’tl1isiswrongandany goodactsperfOrmedoutofsuchmotiveswouldbe crookedandnothonest.WeneedtobecarefUland

respectfUlwheninteractingwitlIothersandcircumstances·Actingwithoutsincerityisafault.Tocorrect it’weneedtorecognizeit.

Wl1atare<(hiddengoodness’)and“visible 27￠

goodness>)?GoodnessislIiddenwhennoone knowsaboutitandvisiblewhenourgood actsarelmownbyothers.

Ancientsagesandvirtuouspeopletaughtustoaccumulatehiddenvirtuesinsteadofvisiblegoodness.

WlIenwedosometlIingandarepraisedfOrit,that praisewasourgoodfOrtune‘Forexample’receivingan awardisgoodfOrtune.

Tbebestwaytoaccumulategoodnessistoletour gooddeedsremainunlmown.>ustkeepaccumulating’ whileaskingfOrnotlIinginreturn.Oncepeoplelmow aboutwlIatwelIavedone,thentherelatedgoodfOrtunewillbegintodiminishassoonast}1eyrewardus.

IfwereceiveanimmediaterewardfOreverygooddeed wedo’tlIennotonlyistherenoaccumulationof goodness,wemightbegintoaccumulatefaultswitl]outrealizingitandthemorefaultsweaccumulate’the worsethingswillbe.

Thosewithhiddenvirtueswillnaturallybe lmownbytheheavensandberewarded Tl1osewbopracticevisiblegoodnesswillbe lmownbypeopleandenjoyfame.Fameitself isgoodfOrtune>butl1eavenandeartlIs}Iun fame.Thosew}IolIavegreatfame,butlack tl1evirtuetosupportitwilleventuallyencounteroverwhelmingadversities.Those wl1ohavenotdoneanythingwrongbutare falselyaccusedwill}Iavedescendantswho 275

willoftensuddenlybecomeprosperousand successfUlFromthis,wecanseebowim-

portantitistounderstandhiddenandvisible goodness.

Ifwedesirepopularityandfame)gettingthemcan beconsideredgoodfOrtuneandtheymaybeseenas ourrewardButactually,theyarenotconsidereda goodreturnbecausetheycancauseenvyamongpeopleaswellasamongbeingsandspiritsofheavenand earthWorseyetisfOrustotakecreditfOrvirtuous conductt}Iatwedidnotdo)fOrtbiswillinevitablybe fOllowedbyadversity· OntheotherlIand,ifwehavedonenotl1ingwrong butarebeingwrongedaccusedorreviledbyothers, thenweareactuallyaccumulatinggoodness.The morejealouspeopleslanderus,thebetteritis.Why? SuclIslanderandlIindranceswillreduceournegative karma.So,whenweaccumulatevirtues,itisbestto

dosoquietlywitbnooneknowingaboutit.Thereis noneedtoseelKpraiseorrespect.

WlIenallofournegativekarmahasbeeneliminated,ouraccumulationofgoodnesswillbecomeeven strongerandourgoodfOrtuneevengreater.Thiswill resultinthesuddenprosperityofourdescendants.

Whenwecarefullyobservethosewhosuddenlyattain fame,wecanseethattheirancestorspossessedmany hiddenvirtues’Onceweunderstandthis>wewill

appreciatetl1evalueofsuchvirtues.

276

•(

Whatareapparentgoodness))and<<actual goodness>)?IntheSpring-AutumnPeriod, tbecountryofLumadealawthatrewarded thosewhopaidtheransomtofTeetl1eirfellowcitizenswlIowereservant-slaves.AttlIat

time,Confuciushadarichstudentnamed

Zigongwl1o,alt}Ioughhepaidtheransomto 廿eepeople,didnotacceptt｝IerewardfOr doingso.

Thisexampleaddressesthedifficultyofdistinguishingbetween“apparentgoodness’’and<<actualgoodness”becauseordinarypeopleIsstandardsaredifferent homtl1oseofsagesandvirtuouspeople.

WlWwouldsomeonebecomeaservant-slaveinthe homesofthenobility?Tbeyhadbrokenthelawand weresenttotheselIomestoservetheirsentences.The

governmentpassedalawstatingtlIataslongassomeonepaidt}Ieirfine’theywouldbefTeedItthenen-

couragedthewealtlIytopaythefinesinthebopetlIat tlIecriminalswouldrefOrm.

Uponhearingthis>ConfUciuswasveryunhappyandscoldedZigong:‘<Youacted wrongly.Whensagesandvirtuouspeopledo something,itistoimprovemoralityand teacbpeoplehowtobehave.Wedonotdo

somethingfOrself-benefitorreputation.In Lu,tl1epooroutnumberthewealthy.Since yourefusedtlIereward’otherSwilltl1inlKthat 277

acceptingrewardmoneyisbeinggreedyand iftlIishappens,noonewillpaytberansom tofiFeeourpeople’’,

ConfUciuswasdispleasedbecauseZigonghadnot seentbesituationfTomthestandpointofavirtuous personbutfromthatofanaverageperson.Tbeteachingsofvirtuouspeople>sarefOrthebenefitofallpeople,notjustfOrcertainindividuals.Fromanindividual)sstandpoint>Zigong)sactionwaspraiseworthy; however,l1ebaderredbygoingagainstlocalcustoms anddisruptedthegovernment)splan· AttlIattimeinLu,thepoorgreatlyoutnumbered therichTl1erewardplanwasdesignedtomotivate averagecitizens.WhenZigongrefusedthereward, everyonepraisedhim.ButhebadsetaharmfulexamplebecauseanyonewhosimilarlyperfOrmedagood deedwouldalsolikelyrefUsetherewardToacceptit couldresultinothersthinkingtl1atthedeedwasdone solelyfortllerewardThisrefUsaltoacceptrewards wouldruintbegovernment,ssystem.SincethepurposewastoencourageeveryonetoperfOrmgood deeds’Zigongshouldhaveacceptedthereward,notto benefithimself,butthepublic.Thissl1owshowsages andvirtuouspeopleinterprett}Iingsdifferentlyfrom averagepeople.

AnotherstudentofConfucius,Zilu’once

sawamandrowningintheriverandrescued l1im.Later’themanthanlKedl1imbygiving 278

l1imacow.WlIenConfUciusheardtlIatZilu

hadacceptedtbegift)hewashappyand said:<‘Int}IefUture,peoplewillbeeagerto helptlIosewhoaredrowning.))

Intheeyesofordinarypeople,ZigongsrefUsaloftherewardmoneywasgood,while Zilu)sacceptanceofthecowwasnot.Who wouldlIaveexpectedConfuciustopraise ZiluandscoldZigong!Fromthis,wecansee thattlIosewhopracticegooddeedsmustnot onlyconsiderthecurrentoutcomebutthat ofthefUtureaswell.NeitherslIouldweonly considerourowngainandlossbuttl1ink abouttheimpactmadeonothers’

WhenZiluacceptedthecow’Confuciuspraised lIimbecausewhenothersrealizedt}IatsavIngalife mightresultinareward,itcouldbecomeanincentive fOrpeopletobebraverinhelpingothers.

WhenConfuciuspraisedZiluinsteadofZigong,his v1ewpointwasverydifferentfromthatofordinary people·However,hebadsoundreasonsfOrdoingso.

Looldngatsagesandvirtuouspeople,wewillseethat theirvisionismorepervasivetl1anours.Witl1our limitedvision’wedonotrealizetl1elong-termeffects tl1atouractionsmaycause.Weneedtoconsidermat-

tersfromtl1easpectofbenefitingsociety,thecountry, andeventheworld>aswellashowlIistorywillregard events.Whenwerealizethebroadscopeinvolved,our 279

vIewswillbeverydifferentthanbefOre’andwewill understandthatConftIciuswascorrect.TherefOre,

goodandbadcannotalwaysbedeterminedbypresent actions.WeneedtoconsiderwhetlIertbelong-term resultswillbepositiveornegativeinordertojudge wisely.

WlIatwedonowmaybegood,butintime, mayproveharmful·TlIus,whatseemslike goodnessmayactuallybebadWbatappears tobebadmayactuallyhavepositivelongtermeffects,turningouttohavebeengood afterallTlIus,whatseemslikeabaddeed mayactuallybegoodness.

Forexample,apparentresponsibilitymaybe actualirresponsibility,apparentpropriety maybeactualimpropriety’apparenttrustwortlIinessmaybeactualuntrustwortlIiness, andapparentkindnessmaybeactualunkindness.WeneedtocarefUllydifferentiate tomakeproperchoices.

Sometl1ingwevIewsuperficiallymayappeartobe

good’butactually)itisnot.OritmaybegoodfOra specificindividualorfOraparticulartime·However,it maynotbegoodfOrsocietyasawholeoritmaynotbe goodfOrfuturegenerations.ThisiswlWinBuddhism thedeterminationofgoodandbadisneverbasedon currentaction.WbathasbeengoodtbroughoutlIis280

toryistberealgoodness)fOrtbegoodhasbenefited generations·Thatwbichisgoodnowbutisnotgood fOrfuturegenerations,orthatw}IiclIhasdestinedus toberebornintot}IeThreeBadPathsisnottrue

goodness’ BefOretheFirstWorldWar,worldleadersweredis-

cussingpeaceinanatmosphereofapparenttrustworthiness.AftertbewarbeganitbecamecleartlIatsome hadactedwithactualuntrustworthiness.

Highteclmologyhasallowedthedevelopmentof weaponsofmassdestruction’Tl1eintentofkeeping tbepeacetbroughmig}Itisapparentresponsibility· Buttheterrifyingrealitythatcountlesspeoplenow lIavethemeanstodestroyourworldandeveryliving beinginitmakesitclearthatsuchdevelopmentmay wellprovetobetbeultimateactualirresponsibility andbightec}mologymaynotbetruegoodnessatall.

IntlIecaseofZilu)acceptingtherewardmightnot haveseemedtobegoodattlIetime;however,since thelong-termresultsweregood,itwasgoodT}Iisisa goodexampleofapparentgoodnessandactualgoodness·WlIatareresponsibilityandpropriety?Whatare trustwortl1inessandMndness?TlIereareapparentand actualgoodnessineachofthese.IfwecannotdistinguislIbetweentbem,thenitislikelytlIatwel1ave committedseriousoffenseswhilebelievingt}Iatwe weredoinggoodIfwewislItopracticetoaccumulate goodfOrtune’wemustfirstpossesswisdom.Without it,nomatterl1owhardwetry,wewillnotobtaingood 28l

fOrtune·

Whatare(<propergoodness))and‘<improper goodnessI?LuWenyiwasaprimeminister intlIeMingdynasty.Whenbegrewold,l1e retiredtohishometownwlIerelIewaswell

lovedandhighlyrespectedOnce’adrunken villagerwenttohishomeandbegantoyell insultsathim.Mr’Lucalmlytold}Iisservant,<(TlIismanisdrunk)don,targuewith him.>)Withthat>heclosedthedoorandignoredtheonslaughtofinsults.

Ayearlater>t}Iesamemancommitteda gravecrimeandwassentencedtodeath Hearingthis’Mr·Luremorsefi1llysaid:‘(If onlyIhadtakenhimtotheautlIoritiesfOr punishmenttlIatday,perlIapsalittledisciplinecouldhavepreventedthis.Attl1etime, IwastryingtobekindI)utIinadvertently encouragedhisarroganceandcruelty.Now, he}Iasbeensentencedtodeath)>Thisisan

exampleofhavinggoodintentionsbutdoing somethingbad Mr’Lu)svirtuousconductandgreatmeritshad nedhimrespectfTomvirtuallyeveryone.Wl1ena earnedhimrespectfTomvirtuallyeveryone·Whena

disgruntledmanwholIadbecomedrunkcametol1is homeandverballyabusedlIim,Mr.Ludidnottake theincidenttolIeart’HetolerantlytoldlIisservantto 282

justclosetlIedoor.

Later’Mr.Luheardthatthedrunkardhadbeen

givent}Iedeathsentence.Mr.Luremorsefullybelievedthatbehadmishandledthesituation.Hadhe

pressedclIargesandsentthemantojail,thingsmight havebeendifferent.

Weseemanyexamplesof“lIavinggoodintentions

butdoingsomethingbad>’Thisisespeciallytrueof today)syoungparentswhounwittinglyspoiltl1eir children’somuchsot}IatwlIenthecl1ildrengrowup,

theymaynotrespecttheirparentsandmayevenbreak thelaw’ItmaybetoolatewhentlIeparentsrealize theirgravemistake’ ChildrenneedtobeproperlytaughtwlIentheyare

youngfOrthechildisthefatlIeroftheman·Ifchildrenarenotdisciplinedwhentheyareyoung>itwillbe toolatetodosowhentheyhavegrown)fOrtheywill mostlikelyrebelagainsttheirparents)wisl1es’ InancientChina>acriminalsentencecouldbeis-

suedundertlIeheadingof<(ParentalRigl1ts.)’Ifa parentwenttothejudge’complainedthatthecbild hadnotfUlfilled}Iisorherfilialduties>andwantedtbe

childsentencedtodeath,thejudgewoulddosowithoutevenlIoldingatrialParentalrigbtsweregiventbe lIiglIestconsideration.Thiswaswhychildrenwere petrifiedoftheirparents,becauseiftheparentswere tofileacomplaintandwisl]edaparticularsentence issued,therewasnorecourse’

Parentalrightsexistedthroughtl1emidl9OOIS. 283

Witbsuchalaw’nochilddaredtoignorefilialduties.

TlIeycouldnotevenaskfOralawyerbecausenodefensewasallowed

Tbereisalsoanexampleoftl1osewho acl1ievedgoodnessalthoughtheyl1adacted 廿omimproperintentions.Once,afteradevastatingfamine,peoplewerereducedto stealingfOodinbroaddaylight·Awealtby familyreportedtlIistotlIeauthoritieswlIo didnothing.Astl1epoorgrewmoredaring’ cl1aoswasimminent·Thefamily)takingtl1e lawintotheirownhands,caugl1tandpunishedtl1etlIieves’Inthisway)peacewasrestoredandthetheftswerestoppedIfthis lIadnotbeendone,chaoswouldhave

erupted

W}1enafaminestrikes’thepoormayturntorob-

bery.Int}Iisaccount>whenthewealthycomplainedof therobberies)theauthoritiesignoredtl1emfOrfearof startingarevolt·WhenthetlIievesbecamemoredaring’theauthoritieslIadnowayofcontrollingtl1em.

So,thewealthypeopletookmattersintotlIeirown handsandintlIisway)peacewasrestored.IftbislIad notoccurred,tlIenorderwouldlIavebeencompletely

disruptedTheactionwasbadandwasdonewith selfisl1intentions;however’theresultbenefitedeveryOneo

28￠

Wealllmowthatgoodnessisproperand wrongdoingisimproper’However,thereare caseswheredeedsdoneoutofgoodintentionsresultedinbadThisiscalledthe<‘im-

properwithintheproper.))TlIerearealso deedsdoneoutofimproperintentionstl1at resultedingoodTbisiscalledtlIe<‘proper withintheimproper‘>>WecanbenefitfTom understandingthis.

GoodintentionsareI(proper>>andbaddeedsare ‘<improper/)IntheprevIousexample,Mr.Luhaddone abaddeedalthoughbisintentionwasgoodThisis tbe<<improperwithintheproper.)’ThestandardfOr goodandbadisdeterminedbytheeffectanactionlIas onmoralityandsocietyasawhole· Forinstance)becomingavigilanteandpunishing someoneonourownisobviouslynotconsideredgood However’intl1issituation,theautlIoritieshadnot

actedandthingsweregettingoutofcontrol.SometlIingneededtobedonetoprotectlivesandpossessions。Bytakingthelawintotheirown｝Iands》t｝Ie wealtbyfamilyrestoredorderastl]eystoppedtlIe thievesfromcreatingfUrtl1ercbaosanddisruptinga properwayoflife.Tbus,agooddeedwasdone tl1roughselfishintentions.Thisis‘<properwithinthe ,,

1mproper.

Whatare‘‘halfgoodness’,and<<fullgoodness﹚﹚?WereadintbeJC乃mg﹙﹙Peoplewl1o 285

donotaccumulatevirtuousdeedswillnot

achievehonorwlIilepeoplewhodonotaccumulatebaddeedswillnotbringaboutself﹂ destruction.》﹚AndfTomtl1eBo倣㎡f五s加Iy welearnthat‘‘Zl1ou>whowasthelastem-

peroroftl1eSlIangdynasty’committedl1orriblecrimes.))Tbedynastyendedwithhis death

Thisisalessontaughtbyancientsagesandvirtuouspeople·Sucblessonswerelatercalledsutrasand respectedassuchfOrtbeyteachthetruthThetrutl1

surpassestimeandspace’Ifwedonotpracticegoodness,wewillnotattainintegrity)andifwedonot commitwrongdoings,wewillnotsuffersel￡ destruction.

Itislikecollectingobjectsinacontainer.

Withdiligence)itwillsoonbefullbutifwe arelazy)thenitwillbeonlyhalffull.Thisis anexampleoffullandhalfgoodness.

ImaginetlIatwearetryingtofillacontainerwitb

goodness.Ifwearepersistent’wewilleventuallysucceed.Butifwearenotpersistent)itwillnotbecome full·Tl1isillustratestheimportanceofaccumulating goodness.Andmostimportantly’wemustnotaccumulatewrongdoingsorwewilldestroyourselves’ OnceawomanvisitedaBuddhisttemple 286

andwishedtomakeadonation’Beingex-

tremelypoor,sheonlybadtwocentsbutslIe unreservedlygavethesetoamonkToher surprise,theabbothimselfcametohelplIer regretforpastoffensesandtodedicatel1er merits·Later,sbewasclIosentoentertbe

imperialpalace>andobtainedwealtband prestige.Cladinherriches>shereturnedto thetempletomakeadonation’t}Iistime bringingasmallfOrtune· Toherdismay,theabbotsentanothermonk tohelpdedicatehermerits.Shedidnotunderstandandquestionedtheabbot:“Inthe past,Ionlydonatedtwocents,yetyoupersonallyhelpedmeregretmypastoffenses.

Today,Ihavebrougbtmuchmoneybutyou willnothelpmeperfOrmmymeritdedication·Why?>,

Theabbotreplied:({AltlIoughyougaveonlya littleinthepast,itcamefromatrueandsincereheart‘ItwasnecessaryfOrmetorepay yoursinceritybypersonallyperfOrmingyour dedications’Today)yourdonationismuch greater>buttbeheartofgivingisnotassincere.TherefOre,itisenoughtl1atmystudent perfOrmsyourdedicationsfOryou.)>T}Iisis anexampleofhowt}1ousandsofsilvercoins 287

areonlyconsidered<<l1alfgoodness>)andtwo centsare(<wholegoodness. ),

ThisisatrueaccountfOundinBuddhistrecords.A

laywomanwisl1edtomakeanoffering’butsl1eonly lIadtwocentstogive.Duetohersincerity,theabbot personallyhelpedhertodedicatethemeritsfromthis gooddeedLater)sl1ereturnedwithalargeamountof moneybuttheabbotdidnotgreetl1erpersonally’ BeingconfUsed’sheaskedwlW. TlIisabbotlIadveryhiglImoralstandards.Tl1isis unlikewhatwealltoooftenseetoday,wl1erewewit-

nessmanyBuddlIistsbehavingimproperlyJnthepast’ thosewitl1l1ighmoralstandardsjudgedpeoplebytheir sincerity·Ifpeopleweresincere,thennomatterl1ow littletheydonated)theabbotpersonallyperfOrmedt}Ie dedications.Iftl1edonorswerenotsincere’tbentl]e

abbotwasnotobligatedtodoso.Witl1sincerehearts, thedonorsnurturedgoodfOrtunebymakingofferings totlIeBuddhaandonlyhadtodonatealittletogain infinitebenefitsinreturn·

However,inthisexample,tbewomanbadgained wealthandprestige,andbersincerityhadbeen cloudedbyhernewwayoflife‘Bysendinghisstudent togreether’theoldabbotwastryingtoawakenher.

Thiswasthegreatestkindness·Hewastryingtoshow berwheresbebaderred,inthehopethatshewould feelremorse)aclmowledgehermistake’andcorrect herbehavior.

Z88

WhentlIewomanlIadinitiallydonatedtwocents, herreturnofgoodfOrtunewasfUllandcomplete.But onbersecondvisit,berreturnofgoodfOrtunewas onlyhalf-fullandincomplete‘Wbenpracticingto accumulategoodfortune,itisimportanttorealizethat thedeterminingfactorisnottheamountofmoneyor thenumberofgooddeedsbuttheheartofsincerity.

Aslongaswedotbingswitbutmostsincerity)wewill accomplishfullandcompletegoodness.

Whenwededicateourmerits,wedothreethingsto showourheartoftruesincerity·Wetbinktoourselves:‘‘Today,whenIpractice,IdothefOllowing.

First,Idedicatemymeritstoreturningtothestateof realityandIwishtoattainclarityofmindtouncover myoriginaltruenature‘Second,Idedicatemymerits toawalKeningandIwishtoawaken廿ommystateof delusionandtounderstandtbetruthoftheuniverse·

Third)Idedicatemymeritstoalllivingbeings.Ihope thatallbeingswillbeabletoeliminatedelusionand attainenliglItenment,toeradicateselfislInessand suffering,togain}Iappiness·IhopethatallwillbecomeBuddhasandthatuponattainingBuddl1ahood thattheywillhelpotherstodothesame.Idedicate mymeritsfOrallotbers,notfOrmyself/) Ifthisistrulyourintention,thenwiththistlIought, wewillachievefUllmeritsandvirtues.But,ifthereis

theslightestthougbtfOrourselves’fOrfameorwealth, thenwewillnotgainmeritsandvirtues,notevena (‘halP)return.Infact,wewillhaveprobablyachieved 289

muchnegativelKarmainsteadTherefOre,neverlookat thingssuperficially,butlearntolookintotheprofOundtruthofreality· Anotl1erexampleisofQuanZhongli,animmortaloftheHandynasty,wlIowasteaching hisstudent’LuDongbin,theartoftransfOrmingironintogoldTheywoulduseitto

helpthepoor.Dongbinaskedhisteacherif tlIegoldwouldeverclIangebacktoiron’ Zhonglisaid:‘<Afterfivelmndredyears’it willreturntoitsoriginalfOrm·”Dongbinreplied:<<ThenIdonotwanttolearnthisart fOritwilll1armtl1osewl1opossesstl1egoldin fivehundredyears. ))

ZbongliofferedtoteaclIDongbinalchemy,tlIeart ofturningironintogoldUponlearningthatthetransfOrmationwouldnotbepermanent,Dongbindeclined, fOrintheendtbetransfOrmationwouldhavehurt

people’Today,mostpeopleareonlyconcernedwitb w}Iattheycangetnowanddonotthinkaboutbowit mig}1taffectothersinthefi1ture.Fromtl1is,wecan sadlyseehowmoralstandardshavedecayedovert}1e years·

Zhonglisaid:<<Tobecomeanimmortal,one mustcompletetlIreethousandvirtuous deeds。WhatyoulIavejustsaidcamefroma trulyldndheart.Yourthreethousanddeeds 290

arefulfilled>,ThisisaccountisanotlIerex-

ampleofwholegoodnessandhalfgoodness.

InTaoism’itissaidthatinordertopracticetlIeart

ofimmortality,wemustcompletetl1reetlIousand virtuousdeeds.T}Ieserequirementsaremorelenient tl1antlIoseofBuddhism.WeBuddbistsmustpossess

purityofmindbefOrewecanaclIievetrueunderstandingandpractice,andbecomeaDlIarmarepository’ Taoistsdonotseektl1epuremind;theyseektl1ecompassionateheart’thel1eartthatregardsallwitlIequalityandthatisunselfishOftlIetwo,tl1epuremindis moredifficulttocultivate·

WitlIthissinglegoodthougl1t’Dongbinbadinstantlyaccomplishedthevirtuousdeedsrequiredto practiceimmortality·Hisconcerntonotl>armany sentientbeingshadactuallysurpassedthreetl1ousand kinddeeds.Thus,onesinglethoughtwasenouglIto fulfilltherequirement.ThisissimilartowhatLiaofan didwl1enhehadreducedthetaxesonthefarmers’fOr

thatonekindtlIoughtalonefUlfilledbisvowoften tlIousandkinddeeds.ThisisthebenefitfTompracticingfromourhearts‘ WhenweperfOrmagooddeed’itisbestnot toattachtowhatwehavedone.IfwepracticeintlIisway’thenallofourgooddeeds willreacl1fulfillmentandsuccess.But,ifwe

alwaysthinkofthegoodthatwehavedone aswelookfOrareward,tl1ennomatterhow 29l

diligentlywepractice,evenfOranentirelifetime,tlIedeedswillstillbeconsidered}Ialf

goodness’

Forexample,whenwedonatemoney,we canpractice{‘puredonation.)>Wedonotlingeronthethoughtof(<I))whoisgiving’on theimportanceoftheobjecttlIatisgiven’or ontheonewhohasreceivedWesimplygive outoftruesincerityandrespect.Whenwe practicepuredonation,onepoundofrice canbringinfinitegoodfOrtune,andthemeritsfromgivingonecentcanw1peawaytlIe transgressionsofathousandeons.

But’ifwealwaystbinlKoftbegoodthatwe havedoneande）叩ectrewardsfOrouractions)tlIenevenadonationofonemillion

dollarswouldnotbringustherewardofa fUllygoodfOrtune.Tl1isisanotherwayofexplainingwholegoodnessandhalfgoodness.

Ifwetryourverybest,tbenwewillachievefull goodness)butifwehaveanyreservationsanddonot

doalltlIatwecan,thenwewillaclIieveonlyl1alfgoodness.TherefOre)wbenaccumulatingvirtuousdeedswe needtodoeverythingwithcompletesincerity· Manypeopledonotunderstandthetruereality’so consequentlytbeyhavedoubtsaboutBuddl1ism.This doubtisoneoftheFivePoisonsofgreed)anger,igno292

rance,arrogance,anddoubt.Thesepeopleseemto believeandactaccordingtowhatwehavetoldthem.

However,theyareunabletodedicatetl1emselves wholeheartedlytopracticinggooddeeds。Indonating, theystillwanttoreservesomething’to}1oldsomething backTl1eydonothavetheunderstanding,wisdom,or

determinationtopracticefullgoodness.Tl1eycanonly acl1ievehalfgoodness·Tl1isiswhyaltlIoughmany peoplearedoinggooddeeds,theydonotobtaingood fOrtuneinreturnorseeanyimmediateresults.

IfwetrulywanttopracticefOrgoodfOrtunethen wemustfullyunderstandandbelieveinBuddl1ism withouttl1eslightestdoubt.Sometimes,peoplewill saytl1atwearefOolishanddeludedandwlIenwethink

aboutit,wemaybelievethattobeso.Consequently) wemayrefrain廿omthinkingkindtbougbtsanddoing gooddeeds.WlIenthisbappens,ourbeartofkindness hasalreadybeenaffectedbydeviatedviews.Whenwe trulybelieveandactaccordingly’thentheresultswill becomeeasilyrecognizable.

Tberesultswillbesomuchmoretbanwl1atwas

describedinL】白o危nbfbαrLessons;theywillbein﹣ credible!Afterreadingthisbook’wemustbelievetbat wel1avethecouragewithinustoundergoanytl1ing.As longasweactwitl1sincerity)wecangainareturnofa tbousandfOldfOrafTactionofoureffOrt·However)if weactwithtlIehopeofgainingalavishreturnfOrour effOrtstl>enwedonotactwiththeheartofsincerity· Wecangiveeverythingthatwehavebutwewillonly 293

gainhalfoftlIegoodfOrtune)nottlIewhole.Also)by t}Iinkingofourgoodacts>wewillbeunabletoeliminateallofourlongings’anotherreasonwhywecan onlygainhalfgoodness’ Whenwearewillingto>etgoofourwealth’wewill gainwealthWhenwegiveteachings,wewillgain wisdom.Wl1enwegivefearlessness,wewillgain healthandlonglife’Tbelawofcausalityisareality andasnaturalastbelawsof}IeavenandearthIfwe

perfOrmgoodnesswithoute】叩ectationofreward, witlIoutthewislIforprestige,wealth,wisdom)health, orlonglife)witboutthewis}Iforanything,tl1enweare boundtouncovereverythingthatisalreadyinourtrue nature·IstlIisnotbeingfreeandlIavinggreatcontentment?

WewillstillgainsometbingifweperfOrmgood deedsasweseek)butitwillbeincomplete.Allt<1e prestige)wealtlI,health,andlonglifethatwehave gainedthroughpracticinggoodnesswilleventuallybe gonebecauseitislimitedWhenwenolongerhave desiresourlIeartswillbepureandourbehaviorwillbe aref>ectionofourtruenature.WlIenourtruenature

andvirtuesareuncovered,whatwewillreceivewillbe incredible.AndthemostwonderfUlofallistlIatwe

willbeabletogotothePureLand,theFlower Adornmentworld!58

Onlyavirtuousnatureissimilartothetruenature; itneitberarisesnorceases.Thisiswl1atfreedomisall

about.Onlysomeonewithgreatmeritsandwisdomis 29￠

willingtoletgoofallbeIongings’fOrnoordinarypersonwouldbewillingtodoso。Tl1isiswl1yweonlyfind BodhisattvasandBuddhaspracticingtruegreatmerits;

evenArl1atsdonotpracticetbem’Arhatsareinclined toavoidtrouble.Andifwewantedtohelpsomeone

andtl1eyrejected,slandered,orembarrassedus,we wouldbecomeangryandabandontlIeattempt!Tl1e goodnesswouldbeincomplete。 However,Bodhisattvasareverydifferent.T}Iey lmowallaboutthebadhabits,problems’andrebelliouswaysofpeople·Notmindingtl1eseobstacles, Bodl1isattvasusetheirpatienceandcompassionto helpallbeings.TherefOre’theheartofaBodhisattvais differentfromthatofanArhatoraPratyekabuddlIa· ThelattertwostillusetheillusoryheartwlIileaBodhisattvausesthetruelIeart·Weseekwealthand

prestigenotrealizingthattbesedonotbavetobe soughtastheyarealreadywithinourtruenature.

PeoplewhopracticeBuddhismaretryingtouncover tl1eirtruenatureandtlIeabilitieswithin’

TherefOre,oneofourgoalsasaBuddhististoreturntoreality)touncovertbeintrinsictruenaturethat alreadycontainseverythingincludinginfiniteand inexhaustiblewisdomandabilities’Thereisnoneedto

seekoutside,onlywithin’Everyonehastl1istruenature;wedonotyetrealizeitanduntilwedo,wecan relyupontheBuddbatoteacbusbowtodevelopit’ ThisiswlWlIisbenevolencetowardsusissomagnificent!

295

Weneedtounderstandthetruerealitytl1ataslong aswearesincereineverygooddeed,tlIenunreserv-

edlygivingonepoundofricecanbringinfinitegood fOrtunebecauseitfulfillstbeintegrityofthetrue nature.AndthegoodfOrtunefromunreservedlyofferingonecenttotheBuddha,theDharma,andthe

Sanghacansuppressthetransgressionsofthousands ofeons.

WereadintheStimIJgamaStJ<rHthat(‘Duringtbe Dharma-EndingAge’thenumberofdeviatedteachers willbeasnumerousasthegrainsofsandinthe GangesRiver’>)TbeymayappeartobeteachingBuddl1ism,buttheirbelIavioristbatofdemons.Then

whereslIouldwegowhenwewanttoplanttheseeds ofgoodfortuneandtopracticevirtuousdeeds?Wl1at ifpeoplewithdeviatedviewsrunthetemplewevisit?

Mightwenotonlyfailtoplanttheseedsforgood fOrtunebutcommitbaddeedsinstead?

Buddl1ismisateachingofpracticingwithin.Ifour genuineintentionistogoandpayourrespectstotl1e Buddha’tl1entheBuddhawillbeBuddhaAmitabhaor

BuddllaShalIamuni’accordingtowlIatourheartis givingriseto.IfourheartsaregenuineandtruthfUl tbenevenifwegotoatemplerunbybadspirits)the Buddl1awillbetrue.However’ifourl1eartsareim-

propertobeginwith,thenevenifwearepracticingat apropertemple,wewillstillbeaccordingwitlIdeviatedpeople.

Thisisnottosaythattberearenogoodplacesto 296

practiceBuddhismduringtheDl1arma-EndingAge butthattherealplaceiswithinourl1earts.The『弘 maAA加了SMrHtellsusthat《﹙Asincereheartisaculti﹣

vationplace,apurebeartisacultivationplace’anda compassionateheartisacultivationplace.))Aproper cultivationplaceiswitbinour}Iearts.Wl1enourminds areontbepathtoenligbtenmentthennomatter whereweare,therewillalwaysbeaplacefOrcultivation.Aslongasourbeartsareproper,thennomatter wherewego’therewillalwaysbeproperteachings.

Thus,theenVronmentarounduscl1angesaccording toourminds‘Ifwecanunderstandtl1isandbedili-

gentinourpractice,thensocietyandcountrieswillbe envelopedingoodfOrtune·Ifwedonoteradicateour wanderingtl1oughtsandourattachmentstoourgood deeds’thenevenifwegiveawayamilliondollars’our meritswillnotbefull

WlIatare<<biggoodness))and(‘smallgoodness>)?Once>animportantofficial,Wei ZhongdawasIedintotlIeunderworldfOr judgment.Whentherecordsthatthejudge hadorderedtobebrougbtoutarrived, Zl1ongdawasastoundedattl1ecourtyard filledwithl1isbadrecordsandthesingle scrollofl1isgooddeeds’ TlIeofficialthenorderedthemtobe

weiglIed.Surprisingly,thebadrecords’ wl1ichhadfilledtlIecourtyard,werelighter 297

tl1anthesinglescrollofgooddeedstl1atwas astbinasachopsticldZhongdaaskedtl1e judge:<<IambarelyfOrtyyearsold,bowcould Ihavecommittedsomanyoffenses?))The judgeanswered:“Whenyougiverisetoa singlethoughttlIatisimproper,itisconsideredabadoffensethereandthen;itdoes notlIavetobecarriedouttobecountedasa ))

wrong.

GoodfOrtuneandkindnesscomeinbotbbigand smallsizes.Allofushavecommittedbotl1goodand badactsduringourlifetimes.Allofthesearerecorded

andkeptwitbthekingoftheunderworldandtheruler ofthespiritworldThisiswhyLiaofantaug}Itusto haverespectandfearwithinourhearts.

WhentlIerecordsofZbongdawereplacedupona scaletoseewhichwaslIeavier,tl1eonethinscrollof

gooddeedsoutweighedthevolumesofwrongdoings!

Zl1ongdal]adprobablycommittedmanyminorfaults butnosenousoffenses.Therefore,onegreatkind deedcanoffsetcountlessminorfaults.WlIenl1esaw

theresults,tbejudgewasquitepleased,fOrZhongda wasagoodpersonafterall.

Wl1enZbongdaquestionedhowhehadbeenableto commitsomanyfaults》thejudgee叩lainedtobim

thatanimproperthougbtwasstillrecordedasafault eveniftl1ecorrespondingactionwasnottaken·Thus’ evenifwedonotactuallycommitanymajortransgres298

sions,wemayhavethoughtaboutthem.Lucldly, ZlIongdalIadonegreatgooddeedtbatoutweighedalI bislesserfaults.

Zhongdathenaskedtbejudgewhatwasrecordedont}IesinglescrollThejudgereplied:((Oncetheemperorplannedtobuilda greatstonebridge’YouopposedtheprO>ect duetotbehardshipsitwouldcausethetens ofthousandsofpeopleneededforthework TlIisisacopyofyourobjection.))Zhongda said:“Ididmaketbeproposal,buttheemperordismisseditandproceededwithtbe prOject.WhatIsaidhadnoeffectontbe matter·Howcanitbearsomuchweight againstallmyoffenses?”

Thejudgereplied:‘<AlthougbtlIeemperorrejectedyoursuggestion’youronethoughtof kindnessfOralltlIosepeoplewasverygreat.

Iftheemperorhadacceptedyouridea,tlIen thegoodperfOrmedwouldhavebeeneven greater.”TherefOre,wbenoneisdetermined todogoodfOrthebenefitofallpeople,a smalldeedcanresultingreatmerits·Ifone thinksonlyaboutbenefitingoneself,tben evenifmanydeedsofkindnesswereperfOrmed,tl]emeritswouldstillbesmall.

TlIescrollcontainedadescriptionofthemajor 299

gooddeedtl1atZhongda}IadperformedHehadfOreseenthattheprOjectwouldwastemoneyandcause bardships.Fromthis>wecanseethatwhatmatters mostisouroriginalintention’ Zhongda,sconcernwasnotfOrbimself,butfOrtbe citizenswhowouldsufferfiFomsuchamaJorconstruc-

tionprOject’fOreveniftheydidnotbavetocontribute inlabor,theywouldbavehadtopayheavytaxesto o任setthebuildingcosts‧Iftbeideahadbeenabandoned,everyonewouldhavebenefited Fromthis,wecanseetbemagnitudeofgoodness bebindt}1issinglethougl1t.AlthoughtlIeemperordid notlistentoZbongda>ssuggestion,thisdidnotalter thefactthatitwassincerelymadefromthetruelIeart andwasanexampleoffUllandcompletegoodness.Of course’}IadtheemperoracceptedtlIeproposal,tbe significanceoftlIeactwouldhavebeenevengreater.

Thedifferencebetweenbigandsmallgoodnesslies inourintentions’bywlIetherwearethinkingofalltl1e beingsintheworldorwhetherwearejustthinkingof ourselvesandourfamilies·Weneedtounderstand thiswlIenwededicatethemeritsafterwerecitesutras

oraBuddl1a)sname’Usuallywededicatetl1emeritsto aparticularperson’wishingthattheBuddl]awould helpl1imorl1ertogainvariousbenefits.Thisissmall goodnessandthebenefitsgainedwillbesmallaswell Infact’wearenotevensureifthepersonbeing

dedicatedtowillactuallygainanybenefit.TlIerefOre’ incasesliketl1is,whenafamilymemberisinacrisis) 300

weshouldrecitesutrasandaBuddlIa)sname,and

thendedicatethemeritstoallbeingsthroughoutthe universe。Weshouldwishthatalllivingbeingswillno longersuffer,butbebappyandlIealthy‘Wbenweare sincereinthisthought,ourfamilymemberswillgain aswellWby?Becauseourheartistrulypervasive!59 Peopleoftensay,((I}Iavededicatedallmymeritsto otlIersandbavegainednothingfOrmyself·Whatisthe useinpracticinggoodness?)>Thiscouldonlycome fiFomanarrowmindIfweprostratein廿ontofthe Buddhabutdonotfeelanyresponse,itisbecauseour heartsareselfishWearetotallyself﹂seekinganddo notlmowthatweshouIdmagnifyourmeritssothat theyencompasstheentireuniverse.Wbenwededicate tbemeritstoalllivingthings,itislikepassingona light.WeuseourHametolightthoseofothers,sothat thewl1oleworldisbathedinbrightness.Thisresultsin greatbenefitfOrallwithnolosstoourselves·People whopracticeBuddbismneedtodedicatetl1emerits frompracticetoalllivingbeingsintl]euniverse,to awakening,andtoreality,inordertouncoverthe perfectcompletetrueBuddha-nature’

Whatare‘(difficultgoodness)’and((easy goodness)>?ScholarsofthepastsaidtlIatone whowishestoconquergreedanddesire shouldbeginwitlIwhatismostdifficultto overcome.WhenConfUciustallKedaboutour

cultivationofhumanity,lIealsosaidtobegin 30l

withwhatismostdifficulttopractice.

Thissectioncitestheteachingsoftheancientsages andvirtuouspeople,whichtellusthatwepossess innumerableafflictingbadhabitsanddesires,andthat weneedtobeginwithwhateveristhemostserious.If wecanovercomeourmostseriousfaults>tlIenwewill

overcomeotl1ermattersthataretrivialincomparison’ Whenwewanttoeliminatethebadandpracticethe good,wemustknowwberetobegin.ThisisanotlIer

reasonwl1yWhenConfUciuswasteacl1ingtbecultivationofl1umanity,hebelievedthatweshouldbegin wit}1wl1atismostdifficulttopractice.ThefOllowing areafewexamples‘ Forexample,anelderlyteacher,Mr.Sbuof }iangxl)gavetwoyearsearningstoapoor

manwlIoowedmoneytothegovernment.If themanhadbeensenttoprison,thefamily wouldhavebeentornapart.

Thisisaverygoodexample,fOrMr‘Shudidsomethingthatwasdifficulttodoandgaveupsometbing thatwasdifficulttogiveup.60 AnotherexampleisMr.ZhangfTomHandan.

HegavewlIathadtakenhimtenyearsto savetoapoormanwl1oowedmoneytothe government.Thissavedhimfromgoingto jailandenabledbimtoremainwithhiswife.

302

SuchexamplesasMr.S}IuandMr.Zhang arerare,fortheygavewhatismostdifficult togive‘Whatotherswouldnotsacrifice, tbeydidsowillingly.

Peopledependonmoneyandmaterialobjectsto survive·Tl1erefore,togiveawaymoneyisextremely difficultespeciallywhenitisallthatwehave·Thisis to((beginwithwhatismostdifficulttoovercome… mostdifficulttopractice’}}Practicinginthiswaywill belpustocurbourdesires’

AnotherexampleisMr.】in廿om〕iangsu provmcewhowasoldandwithoutanysons.

Hisneigbborsofferedhimtheiryoung daugbterinmarriageso}Iemighthavedescendantstocontinuehisfamily.6lMr.>in refusedtheofferandsentherbome·Thisis

anotlIerexampleofbeingabletoovercome whatismostdifficulttoconquerinoneself.

MrJinrecognizedthegreatagedifference)andaltboughbedeeplywantedason,hefelttbathecould notruinthegirl>sfUtureandbappinesstoservehis ownpurpose’Thisisanothergoodexampleofrestrainingone>sdesiresespeciallywhenitismostdifficultto doso.

TherefOre,tlIeheavensshowereddownes-

peciallygoodfortuneonthesethreemen.It 303

iseasierfOrthosewbohavemoneyand powertoaccumulatemeritsandvirtuestlIan fOrthosewhoarepoor.

However,ifonerefusestocultivategoodness whentheopportunitypresentsitself,tlIenit wouldtrulybeashame.Fortl1osewboare withoutwealthorstatus,doinggoodthings fOrothersisverydifficult·However,ifone canhelpothersinthefaceofdifficultiesit willbeevenmorevaluable’

Weshouldgraspeveryopportunitytopractice goodnessandaccumulatemerits.Oncetbeopportunityislost,wemaynotgetanotherclIancewhenwe wanttodothatwhichisgoodWealthdoesnotlast fOrever.Ourluckchangeseveryfiveyears,andinour lifetimestherewillbethebestfiveyearsandtheworst fiveyears.IftlIegoodyearsareduringouroldage thentlIiswillbetruegoodfOrtune.But,iftlIeworst fiveyearsoccurduringouroldage,tl1enthel1ardsl1ips willbeevenmoredifficultbecausewewillalreadybe ataphysicaldisadvantage.

Thus,weshouldpracticegoodnessatanearlyage, toleteveryoneshareinourgoodfOrtunebecauseonce weshareit)wewillstillgaininthefuturewhateverwe aredestinedtolIave’Whenyoungandstrong,we woulddowelltonotselfishlyexllaustallofourgood fOrtuneonourselvessothatitwillremainintactforus

toenjoylaterinlife.Similarly,ifwesufferhardsl1ips 30￠

first,thentherewillbenoneleftforustoendure

wbenwereacholdage’Thisiswhywemustlearnto cultivateandaccumulategoodfOrtuneforouroldage.

ItismostimportantthatasBuddhists,weknowexactlywhywearepracticing-toaccumulatetbeultimategoodfOrtunefOrourlastmomentsoflifC’What isultimategoodfOrtune?Ittoknowthatwhenour timeisup,wecanleavethisworldwithoutillness’ina sittingorastandingposition,andthatwelmowexactly w}Ierewewillbegoing·TbisisthegreatestgoodfOrtune,butmostpeopleareunawareofthis‘Practitionersshouldconstantlyremindthemselvestoshare theirgoodfortunewithothers.Thatwaythegood fOrtunewillbeevengreater· Whenwebaveprestige)itiseasiertohelpothers moreandtoaccumulatemerits’Butwemustnotuse

thisprestigeagainstothers’Ifwehavethemeansto practicegoodnessbutdonot,wearethrowingawaya wonderfUlopportunity.Ontheotherhand’whenwe arepooranddonotbavetbemeansbutstilltryto belpothers>thedifficultyoftbetaskmakestheact evenmorevaluable’

RmcZ∕匕mg叻e几I】CbodDee的『〃仍en Cb刀﹝沘rDnSA㎡Se

Therearemanywaystobelpotl1erswl1enevertl1eopportunitypresentsitself·These canbesimplifiedintothefOllowingtenim305

portantcategories’

l)Tosupportthepracticeofkindness.

2)Torevereloveandrespect’ 3)TolIelpotherssucceedinpracticing goodness.

4)Topersuadeotherstopracticekindness.

5)TolIelpthoseindesperateneed 6)TodeveloppublicprOjectsfortbegreater benefitofpeople· 7)Topracticemeritsbygivingwealth 8)Toprotectandmaintainproperteachings.

9)Torespectelders. lO)ToloveandcberishalllivingtlIings.

Weneedtobepleasedaboutother>svirtuousdeeds

andnotbejealousorhindertheminanyway.Instead’ weshoulddoeverythingpossibletobelpt}1emwl1en therightopportunityarises’Becausethereareso manykindsofvirtuousconducttbatcanbeaccomplis}1ed,theyhavebeensummarizedintotencategorIes。

Whatdoes‘<tosupporttbepracticeofkindnessmean?EmperorShunlivedduringthe YaoPeriod.Oneday’befOrehebecameemperor,Shunwaswatchingsomefishermen ))

onLakeLeize’Henoticedthatalltbe

youngerandstrongerfislIermentooktl1e spotswheretlIewaterwasdeepandthefisb wereabundant’wlIilethosewhowereolder 306

andweakerwereleftwithtberapidsand shallowwater,wheretherewereveryfew fish

WhenSlIunsawthis,hesympatbizedwith tlIeolderfishermen’HejoinedinthefislIing andwheneverhesawyoungerfishermen grabthegoodspots,hesaidnothing·But wheneversomeyieldedtootbers,hepraised tl1emeverywherehewentandemulatedtheir l]umbleandpolitemanner.HedidthisfOr oneyearuntiltbefishermengotintothe habitofyieldingthegoodspotstootlIers’

Feelingsaddenedbythesituation,thepatientShun tl1oughtofawaytoremedyitby‘<concealingfaults andpraisingkindness.

Today’gooddeedsareoftenignoredaspeopleemphasizeimproperconduct’Assoonassomeoneacts differentlyorbreaksthelaw>themediapublicizesit· Wl1entl1is}Iappens,t}Iereisboundtobemorebad tlIangoodpeople,forwhengoodnessisignored,there islittleincentivetopracticeit·Infact,itgiveseven moreencouragementtopracticewrongdoings.

Wesl1ouldfollowtheexamplessetbyancientsages andvirtuouspeople‘TlIeydidnotspeakofthefaults ofotl1ersbutwaitedfOrthosepeopletoreflectuntil tl1eylIadawakenedT}Iisistheproperwaytoteach people.EveryonelIasaconsciencealthoug}Iitcanbe overwhelmedbythedesiresfOrwealtl1andpower·As ))

307

longasweuseaskillfUlwaytohelpotlIersseethe truth)theywilleventuallycomearoundTlIiswaswhat EmperorSbundidwiththefisbermen.IntlIefOllow-

ingpassage,wecanseewbysagesandvirtuouspeople actedastbeydid AwiseandcapablemansuchasShuncould haveeasilyinfluencedot}Ierswit}Iafew

words.Whydidhenotsimplysaysomething insteadoftryingtochangeothersbysetting agoodexample?SlIun|spainstakingand goodintentionswereliketbeexpertartisanshipthatresultsfTomlongpracticeandlIard work

Shundidnotwanttousewordstoinf>uenceotl1ers,

butwiselypreferredinsteadtosetanexample.Altboughittookalongertime,theeffectsweremuch morelastingbecauseactionsspealdoudertl1anwords.

Intoday)seraoflowmorality)socialbreakdown,andlossofproperthinking,itisextremelydifficulttofindagoodstandardof belIavior.TherefOre,whenthosearoundus

l1aveslIortcomings,wedonotuseour strengthstopointouttheirdeficiencies.

Whenotl1ersareunkind,wedonotuseour

kindnesstocompareourselvestotl1em.

Whenothersarelesscapable,wedonot purposelysurpassthem.Evenwhenweare 308

intelligentandcompetent)thesearetobe keptl1idden.Insteadofboasting,weneedto belIaveevenmoremodestly.WlIensomeone makesamistake,wetolerateanddonotre-

vealit·ThisprovidestheopportunitytorefOrmwitl1outtbelossofselfrespect· Havingadvantagesthatotherslackdoesnotmean thatwecangloat.Wemustbeallthemorecarefulto concealourabilitiesandtoaccommodatethefaultsof otbers.TorememberthisandnotHauntourskillsand

intelligenceistruebroad-mindednessandtolerance’If weneedtoshowoffeverytimewecandosomething, thenwewillaccomplishlittle.Ifwearecapableof greatacbievements)weneednotbeassuperficialas manypeopleare.Bybeingtolerantandnotspealdng ofthefaultsofothers,butinsteadpraisethegoodness ofothers,wewilltrulyupholdthepreceptsandcultivategoodfOrtune· Whenweallowotherstokeeptheirdignity’ theywillbeevenmorecarefUloffUtureactions.Whenweseestrengthsorsmallldndnessinothers,wecanlearnfromthemand

praisetbemtoothers.

Ifwecansetanexamplewithourbel1aviortothe extenttlIatotberslearnmoderation,thenwehave

doneverywell’Whenweseetbeslightestgoodness displayedbyothers>weshouldbehappyaboutit,and 309

praisethepersonmorefOrit’

WhenIfirstmetmylateteacher,Mr.LiBingnan> hetaughtmenottotalkaboutthefaultsofothersand betterstill,tohidethem.IunderstoodthatbecauseI

realizedthatdiscussingt}Iefaultsofotherswasnot goodHowever’healsotoldmenottopraiseothers andthatconfi1sedme.

Later,hee）叩lained:【《Whenyoupraiseothers,t｝Ie harmyoucausecanbeevengreaterthanwlIenyou scoldtl1emfOrtheirfaults’>)Howcouldtl1atbe?He

continued:(<Ittakesgreatwisdomtolmowhowto praiseotbers’Tboughtlesspraisecancausegreat harm.IfweexcessivelypraisepeoplewlIentheydisplayevenalittleability,tbeymaybecomeproudand thinkthattheyareincredible.Thiswillpreventtl1em {TomfUrt}Ierprogress.Andtonotprogressistoregress·Now,l1aven)tyoudonemorel1armtl1angood?”

Afterthinldngaboutthis,Iunderstood So,whatsortofapersonslIouldwepraise?InBuddhism’wepraisethosewhocanremainunaffectedby tbeEightEmotionsofgainorloss’fameordisgrace, praiseorblame,pleasureorpain.Wecanpraisethese peoplebecausetheywillnotbeaffectedInfact,the morewepraisesuchpeople)themoremodestthey becomeandthemoretl1eywilltrytoimprove.Wecan givespecialpraisetothesepeople.

TherefOre,weshouldbeverycarefUlwitl1our praise’notinadvertentlyallowingourgoodintentions tocreatebaddeeds.Nowwecanseehowmuchcare 3l0

/

EmperorShunusedintakinganentireyeartryingto helptheyoungfislIermencorrecttheirfaultsandbad babits.

Indailylife,wecanrefrain廿omspeaking andactingwithselfislIintentions)butinstead,seektobenefitsociety.Wecanl1elp setstandardsfOrotberstofOllow.Theseare

thequalitiesofagreatperson;someonewho tl1inksofpublicwelfareasmoreimportant thanlIisor}Ierown.

WeneedtosetgoodexamplesforotherstofOllow· WhataretbequalitiesofagreatpersonthatLiaofan wroteoRAgreatpersondisregards}Iisorherown welfareandthinksonlyofbenefitingothers.TheselfishpersononlythinlKsofbenefitingbimselforherself’ IntheSmrHO〃叻eZ磨占rRca〃zaZmJ】s㎡肋ec她ar BemgB,‘<greatbeings’)referstotbeBodlIisattvasand theeightldndsofrealizations.Thesutratellsoftbeir conductandpractice’

Wbatdoes(<TorevereloveandrespectfOr otbers),mean?Sometimesitishardtotellon

appearancewhethersomeoneisanhonor-

ablepersonorafTaud,sincefTaudspretend tobehonorable.Thedifferenceisasobvious

blackandwhite.AsMenciussaid’thediffer-

encebetweenhonorablepeopleandordinary peopleliesintheirintentions‘ 3ll

ConfUcianismtalksaboutlIonorablepersons’sages’ andvirtuouspeople.Budd}Iismteachesofnumerous BuddbasandBodhisattvas·Whatdifferentiatesallof

tlIemfTomordinarypeoplearetheirrespectiveintentions.Itisextremelydifficulttodistinguishjustby appearanceandtbisiswhywelIaveoftenmisunderstoodvirtuouspeople’ Forexample,inthepast)tlIerewerethreemonks 廿omTiantaiMountaininZl﹞eiiangprovmce,named Hanshan’Shide)andFenggan·Itwasrecordedinthe D／白Iy㎡刃2n由i∕M○【m田加tlIatatthetime,everyone VewedthetlIreemonksassufferingfTommental disordersbecauseoftheirunusualbehavior’Nobody associatedwitlIthem’Tbissbowshowappearances canbesodeceiving.

Fenggan’sjobwastopoundtbericeinordertoremovethehusks·TbiswasalsowlIatMasterHuineng didwbilehewasinHuangmei.Fenggan’whowas actuallythetransfOrmationbodyofBuddbaAmitabha, buslKedtlIericetofeedeveryone·HanshanandSl1ide werethetransfOrmationbodiesofManjusriBod}]isattvaandSamantabbadraBodl1isattvarespectively.

Theyalsoworkedinthekitchen’lightingfiresfOrtlIe stoves,andperfOrmingotl1ermiscellaneouscl1ores.

Tl1eywentshoeless,dressedinrags,andactedabsurdly.EveryonefelttlIattheywereworthless·Itis truethatjudgingbyappearancesalone,itisdifficult fOrordinarypeopletodeterminewl]oistrulyvirtuous.

Fengganwastheonewhorevealedthattheywere 3l2

actuallytransfOrmationSofthetlIreegreatvirtuous people.

Atthattime’therewasalocalgovernmentofficial, MagistrateLu>whosemotherfellillwhiletlIeywere travelingtowherehewastoreporttolIisoffice.Mr· Lubecameveryanxiousafterseveraldoctorsfailedto helphismotl1er·WlIenFengganwaspassingthrougl1 theneighborhood,hesoughtoutMr.Luandsaid: ((SomeoneinyourhouseholdisillIcancuretl1at person.’)Naturally,tlIemagistratefeltimmensegratitudetowardFengganafterwardSinceFengganwasa monk,heinquiredastow}1ichtemple}1ewasfrom.

Fengganreplied:<‘IliveonTiantaiMountain.’)Mr·Lu aslKed:<‘Arethereanysagesorvirtuouspeopleresiding inyourtemple?’)Fenggananswered:(‘ManjusriBod}]isattvaandSamantabhadraBodhisattvalivethere.))Mr.

Luthenasked:‘(HowwillIbeabletorecognizeand learn廿omthem?》》Fenggansaidthatonewasnamed HanshanandtheotherSbide’

AfewdaysafterMagistrateLuassumedhisnew appointment>hewenttoTiantaiMountaintopayhis respectstothetwogreatBodhisattvas’Uponarrival’ hefOundthemworkingintheldtchenandacting strangely.HeimmediatelylmeltontlIegroundand paidl1isrespectstothem.T}1etwomonksseemedto ignorehim,tlIenquicMyturnedontheirheels>and ran’MagistrateLuorderedhisattendantstorunafter tlIemandseewheretheywent.TlIetwomonksranto thebaseofamountainandthemountainopenedup!

3l3

Themonksenteredandtl1emountainclosedup again.But’befOretheyvanisbedinsidethemountain, theywerelIeardsayIng:<<BuddhaAmitabl1atalkstoo

much’)MagistrateLuthenrealizedtlIatFengganwas actuallyBuddhaAmitabha!ThetwoBodlIisattvaswere complainingthatBuddhaAmitabhaslIouldnotl1ave meddledandrevealedtheiridentities·So,tlIesetl1ree personswereactuallygreatsages.

Atthattime>thetempleheldanimportantceremonytwiceamonthtorecitetl1eprecepts.Hansl1an

andSlIideoftenstoodoutsidethetemple’madefunof theothermonks,andweretherefOredislikedbyall· Wl1entheotl1ermonlKsrealizedtl1atHanshanand

ShidewereactuallytbetransfOrmationbodiesofBodlIisattvas,theyfeltashamedthateverydaytlIese tbreegreatsagesbadservedthemtheirfOodTbis showsbowtheintentionsofBodhisattvasdiffer廿om

thoseofordinarypeople· Theheartofagenuinelyhonorablepersonis filledwithloving-kindnessandrespectfOrothers.Therearethousandsofdifferenttypesof peopleinthisworld’someclosetouswhile

othersarestrangers.SomelIaveprestigewhile othershavenone.Somearesmartwhileothersarenotandsomearevirtuouswl1ileotl1ers

arecorrupt.Nevertheless,weareallhumans andarethus,alloneentity.Wesl1ouldneither l1atenordisrespectanyone.

3l4

TlIefirstoftheTenGreatVowsofSamantabhadra

BodhisattvaistoequallyrespectallBuddhasand things.FromtlIeaspectofprinciple,despitetheapparentdifferencesamongpeople’allpeopleareoneto thosewhounderstandFromtheaspectofphenomenonorappearance,weknowthatdifferencesexist.But

regardlessofthis’weareallpartof}Iumanity,allpart ofoneanother.Realizingtbis)wewillviewotlIersas weVewourselves.

TheBuddhasaid:<<Tbroughoutalltimeandspace, tbereisonlytheoneself/)Thus’thekindnessand

compassionoftheBuddhais“unconditionalaffinityin greatkindnessandtheembodimentofallingreat compassion.>)Tl1isiswisdomandweneedtounder-

stand’respect,andpassiton.WearetolIavelovingkindnessandrespectfOrallbeings’sentientandnonsentient.

WhenourheartsarefilledwithlovingkindnessandrespectfOrothers,itisthe

sameasifourheartswereIedwithlovingkindnessandrespectfOrthesagesandvirtuouspeople.Whenweunderstandandagree withotl1ers,itistl1esameasifweunder-

standandagreewiththesagesandvirtuous people.

Inancienttimes,well-educatedpeoplelmewhowto

respecttlIesagesandvirtuouspeople.Today,our teclInologicalsocietyisimmersedingreed,anger, 3l5

ignorance’andarrogance.Whenweshowrespect’our thoughtsandintentionsaredifferentfromtlIoseof peopleinthepast.TlIeirrespectwassincere,andtlIe sagesandvirtuouspeoplewererolemodelsfOrsociety.

Uponseeingasage,otlIerswouldimmediatelyemulate thesagetocorrecttheirownbehavior.Today’people

oftengothroughthefOrmalitiesofpayingrespectto tlIeBodhisattvas>lIeavenlybeings)andsprits,intl1e lIopeofgainingsomethinginreturn.Alltoooften,this isthesoleintention.

Liaofansaidthatunderstandingandagreeingwith othersisthesameasunderstandingandagreeingwitl1 tbesagesandvirtuouspeople’TlIeirmainobjectiveis tocreategoodnessandhappinessfOrallpeople.WlIo wouldnotprefertoliveinapeacefUlandprosperous society?MostpeoplewishfOrtheFiveGoodFortunes ofwealtlIandprestige’longevity,meritsandvirtues’ happinessandnoadversities,andagooddeath Butwl1atmostpeoplewishfOrarejustthegoodresults.Whattheydonotknoworhavefbrgottenisthat goodresultscomeonlyafterwehaveaccomplisl1ed goodcauses.Ifwedonotpracticegoodcausesand perfOrmgoodness’tbenitisillogicaltoe叩ectgood results.Tbesagesandvirtuouspeoplewanteverybody toattaingoodfOrtune‘Tl1esevirtuouspeoplepossess greatwisdomwl1ereasweordinarypeopleareconfused andignorant.So’thevirtuouspeopleteacheveryone l>owtopracticegooddeedsandaccumu>atemeritsin orderfOreveryonetoreceivegoodfOrtune.

3l6

Practicinggoodnessandaccumulatingmeritsbegins廿omourlearningtohaveloving﹣kindnessand respectfOrallbeingsandcircumstances.Thislovingkindnessandrespectmustbegenuine.ThisiswbytlIe firstoftheTenGreatVowsofSamantablIadraBodlIi-

sattvaistoequallyrespectallBuddhasandthings’ WlW?Becauseallthevirtuouspeopleand sageswantpeopletoobtainwlIattlIeywisb fOr.Ifwecanhaveloving-kindnessandrespectfbrpeople,andhelpthemtoachievein theirendeavors)weareactingasasageora virtuousperson‘

Thesoleintentionofsages,virtuouspeople,and Bodhisattvasistoteachallbeingshowtoproperly obtainwhattheywant.FortlIosewhoareoutstanding’ intelligent’andso-inclined)thevirtuouspeoplewilltry toteachthemtobeaBuddhaoraBodlIisattva’For

tlIosewboarenotso-inclined>thevirtuouspeoplewill trytohelpthemachievewbattheywis}IfOr.TberefOre’wetoowoulddowelltolIaveloving-ldndnessand respectfOrallbeings· Whatdoes(<helpingotherstodogood”

mean?Ifwetossedasideapieceofrawjade’ itwouldremainaworthlessstone.Butifwe

carvedandpolishedit,itwouldbetransfOrmedintoavaluableobject.

3l7

Weneedtohelpotberstoachieveintheirendeavors.HelpingotlIersisoneofthevirtuesofthetrue natureandenhancesourmerits‘]adeisusedasan examplefOritisconsideredoneoftbemostdelicate andbeautifUlofallstonesandwhencarvedandpolisl1ed,itcanbecomeextremelyvaluable.62

So’wl1enweseepeoplewhomwefeell1ave thepotentialtopracticegoodnessortowork towardsapropergoal,wecanguide,support,praise,andencouragetlIem’thushelpingthemtosucceed Thisisaboutnurturingtalentedpeople.Wl1enwe seeotherswhosebeartsarekind,whosenaturesare

loyalandgenerous’andwlIosegoalsarevirtuous)we shouldhelpthemineverypossibleway.Weneedto encouragetl1emtofOllowtl1erightpatlIandsupport themuntiltl1eyachievetheirobjectives.

Tl1eA咱﹝amsa陋StJnHisaverygoodexampleof tlIis.WeseeSudlIana>whoasastudentl1adfifty-tlIree goodspiritualteacbers.Althoughhewasyoung,l1eis tobeconsideredasourelder’aseniorinl1ighstand-

ing.Hisvirtues,merits’andknowledgearetrulydeservingofrespect.Wecanlearnmucl1froml1im.As SudhanameteaclIofthespiritualteaclIers,hebowed andpaidlIisrespects.Eachadvisorwouldasktben him,‘<W}1eredidyoucomefrom,wlIydidyoucome bere’andwhatisitthatyouseekP>’Allfifty-three teachersaskedSudlIanatl1esamequestionandall 3l8

receivedtl1esameanswer.TherefOre,tlIisquestion andanswerismemorable.

Thefirstpartoftheansweris:<‘IhavevowedtoattainsupremeenligbtenmentandIwis}Itoachieve unsurpassedBodlIi,butIdonotlmowhowtopractice orwhatintenttohave.TlIus,IlIavecometoaskfor

yourguidance/>Settingagoaliswhatwemeanby makingavow.IfthegoaliswortlWandtlIestudentis diligent,tl1enwemustdoourbesttol1elpl1imorher.

TherefOre’aslongaswehaveapropergoal,tlIenno matterwhethertheteachingsareofthisworldor beyond,wewillhaveabrightfUtureandgreataccomplishments.IfweseeotlIerswhohavethispotential, wecanencourageandassisttl1emintl]eirendeavors.

IftheysufferlIardsl>ips,weshouldalleviatetheir difficultiessothattheycanconcentrateonaccomplishingtheirlearning.

IfotlIerswronglyaccusethem>wecantryto cleartl1eirnameandsharetheirburdenof

slander.Onlywhenwehavehelpedtl1em backontheirfeettobecomeafimctioning partofsociety,willwehavefulfilledourresponsibilityinhelpingotl1erstodogood

Duringthepracticetobecomeasage,regardlessof whetl1erintlIisworldorbeyond,people8reboundto encounterjealousyandslander.ThiscanconfUseand

evendiscouragetlIemfTompursuingtheirstudies‘

T}1iswouldbeatragiclossandtokeepthisfToml1ap3l9

peningweneedtoshareintheirproblemsandworries.

Whenotl1ersslandertlIem,weneedtohelpthemto cleartheirname,todoallwecantol>elp.Ifwecan acl1ievethis’tl1enwewilll1aveaccomplishedgreat lmowledge’wisdom’virtues’andmerits’fOrtl1eywill contributetosocietypartlybecausewelIavehelped themtoreachtheirgoal.Howevermanyvirtuesand meritstl1eymayaccumulate’thepersonwl1obelped tbemtoachievewillreceiveanequalamount.63 WlIywouldotlIerswanttocausetroublefOrusif wearegood?Goodtbingsdonotcomeeasily.There aremanyobstaclesfOrthosetryingtobevirtuous·If someonewantstocommitevildeeds’tl1enMara64will

beveryhappybecausehelovesevil·Notonlywill MaranotgetintlIewayoftbeperson,lIewillalsodo alllIecantohelp<thepersoncommitevil>.Onthe otherl1and,ifwewanttoperfOrmvirtuousdeeds’that wouldbegoingagainstMara>swishessohewilldo everythingl1ecantodeterus.

Maraisonefactorthatcausestrouble;anotheris

ourMrmiccreditorsfiFompastlifetimes.Whenthey seethatwearepracticingwellandmigl1ttranscend samsara’tl1eywillwanttostopus.Thisisbecausewe havenotrepaidwhatweowethem廿omtl1epast.This debtmaybemoneyoralife.Thesecreditorswillnot standidlybyandwatclIussucceedinourpracticebut willcreateobstaclestodeterus.Tl1us)tl1epatl1to awakeningisfilledwit}Iobstacles.

Tl1roughinnumerableeons,wel1avecreatedinfi320

nitekarmicobstacles.Howarewetoridourselvesof

them?Wesboulddedicateourdailypracticetoour karmiccreditors,tosbareourmeritswitl1tlIem’By

passingmeritsontothem,wewillachievefullvirtue’ Whatdowewant?Nothing.Ifwedonotcommitto thisvow,itwillbedifficultfOrustoachieveawaken-

ingwithoutencounteringkarmicobstacles.

Mostpeopledislikethosewl1oaredifferent fromthem.

Mostofusprefertbosewhoarelikeus·Forinstance’thosewhopracticeBuddbismfeelcloserto practitionersthantoothers.Tl1isisespeciallynoticeablewithinafamily’Ifourparentsandsiblingsarenot practitionersandwearetheonlyvegetarians,then tlIerewillbeconflicts·Since>thisisactuallyourown fault)weneedtodeterminewhatwearedoingwrong.

Whywouldotl1erfamilymembersdisapproveofus practicingBuddl1ism?Sometimes,wlIenfellowBuddhistsvisitus,wemayseemclosertotl1emthantoour families.Wemigbtappearl1appierwithtl1emthan witl1ourownmotherswhouponseeingtl1iscould understandablybecomeunhappy.TherefOre,we sl1ouldloveandcarefOrourfamiliesintl1esameway thatwedootl1erpractitioners.Tl1enourfamilieswill notopposeourpracticingBuddbism.Tl1erearemany caseswherefamilyconflictshavearisenwl1enonly onememberpracticedOften,tbatonememberdid notconsiderhisorherbehavioranddidnotseewlIat 32l

wastl1ecauseoftbediscontent’Onlywhenweare objective’canweseetheproblem· Whenotl1erpractitionerscometovisitus,we

shouldshowevenmorerespecttoourparentssotbat ourfamilieswillfeelbetter.Intl1isway’theywillno longerobjecttoourpractice.Theymightevencometo likeit’andencouragefriendsandrelativestofOllow suit.TherefOre,wheninteractingwitbfamilymembers,weslIouldnotuseverbaleducation,butlearn fTomEmperorShunandusebel1avioraleducationto setgoodexamples.Then,astl1eyseetl1egoodresults hompracticingBuddhism,t}1eywillautomatically helpustoadvocateit。 Therearealwaysmorebadpeoplearound tlIangoodpeople;so,thosewl1oaregoodoftenhavedifficultystandingont}Ieirown‘

Immoralpeopleareinthemajorityandl1avemore powerthantl1osewhoarehonest’Becauseoftl1is, decentpeopleoftenhaveproblemsstandingontheir own.ItbecomesmoredifficultfOrtlIemtobegood becauseotl1erswillusetheirpowertocreateobstacles’ EversincetbeBuddha,theabovesituationl1asoc-

curredfOreacl1succeedinggenerationofBuddhists· AnexampleisMasterHuineng.Afterhehadattained

enlightenment,hewentintobidingwithagroupof buntersfOrfifteenyears.Why?Becauseofthejealousyandobstaclesheencountered Ethicalpeopleoftenlacktheopportunitiestolearn 322

andareimpededbytl1osewl1oareimmoral.Tl1isis wl]ysometimesethicalpeoplewhoaretryingtostand ontbeirownmaynotgettheopportunitytopractice

goodnessasmuchastheywishto’Wl1iletl1eymaybe abletolKeeptbemselvesunpollutedandpure,tbeylack tl1estrengthtohelpotlIers.Ifwewanttbemtobeable tocreategoodnessfortheentireworldthentl1oseof uswl1opossesswisdom>goodfOrtune,andvirtues mustdoourbesttobelpt}1em.

Goodpeoplehaveabilitiesandvirtuesthat enabletl1emtobecomefamous.Theyusually paylittleattentiontotbeirappearance.Tl1ey caneasilybewronglyaccused,sostrivingto dogoodturnsouttobeacl1allenge.Wl1en thishappens,itisentirelyuptovirtuous peopleandelderstoprotectandhelptl1ose wl1oaremoraltostandontl1eirown.They candothisbyprovidingwhattl1epeople needtopracticegoodness.Tl1emeritsofthe virtuouspeopleandelderswbodotbiswill begreat’ Thosewhohaveunusuallygoodabilitiesandvirtues usuallyachievefame.Locally,tl1eyarewelllmown‘ Theirlivesareeasyandtheypaylittleheedtodetails, andtbisunfOrtunatelyoftenoffendsothers.Whenwe practiceBuddhism’wemustbeextremelyrespectfUlto tlIeBuddlIa,tlIeDharma’andtheSangha.However, weneednotbeoverlyconcernedwitlIinconsequential 323

matters’fOrtodosowillinterferewitlIourpractice.

Weshouldfeelandshowrespect;butifweseeothers whoaredisrespectfUl,weshouldnotmindtlIem.In ourpractice’weneedtobelievethat((tlIepureheart willgiverisetothepureland)>Nightandday,always remembertochant(<AmituofO/)Everytl1ingelseis immaterial.

Neitl1ers}IouldweattachtofOrmalitiesinourpractice.Forexample,tbosewboareolderandlessagile donotneedtokneelwhenrecitingasutra’Toseeka bondbetweenBuddhaAmitabhaandourselvesisof

theutmostimportance’Wecancontinueourpractice evenwhenlyingdown‘Theweakoragedcanusethe mostcomfOrtablepositionwhileclIanting(<AmituofO” orrecitingthesutra,beitlmeeling,sitting,orwallKing.

Ifweak,wecanliedownandlistentothesutraona

tape·Lyinginbedlisteningtotbesutraorchanting <(Amituofo),canachievethesamemeritsaswhenwe

aresittingorwalking‘But,itisnotgoodtocbant aloudwbilelyingdownbecauseitisharmfUltoour bealth

MabayanaBuddhismisHexibleandwithoutmany restrictions.So,wbatarealltheritualsandrulesfOr?

TheyareusedasbelIavioraleducationtobelpothers feelrespectandtomotivatetheirwisbtopractice Buddl1ism‘Tl1eravadaBuddhism,ontl1eotl1erl1and,

emphasizesself-discipline’ Exceptionallytalentedpeoplearenotbotheredby minordetails,andconsequentlycaneasilyoffend 3Z4

othersandcausegossip’TherefOre)strivingtodogood turnsouttobeachallengebecausegoodpeopleoften sufferfromaccusationsandslander.Whenthisl1appens,thosewhoaretryingtobegoodmustdependon virtuouspeopleorelderswithwisdomandvirtueto helptlIemovercometheirdifficultiessotl1attheycan contributetosociety.Virtuouspeopleandelderswill achievethegreatestmeritsbecausetheyarenothelpingjustanindividual’butallofsociety,sothateveryonemayenjoytlIesamegoodfOrtune.Thisistrulya greatmerit’

Ifweareabletoencourage)nurture,andhelpa DharmamastersotlIatheorshecanteacbBuddhism

toothers,tl1emeritswouldbeincomparable.However,

manypeopledonotlmowthis·Theybelievethatif theydonatemoneytorestoreatemple>themerits wouldbegreater.Actually>suchmeritsarelimitedIn fact,sometimeswemayhaveevencommittedabad deedinspiteofourgoodintentions.TherefOre,onlyin nurturingtalentedpeopledowetrulyachievegreat merit.Onlywithtl1esemasterscanweguaranteethe propagationoftl1eteachingssotl>atBuddl1ismwill remaininourworld

ItisextremelydifficulttoencourageandhelptalentedteacbersofBuddhism.Tl1eymustseekself﹂ enlightenmentaswellashelpotherstoachieve enliglItenment.Theirmindsmustbepure’nondiscriminatory,andvoidofselfislItlIougl1ts.Tl1eseare thenecessaryqualitiesfOrsomeonetoteachBud3Z5

dhism.IfweencountersuchatrueBuddhistsucces-

sor’wesl1oulddoourutmosttohelpl1imorl1er’Once thispersonisaccomplisl1edandabletocontribute greatlytoBuddl1ism,themeritswehaveachievedin helpingwillbeequaltohisorberown’ WhyaretheresofewBuddbistteachers?TlIeopportunitytoteacl1otl1ersmaynothaveyetpresented itself‘Ortheindividualsmaynotbesincerelydedicatedtopropagatingt}IeteachingstolIelpallbeings.

Tl1eirvowslackconvictionandtheircharactersare

HawedAndoftenlaypeopleliketoHatterandlistento oldermasters,anddonotgotolistentonewerones.

Tl1iscancausetl1enewermasterstobecomediscour-

agedsothattlIeymigbtturntoconductingceremonies.Tl1isl1appensbecausetbelaypeopledidnot fulItbeirresponsibilitiesinprovidingproperopportunities·TherefOre,whennewermastersvowtolec-

tureontl1esutras,wesbouldgoandlistenifwlIatthey teacl1isaccurate.

However,iftheirteachingsareinaccurate,we shouldnotlisten.Wbentheyseetbis,tlIeycanreHect andcorrecttheirfaults.Oncetl1eyl1avedoneso,we cantl1enlistenandencouragethemtopropagatetbe teacl1ings.Thisistheproperwaytopraisenewermastersandencouragethemintheirvowstopursue

enlightenment.Weneedtoprovideasuitablelearning env1ronmentfOrtbem.Tl1evalueoftlIismeritis

boundlessbecauseitcanextendthelifeofBuddl1ism·

326

Whatdoes<‘persuadingotlIerstopractice ))

kindnessmean?Asl1umans,weallwantto

begoodandtohaveaconscience)butchasingafterwealthandfamebaskeptusso busythatwe}Iavestoppedlisteningtoour consciences.Tl1isistheresultofhavingto surviveinaworldfilledwitbbardships.

Wl1enaf了iendisabouttoignorehisorher consciencetodosomethingunworthy,we canremindandwarnthisfiFiend,l1opingto wakebimorher廿omdelusion‧Itislike

wakingupsomeonewhentheyarel1avinga nightmare.Itisuptoustoshaketheminto reality’Wl1enapersonisundergoingalong spellofdepression)wecanpulltl1isperson outofitandl1elptoclear}1isorl1ermind Wearemostvirtuousifwecantreatour

fiiendswithsuchkindness·

VirtuallyeveryonewouldprefertobegoodEven theworstpersonwillusuallysaythatheorshewould lilKetopracticegoodness·FromtlIis)wecanconclude thatagoodheartandbelIavioristl>etruenatureof lIumanity.BuddhismteaclIesustlIattl1isisavirtueof

ourtruenature’Ifthisisthecase,wbydopeople resorttoimmoralconduct?TWoreasons’First’people commitbaddeedsbecauseoftheirafflictionsandbad

babits.Second,theydosobecauseofbadconditions.

Wl1iletl1eyarecommittingbaddeeds,mostareboth327

eredbytbeirconscience>unfOrtunately)theydonot baveanygood廿iendstobelpthemtorefOrm﹚andso theybecomemoredeludedandconfused

AsLiaofansaid)althoughwewanttopracticegoodness,thenecessityofsurvivinginaworldfilledwith hardshipscanresultinourfOrgettingtodoso.Wbile tryingtomakealiving’wedomanytl]ingstomaintain acertainstandardoflivingfOrourfamiliesandto furtherourcareers.Thus’t}IeenVronmenttlIatwe

liveinstronglyinfluencesourbehavior.Thiscould becomedisastrousinourimmoralsociety.

Forexample,manypeopleliketogamble.Tl1eirobsessionwillharmthemselves,theirfamilies,andsociety’Tl1isdangeroustrendisslowlyaffectingtl1eentire worldDuetothemedia>sinfluence’suchnegative influenceskeepspreadinguntiltheyreaclIthefartlIest cornersoftl1eworldcausingmuclIdamage.Tl]us, whenweseeourfriendsorrelativesintrouble,we shoulddoourbesttohelpthemseereasonandtolead themawayfrombadinHuences‘Wecanencourage tbemtobeginbyreadingL由o危J】blb【JrLessonsbe﹣ causetheprinciplesintlIisbookarealltrue.

Sometimes>wemayfinditquiteeasytomake moneyinthestockmarket’But>thewealthwegained fiFomtradingstockswasdestinedtobeours.Ifour destiniesdonotincludewealth,tbenthemoneywill soonbegone.Intermsofl1andlingmoney,ifwecaITy itwithus’weareafraidofbeingrobbedIfwedeposit itinthebank,allwecandoislookatit.Whatisthe 328

differencebetweenourmoneyvs.others)moneydepositedinabank?Whenwethinkaboutit’wewilI realizethatwealtbonlyincreasesourgreed,anger’and arrogance·

Alltl1atweneedisenoughfOod,adequateclothing, andasafeplacetolive‘Woulditnotbebetterifwe weretouseourgoodfOrtunealittleatatimerather thanexlIaustitallatonce?Ifourfamilymembersor fTiendstrytoobtainwealthtbroughimpropermeans, weneedtousereasontobelpthemrealizethatsuch met}1odsareimproperandthatwesl1ouldnotengage inspeculationoradoptimproperwaystoobtain wealthTl1isistbeproperpathfOritcanlastalong time·

Wemusthelpotherswithwbatismostbeneficialto them·Inbelpingotherstolearnandtoattainawakening,Budd}]ismisaccommodatingandskillfulsoothers arehappytolistenandopentoacceptingwhatwesay.

Inthisway>wewillbeabletolIelpot}Iersunderstand l1owtheycanrefOrmandbeledaway廿omconfUsion.

WlIentl1eysuddenlybecomevigilant’itwillbesimilar

toawakeninginBuddhism’Thisislikeeliminatingthe rootsofallafflictions·Allthatremainsisasenseof

serenityand廿eedom‘Thisiswisdom.

AscholarnamedHanyuoncesaid:(‘Byword ofmouth)onecanonlypersuadeandinfluenceothersfOrawhile.Ifonecanpersuade andinfluenceothersthroughwrittenworks’ 329

oneIswordscanbepassedonfOrhundreds ofgenerationsaroundtheworld>)Depending onwhatisappropriateinthecircumstances, wecanuseeitherspeakingorwriting.

ThisillustratestheHexibleande叩edientmetl1odof teaching.Wbenwee叩laintheprinciplesandadvise othersinordertohelpthemtoawaken,wedoitby wordofmoutl1butthisonlybenefitstl1eminthis lifetime.Ifwewishtoguidemanyothersaswellas futuregenerations,thenthebestwaywouldbe tbroughwriting.Byrecordingourgoodwordsand deeds,wecanpassthesedownfOrfUturegenerations.

ThiswillensuretlIepreservationofthesegoodwords.

Anexampleoftl1isisLmo／自nb几αrLessoJ】s.Liaofanisobjectiveinwritingthebookwastoalerthisson tothedangersofcommittingbaddeeds.LiaofanlIad notintendedthesefOurlessonstobewidelyreadfOr manygenerationsandsohelIasunintentionallyperfOrmedagreatdeedofgoodness.Manypeoplewl1o fOllowedhisteachingshavesucceededinchanging theirdestiniesfTomthatofsufferingtol1appiness, tl1us’benefitinggreatlyfromLiaofan)swrittenwords.

Tl1istl1involumeisaprimeexampleofteachingpeo-

pletobegoodHeusedhisownlifeasanexamplefOr hisdescendants’hopingthattheywouldunderstand andlearntopracticegoodness·Thisisthemosteffective,profOund,andall-encompassinggoodness.

Wemaytbinktl1atweareunqualifiedtowritebut 330

thisisnotso-weareallqualifiedIfwecanjustrecordoneortwooccurrencestl1atwehearorseeeach

day’theoutcomewouldbelilKethelessonsinthiS

bookWecanseethatpersuadingpeoplebyspeech andpersuadinggenerationsbywritingarenotdifficult aslongasourbeartsaresincereandourdeterminationunshakable.

Toencouragevirtue,wecanpersuadeothers throughspeechorwriting.Comparedwith teaclIingothersthrougbbelIavior,speecb andwritingaremoredirectandclear’Sometimes,wedonothavetimetoteachothers

throughbehavior.Thenverbalorwritten educationwillbemoreeffective.Furtl1er-

more,ifwecanapplyitliketherigl1tmedicinefOranillness,oftenitwillprovetobave wonderfuleffects.TherefOre’wecannotgive uP’

Wesl1ouldinteractwiththosewhomwearetrying tolIelpanduseouractionsasexamplestoinspire otbers,similartowhatEmperorShundidwiththe fishermen’

InBuddhism,theFourEmbracingMethodsare usedtoguideandinHuenceallsentientbeings.The

firstmethodisgivingunsparinglytoestablishagood affinityandamicabilitywithothers.Oncewebave honestlyearnedtheconfidenceofothers)tl1enw}Iat wesayordowillcreateapositiveeffectonthemand 33l

theywillbemoreopentowhatwesayanddo.

Thesecondmethodistousekindwords’Thisdoes

notmeanweuseHatteryorpersuasivewordstosway others.KindwordsmeanstoactwithHexibilitywith otl1ersandtomakethemfeelcomfOrtable.Asex-

plainedbyMasterZbongfengearlierintl1islesson, whenourmotivationcomes廿omloving﹣kindnessfOr otlIers,thenevenifwescoldorpunisbthemfOrtheir owngood,itwouldbeanactofldndness.

ButwlIenwearescolding)weshouldtakeintoconsiderationtlIeirabilitytowithstandandacceptthe reproachIftheyrejectitbecauseitisoverdone>then ourwordswillhaveanegativeeffect.TherefOre,when wespeaktoothersoftheirfaults,wesl1ouldmakesure thatnooneelseispresentsothattl1eywillnotfeel embarrassedorbeantagonizedThisisanexampleof beingflexibleandhelpingtlIepersonfeelcomfOrtable.

Thethirdmetl1odisbeneficialaction.Tbismeans

thatourwordsandactionsmusttrulybetol1elpotlIers.Tl1efOurtl1andIastmetl1odiscomradeshipand cooperation,wbicbmeansthatweparticipatein properactivitieswitl1othersandguidetl1embybeing goodexamples’ Whentl1eBuddhasguidesentientbeings,theyprimarilyfOllowtl1esefOurmethods.Wbenweencourage otherstobegood)weareusingverbaleducation.

WlIenwejoinotherstoteaclIthemkindness’weare usingbel1avioraleducation·

332

))

Ifwemaketbemistakeof(<losingaperson <itwasproperfOrustoguidethispersonbut wedidnot>or(<wastingourwords>’<itwas improperfOrustopersuadethispersonbut wetriedto>weneedtotbinkandfindthe

wisdomnottorepeattbemistake’ Whenweareabletoadvisesomeonebutdonot,we

havelostanopportunitytoteachIfapersonlIastlIe potentialtopracticegoodnessbutwedonotleadbim orhertotherightpath,tbenwehavelostthatperson· Ontheotherband,ifsomeoneisinflexibleandwill

notlistentousbutwepersistintryingtoconvmce himorher’thenwelIavewastedourwords.When

interactingwithothers,weshouldlearntouseour

commonsensetoobservehowtheyarereacting.This willpreventus廿omlosingapersonorwastingour words‧AsMasterHuinengsaidintl1ef始k／bImStJZrH, wbenotbersarewillingtolistenandaccept,weteach tbembutwhentheyarenot>wesimplyputourpalms togetberandwishthembappiness.

Wbatdoes<(belpingthoseindesperateneed” mean?PeopleoftensufferfTomseriousdifficulties.Ifwemeetsomeoneliketl1is,tl1en weimmediatelyhelptlIatpersonasifwe

weretheonewhowassuffering.Ifaperson hasbeenwronglyaccusedorconvicted,then weshouldpleadontheirbel1alfaswellas helpinanywaywecan‘TbescholarMr.Cui 333

oncesaid:<‘Itdoesnotmatterwbetl1erafa-

vorisbigorsmallWhatisimportantistlIat itisdoneatatimewhenotlIersneedit

most.)>Thesearewordsofloving-kindness’

EveryoneisboundtoencountermisfOrtuneduring bisorberlife.65Wearenowlivinginarelatively peacefulworld;however,willwealwaysen}oysucl1 peace?IfwelookrealisticallyattlIewaywearecurrentlyheaded,thefUturelooksbleakItwouldbemost unfOrtunateifthehardsbipsweretooccurduringour middleyearsoroldage.TherefOre,whenwemeet otlIerswhoaresuffering’weshouldtreatthemasifwe weresufferingthesamehardshipsandquicklydo everythingwecantohelpThisisthegivingoffearlessness.

Wl1enothersareoppressedorwronged)wemust helpthembypleadingontheirbehalf,anddowl1ateverwecantoprovetheirinnocence.Wl1entl1ey sufferfromcontinuoushardshipsandweareunableto

helptbembyourselves>wemustinfOrmothersand enlisttheirassistance.TlIescbolarMr.Cuisaidthatit

isnotimportantwhetherweareabletohelpagreat dealorjustalittle;whatisimportantisthatwelIelp whenothersneedourhelpthemost.However’wl1ile weshouldprovideassistanceinanemergency’poverty isadifferentissue.Thebestwaytoassistthosein

povertyistohelptlIemlearnwaystoearnaliVngso thattl1eycansupportthemselvesandbecomeinde334

pendent·T}Iisistbegreatestactofkindness‘

Wbatdoes<<developingpublicpmjectsfOr thebenefitofothers))mean?Smallconstruc-

tionprOjectsareneededfOrvillagesandbig constructionjobsareneededforcities.As longastheyhelppeople,theyshouldbe built.

Onasmallscale,wecanbenefitavillage·Onalargerscale)wecanbenefitacityoracounty.Today,tbis islmownassocialwelfare’Everycitizen,everygoverningbodywoulddowelltoconsiderittheirresponsibilitytodogooddeedstohelpeveryone· Weshoulddoanythingthatbenefitsthelocalcommunity·Onlywheneveryonehasgoodfortune’dowe l1aveitaswellIfwealoneen}oygoodfOrtunewhile othersaresuffering,tbenadversityisnotfarbe}Iind AsaC}1ineseproverbsays)onefamily>swealthcan causeresentmentfromtbousandsoffamilies.Ifwe

shareourgoodfOrtunewithothers,itwillbelpto createastablesocietyandapeacefi1lworldTbiswill tbenbecometruegoodfOrtune·Whenweshareour goodfOrtunewithothers,itisasignofgreatwisdom, goodfOrtune,andvirtue.Today,whenwespeakof <ldevelopingpublicpmjectsfOrthebenefitofothers/’ wecandosobyencouragingotherstopracticethe teacbingsinL由o／h刀台fbαrLessonsandtheteacl﹞ings ofBuddhism.

335

PublicprOjectscanbetheconstructionof systemstoirrigatefarmlands,damstopreventflooding’orbridgestofacilitatetravel.

Also,wecangivefOodorwatertothosewho arehungryorthirsty.WlIeneverwel1avethe opportunity,weneedtoinspireotherstodo theirshareasweIltohelpaccomplisl1tlIe prOject,eitherthroughtlIesharingofwealth oroflabor·Donotbeafraidofwhatotbers

mightsayorbecomediscouragedwhent}]e jobbecomesdifficult·Donotallowthejealousyandhatredofot}Ierstoweakenourresolvetodowhatisvirtuous.

IntlIepast)agriculturewasthefOundationofevery country’andso,theconstructionofirrigationsystems wasofparamountimportance.Damswerealsonecessaryinordertopreventflooding.Theseconstruction prOjectswerenotbuilttobenefitoneself,butwerefOr thebenefitofeveryone.TherefOre)evenwl1enobstaclesoccurredduringthecourseofconstruction,tbey werenotal>owedtodeterthecompletionofafulland absolutegooddeed

Theremaybeoppositionatthebeginningofsucl1a prOjectbutonceitisfinishedandeveryonel1asbenefited’theywillknowitsvalueandappreciatetheef﹂ fOrtsputin.Thus’ourvisionmustbepervasiveand comprehensive.WeneedtolIavewisdom,lovingkindness,andperseveranceinordertoaccomplisb 336

goodness)thestandardofwbicbistobenefitallsentientbeings。Tobeselfisbandbenefitonlyourselvesis notgoodness·TbiswasMasterZhongfeng>sstandard fOrgoodandbad

W}Iatdoes<(accumulatingmerits andgood fOrtunebygivingwealth}}mean? InBuddbism,givingisconsideredthe foremost practiceamongallthemethods.

ThisisthewaytopracticefOrgoodfOrtune·InBudd}Iism>tbereareinfinitewaystopractice‘Forthesake ofsimplicity,Buddhismhasorganizedt}]eseinfinite waysintosixmajorpracticescalledtheSixParamitas’ TheBuddhaoftentaugbtt}IeSixParamitasofinfinite practices.Ifwesummarizethem,allsixbecomethe firstParamita:thatofgivingKeepingtl1eperceptsor moralselfdiscipline,andpatiencecanbothbeconsideredthegivingoffearlessness·Diligence,deepconcentration,andwisdomcanbeconsideredthegiving •

ofteaching.Thus,thethreetypesofgivingencompass allthemetlIodsofpracticeinBuddhism.

NomatterhowmanyotherwaystlIereare’theyare allencompassedingivingIntheD／白moI】dStJZrH,tlIe Buddl1ataugl1tusnottobeattachedinourpracticeof giving.Tl1isistl1eultimateperfectguidelinefOralltbe waysofpractice’

TherefOre)togiveistopracticegoodfOrtune.TlIis istlIepracticeofBodhisattvas.Sincetl1eSixParamitasaretlIewaystopracticegoodfOrtune,wisdomisa 337

partofgoodfOrtune’WhenwepracticetlIegivingof teacl1ing’wewillgainintelligenceandwisdom,wl1iclI isconsideredgoodfOrtune。Whenwepracticethe givingoffearlessness,wewillgainhealthy,longlives.

Whenwepracticethegivingofwealtb,wewillgain wealthTbeChinesespeakoftheseastheFiveGood Fortunesofwealthandprestige,longevity,meritsand virtues>happinessandnoadversities,andagood deathAgooddeathisgoodfOrtunebecauseitcanin turnleadintoagoodrebirthAndthebestdeatlIisto diewhileclIantingaBuddhaIsnametobereborninto thePureLand:Duringmylifetime)Ihaveseenmany instanceswlIerethishashappened Ifwewisbtoattainperfecthappinessinthisworld, wewillnotgowrongifwepracticeaccordingtotl1e teachingsinthisbookIfwewishtoattainperfect bappinessbeyondthisworld,tbenweonlyneedto practiceaccordingtotbe加丘mr巴LZ／bStJZIH.Andifwe leadourlivesaccordingtotheguidelinesofbotbtbe hHnj／它L乃／bSmrHandLi白o危刀bfbmLessons’wewill

attainthegreatliberationinboththisworldandbeyondThus,weareencouragedlIeretopracticegood fOrtunethroughgiving Whatisgiving?Civingislettinggo.Awise personwlIounderstandsthisprinciplewould bewillingtogiveawayeverytbing,evento tl1epointoflettinggoofourattachmentsto tl1esixsenseorganswit}Iin.Externally,we 338

canalsogiveawaytl1atwhichwesee’hear, smell,taste’touclI,andthink

Togiveistoletgo,togiveaway.Themorewegive> thefreerwewillbecome.‘<Awisepersonwl1ounderstandst}1isprinciple,)issomeonewhohastruewIsdom,likeaBodhisattva.Whenwespeakoflettinggo ofthesixsenseorgansandtheSixDusts,wearenot talldngaboutlettinggophysically.Howcanwedetach ourselvesfTomourphysicalbody?Evenifweareable todiscardourbody,itwillstillnotsolveourproblems.

TherefOre,wlIenwespeakoflettinggooftlIesix senseorgans,wemeantodetachourselvesfromthe aspectofourmindT}Iismeansthatwedonothave anyattaclImentsordiscriminationsandarenot temptedbyexternalpbenomena.Welearninthe Dj白moI】dStJ【m,《﹙DonotattacbtofOrm-remainun-

movedwithin.’>Notattachingmeanslettinggoofthe sIsenses.Oncewehaveseveredourattacl1ments

withinandwit}Iout)wewillnolongerbedeludedbut willhaveuncoveredourtruenatureandbecomeBuddhas.

Ininnumerablepastlifetimes’welIavebeendeludedandthusremainedmiredinsamsara·But,fTom

nowon’wewillnotcreateanymorelife-and-death karma·TlIerefOre,thosewhoarewIsewillwantto transcendourworldofsuffering>tobemindfUlof BuddhaAmitabha)andtoberebornintotl1eWestern

PureLandWewillmaintainclarityofmindandawait 339

BuddhaAmitabhatoescortustothePureLandwlIile

wearealive,notdeadIfwecangotothePureLand afterwedie,thenitmeansthattbetranscendence

ceremonyreallyworks·Actually,transcendingthe spiritfTomsufferingonlyhasalimitedeffect.Wecan onlyreducesuffering,nottranscendaspiritintotl]e PureLand

Forexample,MasterBaozhiwastlIemanifestation ofAvaloldteshvaraBodbisattva’Hetranscendedtbe

spiritofEmperorLiangWudi’sfavoritewife.But’lIe couldonlytranscendlIerspirittothesecondlevelof theDesireHeavenandnofurther.Hecouldnothelp hertoberebornintothePureLandAlthoughwe wisbthatwecouldtranscendotherstoPureLand,it

cannotbedone’ItisonlyawishBeingreborninto thePureLanddependsonourbelief,vow,andpractice.So,wemustdoourbesttolearntbewaysof practicewbilewearestilll1ealthyandstrong,cbant AmituofO,andvowtoberebornintothePureLand

ToletgoistodosofromthemindItistodetacl1 ourselves廿omtheFiveDesiresandt｝IeSixDustsof themindWeslIouldlearntonothaveattachmentsto

ourbodiesorourminds’Asordinarypeople,weare filledwitbwandering)discriminatorythoughtsand attachments,andfinditextremelydifficulttosever tbem.TbePureLandwayofpracticeistoclIangeour thinking’sothatwearemindfUlonlyofBuddl1aAmitabha.Then’wewillfinallybefree·Trulycultivating theBodl1isattvawayisconcentratingonlyonBuddha 340

Amitab}]aandcl1antingonlyhisname.

WecangiveawayanythingWhenwefind ourselvesunabletodoso’wecanbeginwith

thegivingofwealthOrdinarypeopleregard theirclotlIingandfoodasdearlyastlIeir lives;t}IerefOre,tlIeyconsiderwealthtobeof theutmostimportance.Whenwegivespontaneously’wecancurestinginesswhilehelpingothersindireneedHowever’fOrmany thisisverydifficulttodo)especiallyatfirst.

But,graduallytbemorewegivetlIemore naturalitwillbecome.Thisistl]ebestway tocureselfis}mess,andtoeradicateattacb-

mentsandstinginess。 TlIeD∕日momfStJnHtellsus:‘《EverytlIingwitbfOrm isillusoryandfalse.’>Thisteachesustogive,toletgo’ andbefTeeofworriesandattacl]ments.Ifwefindit

difficulttodothis,thenweneedtobeginbygiving awayourwealthsothatwearenotaffectedbyit.

ThisisalsotlIemetlIodthattl]eBuddhataughtus toenableustoescapet}Iecycleofbirthanddeath>to transcendsamsara,andtotransfOrmourselvesfTom

ordinarypeopletosages.Itisalwaysalittledifficult

whenwefirstlearntogive)soweoftendosogrudginglyandmayfeelupsetandperhapsevenregretwhat wehavedone.Thisiswbenweneedtouseourwis-

domandbedeterminedtograduallymakegivinga habituntilitbecomesnaturalEveryonewille】甲eri34l

encesuchastageinhisorherlearningandcultivation.

Aswegive,wewilleventuallyexperiencealesseninginworriesandstinginess>andwhenwenolonger attachtowealthoren>oyments>ourbodies,hearts,and mindswillfeelgreatcontentmentandliberation.This iswhenourtruenaturewillbegintobeuncoveredand wewillgaincompletecontentmentandfreedom.

Thelawofcausalityneverchanges,eitherintl1is worldorbeyond;tbemorewealthwegive,themore wealthwewillgain.WedonotevenlmowwlIerethis wealthwillcome廿om,butitwillcome.Themore

teachingwegive)themorewisdomwewillgain,sowe donotwanttowithboldanyofourwealthorlmowledge’PovertyistheresultofnotgivingwealthIgnoranceistheresultofnotgivingteaching,andillness andshortlivesaretheresultofnotgivingfearlessness.

ThePiveCoodFortunesareallgainedthroughthe causeofgiving;tberefOre,togaintlIegoodresult,we mustpracticethegoodcause’Itisawandering thoughttotlIinktbatwecangaintheresultwitl1out firstplantingthecause‘Thisisimpossible.

Whatdoes<<protectingproperteaclIings)} mean?Formillionsofyears,properteacl]ingshavebeenastandardoftruthandprovidedspiritualguidancefOralllivingbeings.

WitlIoutproperteachings)howcanweparticipateinandsupportthenurturingof 34Z

heavenandeartl>?Withoutproperteachings’ l1owcanwehelppeopletosucceedintheir practice?Howcanbeingsinalltherealms succeedintl1eirendeavorswithoutastan-

dardtoliveby?HowcanwebefTeeofthe FiveDesires’theSixDusts>ourdelusions,

ouraffIictions?Withoutproperteachings, howcanwesetastandardintheworldand

l1elppeopletranscendsamsara?

ProperteachingsarethepersonalaclIievementsof w1sesagestl1athavebeenprovenbyusingthestandardsoftruthandwisdom>suchasthosefoundinthe

greatteachingsofConfilciusandBuddhaShakyamuni.Thisillustrateshowimportantitistoprotect theproperteachings· InChina,wbenweprotecttlIeproperteachings’we firstsafeguardthoseofConfUcius,Mencius,Laozi, andZl1uangzi,66fOrtlIeyprovidethefOundationfOr Buddhism.Tl1iswasnoproblemduringLiaofanistime becauseallscholarsstudiedtheworkofConfUcius’By learningthefbαrBookB,tl1ef苛VBC乃ssi℃sandthe variousschoolsoftlIoughtthatweredevelopedover tl1ecenturies,everyonehadagoodfOundationin ConfUcianism’

WeneedtounderstandthistoseewhyBuddbismis currentlyundergoingdifficultiesandbasdeclinedAs itistheroot,ConfUcianismtauglItuslIowtoproperly conductourselves‘Ifwecannotevenbeagoodper3•3

son,howcanwebecomeaBodhisattva,mucl1lessa

BuddlIa?Ourlearningandpracticetobecome Buddl1asandBodhisattvasarebuiltonthef•undation oftl1el1umanities.

Althougbwemaynothavereadcompletelyt}Ie fbαrBoo肪﹚whichareG『它arLean咖呂Doα㎡neof 肋e∕Mba〃’Ana化c蚵and∕I〃BI】cⅢs’weslIouldatleast readtbefirsttlIreesothatwewillknowhowtoconductourselves.TbisistbefOundationofBudd}Iism‘

Wecancompilegoodexcerpts{Tomtl1ecommentaries 仕omtl1epasttopresenttimesanddistributetlIem widely.Intbepast,theversionoftl1ebooksweprinted wastbestoneprintedbooksofCbina.Theyincluded thenon-copyrightedcommentaryofthefbαrBoo左H writtenbythescholarZhuXi·Itwouldbegoodifwe printed,distributed,andadvocatedthem·67 Today,scboolsempbasizeteclmologyandhave largelyfOrgottenthehumanities.But,nomatterhow advancedourtechnology>ifwedonotstudythebumanities,thenastheancientpeoplequestioned,wlIat isthedifferencebetween}1umansandanimals?Ifwe

donotknowmorality)benevolenceandl1onor,t}1en therewillbelittledifferencebetweenanimalsandus.

Actually,l1umansaretlIecruelestofalltl1eanimals.

Tl1erefOre,inordertol1elpallbeings,wemustbe helpedfirst.IfwecanturnbackfromthatwlIicbis badtodothatwhichisgood,thenallbeingswillbe fOrtunateandhappy.Onlythen,caneachbeing achievewhateachwants.Thisisthegoalofthesages 3￠1

andtlIevirtuouspeopleineducatingandrefOrming sentientbeings.

ProperteacbingsincludethoseofConfUciusand tbeBuddba·TheyhavebeentheStandardoftruthtl1at lIasprovidedguidancefOrthousandsofyears.Heaven andearthhavethemeritsandvirtuesofgivingriseto

andnurturinginfinitethings.Heavengivesriseand tbeearthnurtures.Heavenandeartbhaveshown

greatldndnesstoallbeings,sentientandnon-sentient.

Onceweunderstandthis,notonlywillwenotharm tl1enaturalenvironment,wewilldoalltbatwecanto

helpthenaturalecologicalbalancetobecomeperfect soastoenableallbeingstoreceivewhattlIeyneed.

TlIemeritsofheavenandeartlIarevastandgreat.

Thosewboaregenuinelymoralandlmowledgeable canparticipateinandsupporttheriseandnurturing oflIeavenandearthTheworld)swisesages,Buddhas) andBodhisattvasdojusttbis’AsBuddhists,we>earn

that“IfwecantransfOrmobjectsandbeings’tlIenwe arejustlikeaBuddha.))

TotransfOrmobjectsmeanstochangeourv1ews,to letgoofselfishness)andtoparticipateinthelightof thesky,earth’sun,andmoon.Toletgoofourselfish nessandtowholeheartedlybelpallbeingsisthetrue cultivation‘BuddhasandBodhisattvaspropagatetbe teachingsandhelpallbeingsbyteachingthemhowto eliminatedelusionandattaintl1etruthItislike

heavenandeartbnurturingallbeings.Themerit丘om thisisimmeasurable.WlIenweareabletotranscend 3￠5

delusionandareliberated仕omconfinement,wewill

endallofourafflictionsandworries,uncoverour

wisdom,andtransfOrmdelusionintoawakening.

Wecanusetbebehaviorofsagesandvirtuouspeopleasexamples’Tl1eteachingsofsagesaretl1eclas-

sicsandsutras.Thethoughts,words’anddeedsof sagesarecorrectandwitbouterror’andsurpasstl1e dimensionsoftimeandspace.Thisiscalled‘<tl1e careerofthesagesandvirtuouspeoplefOrguidingtbe world>)WelmowthatBuddhistsutrassurpasstime

andspace)becausethreethousandyearsagoBuddha Shalq「amuniinstructedandhelpedthepeopleoftl1at time.Today,aswereadthesutras,westillfeelthat everysentencespokenbytheBuddhaislogicalandis tobepracticedaccordingly.ThisisespeciallytruefOr PureLandsutras,wlIichteachpeoplehowtotranscendthisworldbyattainingrebirthintotl1ePure Landinonelifetime.

BuddlIismwasinitiallytaughtinIndiaandwasthen introducedintoChina·IndiaandChinaareverydif ferent,yetwhattl1eBuddhataughtwasfittingfOrbotl1 countries.Andasitmovestowesternandwesternized

countries,itisstillappropriate’

Similarly,tlIefb<IrBookBconsistofthetboughtsof ConfuciusandMencius,andaretheessenceoftl1e Chineseculture‘ConfuciusandMenciuslivedtwenty-

fivehundredyearsago.Theirguidancebenefited individuals,families,society,andtl1eentirecountry· AsthefbαrB◎oAuareintroducedabroad,peoplein 346

0

otl1ercountriesnodtheirheadsinagreementafter understandingwhattheyteachTheseteachingsare timelessandbeyondtheboundariesofspace.Thisis whytheteachingsofConfUcius,Mencius,Laozi,and Zbuangziaresaidtosurpassthedimensionsoftime andspace,andaregenuinesutrasandteachingson howtoproperlygovernthecountry.Tberehavebeen manyteachingsonbowtogovern.UponcarefUlcomparison,wecanseethatthoseofConfUcius’Mencius, theBodhisattvas,andBudd}Iasareunsurpassed AmongalltheBuddbistsutras﹚the加H『】irBLZ／bStJ﹣ nHisHawless,foritattainsthehighestlevel.The essenceoftraditionalChineseculture68iscontained withinthe尸b【JrBoMB‘Thecontentsofthe尸bαr

BoMBareverysimilartothatoftlIeA啕扭msa人aStJ﹝m, whichprovidesprinciples,methods,andbe}1aviorfOr ustoemulate.Ofthefb【IrBoo肋﹚Doch㎡口eoF叻e ∕Mba〃providestheprinciplesandGI℃arLeaIy】mg providesthemetbods.AI】a儿c店and／MbI】ci【Jstellusof thelivesofConfUciusandMenciusrespectively,and teacl]usbowtoapplytheprinciplesandmethodsin ourdailylives‧Thus’Ana儿c由and∕Mbncinsarejust likethefifty-threevisitsofSudhana,fOrtheyalso provideuswithgoodexamples.Andwetooaretobe goodexamplestohelpguideothers.

Regardingtranscendingtbisworld,actuallythere arenoboundariesbetweenthisworldandtheone

beyondThedifferencesbetweentbemlieinwhetlIer wearedeludedorawakenedWl1enawakened,we 347

transcend;but,witlIonetboughtofdelusion)weare againinthisworldWithanotlIerthoughtofawakening,weagaintranscend

TlIerefOre)wl1eneverweseetemples’memorials,orpicturesofpastvirtuouspeopleor sages,orBuddhisttexts,weshouldbere-

spectfUl.Iftheyareinneedofrepair’we SlIOUldrepairthem.69 Theteacbingsoftl>esagesbaveadirectbearingon tlIethouglItsofindividuals,trendsinculturalbehavior,theoverallwellbeingofagroup,andsocietal happinessandpeace.Sinceancienttimes,wIseand virtuouspeoplelIaveanalogizedtheteachingsoftl1e sagesastheguidancefOrheavenlybeingsandhumans.

Howdoweprotectandupholdthem?BuddhistcentersareinstitutionsofBuddlIisteducationwl1ile

sclIoolsareinstitutionsofworldlyeducation’Both needtobeprotectedandsustainedButtoday,sclIools havelargelyabandonedtheeducationofmoralityand t}IisiswhywehavesuchunlIappinessandsufferings.

Ifwefailtoawakentothis,ourworldwillbede-

stroyed AncientChinesesageswerelmowledgeableabout scienceandtechnology’andyettl>eycbosenotto continuedevelopmentofsuchlmowledge·WlW?They

fOresawthatintbeend,tec}mologywoulddestroyour world.So)theycboseinsteadtoconcentrateonthe humanities,tolIelppeopledevelopwisdom,andto 348

understandandpracticemorality’tolIelppeoPlefully understandtl1erelationshipbetweenbumans,among humansandspirits,andamonghumansandnature, andtobecomeapersonwboisfearlessandindomitable‧Onlyinthisway’willindividualse】叩enencetrue happinessandwellbeing’andwillcitizensandcountrieshaveagenuinefUture.Thisisgenuineeducation· Intl1eearlyl9OOs,tlIeChinesegovernmentabolisl1edClIineseclassicseducation.Atthetime,many w1seandvirtuouspeoplefeltdeepsadness·Thebad seedsthatwereplantedthenarenowbearingfruit.If evenafterwehavetastedthebadfruitswearestillnot

awakened’thenwearelost.Tbiswayofthinkingcan destroycountriesandraces·TlIeresultofourabolislIingChineseclassicseducationistl1edestructionof theproperteacl1ings!ForifConfucianandTaoist

teachingscannotbesafeguardedthenMahayana BuddhismcannotbepropagatedBuddhismhasflourisl1edfOrtwothousandyearsinChinabecauseitwas basedontl1efOundationofConfucianismandTaoism.

Buttodaywearediggingawaytherootsanddestroying thefOundation‘Iftl1iscontinues,theteaclIingsofthe Buddbawillbecomemereemptywords.

Wecanpropagateandpassontheproper teaclIings>andhelpotherstolearntl1eir value.IntlIisway)wecanrepayourgratitudetotheBuddha.Weshoulddoourbest

andencourageotherstodosoaswell.

3￠9

Weneedtohelppropagateproperteachingssucl1 astl1oseofConfuciusandtheBuddha’andtoencour-

ageotberstodosoaswellInthisway’wewillbenefit otbersandrepayourgratitudetotlIeBuddl1a.To accomplishthis)weneedtodotwothings.First,we needtol1elptrainDharmarepositorieswhocanproperlypropagatetl1eteacl1ings.Second,weneedto establishBuddhistcenterstoteachotl1ersandtoallow

tl1emtohaveagoodeducationalenVronmentfOrboth learningandpracticing.Today)fewpeoplearepropagatingtheDl1arma,soinsteadofrelyingonotlIers,we needtodothisourselves.

WeestablishaBuddl1istcenterinthel1opeofprovidingtheopportunityfOrmorepeopletoencounter andlearnBuddl>ism.Today,thebestwaytodothisis withtelevisionandtl1eInternetastheyl1avethepotentialtobringBuddl>ismintosomanyhomes.We caninvitecaringteacherstocboosethesutrastbat willbenefitsocietythemostandletthemtaketurns lecturing.SinceMal1ayanaBuddhismisbuiltontl1e fOundationofConfUcianismandTaoism’wecan lecturefirstonthelbαrBoo肛.Next’welectureon

MalIayanaBuddhism.

Intl1isway)peoplewillbeabletothorougl1lyabsorb anddigesttl1eteachings;thus,preventingtbem廿om becomingmereemptywords.So,ifwetrulywishto helpBuddhismflourisl1)itwillbehelpfUltolearn abouttheClIineseclassicssuchastheteachingsof ConfUcius.WebeginbynurturingDharmareposito350

riesandestablishingBuddhistcenters· Establisl1ingsuchacenterdoesnotmeanspending alargeamountofmoneyonabuildingtl1atmayresult inendlesssquabblesandconHictsonceitiscompletedWhenthisl1appens’tlIeeffOrtande】叩enditure willbecomemeaningless·Weneedtounderstandthat oncewebegintolearnandpracticeBudd}Iism’and thenattainwisdom,wewillrealizethatwealtlIislikea puffofsmoke,aHeetingcloud,fornomatterbow muchwealt}1wehave,itisonlysomethingtosee’ Thinkaboutit,isthemoneywekeepinourbome reallyours?Ifitwere,wewouldbeabletokeepit insteadofpassingittosomeoneelse.Andyet,wl1en wereceivemoney,wepassiton。ItwasoursfOravery sl1orttime.T}Ius,weshouldnotplacemuchimportanceonwealth

AfellowBuddbisttoldmethatafterhebadmadea

milliondollarsinthestockmarket,heimmediately lostit.IaskedhimwlWbehadnotlistenedtoL由o﹣ 危n台fb【JrLessons‧Losingsomethingmeansthatwe werenotsupposedtohaveit,sothereisnoneedto worry.WeshouldneitlIerbehappywl1enwegain sometlIingnorunl1appywlIenweloseit.Todosoisa sadwasteoftime.T}1osewl1ounderstandtl1isand

possesswisdomshouldinsteadusetlIeirprecioustime tochantaBuddl1a>sname.Weneedtounderstandthe

principles.Ifwearediligentinourpracticeand propagatetheteachingstohelpothers,wewillgain infinitemerits’Then’alltbeBuddhasandBodhisatt35l

vaswillpraiseus· ((

WlIatdoesrespectingourelders)’mean?It istomakeanextraeffOrttobeattentiveto

andrespectfulofparents)oldersiblings’ leaders,superiors)elders)andthoseofgreat virtueandlearning.Whentaldngcareofour parentsathome,wearetodosogentlywith lovingheartsandobligingdemeanors.We slIouldnotraiseourvoicebutmaintaina

peacefUlbearing·Aswecultivatethesev1rtues,tl1eywillbecomeapartofusandwe willchangeintoagentle-beartedperson.

Thisistl1ewaywecantouchtl1el1eartsof heaven·

InancientClIina,tlIosewhotauglItyoungcl>ildren placedgreatimportanceonbasiceducation.They taughtfilia>piety)respect)andsincerity)fOrtl1eseare theoutlinesoftheteaclIings.TlIus,thecl1ildistlIe fatheroftl1eman’fOrthecbaracternurturedinour

childboodwillbecomeournaturewl1enwearegrown.

Thisprovidestl1efOundationfOrthenurturingofsages andvirtuouspeoplewhowillprovidefOramoralsocietyandawiselygovernedcountry.

Sinceancienttimes,thislIasbeentl1eCl1ineseso-

cialtradition‘TheChinesesaythateducationisessentialinestablishinganewgovernment’trainingits leaders,andgoverningitspeople·Ifthebasicquality ofeducationisnotclearlyrecognizedandimple352

mented,incorrectviewscanbedestroytheentire culture,country,andevenitspeople!AlltlIegovernmentofficialsinancientChinastudiedtheworksof

wIsesagesandvirtuouspeople.Evenifsomehad selfishintentions,theirwrongdoingswereprobably limitedTbeywouldhaveonlybenttherulesonlyso mucbbefOretheystartedfeelingregretfUlToday’ sexualmisconduct,wrongdoings,evencriminalacts areallviewedasmatteroffact.Wenolongerhavea sl1amefUlheartorfeelremorsefUl.Wehavelostour

senseofmoralityandourconscience·Andthisis

deeplytroublingbecauseallthatseparatesus廿om animalsisagoodbeart.

HopefUlly’fel<owBuddbistswillrealizethatsincerityandrespectaretlIegatewaytoandthefOundation fOrpracticingBuddhism.Sincerityandrespectare cultivatedwitl1inourfamily.Atl1ome>wearefilialto ourparentsandrespectfUlofoureldersandsiblings’ Accomplishingthiswillenableustobeinaccordance

witbsuperiors’andtobediligentanddependablein meetingourresponsibilitiesasindividuals,membersof society,andascitizens·AsLiaofansaid,l1abitsbecomeournature·OnceagoodhabitisfOrmed,our heartswillbegentleandthiswilltoucl1theheartof

lIeaven,fOrwhenwearepeacefUl,kind,andagreeable, wewillmovetl1ebeingsandspiritsofheavenand earth

Today,webavefOrgottentl1eetbicalteacbingsof tl1ehumanrelationsl1ipsandsowearenolongerl1on353

orable.Instead,mostpeoplearemiredingreed,anger’ ignorance,andarrogance.Malevolentspirits,beings, anddemonshavedescended.Why?Ourimproper thinkinghasfOrmedaconnectionwithtlIemsonaturallyBuddhasandBodhisattvaswillnotcome.Humansl1avealreadybeencommittingwrongdoings,but nowtlIerearemalevolentspiritsanddemonscreating chaosaswell!

T}IisiswhyourworldwillhavedisastersofincreasingseverityandfTequencyandwhenthishappens, theremaybemanydeaths.Onlywhenwepersonally e叩eriencethesegraveoccurrences’willwebeawak enedfromdelusionandimpropervIews,regretour wrongdoings,andreturntotbeproperpathItistruly regrettablethat‘<small>’disasterscannotbringthis about;itwilltakeamajordisastertoawakenus’This isunavoidable.

Weneedtostudyhistoryandviewthechaosinthe world仕omahistorianIsviewpointsoastorealizetl1e sourceofgoodoccurrencesaswellasdisasters’This willenableustodetecttheoccurrencesofanyeffects duetothelawofcausalitybeforetheylIappen.Wl1at arepeoplethinkinganddoingtoday?Knowingthis’we willlmowthefuture.Theresultsthatwearecurrently seeingcomefromcausescreateddecadesagoandtl1e resultsofthecausesthatwearenowrepeatedlycreatingwillbeseenintwotothreedecades.

Previously’tl1eseedstlIatwereplantedmighthave takensevenoreightdecadestomature’buttoday,tl1e 354

escalationoftl>esebadcausesisresultinginasborteningofthematurityperiodandanincreaseinmagni-

tude.Thisisborrifying!Goodcauseswillalwaysresult ingoodconsequencesandbadcauseswillalways resultinbadconsequences.Theprincipleofcause andeffectiscorrectandinevitable.

Wbenworldngforoursuperiorsortl1egovernment’weshouldfOllowtherulesandnot doaswepleasejustbecauseoursuperiorsdo notlmOwwlIatwearedoing.

BefOreweconvictsomeoneofacrime,re-

gardlessofwhetherthecrimeisseriousor not,weshouldinvestigatecarefullyandbe just.Weshouldnotabusepowerorbecruel becauseoursuperiorsdonotlmowwbatwe aredoing.WhenwitlIoursupervIsor,we shouldsbowhimorherthesamerespectas

ifwewerefacingtheheavens’<Astheproverbsays,>‘<ThisisthecoITectbebavior l1andeddown廿omourancestors.》﹚Itl1asan

importantbearingonourhiddenvirtues.

Lookatallthefamilieswhopracticedloyalty andfilialpiety·Theirdescendantsprospered fOralongtimeandhadbrightfutures.We canfOllowtheirexampleandpracticewith caution。

Apersonwhocultivatesthevirtuesofloyaltyand 355

filialpietywillhavedescendantstolastfOralongtime, buttoday,parentsandcl1ildrenaremorelikecompanions`ChildrennolongerrespecttlIeirparentsorfeel gratitudef•rallthattheyhavedone·Tbisisdestroying moralprinciples.ConfUcianismandTaoismteaclIus thatethicalprinciplesarethenatureofvirtueanda closeexaminationofBuddhismwillsbowtl1atitisthe

revelationofthevirtuousnature.Sagesandvirtuous peopledonotexperienceselfis}mess,sot}Ieyhave revealedtheirvirtuousnature.

ConfUcianismisalsotherevelationofourvirtuous

truenature.Wbenthistruenatureisrevealed’itwill bethesameasthatofConfucius.Itisthesameas

light.WlIenanotlIer)slightsup,minedoesaswell.

OnelightinterminglingwitlIanotlIerlighttobecome oneistherevelationofthetruenature·Thisistrue

greatness’istrulyinconceivable)andistheperfectand virtuoustruenature·

Filialpietyandrespectarethetoolsweusetorevealourvirtuoustruenaturetobecomeenligl1tened InBuddhism)itissaidtbatthemostimportantrequirementfOruncoveringourtruenatureistogive risetotl1eBodhimindTbesameistruefOrConfU-

cianismfOritalsoteachesustopracticethesincere andvirtuousmindWeneedtol1onestlyinteractwith otlIersandcircumstanceswithfilialty)respect>and sincerity.Todothingsquietlybyourselvesisthegenuinewaytopracticegoodnessandaccumulatemerits.

AsLiaofansaid’filialpietyandrespecthaveanimpor356

tantbearingonourhiddenvirtues.

Tl1erealityofcausalitycanbewitnessedthrough. outhistory.Donotthinktbatotherswillnotlmow whatwethinkordo.Otherpeoplemaynotlmow’but thebeingsandspiritsofbeavenandeartl1’andalltl1e BuddhasandBodbisattvaswilllmow.

LiaofantoldusearlierthattorefOrmandcoITect

ourfaults,weneedtl1eshamefi1lheart>tl1efearful lIeart,andthedetermined,courageousl1eart.Tobecomeasage)avirtuousperson’aBodhisattva’ora

Buddha,wesimplyneedtotrulygiverisetothese threeheartstorealizeourgoalsintlIislifetime.

Whatdoes‘<loVngandcherishingallliving things))mean?Acompassionateheartmakes aperson.Apersonseekingthevirtuesofloving-kindnessandcompassioncultivateshis orl1er}1eartofcompassion.Apersonwl1o wantstoaccumulatemeritsalsocultivatesa

compassionateheart.

AcompassionateheartcaresfOrallbeingsand tlIings.Whenweseeanimalssuffering,wenaturally feelsympatlIyfOrtl1em.DoweaI1avethisl1eartPYes, everyonedoes·Ifweshedtearswhilewatchingasad movie’tl1isistl1ecompassionatel1eart’WeareempatheticevenwbenweknowthattlIemovieisnotreal!

So,itgoeswithoutsayingthatwhenweseerealpeople oranimalssuffering,wewilltrytohelpthem.

NotonlydohumanbeingspossesstlIeheartof 357

compassion,animalsdotoo.Thisistrulytl1evirtuous originalnature.Thenatureofanimalsisnodifferent 廿omours﹚butbecauset﹜Ieyareevenmoredeeply deludedtl1anweare’theyhavebeenbornasanimals.

Allt}1ebeingsintl1eTenDharmaRealmssl1aretl1e sametruenature.TlIisiswhytheBuddl1a,inthe Mal1ayanasutras,spokeof<<unconditionalgreatcompassionandthekindnessofrealizingthatweareone entity.>, ThecompassionateheartistlIeheartofgreatlo’ving-kindnessandistlIerevelationoftlIetruenature.It iswbatapersoninsearcboftlIevirtuesofcompassion andtheaccumulationofvirtuesisseeking.ItisbroadeningthehearttoloveandcarefOrotbers,totrulybe abletoloveallbeingsandobjects’andtodoourbest tol1elpthem.

ItisstatedintheBooA㎡R∕【Bs:‘‘In﹞anuary﹚ wl1enmostanimalsbeartheiryoung,females

oftl1especiesarenottobeusedfOrsacrificialpurposes. ))

Inthepast,tl1reeanimalswereusedinma]orsacrificialceremonies:cows,sheep>andpigs.Outofcom-

passion’femaleswerenotusedfOrofferingsthatwere madeintbespring’becauseifthefemaleanimalwas pregnant’twoliveswouldhavebeentaken.

Menciusoncesaid:“Anhonorableperson

willnotgonearthekitchen.})TlIisistopro358

tectacompassionateheart.

ThepurposeofMenciussayingthisisthesameas tbatoftl1eBuddhateachingoftlIe<‘threepuremeats.”

Wedonoteatanimalsifwesaworbeardtheldlling) oriftheanimalwaskilledfOrus.

Itwastl1ecustominIndiatogofToml1ouseto houseacceptingfoodofferingsandtoeatwhatever wasprovided:nodiscrimination,attacl1ments,or preferences’Toacceptandeatwhateverisofferedis truecompassion,accordingwitlIconditions,andnot

seekingaffinities.70 WhentheDharmamasterswereinvitedtoClIina,

theCl1ineseviewedthepracticeofaskingfOrfOodas begging.Itwouldhavebeeninappropriatetotellthe masterstogooutandbegforfOod)soinstead,tbey wereofferedfoodinthepalaces。Thepracticeofgoing outtoaskfOrfOodneverreallytookholdinCbina· However)tl1ethreepuremeatsrulewasalwaysobservedw}IenofferingfOodtotheDharmamasters.

EmperorWuoftl1eLiangdynastyinitiallyadvocatedvegetarianismfOrBuddhists.Today)mostCl1inesepractitionerswhethertheyaremonasticsorlaypeoplearevegetarians’However’thetraditionofBuddl1ismistopracticethethreepuremeatsruleandnot vegetarianism·Vegetarianismprotectsnatureaswell astbecompassionateheart.Itistl1epracticeoflovingldndnessfOrallbeingsandthings.Whenweunderstandthatitisalsothebestandhealtl1iestfOod’we 359

willseethatitisworthoureffOrtstoadvocateits

practice·

MenciustaughtusnottogoneartlIekitchen,so thatwewillnotseeorhearthekillingandwillbe moreateasewheneating.But,thecompassionate heartwouldstillbeuneasy’Itisbesttonoteatthe fleshoflivingbeings,especiallytodaywbenweoften }Iearofmeatcontainingtoxinsthatcausestrange diseases.AncientpeoplesaidtlIatillnessenters througl1tbemouthMr.LiBingnanoftensighedashe saidthatpeopleweretakingpoisonatallthreemeals.

Howcanwenotgetsick!

Ouran￠estorsdidnoteatmeatunderfour

circumstances:iftlIeybeardthekilling,saw

tbekilling,lIadtheanimalkilledorraised theanimalthemselves.Ifwecannotyetstop

eatingmeat,wecanstillfOllowtl1esefOur guidelines.Inthisway,wearegraduallyincreasingourcompassion.Wesl1ouldnot onlyrefrainfromkillinganyanimals,butinsectsaswell)fOrtlIeyarealsolivingcreatures·

Manmakessilkfromtbecocoonsofsilkwormsthathavetobeboiledinwaterwithtl1e

silkwormsinside.Wl1enwecultivatetl>eland

fOrfarming,howmanyinsectshavetobe killed?Weneedtobeawareofthecostin

livesinvolvedinourfOodandclotlIing.Weldll 360

toprovidefOrourselvessotowastefOodand clothingisasseriousanoffenseaskilling· Thisspeaksoftl1etlIreepuremeatswitl1anadditionalrulethatmonasticsmaynotraiseanimals.To raise’ldll,andeatanimalsistrulyunacceptable.Ifwe cannotbecomevegetarian’wecanpracticetl1etl1ree puremeatsandtl1efOurcircumstantialmeatsrulesto cultivatecompassionatehearts’ Ourlifespansinthisworldareshort,onlyafew decadeslong;yet,inordertonurtureourselvesweldll others.Wearesteepedindebttoallbeings,regardless ofwhetl1erwel1aveharmedtl1emintentionallyor unintentionally.Imaginehowmuchnegativekarmawe bavecreated!ThisiswlIytheBuddhasaid:‘(Ifnegative lKarmahadshapeandvolume,theneventheentire universecouldnotcontainit’”Onlywhenwerealize tlIatwel1aveaninconceivableamountofMrmicob

stacles’willwebecomemorecareful.Howcanwebe

responsiblefOralllivingbeingsbetweenheavenand earth?Donotkill,becareful)anddonotwasteanything.

ModernpeopleadvocateconsumptionbysayIng tl1atifpeopledonotspendmoneytlIenfactories wouldcloseandeconomieswouldcollapse.Doyou believethis?IfMasterZhongfengheardthis’lIewould say’“Notnecessarily.))Actually)tlIisisincorrectfOr manycountriesthatpromoteconsumption’andthus waste’areexperiencingdecliningeconomies· 36l

Onlythroughtbriftwillpeopleandourworldbecomewealthy,prosperous,andpeaceful.Ifnoone savesmoney,l1owcancountriesbecomeprosperous andstrong,andcitizenslIavestablelives?Whenwe findourselvesoutofworkandwitl1outsavmgsjwewill havetodependonthecountryfOrfinancialaidand tl1usincreaseitsfinancialproblems.Ifl1owever’we areintl1el1abitofsav1ng,tbenevenifwebecame unemployedorsufferadversities>wecanstillmaintain ourselves·Beingawareoftbis)wewillvalueourresourcesandstrengths.

Howoftenhaveweunlmowinglyharmedor

steppedonalivingcreature?Weshoulddo ourbesttopreventtl1isfroml1appening again·Anancientgreatpoetoncewrote: ‘℉orloveoftl1emice,weoftenleavethem

somenceandinpityingthemotlI)wewill notlightthelamp))Thisiscompassion!

Today,mostpeoplewouldstronglydisagreewitl1 this.Howcanwe<(lovemice))?T}1eyarel1armfultous andmustbeexterminatedMostpeopledonotunder-

stand.Whenwekillmice,tlIeywillseekrevengeand

tl1iscycleofrevengewillcontinue’growIngworseeach time.Killingsolvesnothing.Aretberenoothersolutions?Tl1ereisnosucl1tl1ingaswalkingawayunpunisl1edfTomamurderornotrepay1ngourdebts.By understandingthatcauseandeffectconnectsourpast,

presentandfuturelives,wewillneveragainl1armany 362

ofmind livingbeings¡Thisis}Iowweattainpeaceof cansolve Onlytruesincerity,purity)andcompassionca>

ourseeminglyinsurmountableproblems.

Icannotbegintotalkofalltheinfinitetypes ofgoodness.IfwecanexpandthetenprevIouscategories)wecanmakethemintoa multitudeofgooddeedsandvirtuesâ&#x20AC;&#x2122;

363

TheFourthLesson:

TheBenefitsoftbeVirtueofHumility AImgance加叮r巴sA仇啗m／U 『∕﹟仍Z化HiJmi凸U↗α加sBBI】eβr歹

FiveAccountsofVirtuousPeople

Humilityenablesustopreserveourgoodrewards.

WitlIoutit’wewilllosewhatwelIaveaccumulated andallofoureffOrtswillhavebeeninvain.Weneed

torelyonhumilityfOritenablesustopreserveour goodness.

TheD／amom∕StJnHe】叩lainsthatweshoulduse endurancetopreservewhatwel1aveaccumulated 廿omourpracticeofgiving.Ifwecannotendure,tl1en nomatterhowmuchwelIavecultivatedandaccumu-

lated,allwillbelost.Confuciusalsotaughtthattbe waytoretainwhatwehavecultivatedistopracticethe virtueofhumility.

IntlIeJC乃m舀thelIexagramfOrhumility statedthat:{‘Thelawsofheaventa>Kehom

thearrogantandbenefitthehumble.Tl1e lawsofeartbbringHowingwaterhomareas thatarefulltotlIosethatarelowerasit

passesby.Andthelawsofspiritsbringharm totlIosewlIoarearrogantandgoodfOrtune totl1osewhoaremodest.Eventl1elawsof

36￠

peopledespisethosewhoarearrogantand preferthosewhoaremodest·)) Agoodexampletohelpusunderstandthelawsof heavenistbewax1ngandwaningofthemoon.Once tlIemoonisfull,itbeginstowane.BefOreitbecomes fUllagain,itgetsbrighterandbrightereachday.T}Iis gradualincreaseistl1evirtueof}Iumility·Fromtl1is, wecanunderstandnaturallawsandthewillof }Ieaven.

TlIelawsofeartharenaturallaws.Forexample, waterwillmovefTombigl1erareasthatarefilledto thosethatarelower’Thelawsofspiritscanbeseenin thebehaviorofsomespirits·Whentheyseethatwe bavebecomesuccessfUl)theybecomejealousandtry tocauseproblemsfOrus;but,whenwearedestitute) theyfeelsorryandtrytohelpus·PeoplearetlIesame.

Thelawsofpeopleprefermodestytoarrogance· DuringtheQingdynasty,ZengGuofan’whoheld thehighestpostasgovernor-generaloffOurprovmces, wasalmostlikeanemperorofasmallregion.Well-

educated狐heknewthathehadalreadyadvancedvery highandthatthiswasnotgood’sohenamedhisstudy “TheRoominWhiclIImperfectionisSoug}1t.))

Mostpeopleseekperfection,butMr’Zengsought moderation.HesouglIttolackalittle,tonothavetoo muchHebelievedtbatasoneIspositionwaselevated, oneshouldbemoremodest.Inthisway,hewasable tomaintainwl1atheaccumulatedDuetohisaccumu-

365

latedmerits’virtuousconduct’andthefOllowingofbis teaclIingbyhisdescendants,tbefamilyl1asremained prosperous.

IntlIeJC乃m舀onlythehumilityl1exagram containssOlelygoodoutcomes·

TheIC乃mgbassixty﹣fourpossiblel1exagrams.

Everyoneofthee】叩lanationsorpredictionshastl1e possibilityofgoodfOrtuneandmisfOrtuneinvariably mixedOnlythel1exagramfOrlIumility╴HighMountainUndertbeGround-hasnopossibilityformisfOrtune.Thus,thehigherweare’themoremodestwe needtobe.

TheB○oA㎡f五s﹝D』yalsoe】叩lained;‘﹙WlIile arroganceinVtesdisaster,humilitygains benefit.))

Thosewl1oaretlIemostmodestreceivethemost

benefitsandadvantages.

IoftenwenttotaketlIeexaminationsac-

companiedbyothersandeverytimeIwould meetscholarswbowereverypoor.Irealized tl1atbefOretlIeypassedtheexaminationsand becameprosperous’theirfacesradiatedsucb lmmilitytlIatIfeltIcouldalmostholditin myl1ands.

Basedonl1isowne叩eriences,LiaofanfOundthat 366

tbeIC乃mgandtheBoM『㎡f五S﹝oIywerecorrect.At everyimperialexaminationtbatheandhiscompan= ionsl1adattended,tbosewl1owerethemostmodest

passedRealizingthis,becouldevenpredictwho wouldpass’

Severalyearsago,tenofusfromthevillage wenttotakethepreliminaryimperialexamination’Theyoungest)Ding]ingyuwasextremelyhumble.Itoldoneoftheapplicants)

Fei]inpo,that}ingyuwouldundoubtedly passtlIeexamination.Fei>inpoaskedhowI couldtellandItoldhim:IIOnlytbosew}Io arehumblereceivegoodfOrtune.My廿iend, lookatthetenofus.Isthereanyoneashonest)generous,anduncompetitive)as]ingyu?

DoyouseeanyonewboisasrespectfUl,tolerant>carefUl)andbumbleas>ingyu?Doyou seeanyonelikebim,wbowheninsulteddoes nottalkbackorwhowhenslandereddoes

notargue?

AnypersonwhocanachievesuchlIumility willreceiveprotectionfTomtheearth, heaven,andspirits.Thereisnoreasonl1e willnotbecomeprosperous’))Sureenougb, whentl1etestresultscameout’Ding}ingyu hadpassed Oneyear,Liaofanwentwithseveralotherstotake 367

theexamination.Hecommentedthatbasedonhis

observations’Ding]ingyu>whowastl]emosthumble> wouldpassdespitebisyouthbecausehewasrespectfUlandmodest’ararepersonindeedwhoremained undisturbedandtolerantevenwlIenhumiliatedor

offendedTl1osewitlIgreattolerancepossesstremendousgoodfOrtune.

OneyearinBeijing,Istayedwithacl1ild-

l1oodfTiend,FengKaizhi.Alwaysl1umble,he hadakindandaccommodatingappearance.

HewasnolongerthearrogantpersonIhad lmownyearsago.HisfTiend>Li]iyan,was verybluntandoutspolKen,andoftenscolded l1imfOrl1ismistakes,butKaizl1ijustcalmly acceptedtheaccusationswithouttalldng back

FengKaizhihadbecomeacompletelydifferentperson.Li]iyan’agoodfriendoflIiswouldimmediately criticizeKaizhiassoonaslIenoticedanyfaults.Itdid notmattertoKaiz}]iwhetber]iyanwasriglltorwrong incorrecting}1im,fOrl]eacceptedeveryone’scriticism.

Ifwehaveafaultweneedtocorrectit,ifwedonot

weneedtoguardagainstitandcorrectanymistakes thatwehavemade.WhencorrectedfOranon-enstent

fault’wesl1ouldnotbecomeresentfulbecauseitis

goodtobeadmonishedActua>ly,onlythosewho reproachusgenuinelycareaboutus.WewouldreproachourclIildreniftheymakemistakes.SowlWdo 368

wenotadmonishthoseofourneighbors?Remember tlIataltlIoughanaccusationmaybeunjust’itstill comesfromaheartofloving-kindness·Weneedto

acceptcriticismwillinglyandtobegratefUlfOrthe teaching.

ItoldKaizhi:‘Tustastherearesignsthattell ofcominggoodfOrtuneormisfOrtune,we canseet}1atprosperityoradversitycometo thosewhohavecultivatedtheircauses.

Heavenwillhelpthosewhoseheartsare humble.You,myfriend,willdoubtlesspass theimperialexaminationthisyear!),Later, hedidjustthat.

LiaofantoldhimthatgoodfOrtuneandmisfOrtune couldbepredictedLiaofanhadmasteredtheartof prediction.Butknowinghowtopredictapersons goodfOrtuneormisfortuneisstillsecondary.Whenwe endourerroneousways’andaccumulatemeritsand virtues,werewriteourdestinies·

TlIerewasayoungmanfromShandong provIncenamedZbaoYufengwbopassedthe preliminaryleveloftl1eimperialexaminationsbefOrehewaseventwenty·But’tryas hemight,hecouldnotpassthesucceeding examinations.Wl]enhisfatl1ermovedto]iasl1antoacceptanothergovernmentpost’ Yufengwentwitl]lIimandcametogreatly 369

admireawell-lmownscholarintlIevillage namedQianMingwu.

YufengbrougbthisworlMoMr.Qianwbo pickeduphiscalligraphybrus}Iandmade manycorrectionstotheessay.Notonlywas

Yufengnotangry’hegratefUllyacceptedall ofMr.Qian)scorrectionsandimmediately madetherecommendedclIanges’Tl1efOllowingyear,YufengpassedtlIeimperialexamination.

Ifthisl1appenedtous,wewouldprobablyfeelterribleorbecomeoffendedEvenifourworkwerenot

thatgood,surelyitwouldnotdeservethatmanycorrections!NotonlydidYufengnotbecomeangry)he wasextremelygratefulandhumble,fOrhesincerely wantedtolearnfromMr.Qian‘Becauseofl]ismodesty,respectfulness,anddiligence,hemadesignificant improvementandpassedtl1eexaminationtl1efOllow1ngyear’

Oneyear,Iwenttothecapitaltopaymyrespectstotheemperorandmetascholar namedXia]iansuowhohadalltlIequalities ofagreatmanwithoutatraceofaITogance.

Ifelttl1eintenseauraofhisvirtueandlm-

mility.Wl1enIreturnedhome’Itolda fTiend:<(Wl1enlIeavenwantsapersonto prosper,itfirstbestowshimwitl1wisdom 370

thatcanmakeapompouspersonhonestand welldisciplined]iansuoisgentle’kind’and goodSurely,lIeavenwilInowmakel1im prosperous’))Sureenough,whenthetestresultscameout)>iansuohadpassedtbeexamination.

Itwasintheyearthatbewenttomeettheemperor thatLiaofanmetXia]iansuoandwasstruckbyhis lIumilityandrespectfulness·Theimportantmessagein thisaccountistlIatbefOreheavengivesusgoodfortune,itfirstgivesuswisdom.Ifwelackwisdom)tlIen regardlessofourcultivation,wewillnotaccumulate goodfOrtune·TbereisrealandfalsegoodfOrtuneas wellasbalfandfull.Ifwefailtounderstandthedif

ferencesbetweenthem>wewillcommitseriousof-

fenses,allthewlIilebeIievingthatoureffOrtsare worthyofmerit.

Themostimportantpointistolearnandunderstandwhatafieldofmeritissothatwewilllmowhow

toproperlyaccumulategoodfortune.Onceweuncoverourwisdom>wewillnaturallyrestrainourselves, aswebecomecalmanddignified,kindandmodest, respectfUlandgentle.Bypossessingthesecharacteristics’XiaJiansuopassedtheexamination.

TherewasascbolarnamedZlIangWeiyan fromJiangyinwhowaswelleducated,wrote goodessays’andwaswelllmownamong scholars.Oneyear,whiletakinghisexamina37l

tioninNanjing,hestayedatatemple·WlIen thetestresultswerepostedandlIefOund thathebadfailed,hebecamefUriousand

loudlyaccusedtheexaminerofbeingblind toobvioustalent.

ATaoistmonkwhosawthisbegantosmile。 Weiyanimmediatelyredirected}IisangertowardstlIemonkwhosaidtheessaymustnot

begoodWeiyangotevenangrieranddemandedhowheknewitwasnotgoodwl1en hehadnotevenreadit!TheTaoistreplied thathelIadoftenheardtlIattheprimaryelementinwritinggoodessayswasapeacefUl mindandalIarmoniousdisposition·WeiyanIsloudandangryaccusationsclearly slIowedtlIathismindanddispositionwere violentsolIowcouldhepossiblywritewell· WeiyanacceptedthisandaskedfOrtheTaoist)sadvice.

TheTaoist

explainedtbatgoodwritingonlycomes <landbarmoniousmindbutWeiyanwas fTomapeacefulandharmoniousmindbutWeiyanwas badtemperedandarrogant.Fortunately,Weiyanwas alsointelligentsoherecognizedthelogicinwhatthe TaoistsaidandaskedfOrhisadvice.Promthis,wecan

seetl1atWeiyanwascapableofchangeonceherealizedthat}Iewasatfault.Thisistruelearningand practice’

372

TheTaoistsaidtlIatwhetherornotone

passesdependsondestiny.Ifsomeoneisnot destinedtopass,thennomatterlIowgood t}Iepaperis’lIeorshewillfail Thelawofcausalityisinfallible‘Whetherwepass

orfaildependsonourdestiniesnotontbequalityof whatwehavewritten.Itisthesamewithwealth,

fame,andsoon,fOreverytbingdependsonourdestiniesandnotonhowweplanandmanageourlives‘ Whenpeoplearedestinedtobewealthy)itdoesnot matterwl1etberornottheylmowlIowtoobtain wealth;theywilljustreceiveit.Iftheyarenotdestined tobecomewealtl1y)thenregardlessofwl1attl1eydo, tl1eywillfail Today)peoplewhodonotknowoforbelieveindestiny’thinkthattheycancommitallkindsofoffenses) andstillobtaingoodresultsandgoodfortune.Where istl1elogicinthat!Wbyisittl1atinancienttimes, mostpeoplecouldseetheresultsfromtl1eiroffenses quickly,wlIiletoday,wedonotseemtosuffer廿om ourwrongdoings?Peoplearecommittingsomany offensestl1attherearetoomanytoletusreceiveour retributionsonebyone,sothedebtswillbecollected allatonetime’

Oureducation’abilities’goodfOrtune,longlives,a peacefuldeath-everything-dependsondestinyand changingitistl1ewisestthingwecando.Ifwefailto understandandseekwhatwearenotmeanttohave, 373

thenallofourtimeandeffbrtswillbewastedTl1is

wouldbetragic.

WhentbeTaoistconcludedtl1atWeiyan neededtomakesomecl1anges,Weiyan askedhowhecouldcl1angedestiny.The Taoistrepliedthataltboughthepowerto fOrmourdestiniesliesintheheavens’the

riglIttochangethemlieswit}Iinus.Aslong aswepracticegoodnessandcultivatel1idden virtues,wewillreceivewbatweseek

IfWeiyanwantedtochangehisdestiny,hehadto dojustasMasterYunguhadtaughtLiaofan·Liaofan hadlearnedthathealonecouldchangehisdestiny.If webreaktl1ebadhabitofcommittingoffensesand insteadcultivategoodnessandaccumulatemerits, thenwecreatetl1evariablestochangedestiny.But,if wefailtodothis’wewillremainboundbydestiny.

Weiyansaidthathewasonlyapoorscholar andquestionedhisabilitytodopractice goodness.Tl1eTaoistexplainedthatpracticinggoodnessandaccumulatingl1iddenvirtuesdependedontheheart.Aslongasone intendedtopracticegoodnessandaccumulatevirtues)themeritswouldbeinfinite!He usedtheexampleofthevirtueoflmmility thatcostnothing.Weiyanneededtolook withininsteadofberatingtl1eexaminerfOr 374

beingunfair.

TbeTaoistsaidthatmoneywasnotnecessaryto practicegoodness.Veryoften)thosewhoarepoorare abletoaccumulategreatmeritswhilethewealtlWmay notnecessarilydoso.TheTaoistusedWeiyanIsbel1aviorasanexample,sayingtbatWeiyanhadbeenvery arrogant.Ifl1ecouldinsteadbemodest>tl1enhewould bevirtuousanditwouldcosthimnotl1ing.Wl1enhe failedanexamination)lIeshouldnotblametheexami-

nationofficial)butreHectuponlIimselfandchange.It isobvioustlIatgoodorbad,goodfOrtuneormisfOrtune’itallliesinaninstantofthougl1t.

WeiyanlistenedtotlIeTaoistmonkand 廿omthenonsuppressedhisarrogance.

Everyday>hetriedhardertopracticegoodnessandtoaccumulatemoremerits’

Onenigl1t’threeyearslater)hedreamtthat hehadenteredaverytallhouseandsawa bookwitbmanynamesaswellasmany blanklines.Heaskedtl1epersonnexttol1im aboutitandwastoldtl>atthenamesbe-

longedtotheapplicantswbohadpassedthe examinationthatyear‘Wl1enWeiyanasked aboutalltl1eblanlKlines’hewastoldthattbe

spiritsoftheunderworldcheckedontheapplicantseverythreeyears.OnlytlIenamesof thosewhowerefaultlessandpracticed 375

goodnessremainedintheboolK.Tbeblank lineshadcontainedthenamesofthosedes-

tinedtopass,butduetorecentoffenses, tl1eirnamesbadbeenremoved

Thepersonpointedtoablanklineandsaid thatf•rtl1epastthreeyearsWeiyanhad beenverycarefulandsodisciplinedthatl1e l1adnotmadeanymistakes.Perl>apshis namewouldItheblankHehopedthat Weiyanwouldvaluethisopportunityand continuehisfaultlessbebavior.Tl1atyear) Weiyanpassedtheexaminationandplaced onel1undredandfifth

Dearreaders,ifyoubelieveintlIesematters,you arefOrtunate.Tbespiritsofheavenandearthare closelylinkedwithourworldinoureverygesture, word,andsmile.Tbisistbetruthandnotdelusion.

WhenMr.Zhu]ingzhouwasstillaliveandIwasa Buddl1istnovice,lIetoldmemanystoriestl1athel1ad

e】叩eriencedfirstbandNoonediesbyaccident,not eveninawar·Noonediesunjustly.Lifeordeatl1is destined.Howwewilldieisrecordedintheunder-

worldAlt}IouglIweliveinahigh-techenvIronment andlmowmucl1ofscience,wecannotescapedeath whenthatisourdestiny.Thisistl1etruth;itistime fOrustoawaken.Weneedtobelievewhattbesages havetaug}It. 376

H【Jmi〃U／a刀d∕∣〃b叱s〃a正叻e 尸b【m﹝沾kmn∕brC◎Od↗bInJne

WenowlmowthatspiritsandlIeavenlybeingsarethreefeetaboveourl1eads.ObtaininggoodfOrtuneandpreventingmisfOrtune isuptous.Aslongaswehavegoodintentions,refrainfromwrongdoings,donotof﹂ fendthebeingsandspiritsofheavenand eartlI,aretolerantandnotarrogant,thenthe beingsandspiritsofheavenandeartlIwill feelcompassionfOrus.Onlythenwillwe haveafoundationfOrfutureprosperity.

TberearebeingsandspiritsofheavenandeartlIwho constantlywatchus.WealoneareresponsiblefOrour everygoodorbaddeedandeverygoodorbadresult, soweneedtobeawakenedineverytlIought.Buddl1a Shakyamunitaughtustobeawakenedinsteadof deluded)tobeproperinsteadofdeviated’andtobe pureinsteadofpollutedWearealsotoseverallattacl1mentsandtopracticegiving.WeneedtobeextremelycarefUlinoureverythought>word,anddeed andtoaccordwithtlIeteacbingsandcodesofbebavior’PracticingBuddbismissettingagoodexamplefor allsentientbeings’ToperfectlybaveaMndheart’do kinddeeds>saykindwords,andbeagoodpersonisto beaBuddlIa,aBodhisattva.

SinceweclIoosetopracticethePureLandmethod, weneedtoincorporatetheteachings廿omthe力】丑口irE 377

Li/bSmrHintoourtlIinkingandbel1avior.Then,there trulywillbenodifferencebetweenBuddl1aAmitabl1a andus.T}Iisispracticingthetrueteachingofthe BuddhasfOrwemoldourselvesbyaccordingwiththe mind,vow,understanding’andconductofBuddha Amitabha.

Lmα危〃b↗b【JrLessoI】scanbeaninvaluableaidin

ourlearningwbiletheh丘mr它L】ybSmrHisourmain courseofstudy·WlIenweabidebythepreceptsand practiceBuddhaNameChanting,wearepracticing botbtheprimaryandsupportinglearnings·Thiswill assureusofbeingrebornintothePureLand,wl1ere wewillneveragainregress,andwherewewillbecome Buddhas,andneverreduceoureagernesstobenefitall beings.

Inthepast,Zenpractitionerssaid’<<Havesometea’>, Today’Iteacl1,<<BecomeaBuddha.”Wecanbecome one’ThisistbetruthIfwesincerelypracticeBuddl1ism,beingsandspiritsofheavenandearthwill protectus.

Thosewhoarefilledwithconceitarenot

destinedfOrgreatness’Eveniftheydopros-

per’theirgoodfOrtunewillbeshortlived Whenwelookatwealthypeoplearoundtl1eworld, weseethatfewofthemaregenuinelyhappyorlmow

howtoproperlyusetheirwealth.Someliveinbiding tofeelsafer.Suchwealthissufferingnotjoy.Livinga

trulyhappylifeisgenuineprosperityandenjoyment.

378

Intelligentpeoplewouldneverbenarrowmindedandrefusetbegoodfortunetbeyare entitledto.Thosewhoarehumblealways increasetbeiropportunitiestolearnandin

thisway,theirgooddeedsareboundless!

Thosewhowishtocultivateandimprove theirvirtuescannotdowit}Ioutthevirtueof

humility· ItisessentialfOrustolearnmodestyfOritisthe

keytocultivatingandimprovIngourvirtue.Weneed torealizethatothersarebetterthanusandthatthey

excelinwhattheydo.Whenwearefalseandconceited,otberpeoplemaynotseethis;however> Buddhas,Bodbisattvas,andthebeingsandspiritsof heavenandearthseeusveryclearly.Thus,ourmodestymustbesincereandcomefromdeepwithin.

Wearenotbetterthanothersandiftheyaccumulatemeritsandwedonot>thentheyarebetterthan us.Evenwl1enwedarenotcommitoffenses,others

arestillbettertlIanus.Thisisperfectmodestyandit isthepracticeoftbeteacbingofhumilityinthe A咆佃msa陋StJZraIamtbeonlystudent;everyone elseismyteacher.Sudhanalearnedabouthumility 廿omthefifty-threevisitsandperfectlyattained BuddlIabood

TlIeancientssaid:‘<Tbosewbo havetheir

lIeartssetonsuccessandfame> willsurely

attaintbemjustasthosewho 379

havetheir

heartssetonwealtbandpositionwillattain wl1attheywisbfOr.))Apersonwhohasgreat andfar-reachinggoalsislikeatreewitl1 roots.Tl1eymustbebumbleineverytl1ought andtrytorelieveother)sburdenseveniftl1e occurrenceisasinsignificantasaspeclKof duSt·

IfwecanreaclIthislevelofhumility,wewill naturallytouchthebeartsofbeavenand earthIamtbecreatorofmyownprosperity’ LoolKattheapplicantswhosouglItfameand wealthInitially’theywereinsincereand wbattl1eysouglItwasapassingimpulse.

Wl1entheywantedsomething,theysoughtit butwhentheirinterestwaned)tl1eystopped seeldngit’

Menciusoncesaid<toEmperorXuanofQi>: “Ifyoucane叩andfTomtl1ehearttl1atseeks personalhappiness,tosbaringbappiness withallyoursubjectsandmaketlIemjustas happyasyouare,thensurelythenationwill prosper!”Tl1isisalsotruefOrmeinseeking topasst}1eimperialexamination.<Ialone canseekandthuschangemydestiny’> Oncewesetourgoals,wemustworlKtowardstheir accomplislIment. 目omplislIment.Ifwedoso’thennaturally,ourl1u﹣ |itvwilltoucl1theheartsofbeavenandearthand militywilltoucl1 380

wewillattainwlIatweseekLiaofanusedaquote仕om MenciusfOrhisconclusion.Whenweareen>oymgour happiness>whynotshareitwithotlIersfortodosois genuinelIappinessandgoodfOrtune· Today,manypeoplearecaughtupinthedriveto obtainwealthTbegovernmentsoftheworldwoulddo welltorealizethisandjoinwithpeopletocreate wealth,prosperity,andhappinesssotlIatallcanen}oy ittogether.‘<Tolikewhatotherslikeanddislikew}Iat othersdislike.)’Insodoing)wewillbeaccordingwith theheartsofallbeings.Weshouldusewisdomaswe accumulatemeritstocreatewealt}1sowemay}1elp tlIosewlIohavenone>fOrifweonlyaccumulatewealtl1 fOrself-enjoymentthentroubleliesaheadThisisa mostimportantandworthwhileendeavor,anditis worthyofoursinceresteffOrts.

38l

APPENDⅨ

LIAOFAN)S

FOURLESSONS

ByYuanLiaofan

382

TlIeFirstLesson:

LearningtoChangeDestiny

MyfatberpassedawaywhenIwasyoung.Mymotber persuadedmetolearnmedicineinsteadofstudying andpassingtheimperialexaminationsbecadseit wouldbeagoodwaytosupportmyselfwl1ilel1elping otlIers.Perhaps,Icouldevenbecomefamousthrough mymedicalskills;thusfUlfillingmyfatlIer>saspiration fOrme.

Oneday’Imetanelderlybutdistinguisl1edlooking gentlemanattl1eCompassionateCloudTemple.He hadalongbeardandthelookofasage.Iimmediately paidmyrespectstohim’Hetoldme:<(Youaredes-

tinedtobeagovernmentofficial.Nextyear,youwill attaintherankofLearnedFirstLevelScholar.Why areyounotstudyingfOrtheexamination?))ItoldlIim tl1ereason.

IaskedtheelderlygentlemanfOrbisnameand wherebewas廿om.Hereplied:﹙《Myfamilynameis KongandIamfromYunnanproVnce.Il1aveinlIerited

averysacredandaccuratetextonastrologyandprediction.Thetext’writtenbyShaozi)iscalledthehnpeITa／Sran﹝沾㎡㎡GDy巴I刀mg叻eⅡbI沮Bymycalcula﹣ tions,Iamsupposedtopassitontoyouandteacl1you howtouseit’’)

IinvitedMr.Kongtomyhomeandtoldmymother abouthim’ShesaidtotreathimwellAswetested

Mr.Konglsabilityatprediction’wefoundtlIatlIewas 383

alwayscorrectwhetheritwasfOrbigeventsorfOr minoreverydaymatters.Ibecameconvincedofwl1at hehadsaidandagainbegantothinkofstudyingfOr tbeexaminations.Iconsultedmycousinw}IorecommendedMr.YuHaigu,whowasteacl1ingattl1ehome ofafriend’andbecameMr.Yu>sstudent.

Mr.KongthendidsomemorecalculationsfOrme· Hetoldmethatasascholar)Iwouldbeplacedfourteenthinthecountyexamination,seventy-firstintlIe regionalexamination’andnint}Iintheprovincial examination.ThefOllowingyear,Iplacedexactly whereMr.KonghadsaidfOrallthreeexaminations.

Itl1enaskedlIimtomakepredictionsfOrmyentire life.Mr.Kong>scalculationsshowedthatIwouldpass sucbandsuchatestinsucl1andsuchayear,tlIeyear thatIwouldbecomeacivilscholar,andtl1eyearthatI wouldreceiveapromotiontobecomeanImperial Scholar.Andlastly,IwouldbeappointedasamagistrateinSichuanprovInce.

AfterlIoldingthatpositionforthreeandahalf

years’Iwouldthenretireandreturnhome·Iwould dieattlIeageoffifty﹣tbree’onthe川thdayofthe eight}Imonthbetweenonetothreeo>clockintlIe morning.UnfOrtunately,Iwouldnothaveason.I carefi1llyrecordedandrememberedeverythingthatl1e said

TlIeoutcomeofeveryexaminationturnedoutex-

actlyaspredictedMr·KonghadalsopredictedthatI wouldonlybepromotedafterreceivingarationoftwo 384

lmndredfifty-ninebusllelsofrice’However’Ihad receivedonlytwentybushelsofricewhentheCommissionerofEducation,Mr.Tu,recommendedmefOr

apromotion.Isecretlybegantodoubttl1eprediction.

Nevertheless,itturnedouttobecorrectafterall’

becauseMr.Tu>sreplacementturneddownthepromotion·

ItwasnotuntilsomeyearslaterthatanewEducationCommissioner,Mr·Yin,reviewedmyoldexaminationpapersandexclaimed:‘<Thesefiveessaysareas

wellwrittenasreportstotheemperor.Howcanwe burythetalentsofsuclIagreatscl1olar?”Thenew CommissionerwantedtlIemagistratetoissueanorder fbrmetobecomeacandidatefOrImperialSclIolar underhisautl1ority.AfterundergoingthiseventfUl promotion’mycalculationsshowedthatIl1adreceived exactlytwolmndredfifty-ninebushelsofrice.From

thenon)Ideeplybelievedtbatpromotionordemotion, wealthorpovertyallcameaboutinduetimeandthat eventl1elengthofone)slifeispre-arrangedIbeganto Veweverythinginadetachedmannerandceasedto seekgainorprofit.

AfterbeingselectedasanImperialScl1olar,Iwasto attendtheUniversityatBeijing·Duringmyyearlong stayintl1ecapital,myinterestinmeditationgrewand Ioftensatinsilence,withoutgivingrisetoasingle tbouglIt·Ilostinterestinbooksandstoppedstudying.

Tl1efOllowingyearIwenttoNanjing.BefOreIwas toentertl1eNationalUniversitythere>Ipaidavisitto 385

MasterYungu,avenerableZenmasteratQ恤aMountain.Wesatinmeditation,facetofaceintheZenhall

fOrthreedaysandnightswithoutsleepMasterYungu said:((Tbereasonwbyordinarypeoplecannotbecome sagesisbecauseofalltheirwanderingthougl1ts.In ourtlIree-daymeditation,I}1avenotobservedasingle thoughtariseinyou.Wby?,) IrepliedthatMr‘KonglIadclearlypredictedtbe entireoutcomeofmylife.Ihadseenthatthetimeof life,death’promotion’andfailurearedestinedso t}1erewasnoneedfOrmetotl1inkofanyt}1ing.The mastersmiledandreplied:<‘Itboughtyouweresomeoneofremarkablecapabilities!NowIrealizeyouare anordinaryperson!>) FeelingconfUsedbywhatMasterYunguhadsaid,I asked｝1imtoe叩lain.Hetoldmethatanordinary person)smindisfOreveroccupiedbywanderingand imaginarytboughts,sonaturallyl1isorl1erlifeis boundbytlIemathematicsofdestiny’Wecannotdeny tl1efacttl1atdestinyexists,butonlyordinarypeople areboundbyit.DestinycannotbindthosewhocultivategreatkindnessortlIosewl1ohavecommitted flagrantwrongdoings·SinceIhadlivedmylifejustas Mr.Kongl1adpredictedanddonenotlIingtochange it’Ihadbeenboundbydestiny.Thus,Iwasatypical ordinaryperson.

Takenaback,IaskedMasterYunguifwecould

changeourdestinies.Heanswered:‘‘Wecanre-create ourowndestinyandseekgoodfOrtune·Itisthetrue 386

teachingandisfoundintheBooA㎡Smg歹andthe B○oA㎡f五sm耶IntlIeBuddhistteachings﹚itiswrit﹣ tentl1atifwewishfOrandseekwealth,abigl1posi-

tion,ason,adaughter,orlonglife,wecanattainit.

SincetheBuddlIatoldusthatlyingisoneofthe greatesttransgressions,wecanbeassuredthat BuddhasandBodhisattvaswouldnotdeceiveus.

))

ItoldMasterYunguthatIl1adheardthatMencius oncesaid:<‘WhateverissougbtcanbeattainedThe seekingiswithinourselves.>’Thisreferstoinnerqualitiessuchasvirtue)integrity>andldndness·Theseare allvalueswecanworktowardHowever,whenit

comestooutsidefactorssuchaswealt}1)fame’and

prestige,l]owcanweseektoattaintbem?

Tl1emasterrepliedthatMenciuswasrigl1t>butthat Ihadmisunderstoodl1ismeaningMasterYungusaid thatMasterHuineng)tlIesixthPatriarc}IoftheZen schooltaugl1t:<<Allthefieldsofmeritarewitl1inones ownl1eart.Ifoneseeks仕omtlIetruemindwitl1in﹚one

canbeintouchwithalltbatonewishesfOr·”Byseek

ingwithinourselves)wewillnotonlyattaintheinner qualitiesofvirtue,integrity’andkindness;wewillalso attain<externalbenefitssuchas>wealth>fame,and

prestige.TobeabletoattainbotlIinnerqualitiesand externalbenefitsisinvaluable.

MasterYungutlIentoldmethatifonedoesnotreHectinsideonesownheart;but,insteadblindlyseeks fame,fOrtune’andlonglifefromoutsidesources’no matterl1owonescl1emestopursuetlIem,onecanonly 387

attain’atmost,whathadbeendestinedSeeldngfrom theoutside,onemightlosebothinnerpurityandwl1at onewasdestinedtolIave;thus>theseekingwould havebeeninvain.

MasterYungunextaskedaboutMr.Kong’spredictionsfOrtlIerestofmyIife·Ibonestlytoldhimeverytbing·HeaskedifIfeltthatIdeservedimperialappointmentsorason.Reflectingonmypastdeedsand attitudes’IanswerednoIdidnot.Tbosewhoreceived

imperialappointmentsalllIadtheappearanceofgood fOrtunebutIdidnot」alsodidnotworktowards

accumulatingvirtuestobuildupmygoodfOrtune.I wasveryimpatientandnarrow-minded,andwould showoffmyintelligenceandabilitiesbyputtingothers down.IbelIavedasIpleasedandspokewithoutrestraint.TlIesewereallsignsofscantgoodfOrtuneand virtue·HowcouldIpossiblyreceiveanimperialappointment?

Thereisanoldsayingthat<<LifespringsHomtl1e dirtoftlIeeartlIwhileclearwateroftenlIarborsno

fish))TlIefirstreasonwbyIfeltthatIdidnotdeserve asonwastl1atIwasobsessiveaboutcleanliness·The

secondreasonwasthatwbileharmonyisthecultivator oflife’Iwasquick-temperedTl]ird)althoughlovingkindnessistlIecauseoffertilityandlIarslmesstlIe causeofsterility)Iwasselfisblyconcernedaboutmy reputationandwouldnotsacrificeanytl1ingfOrotl1ers.

ThefOurthreasonwasthatItalkedtoomuchand

thiswastedalotofenergy.Fifth)Idranktoomuch 388

Andsixtb,IdidnothaveasonbecauseIoftenstayed

upallnightandwastedmyenergy.Asidefromt}Iese,I badmanyotlIerfaultstl1atweretoonumerousto mention.

MasterYungusaid:(<Accordingtoyoutl1en,there aremanyotlIertlIingsinlifeyoudonotdeserve,not onlyfameandason!T}1osewhohavemillionsofdollarsinthislifecultivatedtbegoodfortuneworthyof tl1atamountinthepast.Tl1osew<Io}1avetl1ousandsof dollarsmustalsohavethegoodfOrtunewortl1yofthat sum.Those)whodieofstarvation,wereinfactmeant

todieintl1atmanner.ThekarmicresulttodayissimplythefTuitoftheirowndeedsandhasnothingtodo withexternalpowers. 《℉orexample,ifapersonl1asaccumulatedenough meritsandvirtuestolastahundredgenerations’tl1en l1eorsbewilll1aveahundredgenerationsofdescendants.Onewhoaccumulatesenoughmeritsandvirtuestolasttengenerationswillhavetengenerations ofdescendantstoliveouttl1atgoodfOrtune’Thesame appliestothreeortwogenerations.Tbosewhohave nodescendantsbadtoolittlemeritsandvirtues.

“Nowtl1atyourecognizeyourshortcomings,you needtodoallthatyoucantochangeandcorrectyour misdeedstl1atcausedyounottohaveacl1ildornotto becomeanimperialofficialYouneedtocultivate virtueandtolerance,andtoregardotherswithgood willandcompassion.YoualsoneedtocarefOryour healthandconserveyourenergyandspirit.Liveasif 389

everythinginthepastdissolvedyesterdayandabrandnewfUturebeginstoday.Ifyoucanaccomplisbthis, thenyouareapersonbornanew,apersonofvirtue andsincerity. ‘‘Ifevenourbodyisgovernedbydestiny,tlIenhow canabodyofvirtueandsinceritynotevokearesponse 仕omheaven?Asissaidinthe《Tai﹜iaChapter’inthe BooA㎡f五srDIy了《Onemayrunawayfromtl1eretributionofheaven,butonecanneverescapetheretributionfOrone﹚smisdeeds.﹚ItissaidintheBook㎡

SmgB/(Topermanentlyaccordwitl1themindof }IeavenandtoseekourowngreatgoodfOrtune.>’’ Themasterthentoldme:<(Mr’KonglIadpredicted tbatyouwouldnotreceiveanimperialappointmentor haveason.TlIesearetheretributionsofheaven,but

eventl1eycanbecl1angedYouonlyneedtodevelop yourvirtue’diligentlystrivetopracticegoodness,and worktoaccumulatemanyhiddenmeritsandvirtues. <(Tl1eseareyourwaystore-creategoodfOrtune.

Howthenisitpossiblethatyouwillnotgettoenjoy it?JC乃m段肋eBo倣OFC乃ang巴S》waswrittentol1elp

peopleaccruegoodfOrtuneandtoavoidadversity.If everythingisdestinedwitlInoroomfOrchange,how canwehopetodothis? ‘‘Tl1efirstchapteroftheJC乃mgsays,℉amilieswbo oftenperfOrmgooddeedswillhaveanexcessofgood fOrtunetopassontothefOllowinggenerations.)Do youbelievethis?’》Ireplied’﹙γes／》Igratefullyaccepted bisadviceandpaidmyrespectstol1imbyprostrating 390

ThenIbegantoregretallmypastwrongdoings,large andsmall,infTontoftheBuddha>simage.Iwrote downmywisl1topasstheimperialexaminationsand vowedtocompletethreetbousandmeritoriousdeeds tosl1owmygratitudetowardsmyancestors,eartl1,and l1eaven.Uponhearingmyvow,MasterYungusl1owed meamerit-faultclIartandtaughtmehowtokeepa dailyrecordofallthegoodandbaddeedsIhaddone· Hewarnedmetl1atbaddeedswouldneutralizetlIe

goodones.Tl1emasteralsotaugbtmetorecitethe ZbuentiMant#a.OnlywitbamindofpurityandconcentrationcouldIattainwhatIsougl1t.

MasterYungue叩lainedthatitl1adbeensaidby specialistsindrawingtalismanicfigures’‘‘Thosewl1o areconsiderede叩ertsintl1eartofdrawingcl1arms

butdonotlmowtlIerightwaytodosowillbelaughed atbyspirits.))TlIekeytodrawingcharmsisbavingno thougl1tsfrombeginningtoendUnderstandingtl1is) begintl1efirststrokewithastillmindaftertheprimal darlmess.Intheprocessofdrawing)onemustletgoof allwanderingtl1ouglIts.Onlyintl1iswaycanacharm beeffective.

‘{WhenonepraysfOrandseeksfOrsomethingor triestochangeone>sfate,itisimportanttl1atonedoes

sowithoutgivingrisetoasinglethougl1t.Intl1isway, onewilleasilyreceivearesponse.Menciuswrote, <thereisnodifferencebetweenlonglifeandslIortlife.> Atfirstglance,onewouldfinditbardtounderstand l1owtl1eycanbetl1esame;however,wl1entl1ereisno 39l

thought,thereisnodualityinshortorlonglifC. <(UponcarefUlanalysis’thereisalsonodualitybetweenagoodorabadharvest.Understandingtbis,we willbecontentwitl1ourpresentsituation,beitoneof wealtborpoverty’Andwithunderstandingthattl1ere isnodualitybetweenpovertyandwealth,ourminds willbecontentwitlIourpresentstatusinsociety,beit highorlow.Also,t}Iereisnodualitybetweenlongand sl1ortlives.UnderstandingtlIis,wewillbecontent witboure洫stinglifespan﹚beitlongorsl1ort.Tbemost importantconcernforhumanbeingsisthatoflifeand deathTl1us>earlydeatlIandlongevitysubsumeall conditions,wl1etl1erfavorableorunfavorable)and

whetherofgainorloss. ‘‘WelIavetowaituntilourcultivationreachesacer-

tainlevel,thenourdestinieswillchange.ThisclIange dependsontl1eaccumulationofmerits,onseekinga response廿omtl1eheavens’Whencultivating,weneed tobeawareofourfaultsandresolvetocorrecttl1em

asifwewerecuringasickness。Whilewaiting,letgo ofthetl1ougl1tofdesiringsomethingtbatwearenot supposedtol1aveandthethoughtofwisl1ingfora rewardAtthislevelitwouldbeastateofreachingthe ‘innatenatureofnotl1ought>thatistheactuallearn-

ingandpracticeofwisdom. ‘(Iknowtl1atyouarestillunabletoaccomplisl1tl1e stateofnotl1ought)butyoucanpracticerecitingthe ZhuentiMantracontinuouslywithoutcountingthe numberofrecitationsandwithoutinteITuption.Wl1en 392

youreachahigberlevelofconstantmindfUlness>you willbeabletoachievethelevelof<tonotrecitewhen

recitingandtorecitewhennotreciting/WlIenyouno longerhavewanderingtl1oughts)themantrawillbecomeeffective.>>

MynameusedtobeXuel1ai,w<1icl1means<‘broad

learning.>’ButafterreceivingtlIeseteacl1ingsfTom MasterYungu,IcbangedittoLiaofan’whichmeans <‘transcendingtheordinary.})Itsignifiedmyunderstandingoft}IefacttlIatwecouldre-createourdestiny andthatIdidnotwishtobelikeordinarypeoplewl1o werecontrolledbydestiny。Fromtl1enon,Ibeganto beverycautiousinwhateverIthoughtordidSoon,I feltquitedifferentfrombefore.Inthepast,Ihadbeen carelessandwit｝Ioutself﹂discipline.Now,Ifindmyself beingnaturallywatchftIlandconscientious.

Imaintaintbisattitudeevenwhenalone,fOrIknow

tbattherearespiritsandheavenlybeingseverywl1ere whocanlmowmyeverythougl1tanddeedIamcautiousnottooffendthemwithmythoughts.Evenwhen Iencounterpeoplewhodislikeorslanderme>Ibear

theirinsultswithapatientandpeacefulmind)anddo notfeelcompelledtoquarrelwithtl1em.

TheyearafterImetMasterYungu,ItoolKtl1epreliminaryimperialexaminationinwlIicl1Mr’Kongl1ad predictedthatIwouldcomeinthirdplace.Amazingly’ Iwasfirst!Mr.Kong)spredictionswerebeginningto losetl1eiraccuracy.HehadnotpredictedthatIwould passtheimperialexaminationatall)buttl1atautumn, 393

Idid!

AlthoughIl1adcorrectedmanyfaults,IfOundtl1at IcouldnotwholebeartedlydothethingsIoughtto.

EvenifIdiddotlIem)itwasfOrcedandunnatural.I

reHectedwithinandfOundthatIstillhadmanysl1ortcomings,suclIasseeinganopportunitytopractice kindnessbutnotbeingeagerenougl1todoitorhaving doubtswhenhelpingotlIers.

SometimesIfOrcedmyselftoactkindly’butmy

speecbwasstilluncontrolledandoffensive.IfOundI couldcontainmyselfwhensober)butafterafew drinks,Iwouldactwithoutrestraint.Altl1ougbIoften practicedkinddeedsandaccumulatedmerits,my faultsandoffensesweresonumerousthatthey seemedtooutweigl1thegoodthatIdid.Alotofmy timewasspentvainlyandwithoutvalue.

Ittookmemorethantenyearstocompletetl1e tl1reethousandmeritoriousdeedsIhadvowedtodo.I

wasunabletodedicatetl1emeritshomtl1esethree

thousandgooddeedsatatempleuntilIreturnedto myhometowninthesouth﹚afewyearslater。Atthat time’Ibadtheopportunitytoasktwomonkstodedicatetl1emfOrme.Then,Imademysecondwishand tl1atwasfOrason.Ivowedtocompleteanotherthree tl1ousandgooddeeds.Afewyearslater,yourmot}1er gavebirthtoyouandnamedyouTianqi.

EverytimeIperfOrmedagooddeed,Iwouldrecord itinabookYourmotherwhocouldnotreadorwrite

woulduseagoosefeatlIerdippedininkSbemadea 39q

redcircleonthecalendarforeverygooddeedshedid SometimesshegavefOodtothepoororboughtliving creaturesinthemarketplaceandfreedtlIemintbe wildSlIerecordedallofthesewitbbercirclesonthe

calendar·Attimes,sbecouldaccumulatemorethan

tencirclesinoneday|

EverydaywepracticedlikethisandinfOuryears, tl1ethreetlIousanddeedswerecompletedAgain,I invitedtbesametwomasterstomakethededications’

thistimeatourhome·Onthel3thdayoftheninth monthofthatsameyear,Imademythirdwisband tbatwastopassthebighestleveloft}Ieimperialexamination’Ialsovowedtocompletetentbousand meritoriousdeeds·Aftertbreeyears,Iattainedmy wishandpassedtbeexamination’Iwasalsomadethe mayorofBaodicounty.

Ipreparedasmallbooktorecordmymeritsand faults,andcalledittbeBooAoFCh〃i晅Kmg叻e∕I仃『】乩 Everymorning,wbenIbeganworldntheoffice>my servantwouldbringthebookandhavetheguardplace itonmydeskIwouldrecordmyeverydeed-goodor bad-nomatterhowsmall·Atnight,Isetupanaltar intbecourtyardandputonmyofficialunifOrmto emulatethewayofMr.Zhao>anofficerintheSong dynasty.Iburnedincenseandreportedallmydeedsto theheavens.

Once,yourmotherwasconcernedwhenshesaw

tl1atIhadnotaccumulatedmuchmerit.Inthepast> shewasabletohelpmeinouraccumulationofgood 395

deedsandwewereabletocompletetl1etlIreetl1ousandmeritoriousdeeds.Now,Ibadmadeavowto

completetenthousandmoredeedsbuttberewere feweropportunitiestopracticethematthegovernmentresidence.Sbeworriedabouthowlongitwould bebefOremyvowcouldbefUlfilled TbatniglIt,Idreamedofaheavenlybeingandtold bimofmydifficultyincompletingt}1etentl1ousand gooddeeds·Theheavenlybeingremindedmetbat uponbecomingmayor,IhadreducedthetaxesontlIe farmlands.Thatonegooddeedwasworthtenthousandmerits·MyvowwasalreadyfUlfilled!WlIenIhad becomemayor,thefarmersinBaodicountywere bighlytaxedsoIreducedthetaxbynearlybalf.But,I feltbewilderedandstillhaddoubts.Howcouldjust onedeedbewortbtenthousandmerits?

Coincidentally’theZenMasterHuanyuwastraveling仕omWutaiMountainandstoppedinBaodi.I invitedhimtothegovernmentresidence,toldhimof mydream’andaskedwhet}1eritwasbelievable.MasterHuanyusaid:{(IfonedoesagooddeedwithsuclIa trueandsincereheartwitboute】叩ectationofreward, thenonedeedcanindeedbeworththemeritsoften

tbousandBesides’youractofreducingthetaxesin thiscountybenefitsmoretl1antenthousandpeople!”

Upon}1earingthis)Iimmediatelygaveallmysavmgs fOrlIimtotakebacktoWutaiMountain’Iaskedl1im

tousetl1emoneyforafOodofferingfOrtentbousand monksandtodedicatet}IemeritsfOrme.

396

Mr’Kongl1adpredictedthatIwoulddieattheage offifty-three.However)Isurvivedt}Iatyearwithout illnessaltboughIdidnotaskthelIeavensfOralonger life.NowIamsixty﹣nine‧TheBooA㎡f五s﹝myex﹣ plains:(<Destinyexistsbutitischangeable.Destinyis notset>butiscreatedanddeterminedbyourselves.>’ Alltl1isistrue.Icametounderstandthatbotl1good fortuneandmisfOrtunearetheresultsofourown

actions.Thesearetrulythewordsofsagesandvirtuouspeople!IfsomeonesaidtbatgoodfOrtuneand adversityaredeterminedbytheheavens,Iwould considerthatpersonordinary.

Tianqi,myson,Iwonderwhatyourlifewillbelike?

WeshouldalwayspreparefOrtheworst.TherefOre, evenintimesofprosperity,actasifyouwerenot· Whenthingsaregoingyourway’bemindfulofadversity·Wl1enyou}IaveenoughfOodandclotl1ing,be mindfulofpoverty.Whenlovedandrespectedbyall’ remainappre}Iensiveandconservative’WlIenthe familyisgreatlyrespected,carryyourselfhumbly.And whenyourlearningisextensiveandprofOund)always feelthatthemoreyoulearnt}Ielessyouknow.

Forthepast,wecanthinkoflIowtoadvocatet}Ie virtuesofourancestors·Forthepresent,wecanthink ofhowtoconcealthefaultsofourparents.Forthe country,wecanthinkoflIowwecanrepayitsldndnesstousandfOrtbefamilywecanthinkofl]owto bringaboutitsgoodfOrtune.Forotherpeople,tlIink oflIowtohelpthoseinneedaroundus,andfOrwithin 397

ourselvesthinkofhowtopreventimpropertl1oughts andactionsfTomarising.

Weneedtofindourfaultsdailyandtocorrectthem immediately.Ifweareunabletodetectourfaultsthen wewillthinkthateverytbingwedoisright.WlIenwe areunabletocorrectourfaults,improvementwillbe

impossible.Tl1erearemanyintelligentpeopleint}1e worldwhocannotimproveineithertheircultivationof moralityandvirtuesorintbeirworkTheirfailuresin thislifeareowedtoasingleword:laziness.

Tianqi)tl1eteachingsofMasterYunguaremost

wortl1y)profOund)realâ&#x20AC;&#x2122;andproper.Ihopethatyou willlearnthemwellandpracticethemdiligently.Use yourtimewiselyanddonotletitslipbyinvain.

398

TheSecondLesson:

WaystoReform DuringtheSpring-AutumnPeriod,Chinawasdividedintoseveralsmallnations.Manyprestigious

advisersofthesenationswereabIetoaccurately predictw}IetlIeraperson)sfuturewouldbefortunateorunfortunatebasedontlIeirobservationof

thatpersonsspeechandbehavior·Manyofthese arerecordedin勻﹚m】ga刀dA㎡αm刀AnnaA. Asarule,therearesignsthatsignalimpending dangerorthecomingofgoodfortune.TlIesesigns risingfromwitlIinareduetoone>sthoughtsand feelingsbeingrevealedinbisorlIerbehavior’Usuallyapersonismorefortunatew}IentendingtowardkindnessbutinvitestroublewlIentending towardcruelty.Ordinarypeopleoftendonotlmow wlIatisreallybappening.Itisasiftheirvisionwere blurredSincetheycannotseethetruth,theyclaim thatgoodfortuneandmisfortuneareunpredictable·

Wbenwearesincereandhonest)ourbeartswill

accordwitlIthewillofheaven.Byobservingour goodness’otherswillbeabletoforeseetl1ecoming ofgoodfortune;andbyobservingourimmorality, theywillforeseeapproacl]ingmisfortune.Ifwe wisl1togaingoodfortuneandavoidmisfortune,we firstneedtoreformbeforeweeventalkaboutdoing gooddeeds.

399

Tberearet}Ireewaystoreformourfaults.Pirst’ wemustbeabletofeelasl1amedThinkofallofthe

ancientsagesandvirtuouspeoplewhosenamesand teacl1ingsl1avelastedforbundredsofgenerations.

Theywerepeoplejustlikeus,butwlIyismyname worthlesslikeabrokenroof-tile?

Weareclingingtoworldlydesires.Secretly)we domanyimpropertbingswhilethinlKingotl1erswill notlmowaboutthemandthenaresbamelessly proudofourselves!Oneday,wewillberebornas ananimalwitl1outrealizingit.ThereisnotlIingelse int}1eworldtlIatcallsformoresl1ameandremorse

thanbebaviorsuchasthis’Menciusoncesaid:

(‘SlIameistl1emostimportantwordinapersons life.))Wby?Becauseonewholmowsshamewillput forthhisorl1erbesteffortsintocorrectingfaults andwilleventuallyattainsagehoodorbecomea virtuousperson.Onewhodoesnotlmowsbame willbejustlikeananimal:unrestrainedandimmoral.Thisisthekeytocorrectingourfaults.

Tbesecondwaytoreformistoknowfear.Celes-

tialbeingsandearthlyspiritsl1overoverourheads inobservation.Tbereisnowayforustodeceive tbem.Evenwbenmywrongdoingsaredoneina

concealedplace,tbebeingsandspiritsofl1eaven andeartl1arepresentandseeallmyfaults.Ifmy baddeedsareserious,thenallkindsofadversities

willbefallme.Ifmyfaultisminor’itwillstillreducemycurrentgoodfortune.HowcanInotfeel ￠00

fearP

Evenwhenwearealoneinourroom,thebeings andspiritswatclIusverycarefullyandrecordeverything.Evenifwetrytoconcealourimproperacts withcleverspeech,thespiritsandcelestialbeings canseeintoourheartsasclearlyasseeingintoour lungsorliver.Wearejusttryingtodeceiveourselvesandothers·Inactuality,othershaveseen throug}1us)andwetbusbecomewortbless<intheir eyes>.W}lenwethinkabouttbis)howcanwenot afraid?

However,aslongaswestilIIaveonebreatbleft, wehavethechancetoregreteventheworstdeeds‘ Therearecasesin}Iistorywherepeoplewhohad committednumerousbaddeedsbutwhoIater

deeplyregrettedthemduringtheirdyingmoments wereabletopassawaypeacefully.

Ifapersoncanhaveadeterminedandcourageouskindthoughtatthemostimportantmoment, itcancleanseawaybundredsofyearsofaccumulatedoffenses‘Tbisislikeonlyneedingone>ampto bringlightintoavalleythathasbeendarkfora

thousandyears·Itdoesnotmatterhowlongone l1asbeencommittingmisdeeds.Ifonecanreform’ heorsheisexceptional!

WeliveinaconStantlycbangingandcl1aotic world.Ourbodies,madeoffleshandblood,are perishable.Ifournextbreathdoesnotcome’then

tlIisbodywillnolongerbeapartofus.TlIen,even 40l

ifwewanttoreform,itwouldbetoolate.

WlIenwecommitawrongdoing,ourretribution inthisworldisabadreputationthatwilllastfor hundreds’eventhousandsofyears.Evenfilialand lovingdescendantscannotrestoreourhonor·Tben,

inafuturelife,wemightendupinbellsuffering immeasurablepain’Wheneventhesages,virtuous people,Buddhas’andBodlIisattvascannothelpus escapefromourbadconsequences,bowcanwenot beafraid?

Thethirdwaytoreformistohaveadetermined) courageousbeart.Whenwehesitatetoreformour faultsbecausewedonotreallywanttocl1ange,we arecontentwithwhatwecangetawaywithFora reformtotakeplace’wemustberesoluteandresolvetocbangeimmediately.Wesl1ouldnotl1esitateorpostponeuntiltomorroworthedayafter.

Aminorfaultislikeatl1ornpiercingourflesl1 aMsl1ouldbequicklyremovedAbigfaultislike ourfingerbeingbittenbyapoisonoussnake.We mustquicklycutoffthefingertopreventtlIepoisonfromspreadingandkillingus.Ifweconsultthe JC乃mgandreceivethewind﹣tbundersymbol’it meansthatourstrongdeterminationinreforming assuresusofsuccess.Ifwecanfollowtl1ethree

waysofsl1ame,fear,anddeterminationtoreform’ thenwewillsurelybetransformedTl1ereisno needtoworry.Itwillhappenasassuredlyastl1e springsunwillmeltalayerofice.

402

Tl1erearealsot}1reemetlIodsofpracticetohelp usreform.Thefirstischangingtl1roug}1be}Iavior, tl1esecondischangingthroughreasoning,andthe tl1irdisc}1angingfromtheheart.Tryingtoforce ourselvestosuppressourfaultsisextremelydifficultbecausewelIavenotpermanentlyuprootedour faults,merelytemporarilycurbedtbem.T}1erefore, clIangingtbroughbelIaviorcannothelpustopermanentlyeliminateourfaults路 Instead,wecantrytoreformbyunderstanding wbyweshouldnotdosomething,forexample, killing.Tolovealllivingt}Iingsisavirtueof heaven.Understandingthatalllivingbeingslove lifeandfeardeath,howcanIbeatpeacewith myselfbytakinganother)slifetonurturemyown?

Attimes,animalssuchasfishorcrabsarecooked

alive.Suchpainandsufferingreachdowninto tbeirverybones.Howcanwebesocruel?

Whenweeat,weusemanyexpensiveandtasty thingstonourishourselves,enoughtofillthe wholediningtable!Butoncethemealisdone,even tbebestdelicacieswillbecomebodywasteandbe excretedTheresultofourkillingaccomplis}Ies notbing.Consumingvegetarianfoodscanfilland nourisl]usjustaswell路Whyletourstomacl]sbecomeagraveyardandreduceourgoodfortune throughkilling?

ThinkofallthelivingbeingswitbHesband bloodLikeus,theyareself-aware.Tl1eyandweare 403

oneentity.Althoughourcultivationofvirtuehas notyetreaclIedtlIestatethatwillenablethese beingstorespectusandfeelsafearoundus,wecan atleastnotharmthemormakethemhateus.Ifwe

thinkaboutit>wewillnaturallyfeelsorrowfor tbeseanimalsandthusbeunabletoswallowtheir flesh

Anotberexampleofcbangingthrougbreasoning isaneasilyangeredperson.HeorslIecanstopand thinktl1atweallbaveourstrengthsandweaknesses.IfItouchonsomeoneswealmess)IslIould

feelsadabouttheirfailingandforgiveanyshortcomings.Ifsomeoneoffendsmefornoreasonat all,itistl1atpersonsproblemandlIasnothingto dowitl1me.Thereisnoreasonformetobecome angry.

Ialsotl1inktlIatnogreatpersontlIinksthathe orslIeisalwaysright.Nordointelligentpeople blametheirfaultsonothers.Whentbingsdonotgo thewaywewish)itisbecausewehavenotcultivatedourvirtuesandmorals’andlIavenotaccumu-

latedenoughmeritstomoveothers!

Wesl1ouldalwaysreflectuponourselvesfirst’In sodoing,criticismcanbecomeatraininggroundto refineourclIaracterandtostrengtbenourabilities.

Weshouldbeverygladtoacceptsomeoneelse)s criticismandguidance.WhatistlIeretobeangry andcomplainabout?Likewise’inthefaceofslander’wesl1ouldmaintaintbemindofstillness.Al404

thoughtl]eslanderousrumorsandtalebearing spreadlikeahugefire,likeatorclI,theywilleventuallyburnthemselvesout.

Ifwebecomeangryandtrytodefendourselves whenslandered’itwouldbelikethespringsilkwormspinningitsowncocoonandsuffocating itself.Becomingangrydoesnotbenefitus;itharms us.Thereareotherfaultsandoffenseswecan

change.Ifweunderstandtheprinciplebe}Iindthe needforreform,wewillnotrepeatourmistakes’ Whatdoes<‘changingfromtbel1eart))mean?Althoughwel1avethousandsofdifferentfaults’they allstemfromt}Ieheart,fromtbemindIfmy}1eart isstillofthougl]ts’thenactionswillnotariseand faultscanbeavoidedPractitionersdonothaveto

trytoeradicatefaultssuclIasthedesireforfame’ sex)profit>oranger,onebyone.Allweneedisa sincere}Iearttopracticegooddeeds.Aslongasour l1eartsarevirtuousandkind,thennaturallyour mindswillnothaveanyimpropert}1ouglIts. <‘Demonsdonotappearduringtheday.))Tbisis tl1eessence>thekeytoourchange.Sinceallmistakesstemfromt}]elIeart’wechangefromtlIe heart.ItislilKegettingridofapoisonoustree’Ifwe wanttoputanendtoit,weuprootitaltogetl1erso itcannotgrowagain’Whyexertourselvestono availbypullingoutitsleavesonebyoneandcuttingittwigbytwig?

ThebestwaytoreformourfaultsisthrouglIcul405

tivatingourlIeartsforpuritywillsurfaceright away.Ifmyheartispure’Icanrecognizeandstop animproperthoughtassoonasitarises·Tbeimmoralideawilldisappeart}1emomentIamconsciousofit.

IfIamunabletosucceedatrefOrmingmyfaults throughcbangingtheheart,tbenIwilltryatthe levelofunderstanding>lmowingthereasonswlWI needtomakethechange.IfIcannotsucceedwith t}1is’thenIwilltrytoreformbycl1angingtl1rougl1 belIavior.Thebestwayistocultivatetl1eheartand understandtl1ereasonsbehindtheneedtocl1ange.

Itisfoolishtoconfineourselvestoreforming tl1roughbehavior.Thisistheinferiorway.Instead weshouldbereformingfromthel1eart,fortl1isis thebestwaytochange.

Butevenwhenwevowtochange,assistanceis neededtotrulyreform.Wewillneedconstantremindersfromgenuinefriendswl1owitnessour actionsineverydaylife.Asforourgoodandbad tbougbts,wecanaskthebeingsandspiritsof }Ieavenandearthtobeourwitnesses.Wealsoneed

tobediligentandtosincerelyregretdayandnight.

Ifwecanhonestlyregretforonetotwoweeks’one tothreemonths)theninthisway)weareassuredof attaininggoodresultsbenefits.

Wl1atarethebenefitsofcontrition?Wemayfeel verymuclIateaseandourheartsmayfeelligl1tand

generous.Anunintelligentpersonmaysuddenly 406

becomewise.AnotlIermigbtmaintainaclearand relaxedmindeveninadisturbingandconfusing envIronment.Ourmindswillbeclearerandour

compassionwillincreaseenablingustonolonger feelangeruponseeinganenemywl]ileweremain l1aPPy. Wemaydreamofspittingoutblackthings,of havingancientsagesorvirtuouspeopleencourage andescortus,orwemaydreamofflyinginspace· Wemaydreamofcolorfulpennantsandornately decoratedcanopies.Suchphenomenaareindicationsofasuccessfulreformandadissolvingofpast offenses.However,wemustnotconsiderseeing tbesephenomenaassignsofperfection.Instead, wemustresolvetofurtherimproveourselvesand workevenhardertoreform.

<AnexampleisQuBoyu.>Attwenty,hewasalreadymindfulofhisfaults>hadanalyzedtl1em)and triedtothorouglIlycorrectthem·Attbeageof twenty-one)hefeltthatlIestillhadnotcompletely correctedalloftlIem‘Attwenty-two)hefeltasif twenty-onewaswasted,withoutanyrealimprovement.Thus’yearafteryear,hecontinuedtocorrect bisfaults.WlIenhereachedfifty’Boyustillfelt thattbepastforty-nineyearswerefilledwitlI wrongdoings.Thiswashowparticularourancestors wereregardingthecorrectionoffaults!

Wearealljustordinarypeoplewithmistakesas numerousasaporcupine)sspines.Oftenwl1enwe ￠07

lookback’wedonotevenseeourfaultsbecausewe arecarelessanddonotlmowhowtoreHectonour

actions.Itisasifacataractisgrowinginoureye.

Allthesearesymptomsofbavingaccumulatedtoo manyoffenses!Ourheartsmayfeelconfusedand oppressed,lacldngenergy·Wewillbecomeextremely fOrgetfulandfilledwithworriesevenwlIennothingis happening,feelembarrassedanddepressedupon meetingavirtuousperson>orbecomedispleasedat hearingproperreasoning’Whenkindtoothers,we willbemetwitbhostility’Wemayhavenightmares whereeverythingisupside-down,andtalkincoher-

entlyandbehaveabnormally.Theseareallsignsof misfOrtune.

Ifwehaveanyofthesesymptoms’wemustimme-

diatelyreinfOrceourwillpowertocorrectallofour faults.Itisnecessarytostartanewandnotdelay!

408

TheThirdLesson:

TlIeWaystoCultivateGoodness

WereadintbeJC乃mg﹙℉amilieswl1operfOrmgood deedswillaccumulateprosperitythatcanoutlast manygenerations.>’AnexampleistbeYanfamily‘ BefOretheymarriedtheirdaugl1tertotl1emanwho wastobeConfi1cius>sfather,theyinquiredabouttbe family.Afterfindingtl1attlIeypracticedgoodnessand accumulatedvirtues,theYanfamilyfeltconfidentthat theyweremarryingtheirdaughterintoafamilytl1at wouldprosperandhaveoutstandingdescendants.

Inanotherexample,ConfuciuslIadpraisedSl1un fOrhisfilialpie叮bysaying:﹙‘Duetohisgreatfilial pietyandsincerity)Shundeeplymovedevenhisancestorstoaccepthisoffering·Hisaccumulationofmerits andgoodfOrtunewouldlastfOrmanygenerations.>’ Tl1isprincipleisconfirmedbymanyexamples.

ThefOllowingaresomeadditionalexamplesofl1ow meritscanbeattainedtl1roughperfOrminggooddeeds’ InFUjianprovInce,amannamedYangRonghelda positionintheimperialcourtastlIeemperor)steacher.

YangRong)sancestorswereboatpeoplewl1omadea livingbyl>elpingpeoplecrosstheriver.

Oneyear)astormlastedsolongtl1atviolentHoodingsweptawaypeople’animals,houses’andbelongings.Theotherboaterstookadvantageoftbesituation

tocollecttl1ef>oatingbelongings.OnlyYangRong,s grandfatl1erandgreatgrandfatherrescuedthedrown409

ingpeopleandignoredthebelongings.Theboaters laughedandtlIoughtthetwotobeveryfoolishLater) whenYangRong>sfatherwasborn,theYangfamily graduallybecamewealthy.

OnedayalIeavenlybeingwhohadmanifestedasa TaoistmonktoldtheYangfamilythatduetotheir ancestors)accumulationofhiddenmerits,theirde-

scendantswouldenjoywealthandprominence·He t}Iensuggestedaspecialplacew}Ieret}Ieycouldbuild tbeancestraltombTheyfOllowedl1issuggestion.

TodayitiscalledtbeWhiteHareGrave·Shortlyafter’ YangRongwasborn.HepassedtheimperialexaminationwhenhewasonlytwentyyearsoldandlaterreceivedtlIeimperialappointmentofmaster·Tl1eem-

perorevenbestowedthesameimperialhonorsonhis grandfatberandgreatgrandfather·Today)l1isvirtuous andprosperousdeccendantsarestillprominent.

YangZicl1eng,fTomtlIecountyofYininZhejiang prov1nce)isanotherexample·Heworkedinthecounty courthouseandwaskind’fair>andhonest.Once,the

countymagistratepunislIedacriminalbybeatinglIim untilhewasbleedingprofusely.Zichengkneltand pleadedwithhimtostop.TheinfUriatedmagistrate retorted:(<It>sallrightfOryoutoplead,buthowcanI notbeangrywhenhehasbrokenthelaw!)’Zicl1eng repliedtl1atwhengovernmentleadersdonotfOllow theproperpath’ordinarypeoplewouldlosetheirway· Realizingthis’wesbouldfeelsorrowandnotpleasure <atsolvingthecase>.AndweslIouldcertainlynot 4l0

becomeangry.AcaselikethiscalledfOrmoreunderstanding.MovedbyZicheng>splea’tl1emagistrate ceasedthebeating.

AlthouglIZicheng>sfamilywaspoor’}Ierefusedall bribes·IftlIeprisonerswereshortoffOod’hewould takesomefroml1isownlIometogiveittothemevenif itmeantgoinghungryhimself‘Oneday,itwastime

fOrseveralnewlyarrivedprisonerstobefed.But Zicl1enghimselfl1adlittlefOodIfhegavetheprisonerswl1athehad)hisfamilywouldgobungry;ifhekept thefOodfOrhisfamily’theprisonerswouldl1avenothingtoeat-anappallingdilemma.Hefelttl1attl1e prisonersneededthefOodmoretbanlIisfamilydid HediscusseditwithhiswifewhoaslKedwl1erethe

prisonerswerefTom’Zichengtold}1ertl1attheywere 仕omHangzhow’ Later)Zichenghadtwosons.Tl1eelderson, SlIouchen,andtheyoungerone’ShouzlIi)botlIheld importantgovernmentpositions.Zicheng)seldest grandsonbecamevIceministeroftlIeMinistryof >usticeandhissecondgrandsonwasahighlyplaced memberoftl1egovernmentstaffinSichuanprovmce.

Theytoowereprominent’Today,theirdescendant YangClIuting,alsoagovernmentofficial,islmownfOr hisvirtuousdeeds.

AnotberaccounttookplaceduringtheZlIeng-Tong period’<thetimeofEmperorYingzong>.InFUjian provInce’manyintellectualshadjoinedagroupof rebels.TheemperorappointedImperialCensorZhang ￠ll

tostopthem.Hetrickedtherebelsandcapturedtheir leader·

Later,ImperialCensorZl1angdispatcl1edGeneral Xietoputanendtotberemainingrebelsintheeasternpartoftl1eprovince.Thegeneralobtainedalistof theinsurgentsandcommandedtl1atwlIiteHagsbe secretlygiventoeveryonenotonthatlistalongwith instructionstoplacetheHagsontl1eirdoorswhentbe imperialarmycametotown.Heorderedtl1esoldiers nottolIarmtbeinnocentandwiththisonethoughtof goodness>hesavedtensofthousandsofpeoplefTom beingkilledHissonXieChianplacedfirstinthe imperialexaminationsandeventuallybecameanadvisortotbeemperor.HisgrandsonXiePiplacedthirdin theimperialexaminations.

AnotherexampleistheLinfamilyfromPutianin FUjianproVnce.Amongtheirancestorswasavery generouselderlylady.Everydayshemadericeballs fOrthepoorandgaveawayasmanyastl1eywanted AnimmortalwlIomanifestedasaTaoistmonkcame

dailyfOrthreeyearsandalwaysaskedfOrsixorseven‘ Herceaselessgenerosityconvincedhimofl1erdeep sincerity.Hetoldher:“IhaveeatenyourriceballsfOr tl1reeyearsandhavedonenothingtosl1owmygratitude’PerhapsIcandosonow.Ontl1elandbebind yourhouseisagoodplacefOryourgrave.Ifyouare placedtl1erewl1enyoudie,thenumberofyourdescendantswl1owillbaveimperialappointmentswill equaltl1enumberofseedsinapoundofsesame 4lZ

seeds.)’HersonfOllowedhisrecommendations.

Thefirstgenerationafterthat,ninemenpassedthe imperialexaminationsanditcontinuedthatwayfOr generations.ItwassaidinFUjianthatthesurnameof LinwasalwaysonthelistofthosewbolIadpassedthe imperialexamination· AnotherexampleisMr·Feng,thefatheroftheimperiallIistorian,FengZhuoan·Onewintermanyyears ago,Mr’Fengwasonhiswaytosc}Ioolwhenhesaw someonelyinginthesnow.Findingthatthemanwas barelybreathing,hequicklytookoffhiscoat,wrapped itaroundtheman,carriedhimbackhome,andre-

vivedhim。Tbatnight,Zhuoan’sfatherdreamttlIata heavenlybeingtoldhim:‘<Outofcompletesincerity, youhelpedadyingman‘Thisisagreatvirtue·Iwill havethefamousGeneralHanQioftheSongdynasty toberebornasyourson·”Later,ZlIuoanwasbornand wasnamedQi

Also,tlIerewasMr’Ying,aministerwbolivedin Taizhou.Whenhewasyoung,}Iestudiedinremote mountainareas.Atnig}It,beoftenheardthesoundsof gbostsandspiritsbutwasnevera廿aidofthem.One nigbt,heheardoneghosthappilysaytoanotl1er: <(TlIereisavillagewomanwhosel1usbandleftlIomea longtimeagoand}IasnotreturnedHerin-lawsthink tl1attbeirsonisdeadandarefOrcinghertoremarry.

Tomorrownight’sheisgoingtocommitsuicideand willreplaceme.ThenIwillbereborn!)’

UponlIearingthis,Mr’Yingimmediatelysetoutto ￠l3

sellsomelandtl1atheownedHereceivedtwohun-

dredgramsofsilverfOrit.Hethenmadeupaletter fTomtl1edaughter-in-law)sl1usband’andsentittol1er homealongwitbtlIesilver.Tl1eparentsknewtl1attl1e letterwasnotintl1eson)sl1andwriting’butexamined tlIesilverandsaid’<<TlIislettermaybefalse)buttl>e silverisnot.Perhapsoursonisalive.>)Consequently’ thedaugl>ter-in-lawwasnotfOrcedtoremarry.Aftera wbilethehusbandreturnedl1omeandtl1ecouple resumedtheirlivestogether’ Mr.Yingnextl1eardtheghostsay,<(Originally’Iwas supposedtoleavehereandbereborn,butMr.Ying messedupmycl1ance!)>Theotherghostasked’“Why don)tyougetevenwithhim?)>Thefirstghostreplied: <(Ican>t.Thebeavenlybeingshaverecognizedl1is goodnessandl1eisgoingtoreceiveaprominentpositionintbefuture.HowcanIhurthim?>>’Uponhearingthis,Mr·Yingbecameevenmorediligentinpracticinggoodnessandaccumulatingmerits.Wl1enever tl1erewasafamine)lIegavegrainfTomhisstorel1ouses tothosewlIoneededit.HealwayslIelpedrelativesin emergencies·WhenthingsdidnotgolIisway,he alwaysreHectedwitl1inlIimselfrathertl1ancomplain ofotl1ers.Thus)healwaysquietlycompliedwitlIconditions·Eventoday,hisdescendantsareprominent.

Anotl1erperson’XuFengz}]u>livedin]iangsuprovince.Whenevertberewasafamine,hiswealtlWfatl1er wouldbethefirsttowaivetl1erentonthericefields, hopingtl>atotherwealthypeoplewouldfOllowsuit. ￠lq

Healsodonatedgrain廿omhisstorelIousestotbose wlIowerehungry.

Onenigl1t’beheardgbostsoutsidehislIomesay, “AcountyscholarintheXufamilyisgoingtopassthe provincialimperialexamination!>>ThiswentonfOr severalnigbtsandindeedtlIatyearl1issonFengzl1u passedtheexamination.Afterthat,Fengzhu>sfather becameevenmorediligentinaccumulatinggood deeds.HepaidfOrtherepairofroadsandbridges)and providedfOodfOrmonksaswellasfOrthepoor.He didalll1ecouldtohelpothers.Sometimelater,he lIeardtl1eghostsagain.Theysaid:‘<Tl1eprovincial scl﹞olar廿omtheXufamilyisgoingtol1oldahigh positioninthegovernment.))Eventually,Fengzl1u becamethegovernorofZhejiangprovInce’ AnotherexampleisTuKangxiwbolivedin}iaxing, ZhejiangprovInce·Mr.Tuworkedintl1ecourtbouse andwouldspendnightsintheprisoncells,talking witbtheinmates.InsteadofmakinganamefOrhimself)hewouldwritesecretreportstotl1eministerof justice,tellinghimwhycertainprisonerswereinnocent.TheMinisterwouldthenquestiontheprisoner accordinglyandcleart}Iecases.TbrouglIMr.Tu>s effOrts,morethanteninnocentpeoplewerereleased

andalloftl]emwereextremelygratefilltothejudge praisingtbeministerofjusticefOr}Iiswisejudgment· Soonafter’Mr.Tumadeareporttotl1eimperial judgesaying:‘‘Ifinnocentpeopleareimprisonedhere, theremustbemanymoretl1roughouttbecountry.I 4l5

recommendt}1atinvestigatorsbesenttoclIecktl1e prisonsfOrinnocentpeopleeveryfiveyears.TlIesentencescanbecanceledtopreventtheinnocentfTom remaininginprison.,}Theminister’Mr.Tu>ssuperior, tooktlIereporttotheemperor)whoagreedwithMr. Tu)ssuggestion.Mr.Tuwassubsequentlycl1osenas oneoftl1especialagentsincl1argeofreducingsentencesfOrtl>osewl1owerefOundinnocent.

Onenigbt,lIedreamttl1atal1eavenlybeingcameto himandsaid:“Originally’youdidnotdeserveasonin tl1islife’buttlIisactofreducingprisonsentencesfOr innocentpeopleaccordswiththewisl1esoftlIel1eavens.Youwillbebestowedwitl1tl1reesonsandtbey willallattainhighpositions.)>Hiswifelatergavebirth totlIreesonswboallbecameprominent.

Anotberexampleofattaininggoodresultshom practicingkindnessisBaoPingwbolivedin]iaxing.

Pingwastheyoungestofsevensonsoftl1emagistrate ofCl1izl1ou)AnhuiproVnce.Hemarriedintotl1eYuan familyinPinghucounty’Zbejiangprovmce’andwasa

goodfriendofmyfatber·BaoPingwaslmowledgeable andtalented’butalwaysfailedintheexaminations.He spenthistimestudyingBudd}IismandTaoism.

Once,wl1iletravelingtoLakeMao,becametoa

villageandsawatempleindireneedofrepair·T}Ie statueofAvalokiteshvaraBodl1isattvawaswetfrom

therainthatleakedtlIroughtberoof·Pingtookoutall lIismoneyandgaveittotheabbot,sotl1athecould restoretl1etemple.Theabbotreplied:(‘Itisama>or 4l6

prOject,IamafTaidtbisisnotenough)’BaoPingtben tookoutallhisexpensiveclothesand}Iandedthemto theabbot.Hisservanttriedtopersuadehimtokeep hisbestoutfit)butherefUsed)saying;‘<Itdoesnot mattertome.AslongasthestatueofAvalokiteshvara Bodhisattvaremainsundamaged,IdonotcareifI lIavetogowithoutclothes’)) Theabbot,withtearsinhiseyes’exclaimed:‘(To giveupmoneyandclothingisnotdifficult’butyour deepsincerityistrulyrare。》﹚Afterthetemplewas repaired,BaoPingaskedhisfathertovisititandtogetl1ertheyspentt}1enightthere’Tl1etemple)s DbarmaProtector,Qielan)cameinhisdreamtothank bimandsaid:<‘Sinceyouhaveaccumulatedthese meritsandvirtues,youwillhavemanygenerationsof descendantswhowillreceiveimperialappointments.>) Hissonandgrandsonbothpassedhighexaminations andwereappointedasimperialofficials.

ZbiLifTom}iashancounty’inZl1ejiangproVnceis anot}1erexample.Hisfatherusedtobeaclerldntbe provincialcourthouse.Once)wlIenZl1iLi’sfatber

learnedthataninnocentmanhadbeengiventhe deathpenalty,hetriedtosavetheman>slife·When theprisonerheardaboutthis,hetoldhiswife:‘<Iam

greatlyindebtedtothismanwlIol1asspokenonmy behalf’butIlIavenowaytoshowmygratitude.Will youinvitehimtoourhouseandofferyourselftohim?

Perl1apstl1iswillpleasehimandincreasemyclIances tolive.))

4l7

Tl1ewifecriedasslIelistenedtol1isrequest,but tlIerewasnootherwaytol1elp.Thenextdaywhentl1e clerkcametovisit,slIeoffbredl>imwIneandtoldl1im oflIerhusband)swishT}1eclerkrefused’butcontinuedtodoallhecouldfOrtheman.\Ibenatlasttl1e

pnsonerwasreleased,heandhiswifewenttotl1e clerk)slIousetotlIankhim.Hesaid:‘‘Onewitl1sucl1

virtueasyoursistrulyraretl1esedays,howcanIshow mygratitude?Sinceyoudonothaveason,allowme tooffermydaughterinmarnagetoyou.Pleaseaccept fOrthisistheonlywaytlIatIcanrepayyou· Theclerkacceptedandsoonafterwards,shebore lIimhisson,ZhiLi.Hepassedthehighestleveloftl1e imperialexaminationswbenhewasjusttwentyyears oldandlaterwasappointedtoanimportantgovernmentposition.HissonGao)grandsonLu,andgreat grandsonDalun,allpassedtl1eexaminationsand receivedimperialappointmentsaswell Thesetenexamplesalltellofthedeedscultivated bydifferentpeople.Althoughtheiractionsdiffered, theirintentwastl1esame-toperfOrmgoodness.Ifwe carefi1llythinkaboutgoodness’wewillrealizethat therearemanydifferenttypes-realandfalse,honest andcrooked,lIiddenandvisible,apparentandactual, properandimproper,fullandhalf,bigandsmall>and difficultandeasy.Tbesedifferenttypeseacbbave ))

theirowncausesthatneedtobeunderstoodIfwetry

topracticegooddeedsbutdonotknowhowtodistinguisl1betweenriglItandwrong>wemayendupdoing 4l8

morel1armthangoodandallofoureffOrtswilllIave beeninvain.

Wbatare(‘realgoodness,’and<<falsegoodness?)’In tl1eYuandynasty>agroupofsclIolarswenttovisit MasterZhongfeng.Onesaid:<(WehearinBuddhism tl1atthekarmicrewardfOrgoodandbadis<‘likea shadow,fOllowingtl1efOrmwhereveritgoes.))ButwlIy isittl1ataltlIoughsomepeoplepracticegoodness) theirfamiliesanddescendantsarenotprosperous?On tl1eotherl1and,wlIileothersbehaveimmorally>their familiesanddescendantsdoverywell.Wl1atl1asl1appenedtocauseandeffect?Aretherenostandardsin theBuddl1a>steachings?’)

MasterZhongfengreplied:‘<Ordinarypeopleare blindedbyworldlyviewpointsandnothavingcleansed tlIeirmindsofimpuritiesareunabletoseeclearly· Consequently,theylookuponrealgoodnessaswrongdoingandmistakewrongdoingasgoodness.Tbisis verycommontoday’Moreover,tl1esepeopledonot blametl1emselvesfOrfailingtounderstand,andunfairlyblametbeirmisfOrtunesontl1elIeavens.

Thescholarsquestionedhowgoodandbadcould ))

bemistakenfOreachother.MasterZbongfengasked eachoftl1emtoexpresstheirthouglItsonwhatwas badandgoodOnescholarsaidthattoyellatandhit otherswasbad;torespectandtreatothersinapolite waywasgoodTl1emasterreplied>“Notnecessarily.”

AnotlIersclIolarsaidthatbeinggreedyandtaldng another’smoneywasbadwhilebeinggenerousand ￠l9

behavingproperlywasgoodMasterZhongfengagain replied)“Notnecessarily/>TheremainingsclIolarsall e）叩ressedtheirviewsonwhatwasbadandgood,but MasterZhongfengalwaysconcluded,<<Notnecessarily’)) MasterZlIongfengthensaid:‘(TodotlIingsfOrthe benefitofothersisgood;todotlIingsfOrselfbenefitis badIfwhatwedoisfOrthesakeofbenefitingothers, thenitdoesnotmatterifweyellatorlIitthem;itis stillgoodBut,ifourintentionisfOrself﹂benefit,tlIen regardlessofourappearanceofrespectandcourtesy’ itisbad

‘(Practicinggoodnesssolelytobenefitothersisconsideredpublicbenefitandisrealgoodness.Ifweonly thinkofourselveswbiledoinggoodacts>thenthatis consideredprivatebenefitandisfalsegoodness.W}Ien goodnessspringshomtheheart)itisrealgoodness· But,whenwedosometlIinggoodjustbecauseotlIers aredoingso,itisfalse.Whenwedogoodwithout e）叩ectinganythinginreturn,itisrealgoodness‧But, whenwepracticegooddeedsfOrsomepurposeother thantobenefitothers’itisfalse.Tl1osewhowishto practicerealgoodnessneedtoconsideralltlIesedifferences.

))

Whatare<<honestgoodness>}and‘(crookedgoodness)’?Peopletodayoftenlookuponanextremely conservativeandnicepersonasgoodandkindHowever,tbeancientsagesandvirtuouspeoplelIave shownthattbeypreferredthosewhowereaspiringand 420

dignifiedAsfOrthosewhoappeartobecompliantand carefUlintheiractions,everyonemayliketbem,but sagesoftenspeakofthemas‘<thievesofvirtue/,From tl1is,wecanseetlIattl1eviewpointofordinarypeople ongoodandbaddiffersgreatlyfromt}Iatofsagesand virtuouspeople.

Becauseoft}1is,ourjudgmentcouldbeerroneous.

Beingsandspiritsofheavenandeartballlookupon goodandbadfromthesameVewpointasthesages andnotthatofordinarypeople.Therefore,whenwe wishtoaccumulatemerits,wemustnotgiveinto

greedorbeaffectedbythethingsaroundus.Assoon asimproperthouglItsarise)weneedtobeawareof tllemandtl1enpurifytlIem. HonestgoodnessistoberespectfUlandcomesfrom thethoughttosincerelybelpallothers.Crookedgoodnessistoactwithoutsincerityandarisesfromthe tl1ougl1ttoflatterotherstoobtainwhatwewant.To loveotl1ersisl1onest,andtohateotl1ersandbejealous

iscrookedTbeseallneedtobeverycarefullydifferentiated

Whatare<<hiddengoodness>)and“visiblegoodness>)?

Goodnessishiddenwl1ennooneknowsaboutitand

visiblewhenourgoodactsarelmownbyotl1ers·Those witl1hiddenvirtueswillnaturallybelmownbytl1e beavensandberewarded.Thosewhopracticevisible goodnesswillbelmownbypeopleandenjoyfame· FameitselfisgoodfOrtune’butbeavenandeartl1sl1un fame.Thosewl1ol1avegreatfame,butlackthevirtue 42l

tosupportitwilleventuallyencounteroverwl1elming adversities’Tbosewhol1avenotdoneanytl1ingwrong

butarefalselyaccusedwillhavedescendantsw}Iowill suddenlybecomeprosperousandsuccessfUl.From tlIis>wecanseehowimportantitistounderstand hiddenandvisiblegoodness.

Whatare<<apparentgoodness))and“actualgoodness))?IntheSpring-AutumnPeriod’tlIecountryof LumadealawthatrewardedthosewhopaidtlIeransomtofreetheirfellowcitizenswhowereservant-

slaves.AttlIattime)ConftIciushadaricl1student

namedZigongw}1o,altl1oughlIepaidtl1eransomto fiFeepeople,didnotaccepttherewardfordoingso· Uponl1earingthis’Confuciuswasveryunhappy andscoldedZigong:<(Youactedwrongly.Whensages andvirtuouspeopledosomething>itistoimprove moralityandteac}1people}1owtobebave.Wedonot dosomethingfOrself﹂benefitorreputation.InLu’the

pooroutnumberthewealthy.SinceyourefUsedtl1e reward,otl1erswilltl1inkthatacceptingrewardmoney

isbeinggreedyandifthishappens’noonewillpaytlIe ransomtofreeourpeople/) AnotherstudentofConfUcius,Zilu)oncesawa

mandrowningintheriverandrescuedhim.Later,the mantl1ankedl1imbygivingl1imacow.WlIenConfi1ciusl1eardtbatZilubadacceptedthegift’hewas

happyandsaid:“Intl1efuture>peoplewillbeeagerto helptl1osewhoaredrowning.)’

Intl1eeyesofordinarypeople)Zigong)srefusalof 422

therewardmoneywasgood,wlIileZilu)sacceptanceof thecowwasnot’WbowouldhaveexpectedConfucius topraiseZiluandscoldZigong|FromtlIis,wecansee tbatthosewhopracticegooddeedsmustnotonly considertlIecurrentoutcomebutthatoftlIefUtureas

wellNeitlIerslIouldweonlyconsiderourowngain andlossbutthinkabouttheimpactmadeonothers’ Whatwedonowmaybegoodbutintimemay proveharmfUl·Thus>wbatseemslikegoodnessmay actuallybebadWhatappearstobebadmayactually bavepositivelong-termeffects)turningouttohave beengoodafterall.Thus>whatseemslikeabaddeed mayactuallybegoodness‘Forexample,apparent responsibilitymaybeactualirresponsibility,apparent proprietymaybeactualimpropriety,apparenttrustwortlIinessmaybeactualuntrustworthiness’and apparentkindnessmaybeactualunkindness.Weneed tocarefullydifferentiatetomakeproperclIoices· Whatare<(propergoodness))and<(impropergoodnessI?LuWenyiwasaprimeministerintlIeMing dynasty·Whenhegrewold’heretiredtohisl1ometownwherehewaswelllovedandhighlyrespected Once,adrunkenvillagerwenttohishomeandbegan toyellinsultsatlIim.Mr.Lucalmlytoldhisservant, ‘‘Thismanisdrunk)don)targuewithhim.))Withthat)

heclosedtl1edoorandignoredtbeonslaughtofinSultS.

Ayearlater,thesamemancommittedagravecrime andwassentencedtodeathHearingtlIis,Mr.Lu ￠Z3

remorsefullysaid:<<IfonlyIhadtakenbimtotheautlIoritiesfOrpunislImenttbatday>perhapsalittle disciplinecouldhavepreventedthis.Atthetime,Iwas tryingtobekindbutIinadvertentlyencouragedhis arroganceandcruelty·Now,hehasbeensentencedto death”Thisisanexampleofl1avinggoodintentions butdoingsomethingbad TlIereisalsoanexampleoftl1osewboaclIieved goodnessaltlIoughtheyhadactedfTomimproper intentions.Once,afteradevastatingfamine>people werereducedtostealingfOodinbroaddayligl1t.A wealtl1yfamilyreportedthistotheautboritieswhodid nothing.Asthepoorgrewmoredaring’chaoswas imminent.Tbefamily)takingthelawintotheirown hands,caugl1tandpunishedtbetl1ieves.Intl1isway’

peacewasrestoredandthetbeftswerestopped.IftlIis badnotbeendone’chaoswouldhaveerupted

Wealllmowtl1atgoodnessisproperandwrongdoingisimproper.However,tberearecaseswberedeeds doneoutofgoodintentionsresultedinbadThisis calledthe“improperwithintheproper.))Therearealso deedsdoneoutofimproperintentionsthatresultedin good·Tbisiscalledtl1e‘<properwithintl1eimproper. ))

Wecanbenefitfromunderstandingtl1is· Wl1atare‘<l1alfgoodness))and“fullgoodness))?We readintl1eJC乃加g《《Peoplewbodonotaccumulate virtuousdeedswillnotachievebonorwl1ilepeople wl1odonotaccumulatebaddeedswillnotbringabout self﹂destruction.﹚﹚AndfromtbeB○ok㎡f丑smIywe 4Z4

learnthat‘<Zhou)whowasthelastemperorofthe SlIangdynasty’committedllorriblecrimes/}ThedynastyendedwithhisdeathItislikecollectingobjects inacontainer·Withdiligence,itwillsoonbefUllbut ifwearelazy,thenitwillbeonlyhalffull。Thisisan exampleoffUlland}Ialfgoodness· OnceawomanvisitedaBuddhisttempleand wisl]edtomakeadonation·Beingextremelypoor,sl1e onlyhadtwocentsbutsbeunreservedlygavetheseto amonkTolIersurprise,tlIeabbothimselfcameto helpl1erregretfOrpastoffensesandtodedicateher merits.

Later,shewaschosentoentertheimperialpalace) andobtainedwealthandprestige·Cladinherriches, shereturnedtothetempletomakeadonation>this timebringingasmallfOrtune.Toherdismay’the abbotsentanothermonktol1elpdedicatehermerits.

Sbedidnotunderstandandquestionedtheabbot:‘‘In tbepast,Ionlydonatedtwocents,yetyoupersonally helpedmeregretmypastoffenses.Today)Ihave broughtmuclImoneybutyouwilInothelpmeperfOrmmymeritdedication·Why?)) Theabbotreplied:‘<AlthouglIyougaveonlyalittle inthepast,itcamefromatrueandsincereheart.It

wasnecessaryfOrmetorepayyoursinceritybypersonallyperfOrmingyourdedications.Today)your donationismuchgreater,buttheheartofgivingisnot assincere.TlIerefOre,itisenougbthatmystudent perfOrmsyourdedicationsforyou/)Thisisanexample ￠25

ofhowthousandsofsilvercoinsareonlyconsidered

<<halfgoodness}’andtwocentsare(<wholegoodness.)’

AnotherexampleisofQuanZhongli)animmortal oftheHandynasty’whowasteachingbisstudent,Lu Dongbin’tl>eartoftransformingironintogoldThey woulduseittohelpthepoor·Dongbinaskedl]is teacberiftl1egoldwouldeverclIangebacktoiron.

Zhonglisaid,‘‘Afterfivehundredyears,itwillreturnto itsoriginalfOrm.))Dongbinreplied’<(ThenIdonot wanttolearnthisartfOritwillharmtlIosewhopos))

sessthegoldinfivehundredyears· Zl1onglisaid:‘<Tobecomeanimmortal,onemust completetl1reethousandvirtuousdeeds.Whatyou havejustsaidcamefTomatrulykindl1eart·Yourthree thousanddeedsarefulfilled),Tbisaccountisanother

exampleofwholegoodnessandbalfgoodness.

W}1enweperfOrmagooddeed’itisbestnottoattachtowl1atwehavedone.Ifwepracticeinthisway, thenallofourgooddeedswillreachfulfillmentand success.But,ifwealwaysthinkofthegoodthatwe havedoneaswelookfOrareward’thennomatterhow

diligentlywepractice)evenfOranentirelifetime,the deedswillstillbeconsideredhalfgoodness· Forexample,whenwedonatemoney,wecanprac-

tice((puredonation.>>Wedonotlingeronthethougl1t of(<I’’whoisgiving>ontheimportanceoftheobject thatisgiven,orontheonewl1ohasreceivedWe simplygiveoutoftruesincerityandrespect.Wl1enwe practicepuredonation’onepoundofricecanbring 426

infinitegoodfortune,andthemeritsfTomgivingone centcanwIpeawaythetransgressionsofatlIousand eons·

But,ifwealwaysthinkoftbegoodtlIatwehave doneande】叩ectrewardsforouractions,tlIenevena donationofonemilliondollarswouldnotbringustbe rewardofafUllygoodfOrtune.Thisisanotherwayof e叩lainingwlIolegoodnessandhalfgoodness.

Whatare‘<biggoodness),and<<smallgoodness>)P Once,animportantofficial,WeiZbongdawasledinto tlIeunderworldforjudgment.Whentherecordsthat tlIejudgehadorderedtobebroughtoutarrived’ Zl1ongdawasastoundedattlIecourtyardfilledwitlIhis badrecordsandthesinglescrollofl1isgooddeeds.

TheofficialthenorderedthemtobeweigbedSurprisingly,thebadrecords,wbich}Iadfilledthecourtyard, werelighterthanthesinglescrollofgooddeedsthat wasasthinasachopsticldZlIongdaaskedthejudge:‘iI ambarelyfOrtyyearsold,howcouldIhavecommitted somanyoffenses?’’Thejudgeanswered:“Whenyou giverisetoasingletl1oughttl1atisimproper,itis consideredabadoffensethereandthen;itdoesnot havetobecarriedouttobecountedasawrong’” Zhongdathenaskedthejudgewhatwasrecorded onthesinglescroll·Thejudgereplied:(‘Oncetl1e emperorplannedtobuildagreatstonebridge.You opposedtheprOjectduetothehardsl1ipsitwould causetbetensofthousandsofpeopleneededfOrthe workThisisacopyofyourobjection.”Zhongdasaid: 427

“Ididmaketheproposal,butt}Ieemperordismissedit andproceededwitbtheprOject.WhatIsaid}Iadno effectonthematter.Howcanitbearsomuchweight againstallmyoffenses?)} Thejudgereplied:‘‘Altboughtheemperorrejected yoursuggestion,youronethoughtofkindnessforall thosepeoplewasverygreat’Iftheemperorhadacceptedyouridea’thenthegoodperfOrmedwouldhave beenevengreater·)>TherefOre,whenoneisdetermined todogoodfOrtl1ebenefitofallpeople,asmalldeed canresultingreatmerits.Ifonetl1inksonlyabout benefitingoneself’tbenevenifmanydeedsofkindnesswereperfOrmed,themeritswouldstillbesmall Whatare<(difficultgoodness))and‘<easygoodness”?

Scholarsofthepastsaidt}Iatonew}Iowishestoconquergreedanddesiresbouldbeginwithwl1atismost difficulttoovercome.WhenConfi1ciustalkedabout

ourcultivationoflIumanity,healsosaidtobeginwith wbatismostdifficulttopractice.Forexample,an elderlyteaclIer)Mr.Shuof]iangxl’gavetwoyears salarytoapoormanwhoowedmoneytotl1egovernment.Iftl1emanhadbeensenttoprison,thefamily wouldl1avebeentornapart.

AnotlIerexampleisMr.ZhangfTomHandan.He gavewl1athadtakenl1imtenyearstosavetoapoor manwboowedmoneytotlIegovernment·Tl1issaved himfromgoingtojailandenabledhimtoremainwith hiswife.SuclIexamplesasMr.ShuandMr.ZlIang arerare,fOrtlIeygavewhatismostdifficulttogive.

428

WhatotherswouldnotsacriHce)theydidsowillingly.

AnotherexampleisMr.>infTom]iangsuprovmce whowasoldandwithoutanysons.Hisneighbors offeredl1imtbeiryoungdaughterinmarriageso}1e mighthavedescendantstocontinuehisfamily.MrJin refusedtl1eofferandsentlIerl1ome.Thisisanot}1er

exampleofbeingabletoovercomewhatismostdifficulttoconquerinoneself。ThelIeavensshowered downespeciallygoodfOrtuneonthesethreemen· ItiseasierfOrtl1osewhobavemoneyandpowerto accumulatemeritsandvirtuesthanfOrthosewl1oare

poor·However,ifonerefUsestocultivategoodness whentheopportunitypresentsitself)thenitwould trulybeashame’Forthosewhoarewitboutwealtbor status)doinggoodthingsfOrothersisverydifficult.

However)ifonecan}Ielpothersinthefaceofdifficultiesitwillbeevenmorevaluable.

Therearemanywaystohelpotherswheneverthe opportunitypresentsitself·Thesecanbesimplified intothefOllowingtenimportantcategories. l.Tosupportthepracticeofkindness.

2.Torevereloveandrespect.

3.Tohelpotherssucceedinpracticinggoodness· 斗.Topersuadeotherstopracticekindness.

5·Tobelpthoseindesperateneed 6.TodeveloppublicprOjectsforthegreater benefitofpeople.

7.Topracticemeritsbygivingwealth 8.Toprotectandmaintainproperteachings.

42g

9.Torespectelders. l0Toloveandcherisballlivingthings. ,,

Whatdoes(<tosupportthepracticeofkindness mean?EmperorShunlivedduringtheYaoPeriod Oneday>befOrehebecameemperor,Shunwaswatcl1ingsomefishermenonLakeLeize.Henoticedthatall theyoungerandstrongerfisl1ermentookthespots wberethewaterwasdeepandtlIefishwereabundant, wbilethosewhowereolderandweakerwereleftwith

therapidsandsl1allowwater,wheretherewerevery fewfish

WbenShunsawthis)hesympathizedwitl1tl1eolder fishermenHejoinedinthefishingandwheneverl1e sawyoungerfishermengrabthegoodspots,besaid nothingButwheneversomeyieldedtoothers)}1e praisedtl1emeverywherebewentandemulatedt}1eir humbleandpolitemanner’HedidtlIisfOroneyear untiltbefishermengotintotbehabitofyieldingtbe goodspotstootbers’ AwiseandcapablemansuchasShuncouldhave

easilyinHuencedotherswitlIafewwords.Wbydidhe notsimplysaysomethinginsteadoftryingtochange othersbysettingagoodexample?ShunIspainstaking andgoodintentionswerelikethee】中ertartisanship tlIatresults廿omlongpracticeandhardwork Intoday)seraoflowmorality,socialbreakdown’ andlossofproperthinking,itisextremelydifficultto

findagoodstandardofbehavior.TherefOre,when thosearoundushaves}Iortcomings,wedonotuseour 430

strengthstopointouttheirdeficiencies·Whenothers areunkind,wedonotuseourkindnesstocompare ourselvestothem.Wbenotl1ersarelesscapable,we donotpurposelysurpassthem’Evenw}Ienweare intelligentandcompetent,thesearetobekepthidden.

Insteadofboasting’weneedtobehaveevenmore modestly.Whensomeonemakesamistake>wetolerateanddonotrevealit‘Thisprovidestheopportunity torefOrmwithoutthelossofself-respect· Wl1enweallowotherstokeeptheirdignity,they willbeevenmorecarefuloffUtureactions‘Whenwe

seestrengthsorsmallkindnessinothers,wecanlearn

fTomtl1emandpraisetlIemtoothers.Indailylife,we canre廿ain廿omspeakingandactingwit｝Iselfisl1 intentions)butinstead’seektobenefitsociety.Wecan helpsetstandardsforotherstofOIlow·Thesearet}Ie qualitiesofagreatperson;someonewhothinksof publicwelfareasmoreimportantthanhisorherown.

Whatdoes“torevereloveandrespectfOrothers” mean?Sometimesitis}1ardtotellonappearance wl1etbersomeoneisanhonorablepersonorafTaud) sincefTaudspretendtobehonorable.Thedifferenceis asobviousblackandwhite’AsMenciussaid,the

differencebetweenbonorablepeopleandordinary peopleliesintheirintentions.

T}Ie}Ieartofagenuinelybonorablepersonisfilled witlIloving-ldndnessandrespectfOrothers.Thereare thousandsofdifferenttypesofpeopleinthisworld’ someclosetouswhileothersarestrangers.Somehave 43l

prestigewhileothershavenone.Somearesmartwbile otbersarenotandsomearevirtuouswhileothersare

corrupt’Nevertheless,weareallhumansandaretl1us’

alloneentity’WeshouldneitherlIatenordisrespect anyone·

Whenourheartsarefilledwithloving-ldndnessand respectfOrothers,itisthesameasifourbeartswere filledwithloving-kindnessandrespectfOrtl1esages andvirtuouspeople.Whenweunderstandandagree withothers,itist}1esameasifweunderstandand

agreewiththesagesandvirtuouspeople.Wl1y?Becausealltl1evirtuouspeopleandsageswantpeopleto obtainwhattheywishfOr.IfwecanlIavelovingkindnessandrespectfOrpeople’andhelpthemto achieveintheirendeavors,weareactingasasageora virtuousperson.

Whatdoes‘<l1elpingotherstodogood”mean?Ifwe tossedasideapieceofrawjade,itwouldremaina wortblessstone.Butifwecarvedandpolisl1edit,it wouldbetransfOrmedintoavaluableobject.So’when weseepeoplewlIomwefeell1avethepotentialto practicegoodnessortoworktowardsapropergoal,we canguide,support)praise’andencouragetl1em,thus helpingthemtosucceedIfotherswronglyaccuse them>wecantrytocleartbeirnameandsharetl1eir burdenofslander.Onlywhenwehavehelpedtl1em backont}IeirfeettobecomeafUnctioningpartof society,willwehavefulfilledourresponsibilityin helpingotherstodogood 432

MostpeopledislikethosewhoaredilferentfTom tlIem’<Forexample’tbosewboarebadfeeluncomfortablearoundthosewboaregood>Asthereare alwaysmorebadpeoplearoundthangoodpeople; thosewlIoaregoodoftenbavedi{ficultystandingon theirown.

Goodpeoplehaveabilitiesandvirtuesthatenable themtobecomefamous·Theyusuallypaylittleattentiontotbeirappearance·TheycaneasilybewrongIy accused,sostrivingtodogoodturnsouttobeacballenge.Whenthishappens)itisentirelyuptovirtuous peopleandelderstoprotectandhelptbosewhoare moraltostandontheirown’T}Ieycandot}1isbyprovidingw}Iatt}Iepeopleneedtopracticegoodness’The meritsofthevirtuouspeopleandelderswbodothis wi>lbegreat’ Whatdoes((persuadingotherstopracticeldndness’> mean?Ashumans,weallwanttobegoodandtobave aconscience,butchasingafterwealtbandfamebaS keptussobusythatwehavestoppedlisteningtoour conscience’Thisistheresultofbavingtosurviveina worldfilledwithhardships‘Whenafriendisaboutto ignorehisorberconsciencetodosomet}Iingunworthy,wecanremindandwarntbisfriend’hopingto wakehimorberfromdelusion’Itislikewaldngup someonew}Ientheyarehavinganightmare’Itisupto ustos}IaketlIemintoreality‘Whenapersonisundergoingalongspellofdepression,wecanpullthispersonoutofitandhelptoclearbisorhermindWeare 433

mostvirtuousifwecantreatourfTiendswitlIsuch kindness.

AsclIolarnamedHanyuoncesaid:<<Bywordof mouth’onecanonlypersuadeandinHuenceothersfOr awlIile.Ifonecanpersuadeandinfluenceothers throughwrittenworks,oneIswordscanbepassedon fOrlmndredsofgenerationsaroundtheworld))Dependingonwhatisappropriateintl1ecircumstances) wecanuseeitberspeakingorwriting.

Toencouragevirtue>wecanpersuadeothers throug}1speecborwritingComparedwitl1teacl1ing otl1erstlIrouglIbel1aviorthesearemoredirectand clear’Sometimes,wedonotl1avetimetoteac}1otl1ers througbbehavior.Tbenverbalorwritteneducation willbemoreeffective.However)ifwecanapplyitlike theriglItmedicinefOranillness,oftenitwillproveto havewonderfUleffects.TberefOre’wecannotgiveup.

IfwemaketlIemistakeof‘‘losingaperson”<itwas properfOrustoguidethispersonbutwedidnot>or ﹙《wastingourwords〃【itwasimproperfOrustoper﹣ suadetl1ispersonbutwetriedto)weneedtothink andfindtbewisdomnottorepeattbemistake.

Whatdoes‘(helpingtboseindesperateneed”mean?

PeopleoftensufferfTomseriousdifficulties.Ifwe meetsomeoneliketl1is,thenweimmediatelyl1elptlIat personasifweweretheonewhowassuffering.Ifa personl1asbeenwronglyaccusedorconvicted’tl1en weshouldpleadontheirbehalfaswellasl1elpinany waywecan’TlIescbolarMr.Cuioncesaid:“Itdoes ￠34

notmatterwhetherafavorisbigorsmallWhatis importantisthatitisdoneatatimewhenotl1ersneed itmost.))Tbesearewordsofloving-Mndness.

Whatdoes<<developingpublicpmjectsf•rtl1ebenefitofotlIers”mean>SmallconstructionprOjectsare neededfOrvillagesandbigconstructionjobsare neededfOrcities.Aslongastheyl1elppeople)they shouldbebuilt.PublicprOjectscanbetheconstruc-

tionofsystemstoirrigatefarmlands,damstoprevent flooding)orbridgestofacilitatetravel.Also,wecan givefOodorwatertothosewhoarebungryorthirsty· Wheneverwehavetheopportunity,weneedtoinspire otherstodotlIeirshareaswelltohelpaccomplislIthe prOject’eitherthrouglIthesharingofwealthorof labor.DonotbeafTaidofwl1atothersmig}Itsayor becomediscouragedwhenthejobbecomesdifficult.

Donotallowtbejealousyandhatredofothersto wealKenourresolvetodowhatisvirtuous.

Whatdoes“accumulatingmeritsandgoodfOrtune bygivingwealth))mean?InBuddbism)givingisconsideredtl1efOremostpracticeamongallthemetlIods.

Wl1atisgiving?Givingislettinggo.Awisepersonwbo understandsthisprinciplewouldbewillingtogive awayeverytl1ing,eventotbepointoflettinggoofour attacbmentstothesixsenseorganswitl1in.Externally’ wecanalsogiveawaytlIatwhichwesee,hear’smell, taste,touch,andtlIink

Wecangiveawayanyt}Iing.WlIenwefindour-

selvesunabletodoso,wecanbeginwiththegivingof 435

wealthOrdinarypeopleregardtheirclothingandfOod asdearlyastbeirlives;therefOre,tlIeyconsiderwealth tobeoftl1eutmostimportance.Whenwegivespontaneously,wecancurestinginesswhile}IelpingotlIersin direneedHowever,fOrmanythisisverydifficultto do,especiallyatfirst·But,graduallytbemorewegive themorenaturalitwillbecome.Thisistl1ebestwayto cureselfislmess,andtoeradicateattachmentsand stinginess.

Whatdoes<<protectingproperteacl1ings’’mean?For millionsofyears,properteaclIingsbavebeenastandardoftruthandprovidedspiritualguidancefOrall livingbeings·Witboutproperteachings’howcanwe

participateinandsupporttlIenurturingofheavenand earth?Withoutproperteacbings,l1owcanwehelp peopletosucceedintheirpractice?Howcanbeingsin alltherealmssucceedintbeirendeavorswitlIouta

standardtoliveby?HowcanwebefreeoftheFive Desires,theSixDusts’ourdelusions,ourafflictions?

Withoutproperteachings,howcanwesetastandard intheworldandhelppeopletranscendsamsara?

W}Ieneverweseetemples,memorials,orpicturesof pastvirtuouspeopleorsages,orBuddhisttexts,we sl1ouldberespectfulIftheyareinneedofrepair,we

sl1ouldrepairthem.Wecanpropagateandpassontl1e properteacbings’andbelpotherstolearntheirvalue· Inthisway,wecanrepayourgratitudetotbeBuddba.

Weshoulddoourbestandencourageotherstodoso aswell.

436

Whatdoes<<respectingourelders,)mean?Itisto malKeanextraeffOrttobeattentivetoandrespectful ofparents,oldersiblings,leaders,superiors,elders,

andt}IoseofgreatvirtueandIearning.Wbentaking careofourparentsatlIome,wearetodosogently witblovingheartsandobligingdemeanors‘Weshould notraiseourvoicebutmaintainapeacefulbearing.As wecultivatetbesevirtues,theywillbecomeapartof usandwewillcbangeintoagentle-}Ieartedperson’ Tbisisthewaywecantoucbthe}Ieartsofheaven· WhenworkingfOroursuperiorsorthegovernment, wesl1ouldfOllowtberulesandnotdoaswepleasejust becauseoursuperiorsdonotknoww}Iatwearedoing.

BefOreweconVctsomeoneofacrime,regardlessof whetherthecrimeisseriousornot,weshouldinvesti-

gatecarefullyandbejust’Weshouldnotabusepower orbecruelbecauseoursuperiorsdonotlmowwhat wearedoing.WhenwithourSuperv>sor,weshould showlIimorherthesamerespectasifwewerefacing tbeheavens.(Astheproverbsays))(<Tbisistbecorrect behaviorhandeddownfromourancestors.”Itbasan

importantbearingonourhiddenvirtues·Lookatall tbefamilieswhopracticedloyaltyandfilialpiety.

TlIeirdescendantsprosperedforalongtimeandhad brightfi1tures.WecanfOllowtheirexampleandpracticewithcaution.

Whatdoes“lovingandcherishingalllivingthings,’ mean?Acompacsionateheartmakesaperson.ApersonseekingtlIeVrtuesofloving-kindnessandcompas437

sioncultivateshisorherbeartofcompassion.Apersonwl1owantstoaccumulatemeritsalsocultivatesa

compassionateheart’ ItisstatedintheBooA㎡R／／巴s:﹙《In﹞anuary,when mostanimalsbeartheiryoung,femalesofthespecies arenottobeusedfOrsacrificialpurposes.),Mencius oncesaid:((Anbonorablepersonwillnotgonearthe kitc}Ien.))Tl1isistoprotectacompassionatel1eart.Our ancestorsdidnoteatmeatunderfOurcircumstances:

iftlIeyl1eardthekilling’sawtbekilling’hadtheanimalkilled,orraisedtheanimalthemselves.Ifwe

cannotstopeatingmeatimmediately,wecanbeginby fOllowingtl1esefOurguidelines.Inthisway’weare graduallyincreasingourcompassion’ WeslIouldnotonlyrefTainfromldllinganyanimals)butinsectsaswell,fOrtheyarealsolivingcreatures.Manmakessilkfromthecocoonsofsilkworms thatl1avetobeboiledinwaterwithtl1esilkworms

inside‘WhenwecultivatethelandfOrfarming)l1ow

manyinsectshavetobekilled?Weneedtobeaware ofthecostinlivesinvolvedinourfoodandclothing.

WekilltoprovideforourselvessotowastefOodand clothingisasseriousanoffenseaskilling.Howoften l1aveweunlmowinglyharmedorsteppedonaliving creature?Wesl1oulddoourbesttopreventtl1isfTom happeningagain‘Anancientgreatpoetoncewrote: ‘℉orloveofthemice,weoftenleavethemsomerice >)

andinpityingthemoth’wewillnotlightthelamp.

Tbisiscompassion·Icannotbegintotalkofalltl1e ￠38

infinitetypesofgoodness.Ifwecane】叩andtheten previouscategories,wecanmaket}1emintoamulti… tudeofgooddeedsandvirtues.

439

TlIeFourthLesson:

TlIeBenefitsofTbeVirtueOfHumility

IntlIeJC乃加g﹚thehexagramfOrhumilitystated:《《T｝1e lawsofl1eaventakefromtlIearrogantandbenefitthe humble.TbelawsofearthbringHowingwater廿om areastlIatarefUlltothosetlIatarelowerasitpasses by’AndtlIelawsofspiritsbringharmtot}1osewl1oare arrogantandgoodfOrtunetothosewhoaremodest。 EventbelawsofpeopledespisetbosewhoarearrogantandprefertlIosewboaremodest.”

IntheJChnaonlythehumility}Iexagramcontains solelygoodoutcomes‘TbeB○oAo／T丑smIyalsoex﹣ plains:(‘Whilearroganceinvitesdisaster,lIumility gainsbenefit.)>Ioftenwenttotaketheexaminations accompaniedbyothersandeverytimeIwouldmeet scholarswlIowereverypoor.IrealizedthatbefOre theypassedtl1eexaminationsandbecameprosperous, t}IeirfacesradiatedsucbhumilitythatIfeltIcould almostl1olditinmyhands’ Severalyearsago>tenofusfromtl1evillagewentto takethepreliminaryimperialexamination’T}1eyoung-

est,Ding]ingyuwasextremelybumble.Itoldoneof theapplicants’Fei}inpo’that>ingyuwouldundoubtedlypasstl]eexamination.Fei]inpoaskedhowIcould tellandItoldbim:IIOnlythosewhoarelmmblereceivegoodfortune.Myfriend,lookatthetenofus.Is tl]ereanyoneashonest,generous’anduncompetitive’ as}ingyu?Doyouseeanyonewhoisasrespectfill’ 440

tolerant)careful’andhumbleas>ingyu?Doyousee anyonelikebim,whowheninsulteddoesnottalkback orwhowbenslandereddoesnotargue?Anyperson wl1ocanachievesuchhumilitywillreceiveprotection 廿omtbeearth,heaven,andspirits.Thereisnoreason hewillnotbecomeprosperous’}’Sureenough’when thetestresultscameout)Dingjingyuhadpassed OneyearinBeiiing,Istayedwithachildhood 丘iend﹚FengKaizhi.Alwayshumble》hehadakindand accommodatingappearance’Hewasnolongerthe arrogantpersonIhadlmownyearsago.Hisfriend,Li ]iyan’wasverybluntandoutspoken)andoftenscolded himfOrbismistakes,butKaizhijustcalmlyaccepted theaccusationswithouttalldngbackItoldKaizhi: ‘Tustastherearesignst}IattellofcominggoodfOrtuneormisfOrtune,wecanseethatprosperityor adversitycometothosewbohavecultivatedtheir causes.Heavenwillhelpthosewhoseheartsarehumble.You,myfriend,willdoubtlesspasstheimperial examinationthisyear!”Later,hedidjusttl1at.

Tl1erewasayoungman廿omS｝1andongprovInce namedZl1aoYufengwbopassedtbepreliminarylevel oftheimperialexaminationsbefOrehewaseven twenty.But,tryasbemight’lIecouldnotpassthe succeedingexaminations.Whenhisfathermovedto

>iasbantoacceptanothergovernmentpost’Yufeng wentwitbhimandcametogreatlyadmireawelllmownscholarinthevillagenamedQianMingwu.

YufengbroughthisworktoMr’Qianwl1opicked 44l

upl1iscalligraphybrushandmademanycorrectionsto theessay.NotonlywasYufengnotangry)hegratefully acceptedallofMr·Qian)scoITectionsandimmediately madetlIerecommendedchanges.TlIefollowingyear, Yufengpassedtheimperialexamination.

Oneyear’Iwenttothecapitaltopaymyrespectsto theemperorandmetascholarnamedXiaJiansuowho lIadallthequalitiesofagreatmanwithoutatraceof arrogance.IfelttheintenseauraoflIisvirtueand humility·WlIenIreturnedl1ome’ItoldafTiend: ‘‘Wbenheavenwantsapersontoprosper)itfirstbestows}IimwitlIwisdomthatcanmakeapompous personlIonestandwelldisciplined]iansuoisgentle, kind,andgoodSurely>heavenwillnowmakehim prosperous.’,Sureenougb,whenthetestresultscame out)>iansuohadpassedtheexamination.

TherewasasclIolarnamedZhangWeiyanfrom]i-

angyinwhowaswelleducated’wrotegoodessays,and waswelllmownamongscho>ars.Oneyear,wl1ile takinghisexaminationinNanjing’lIestayedatatemple.WhenthetestresultswerepostedandlIefOund thatbehadfailed,hebecamefUriousandloudlyaccusedtheexaminerofbeingblindtoobvioustalent.

ATaoistmonkwlIosawthisbegantosmile.Weiyan

immediatelyredirectedl1isangertowardsthemonk whosaidtheessaymustnotbegoodWeiyangoteven

angneranddemandedhowl1eknewitwasnotgood whenhehadnotevenreadit!TheTaoistrepliedtbat helIadoftenheardthattheprimaryelementinwriting 442

goodessayswasapeacefUlmindandalIarmonious disposition.Weiyan>sloudandangryaccusations clearlysl1owedthathismindanddispositionwere violentsohowcouldlIepossiblywritewell!Weiyan acceptedwhattbeTaoistsaidandaskedfOrhisadvice.

TheTaoistsaidthatwlIetherornotonepassesdependsondestiny.Ifsomeoneisnotdestinedtopass, thennomatterhowgoodthepaperis,heorshewill fail.W}IentheTaoistconcludedthatWeiyanneeded tomakesomecl1anges,WeiyanaslKedhowhecould cbangedestiny.TheTaoistrepliedthataltl1ougl1the powertofOrmourdestiniesliesintl1eheavens)the righttochangethemlieswithinus’Aslongaswe practicegoodnessandcultivatehiddenvirtues)wewill receivewhatweseek Ⅱ

WeiyansaidthatlIewasonlyapoorsclIolarand questionedl1isabilitytodopracticegoodness‘The Taoiste）叩lainedthatpracticinggoodnessandaccumu﹣ latingl>iddenvirtuesdependedontheheart·Aslong asoneintendedtopracticegoodnessandaccumulate virtues,themeritswouldbeinfinite!HeusedtlIe

exampleoftlIevirtueofl1umilitytl1atcostnothing.

Weiyanneededtolookwithininsteadofberatingtl1e examinerfOrbeingunfair.Weiyanlistenedtothe TaoistmonlKand仕omtl1enonsuppressedlIisarro﹣ gance.Everyday’}Ietriedhardertopracticegoodness andtoaccumulatemoremerits.

Onenight)threeyearslater,hedreamtthatl1elIad

enteredaverytallhouseandsawabookwitl1many 1•3

namesaswellasmanyblanklines.Heaskedtl1epersonnexttohimaboutitandwastoldtl1atthenames

belongedtotheapplicantswholIadpassedtheexaminationtl1atyear.WbenWeiyanaskedaboutallthe blanklines,l1ewastoldtlIatthespiritsoftheunderworldcl1eckedontheapplicantseverythreeyears· OnlythenamesofthosewhowerefaultlessandpracticedgoodnessremainedintlIebookTl1eblanMines l1adcontainedt}1enamesofthosedestinedtopass’ butduetorecentoffenses,tlIeirnameshadbeen removed

Thepersonpointedtoablanklineandsaidtbat forthepastthreeyearsWeiyanl1adbeenverycarefulandsodisciplinedthatl1el1adnotmadeany mistakes.Perl1apshisnamewouldfilltheblank HehopedtbatWeiyanwouldvaluetlIisopportunity andcontinuelIisfaultlessbehavior.Thatyear, Weiyanpassedtheexaminationandplacedone hundredandfifth

Wenowlmowthatspiritsandheavenlybeings aretl1reefeetaboveourheads.Obtaininggood fortuneandpreventingmisfortuneisuptous.As longaswel1avegoodintentions,refrainfrom wrongdoings,donotoffendthebeingsandspirits ofheavenandeartl1,aretolerantandnotarrogant,

thentl1ebeingsandspiritsofheavenandearthwill feelcompassionforus·OnlytlIenwillwehavea foundationforfutureprosperity.

Tl>osewhoarefilledwithconceitarenotdes￠4￠

tinedforgreatness·Eveniftheydoprosper’tlIeir goodfortunewillbeshortlivedIntelligentpeople wouldneverbenarrow-mindedandrefusetl1egood fortunetheyareentitledto.Thosewhoarelmmble alwaysincreasetlIeiropportunitiestolearnandin thisway’theirgooddeedsareboundless!Those wl1owisl1tocultivateandimprovetheirvirtues cannotdowithoutthevirtueofhumility.

TlIeancientssaid:(<ThosewholIavetheirhearts

setonsuccessandfame,willsurelyattaintbem justasthosewlIobavetheirheartssetonwealth

andpositionwillattainwhattheywishfor.))Apersonwhohasgreatandfar-reacbinggoalsislikea treewitl1roots’Tl1eymustbel1umbleinevery tl1ougl1tandtrytorelieveother>sburdensevenif tl]eoccurrenceisasinsignificantasaspeckof dust.Ifwecanreachthislevelofhumility,wewill naturallytoucl1tlIeheartsofheavenandearth Iamtbecreatorofmyownprosperity.LoolKat tlIeapplicantswhosoughtfameandwealthIni-

tially’tl1eywereinsincereandwbattheysouglItwas apassingimpulse.WhentlIeywantedsometl1ing, theysougl1titbutwhentheirinterestwaned,they stoppedseekingit’Menciusoncesaid(toEmperor XuanofQi):“Ifyoucanexpandfromtheheartthat seekspersonallIappiness>tosharingl1appinesswitb allyoursubjectsandmakethemjustashappyas youare’thensurelythenationwillprosper!’)Thisis alsotrueformeinseekingtopasstheimperial 145

examination.(Ialonecanseekandthuschangemy destinyâ&#x20AC;&#x2122;)

塳

416

TheTen-Recitati0nMethOd

Thissin1ple,convenient’ande仳ctivewaytopractice BuddhaRecitationisespeciallysuitablefbrthosewhofind thattheyhavelittletin1efbrcultivation.IthelpsustobE/ InindfUlofBuddhaAInitabha.Itbringsusquietjoy.

WebeginwhenwewakeupSitupstraightandclearl)/ recite‘‘AInituofb,,tentiIneswithacaln1andfbcusedn]ind,

aloudorsilently.WerepeatthisprocesseightInoretiIes. eachtiInedoingoneroundoftenrecitations.Recitenine tiInesdailyatthesetiInes: UpoIwaMngIp Bef•rebreaMnst,lunch,aIddiIIer

BefbreaI>dafter0IrIorIiIg,swork Bef○reaⅢda仳eroⅢ.a仳erⅢoon,swork

UpoIretiriIg

Thekeyisregularity;disruptionofthispracticewillreduceitse仳ctiveness.Whenwereciteconsistentlywithout inteITuption,wewillsoon化elanincreaseinourpurityof Inind,wisdon1,andserenity·Diligentpracticeofthis Inethod,togetherwithunwaveringbeliefandvows,can ensurefUlfillInentofourwishtoberebornintheWestern PureLand

447

NOTES

UnlessindicatedotherwiseallnotesaretlIoseoftlIe writer.Notesinbracketsarethoseoftbetranslators

andareindicatedbytheabbreviation‘<Trans.)’ lInthepast,befOrethegovernmentemployedsomeone, examinationswereheldfOrallthecandidates.Afterpassing t}Iefirstentryexamination,thestudentswouldtlIenbesent tovariouscountyschoolstostudy.(Oncethesystembecamestandardized,testswereheldeverythreeyears·Inthe fal>’candidatesweretestedintheir}Iomeprefectures.In thespring,tlIosewhopassedwenttotheMinistIyofRites

inthecapitalfOrthemetropolitanexamination,and’iftbey passedagain,theywereexaminedatthepalacebythe emperor·ThosewhopassedalllevelsreceivedtheJinshi degree,weregivenrankascivilofficials,andwereassigned togovernmentposts.)(MicrosoftEncartaEncyclopedia99· l993-l998MicrosoftCorp) 2<960-ll27>

3【Cbm冰肥J〃bI＊s㎡肋e几αr刃℃asαIrbsincludes3450 titlesin36,000volumesandcoversc>assicsandsutras,

history’governmentmanagement’andliterature·>

1【TheI巳C乃mgisoneofthe』WBC乃ssi℃sinConfUcianism.

Itisnowusedasamanualofdivinationandhaspl]ilosophicalaspects.Tfans> 5Attl1istime,Liaofan’scousinbadafTiendwhowasteach-

ingatsomeone)shome’PerlIaps’thispersonwasawealthy individualwhohademptyroomsinhishousethatwere usedasclassroomsandwhoemployedteaclIerstogive lessonstolIischildrenaswellasthoseofrelativesand

friends.LiaofanbecameapupilofMr.Yuandbeganhis

preparationfOrtheexamination.Inthepast,schoolswere notcommonliketheyaretoday·BefbretheQingdynasty, <l644-l9l2>lessonswereconductedinbomeschools.

Usuallytherewasonlyoneteachergivinglessonstotwenty ￠▲8

orthirtystudents·Therewerenohighschoo>s,onlypublic universities.Studentsstudiedveryhardwithaprivatetutor topasst}>eexaminationbefbreattendingagovernmentmanageduniversity.

6<Acivilscholarwasequivalenttoahighschoolstudent andanimperialscho>arwasequivalenttoauniversity student·>

7Atthattime,thegovernmentprovidedhighschooland universitystudentswithanallowanceandsupp>emented t}Ieirlivingexpenseswithrice.SimilartoafOodration, excessncecou>dbeso>d.Aseveryregionhadasetnumber ofopenings,onlywhentherewasavacancycouldaperson beaddedtothe>ist.

8Imperialstudentshadalloftheirexpensespaidbythe government;however,thestudentswereexpectedtowork fOrthegovernmentuponcompletionoftheirschooling.

9Thesearetwoofthe〃吒C乃sa／℃sofConfUcianism‧The

BboA㎡SmgBunderscorestheConfucianvaluationof

lmmanfeelings.TheBboA㎡f五smIypresentskings｝】ipin termsoftheet}>icalfbundationfOrahumanegovernment.

(EncyclopediaBritannica,BritannicaInc.,Copyrighted l999-2000)

l0<ThefirstofMasterChinKung!sthreeteachers.> llSinceancienttimesinChina,theR陋dbI刀】StJnH,the D∕白moI】dSiJkm﹚andthe5tJIHngama5iJn1ahavebeenac﹣ knowledgedaseminentliteraryworks.The肋dbn刀StJn召 byMasterHuinengshouldnotbethoughtofassolelya sutraoftheZenschoolfOritisanoverVewofBuddhism

andisessentiallyMasterHuineng)sreportofwhathehad learnedthroughhisstudyandpractice. l2<6l8to907>

l3【PromtheTaoistbook乃e坦XM巴dOJ,e印ea肋㎡Ac-

cozm由㎡Re卯esM刀dRe邸,oj】se‧﹜ 4￠9

l4<Thefirstofthethreeseriousoffensesisfailingtosupportourparentswhentheyarealive.Secondisfailingto givethemadecentburialupontheirdeathThethirdisthe mostcritical-notproducinganheir.> l5<BuddhaAmitabhaistheSanskritnamefbrtheBuddha oftheWesternPureLand.Whenwearechantingweuse theClIinesepronunciation(<AmituofO.)}<<Amituo’)isaname meaninginfinitelifeandinfinite】ight,and﹙℉o》’means BuddlIa.>

M<DoingthisplantstlIeseedfbrfUtureBuddhahoodandin thiswaysavestheirlifebyrescuingthemfromsufferingin thesixpathsofe洫stence‧】 l7【206B‧C﹣AD。229’】

l8<TheBodhimindisthegreatcompassionateandsincere mind,witheverythoughttoattaincomp>eteself-rea>ization fOrselfandothers’>

l,Tai]iawasanemperorduringtheSbangdynasty <ca.l766-ca’ll25B·C·>.Whenhewasyoung’heengaged inimmora>activities.After>isteningtotheguidanceofthe

greatsageYiyin’heamendedhiswrongbehavior.The abovequotewashisexpressionofgratitudetothesage.

20<1368-l644>

2l<MasterLianchiwastbeeighthPatriarclIofthePure LandsclIoolandwasMasterOUYi’steacher.>

22Thismethodprovidesuswithfburbenefits·First,we wou>dnotfOrgettl>eChineselanguage.Thisisespecially importantfOrthoseofChinesedescentlivingabroadasit wouldenabletlIemtoremembertheirorigins·Second,we wouldbeabletounderstandChinesecharacters·rI}]ird’we wouldbewe>lversedinc>assicalChinese,whichwould

provideuswiththeabi】itytoreadCbmP化肥ⅡbI犬uoAbe fb【JrZ】它as【JIT它s.Passeddownthroughfivethousandyears

ofChinesehistory,thesebookscontaintbeessenceofthe wisdomandexperienceofpastsagesandvirtuousancients.

450

Fourth,wewouldbeabletoreadBuddhistsutrasthatserve asthefbundationfbrourpractice.

23<<<NamoAmituofb’’isChineseandmeans<lTopayhomagetoBuddhaAmitabha/}> 21ItistlIesameinBuddl1ism·Toshowtheutmostrespect)

amonkornunisaddressedbythenameofhisorl]erway placeorlocation.MasterZhizhewasaddressedastlIegreat masterofTiantaibecausehelivedonTiantaiMountain.

AnotherexampleisMasterKuijiwhowascalledCien becauselIewasfromtheCienTemple.

25Althoughthisisnotaveryhighleve>ofachievement, attainmentofitshowedthatLiaofanwasproceedingcorrectlyandhadreceivedagoodresponse·

26<ThethirdstudyisskillsfOrmakingalivingandtlIe fOurthisthearts.>

27【AnotlIerofthe乃疋C乃ssj℃sofConfucianism’theBboA oFR／r它swasconcernedwithprinciplesofconduct‧】

28EverydayLiaofanhandledpublicaffairsandservedasan inteITogatorinthejudicialsystem.Thisisunliketoday wherethejudicialandlegislativedepartmentsareseparated·InancientChina,themayormanagedjudicialand legislativecases’

29Buddl]ismflourishedduringtheMingandQingdynasties’severalcenturiesago,whenmanymonksandnuns livedonthefOurfamousmountains.Thetenthousandwho

livedonWutaiMt·<symbo>izingManjusriBodhisattva>was actuallynotalargenumber.Themountainwiththemost peoplewasPutuo’<symbolizingAvalokiteshvaraBodhisattva>witharoundthirtytofOrtythousandmonksand nunsinresidence·AndtlIerewereovertenthousandliving

onEmeiMt·<symbolizingSamantabhadraBodlIisattva>and ]iouhuaMt’<symbolizingKsitagarbhaBodhisattva>.

30【TheBboA㎡f五s加吼anotherofthef;γVBC乃s5／℃sof Confucianism,isacol>ectionofancienthistorica>docu￠5l

ments.>

3lAtimewhenChinawasundergoingmuchchange.

32The勻﹞Iγmga〃dAⅡ加m刀AmmA’anotheroftheⅣyc

C乃ss】℃s’isanhistoricaccountoftheLuNation.Through﹣ outhislifetime’ConfUciuseditedandcompiledthese recordsintoabook)whichhasbeenpasseddowntothis day.Tbisbookhascommentarieswrittenbymanypeople.

ThemostpopularandwidelystudiedonehasbeenextensivelyfOotnotedbyZuoQiumingandiscaIledthe印I力】g a刀dAα加m刀dImals.TwoothereditionsaretheGOng）巴ng Cbmme刀佃IyandtheGα』mgCbmmeI】ra耶Byfar》the 中r力咱』α加m刀An〃aAisthemostaccurate’bestwritten’ andfbotnotedAl】threeareintbeⅢ〃T巴eI】AI】c】bI】rC乃i﹂

刀eSeSbI中rm℃s‧

33<GanzhuLivingBuddhawasastudentofZhangiiaLiving Buddha.>

34<DanZhougongIivedduringtheZhoudynastyandis rememberedasanoutstandingregent.Heisconsidereda rolemodelfOrgoodpoliticians·Yiyinwasafamousminister whohelpedEmperorZhouChengwangtooverthrowthe tyrannicalXiareign.>

35<Thefiveabilitiesarec>airvoyance)clairaudience,know-

ingonesownpastlifetimes)physica>abilities,andknowing themindsofothers.>

36Inthepast,itwasaChinesecustomfOramantoalways leavebishaton)evenatthetimeofdeathTodootherwise wouldhavebeenadisgrace’

37<PiveDeadIyOffensesarepatricide’matricide>tointentiona>lycauseaBuddhatobleed,toki>laBodhisattvaoran Arhat,andtodisrupttheSangha’sunity.TenBadConductsaretokill,steal,commitsexualmisconduct)lie>use

abusivelanguage,beartales,useenticingwords,}Iave greed,anger’andignorance.> 38Thus,mainhal>sinBuddhisttemplesarecalledtheHall 45Z

ofGreatHeroes’

39<EmperorShunwasahighlyrespectedemperorwholived overfOurtlIousandyearsago·>

40<Inotherwords>asgoodthoughtsarise,badthoughtsare replaced.>

4l<MasterYuanyingwasaZenmasterwho>afteralifCtime ofspecializingint}IeSiJIHIJgama5tMm>recommendedtl]e PureLandmethod.MasterBaOjingwasaTiantaimaster

andwasthestudentofMasterDinan」

‘2<Uponmarriage’thehusband}sfamilywouldgiveadowry tot}]efami>yofthefUturebride.Familieswhodidnotknow betteroftenacceptedanofferofmarriagefromthewea>thiestfamily.> 43<Regard>essofwherearepastancestorsarecurrently,if wearetrulyfilial,thenourgooddeedscanbringthem honorandrespectfromotherbeingsandwil>thusbenefit themeveniftheyarelivinginoneoftheThreeBad Realms.TherefOre,whenwemakeofferingstothem,they willacceptwhatwehavedone.>

44Liaofan>sexampleswereonlyafewdecadesapartand werefamiliartoeveryoneofhistime.Heusedthemto encouragetbepracticeandaccumulationofgoodnessfbr thesewillresultingoodrewards’ 朽WhenIwasyoung’Ilivedin﹞ianoufOrsixyearsand oftenwentwithmyschoolmatestoplayinwhathadfbrmerlybeenYangRong>shouse.Itwasofanancientstyle fil>edwithmanyantiquesandhadtwostonelionsoneit}Ier sideoftlIefrontdoor.Lanternswerealsohunginfrontof thedoor)similartothoseoutsideofatemple· 46Thefamilycouldnothaveearnedmuchmoney.Itwasan acceptedpracticeinFUjiantonotchargeasetfee.Studentsdidnotevenneedtopay’Butevenwhenpassengers didnothaveanymoney,theystillwouldbecarriedacross theriver.Asmal>containerwasplacedononesideofthe ￠53

boat,andpeoplewho}1admoney,putinwhateveramount theywished.

47Atthetimeofthisincident,thecountymagistratealso handledjudicialmattersandservedasthejudge· 48<IntheCbineseculture,aprosperousfamilyisonethat basmanymaledescendantswhoarevirtuousandwhoare successfulintheirwork·Manydescendantsarecrucial becausethentherewillbepeopletopracticegoodnessand tobringhonortotheirancestors·>

49Atthetime,governmentofficia>sinlowerpositions receivedasmallsalaryandmanyofthemretiredinastate ofnearimpoverisbment’Ifanofficialretiredwithagood amountofmoney,itwashighlylikelythathehadtaken bribesorembezzledduringhistermofoffice·Whereelse couldthemoneylIavecomefrom?SclIolarswerenottaught howtorunabusiness.Ifonebecameahigh-rankingofficia>andcontributedgreatlytothecountry,thenhecou>d receiverewardsinthefbrmoffarmlandsandhouses.

50Zicheng>stwosonswerebothintheDepartmentofCivi> Personnel.TheirranksweresimilartoavIce-minister.

Usually,tlIerewasoneministerandtwovice-ministers’one fOradministrativemattersandtheotherfOrgeneralmat-

ters·Bothofthegrandsonswerewellknownfbrdoinga

goodjob’Acurrentdescendant,Mr’YangChuting,also he>dagovernmentpositionandwasknownfbrhishonesty andfairness.

5lCommonsenseisneededwhentreatingapersonwith

hypothermia·Northernersarefamiliarwitbtheprocedure; however,southernersaregenerallynot.Insucbacase,use atowelsoakedincoldwatertogentlyrubthebodyinorder toletthecoldslowlyseepoutofthepores.

52<TheZhoudynastytllatlIadseenthegoldenageofChi-

nesephilosophy,lastedalmosteighthundredyearsand collapsedin256BC·> ￠5￠

53TlIereareseveralbooks’whichtellofsucl>accounts, suchas∕﹨∕b肥s丘Dm肋eⅣ匾／C乃amLerbyJiXiaolan﹚勻】㎡﹣ 加a／Cb此ck／bI】sbyPuSungling’乃『℃〃妒β吒Bbo肋㎡ O仍b】臼／RecoI由andARecoId㎡R6耶﹚oI】seaI】dR巴n了hJ【rbI】加f丑s﹝o』〕《fromthefirstyearoftheRepublicof China.Theseallprovidenumerousexamplesofthelawof causality·

54Att}Ietime’wealthypeoplewhoownedalloftheland rentedittothefarmers·Mostofthefarmerswouldbeable

tosurviveabadyearas>ongastheydidnothavetopaytlIe rent。

55Trialsusua>lybeganatthebreakofdawn·TheatmosplIereintbedarkcourtroomwasextremelyf丁ightening’like beingheldfOrjudgmentinhellbefbret}IekingoftlIeunderworld·Mr·Tuworkedinthejudiciarydepartmenttbatis similartotoday)sSupremeCourt.Hisposition,roughly equivalenttothatofsectionchief,wasnothigh

56Sincetheemperorresidedintheimperialcity,itwasthe bestgovernedandthemodelfOrtherestofthecountry.

Mr·Tuunderstoodthatifithadunjustlysentencedprisoners,thentheremustbemanymoresuchcasesoutsidetlIe city.

57MasterZhongfCnglivedduringtheYuandynasty·<l280l368.>Hisnamemaybefamiliartosomeofusbecausebe editedthe乃z／℃e此aI刀mgCbI洹moI1yBoOAtlIatweusein ourpractice·

58ThepurelandofeachBuddha-landismanifestedfrom thetruenature·But,ifwepossessjustonelonging,then tbisisnolongerareflectionofthetruenature.

59Wecanseeanexamp】eofthisintheKM唔aIbAaStJn召 wheretheBrahmangirlcalled<(BrightEyes>>madeavowon behalfofhermother.

60DuringancienttimesinChina,studentsusedtogive theirteachersmallgiftsduringholidays.Originally,the 455

giftswerestripsofdriedmeattiedintoabundle.Later,the giftsvariedandmaynotnecessarilyhavebeendriedmeat.

Teacherstaugl]tathomeschoolsandthenumberofstudentsvaried.TWentytothirtywasagoodsizewhilethe smaIersclIoolsmighthavehadonlyadozenorsostudents, inwhichcasetheteacherwouldreceiveameageramount ofgifts.

6lDuringancienttimes’itwasanacceptablecustomfOra manwhohadnosonstotakeasecondwifetobearhiman

heirtocarryontlIefamilyline· 62Inancienttimes,whensuchobjectswereoftenusedas tokensofapromise,themostpreferredshapewasround andf>atwithacircularlIoleinthemidd>e.Thiswascalleda

biwhileotherswerecalledg【Jeiand叻ang〉withthesizeof agueigenerallybeinglargerthanazhang.Theywereused asremindersofsomethingimportanttobedone.Severalof thesejadeobjectsfTomdifferentdynastiescanbefOundin theNationalPalaceMuseuminTaiwanandhaveextremely highhistoricalvalue.

63InancientChina,apersonwhorecommendedahig}Ily valuab>eindividualtotheemperorwou>dberewarded.

Why?Becausewheneverthispersoncontributedtothe countryandcreatedbenefitsfbrothers)itwasallbecause ofanother|srecommendation.ThegooddeedstlIathave beendonebythispersonarethesameasthepersonwlIo recommendedhim.Therefbre)inancientChina,peop>e oftenrecommendedthosewl1oweregood,filia>’lIonest, andtalentedtotheimperialpalacesothattruetalentcould becultivated·

64Maraistherepresentationofallthatisevil,ama>evolent beingwhotriestopreventusfromdoinggoodorachieving attainmentinourpractice·

65Thisisespeciallytrueduringawarwhenwemaybe fOrcedtosufferoverwhelminglossessuchasthatofour homes·Insuchsituations,aswedriftfromoneplaceto 456

another’wehavenoideaofwhatisgoingtobappennext· TherefOre’sincetheageoften,allthechildreninmy familyweretaughttobeindependentandtotakecareof ourse】vesintheeventwewereseparated廿omourfamily.

Also’weweretaughthowtosurvivealoneintbewoods.

66<Laozi’ca570-ca.490B’C)isconsideredthefOunderof Taoism>abeliefsystemthatseekscomp>eteharmonywith nature.Taoismteachesustoabandonallstrugglingandto seekuttersimplicitythroughmattersofculture,nature, andmysticism.Zhuangzi,ca369-ca。286B.C.,wasapl】ilosopherwhowasofgreatimportancetoTaoism.> 67TberefOre’Buddhistswoulddowelltoreadthefb<Ir Bo倣B.Truthfullyspeaking﹚wecanon】ygiverisetothe heartthatlovesthecountryanditspeopIe’ifwehave completelyreadthe↗bαrBoo陋andunderstandChina﹚s

}Iistoricalculture.Today>theChinesehavefOrgottenabout thecountryanditspeopleduetopoorplanningofthe educationa>system.

68TheheartandrootsofChineseculturelieinancestral

memorialhallsandtheclassicalChineselanguage.Tl1e reasonC}Iinabecameacountrywithsomuc}>cu>tural historythatextendsovertbousandsofyearsisduetothe

strongfbundationofthenormalhumanrelations}Iipsinthe Chineseethicaltradition.ClassicalChinesemustbepreservedbecausewithoutit)theCbinesepeoplewillsuffer horrendousadversities>andtheracecanneverberestored·

Also>wemustpreservetheMahayanateachings.Aslongas wecanpreservethesethreethings)thennotonlywillour countryandculturehaveabrigbtfUture,butthewor>dwill alsobenefit.

69Inthepast)bookswerenotprivatelyownedsowritingin themwasfOrbidden.Theywerecarefullypasseddownfbr generations’Anyonewhowishedanindividua>copywould handcopyone.Thebookswerecherished,respected)and protected.Ifanyoftheseancienttextsweredamaged,they wouldbemended>copied>anddistributed,sotheywould ￠57

notbelost.Thiswasthegreatestmerit.

70ThistraditionisstillpracticedtodayinTheravadaBuddhism.Atthetimetl>atBuddhismwasintroducedinto

China,itwasconsideredthemostcivilizedcountryinthe

world.Butthingshavechangedandinregardstoproper behaviorâ&#x20AC;&#x2122;theCbinesearefarbehindothersbecausetbeir educationlIasfai>ed.

ďż 58

GLOSSARY

affinity.Favorableorunfavorab>erelationshipswithothers.

afHiction·Conditionorcauseofpain,distress,andsuffering whichdisturbsthebodyandmindTheycanbethoughtsof gainorloss,ofwantingtocontrolothers,ofcriticismorslander.

Theymightbeworries)doubts,regrets’etc.

AlayaConsciousness.Ourkarmarepository>t}>ethoughtdatabasefTomallofourpastandpresentlives)goodandbad.

Amitabha.ThenameoftheBuddbaoftheWesternPureLand,

primarilymeaningInfiniteLifeandInfiniteLig}>t.TolIelpall beingsattainBuddhahood>AmitabhaBuddhacreatedt}>e

WesternPureLand>anidealp>aceofcultivation.Shakyamuni BuddlIa》thehistoricalBuddhaofourworld﹚e叩lainedthat peop>einouragewouldbeimmersedinaff>ictionsandbad habits.Duetothis>virtuallytheonlyhopethatwehavetotranscendoursufferingsistoproperlypracticethePureLand methodandthusbebornintothePureLand·

Am』m肋a＆JZm.OneofthethreeprimaryPureLandsutras’ ThewondersandadvantagesoftheWesternPureLandaredue tothemeritsofAmitabhaBuddhaandarisefromhisgreatvows andgreatdeeds.

attachments.Thesearestrongdesiresorcravmgsfbrfamily’ 廿iends’possessions﹚sensuousp】easures’erroneousv1ews,life, theideaoftlIeselfasanindividual,etc·

BodhimindThisisthegoalofMahayanaBuddbism>toultimatelythinkofothers,touncovertheinnatecompassionand wisdomofthetruenature,andtotranscendtlIecycleofrebirth toattainBuddha}Iood.TheBodhiMindisthecompassionate mindinw}IicheverythougbtistoattainSupreme,Perfect EnlightenmentfOrselfandal>others.

459

BodbisatIa·OnewhobasvowedtoattainSupreme)Perfect

晅nlightenmentfOrthemselvesaswellasfOrallbeings‧While Buddhassymbolizeourvirtuousnature,Bod}Iisattvasand Arhatsrepresentthevirtueofpractice,withoutwhich,theinnatevirtuousnaturecannotberevealed.

Buddl1a.BuddhaisaSanskritword,meaning‘<wisdomand

enIightenment.}lABuddhaisonewbohasreachedsupreme perfectionbothinself-reaIizationandinhelpingotherstoattain rea>ization.TheinnumerableBuddhasarenotgodstobewor-

shippedbutcompassionateandwisebeingstoberespectedand emuIated.

causality(alsoknowascauseandeffect).Everythingthathappenstousistheresultofwhatwehavethought)said)ordone.

Wbatweundergointhislifetimearetheconsequencesofwhat wehaddoneinourpreviouslifetimes,whilewhatwedonow willdeterminewhatweundergoinourfUturelifetimes.

ConstantMindfulnessofBuddhaAmitabha·Tbestatein

whichwedonothavediscriminatorythoughtsandattachments’

Atthispoint)themindrememberstheBuddhaanddoesnot fbrgethim.Afterprolongedcultivation)weceaseless>ycontemplatetheBuddba. delusion·Palsebeliefsandviews’notunderstandingthetrue reality‘

Dharma.l)TheteachingsoftheBuddha(generallycapitalized

inEng>isb)$2)things’events>phenomena’everythinginthe universe;and3)duty>>aw,doctrine.

discriminatorythoughts.Discriminatorytboughtsandattachmentsaretherootcauseofwhywearesti>lsubjecttoreincar-

nation.Discriminatorythoughtsoccurwhenweseeothersand ourselvesastwo.

dust.Allthepollutantstha<contaminateourtruenature.They 460

includefOrm,sound)scent,taste)touch,andviews.

enligl>tenment.GenerallymeansSupreme)PeIfectEnlightenment,theenlightenmentoftheBuddhas.Itistoseeone)strue natureandtocomprehendthetruereality’

filialpiety‧Fi】ialpietyhasprofbundmeaningsinBuddhism。It meanstotakecareofparentspbysically,menta>lyandtofulfi>> theirwishes.Tofurtherextendandenhanceourrespectand carefOrourparents,wehavecompassionfbrallbeingsinthis world.

FiveHumanRelationsbips.TheseprinciplestaughtbyConfUciusarefbundedontraditionalmora】principles.T肚eyinclude thosebetweenhusbandsandwives,parentsandchildren,siblings,friends)po>iticalIeadersandthepub>ic. fivepracticeguidelines.l)TheThreeConditions;2)TheSix Harmonies;3)TheThreeLearnings;4)TheSixParamitas;and 5)SamantabhadraBodbisattva}sTenGreatVows.

FivePrecepts’TheFivePreceptsaretonotkill,steal(totake whatisnotgiven)>engageinsexua>misconduct,lie,ortakeintoncants.ThefirstfOuroffensesarephysicaItransgressionsof thetruenature.Wbetherornotwehavetakentheprecepts’it iswrongtocommittheseacts.ForsomeonewlIohastakenthe FivePrecepts)thisisadoubleviolation.However,totakeinto)dcantsisdifferent.Onlysomeonewhohastakentheprecepts andthentakesinto洫cantswillhavebrokenthisprecept.

fivePureLandsutrasandonetreatise。（l）B口仙a勻﹚eaAs㎡ 肋e加丑nir筐LX／b肋伽㎡A血mmeJ】‘Pnr咖EwJa如;a刀d

凸】喀b﹝BJ】me㎡㎡肋e∕I胞Aa﹜巴na5℃Aoo／（加肋肥L㎡bStJ加）;（2）

Amira肋aStJK『H;（3）Ⅵsαa此aZ】D刀SiJnH;（4）“Samantabhadra BodlIisattva》sConductandVows》﹚,fromtheA啕Zamsa八a5tJZm;

(5)‘iThePerfectCompleteRealizationofMahasthamaprapta Bodhisattvatl>roughBuddhaNameRecitation”fromtheStzIHI>46l

gamaStJnH;and（6）theReb㎡b刃℃a妁e‧

fOrty-eightvows.DifferentBodhisattvasmakedifferentvows.

DharmakaraBodhisattvamadefbrty-eightvowsbefOrebebecameAmitabbaBuddha.HewishedtocreateanideallandfOr a>lthosewbowisbedtotranscendrebirthwithintheSixRealms.

TbesebeingswouldbeborninthePureLandasBodhisattvas whowouldneverregressintheirpractice.Theywouldlearnall thewaystohelpotherbeingstranscendbirthanddeath,andto attainBuddhahood.ThereasonwhytheWesternPureLandis sooutstandingliesintheperfectionofthesevows. fOurldndsofkindness.Triplejewels’parents’teachers>allsentient-beings·

goodfbrtune.Allthegoodnessinone>slife.Itmaymanifestas bappiness,friends)family>health,longwity,intelligence,prosperity,position>etc’Goodfbrtuneisthebenefitofthehuman andheavenrealms)andcanbecarriedwithusfromonelifeto anotherbutitcannothe>pustotranscendreincarnation·

加凸】ir它L旋乩』Zm.OneofthethreepnmarysutrasoftbePure Landschool,the加丑『】i陀Li／bStJn召isoftencalledtheLoI1g匿r Amira肋aStJZrH.Theshorterversioniscalledtl1edJ刀jra肋aSlJ﹣

nH.TheAmitabhasutrasareunusualinthattheywereself

spoken.Thiswasunusualbecausealmostalloftheteachingsby theBuddhaweretheresultofaquestionbeingraisedbyoneof hisstudents.ButsincethestudentsdidnotknowaboutAmi-

tabhaBuddhaandbispure>andtheywereunabletoask>andso theBuddhainitiatedtheteachinghimself. karma.Adeed.Karmaisdividedintothreetypes:good,bad, andneutral>thatwhichisneithergoodnorbad.

Mahayana·OneofthetwomajorbranchesofBuddhism,itis theBodhisattvapathofhelpingal>sentientbeingstoattain Enlightenment.

462

meritsandvirtues.Meritsareaccumulatedbyse>f>esslydoing gooddeedswithoutwanderinganddiscriminatorythoughts,or attachments)andthecorrectionofourerroneousthoughtsand behavior.Virtuesarisefromdeepconcentrationandwisdom.

OneMindUndisturbed.Thisisthetotal>yfOcusedmindwitl>outanyimproperthoughtswhichisthegoalinBuddhism.Itis thepuremindthatPureLandpractitionersachievebysinglemindedconcentrationoni(AmituofO/}

OneTrueDharmaRealm.TheuItimatestateofBuddhahood

withoutanydifferentiationbetweenrealmsfOreverythingisone· Wit}Idifferentiation’wewillseetenrea>ms;Buddhasknow

thereisactuallyonlyone.

phenomena·T}Iings,events,happenings:everythingintheentireuniverse.Noumenonistheprincip>eoressencewhilephenomenaistheeventorfOrm.Noumenonisperceivedtbrough intuitionorthoughtwhilephenomenaisperceivedthroughthe senses.Noumenonisthetheoryasopposedtothephenomena thatisreality. precepts.InBuddhism’preceptsarerulesthatwerelaiddown byShalq「amuniBuddhatoguidehisstudentsfromerroneous thoughts’speech,andbehavior.However’oneneednotbea BuddhisttouplIoldtbeBuddhistprecepts.Inthemoregeneral sense,preceptsarerulesorprinciplesthatprescribeaparticular courseofactionorconduct.

puremindorpurityofmind.Themindwithoutwanderingand discriminatorythoughts>orattachments.Thepuremindhasno thoughtsoflikeordislike)favorableorunfavorable.Ithasno greed,anger,ignorance,arrogance,doubt,orwrongvIews’Itis thecalmmindthatisnolongeraffbctedbytheenv1ronment’It istlIesereneandnaturalstateofallbeings·

retribution.KarmicpunishmentfTomerroneousthoughts’ 463

words,ordeeds.

rootsofgoodness.GoodqualitiesorseedssowninagoodlifCto bereapedlater.Theultimatebenefitofdeeprootsofgoodness fOrPureLandpractitionersisrebirthintheWesternPureLand· samadhi.Properen>oyment’Usual>ydenotestheparticularfinal stageofpureconcentrationandcontemplation.Therearemany degreesandtypesofsamadhi. samsara(alsoknownastheSixPaths).Threeupperrealmsare heavens>demi-gods)andhumans.Threelowerrealmsareanimals,hungryghosts,andhells.

Sangl1a.AgroupoffOurormorepeoplewhoproperlypractice tbeBuddha’steachingtogether)especiaIlytbeSixHarmonies’ Sanskrit.AlanguageofancientIndia.

sentient-being.A>Mngbeingthatisse>f-awareandtl>atcan experiencefeelingorsensation.

SixHarmonies.TheSixHarmonies,tbesecondofourfive

practiceguide>ines,arethebasisfOrharmoniousinteraction whetherinthefamily,theSangha<groupoffburormore peop>ewhoproper>ypracticetheteachings>’atwork,etc.

EspeciallyfOrpractitioners’theyare:l)Tosharet}Iesame Vewsandgoals>2)Toabidebythesamepreceptsandrules,3) Toliveandpracticetogetherharmoniously,4)Toaccordwith othersandnotquarrel’5)Toexperiencetheinnerpeaceand happinessfrompracticingtheteachings,and6)Toshare benefitsharmoniously.

SixParamitas.ThefOurthofthepracticeguidelines.BodhisattvasabidebysixguideIinesthatareca>ledtheSixParamitasor Perfections.Theseteachushowtoremedyourmajorafflictions·

Giving,moralselfdiscipline,patience)diligence’meditative concentration>andwisdom.

464

sixsenses.Sight,hearing)smell)taste,touch)andthought.External

sutra.Buddha)steachings.

TenGreatVowsofSamantabhadraBodhisattva.Samantab-

hadraBodhisattvapersonifiesthevowsandconductofthe Buddhas.Heisusuallydepictedseatedonanelephantwithsix tusksthatrepresenttheSixParamitasthatarethefift}Iofthe practiceguidelines.l)Equa>lyrespectallbeingsandthings’2) Praisethevirtuesandkindnessesofotbers.3)Makeofferings extensivelyandrespectfully.4)Feeldeepremorsefbrourfaults thatobstructusfromseeingourtruenatureandvownottorepeatthem.5)Reioiceineveryvirtuousdeedanddonotharbor jealousyorhinderothers.6)Requestthosewhotrulypractice towide>ypropagatetheteachings’7)Askteacherstoremainin theworldandtoguideus·8)Tire>ess>yupholdtheBuddha|s teachingsinoureverythought’word)anddeed.9)Accordwith thosewhoareproperandpatientIywaitfOrtheopportunitythat allowsustoguidethosewhoarenot.l0)Dedicatethepeace andhappinessgained廿ompracticingtheabovedeedstoa】lliv﹣ ingbeings,hopingthattheywilIattaintheunsurpassedunder= standing.

TenVirtuousConducts.TheTenVirtuousConductsarebasic

toourpracticeofBuddhismtheBuddhagroupedtheTenVirtuousConductsintothreema>orcategories;physical)verbal> andmentaltoprotectthetbreekarmasofbody,speech,and mind’Physically﹚weareprohibited廿omkiI】ing,stealing,and engaginginsexua>misconduct.ThefOurverbalvirtuouscon-

ductsprohibitus廿omlying》abusiveIanguage’bearingtales》 andusingseductivewords’Thethreementalvirtuousconducts

prohibitusfromhavinggreed)anger>orignorance.

Tl1eravadaBuddhism.Thepathofstrictlyabidingbytheprecepts‧Theobjectiveistoattainrealizationfbroneself‘Itisof﹂ 465

tencalledthepathoftheeldersandisprimarilypracticedin southernAsiaandthewest.

ThreeBadPat}1s.PleaseseeSixRealms.

ThreeConditions.The6rstofthefivepracticeguidelines.The firstconditionembodiesthepracticeofselfdiscipline.Thesecondconditionembodiesthepracticeofdeepconcentration’and tbethirdconditionembodiesthepracticeofwisdom.TheFirst Conditionisto:A)Befilialtoonesparents’B)BerespectfUlto one}steachersande>ders,C)Becompassionateandnotkillany livingbeings,andD)AbidebytheTenVirtuousConducts·The SecondConditionisto;E)TaketheThreeRefuges,P)Abideby

theprecepts,lawsandcustoms)andG)Conductoneselfina properandappropriatemanner’TheThirdConditionisto:H) GiverisetotheBodhimind’I)Deeplybelieveinthelawofcausality’])ReciteandupholdMahayanasutras’andK)Encourage otherstoadvanceonthepathtoenlightenment.

threeDharmaages·TheDharmaperfectagebeganwith ShakyamuniBuddha’sdemiseandlastedfivehundredyears, duringwhichenlightenmentwasoftenattained.TheDharma semblanceagebeganafterthatandlastedonethousandyears> duringwhichenlightenmentwasseldomattained.TbeDharma endingagethatwearenowinbeganafterthatandwilllastfor tentlIousandyearsduringwlIichenlightenmentwillrarelybe attained.

threekarmas.Createdbyourbody)speech,andmind

ThreeLearnings.Thethirdofthepracticeguidelines·/Mbm/ se乃巴﹝丑sc4﹚肋eorpreceptskeepingleadsto叱叩conce』】加kmJ﹚ thatgivesrisetoⅧs﹝尢I刀.TheThreeLearningsaretbefburthof ourfivepracticeguidelines’Topracticeaccordingtotheteachingsisself﹂discipline;wbenourmindsaresettledandfOcused ononemethodofcu>tivation,wewi>>havedeepconcentration 466

andwithdeepconcentration,wewi>>uncoverourinnatewisdom

ThreeRelationsl1ips.Thesetbreere>ationshipstauglItbyConfUciusareamongbumans,amonghumansandspirits)and amonghumansandthenature.

truenature·Ouroriginal,trueselfthatwestillhave,butis whiclIiscurrentlycoveredbydeludedthoughtsandevi>karma.

Inessence,sincewehavethesametruenatureasBuddhas have,weareequaltotheBuddhas’Onceweeliminateourdelusion,wewilluncoverthistruenatureandattainSupreme, PerfectEnlightenment· virtues·Seemerits.

『你Ⅱa伽Ⅱ血nStJ口H.ThetbirdoftheprimarysutrasofthePure

LandSchool.IntlIe『／Hs【』a〃zak／bnSt』km,welearnthatwhen

QueenVaidehisufferedfromoverwhelmingfamilymisfOrtune) shebitterlysaidtoBuddhaShalWamuni:“LifCisfilledwitl]suffbring.Istherenotaplacewithoutit?Iwisbtoliveinsucha world.’’ShabamuniBuddbadisplayedfOrheralltlIeBuddha landsintl]euniverse.Afterseeingalltheworlds’shechosethe WesternPureLandandvowedtoberebornthere.Concerned aboutthosewlIowou>dcomeafterherandbeunabletolearn

directlyfromtheBuddha>sheaskedontheirbehalfhowto achieverebirthintothePureLand.

wanderingthoughts.Aff>ictionsthatcloudourtruenature.To havenowanderingthoughtsmeanstohaveon>yvirtuous thoughts’notthatourmindsareemptyofallthougl>ts.Asordinarybeings,weuseanil>usorymind’t}Iemindthatarisesand ceases’andthathaswanderingthoughts.Awakenedbeingsuse t}1etruemindt}1atconstant>ydwellsontruth WesternPureLand·Seefbrty-eightvows. 牛67

WaystoReachUs Australia<6l> AmitabhaBuddhistAssociationofNSW,Inc’ Tel;2-9643-7588Fax;2-9643-7599 AmitabhaBuddhistAssociationofPerth Tel:8-9306-8l20Fax:8-9306-8366

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牴ejL冒鵲仔勰n串駟鄒瓶牙r彊:pureIandⅥc＠yahoαc。m 牴瑪聯;粥n磯l熾蜘刪mba）

www.amtb-aus.orgEpurelandcol>ege@iinet’net’au Canada<I>

AmitabhaBuddhistAssociationofOttawa Tel:6l3-723-9683Fax:6l3-723-63l6www.amtb-ottawa.ca

箝j寄腦燬b驟n刪:繃諜刪E:凰mtb6hcan＠yahoαca AmitabhaBuddhistAssociationofMontreal

Te>;5l4-257-l770Fax:5l4-525-6846E:amtbmtl@hotpop.com

職全嘴騁濺﹩d罕濺f酈芰刪nto

BuddhiⅧucati。nF。u鰓艦陪窗。m【叫】

Te>:l7l-586-6923Fax:I7l-794-8594 www.buddhisteduation·co.uk

柵柵緲d躍溯緇熾鰓h＠b…… 柵跚珊慨腳燬韃黜】

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470

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17I

DedicationofMerits

MaytheIneritandvirtues AccruedfiDInthisact

AdorntheBuddhaIsPureLand, RepaythePourKindnessesabove,

Andrelievethesu仳ringof ThoseintheThreePathsbelow.

Maythosewhoseeorhearofthis, Bringfbrththeheartof

UnderstandingandcoInpassion And,attheendofthisli允, Beborntogetherin ThelandofUltiIateBliss.

47Z