For the Sake of All Beings

利盞＝切藻喳

吸／刪

∕l／M汾

摘圓淨空法師法譫

／﹁

F」

㎡B J﹜胚

FOR THE SAKE

OF ALL BEINGS FROM THE WORKS OF

VENERABLE MASTER CHIN KUNG

© 2012 Pure Land College Press

Published 2012, Some rights reserved. No part of this book may be altered without written permission from the publisher.

Reprinting is allowed for non-profit use.

For the latest edition, contact purelandpress@gmail.com Edited by Venerable Wuling

Translations by Silent Voices and the Pure Land Translation Team

15141312

12345

ISBN: 978-0-9807114-7-9

National Library of Australia Cataloguing-in-Publication Data Shi, Chin Kung

For the sake of all beings : from the works of Venerable Master Chin Kung 1. Pure Land Buddhism — Doctrines. 2. Buddhism — Doctrines.

Includes index.

294.3926

Printed by:

The Corporation Republic of Hwa Dzan Society 2F., No. 333-1, Sec. 4. Hsin Yi Road, Taipei, Taiwan Tel: (886)-2-2754-7178 Fax: (886)-2-2754-7262 E-Mail: hwadzan@hwadzan.tw

Printed in Taiwan by He Yu Publication House

CONTENTS

Venerable Master Chin Kung AM

i

Foreword

V

Pure Land

1

Buddha-name Chanting

28

Sutra Recitation

41

Principles

46

Cultivation

95

Three Learnings

137

Three Refuges

141

Five Precepts

145

Six Paramitas

150

Amitabha Village

155

Interfaith Harmony and Multiculturalism

157

Education

181

Sources

211

Index

214

VENERABLE MASTER CHIN KUNG AM

Venerable Master Chin Kung AM (b. 1927) is an eminent monk in the Pure Land school of Mahayana Buddhism. He has learned Buddhism for sixty years and lectured on it for over fifty years. He is advisor to over 100 Amitabha Buddhist Societies and Pure Land

Learning Centers worldwide, and founder of the Pure

Land Learning College Association, Inc. (PLLCA), Toowoomba, Australia.

Master Chin Kung pioneered the use of the Inter net and satellite television in propagating the Bud dha's teachings. His recorded lectures are distributed in books and on DVDs, CDs, and other media. He

has sponsored the printing and distribution of the Buddhist Canon and Buddhist sutras, books, and im

ages as well as books on moral education. All these

are freely distributed worldwide. To this day, the Master still teaches tirelessly on a daily basis. His lec tures are broadcasted live via satellite television and

the Internet to audiences around the world.

Born in Lujiang County, Anhui Province, China, the Master studied Buddhism and the classics under

the guidance of Professor Fang Dongmei, a great phi-

losopher of his time; Zhangjia Living Buddha, a re nowned monk of the Tibetan Buddhist tradition; and

Mr. Li Bingnan, a lay practitioner and master of Bud dhism. In 1959, Master Chin Kung became a monk at Linji Temple in Yuanshan, Taipei and was given the Dharma name Chin Kung, which means "pure empti ness." He has served as instructor at the Tripitaka In stitute at Shipu Temple, professor of the School of Philosophy at the Chinese Culture University, and president of the Chinese Buddhist College.

Master Chin Kung founded the Hwa Dzan Dharma Giving Association, the Hwa Dzan Buddhist Audio-Visual Library, and the Corporate Body of the Buddha Educational Foundation in Taiwan.

For his achievements in building interfaith har

mony and fostering peace, Master Chin Kung has been awarded honorary doctorate degrees and profes sorships by the University of Queensland, Griffith University, and the University of Southern Queensland, Australia; and Syarif Hidayatullan State Islamic Uni versity, Indonesia. He is the Honorary Founding Pa tron of the Australian Centre for Peace and Conflict

Studies at the University of Queensland.

In 2005, Master Chin Kung was appointed to the Member of the Order of Australia in the General Di

vision by Queen Elizabeth II. He was recognized for service to the Buddhist community in Queensland, particularly through the propagation of Buddhism and the fostering of interfaith activities between di

verse ethnic groups, and to the community through support for educational and health institutions.

In 2006, Master Chin Kung and the PLLCA were

invited by UNESCO to co-organize the event "Cele brating the 2550th Birth Anniversary of the Buddha" at UNESCO Headquarters, Paris. The subject of the event was "Discover the Buddhist Contribution to

Humanity" to enable more people to learn from the Buddha how to reconcile conflict and promote social

stability and world peace through teaching. The goal was to prove that through the moral teachings of sages and saints, it is possible to teach people to be good, and it is possible to teach people of different faiths to live together harmoniously.

In 2009, Master Chin Kung was appointed as an International Trustee of Religion*) for Peace an interna

tional peace organization, which is active on every continent. Its mission is to create multi-religious part-

nerships to confront issues such as stopping war, ending poverty, and protecting the earth.

Since the late 1990s, Master Chin Kung has both initiated and participated in interfaith forums and summits in many countries speaking on the impor tance of education. He explains that it is imperative that all religious teachers sincerely "Learn to be a teacher and act as a role model for all" and encourages

these teachers to practice the teachings of the sages and saints in their daily life, delve deeply into the

teachings of their own religions, and also humbly learn from other religions.

Currently he is lecturing the Infinite Life Sutra hop ing that the daily teachings can transform the current mindset of people today and help foster world peace.

Master Chin Kung's message of loving-kindness and compassion for all has been the central theme of his teaching. Harboring thoughts of sincerity, respect, humility, and harmony and dedication to help all be ings to gain long-lasting happiness and joy has been his meaning of life.

FOREWORD

Rare it is to be born as a human.

Rare it is to be born

when the Buddhadharma is known.

Rare to have a wise Master to teach.

Rare to have the good fortune to learn from the Master.

For over sixty years Venerable Master Chin Kung has

been learning the Buddhadharma. For over fifty, with skillful means, great patience, and profound clari ty—and the sincere wish that all beings awaken and find true happiness—Venerable Master Chin Kung has tirelessly taught all who wished to learn.

Countless gems of wisdom exist throughout all his talks, writing, and correspondence. The book that you are holding holds just a taste of them. A taste of the Buddhadharma for you to savor.

For us, his students, it was a privilege and an ab solute joy to work on this book. Translations were carefully read and one excerpt after another seemed to step out of the files and into the book. The reading could have gone on much longer, from every transla tion that we have worked on since the early 1990s.

Unfortunately further reading would have meant de laying the printing of this book. That could not be al lowed to happen.

And so, you now hold this first edition of excerpts from the ongoing work of Venerable Master Chin Kung.

Like working on this book, even titling the book was a pleasure. Upon asking some friends for thoughts on what to name the book, one replied, "What would sum up Venerable Master Chin Kung's teach ings?" The answer immediately came to mind: for the sake of all beings. A file search quickly revealed that Teacher had indeed said that in one of the lectures.

Never has a title sprung forth so effortlessly, or so perfectly.

It is our plan to periodically update this book as new translations are done. Toward that end, if you feel that we have missed something, and we know we have, please email us the excerpt in both the Chinese and its English translation, plus the published source.

The Editor

Pure Land College Press Toowoomba, Australia

September 2012

With deep appreciation we thank our teacher

Venerable Master Chin Kung who for over sixty years has dedicated himself to learning Buddhism,

and who every day

dedicates himself anew to teaching for the sake of all beings.

PURE LAND

Pure Land

1. Purity, impartiality, and enlightenment are the guidelines for learning and practicing. What are we

learning? We are learning to (1) cultivate a pure mind, (2) cultivate an impartial mind, and (3) be

awakened and not deluded. Purity, impartiality, and enlightenment are three in one, one in three. The Pure

Land school focuses on the cultivation of a pure mind.

When the mind is pure, the land will be pure. The connection between us and Amitabha Buddha of the

Western Pure Land lies in a pure mind. EILS 2. "Amitabha Buddha" is Sanskrit. Amitabha means

"infinite," Buddha means "awakening." This name therefore implies infinite enlightenment. "Infinite" de scribes that which is innate in the true nature: infinite

wisdom, infinite virtues and abilities, and infinite aus

picious marks. These three categories of "infiniteness" cover all the infinities in the whole universe.

"Amitabha Buddha" is a name of the true nature. That

is why Master Zhongfeng said "My mind is Amitabha Buddha; Amitabha Buddha is my mind." ASC

PURE LAND

3. To understand the cycle of birth and death, one must first know that life is filled with suffering, and that the suffering in future lifetimes will become even worse than in the current lifetime. If one does not

want to be reborn in the human path, can this wish be fulfilled? Unless one mindfully chants the Buddhaname and seeks rebirth in the Western Pure Land,

one's wish may not be fulfilled. Therefore, one must be determined to attain rebirth there in this lifetime.

This is the true bodhi mind. EILS

A. With faith, vow, and the recitation of the name of Amitabha Buddha, we will be able to be reborn in the

Pure Land and never again fall back in our practice.

Up until now we have made progress in one lifetime only to fall back for lifetimes after that. This constant progression and retrogression is why it is taking us so long to attain enlightenment.

But once we are in the Pure Land, we will never

fall back again, which will allow us to attain our goal much more quickly. And as we are progressing, we will learn the infinite ways in which we can help all those we have vowed to help be liberated from suffer ing as well. ASC

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5. What is the nature of the mind? An example, which is easy to understand, is called purity of mind in the Pure Land school. When our minds are pure, all of our deeds will be good. Thus, we will accumulate far more than just ten thousand good deeds. Amitabha Buddha is a name of millions of virtues. As we gradu ally come to understand the true reality, we will real ize that what Great Master Ouyi said was logical, that Amitabha Buddha encompasses all the infinite ways of practice. He said: "If we are able to be mindful of Amitabha Buddha, then we will understand all the wisdom of the Buddhist canon." CD

6. We Pure Land practitioners cannot make people practice the Pure Land method. When someone's

condition has matured, we should voluntarily intro duce Buddhism to help the person. There are many stages in learning Buddhism. As the person gradually advances in practice, he or she will naturally find the most direct route —the wondrous Pure Land method.

Therefore, to help all beings skillfully and expediently, we should be patient. EILS

PURE LAND

7. Amitabha's Pure Land is a land where saints and

ordinary beings live together, but it includes all Four Lands. When we go there, of course we go to the Land of Common Residence of Ordinary Beings and Saints because we carry residual karmas.

In all other Buddha-lands of the ten directions, the

Four Lands are separate. Sakyamuni Buddha's Land of Real Reward is in the Dharma Realm of the One

Reality, and his Land of Expedient Liberation is in the four enlightened worlds. The lands are separate.

It is like schools in this world. Elementary schools, middle schools, and universities are separate. The Western Pure Land is unique. The students of ele

mentary school, the students of middle school, the students of university, and post-graduate students all share the same classroom. This is unique. This is why it is called a teaching that is hard to believe.

When we go to the Western Pure Land, we are

like elementary school students. But there are also university students, post-graduate students, and Ph. D. students in the same classroom. When we face diffi

culty, they will help us. An inconceivable world!

Therefore, attaining rebirth in the Land of Com mon Residence of Ordinary Beings and Saints, the

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first of the four lands, is the same as attaining rebirth in the Land of Expedient Liberation because arhats are our fellow practitioners.

It is also the same as attaining rebirth in the Land of Real Reward, the third of the four lands, because bodhisatrvas are there with us.

It is also the same as attaining rebirth in the Land of Eternally Quiescent Light, the highest of the four lands, because Buddhas are also there with us. ASC

8. Although there are an uncountable number of methods, their objectives are the same. It is often said, "all roads lead to Rome" and "all methods are the

same." Pure Land practitioners should never criticize

or slander Zen, Esoteric, or any other schools because their objectives are the same as ours; they simply fol

low different methods. This is similar to our taking a bus while others chose to walk. We cannot say that they are wrong when all roads lead to the same desti

nation. They have the freedom to choose their way.

BACW

9. At the core of the Pure Land teachings lies three prerequisites, or guiding principles, for our rebirth

PURE LAND

into the Western Pure Land: faith, vow, and practice.

Faith is to have complete trust or confidence in some

one or something. Vow is the vow to be reborn in the Western Pure Land. Practice is reciting the Buddhaname as well as living a moral life.

As Great Master Ouyi wrote in his commentary on the Amitabha Sutra, "Without faith, we are not

sufficiently equipped to take vows. Without vows, we are not sufficiently equipped to guide our practice.

Without the wondrous practice of reciting the Buddha-name, we are not sufficiently equipped to fulfill our vows and to bring our faith to fruition."

ASC

10. Sentient beings are deluded. They indulge in the Five Desires and the Six Dusts —in worldly pleasures.

We should generate a mind of great compassion, em pathize with sentient beings, and introduce the Pure Land method to them. Compassion and empathy must be put into action. This is enthusiastically propagating the Pure Land method. With all our hearts, we must

do our best—we must treat this task as the most im

portant thing in this lifetime. EILS

PURE LAND

11. Mr. Li Bingnan often said that only two or three out of ten thousand Pure Land practitioners are able to actually attain rebirth. It is because these two or three practitioners truly believe, accept and prac tice—the others do not. These 9997 practitioners chant with their mouths only and are not mindful in their chanting. They have not eliminated their afflic tions and residual habits. They are still attached to fame, prestige, gain, wealth, the Five Desires, and the Six Dusts. When this is the case, even Buddhas can

not do anything about it. ASC

12. Those who can accept the Pure Land method pos sess great roots of goodness, good fortune, and good causes and conditions. If we did not already have the best root nature, it would be impossible for us to ac cept the Buddha Mindfulness Chanting method.

Those, who can accept it and practice earnestly, can neutralize the transgressions accumulated over infinite

lifetimes with the merits of their chanting.

The Pure Land is a gathering place for the utmost virtuous people. Once reborn there, we will be a member of this assembly and the equal of such virtu ous people as the Bodhisattvas Samantabhadra,

PURE LAND

Manjusri, Avalokiteshvara, and Mahasthamaprapta.

CD

13. We should put into practice Great Master Yinguang's teaching of "maintaining the five [human] re lationships, faithfully fulfilling one's responsibilities, avoiding being polluted by that which is bad, keeping a respectful and sincere mindset, believing in and vowing to practice the Buddha-name chanting method, and aspiring to attain rebirth in the Western Pure Land." This is the absolute direction and the

only goal. ASC 14. The causes and conditions of how the Land of Ul timate Bliss came about were different from those for the other Buddha Lands. The causes and conditions

for the latter were complicated and not simple: good ones and bad ones were mixed together. In the West ern Pure Land, Dharmakara chose only pure and vir tuous dharmas. His purpose was to provide a wonder ful learning and practice environment for the beings from all the Buddha Lands in the ten directions who

truly generate the great mind and who aspire to [un derstand and] transcend the cycle of birth and death,

PURE LAND

and attain Buddhahood in one lifetime. He wanted to

provide the best learning and living environment.

EILS

15. Having good roots means that we have firm belief and firm vows. We have firm belief when we do not

have the slightest doubt about the Pure Land teach ings. We have firm vows when our one and only wish is to attain rebirth in the Land of Ultimate Bliss, and

we let go of everything in this world except this wish.

We must have these two conditions to be considered

as having good roots. ASC

16. Great Master Yinguang spoke of small-size culti vation centers with no more than twenty practitioners.

Small centers will be easy to maintain. There is no need to ask for donations, no need to hold Dharma

assemblies or ceremonies for helping the deceased at tain a better rebirth, and no need to confer precepts or to give lectures on the sutras. . . .

But it is hard to find practitioners of the same mind. Pure Land learning centers could completely follow Great Master Yinguang's instruction, but I added one thing: a lecture session. Why? Because if

PURE LAND

we do not understand the Pure Land teachings, we may gradually lose our enthusiasm. The more we lis ten to lectures on the sutras, the more we will under

stand the Pure Land teachings. Listening to lectures on the sutras will help us dissolve our doubts, develop confidence, and strengthen our belief and vow. It will

guarantee our success in this lifetime. We should do nothing else but listen to lectures on the sutras and mindfully chant "Amituofo." In so doing, our minds will always be focused. ASC 17. When the Buddha was in this world, which was

during the Dharma-perfect Age, people had high ca pacities and the majority could succeed in any method that they chose to practice! After the Buddha's time, during the Dharma-semblance Age, people did not have as high a capacity as earlier. With that, the qual ity of the Buddha s teachings gradually deteriorated as it was passed down. But it was not that the sutras had degenerated; rather, it was the lecturers' interpreta tion of the sutras that had worsened. As time went by, the lectures on the Dharma became more and more incorrect.

10

PURE LAND

Now it is the Dharma-ending Age, more than three thousand years after the Buddha's parinirvana.

The deterioration has reached a point where we do not know what to do. It gets more and more difficult for us to attain realization from learning and practic ing Buddhism. EILS 18. It is said in Buddhism that "nothing can be carried over to the next life except our karma." These are critical words of caution. Knowing that our karma will follow us like a shadow, we need to be diligent in cultivating good deeds and not to carry our negative karma with us, for to do so will lead us in the Three Bad Paths. Good karma will lead us to be reborn in

the Three Good Paths. And pure karma from Con stant Mindfulness of Buddha Amitabha will lead us to be reborn in the Western Pure Land.

From this, it is clear what we need to do in this

life. We need to broaden our perceptions and expand our thinking instead of being concerned with triviali ties or calculating our gains and losses. Life is very short. It would be of tremendous merit if we could do

more goodness in this life, to benefit more people. CD

11

PURE LAND

19. Three thousand years ago, the Buddha knew completely what was going to happen in society to day! He did not fail those of us who truly sought tran scendence, who truly sought enlightenment. In the Great Collection Sutra, he said that in the Dharma-

perfect Age, one could succeed in cultivation by ob serving the precepts; in the Dharma-semblance Age, one could succeed in cultivation by practicing medita tive concentration; and in the Dharma-ending Age, one could succeed in cultivation by learning the Pure Land method.

The Buddha was telling us, the people today, that we will definitely succeed in our cultivation if we learn and practice the Pure Land method. EILS 20. The most important thing in our cultivation is to correct our wrong behavior. If we are not happy with a person or a thing, it will obstruct our rebirth in the Land of Ultimate Bliss, because our minds are not

pure. This is why it is hard to attain rebirth in the Land of Ultimate Bliss and why Mr. Li Bingnan said that only one or two out of ten thousand Pure Land practitioners succeed in attaining rebirth there. Most practitioners only manage to suppress, not eradicate, 12

PURE LAND

their afflictions. It depends entirely on their luck when they are on deathbed. If they cannot suppress their afflictions that arise at the moment of their last

breath, they will fall into the Three Evil Paths. ASC

21. The Western Pure Land is an ultimate, perfect state. If a person wants to learn a particular method, this person, whatever his capacity, will hear the method that accords with his or her capacity. For ex ample, if one has the capacity for Theravada teach ings, one will hear Buddhas and bodhisattvas lectur ing on Theravada teachings. If one has the capacity for Mahayana teachings, one will hear nothing but Mahayana teachings. A being will immediately hear what he or she wants to hear, and immediately see what he or she wants to see — all at the level of the be

ings capacity. This is great perfection and truly ulti mate.

EILS

22. There are two ways to be reborn into the Pure Land. One way is to cultivate and accumulate merits

and virtues daily, and to follow the regular way of practice to seek rebirth into the Pure Land. The other

way is for those who have committed egregious evil 13

PURE LAND

deeds to be deeply remorseful at the last moments of their life.

Therefore, do not look down on those who have

committed wrongdoings. Perhaps at the last moment of their lives, their ability to feel deep remorse will be so strong that they may attain a higher level of rebirth than we can. This is very possible. It is said that a prodigal who returns home is more precious than gold. Ordinary people cannot be compared with them.

Thus, we cannot look down on those who have com

mitted wrongdoings. CD 23. The bodhisattvas of the Western Pure Land have

the ability to travel to all the Buddha Lands and to any place in the entire Dharma Realm. The sutras teach that the past has no beginning and the future has no end. From this, we know that space (in Bud dhism it is called Dharma Realm) is immensely vast.

This is the area the bodhisattvas cover in their trav

els—the vastness of the Dharma Realm. If they have

an affinity with a place, they will manifest themselves there to benefit the beings. EILS

14

PURE LAND

24. Like Sakyamuni Buddha, all Buddhas lecture ac cording to the level of the audience. When the people in the audience have different capacities, there are many sutras that the Buddhas would not speak. But they would definitely speak the three Pure Land su tras. Why? Because these sutras are suitable for all beings. These are the sutras that all Buddhas must speak. That is, they must introduce the Pure Land teachings to all beings. If a being's conditions have matured, and this being believes, makes the vow, and practices the teachings, he will make accomplishment in this life. And the great vow of all Buddhas to help all beings will be fulfilled. ASC

25. The conditions are mature for some beings but not for others. If a being does not have the conditions, one should help the being develop the conditions. If the conditions of a being are not yet mature, one should help them mature. If the conditions of a being have matured, one should guide that being to attain rebirth in the Western Pure Land. EILS

26. Throughout the boundless worlds in the ten direc tions, the bodhisattvas of the Land of Ultimate Bliss 15

PURE LAND

(1) seek the Buddhadharma and (2) help all beings.

When they seek the Buddhadharma, they are not at tached to the act of seeking. When they help beings, they are not attached to the act of helping. They dis card all attachments and teach all beings. This way, they are able to attain infinite merits and virtues. EILS

27. As Pure Land practitioners, we have to achieve a certain level of attainment and transcend the cycle of rebirth to be able to be reborn into the Western Pure

Land. Theravada practitioners need to reach, at the least, the level of Stream-enterer, which is achieved by severing various wrong views. It is the lowest of the four stages of sagehood in Theravada Buddhism. At this point of attainment, practitioners will continue to be reborn into the heaven and human realms for seven

more times. In this way, they are assured of attaining the state of arhat although it may take them a long time to do so. But by not falling into the Three Bad Realms, they are considered to have achieved attain ment.

According to this criterion, the minimum standard to achieve attainment in Mahayana Buddhism is to rid ourselves of a portion of our attachments, to sever the 16

PURE LAND

eighty-eight kinds of deviated thoughts and views. If we cannot sever these, we have not yet achieved at tainment. Mahayana practitioners, who successfully sever them, reach the Initial Belief Stage. Theravada practitioners who sever various wrong views reach the stage of Stream-enterer. Without these accom plishments, we will still be reincarnating within the cycle of rebirth, still repaying our debts.

However, there is still another way: to seek rebirth in the Western Pure Land. Otherwise, attainment is

not possible. If we cannot go to the Pure Land, we will have achieved nothing. Seeking rebirth in the Pure Land is actually much simpler than severing the eighty-eight kinds of improper thoughts and views because we do not need to sever them all, but can

carry our remaining karma with us. As long as we have faith, vows, and practice [moral living and con stant mindfulness of Amitabha Buddha], we will achieve attainment. The Buddha explained this to us in the Infinite Life Sutra and the Amitabha Sutra. CD

28. If we can discard all wandering thoughts and at tachments, we will attain infinite merits and virtues. If

there is even one thing that we cannot discard or let 17

PURE LAND

go of, we will not have any achievement. But to let go is truly hard. Because of this, infinite great compas sion arose in Amitabha Buddha, and he established a

special cultivation place in the Dharma Realm for learning and practice —for beings like us who cannot let go to also have achievement. This is inconceivable!

With the cultivation places of all the other Buddhas in the ten directions, one must let go of both worldly phenomena and supramundane teachings be fore one can be reborn there. But, only in the land of Amitabha Buddha, [while letting go is ideal,] not let ting go is also alright. This way, everyone will be truly helped and awakened. EILS 29. What if we can truly put down all the wandering thoughts, discriminations, and attachments? The world will be changed immediately! What will it be come? The world will become the Land of Ultimate

Bliss. What is the difference between our land and the

Land of Ultimate Bliss? Sakyamuni Buddha intro duced us to the Land of Ultimate Bliss where people of supreme virtue assemble. When people s minds are virtuous, the land will be stable and secure. Every

thing will be wonderful, without the least defect.

18

PURE LAND

When peoples minds are vicious, the land and every thing in it will be vicious too. WPH

30. People with true aspiration and profound insight need to know that seeking rebirth into the Pure Land wholeheartedly and meeting Amitabha Buddha is the perfect and complete accomplishment of life. We should let go of attachments to worldly activities, both physical and mental, and rid ourselves of differentiat ing thoughts. There is nothing worthy of worry and nothing worthy of greed. We accord with conditions and do not seek affinities in our daily lives. How happy and free we will be for we will have truly achieved. CD

31. This world does not provide a good learning envi ronment nor does it provide good teachers or fellow practitioners. The human life span is short, far too short for learning. Amitabha Buddha provides us with

the best learning environment. And if we want to go, we can. Sakyamuni Buddha told us that when we go to that environment, all Buddhas will be our teachers,

and people of supreme virtue will be our fellow practi tioners. ASC 19

PURE LAND

32. In the Pure Land there is no cause for our greed,

anger, and ignorance to arise. Why? Because what ever we need will appear before us, so we have no cause to become greedy. Everyone in the Western Pure Land is a good person. Nobody has any bad

thoughts or bad intentions. Nobody uses harsh lan guage. We have no cause to become angry. In other words, there is no condition for us to become angry.

What our senses touch is the Dharma, the sages'

teachings. We will not be ignorant. In other words, we do not have to end or do anything about our greed, anger, and ignorance. When we live there long enough, our greed, anger, and ignorance will naturally be uprooted. ASC 33. If one does not have the Ten Virtuous Karmas as a

foundation for ones learning and practice, one will not be able to attain rebirth in the Western Pure Land

even though one practices Buddha-name chanting.

How do we know this?

It is stated in the Visualization Sutra that one

should first cultivate the Three Conditions before [be

ginning to] cultivate the pure karma to go to the Pure Land. The Three Conditions are the foundation of 20

PURE LAND

Mahayana Buddhism. Without such foundation, one

will not succeed in one's cultivation and learning, re gardless of which Dharma door one learns and prac tices. The Three Conditions are the common founda

tion. They are "the true causes—the pure kar mas—that the Buddhas of the three time periods cul tivate to attain Buddhahood." The three time periods refer to the past, the present, and the future.

There are innumerable Dharma doors that enable one to attain Buddhahood. All the Dharma doors are

based on the foundation of the Three Conditions. It is

like constructing a building. Regardless of its height and structural design, the building must have a firm foundation to be sound. TVKS

34. Although the Pure Land method allows one to bring ones residual karmas into the Western Pure

Land, one must suppress ones sexual desire, anger, and ignorance. This way, one will be sure of attaining rebirth there. If one cannot suppress them, then no matter how much one chants the Buddha-name, it is as an ancient Chinese said: "Even if one chants until

one's throat is hoarse, one's chanting is still futile."

One will only form a good affinity with Amitabha 21

PURE LAND

Buddha, but one will not succeed in attaining rebirth in the Pure Land in this lifetime. EILS

35. When our three karmas of body, speech, and mind are the same as Amitabha Buddha, we become his manifestation. We return to this world to fulfill his

original vows. This is even more remarkable than be ing a person of virtue and sincerity. Originally, we are reborn in this world to repay our karmic debts, but now each of us is Amitabha Buddha coming to this

world through the strength of our vows! This is the most remarkable and unsurpassable method in chang ing our destinies. CD 36. In the Western Pure Land, everyone has the same

appearance, the same physical conditions, the same living environment, and the same learning. Everyone is equal in everything there. Therefore, one will not have afflictions such as arrogance or a sense of inferi ority.

Although one still has the seeds of afflictions and residual habits, there are no conditions that will cause these afflictions and residual habits to arise. ASC

22

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37. We should make a vow that when we attain re

birth in the Western Pure Land and attain Buddha

hood, we will first help those beings we have killed.

"When I attain Buddhahood, you will be the first ones I help. Please do not cause trouble or obstruct me. If you obstruct me, I will not be able to succeed in culti vation, and you will continue to suffer in the Six Paths."

The Dedication of Merit says ". . . repay the Four Kinds of Kindness above, and relieve the suffering of those in the Three Paths below." In the Three Paths,

the first ones to be helped are those who hold grudges against us. EILS

38. When we encounter animals, we should mindfully chant the Buddha-name and dedicate the merit to

them. It is quite usual to chant "Amituofo." It is even

better if we chant the Three Refuges. "Return and rely upon the Buddha so as not to be reborn in the

hells. Return and rely upon the Dharma so as not to

be reborn as a hungry ghost. Return and rely upon the Sangha so as not to reborn as an animal." We

chant this to the beings in the Three Evil Paths. When we encounter animals, we can chant the Buddha23

PURE LAND

name and dedicate the merit to them, as well as chant

the Three Refuges. EILS

39. When we are reborn into the Pure Land through the state of Constant Mindfulness, we will be reborn

in the Land Where Saints and Ordinary Beings Dwell

Together. With the state of One Mind Undisturbed in Mindfulness, we will be reborn in the Land of Expe dient Liberation. With the state of One Mind Undis

turbed in Enlightenment, we will be reborn in the Land of True Reward. The level of attainment we

achieve determines which land we will be reborn into.

There are also different levels in the state of Con

stant Mindfulness; thus, there are nine levels of birth.

People who are reborn into the higher three levels of birth are able to pass away whenever they wish. At that time, they can go without any illness and may be standing or seated. If they do not feel like leaving this world yet, they can stay longer. Everything can be achieved at will.

People who are reborn into the middle three levels of birth are able to know a few months in advance

when they are going to pass away. Again, they may leave this world standing or seated.

24

PURE LAND

In the lower level, people will know several days in advance of their death, but they may become ill be fore their time of death. ... In this lifetime we can at tain the state of Constant Mindfulness in which we

will have the ability to pass away at ease, to leave whenever we wish. This is to be reborn into the

higher three levels of birth, into the Land Where Saints and Ordinary Beings Dwell Together, and to carry our remaining karma along with us. CD

40. Wandering thoughts are afflictions and karmic obstacles. As soon as they begin to rise, we will recog nize them and change them into Amituofo. As the six senses encounter the external world and a wandering thought, which may be pleasurable or unpleasant, vir tuous or unvirtuous arises, we immediately replace it with a second thought of either Amituofo or Namo Amituofo. Although the first thought is wandering and deluded, the second thought is Amituofo. This is to awaken. This awakening needs to be immediate so there is no room for delusion to grow. This is how we will effectively uncover our wisdom. CD

25

PURE LAND

41. When one is often mindful of good dharmas, ones mind will be virtuous. When one often contemplates good dharmas, one's thoughts will be virtuous. When one often observes good dharmas, one's conduct will be virtuous. The criterion for virtuousness is to per manently end the Ten Evil Karmas: killing, stealing, committing sexual misconduct, lying, divisive speech, harsh speech, enticing speech, greed, anger, and igno rance. When one's every thought, every word, and every action accord with the Ten Virtuous Karmas and the virtues innate in the true nature, one will be

free from all sufferings in the evil paths. BC 42. If we cannot attain Supreme, Perfect Enlighten ment due to our insufficient efforts, it is all right as

long as we can go to the Pure Land and meet Amitabha Buddha, for then we will uncover our true nature. This convenient and suitable method cannot

be found in any other teaching. With others, if we do not achieve enlightenment, we will not be considered as having achieved attainment.

When we practice mindfulness of Amitabha Bud dha, it is not necessary for us to be able to see the true nature. As long as we can see Amitabha Buddha, we 26

PURE LAND

will have achieved attainment. All our negative karma will be suppressed when we sincerely and singlemindedly chant. How can "Amituofo" have any nega tive karma? It is true and perfect goodness, not that of good or bad for such goodness is relative. True good ness has no duality and is the absolute great goodness.

CD

27

BUDDHA-NAME CHANTING

Buddha-name Chanting A3. For a true practitioner who wants to have a fast, assured success in his practice in this lifetime, the Buddha-name is all he needs. One chants and reads the sutras to understand the truth. Once confidence is

established upon ones understanding of the principles and the truth, one will naturally let go of everything else. Not only did Sakyamuni Buddha use this method as the foremost method to teach all beings, but all Buddhas do the same. The Pure Land method is hard

to believe but easy to practice. Only when one has great good fortune and great wisdom will one be able to believe this method. EILS

44. The way to cultivate a pure mind is to mindfully chant the Buddha-name. When we are not chanting the Buddha-name, we should listen to the chanting of the Buddha-name. It is best if we can listen to our

own chanting. So, we could record our chanting, and when we are not chanting, listen to this recording.

This is very effective. This is cultivating a pure mind.

EILS

28

BUDDHA-NAlVECHANTING

勻5.AspractitionerswhochanttheBudd｝Ia’sname’if

weareabletocorrectonebultdailyandbemindfUl ofAInitabhaBuddha’tbeninthreeyear’stimewewill berebornintoeitherthehighormiddlelevelsofthe PureLand.ThisistbewaJ/tocultivatetobecomea Buddha.Thequestioniswhetherwearewillingtodo soearnestly.Weare{bolingourselvesifweareunable tofindonefaultdai!y.In色iIingtolmowt｝lem’wewill {ailtocorrectthem.Howcanwehopetoimprovein t}1iswaJ/?W}1enthereisnoimprovement’t}1ereisregression.Tbregardourselvesasin炮llibleandtbat eveIythingwedoiscorrectistbemostborriblewayto live.CD

16.Tl1eBuddha-namechantingmethodissuitable{br eveIyonetolearnandpracticeregardlessofonescapacity.Ot}1ermethodssuchasZenmeditationand

TibetanBuddbismarenotaseaSyfbronetolearnand practice.TbeBudd}1a-namec}1antingmetbodissimpleandconvenient.Itdoesnotmatterwhetherone hasaBuddhaimageatbomeorifonehasflowersto offbrbEveIyonecanlearnandpractice.Thismet}1od doesnotempbasizeappearancesorlearningenvIronment.Itisthemostconvenientmethod.EILS 29

BUDDHA﹣NA八几ECHANTING

17.T｝IeBuddhasaid:“Alldharmasarecreated匕ytbe mind.”Wbenwethinkaboutamatter[tbatwillbene-

fitotbers>eveIymomentofeveIydaJ)never{brgettingit’thent}Iismatterwillbesuccess{Ullyaccomplisbed.Ifwetbink’“ThisissodifBcult·Icannotdo it.Forgetit!”thenthismatterwillnotbeaccomplished.Why?Becausewhenwestopt}Iinkingof benefittingot}Iers’westopgeneratingenergy.

Thoughtswilltru!ygenerateinconceivableener盯╴tbis iscontinualmind{i1lness.

爪∕henoneunderstandsthisprinciple’onesees t}1att}1osewhoaremind{i1lofBudd}1awillattain

Buddhabood·ApractitionerwhochantstbeBuddhanamewillde6nitelyattainrebirthintheWesternPure Land╴thisisalsot｝Iesameprinciple.Wbenone mindⅢIychantsⅡAmituo﹛b〃andismind｛Ulofthe WesternPureLand╴beingdiligentlymind刖without anyinterruption╴AmitabhaBuddhawillde6nite!y coInetoone.EILS

么i8‧PurityofmindcansuppressthenegativelKarma accumulatedoverinBnitepasteons.Howcanweat-

tainpuritJ/ofmind’stilInessofthought?Wecandoso throughtbeunmovedmindthatisindeepconcentra50

BUDDHA-NAMECHANTINC

tion.ThisiscaIedOneMindUndisturbedint}Ie

methodo「cbantingmind｛ilIbtheBudd｝﹞a’sname.

Onceweattainthisstate’alIofournegativekarma willbesuppressed.However’wbenanewwandering thoug}Itarises’ournegativeIKarmawillagainmaterialize·CD

19.IfwewanttopracticeIaIpietytoperfbction’we justneedtosingIe-mindedlychanttheBuddha-name andseekrebirt}IintheWesternPureLand.Whenwe

meetAmitabbaBuddha’our{iIialpietywiIItbenbe per{bct.Itisbecause[onceweareinthePureLand>

wewiⅡbeabIetorecognizeourparentsandalsoaⅡ ourparentsinpastli{btimesandclearlylmowwbicb pathstbeyarein’sot}Iatwhentbeconditionsaremature’tbeywiIIlistenandacceptouradvicetomind{UllychanttbeBuddha-namew}Ienweurgethemto.

ThiswaJ)wewilIIavetbeabiIityto}Ielptbem.We willbeabletobelpour{amilies’ffiends’andthose whohaveana冊nitywitbus╴廿omeveIyoneofour lifbtimes╴transcendtheSixPaths’attainrebirtbin the叭／esternPureLand’andattainBuddbabood‧This

isgreat{ilialpiety!Tbisistruefilialpiety!ElLS

3l

BUDDHA-NAIIECHANTING

50.Single-mindedlycbanting“Amituofb”dayand nigbtwillreduceallofourwanderingtboughtsinto onethoughtofAmituo{b·IsAmituofbgoodorbad?

Neither.Ithasnothingtodowithtbedualityofgood andbad{britaccordswithourtruenature·Thedual-

ityofgoodandbadonlyexistsinourconscious minds’notinourtrueminds.叭∕ithprolongedpractice’wewillnaturalbattainenlightenmentifweare constantlymindfi1lofAmituofb.Amongeighty-fbur thousandmetl1ods’thismethodisunsurpassed.CD 5l.T}1ecultivationmet}1odtbatwepracticeismindfi1llyrecitingthenameofAmitabhaBuddba.W}latis themeaningofAmitabhaBuddha?Amitabhameans infinite’andBuddhameanswisdomandawalKening.

Therefbre’AmitabhaBuddhameansinfinitewisdom

andinfiniteawalKening.Thisisagoodthought.InfinitewisdomandawakeningisBuddha-nature·IntlIe caseofp}1enomena’itisD}1arma-nature.

WhenwechantAmitabbaBuddha’wearechant-

ingD｝Iarma-nature.叭∕isdomandawakeningresidein eveIythingintheuniverse.叭∕isdomandawakening areinnateineveIytl1ingintheuniverse‧叭／isdomand awakeningpervadetbewboleuniverse.ThisDharma 32

BUDDHA-NAMECHANTING

doorofmind{UllyrecitingtheBudd}la-nameisabsolutelyper｛bct.ThisisthestatedescI.ibedinthedljα﹣ hz〃zc／α儿αM∕／Yz.ASC

52Single﹣minded!ychanting“Amituofb〃dayand nightwillreduceallofourwanderingthougl1tsinto onethoughtof“Amituo｛b.’’Is‘‘AInituofb〃goodor bad?Neither.Ithasnothingtodowitbthedualityof goodandbad{britaccordswit}Iourtruenature.The

dualityofgoodandbadonlyexistsinourconscious minds’notinourtrueminds·

Withprolongedpractice’wewillnaturallyattain enlightenmentifweareconstantbmindfi1lof“Amituofb.”Amongeighty-fburthousandmethods’this met}1odisunsurpassed.CD

55.Somepeoplemaysayt}1atwhenonec}1antsmantras’onewillalsogetbelp廿omBuddhasandbodhi﹣ sattvas.Indeed’wbencl1antingmantrasaspracticed }WtheEsotericschool’theBuddhasandbodhisattvas

willalsobetberetohelp’butitisnotasgoodas chantingthenameofAmitabhaBuddlIa.V/henone

cl1antsmantras’onewillhavethehelpofoneortwo Buddhasorbodhisattvas.Tbhavetbebelpofthreeto 55

BUDDHA-NAIVECHANTING

6veBuddhasandbod}Iisattvasisincredible.Butwben

onemind{illlychantsthenameofAmitabhaBuddba’ onewillhavethebeIpofaItheBuddhasintheten directionsandinthethreetimeperiods.Tbisiswhy themeritofthenameofAmitabbaBudd}Iaisinconceivable!ElLS

51·Whatdoespropertboughtarisingmean?Itis ‘‘Amituo{b”:t}1emosttruth{i1}andultimateproper

tbought.T}leonIyimportantissueinourIifbistoconstantlymaintainpropert}lougbts’tonotclingtodeviatedorerroneousones’andtobeconstantlymindⅢ ofAInitabhaBuddbadayandnight’witboutinterruption.Ifwecancontinueourcultivationinthisway, thenintbreemontbswewillreceivewonder{i1lre-

suIts.IfwecanconstantlymaintainmindRlInessof AmitabhaBuddha’witbtbisonethougbtweareassuredofreducingourwanderingdiscriminatoIy t}Iougbts·

Itisimpossiblefbrustonothaveanywandering tboughts.Donotbea什aidofthemsolongas thougbtsofAInitabbaBuddhacanoccupyustbe most:sucbassixtypercentofourthougbtsof AmitabhaBuddhawitbonly{brtypercentthatare 51

BUDDHA-NAMECHANTING

wandering.IfwearenotconstantlymindfUlof AmitabhaBuddba’tbenourmindswillbe6lledwitb

wanderingthoughts· Ifwecancontinuethispractice{brthreemonths’ increasingtbethougbtsofAInitabhaBuddhaanddecreasingourwanderingtbougbts’wewillbeatease andfTeeinspirit.Ourmindswillbecomemoreserene

andourjOy廿ompracticingtheteachingswillshow thatourlKarmicobstacleshavebeenreduced.Inthe

past’ourmindswere6lledwitha田ictionsandworries’andourfUtureslookeddarkNowwecanbe

happy)conBdent’andwiseasourlivesbecomeinter-

esting’andour{i1turesbecomebright.CD

55.Atalltimes>whenonesing>e-mindedlychantst}Ie Buddha﹣name’themindwillbe廿eeofallwandering thoughts’a朋ictions’worries’andconcerns.Mindfi1Uy chantingtheBuddha-namewillthustameallofone’s

{aculties.One’sbodywillbesuppleandone’smind

willbegentle.Onewillbeabletoachievephysical andmentaIwell-being·EILS 56‧爪／emaywanttoaslK’‘iWbatisthemethodthatt｝Ie

bodhisattvasofthe叭∕esternPureLandpracticeto 55

BUDDHA-NAMECHANTING

acbievetamingalltheir{acultiesand}Iavingasupple bodyandgentlemind?”Itismind{illlychanting“AmituO{b.’’

AsMabasthamapraptaBod}Iisattvasaid’‘‘Iand 6By﹣two｛bllowpractitioners....”℉iRy﹣two”refbrs tot}Ietenstagesoffaitb’tenstagesofabiding’ten stagesofpractice’tenstagesofdedication’tenstages

ofground’thestageofequalenlightenment’andthe stageofwondrousenligbtenment.‘℉ellowpractitio﹣ ners”refbrstopractitionerswhosbaredt}1esameaspirationandfbcusedonpracticingthePureLand metbod.T}1isteIsust}1atfTomMa}Iast}1amaprapta

Bodbisattva’sinitialgenerationoftbebodhiminduntilattainmentofBuddhahood’}Iepracticedthechantingof“Amituofb/’wit}loutanychanges.T}lisistrub inconceivable!Chanting‘‘AInituofb’’enablesusordinaIybeingstoattainBudd}Iahood.EILS

57.Tbpracticegooddeedswitbonesinceremind meanstobaveanabsoluteproperandvirtuous

t}Ioughtast}Ie6rstthought.Therearenowandering secondthoughts.Tbchant“AInituo{b/’istosinglemindedlypracticeConstantMindInessofAmitab}la Buddhaandwhole}Iearted!yseekrebirtbintotbe 56

BUDDHA-NAMECHANTING

PureLand.Tbemostmarvelouswaytore{brmand reduceourlKarmicobstacIesistohavenowandering tboughts·Thisdoesnotmeantonotbaveanyproper thougbts.叭∕ithoutpropertboughts’webecomeignorant.叭／anderingthoug｝ItsarediscriminatoIytboughts andattacbments.ItisnoteaSy{braveragepeopleto achievethestateofnowanderingthought.ButeveIyonecanac｝lievethis匕ypracticingtheBudd｝laMind﹣ fUlnessCbantingmethod·CD

58·Thisisanunsurpassedprinciple.PuriIofmind cansuppressthenegativekarmaaccumulatedover infinitepasteons.Howcanweattainpurityofmind’ stillnessoftbought?叭／ecandosothroughtheunmovedmindtlIatisindeepconcentration.Thisis called‘‘OneIVndUndisturbed’’inthemetbodof

chantingmindfUllyt}leBudd}Ia’sname.Onceweat-

taint}Iisstate’allofournegativekarmawillbesuppressed.Hovvever’whenanewwanderingthought arises’ournegativelKarmawillagainmaterialize.CD 59.Bysingle-mindedlychantingtheBuddha-name’ wewilltasteboundlessmeaningsandflavorbARerwe

tastetheHavoroftbeDharma’therewillbenostop57

BUDDHA-NA八【ECHANTING

pingus.Duringourlearning’wewil}trulyfbeljOy andwiIldeBnitebbemalKingcourageousanddiligent progress.

Now’whenwecbanttheBuddba-namewedonot

tasteany日avoroftheDharmabecausew｝1enwe chant“Amituo{b’’wearethinkingofotherthings.

Tbisisthereasonthatourcultivationhasnotgone

anywbere.WEshoulddiligentlycontinuewit}Iour cbanting.An;yt}Iingt}IatobstructsusfTomsinglemindedlychantingshouldbediscarded.

Inaddition’weshouldcbantwit}Iasincere’pure’

andrespect{Ulmind.AfterchantinginthiswaJ/{br halfayear’wewilltastethe日avoroft｝IeDbarma.

Whenwedo’wewillhavecon{idenceinattainingrebirthint｝Ie叭／esternPureLand.Themorewechant’ tbe6rmerourcon6dence.Wewillbeabletoknowin advancethetimeofourrebirth·EILS

60·Howdoesonesubdueandtransfbrmones

thoughts?﹨八／henanevilthoughtarises’oneshould instant!yhavet}lewisdomtobeawareofitandstop t}1ewanderingt}1ought.Formanykalpas’fbrwbic}1 tbereisnobeginning’ordinaIybeingsbavebeenimmersedinafHictionandhabits’sotbeynaturallyhave 38

BUDDHA-NAMECHANTlNG

manywanderingtbougbts.Butasitissaid’“Donot

{baratbougbtarising;{barrealizingittoolate.”When aneviltbougbtarises’onesbouIdimmediatelydetect itandtrans{brmitinto‘lAmituo{b.’’Tbisiscultivation·

Int}]eZensc}Iool’tbisistbepracticeofenligbtening illumination.HereiswI]erewepractice:trans{brming aneviltI]ougbtintoavirtuoustboug}It’trans{brming anevilthougbtinto“Amituo｛b.’’Thetboughto「“Ami﹣ tuofb”isthemostvIrtuous.Thereisnothoug}Itmore virtuousthantbis·EILS

6l·The“Chapteront}IePerfbctandCompleteReaIizationofl﹨／Ia｝〕astbamaprapta”什omtbeSα／Ⅶ／《αα〃zα Sα夕ⅦteⅡsusbowMahasthamapraptaBodbisattva concentratedonBudd｝Ia﹣nameRecitation廿omthe

timehetookre{i1geuntiIthetimeheattainedenligbtenment·Hetaug}Itusthattheproperwaytochantis t}]ecompIementaIypracticeofconcentratingt}]esix senseorgansandcontinuouspuremindfi1lnessof Amitab}]aBuddha·PuremindfU}nessistochantwitb

apuremindandwitboutdoubtoranyintermingling withotbertbougbtsormethods.Continuousistbe uninterruptedcbantingwit}Ionewordafferanother

andisthekeytosuccessinthepracticeofBuddha59

BUDDHA-NAIVECHANTING

nameRecitationthatwastaught匕yMahasthama﹣ praptaBodhisattva·BACW

10

SUTRARECITWTION

SutraRecitation

62.Single-mindedlychantingasutrawit}Ioutwanderingthoughts’distractions’ordoubt╴tbisiscultivatingmeditativeconcentration.Fromstartto{inisb’ enunciatingclearlyeveIywordwithoutmistakeor omission╴tbisiscultivatingwisdom:fUndamental wisdom.Tbus’chantingasutraiscultivatingsimultaneous!ytheprecepts’meditativeconcentration’and wisdom.Ifonet}1inksaboutt}1emeaningoft}1esutra whilechantingit,itwillruintbecultivationofprecept observation’meditativeconcentration’andwisdom

[theThreeLearnings>.Thisistreatingtbesutraasa worldlybookEILS

65.Myteac}IerLivingBuddbaZhangjiasaid:“Buddhismdoesnotemphasizefbrmsorrituals’butrather truesubstance.”Ifwepayattentiononlytotbe{brmalityandbiltopro{bundbcomprehendtbeessence ofthesutra’steaching’wewillnotprogressanyfUrt}Ierthanjustbeingzealousaboutourbithandtbus beeasilymanipulatedbythosewithbadintentions.

REN

1l

SUTRAREClTATION

61.Chantingthesutrasiscultivatingtbeprecepts’ cultivatingmeditativeconcentration’andcultivating wisdom.Wbencbantingasutraonesimp!yreadst}]e words’withouttbinlKingoft}Ieirmeaning.Chanting sincere!ytbiswayiscultivatingtheprecepts’meditativeconcentration’andwisdom.

Tbesutrasaretobereciteddailybutnotfbrtbe bene｛itoftheBuddba.爪／erecitethemasanotberre﹣

minderofhowtocultivateourmindandbowtoproperlyinteractwithothersandcircumstances.Forex-

amp｝e’ou『dailyconductisanexpressionoftbeIM﹣ 〃此L雊Sα伽whenweemulatetbequaIities｛bund witbinit·EILS

65.Sutrasflow什omthepureandquietmindoftbe Buddha·Wbenwedevelopamindaspureandquiet’ wewiIunderstanda>Iwereadinasutra.Thereason

wbyasutraissohardtounderstandnowisthatour

mindsarefilledwithwanderingthoughts·Howcan thismindbein}Iarmonywitbonetbatispureand quiet?Thisisw}WwedonotunderstandtheBuddha’swords‧So’ifwewanttolearn仕omagood teacber’weneedtotrustandbelievetbattbeirmetb-

odsareproperandcorrect.BACW 12

SUTRARECITATION

66.Tbesutrasbelpustounderstandthetruerealityof li{bandtheuniversesothatwewillknowtbeproper

waytothinkandbehaveaswellastheappropriate cuItivationmetbodtouse.OnIywhenwetrulyaccord witbtbeteacbingsofthesutra’wiIIwebenefit.BACW 67.Ifwechantor『eadindi仳rentlywitboutapplying

t}Ieprinciples’thenaIoureffbrtswillbefi1tile.Only wbenwebecomeawareoftbepurposeandmetbodof chantingthesutracanweactuaIlyachieveanyresults. ...TbdaJ﹚peoplesimp!yreciteabsentminded∣J〃like smallchildrenw}Iosingasongwitht}Ierigbtwordsto therighttune’butwitboutunderstandingthemeaning.Onlywbenwebecomeawareofthepurposeand methodofcbantingthesutracanweactuallyachieve an;yresults·BACW 68.IftheBuddba’steachingsarenotintegratedinto ourminds’andourmindsarestilldictated匕youraE Rictionsandhabits’whatistheuseofcbantingthe

sutras?Onlyourverbalkarmaisgood;w}1ereasour mindsandbehaviorstillremainunimproved·Sow}1ile ourchantingdoesplantaseedinourAlayaconsciousness,t}Ieseedisdormant{brnow’Buteven 勻3

SUTRARECITATION

t}1oug}1t}1ebene6tissmallandnotimmediate’itis bettertoc}1antasutrat}1annottochantata}l.

W}1et}Ieryouchantwit}1afbcusedmindorwitba wanderingmind’youwiIplantaseedinyourAlaya consciousness.Ifyouchantwitha{bcusedmindand withsinceri吼t｝Ievitalityoftheseedwillbestrong‧If youchantwithawanderingmindorwit}Ireluctance’ tbevitaliIoftheseedwillbeweakASC 69.叭／hatisthefirststepinourlearningBuddbism?

Start{)yrecitingonesutra.Doweneedtounderstand it?No.Forw}Ienwebavenotendeda{Hictions’our

understandingwillbeerroneous.T}lenwhydowe reciteonlyt}lissutra?Byrecitingthesutra’theThree Learningsofsel仁discipline’deepconcentrationand wisdomareaccomplishedtogetl1er.BACW 70.MnLiBingnanalwaystoldhisstudentsthatwhen

theylistenedtolectures,theyneededtoconcentrate onunderstandingtheprinciplesinthesutraandnot thewordsthemselves·Theseprinciplesarethelaws governingt}leBuddha’steachingsaswellasworldly teac}lings.One’whotboroughlyunderstandsthe principlesofonesutra’canthenusethemtomasterall 11

SUTRARECIT八TION

sutras.Tbbene6t’thestudentmustconscientiously

andwhole}leartedMbllowthemetbodstaughtI)ythe teac}Ierwithoutbeingdistracted})yan;ythingnewor diff它rent.BACW

15

PRINCIPLES

Pr

••••

n C

••••

P

le

S

7l·Theteac}1ingsofMabayanaBudd}1ismemp}1asize per{bctbarmony)per{bctwisdom’per{bctundertalK-

ings’andperfbctmerits.PeopIetodayshouldtIyto appreciatethispointandIearn廿omtheteacbings‧ Onlytbesages’teachingofwisdomcanbelpusimproveourselves.Buddbismteacbesustoeliminateour a刖ictionsandbadhabits.Inot｝Ierwords﹚weareto

correctourwrongtbougbts’wrongmindsets’wanderingthoughts’discrimination’andattachments’and accordwiththerulesofnatureandtbeorderinw}Iicb nature{bnctions·

爪∕eshouldunderstandtberelationshipbetween tbeentireuniverseandtberuIesofnature:tbeulti-

matetrutbisthateveIytbingisindeedoneentityand isbarmonious.Weandtbeuniverseandareoneen-

tII.LS

72Thereasonwhyourmeritscannotcomparewith thoseofBudd}Iasandbodbisattvasistbediffbrences

intbeminds’intbeintentions.T}1eenvironment

changesaccordingtothemind·AsordinaIypeopIe’ weareveIynarrow-minded;thus’nomatterbow 16

PRlNCIPLES

muchgoodfbrtuneorbowmanymeritswecultivate’ wearebound匕yourdiscriminationsandattachments.

Butthesenolongerbindbodhisattvasandarhats.

Evenwhentheyper{brmasmalldeed,tbeirmeritsare

in{inite·Inunderstandingtbisprinciple’oureveIy tboughtwiIlbeper{bct!andourmeritsandvirtues willbein6nite.CD

75.Whydoesconf>ictarise?Becauseone’stbougbts’ speec}I’andbebaviordonotaccordwiththeinnate

virtuousnessofone’snature.Whenone’st}Ioug}Itsand behaviordonotaccordwitbonejsnature’con日ictwill

arise.Whycan’tone’sthoughtsandbehavioraccord withone’snature?IfwelookcarefMIJ〃wewiⅡ6nd tbattheoriginofcon日ictisgreedThere｛bre’inthe teac}IingofSal[yamuni’greed’anger’andignorance areconsideredtberootcausesofconHictandare

calledtheT}IreePoisons.ThemostfimdamentaI

amongtheThreePoisonsisgreed-onesgreedfbr materialgain.LS

74叭∕eseetbattheuniverseisevercbanging’andthe cbangingneverstops{brasecond.BuddbismcaIls

this“instantaneousarisingandceasing·’’Wbentbe 17

PRINCIPLES

tiderises』itis‘‘arising”;whenthetideebbs’itis “ceasing.”Weusualyseeonlytheconstant!yc}lang-

ingp}Ienomena’butwedonotseet}1enoumenontbat manifbststbesechangingpbenomena.

Althougballp}IenomenaariseandceaseinstantaneouslJ〃andareconstantlychanging’t｝lenoumenon oftbeuniversetbatmani{bstsandmalKeschangespossibledoesnotcbangeatall.It}Iasthequalitiesofneitherarisingnorceasing’neitbercomingnorgoing’ neithereternalnorimpermanent’andneitberonenor many.Thesearethequalitiesusedtodescribethe noumenonoftheuniverse.Itisour“original{acebefbrebirth.”ASC

75.NeedlessworIyingisalsoanindicationofkarmic obstacles.T}Iepastispast’whatistheuseofdwelling onit?Tbmorrowisyettocome.Tbwonderaboutitis tohavewanderingthoughts.SomepeopleareextremelygoodatworIymgandwonderingaboutt}Ie pastandt}Ie{i1ture.Tbeycandosoalldaylong.This istomakeamountainoutofamolebillandthisisa lKarmicobstacle.CD

18

PRlNCIPLES

76.爪／hatkindofmindareweusingnow?Thede﹣ ludedmind’nottbetruemind.Tbereisnohindrance

inthetruemind.叭∕ithtbedeludedmind’wlIenwetIy toseesomet}1ingwithournakedeyes’wecannotsee itclearly.

ItislikeloolKingtbroughdistortedglasses’seeing theexternalenvironmentthrougbalayerofdelusion.

ThisdelusionistbeEightConsciousnessesand{iRyonemindobjects.WitbtbegIasses}Ieavilycontaminated’wetbeninteractwiththeexternalenvironment

t}Iroughtheseconsciousnessesandmindobjects.

There{bre’t}Ieenvironmentbascbangedtotbatoftbe SixDusts.

W}Ientheseconsciousnessesandmindobjectsare notappliedtoseetheexternalenvironment’thenwe donotseetheenvironmentoftbeSixDustsbutthat ofthetruenature.CD

77·OureveIythoughtandeveIyactionarerecorded’

likethedatainacomputer.OurAlayaConsciousness recordsallourgoodandevilthougbtsandactions’ similartowhatacomputerdoes.Tbisisourdatabase’ containingnotonIydataint｝lisli隹timebutalsodata

廿omallpastli｛btimes.SpirituaIbeingsandpeople 19

PRINCIPLES

whohavetbeabili•canreadourdata.Therefbre’we sbouldbecautiouswitbourthoughts‧叭／eshouldnot

allowanyeviIthoughttoarise.EveIythoughtshouId beofbene6tingallbeingsandnotbeofbarming tbem.ThiswaJ/’wewiItrulysucceedinattaining greatvirtue.EILS

78.Greed’anger’ignorance’arroganceanddoubtare tberootsofaIInaturaIdisasters·Theyarealsothe rootcausesofhumandiseases.Whenonehasthe

causesofil}ness-greed’angeEignorance’arrogance anddoubt╴inone’smind﹚onetendstofbelresent﹣

ment’hatred’vexation’anger’andannOyanceand tbusgivesrisetot}]ougbtsofkiIing’stealing’sexual misconduct’andIying.Tberetributionswillbethe malfi1nctionoftbeinterna}organsandt}1eoccurrence ofdiseasesandepidemics·SC 79.WhenIwantedtostudyBuddhismwithMr.Li

Bingnanandto{brmalIybecomehisstudent’heput ｛brwardthreeconditions:℉irst’廿omtodayon,you

canonIylistentomylectures.YOuarenotallowedto listentoanyotherD}]armamastersorlaJ/practitioners.Second’fibmtodaJon’youarenotaIowedto 50

PRINClPLES

readanyboolK’beitasutraoranylKindofbooIK’ withoutmypermission.”Tbe{irstconditionb>ocked myears’andtbesecondcoveredmyeyes.“Third’ wbatyoubaveIearneddoesnotcountwitbme·YOu areto{brgetitaI·TbdaJhyoustartanewwithme·” ThesetbreeconditionswereveIy｝Iarsb.﹨八／henI {irstheardtbem’IthoughttMtthisteac}IerwasveIy autocratic’domineering’andunreasonable.He soundedsoincredib!yarrogant.Nevertbe｝ess’a仕er consideration’Iacceptedhisconditionsandbecame bisstudent·Ididnotknowthenthattheseconditions

werepreceptsmeanttohelpmecuto任mya冊ictions.

T}IemoreoneseesandIistens’themoreaIctionsonebas;tbelessoneseesandlistensorw}]en

onedoesnotseeorIisten’onewiIbavenoafflictions·

So’myteacberusedt}Iismetbodtobelpme{i1lIthe vowof{‘AfHictionsareinexhaustibIe;Ivowtoend t}IemaI.”BACW2

80‧﹨八／benwe’asordinaIypeople’loolKaroundus’we seeon!ytheiIusoly)ever-cbangingphenomena’not tbetruthofthesephenomena·ItisIilKeloolKingata stormJ/sea.Wetendtoseewavesandsur<Wefbrget

5l

PRINCIPLES

thetrutb.叭／batisthetruth?Thetruthisthattbe wavesandsurfarewaterbASC

8l.叭∕hentbeBudd｝1asaidthatallphenomenaare

emptJ/)}1emeantt}Iattbenoumenonisempty:allt}1e phenomenadonothavesel仁natureandareempⅣin themselves.EveIytbingisemptyandwitboutsel￡ ‘‘Self’’impliesbeingincontrol.“EveIJ/thingisempty andwitboutself’jmeanstbatnoonecontrolstbephenornena。

Then’bowdop}Ienomenacomeabout?Tbeyarise 仕omthecombinationofvariousconditions.Bound-

lessconditionsgatberandgeneratethem.Therefbre’ phenomenadonotbavesel仁natureorselfidentitJ∕.

Wbenweareclearaboutt}Iistrutb’weshouldab-

solutelynotattac}ltoanyphenomenaorgiveriseto anyt}1oug}1t.T}1emindshouldalwaysbepure)impartial’andawakened.EILS

82IfweseesomeoneinneedandunreservedIygive himonedollar’thentbemeritofthisaccordswithour truenaturebecauseatthattimewedidnotdiscrimi-

natebetweenot}Iersandus·Wedidnotdistinguis}1 betweenreceiveranddonor.叭／ewerenotattac｝Ied‧In 52

PRINCIPLES

t｝1isway﹚themerits仕omgivingonedollarareinBnite fbrtheyaretheuncoveringofourv1rtuousnatures· CD

83.JealouSyandhatredareindeedthougbtsofstealing.Why?Becauseonedoesnotliketoseeot}lersdo-

ingbetter‧T｝Iismindsetisnotnormal.叭∕is｝Iingt｝Iat othersbeworseo趾orbecomingdispleased’critical orslanderouswhenseeingvirtuouspeopleorgood deedsbeingdone╴theseareallthoughtsofstealing.

Avirtuouspersondeligbtsuponseeingot}Iervir-

tuouspeopleorgooddeedsandwillwholebeartedly assistthesepeopleandhelptbemaccomplishtbeir gooddeeds·AvirtuouspersonwiIsetagoodexample fbrwbatevercommunity}]eisin’and}Iisgooddeeds willde6nite!ybene6tthegeneralpublic. 叭／henwe｝Ielpot｝Iersachievetheirgoals’wewill succeedinourcultivationofvirtues‧叭∕henweob﹣

structothers’wearecommittingtremendouslygrave o{fbnses.EILS

81.IfoureveIythoughtisofsel仁bene｛it’oursel仁

attachmentwillgrowdaily.Evenasweplantsome goodcauses’ourattachmentswillincrease.TheBud55

PRINCIPLES

dhatoldustbatifwewishedtotranscendtbeCycleof birthanddeath’wemustridourselvesofbot}Iself

andlKnowledge-attac}]ment.SelEattacbmentsareaE nictionsthathinderus廿omattainingpuriⅣofmind.

Knowledge﹣attacbmenthindersus什omuncovering ourall-knowingwisdom’ourtruewisdom·BACW 85.W}Iatexactbisnowanderingt}Ioughts?Wbatis correctthought?Havingnowanderingthoughtsis being廿eeofallwanderingthougbts’alldiscrimina﹣ tions’andallattachments.Correctthoughtisaclear

andcorrectunderstandingofallprinciplesandmatters’causesandresuIts’andthenoumenonofanythinganditspbenomenaIexpressions.There{bre’in correctthought’tbereiswisdom’andtherearevIrtues andcapabilities’andauspiciousmarks.Incorrect thought’therearenowanderingthougbts,discriminations’andattachments·ASC

86‧TbeDltz〃zo／zJSα仃ⅦsaJ／s:“EventbeDharmabasto belaidaside’letaloneworldlyteachings.”“Dharma ﹚』

re{brstotheBuddbadbarma.Ones}Iouldnotbeat-

tacbedtotbeBuddhadharmaeit}Ier.Anyattachment isamistalKe. 51

PRlNCIPLES

TbeBuddbadbarmaisIikeaboat’somet}Iingwe usefbrcrossingariver.Uponreachingourdestination’weshouldletgoofthetooltbatgotusthere.The Buddhad﹜﹞armaistobelpusovercomedi冊culties‧ Whenwebavedoneso’weshouIdnotbeattachedto

theBuddhadharmaandsbouldIetgoofittoo.EILS 87.AsordinaIybeingswitb{artoomaIWwanderings thoughts’discriminations’andattachments’weview

eveIU/thingduaIistically.WedonotviewaIIpbenomenaasone.Whenourtruewisdommani{bsts’wewiII

knowthatallp}]enomenaareone’nottwo· TaIKetbelido「amug｛brexample.Itisconcaveon

onesidebutitisconvexontheotherside.Ifpeople donotunderstandtbistruth!thentwopeoplestandingondi仳rentsidesofthelidwillquarrelover wbetberthelidisconcaveorconvex.Thisisbecause

tbeylookattheIid什omdi仳rentsides‧Wbenthey seebothsidesoftbelid)theywillrealizethatconcave isnodi仳rent廿omconvex‧Theyareone’nottwo‧ ASC

88.Ancientsagessaidthatawiseandvirtuousperson lKnowstbateveIytbingincluding“onesipandone 55

PRINCIPLES

bite’’isdestined.However’{bolishpeoplerelentlessly

pursuethingstbatarealreadydestinedtobetbeirs.

CD

89.Thereisnoneedtobeoverlyseriousortocriticize

eveIJ／thing.Aswe｝IavelearnedintheDm〃zo／zi）Sα力沉: “AllphenomenaareiIlusoIy’likedreams’mirages’ bubbles’sbadows.”Nothingisreal·Astbeancients

said’allphenomenaareasHeetingasclouds.Thereis nothingworthyofangerordispute.Thereisnopoint indwellingont}Iings’fbrtbiswillhinderourcultivationofpuritJ/ofmind.CD 90.InGreatMasterOUyi’scommentaIyont}1e d〃z咖肋αSα∕／Yz’weread’‘‘Oneletsgoofthephenomenaoneseesandkeepsinmindandneverreminisces abouttbem.”Lettinggore{brstohowwearetoreact toourexternalenvironments.

Outsidestimulioftentemptus.But’idealbnw}Ien weseeorhearthesestimuli’weshouldnotbeat-

tac﹜Iedtotbem.叭∕｝﹞entheyareover’weshouldnot reminisceabouttbemagain·EveIytimewerecall them’aseedisplantedinourAlayaconsciousness’ andwecreatealKarmiccause.Ourmoutbsarenot 56

PRINCIPLES

creatingalKarmiccause’neitberareourbodies.Itis

ourt}Ioug}Itsthatarecreatingkarmiccause.ASC

9l·MahaJ/anabodhisattvascherishthehearttohelp alIsentientbeings.Theynotonlyknowtbeirownsu仁 {bringandtIytohelpthemselves’buttbeyalsowant tohelpallsentientbeingsJbequallywishtobelpaIl beingsistbegreatbodhimind.The』MMM】吮M伽 tellsusthatbodbisattvas“be廿iendandvoluntarily helpalllivingbeings.”Evenifwedonotrequestit’ theycometohelp.Tbvo>untaribintroduceBuddbism toallisthepurecauseofabodhisattva.

Tbhelpa}lbeings’we6rstneedtoknowhowto helpourselves.Tbdotbiswe廿eeourselves什omwor﹣ riesandafflictions.BACW

92.Allofourencountersinli{b’wbethergoodfbrtune orbad{brtune’goodluckorbadluck’wealthorpoverty╴allaredestined.OrdinaIypeoplecannotchange tbis·Ifwearenotsupposedtobavesomething’no amountoftIyingtoboldontoitwillsucceed{brlong.

Converseb〃wewiⅡnaturallyreceivewbatweare supposedto·Itisnotworththeeffbrttodowhatis

57

PRINCIPLES

wrongandtoriskallinthebopeofattainingself satis{action.CD

95‧ConditionsmaJ／be色vorableoradverse.叭∕henan adverseconditionappears’ones}Iouldknowt}Iatit results廿omabadcauseplantedinthepast.Ifapersondispleasesoneorgoesagainstone’thenone shouldjustlaugbito匪astbiswillcancelouttbe karmicdebtincurredinthepast.IfonebecomesangIy)onewilIincuranotberdebtontopoftbeoIddebt.

Insteadofcancelingouttbeolddebt’onevviIhave evenmoreprob}ems.Asitissaid’“Ifoneowesmoney) onewiIlrepaJ/wit}Imoney.Ifoneowesli{b’onewill repaJ/withli{b.ReprisalbreedsreprisalItisWclical andneverending.”ElLS

91.ThisprincipIe)‘itocultivateoneistocultivateall’’ wasexplainedinthed﹙﹚αhI〃zJα尺αSα夕Ⅶ‧ItistbeIearn﹣ ingandcultivationofnon-hindrance.EveIytbing arises什omourtruenature.Ifthecultivationisinac﹣

cordancewithtbetruenature’t}Ienitcanberegarded

ascu}tivatingalllfwedogooddeedst}Iatarenot 廿omourtruenatureandbecauseweareseeking’we wilIonIyreceivewbatweseek-notbingmore.Ifwe 58

PRINCIPLES

seekfibmthetruenature’tbennotonlywillweattain whatweseekbutalsowewilIgaininBnitebenefits.

CD

95.Manypractitionersbavevoicedtheconcernover

whattheys}Ioulddobecausethey{bundithardto maintaintheiraspiration{brenlightenmentandt}]ey oRenretrogressed.Tbesepractitionersstatedt}Ie trutb.ItisindeedveIyeaSytoretrogress.Itisupto oneselftothinkofawaytopreventoneself廿omret﹣ rogressing.BecausepeopIehavediffbrentcapacities andkarmas’tbereisnoonefixedmetbod.Iftbere

wereaspeci{icmetbodsuitab>e{breveIyonedespite theirdiHbrentcapacities’thenSal[yamuniBuddha wouldnot}Iaveneededtoteac}IeightJ/-fburDharma doors’orcountlessD}]armadoors.Hewouldonly haveneededtoteachoneDharmadoor!ASC

96.Greedisthecauseoft}IelKarmat}Iatresultsinus

beingbornintothehungIygbostrealm.By跑ilingto ridourselvesoftheresentmentandangercaused匕y greed’wewillbebornintothehellrea>m·Ignorance’ havingnowisdom’resultsinusbeingborninthe animalrealm.

59

PRINCIPLES

InbothworldlyteachingsandinBuddhismthere istruthand色lsehoodjjusticeandinjustice’rightand wrong’goodandbad.Anignorantpersoncannottell t}Iediffbrencebetweenthem·Intentiona>oruninten-

tionaI’heorsheoftencon｛i1ses巨lseboodandtruth’

badandgood·BACW

97.Wbenweobservealltheworries’pain’bitterness’

anger’good{brtune’mis{brtune’good’evil’conflicts’ con廿ontations’andnaturaldisastersaroundthe

world’weseethattheyareduetotbewrongunderstandingofthetruthaboutli{bandtbeuniverse· Fromt}lismisunderstanding’weerroneouslygenerateemotionalattacbments’di仳rentiatebetween

othersandourselves’andexpandtheconHictsand con廿ontationswit｝Iinourselvestoallbeings’a仳irs’ objects’andthenaturalenvironmentoutsideourselves.ThisiswhywehaveworseningdisasterseveIywhere.

InrealitJ/)naturaldisastersarecaused}Wbuman minds.TbeBuddhasaid:“GreedisthecauseofHood.

Angeristhecauseof6re.Ignoranceistbecauseof wind.ArroganceandinequaliIarethecauseof earthqualKes.’>REN 60

PRlNCIPLES

98.Onceweunderstandtbe{i1ndamentalprinciples’

wewilIunderstandtbateveIytbingint}Iisworldand beyondarises什omtbemindandchangesaccording toourperceptions.IfweseektobecomeBuddhas’we willbecomeBudd}Ias.IfweseelKtobecomebeavenly beings’wewiIbecomeheavenlybeings.Everything accordswiththemind.Thed﹙!α加〃zdα几αSα〃Ⅶtellsus: “爪∕esbouldobservetbenatureoft｝IeDharmaRealm

aseveIythingiscreatedbythemind.〃There｛bre’the waJ/ofseekingistoaccordwit}Itheprinciplethat eveIytbingarises什omt｝Iemindandischanged匕y ourpercept1ons·CD

99.T}1epracticeofpatienceandtoleranceisextremelyimportant.On!ywhenwearecapableofenduringeveIyt}Iing’canourheartscanbepureandunaffbcted匕yexternalin｛luences.Whenwecanbeunaf {bcted’ourexternaIenvironmentwillbetteraccord

vvitbourthoughts.WPH l00.Weo仕en｝IearaboutrenunciationinBuddhism.

FortbevastmajorityofBudd}lists’renunciationdoes notmeangivingupaworldlylifbandbecomingamonastic.Itmeanslettinggoo「one’sattac｝Iments.Tbe 6l

PRINCIPLES

Buddhashowedusbowfbrhehadnoattacbmentsto

thisworld.Unfbrtunate!J〃asordinaIybeingsweare stillveIymuchattachedtotheworldinoureveIy tbought.Althoug}ItbeMahaJ/anateachingsemphasize substancerathertban{brm’iftbereissubstance’it

willcertainlyberef>ectedinfbrm.Tbere{bre’ifour thoughtstranscendtbisworld’ourbe}IaviorwilIre日ectthis.ASC

l0l.Itiserroneousto〔havethoughtso日notwisbing

{brsomet}Iing’becauseonewouldrejectallopportunities【Thoughtso日wishing｛brsomethingisseeking a冊nities.〔Tboughtso日notwishing｛brsomethingis alsoseekinga冊nities‧Tberefbre,bodhisattvaspracticetheMiddle叭／ay:whentheyteacbbeings’tbeyare accordingwitbconditions’notseekinga冊nities.EILS l02.叭／eoftenreadinthesutrasofthefireburning

our{brestofmerits.WhatistbisBre?Itisangerand hatred‧叭／henweloseourtempers,weloseourmerits asweI}.Ifyouwanttoknowbowmuc}Imerityou bave’thinkofthelasttimeyoubecameangIy.爪／ith

oneangIythoug}It’theBreburnsour{brestofmerits.

62

PRlNClPLES

爪∕hatismerit?ItispuritJ∕ofmind’concentration’ andwisdom.T}IinlKaboutit’ifweIoseourtempers’ bowcanwemaintainourconcentrationandwisdom?

Impossible.As{brgood{brtune’itisourweaIthand inteIigence·WbenourmindattainsConstantMind{UInessofBuddbaAmitabbaorOnelVndUndis-

turbed’wecanaccumuIatemeritsandvirtues.But

wit}ljustoneoutburstoftemper’aIislost:nomore ConstantMind｛i1lnesso「Budd﹜IaAmitab｝Ia’much lessOneMindUndisturbed·There{bre’weneedto

remainvigiIantsoasnotto}oseourmerits·CD l03.TheBuddbatoldusthatifwepracticetheT℃n VirtuousKarmas’wewiIlnotfaIIintot}]eTbreeBad

Realms.Instead’wewouIdlikelytobebornintbe IIeavenreaImsifwepracticetbesegoodconductsdiligent!y.Ifweacbievethedeepconcentrationalong withtbeFourImmeasurableMindsoflovingkindness(givinghappinesstoothers)’compassion (takingawaybitternessofothers)’jOy(Iiberatingothers仕omsu仳ringand｛beIinghappy｛brtbem﹚and lettinggo(ofthefirstthreeminds)’wewillrisetoan evenhigherIevelofthebeavens’tbeHeavenofForm andtbeHeavenofFormIess·BACW 63

PRINCIPLES

l01.Thelawofcausalityneverchanges’eitherintbis worldorbeyond;themorewealtbwegive’tbemore wealthwewillgain.爪∕edonotevenknowwherethis wealt}IwillcomefTom’butitwillcome.Tbemore

teachingwegive’themorewisdomwewillgain’so wedonotwanttowitbboldanyofourwealthor knowledge.Povertyistheresultofnotgivingwealth Ignoranceistheresultofnotgivingteacbing’andillnessandshortlivesaretheresultofnotgiving{barlessness.CD

l05.Ifweseektoresolvedisastersandconflicts’we

muststartfibmwithinourownbodyandmind.We needtotrulya{Brmthatallbeingsareone.Allpbenomenonareinharmon[yoriginaUy.Thinkingtbus’ wewillnaturalIybesincere’compassionate’peacefi1l’ respect{Ul’}1umb}e’andloving.

Int｝IeJ∕﹟／fM喧L旋Sα伽’itisstated:“Whereverthe Buddha》steacbings日ourish’eit｝IerincitiesorcountIysides’peoplewillgaininconceivablebene{its.The landandpeoplewillbeenvelopedinpeace.Thesun andmoonwillsbineclearandbright.Windandrain

willappearaccordingIyandtberewillbenodisasters.

NationswilIbeprosperousandtherewillbenoneed 61

PRINClPLES

fbrsoldiersorweapons.Peoplewillabide匕ymorality andaccordwitblaws·Theywillbecourteousand }lumble’andeveIyonewillbecontent’witboutinjustices.Tberewillbenotheffsorviolence·Tbestrong willnotdominatetheweakandeveIyonewillgettheir fairsbare.〃REN

l06.TbdaJ)manypeopleareseriouslyillWhydo t}1eybecomeill?Wberedot}Ieillnessescomeffom?

Therootcauseisouranger.Ifwecancalmdownand nevergetangIJ/)tberewilIbenomoreiIlness.When welearnthat’wewillbeheaIthy.Althoughthereare stillman<ypeopleandreasonsouttherethatcanmalKe usangIJ/)(weBuddhistscallthemourkarmiccredi-

tors）’wedonotbavetobesoobedientandgetangⅣ wl]entheyirritateus.IfwegetangIyoncetbeyirritateus’thenweare{bo}ed·

Wehavetoknowt}Ietruth.TbeyareberetomalKe meangIy.IlKnowthat’andIwillnotfbllowtheirwill.

Onthecontrary)Iwillsmileattbem.Int}1iswaJ/)no onecanbarmme.

Whocanbarmus?Actual!J乃wecanon!ybe }larmedbyourselves!Ifwecanlearntbis’nomatter

l1owhardpeopIetIytoirritateus’wewillbeimpervi65

PRINCIPLES

ous.Ifwecanbeimpervious’wewilltrulysee throughtotbetrutbandletgoofeveIytbing.wPH l07.Whenbadcausescreatedinthepastencounter

presentadverseconditions’theretributionsfbrt}Iese wrongdoingsmature.However’ifwerefTain廿om committingfi1rthermisdeeds’wecansuppresst}Ieadverseconditions.TbebadcausesstiIlexist’butwith-

outtherightconditions’theywiInotmature.The principleinchangingdestiIWisbasedonthisconditionalaspectoftbelawofcausality.Causeiswhatwas createdinthepastandisunc}Iangeable;butcondition ischangeableandcontrollable· Wereapwbatwesow.爪∕ecanplantmelonand beanseeds-thesearecauses·Whenwedoso’wewill

growmelonsandbeans╴tbesearetbefiuits’there﹣

sults.Butwecannotgrowbeans廿ommelonseedsor melons廿ombeanseeds.Causeisaconstantbere.

﹨八／hatwevvillbarvestdependsontheconditions.Ifwe wouldliketoharvestbeans’wepIanttbeseeds{br tbemandputaw叩t｝Iemelonseeds‧ Foracausetocomeintoe仳ct’appropriatecondi-

tionsarerequiredForexampIe)seedsneedt}Ierigbt conditions’wbicharegoodsoiI’{brtilizer’sun’and 66

PRlNCIPLES

watertogrowwell·Evenaftertheseedsareplanted╴andacausethuscreated╴wecanpreventthem 什ommaturing.WesimplywitbhoIdtbewaterand sunligbt.T}IeseedswilInotgrow.Tbeywillnotma-

tureinto什uitsbecausetheydonothavetherigbt conditions·CD

l08.InBuddhism’wearetaugbtnotonlytolove’but t｝Iatourlovealsoneedstoarise廿omamindofsincer-

i吼puritJ／﹚andequaIityWecalItbiskindoflove compassion.CompassionisrationaIlove.叭／ealso needtousetruewisdom.叭／isdomist｝﹞etruemind

andemotionistheillusoIymind·Lovet}Iatarises ffomemotionswillcbangewbileIovetbatarises廿om wisdomwiIInevercbange.Hence’Budd}1asdonot uselove’butinsteadusecompassion.

0nappearance’loveandcompassionseemthe

same’buttheirintentionsaredi仳rent.Lovemay cbangetobatredbutwithwisdom’lovewillnever

change.AllBuddhasandbodhisattvaswiIoveusno matterwhat;whetberweloveorhatethem’become

jealous’ors}andeI)barmordestrOythem.T}leircompassion{bruswiInevercbange.Thisistruelove.

TVKS 67

PRlNCIPLES

l09.Mostofuswill6ndthatours1xsensesbecome

poIutedwhentheyencounterexternalsurroundings· Whenthesearepleasing’wedevelopaheartof greed╴thisispollution.W｝Ienthesearedispleasing’ wedevelopaheartofresentmentandanger’wbic}Iis pollutionaswell Weneedtoremembertbatt}IeFiveDesiresof

wealth’sex’bme’{bod’andsleepandtbeSevenHumanEmotionsofjOy)anger’sorrow){bar’love’}late’ anddesireareimpuritiesoftheheart.OriginallJ乃our truenaturewaspurewit｝1outimpurities.叭∕eneedto eradicateallimpuritiesandrelyuponourpureheart.

BACW

ll0.Thesutrastellus:〃CauseandeffbctarelinIKed

throug}Ithepast’presentandfi1ture.’’Whatweundergointhislifbtimearetbeconsequencesofw}1atwe haddoneinourpreviouslifbtimes’whilewhatwedo nowwilldeterminewbatweundergoinour{i1ture li｛btimes.IfwecultivateveIydiligentlJ〃weneednot waituntil{i1tureli{btimestoreapourrewards;in-

stead’wemayseeourdeedsbear廿uitinthislifbtime!

CD

68

PRlNCIPLES

lll.WeshouldbeimpartiaItoaIpeopleinanysituation’w}1ethert}1eyaregoodorbad.Animpartialmind willleadtoapuremind.AttacbmentasweIIasdissatis跑ctionandenmityarewanderingthougbts.叭／hen oneisfTeeofallwanderingthoughts’alldiscriminations’andaIlattachments’onewillattainapureand impartialmind‧叭／hentbemindispureandimpartial’ onewilldeBnitelybeawakened’notdeluded.OnewiII tbenrealizetbegoalof‘‘puritJhimpartiality’andenIightenment.’’EILS ll2·V/CreadintbeMa}Iayanasutras:‘‘Allphenomenaaremani｛bsted匕ythemind〃and“Ourenvlron﹣ mentchangesaccordingtoourmind.’’“Environme㎡’ heremeansmountains’rivers’earth’trees’f>owers’

andgrass.Theycanallbechanged})yourminds.We bavetoremembert}Iissentence·

IfIcanbeapersonwitbapure’vIrtuous’sincere’ compassionatemind’thenthemountains’rivers’

earth’trees’flowers’andgrasswillbecomestrongand wonderfi1lIfmymindisR1Iofgreed!anger’ignorance’andarrogance’andmytboughtsareconstantly oftakingadvantageofotherstobenefitmyself;then theouterworldwillbecomefiagile.WPH 69

PRINCIPLES

ll5·Thetruenatureisoftheutmostpurityandvirtu-

ousness.Itisperfbctandradiant.Habitsaretbebad thoug}Itsandviewsthatoneacquiredafferbirtb.

Simp!yput’tbeconflictbetweentbetruenatureand acquiredhabitsistbecon{lictbetweenaItruismand selEbenefit.Compassion’loving-kindness’andallvirtuesareinnateinthetruenatureofallbeings;selfisbnessandallbadt}Ioughtsarenot.OH lM.TheBuddbataughtusthatwealth’wisdom’and longli{bareaIlKarmicresuIts.Ifwewanttoobtain tberesult’wemust6rstestablisbandnurturethe

cause.Goodcausesbringaboutgoodresults:bad causesgarnerbadresults.Wherethereisacause’ t}1erewiI}bearesultandw}1erethereisaresult’t}1ere

wasacause.Tbisisanatura}lawt}]atneverc}1anges andtbelawaroundwhichaIIot}Ierlawsintbeuniverserevolve·

Wheredodisasterscome廿om?T｝Ieyarethe mani{bstationsofourminds.TheJ/occurbecauseour mindsareimpure’witbtooman5yaberranttbougbts’ w}]icbiswhywe}]avesomanydisastersonour

planet.TheSα／Ⅶ／甽〃zαSα伽teⅡsusclearlytbatour consuminggreedcanresultinRoods·Ourconsuming 70

PRINClPLES

angercanresuItinfire’causingvolcaniceruptions andescalatingtI﹞etemperatureofourpIanet‧叭／hen ourplanetgetsangIy’sheshowshertempert}Irough volcaniceruptions·lgnorancebringsaboutdisasters caused匕ytyphoonsandburricanes.Arroganceresults ineartbquakes.叭／benwearearrogant’ourmindisno longer〕ustandweIoseoursenseo「equaIity.Inequal﹣ ityinourmindcauseseart}Iquakes· There{bre’greed’anger’ignorance’andarrogance aretbe{burrootcausesoftbe{burdi{fbrentdisasters· WPH

ll5.WhetherattainingsometI]ingoutsideofourselves sucbasmateriaIobjectsorinsideourseIvessuchas vIrtues’westil】needtoseek斤omwithin’什omtbe

mind.Seeking廿omtbeoutsidewouldbe｛iltile.Why? Theoutside｛actorisaconstant╴itcannotcbange.

Tbemindisavariable╴itchanges‧CD ll6·Howdoman-madecalamities’war’{brexample’ comeabout?T｝Ieyare廿omthecon廿ontationaIand con{lictingthoughtsinourminds.Forexample’when thereisproBt’wbodowethinkofbeneHttingfirst?If wetbinkofourselves6rst’tbenitwillbedi冊cultto 7l

PRINCIPLES

avoidconflictsofinterestwithothers.IfeveIyone thinksofhim﹣or｝1erse｝βhowcant｝1iswor｝dbesafb andsecure?

Ontbeotherhand’ifeveIyonecanputothersbe{brethemselves’howcanthisworldbeindisorder?

WPH

ll7.Man[yscientistsnowbelievethateveIythingin thisworldiscomposedofelementaIyparticlessucbas electronsandquarks)andtbattheyareallactually tinyquantumparticles(pbotons)vibratingatdiffbrent 什equencies.TbosequantathatvibrateveIyslowly {brmrocksandminerals.Thosevibratingfasterfbrm

animals’plants’andbumanbeings.Tbosevibrating evenfasterbecometelevisionandradiosignals.EveIythinginthisuniverseismadeupofquantathatare generatedintensivelyandcontinuously’andthese quantaoriginateanddieataspeed{astertbanwecan imagine.MR

ll8.Ifonehastbeslightestthougbtofselβtrouble will{bllow.Why?Becauseonemakesmistakeswhen onebasevenathoughtofsel仁interest.Onlyw｝Ien onehasnothoughtofselfLinterestand}Iastrulyletgo 72

PRINCIPLES

ofeveIJ/tbingwiIIone’smindbeliberatedandone’s wisdombeuncovered.ASC

ll9.Tbreconcileconflict’itisimperativetodecrease

andeventuallyletgoofthedesire{brmaterialgain.

T}leoppositeofmaterialgainisbenevolenceandjustice’whichiscompassion(c/M)astaughtinBuddhism.Benevolenceisci╴｝Ielpingallbeingsattain happinessandsacri{icingoneselffbrot}Iers.Justice refbrsto｝IeIpingaIlbeingsendsu仳ring.Itisequiva﹣ lenttobei.Tbere{bre,Buddhismadvocates“Compas”

sionistheessence’andexpedienWistbemeans’ wbileConfUcianismteacbesbenevolenceandjustice.

Alt｝Ioughtbewordsusedaredi仳rent’theyconvey thesamemeaning.Mencius’metbodofsolvinga problemisexact!ythesameasthatoft}]eBuddba: theybothstart廿omtberootcauses‧LS l20‧Matterisaccumulated仕omunitsofconscious﹣

ness’(tberapidarisingandceasingofthougbts).

T}Iereisnomattertbatexistswitboutconsciousness.

Bothphysicalandmentalpbenomenaarederived 廿omourthoughts‧Onceourtboughtarises’various phenomenaint}Ieuniverseappear’Onceourthought 73

PRlNCIPLES

ceases’tbeuniversedisappearsandatt}Iesametime ourtruenatureinstant!yemerges.SE

l2l.AllpbenomenaintbeuniverseareoneentiIand aretbemani佺stationofthetruenature.Whenone

thoughtarises’alIob)ectsinstant!yappear.Wben thereisoneexistence)allexist.Whenoneexistence ceases’allexistenceceases.Tbereisnoorderorbe{breandaRer·ItismuchliketbeteIevisionscreenthat

changesimagesaIthetime’butaItbechangescome 廿omonescreen‧Di仳rentimagesaret｝Ieresu】tof diffbrent什equenciesoftransmission.T｝Iec｝Iangeof 廿equenCycanbecomparedtothechangeofthougbts.

Whenonetbougbtarises’aIob)ectsfbllows.Thatis w｝WBuddhasaid:“Allphenomenonarises斤omthe mind.川REN

l22WeneedtoavoidalIthatisevilandembraceall

tbatisgood·Webeginwithourselves.First’wecannotallowourselvestobeaffbcted匕yworldlypbenom﹣ ena.Inot}Ierwords’wemustnotbeattacbedtot}1e

FiveDesiresandtheSixSenseObjectsbutletgoof t}1em’{braslongasweclingtothem’wewillnever eradicateoursel&s}Iness.Thesetboughtsofself 71

PRlNCIPLES

bene儡taretberootofaIlnegativekarma.Allgood deedsthataredoneoutofevilintentionswillbecome eviI.CD

l25.Apersonwbohasathoroughandcorrectunderstandingofthetrutho『Ii｛bandt｝Ieuniverse╴all principlesandmatters’tbenoumenonofanythingand itsp}IenomenaIexpressions’andcausesandresults╴iscaIledaBuddha‧Asagealsobasac】earunderstandingoftbetruthoflifbandt}]euniversebut nottborougbly.Thedi仳rencebetweenaBuddbaand asageistbeextentofunderstanding·AL l21·Con{i1cianismandBuddhismbothteachustobe

betterpeople’tobevirtuous!andtoacbieveuniversal barmonya仕erweachievepersonal｝﹞armony.T｝Ie Buddbasaidint｝IeZZ／zⅢ﹑∕αo必／KZI／γ〃α您／Sα夕Ⅶthat

bod}1isattvasbaveamet}Iodt}]atcanhelpthemenda}I suffbringsintheThreeEvilPat}Is.Themetbodisbeingmindfi1lofandcontemplatingwbolesomet}Ioughts often’andobservingwholesomebehaviorandspeech nig}ItanddaJ/)witbouthavingeventbeslig}ItestnonvIrtuousthought·ThiswaJ/)onewillendalIevils{br-

75

PRINCIPLES

everandperfbct!yaccomplisbgooddharmas╴whole﹣ somethoug}Its’behaviorandspeech.BC

l25.WbenwecontemplatecarefilllJ乃weseethatall thecomplexproblemsthrougbouthistoIyandaround tbeworldarise廿omcontradiction’con日ict’opposition’andinequality.Whenweprobedeeper’wesee thattherootofcon日ictistbecon日ictbetweenthetrue

natureandt}Ieacquired}1abitsofbumanity.Inot}1er words’itisthecon｛lictbetweenaItruismandsel低 beneBt.

There{bre’theBuddhataughttbisfUndamental principle:“Whenthemindispure’thelandwillbe pure.爪／benthemindisatpeace’allbeingswillbeat peace.Whenthemindisimpartial’theworldwillenjOyequaIity〃Hetaughtustopuri句ourselves’enrich ourspiritualli{b’returntoouroriginalgoodness’and achieveharmonyofbodyandmind.ThiswaJ)alltbe contradictions’con日icts’oppositions’andinequalities intheworldwillnaturalyberesolved.BC l26·IfoureveIyt}Iougbtisofourselves’egoattachmentwillworsendaJbydayHowthencanwe transcendt}leThreeRealms?TbisiswbytheBudd}Ia 76

PRINClPLES

taughtustoalwaysthinkofbene6tingallbeings·This waJ/)tbetboughtsofbenefitingourselveswillgradualIydiminishandgoawaJ.OureveIthoughtand eveIydeedshouldbe{brallbeings’not{brourselves.

Whenallbeingsbavegoodfbrtune’wetoohave good{brtune’becausewearealsooneoft}Iebeings· Similar!J〃wecannotavoidmisfbrtuneifallbeings havemis{brtune’EILS

l27.Goodnessspringing廿omourheartsarises仕om truesinceritJ/andistruegoodness.Whatistrue goodnessandblsegoodness?叭／emustlookintoour heartstoseeifwearegenuinelypracticinggoodness.

FalsegoodnessissimpMbllowingotbers’toactwithoutsinceritJ／wbilewishingfbrareturn.乃uegoodnessistowisb{brnothinginreturn·CD

l28.LearningandpracticingBuddbismisnothing otherthanlettinggoofvvanderingtboughts)discriminations’andattachments.Whenonedoesso’thetrue

mindwillmani{bst·Itistruetbat“inBuddhism’eveIy wishcanbefi1l6lled.”EILS

77

PRINCIPLES

l29‧Weo仕enreadintbesutrasofthe6reburning ourfbrestofmerits.Whatisthis5re?Itisangerand batred.、Whenweloseourtempers’weloseourmerits aswell.Ifyouwanttoknowhowmuchmerityou have’thinkoftbelasttimeyoubecameangIyWith oneangIytbought’the{ireburnsourfbrestofmerits.

WhydoaIIourmeritsgetdestrOyedwithjusta Iittleanger?BecauseweloseourpuritJ/ofmind.

Tbere{bre’aItbeteachingsandattainmentsarebased onpatienceanddeepconcentration.Theyarenotonly tbelKeytoourcultivationintranscendingtheCycleof rebirthbutthekeytoworldlymattersaswell.“Tb remainunmoved匕yslander’’isdeepconcentration andistberevelationofwisdom.TbbecomeangIydue toslanderisamani仕stationofkarmicobstacles.叭∕e canchoosewbet}Iertohaveourwisdomrevealedor ourkarmicobstaclesmateriaIize·CD

l50.IfoneseelKswisdom’onemustachieveapure

mind.叭／｝Ienonebasapuremind’wisdommanifbsts.

Apuremindislikeamirror.Its{i1nctionistoseeeveIytbingclear!yinitsreHection.This[seeingeveIy thingclearIy>is}]avingwisdomlfonewantstohave apuremind’one’smindmustnotbecontaminated 78

PRINCIPLES

evenintheslightestway╴bymundaneteachings（t｝﹞e FiveDesiresandtbeSixDusts）or匕ysupramundane teacbings﹙thatis’Mabayana’T｝﹞eravada’True化ac｝I﹣ ings’orProvisionalT℃achings）.Thisisveryimpor﹣ tant·OnemusttIytohaveamindoftheutmostpuritJ/ andwordsandbehavioro「theutmostvirtuousness.

ElLS

l3l.Noton!ydobumanbeingspossessthebearto『 compassionjanimaIsdotoo.Thisistru|ytbevirtuous originalnature.Tbenatureofanimalsisnodi仳rent

ffomours’butbecausetheyareevenmoredeeplydeludedthanweare’theyhavebeenbornasanimals.

Al｝tbebeingsintbe爬nDbarmaRealmssbaretbe sametruenature.ThisiswbytheBuddba’int}]eMahaJ/anasutras’spokeof“unconditionalgreatcompassionandtbelKindnessofrealizingthatweareoneentity.”CD

l52Oneisjealousbecauseonecannotbeartosee

othersdoweIlApersonreceivessometbinggoodbecausetbispersonhadcultivatedagoodcause╴thisis hisorberreward.Whatistheretobejealousof?If wewantgoodrewards’weonlyneedtopIantgood 79

PRINCIPLES

causes.Weshouldlmowtorejoiceatothers’meritori-

ousdeedsandbelpthemaccomplisbt}Iem·EILS l35.WhycanBuddhismresolveallproblems?The dpαhz〃zc／α尺αM∕／1αsaJ／s:‘‘Allphenomenaaremani｛bsted

byt｝1emind.〃Tbismeansthatal｝thep｝Wsicalp｝Ie﹣ nomenaandmentalphenomenainlifbandtbeuniverse’andevenabstractconcepts’arecreatedbyour ownmindsandhavenot}Iingtodowithotherpeople.

Whenathougbtarises’phenomenawillmanifbst.

W}IenthemindisstilI’nophenomenawillmani{bst.

ThisisnaturalItisdescribedas‘‘itisthewayitis’’in Budd}Iism.BC

l31.Humilityenablesustopreserveourgoodrewards.叭∕ithoutit’wewilllosewhatwehaveaccumulatedandallofoure｛fbrtswillhavebeeninvain.爪／e

needtore!yonhumiIityfbritenablesustopreserve ourgoodness.CD

l55·Peopleoffensaythatonebringsnothingwith oneatbirthandonetakesnothingwithoneatdeatb. 爪／henwedie’wecannottakean《ythingthatweown witbus.Wemustclearlyunderstandtbistrutb.Does 80

PRINCIPLES

an;ythingwe}Iavenowbelongtous?No!Ifwethink tbatwbatwehavebelongstous’thisisignorance· WbatwehaveweareiustusingtemporarilJ〃like whenwestayinahotelNothingbelongstous.Ifwe canthorough!yunderstandtbisreali吼wewillnot havegreed·Wewillbeateaseregardlessofwhatwe encounterinli{bandwiInotmindortalKean;yt}Iing seriously.

Whenweunderstandthetruth’wewillbave

peaceofmind.Wbenwehavepeaceofmind’wewill surelyseethetrutb.Tbere比re’wesbouldletgoof eveIyt｝lingthatisirreIevant╴absolute!ygivenorise

togreed.Weshouldentbusiasticallydomoregood deeds{brthesalKeofallbeingsandsociety.EILS l56·PeopleinthisworIddonotunderstandt}Ietrutb

ofIifbandtbeuniverse.TheyareignorantandseIBsb· TheBudd｝Iatoldusthetrutbo「lifbandtheuniver-

se╴theentireD｝IarmaRealmisoneenti吼andt｝Ie truenatureofBuddbasandbodbisattvasandtbatof

allbeingsareone.Fromthis’werealizethatweand alltheotherbeingsintbeentireDharmaRealmare closelylmit╴whenweloveourseIves’wewiⅢovealI

8l

PRlNCIPLES

beings;wbenwehelpotbers’wearehelpingourseIves·EILS

l37.VirtuallyeveIyonewouldpre{brtobegood.Even

theworstpersonwillusuallysaJthatbeorshewould Iiketopracticegoodness.Fromthis’wecanconclude tbatagoodheartandbehavioristhetruenatureof bumanitJ/.Buddbismteacbesusthattbisisavirtueof ourtruenature·

Ifthisisthecase’whydopeopIeresorttoimmoral conduct?TWoreasons’First’peoplecommitbad deedsbecauseoftheira刪ictionsandbad｝Iabits‧Sec-

ond’tbeydosobecauseofbadconditions.叭／biIethey a『ecommittingbaddeeds’mostarebotheredbytbeir conscience’un{brtunateIy’theydonotbaveanygood 廿iendstobelpthemtore｛brm’andsotbeybecome moredeludedandconfi1sed·CD

l58.TheBuddbadividedalIactivitiesintothree

kinds:good’bad’andmoraIlyneutralMoralyneutral meansthattheactivitJ/isneithergoodnorbad.For example’wipingone’sfacewithatowelanddrinking acupofteaaremora}lyneutralactivities.TVKS

82

PRlNClPLES

l39.InsteadoflosingourtempersandbecomingangIy﹚weshouldsincereIyre日ectandremindourselves t｝latweareonlyhumanandthateachofusbas炮ults.

Ifwecannotfbrgiveothersjsbortcomings’bowcan weexpecttbemto{brgiveours?

ThinIKinginthismanner’wewillnolongercondemnothersbutwiInsteadfbelempathy<brthem.

Peopleon|ymakemistakesduetotheirignorance.

TheyIacktheabiIitytodistinguishbetweentrueand false’properanddeviated’andbetweenbarm{i1land beneficiaI.Tbus’tbeycannotcorrecttbemseIves’end tbeirerroneouswaJ／s’orcuItivateIKindness.叭∕es｝IouId {belSympat}Wfbrtbemandnotbereproachfi1lInsodoing,we﹛blIowtbeBudd｝Iabandbodhisattva’swaJ／o「 relatingtopeopIeandsituations.CD l10.Ifonecultivatesgoodfbrtunebutlosesones

tempero仕en’harborshatredandjealouSJ／﹚isarrogant’ orlovestooutdootbers’onewillbavenomeritsbut

willstiIbavegreatgoodfbrtune.Tbisisbecausegood {brtunecannotbeburnedaway.WbicbpathwilIt}Iis kindofpeopleberebornin?TheBudd}Iasaidthat theywillbereborninthepathofasuras.Asurashave good{brtunebutnovirtues.Theyarepronetoanger 83

PRINCIPLES

andlosetheirtempereasilyandhurtothers.Butwhen theyuseuptheirgood{brtune’theywiIallintoabad realm.Buddhismoftentalksabout“angerandresentmentinthethirdli｛btime”╴onecultivatesgood fbrtuneinthe6rstli{btime’enjOysitintbesecondlifbtime’and{allsintoabadrealminthetbirdlifbtime.

EILS

Ml.W}Ienafami!ymemberisinacrisis’weshould recitesutrasandaBuddha’sname’andthendedicate

themeritstoallbeingsthrougbouttheuniverse.We sbouldwishthataIivingbeingswillnolongersuffbr’ butbebappyandhealthy.Wbenwearesincereinthis t}1oug}lt’our{amilymemberswilIgainasweI.W}U? Becauseourheartistrubpervasive!CD l12PeopleoffensaJ/)(‘Ihavededicatedallmymerits

toothersandgainednothing｛brmysel【﹨入／hatisthe useinpracticinggoodness?”Thiscouldonlycome 廿omanarrowmind.Ifweprostratein仕ontofthe Buddhabutdonot{belanyresponse’itisbecauseour heartsareselfishWearetotallysel慍seekinganddo notlmowtbatweshouldmagnifyourmeritssothat t｝1eyencompasst｝1eentireuniverse.叭／benwededi81

PRlNCIPLES

catet}IemeritstoaIivingthings’itislikepassingon alig}It·Weuseourf>ametolightthoseofotbers’so thatthewholeworldisbathedinbrightness.Thisresultsingreatbenefit{brallwithnolosstoourselves· PeoplewhopracticeBuddhismneedtodedicatethe merits廿ompracticetoalllivingbeingsintbeuniverse’toawakening’andtoreaIitJhinordertouncovertheperfbctcompIetetrueBuddba-nature.CD l15.Peopleintbisworlddonotunderstandtbetrut}I

oflifbandt}Ieuniverse.TheyareignorantandselBsh. TbeBuddbatoldusthetruthoflifbandtheuniver-

se╴theentireDbarmaRealmisoneentity’andtbe truenatureofBuddhasandbodhisattvasandt}Iatof

allbeingsareone.Fromthis’werealizetbatweand

alltheotherbeingsintheentireDharmaRealmare closelylmit╴whenweloveourselves’wewiⅢoveaⅡ

beings;w}]enwebelpothers’wearebe}pingourselves.EILS

I1.Tbelawofcauseandeffbct’w}IatweoHenre{br

toaslKarma’spansmanylifbtimes.Whensomeone

takesadvantageofyou6nancialIJ乃youareleaving bebindmoneythatismeant{br{Utureli{btimeswhen 85

PRINCIPLES

itwillbepaidbackDonotdwellontbismatter.Do notbesitatetodogooddeedsbecauseoftbeseobstacles.Justasweappreciatematerialthingscomingto usnow’wewiIikewiseappreciatetbemintbefi1ture’ w}Iethert}Iat{i1tureiscIoseordistant.ASC

l15.ItismostimportanttbatasBuddhists’welKnovv

exactlyw｝Wwearepracticing╴toaccumulatetheul﹣ timategood{brtune{brourIastmomentsofli{b.W}Iat isultimategood{brtune?IttolKnowthatwhenour timeisup’wecanleavetbisworldwithoutiIIness,ina sittingorastandingposition’andthatweknowexactlywherewewillbegoing.Thisisthegreatestgood {brtune’butmostpeopleareunawareofthis·PractitionerssbouIdconstantlyremindthemselvestosbare theirgood{brtunewitbothers·Thatwaythegood{brtunewillbeevengreater.CD

l16·Ourviewpoints’speech,andbehavioraIlHow 仕omourtruenaturewhenweseeourtruenature.

Otberwise’theyHow廿omoura刪ictionsandresidual babits·

Ourviewpoints’speech’andbehaviorarestillsel{L ishanddictatedbyourgreed’anger’andignorance.

86

PRlNCIPLES

ThereisnoseI&shnessorgreed’anger’andignorance inBuddhas’andDharma-bodyMahasattvas’viewpoints’speech’andbehavior‧叭／esbouldaskourselves ifwearestiIlsel{ish’orifwestiIIhavegreed’anger’ ignorance’andarrogance.IfwestiIilKethisordislike tbat’westiI]aveanegothatIikesanddisIikes.

Wbenwebaveanego>thenwestiIIbaveselfisbness.Eveni{thereisonb/atraceofanyoftboseinus’ wearenotyetawalKened·Westi}Ihavenotseentrue nature.Onewhohasseentruenatureiscompletely 廿eeofsel6sbness’greed’anger’ignorance’andarrogance.ASC

M7.l\/Iaitreyaisanexpertontl1econsciousness-onIy teacbings·Hesaidtbatinthearisingofthougbts’ t}Ierearel.28xl0l5wavemotionsinonesecond.

WitheveIywavemotion’physicalandmentalphenomenasimuItaneousb/mani{bst.Tbinkabouttbis. 爪／benwewatcbamovie’twenty﹣｛bur廿amesare flashedpersecond’whicbalreadymakesusfbeItbat

thescenesont}IescreenareveIyreaI.Thepresent universe-theexternalenvironmentt}]atoursix

sensescomeintocontactwith╴appeartousatthe superspeedofl·28xl0l5fTamespersecond.Tbisis 87

PRINCIPLES

whyitisstatedint｝IeDlh〃m〃﹜Sα伽:“Allpbenomena areiIlusoIy.〃T﹜Iisisthetrutb’notjustadescription’ ofal}pbenomena.BC l18.Whenwearerebornintbe叭／esternPureLand’

ourwisdom’capabilities’v1rtues’andabilitieswiIbe uncovered.爪／ewilltbenbeabletocomebacktotbe

NineD｝1armaRea｝mstohelpt｝1osew｝Io｝1aveana任 6nitywithus.Whata{finiI?RepayinglKindness’takingrevenge’collectingdebts’andrepayingdebts.

Wehelpthosewhobavethesefburkindsofa冊niⅣwitbus.Aslongasthereisa冊nitJ／’withwisdom andexpedientmeans’wewillbeabIetohelptbem enddelusionandattainenlightenment’andtobelp themtrans{brmfibmordinaIypeopIetosages.W}Ien webelpothersac}Iievetbesegoals’wealsoac}Iievein ourcultivationofvirtues’wisdom’andgood{brtune.

ASC

l么i9‧叭／hensomeoneo仳ndsusfbrnoreasonatall’it

ist}Ieirprob}em’notours·Ifsomeoneattacksusun{airlJMtdoesnotconcernus.Eveniftheyattackus physicalJ〃tbereisnoreasontobecomeangⅣ.This bodyisnot“me.”PuriIofmindwillneverbehurtby 88

PRINClPLES

attaclKsjaspuriIofmindbyitsnaturecontains

nothing.Itisas}]amethatwedonotemplOypurityof mindwhenweinteractwitbothersorcircumstances·

WhatweuseistheillusoIymindnott}1etrueselE BuddhismteacbesustoseektbeoriginalselEThis true’pureminddoesnotgiverisetoan:ywandering

thoughts.OursurroundingswiIlnota仳ctthepure mind.Ifsomethingdoesnotconcernus’w}Wshould weworIyaboutit?WhysbouIdwebesoattachedto it?OnceweseverallwanderingdiscriminatoIy thoughtsandattachments’whatistberetoconcern uS?

Notbing·

Byunderstandingthelogic’ourmindswillbesettledandnolongera肚ctedbyexternalconditions’

andwewillachieveperfbctpeaceofmind·Regardless ofw}Iathappensaroundus’wecanremaincalm· 爪／henweencounter炮vorabIeconditions’wedonot

giverisetotbeheartofgreed.Encounteringunfavorableconditions’wedonotgiverisetotbeheartofangerbRegardlessoft}Iecircumstances’weareableto

maintaintbemindofpuri咖equalib／﹚andcompassion togenuineIyre{brmourselves.CD

89

PRINClPLES

l50.TbePLz吮／v〃Sα伽saJ／s:“Ifoneisatruepracti﹣ tioner’onewillnotseet｝Ie｛auItsofothers.刎W｝Wwill onenotseethe{auItsofothers?Becauseoneregards alldbarmasasillusoIy!Tbereisnobult.Thereisno merit·Nogoodandnoevil.One’smindisimpartial: withoutdiscriminationorattachment’tbereisneitber

goodnorevil’neitherrigbtnorwrong’andneitber t『uenor｛alse.OnewilInatura｝lynotspeakoft｝1e bultsofotbers·Tbere{bre’goodorevil’rigbtor wrong’andtrueor庖lse╴t｝Ieseareun【bundeddiscriminations{brmed})ypeopleint}lisworld.ElLS l5l·Modernscientistsacknowledgetbatmatterinthe universeisgenerated匕ywaves.Thespeedofwavesis

veIyrapid.Thiswaveoriginatesint}Ievibrationof thoughts· Matterdoesnotexist·ItisaniIusoIypbenomenonoftheentanglingandaccumulationoft}Iougbts.

Itsfbundationisthoughts.Withoutthoug}Its’there willbenomatter.Thisconclusioncoincideswiththe

teac}IingsintheBuddhistsutras’wbichsaythatan unawakenedthougbtisthemarkofkarma.ThemarlK ofkarmaisap}Ienomenonofthevibrationof thoughts·Fromvibrationmani{bstst}Iespiritualp}]e90

PRINCIPLES

nomenaandthephysicalphenomena.Understanding this’wewiIlreaIizethatobjectschangeinaccordance witht}Iemind.SC

l52Tbosewhoacbievethe{burd}Wanasandthe eigbtconcentrationscannottranscendtheSixPat}Is becauset}Ieyareattachedtothestateofmeditative concentrationtbeyareinandwiIInotletgoofit.Attachmentleadstogreed’whichisstillawandering thougbt· Tbisistoremindustoexercisewisdom·Wecan

enjOytbestateofmeditativeconcentrationbutshould notbeattachedtoit·Ifwecanacbievethisnonattacbment’tberewilIbenoadverseeffbcts.

Itistbesamewithourpresentsituation.Wecan enjOywhateverweareexperiencingbutweshould notattacbtoit.Ifdiscriminationsandattachments

ariseinus’tbenwearewrongandwillhavetrouble.

ASC

l55.AsbeingsensnaredintheCycleofrebirtb’vveare allsub）ecttowhatiscaIledtheEightSu仳rings.Tbe firstseven╴birtb’aging’iIlness’deatb’separation 廿omIovedones’associationwiththosewedislike’ 9l

PRINCIPLES

andun﹛i1lⅢeddesires╴aresuHbringasretribution.

Thelastone’thesu仳ringduetotheBveaggregates’ isageneraldescription· 叭∕heredoessu仳ringcome什om?T｝IeBuddha

talkedabout“su仳ringduetotheBveaggregates.”

T}IeBveaggregatesarefbrm’{beling’conception’impu}se’andconsciousness.Formrefbrstot}1ep}Wsical body.Feeling’conception’impulse’andconsciousness refbrtomentalactivities·

AlllivingbeingsaremadeupoftheseBveaggregates.Inot}Ierwords’lifbisthecombinationofmatter andmind.Thebodyismatterandtbusissubjectto birthaging’illness’anddeatb.Mentall﹚乃wearesubjecttotheexperienceofun{illIeddesires’separation 廿omlovedones’andassociationwitbt｝1osewedislike.ASC

l51.Positiveandnegativekarmaaswellast}Ieentire universearecreated廿omourmind.T｝1eBuddbatold usint｝Iedpα加／M／α几αM〃Ⅶ:“Thenatureoftbe Dbarmarealmsarisesfi.omtbemind.Natureises-

senceandessenceisthemind·’’HowdoMaha:yana

bod}IisattvasentertbehelIrealmstohelpthebeings

there?T}leseenlightenedbeingsdosobyunderstand92

PRlNClPLES

ingtheprinciplethateveIJ∕t｝Iingarises仕omthemind.

WeIearn廿omtbeK／吻α／洲αSα伽t｝lattobreak throught}Iedoorsofthehells’oneneedstounderstandt｝1ateveIJ∕tbingarises廿omt｝1emind‧叭∕hatis Hell?Acreationofourminds.Understandingtbis’ wewilllearnthattherearenogatestohell╴wecan comeandgo廿ee∣y!CD l55.Howcanonebetruly廿eeofconfilsionordelu﹣

sion?Letusobserveatru!yawakenedperson.This personbasaclearunderstandingofhim-orberselfas wellasthelivingenvironment.Understandingis awalKening.Whatisthestandard{brunderstanding?

TheBuddhawasatru!yawakenedperson.Heis ourstandard·TbeBuddhasaidt}Iattbetruthoft}Iis

worldis“su仳ring’emptiness’andimpermanence. ﹚』

T}1isisthetrut}1oft}IismundaneworId.Noonecan

escape什omtbis.

T}1isworldisIedwithsuHbring’isempIinnature’andisimpermanent.Wemustclearlyunderstand t}1is.Whenwedo’wesbouIdabandonsuffbring’emptiness’andimpermanenceinthisworIdandseelKthe stateofpermanence’]Oy)trueselEandpurity.Acbievingt}Iis’wearetru|yawakened.Thestateof“perma95

PRINClPLES

nence》jOy﹚trueselβandpurity〃istbestateof Buddhasandbodhisattvas·EILS

l56.W}1etherintentionalorunintentional’obstructing

ot}Iersorbarmingotherstobenefitourselvesissomet｝Iingthatwemustnotdo.Ourlivesareshort.叭∕hen wetIytobene6tourselves!howmuchbenefitcanwe gainand<brbowlongcanweenjOyit?Andfbrthis’ wewillhavetberetributionoffallingintotbeTbree Evi】Patbs.TheIengt﹜Ioftimewesu仳rtberewilⅢar exceedtheamountoftimewespendenjOyingthose f}eetingbene{its.

Whywouldwewanttodosuc}Ia{bolishthing?

ASC

91

CUIjTIVATlON

Cultivation

l57·WeshouIdbeasrespectfi1ltonon-sentientbeings astoBuddbas.Forexample,tablesandcbairsare non-sentientbeings·Ourrespecttothems}Iouldbe thesameastbattoBuddbas’withoutan《ydi仳rence‧ ThisisthepracticeofSamantabbadra‧叭／henwesee tabIesandcbairs’weputtbemintheirproperplaces andkeeptbemclean.Tbisissbowingourrespectto tbem.Tberespectinourheartsisexactbthesame’ tboughhowweexpresstberespectdi仳rs.Practicing respect｛braIlBuddhasstarts廿omthispoint【theimpartialrespect{braIIbeings>.ElLS l58.Enlightenmentistoknowandcorrectourbults.

BodhisattvasareenIig}Itenedsentientbeings.Weare alsosentientbeings’butareunenIightenedsincewe donotlKnowour{aultsandthusdonotknowtocor-

rectthem.Webelievetbatwearealreadycorrect. ‘‘DoIbaveanyfaults?”wequestionourselves’and

tbinkingfbraIongw}IiIewecannotfindany·Tbus’it issaidthatordinaIypeopledonothave陋ultswhile bodbisattvashaveman<y.TheyconstantIywatchover theireveIytbougbt’word’anddeed’IKnowingthat 95

CUIjTIVATION

tbeybavemanysbortcomings’continuouslycorrectingthemanddoingsofbrthreegreateons.Whenwe tl﹞inkaboutbowmany值ultstberecanbe﹚howcan wepossibbtbinkthatasordinaIypeoplewedonot haveany!CD

l59.Respect╴eveIythingshou｝dstartwithit’notjust wbenwearelearningtbesupremeBuddhadharma. ‘‘Single-mindedrespect”╴weoftenreadthesewords intherepentancesectiontbatappearsintheBuddhist practicebookSingle-mindednessisthepracticeof Samantabhadra.Itsignifiesimpartia}itJ/.Singlemindednessismaintainingthesamemindwhetherwe encounterBuddhas’people’animals’ortablesand chairs.叭／ithtwominds’di仳rencesanddiscrimina-

tionarise·T}Iere{bre’withtwomindsortbreeminds’

wearenotquiterespectfblandnot{bllowingthepracticeofSamantabbadra.Wemustclearlyunderstand thisbe{breweknowhowtolearn·EILS

l60.TbeBuddba’steachingisthemostwondrousand v1rtuousteacbinginthisworldandbeyond.W}1erever theBuddha’steacbingispropagated’wbetherina countIJ/)acitJ/)oravillage’ifthepeoplecan{bllowbis 96

CUIJTIVATION

teachingsandpracticediligentlJ〃tberewillbegood learningresults:trans﹛brming廿omanordinaIybeing intoasage’trans｛brmingsu仳ringintohappiness’and trans{brminggreed’anger’andignoranceintoprecept observation’meditativeconcentration’andwisdom. 叭／hatwillbeshownistbat“theworldwouldbein

harmonyandaccordance.’’Theentireuniversecanbe

inharmon;yandcon{brmity.SC l6l.Tbac}1ieveinourpractice’weneedtoletgoof world!yconcerns.Lettinggodoesnotmeantbatwe donotcareandwillnotbe】p.叭／ecare’extendour helpandletgosimultaneously.Thisiswisdom.Those whocarebutcannotletgoarestillruled匕yemotions.

HowdoBuddbasandbodbisattvasmanageto care’help’andIetgo?Tbeybavetruewisdom.T}1ey haveturnedaIltheiremotionsintowisdom’w}Iichis

t}Ieultimateper{bctwisdom.Theyhavewondrousand amazing{lexibilityandskills.Althougbt}Ieybelpall beingsoutofgreatcompassion’t}Iereisnoslightest attacbmentintI1eirminds.Thisistbewonderfi1l

workingofinnatevirtues.ASC

97

CUIjTIVATION

l62.C}1angingourconductandimprovIngourse}ves istruecultivation.Itis})ynomeansjusta{brmalityof recitingsutras’prostratingbe{bretheBuddha’or chantingmantras.Tb}]avecultivatedanentireli{btime andstiIlbemiredintheCycleofrebirthistohave simp!ygonethrougbthe{brmalities.Forothers’{br-

malitiesexempli5theteacbingssothattbeymightsee themandbegintoawalKen.Forus’t}Ieyserveasremindersoftbeteacbings· Forsel仁cultivationhowever﹜importanceisnot placedonthe{brmalitiesbutratherondiscovering our跑ults.Tbisisawakening.Tbcorrectourfaultsis toimproveinourcultivation’There{bre’tbemostimportantpointis[brustobecalm’introspective’and bewatch{i1lofourconductasweloolKfbrourbad

habitsandbuIts.Whenweknowtbese’wewillknow

wheretobegin’wbattocorrect,andbowtoproceed. 叭∕ecantbenconcentrateanduseallofourenergyto refbrm.CD

l63·Themoreoneac}Iievesinpractice’t}IemorewisdomonewiIbave·Themorewisdomonebas’the

deeperisone’sbeliefandthustbemoreonewill achieveinpractice.Asoneacbievesmoreinpractice’ 98

CUIjrIvATION

onewiIbaveevenmorewisdom·Thisis}Iowmedita-

tiveconcentrationandwisdomcomplementeacb otherperpetually.W}lenonepracticesthisway)one willtranscendallevilpaths.EILS l61.SakyamuniBuddhaattainedenIigbtenmentand Buddhaboodattheageofthirty.A{ferhehadattained Buddbahood’hestartedtopropagatetheDbarmaand beneBtallbeings.Hedidso{brfbrty-nineyearsuntil }Ieenterednirvanaateighty.

Duringtbe｛brty﹣nineyears’Sa止yamunididnot haveadayo任W｝W?Becausewhatbetaug｝It╴end﹣ ingtheCycleofrebirthandtranscendingtheThree ReaIms╴wasveIyimportant‧Sohecouldnottake aIWdayo仔.Hadhedoneso’bisstudents》learning wouldbavebeeninterrupted’andtbeywouldhave regressed.LearningislilKegoingupstreaminaboat;if youdonotmove{brward’yougobackward.Itisthe sameincultivation;ifonedoesnotmakeprogress’ oneimmediate!yregresses.ASC

l65·Oncetbemindispure’allobstaclesthatprevent us什omobtaininggood廿uits廿omourcultivationwil｝ beeliminated’andonewiⅡstayaway廿omtbeevil 99

CUIjTIVATION

paths.叭∕henoneis廿eeofanger’onewilltranscend thedoorofhells.Whenoneis仕eeofignorance’one willtranscendthedoorofanimals.Whenoneis廿ee

ofgreedandmiserliness’onewilltranscendthedoor ofbungIyghosts·There{bre’wbenoneeradicates greed’anger’andignorance’onewilltranscendthe ThreeEvilPaths.Andifonedoesnothavethesligbtestyearning{brt}1egood{brtuneint}1ebumanand heavenlypaths’onewilltranscendtheSixPatbs.

EILS

l66.Virtue’morali吼kindness’andintegrib／areon theinsideandarethecultivationofvirtuousconduct.

Fame’wealth’andprestigeareont}Ieoutsideandare tbeenjOymentsinli{b.Tbbeabletoreceivebothkinds ofbene6tsisofgreatvalue.Asissaidint﹜Ied﹙jα﹣ hz〃Mα尺αSα∕／γz’﹛‘nottobehinderedintbematterof

phenomenaorprinciples’’istbeultimateandperfbct enjQyment.Tbisist}Iegreatper{bctionofeveIything goingaswewish’whenwearesatis6edwitl1eveIything·Tbisistobeliberated;itistodoalltbatisbenevolentandnobleaswewish·CD

l00

CUIjTlVATION

l67‧Givingislettinggo╴lettinggoofeveIythingin tbisworld·AlIt}Iea{Hictions’evenillnesses’birthand

death’andtherootcauseoftransmigrationcome

aboutbecauseoneisunwillingtoletgoofwandering thougbtsandattacbments.Onetrulyreapstbe廿uitof one’sactions.TbepurposeofgivingistobeIponelet goofone’sconcerns’worries’aIictions’wandering thoughts’discriminations’andattachments·EILS l68.Inre{brming’weneedtohavesbame’fbar’and

courageousdetermination.Tb}]aveas}1amefi1lbeartis tobeawakened.Tbhavearespect{i1land{bar{Ulbeart istobeconscience-stricken.Onlywhenwehavebotb ofthese’dowegiverisetotbecourageousanddeterminedhearttbatenablesustoregretandre{brm.

Realizingtbis’whyareweunabletocorrectour {auIts?Sincewehaveyettopossessashame{Mand {bar{i1l}Ieart’wedonothavet}Iemotivationtbatgives risetoacourageousanddeterminedbeart.Ifwedo notknows}Iame’thenwewillnotbeafiaidofbeing laughedat匕yotherssotbereislittleincentive｛brus tocultivatekindness·CD

l0l

CUIIIVATlON

l69.Patienceisfbrbearance.TheF／叫〉zαM力1αsays: “Allaccomplishmentsareattributedtopatience.

T}Iere{bre’patiencerequiresresoluteendurance·Considerablepatienceisneededfbranyaccomp}ishment inworldlyundertalKings’letaloneinlearningBuddhism.Onemustbeabletoexercisepatience‧叭∕hen oneispatient’onewiIIbeabIetomaintainatranquil 』D

mindandadvanceinone’scultivation.Ifoneisnot

patient’onewillnotbaveanyprogressinone)sculti-

vationnomatterhowdiligentlyonecuItivates.Patiencerequirestrueeffbrt.Itisaprerequisite{br meditativeconcentration·EILS

l70.TbacknowledgeaⅡofone’so仳nseswit｝IoutbidingaIWthingistoregretanderadicateone’slKarmic

obstacles.Tbismustbedonesincere!ytobeeffbctive.

AwalKeningisachievedwbenweareabletoidenti6 ourfaults.Cultivationisaccomplisbedwbenwehave realizedthesefauItsandcorrectedt}]em.Sincemost

peopleareunawareoftheirmistakes’theyarenot trulycultivating.Tbere{bre’the6rststepistorecognizeourbad}Iabits.CD

l02

CUIJTIVAT<ON

l7l‧叭∕benonehasmeditativeconcentrationandwis-

dom’onebasgreatbeneBt·Meditativeconcentration andwisdomcome{brtbwbent}]etruemindisactive.

Asaresult’oneisabIetocontrolone’sdestinyanJ/wbereintheuniverse.Wbenonedoesnot}Iavemedi-

tativeconcentrationandwisdom’oneiscont『olled匕y aIictionandtemptation.Thisispitiable.

T}Ierefbre)cultivationisnothingbutthis:inter-

nallJ〃riddingoneselfofgreed’anger’andignorance; andexternally’cuttingo仔aIltemptations.ElLS l72Eventbehighest-leveIBodbisattvasstillhave {aults·Whatkind?TbeystiIIhaveonedegreeofignoranceyettobebrokentbrough.IfEquaIenlig}1tenmentBodhisattvasstillneedtoregretand refbrm’wecanimaginebowmucl]weneedtodo!

Fromnowon’weneedtohavethecompassionate beartto化elremorseandchange｛brthebetter‧Even uponreachingthelevelofEquaI-enligbtenment BodhisattvasjwewiIIstiIlneedtodothis.On|ywben thereisnotbingleRtocorrectwillwebecome Buddhas.Wecannotattainsupremeenligbtenmentif westiIlbaveoneremainingfauIt.CD

l03

CUIIIVATION

l75.TbeT℃nVirtuousKarmasaremoreprofbund andextensivethantheFivePrecepts·TbeFivePreceptsaretheBuddba’steachingtohisstudents·The T℃nVirtuousKarmasaretheBuddba’steacbingtoall thebeings’teachingsthatweshouldabide匕yindaily li{b>atwork’inengaginginatask’interactionwith people’anddealingwithasituation.TVKS

l7么i.ThebasiceducationalgoalsinConfUcianismare tosevermaterialdesires’obtainawakening’up}1olda sinceremindandavirtuousbeart’developself discipline’baveaharmonious跑miIJ乃governacoun﹣ tIJ/)and{bsterworldpeace.TbdaJ/)schoolsdonotemphasizetbeseprinciplesorthehumanities’butstress tecbnolo田∕.Nowonderourthoughtsandbehavior havenoguidingprinciples‧叭／earenottaughtt﹜Iat whenweseethemisdeedsofothers’wearetotakea hardlookatourselvesandseeifwel1avefblfilledour

dutiesasleaders.CD

l75.Tbegravesto仳nseofalliskilling;thegreatest obstacletoone’scultivationissexualdesire.Tbeseare

twogreatobstacles·IfinonescuItivationonewisbes totranscendthisworld’onewillnotbeab>etotranl01

CUIjTIVATION

scendtheThreeRealmswitbouteradicatingsexuaI desire.EILS

l76.InsteadoflosingourtempersandbecomingangI’weshouldsincerelyreHectandremindourselves t｝latweareon!ybumanandtbateachofushas由ults.

Ifwecannotfbrgiveot}Iers’shortcomings’bowcan weexpectthemtofbrgiveours?Tbinkinginthis manner’wewillnolongercondemnotbersbutwiII insteadfbeIempathy{brthem.Peopleonlymakemistakesduetotheirignorance.Tbeylacktheabilityto distinguis}Ibetweentrueandfalse’properanddeviated’andbetweenharmft1landbene{icialTIIus’t}]ey cannotcorrectthemselves’endtheirerroneousways’ orcultivateIdndness.WeshouldfbelSympathyfbr themandnotbereproacb{i1lInsodoing’wefb>low theBuddha’sandbodhisattva’swaJ/ofrelatingto peopleandsituations.CD l77·IfoureveIythoug}Itisofourselves’ego-

attachmentwillworsendaJbyday.Howthencanwe transcendtbeT}1reeRealms?Thisisw}Wt}1eBudd}Ia taugbtustoalwaJstbinlKofbene{itingallbeings.T}Iis vvay)thetboughtsofbene6tingourselveswillgradul05

CUIJIVATION

allydiminishandgoaway.OureveIthoughtand eveIydeeds}Iouldbe{braIbeings’not{brourselves.

WhenaIlbeingshavegood{brtune’wetoobavegood {brtune’becauseweareaIsooneofthebeings.SimiIarlJ乃wecannotavoidmis﹛brtuneifalIbeingshave misfbrtune·EILS

l78·Con{i1ciustaughtIoving-IKindness’exp}aining’ “T}Iebenevolentperson}Iasnoenemies.”Ifwecannot acceptan;ythingthatiscontraIytowbatwethink’ thenweareneitberlKindnorcompassionate.Conf>ict simplydoesnotexistwithintbebeartoflovingIKindness.T}1isisalsowhatismeantinBuddhismas

greatcompassionandiswhatweneedtoIearnand practicetotrulybenefitourselves.CD l79.Weoftenburtotherswithourcarelessspeech.

Thosewe}IurtmaytakeoHbnseandbeargrudges’ andinthe{i1turewillseelKrevenge.Thus’maIWproblemsarecreatedoutofmisunderstandings’andresentmentsarisebecauseofwhatwehavesaid.“The

speakerhadnosucbintention’tbeIistenerinterpreted ittobeso.”叭／eneedtobecarefi1landrestrainedin

l06

CUIjrIvATION

ourspeechAnd廿anMy’tbereisnoneedtotaIkaIot. IntalkingIess)wewiIIcommit{bwermistalKes.CD l80.LikeConfi1cianism,Budd}Iismisalsofbundedon

filia}pietytoonesparentsandrespect{brone’steachers·Con{i1cianteac}IingHourishedbecauseoftbis fbundation’asdidtbeBuddba’steacbing.FiliaIpiety istbusveryimportant’fbronlywhenoneisBlialwiII onerespectteachersJfonetrulyrespectsonesteacbers’onewiⅡreceivetheWaytaught匕ytheteachers.If onedoesnotrespectone’steachers’theywiIInotbe abletoteacboneanyt}Iingnomatterbowgoodtbey are.W}W?BecauseonewiIInotbeIievetbemnorbe wiⅡingtoIearn廿omt｝﹞em.叭／｝﹞enonerespectsones teachers’onewiIIistentotheirteachinganddiIigent!ypracticeaccordingly.OnewiI}tbusreceivetbe meritsandbeneBts.Respectingone’steachersisrespectingtbeWaJandreceivingit.EILS l8l.WCsbouldnotattachto{brmaIitiesinourpractice.ForexampIe’t}]osew}]oareolderandlessagile donotneedtolKneelwhenrecitingasutra.Tbseeka bondbetweenBuddhaAInitabhaandourselvesiso「

theutmostimportance.Wecancontinueourpractice l07

CUIJTIVATION

evenwhenlyingdown.Theweakoragedcanuset}le mostcom｛brtablepositionwbilechanting“Amituo｛b〃 orrecitingthesutra’beitlKneeling’sitting’orwalking.Ifweak’wecanliedownandlistentotbesutra onatape.LJinginbedlisteningtothesutraorc}lanting‘‘Amituofb”canachievetbesamemeritsaswben wearesittingorwalking.CD l82.Z}IangjiaLivingBuddbataug}Itthatbecauselifb

isshortand｛i1llofsu仳ring’onemustendwrongdo﹣ ingsandpracticevirtuousconduct’accumulatemerits andcultivatevirtues’andshouldnotcompetewit}1 otbersorcravean;ything·Thesearethekeyguidelines thathetaughtme· There{bre’wbensomeonecompeteswit}Imefbr something’Iwillyieldtotbisperson.I}1avebeen learningtoexercisefbrbearanceandtoallowothersto takeadvantageofme.WhydoIdothis?Becauseallowingotberstotakeadvantageofmebringsmegood {brtune.Thisistrue!EveItimeIyieldorallowot}Ierstotakeadvantageofme’Ienduphavingwonder{i1lconsequences·IhaveaIwaysadvancedtoahigber levelineveIyaspect’andmystateofmind}1asimproved·T}Iere{bre’Ihavebecomemoreandmore l08

CUIjTIVATlON

confidentintheteachingsofmyteacbers’bodhisattvas’andBudd}Ias.ASC

l85.InlearningBuddhism’oneneedson!ytocuItivateapuremind.Wbenonehasapuremind’onewilI naturallybeimpartialandenligbtened.Atalltimes’in allplaces’andinaIlsituations’whether{avorabIeor adverse’oneneedstomaintainapureanduncontaminatedmind.ThemindwiInaturallybepurewben(l) internallJ乃greed’anger’ignorance’andarrogancedo notariseinone’and（2）externallJ〃oneisnotattached toaIWenvironment’goodorbad·Apuremindist}]e truemindandistruewisdom.叭／henhandlingany situation’onewilIdoitcorrect!yandcomplete!J〃 withoutaniymistalKes‧Allmistakesarise什omdesire andthoughtsofgainandloss.EILS

l81.Wecancorrectourbultsbybeginningtoc}lange 廿omourmindsandpracticinggooddeeds.Ifwe practice什omourminds’thenevenasmaⅡgooddeed suchasunreservedIygivingapennytoapersonin needwouldbeofin6nitemeritsandvirtues.Why? Thisdeedcomes廿omtbegreatcompassioninour truenature’thusthebroadmindednessisboundless· l09

CUIJTlVATlON

TbegoodfbrtuneisinBnite{brt}Iegooddeedarises 廿omourmindsandaccordswitbourtruenature.

However’ifthegooddeedarisessole!y廿omourac﹣ tions’tbenitisasmaIlmerit｛britdidnotarise廿om ourtruenature·CD

l85.Inengaginginatask’interactingvvitbpeople’

dea>ingwithasituation’inda>yli{boratwork’rememberthataIIowingotherstotakeadvantageofone willbringonegood{brtune.Onemustnotbavetbe thoughtoftalKingadvantageofotbers.Ifonetriesto takeadvantageofotbers’onewiIIsu仳rgreatloss.

V/henonehasthethoughtoftakingadvantageofotbers’oneistransgressingthepreceptofnostealing.

TVKS

l86·Wes}1ouIddoourbesttoperfbrmdeedstbatwiIl bene{itotbers·Maybethereisalimittowbatwecan do’butifweper{brmdeedswit}Iasincere’respect{i1l’ andpuremindandwithpatience’wewillhavethe supportofBuddhasandbodbisattvas·Ourwisheswill surelybefUIled.EILS

ll0

CUIJrIVATlON

l87.AIongtbepathofcultivation’tbereareman<yobstacles.Asinarace’weaIstartatthesamestarting Iine’butsomeprogressa}Ieadofothers’some}agbe}Iind’andsomearee>iminated.Why?Becausethere aremanyobstacles‧Tbeobstac】esm叮bepeopIeor situations.TI﹞eymaybeour血mily’廿iends’ort｝Iose wehavehurtintbepastandowekarmicdebtsto.

W}1ocanovercomeaItbeseobstaclesandprogressintbeirpractice?T}losewbosingle-minded!y concentrateoncuItivation·Inourpractice’werecite theBuddba’snameorourselectedsutraeveIydaJ. WealsostudytheteacbingseveIyday.I『weareveIy buSywitbworkand{ami!yresponsibiIities’wecanat leastchantandstudy{bra{bwminutes.Tbemain thingistopracticeandstudyeveIyday.ASC l88.IndoingaIWdeed’nomatterbowsmall’one

shou}ddedicatethemeritaccruedtoaIIbeings’wis}>ingtbataⅡsuHbringbeingscouldleavesu仳ringbebindandattainhappiness·ThisisafbrmofDharma

oHbrings:匕ygivingofourselves｛brallbeings.

OnedoesnotpersonalbenjOytbegood{brtune onebascuItivatedbutsharesitwithaIIbeings.Tbisis tbemeaningofdedication.Onesharesone’swisdom’ lll

CUIjTIVATION

good{brtune’skills’andabilitieswitballbeings’ wishingthatallbeingscouldhavepeaceandhappiness.Tbisisabod}Iisattvapractice.

Cantbisbedone?Ybs.Ifonetrulypractices’oth-

erswillbenefit.IftbesepeopIeareabouttoencounter adisaster’andt}Iereissomeonewbobasgreatgood {brtuneandmerits’eitbertheywillnotencounterthe disasterortheseverityofthedisasterwiIlbereduced· EILS

l89.Ifweconcealour匝ults’tbeywillincreaseatan alarmingrate·Ifwearesmart’wewiIlletthembe lKnown.Tben’w}Ienwearecriticizedandcorrected’

ourkarmicobstacleswillbegraduallyeradicated.If othersspealKoutaboutourmistakes’begrate{i1leven ifwehavenotdonewhattheysaidwedid’fbrtobe wronglyaccused{)yot}Ierswillalsoeradicateour karmicobstacles.Tbereisnoneedtore{i1teordefbnd ourselvesinthe｛aceofundeservedaccusations.叭／ben

wearede{bnsive’otberswillnotwanttohelpuscorrectour{aults·T}1ent}1eoffbnsewillbecomeeven moreserious.CD

ll2

CUIJrIVATION

l90·Althoughone!sdestinyispredetermined’it

changeseveIydayinaccordancewithone’sbebavior· So’canonechangeone’sdestiny?Yes’onecan·If one’sbehavioreveIydaJ/addsaIittletoorsubtractsa littlefTomgoodfbrtune╴byonedoingsmallgood actsandcommittingsmallbadacts╴thenone’slifb willbegoverned})yone’sdestiny)andtherewillbeno cbange.Butifonedoesmajordeeds╴eithergoodor evil╴thenone’sdestiIWwillbecbanged.

Therefbre’one’sdestin;yaReroneis{brtJ/yearsold isgreatlyinHuencedbyone’sbe}laviorinthislifbtime.

One’sdestinybe{breoneis{brtyyearsoldispredetermined’greatIyin｛luenced匕yone’sgoodandevil deedsdoneinpastlifbtimes.Ifoneistrulyawakened anddiligentlyendswrongdoingsandpracticesvirtuousconduct)one’sdestiIWwillcbange{brthebetter aReroneis{brtJ/yearsold·T}1isisveIyimportant.

EILS

l9l.Illnessescome什omtbemindandbe｝1aviort｝1at

arenotvirtuous.Itisbrougbtabout}Wnegativekarmascommittedoutofgreed’anger’ignorance’and afHictions·T}IeancientCbinesesaid:“WOrIycanage aperson.”I\/Iedicalsciencebasnow{bundtbatlosing ll3

CUIjTIVATION

one’stemperisthesameasgradualIycommittingsuicide.WhenoneseveIythoughtaccordswit}It}]e T｝﹞reePoisonsandt｝﹞eT℃nEvilKarmas,thew｝﹞ole

body╴blood’bones》flesb’andcells╴willcbange｛br theworse.Thisisthecauseofillnesses.

IfwereceivetheteachingoftheBuddbaandtbe sageseveIydaJ/’andwemaintainasincere’pure)impartial’compassionate’loving!andjOyousmind’eveIy ceIIinourbodieswillbehealthy.Howtbencanwe getsick?

Fromthiswecanseet}Iatconstantlyhavingcompassion’Iove’andgratitudeinourbeartistruIythe mostimportantbctor{brphysicaIandmenta}weI}being’abarmoniousreIationsbipwitbotbers’anda harmoniousenvironment.BC

l92Ifoneistrulyawakened’onewilInaturallybe unperturbedinanysituationandonecanenterveIy

deepmeditativeconcentration-beingunperturbedis achievingmeditativeconcentration.Whenone’smind isnotperturbed)onewilItruIyunderstandaIphenomena.Thisunderstandingiswisdom.Being什eeof discriminationandattachmentismeditativeconcentration.叭／benwebavebothmeditativeconcentration ll1

CUIJTIVATION

andwisdom’meditativeconcentrationandwisdom

areper{bctandcompIete.Tbisist}]ep}acewberewe starttocultivatemeditativeconcentrationandwisdom.ThisisreaI·ElLS

l95.Makingo仳ringstoinfinitesagesisaIsoagreat vIrtuousdeed.But’weIearn什omthe／MM乙L從 ＆山Ⅶtbatitisevenbettertoturnback什omdelusion

andtoconscientious!ycuItivate.CuItivationisto changeourselves.Tbeancientsagesregardeditasthe greatvirtueofregrettingandre{brming·CD l94T｝Iesesituations╴someonesaJ∕scharmingwords tousbutwedonotattacbtotbewords’orsomeone

triestostiruptroubIebutwe{beInoanger-helpus tocuItivateandattainmeditativeconcentrationand wisdom.OneMindUndisturbedandtbeBuddha-

nameCbantingSamadhitaughtinPureLandBuddbismarebotbattainedintbiswaJ/·Ifone’smindis perturbedbyotbersgossipingorpassingrumors aboutus’oneshouldimmediateMbelremorse:“Iam wrongagain.Iama仳cted｝）ytheexternaIenviron﹣ mentagain.”EILS

ll5

CUIjTIVATION

l95.Cansocietybesaved?Tbeanswerismostdefinite!ypositive.Butsavedbywhom?Webavetotake tbisasourresponsibilityrightnow.‘‘Itismyresponsibilitytosavetheworld·’’Tbereisnodiffbrencebe-

tweenmyselfandtbeworld╴tbeworldandIareone.

On!ywhenIcanletgoofaIlmysel{ishthoughts’my thoug}Itsofgreed’angeI)ignorance’andarrogance’ canIeliminatethedisastersinthisworldandcalmthe

Eart}l’scIimate·WbenIcantrulyletgoofallconHicts againstaIpeopleandtheenvironment’wiIourworld wiIbebarmoniousandpeace{i1l.T}Iere{bre’weneed

tohaveagreatbodhimind’agreatcompassionate mind.WPH

l96.Anancienteminentmastersaid’“[Whenwedie’>

wecannottakeanythingwithus;on!ylKarmaswillaccompanyus‧〃Fameandhonor’wealthandrank’and moneyandpossessions╴wecannottakethesewit｝1 us.AlltbegoodkarmasandbadlKarmascreatedin ourlifbtimewilIstaywithus.Thosewboaretruly awakenedknowthattheyshouldcultivatewhatthey cantalKewitbtbem.爪∕hattbeycannottalKeaIong’ theyshouldjustignoreandwastenoener盯onthem.

EILS

ll6

CUI」TIVATlON

l97.叭／ecanc｝Ioosewhichevermet｝1odbest6tsour

manneroflivingandleve>ofacbievementandunderstanding.Tbemostimportantpointistoconcentrate onjustonemethod.TbemoremethodswetIyto{bllow)themoreconfi1sedwewiIIbecome.Themore

confi1sedweare’themoredi冊cuItitistosucceed.

ThisisveIyimportant’assamadhiordeepconcentration’ist}IelKeytosuccessinourlearningandcultivatIon.BACW

l98.Con{i1ciusoRensaid:“IneveIygroupofthree people’thereisteacherwecanIearn什om‧’’Whenwe inc}udeourselvesinagroupoft}Iree’t}1erewillbeone personwhoismorevirtuousandonewboislessvirtuous.Weemulatethefbrmerandobservetbelatter

toseeifwehavetbesame值uIts.Ifso’wequicldy correctthem.IntbiswaJ/)welearnfTombot}Iexamples.AL

l99‧叭∕hatisthedi仳rencebetween“enIig｝Itened’’and unenlightened〃?OnewholKnowstbattheyhave many阻ultsisanenlightenedbeing╴abodhisattva.

Onewbodoesnotknowtheypossessnumerousfaults isunenlightened╴anordinaIyperson.CD ﹙『

ll7

CUIIIVATlON

200·Wealt}Iisgood{brtune’anditwiIbeusedup someday·Itisstatedinthesutrastbatoneswealtb belongsto6ve色milies.The6rstiswater﹚whichcan {loodonesproperties.Thesecondis{ire’w}1ichcan burnonesproperties.Tbetbirdisthegovernment.In thepast’thegovernmentwouldcon6scateaIlthe propertiesofacriminal.The{burthisrobbersand thieves.Tbe｛i仳isspendthriRcbildren’whoarebard toguardagainst·EILS 20l.T}IeBuddhahastaughtustoIetgoofal}desires andgreed.Hedidnotaskustoturntonewobjects {brourgreed.Inthepast’wesoughtworldIyjOys’ nowweseekandattacbtoBuddbistlKnowledge.Tbe

mindofgreedisstiItbere.T}]erefbre’wbether{br wor}dlyli{bor{brBuddbistknowledge’wewoulddo wellnottobegreedy.GreedisthesourceofalImisdeedsandwrongdoing·BACW 202.“Thesincereandhonestbeart”istheessenceof

theeightguidelinestaugbtbyCon{ilcius.Weaccomplishtbisbyseveringourdesiresanduncoveringour truenature.FaiIingtodotbis’wewillbeunableto accomplisbultimatesinceritJ/·Whenseveringdesires’ ll8

CUIJTlVATlON

wbatarewecuttingo仔?TheSixDustsorpolluting ｛actorso「sight’bearing’smell’taste’touc｝I’and thoug｝Itandt｝IeFiveDesires｛brweaIt｝I’sex’跑me’ fbod’andsleep·Ifthesedesirescannotbereduced’

ourbeartswiIlbeconstantlya仳cted匕yoursur﹣ roundings.Howcansuc}Iaheartremainsincere?CD

205.ChineseBuddhistsprimariIypracticeMahaJana Buddhismandwis}]todeveIopthebodbimind’t}Ie awaIKenedmindthatisgenuinely什ee什omdelusions andthatrealizesthisworldisⅢedwithsu仳ring‧It isthecompassionateandsinceremind’vvitheveIy thougbttoattainrealization{brselfandothers.The BuddbatoIdustbatsu仳ringexiststhroughoutthe sixrealms’includingthehumanandbeavenrea}ms.

InthehumanrealmcanbesummarizedastbeEight Su仳ringsofbirth’oldage’siclKness﹚deatb’bardships’theinabilityto}Iavewhatwewant’separation 仕omthosewelove’andassociationwiththosewedisIike.BACW

204DeepconcentrationisthestateofconstantIy maintainingamindofpuriIandequaIity.Cultivating deepconcentrationdoesnotsoIeIymeansittingin ll9

CUIJTIVATION

meditationintbecultivationhall.Practicingsitting

meditationissimilartoteachingtheskiIlstoabeginner.ARergraduation仕omschool’tbestudentsneed topracticewbattbeyhavelearnedinthecultivation ball匕yappb∕ingtbeprinciplesintheirdailylives.The practitionerwiIIhavepracticeddeepconcentratIon when｝leorshecanremamuna仳cted匕yexternalcir﹣ cuInstances·AL

205.Thefirststage[incultivation>isbelief.Wbenwe areabletobelievethenourconditionshavematured.

T}lereisasaying“theBuddbaisunabletohelpthose wbohavenoa冊nib∕with｝Iim.”Whatisa冊nity?Itis beingabletobelieve·EvenaBuddhacannothelp someonewboseconditions}Iavenotyetmatured.But whentbey}Iavematured’t}IepersonwiIhavebeIieE T｝IentheBuddbacanhelp.Religionsaredi仳rent 仕omBudd｝Iisminthatoncethebelieversbave｛aith’

tbeyaresaved.BeliefinBudd}1ismmeanstbatwebelieveinthebeneBtsofBuddbismandacceptoneof

themanymethods.BACW

206.Inordertogain’wemustfirstletgo.Ifweare reluctanttoletgo’tbenwewillnotbeabletogain·In l20

CUIjTlVATI0N

t｝Iesutras’wereadthattogiveistogain.﹨八∕e6rstgive upsometbinginordertogainsomethinginreturn. 叭∕ithoutgiving﹚wewillreceivenothing.So’thisles﹣ sononre{brmingourdestiniesisaIlaboutlettinggo.

Whatifweseeksomething?TbseelKalso}Ielpsusto receive.But}1owdoweaccomplisbtbis?Justletgo andwewillreceiveeveIythingweareseeking.CD 207.Weneedtoknowthepropersequenceofcultivation:belief)understanding’practice’andattainment.

WhenwespeakofbelieE{irstwebelieveinourselves.

ThisiswhereBuddbismdi仳rs廿omreligion.InreIig﹣ ion’t}1emostimportantcriteriaistobelieveinGod. InBuddbism’themostimportantcriteriaistobelieve inourselves’notsometbingoutsideofourselves.We needtobelievethatwehavethesameBuddhanature·

BelievetbatoriginallywewereBuddhas.Be>ievetbat wearenodi仳rentffomt｝IeBuddhas.Believethat

ourtruenature}Iasbecomepollutedandtbatoncewe removethispollutionwewilluncoverourtruenature· BACW

208.Itisessential{brustolearnmodesty{britisthe IKeytocultivatingandimprovingourvirtue.Weneed l2l

CUIJTIVATION

torealizet}Iatothersarebetterthanusandthatthey

exceIinwhattheydo.W}Ienweare{aIseandconceited’otherpeoplemaynotseethis;however) Buddbas,bodbisattvas’andthebeingsandspiritso『 }Ieavenandearthseeusvelyclearly.Thus’ourmodestymustbesincereandcomefibmdeepwitbin.

Wearenotbettert}Ianot}IersandiftheyaccumuIatemeritsandwedonot’tbentheyarebettertIIan us.Evenwbenwedarenotcommito仳nses’ot｝﹞ers

arestillbetterthanus.Tbisisper{bctmodestJ/andit istbepracticeoftbeteacbingofhumi】ityint｝Ied∣’α﹣ ／n〃Mz尺αSα伽.Iamtheon!ystudent;eveIyoneeIseis myteacher.CD

209.EveIyaspectinone’sli比s｝﹞ou｝dbesimpIe.Sim﹣ pIicity>eadstoalongli{b.TbeancientC}Iineseoften said’‘《Illnessentersthrougbtbemouth.川Nowada《ys’ manypeoplecontractstrangeillnesses’wbichcome mostMibmthe{bodconsumed.InthepastinCbina) therewerepeopleintbecountIysidewhomaintained asimplediet’butt}Ieywerehealt}Wandlivedalong li{b·Thisprovesthatt}1esimplerthe{bod>tbehealth= ieroneis.Apuremindwithnowanderingthougbts’a regu｝arroutine’asimplediet’比wdesires’andcon﹣ l22

CUIjTlVATION

tentment╴tbesearetbeessentialsfbrgoodhealtb‧ EILS

2l0.Inthepast’practitionersateonemealadaJ/·Mr. Liateamealbe{brenooneveIydaJ/.HisworlKload wastbesameasthatof6vepeopIe·but}Ieneeded on!yonemeaI’andbeateveIyIittleatthat.W}W?BecausebehadveIy比wwanderingthougbts’discriminations’andattachments’andtbususedveIylittIeener田／.ASC

2ll·Afferwe}IavebeIiefinourseIves’weneedto

havebeliefintbeBuddba’steac}Iings.GreatMaster OUyidescribedtbisasbelievinginprincipIesandin matter.叭／heredoesmattercome仕om?Fromthe

principle’tbatisthepuremindofthetruenature.AlI

pbenomenaint｝1euniversearise斤omt｝1eprinciple.

TheyarereIated匕ytheendlessCycIeofcauseande仁 化Ct‧

Acausegivesrisetoane仳ct’whicbinturnbe﹣

comesthecauseofthenexte仳ct‧Tbisprocesscon﹣ tinuesceaseless|y.DeveIopingunderstandingandbeliefintruerealitybuildsourconBdenceenabIingusto seektboroughunderstandingofeveIything.Onlyin l23

CUIJrIvATIoN

thiswaycanwebe廿ee廿omcon｛i1sionanddoubt》 wbichareobstaclesinourcu}tivation’andobtainen-

jOymentandsmoothadvancement.BACW

2l2.Beinggluttonousandstin田／╴residual｝Iabits 斤omcountlesskalpas╴aregreatobstaclestotbe practiceofgivingandmustbeovercome.Oneshould IiveathriRyli{bandmaintainthissimpleli{b.Even w}1enonebecomessuccessR1land}1asgreatwealt}1in thefUture’oneshouldstiⅢivethri仕i!y.Thisway﹚one willtruIybavegood{brtune.EILS 2l5‧Howthendowere｛brmourselves廿omour

minds?Wesincerelycultivating匕ywantingtocorrect ouro仳nses’practicinggoodness,andre廿aining廿om

wrongdoings.叭∕l1enwecorrect仕omourminds’there isnosucht}Iingasshouldorshouldnot.Refbrming ourselves匕yreasoningandrealizingtheprincipleis conditionalHowever’whenwere｛brm斤omt｝Ie

mind’itisunconditional’pure’andsincere·Inthis waJ/)givingrisetoeventheslightestofkindthoughts willbeinharmon;ywithourtruenature.Knowing tbateveIythingarises什omthemind’weneedtocorrectourbults匕ybeginning廿omtbemind.CD l21

CUIjTIVATION

2l1.Sincesentientbeingshavenotyet{bundtheir truenature’weteacbtbemtoendtheirerroneous

waJ／sandcultivategooddeeds.叭／benwebaveuncov﹣ eredourtruenature’tberewillbenoerroneousways tobeendedandnogooddeedstobecuItivated’fbr

ourmindswil}beinastateofpurityandequality╴theOneTrueDharmaRealm╴tbestateofnon﹣ cultivationandnon-attainment.WitlIinsuchstates’ westilldowhateverisneeded{brcuItivationandat-

tainment·But’wedonotattachtoeitherextremeof empt1nessorexIstence.CD

2l5·TbcbangeIKarmicretributionsandresolveall disasters’Ioftenuseatreeasanexample.T}1emindis theroot’ourthougbtsarethetrunlK’ourbehavioris tbebranc}Ies’andourspeechistheIeaves.IfwetIyto correcttheproblemofanunhealthytreebyplucking o仔eacⅢeafwhilefbrgettingtotreattheroot’oure仁 fbrtswillbefUtile·Butifweweretobeginfibmthe root’tounderstand什omtbebasics’ourproblems wouldbeeasilysolved.AL

2l6.Iamgratefi1ltoMs·HanYin’whohelpedmefbr tbirtyyears.Duringtboseyears’shebelpedmebave l25

CUIJTIVATlON

tbeopportunitytolectureonstageeveIyday.Shewas atrueDharmaprotector.Iamgratefi1ltoberffomthe bottomofmyheart{brmypresentacbievement.

Wit}IouttbetbirtJ/yearsoflecturingexperienceon stageeveIydaJ/)bowcouldIhaveanyachievement?.

S}1et}1enpassedaway.Iwillalwaysremember}Ier and{belgratitudetoherbHowdoIrepaylIerlKindness?Witbmyac}Iievement.ThisistheonlywayI canrepay}1erkindness·ASC 2l7.Itismucbbettertopracticegoodnesswithout Iettinganybodylmowandevenbetterifsomepeople reproacbedus’{brthiswiIIheIptoreduceournegativekarma·Itwouldbebestifournegativekarmaand retributionswerereducedandeveneradicated’wbile ourmeritsandvirtuesremainedunknown·CD

2l8.WhydidtheBuddhanotsimplytelIuswithwhat weneedtolKnow?Hedid‧Butwedidnotlisten‧叭∕e

weretoldthemethod’butthougbttoourselves’∣‘叭∕ell

thismaynotbeagoodmethod.Iheardtbatanother oneisbetter.’!叭／ehavethusarguedwit｝ItbeBuddbas andbod}Iisattvas·So’theybavecbosennottocometo l26

CUIJrlVATION

us.PleasecarefUllJ／considertMs.WeneedtobeveⅣ patientbe{brewecanattainachievement.Witbout

patience’wecannotadvancetoabigberstage’{brpatienceistheprerequisite{brmeditativeconcentration anddiIigence.BACW 2l9.Whenwe6ndourseIvessub)ectedtobearing gossip’wewouldjustrespondwithAmituo{blfthey gossipmore’thenagainsay’‘‘Amituo{b·’)Letthem heartbisseveraItimes‧A仕ertheyare﹛inishedtalking’ wewiIbaveIistenedbutdisregardedw}]attbeysaid.

Wewillonb/havesaid“Amituo{b”totI]em.Thisis good比ritisbestnottosaJ／muc﹜﹞‧CD 220.叭／benonebas｛bwdesiresandiscontent’ones

aIctionswilIreduceandbeligbter.EveIJ/daJ/’itis enougb{broneto}]avea{i1IIstomac}I’adequatecIothing’andapIacetos｝﹞ieldone什omwindandrain.A contentpersoniso仕enbappy.Whenoneiscontent’ onewillwant{bwthings.TbeIessonewants’tbe

mo『eateaseandthe｝lappieroneis.Ifonetrulydoes notcompetewithothersorcraveaIWt}Iing’onewiIbe happierthanacelestialbeing·ElLS

l27

CUIjTIVATION

22l.GreatMasterYinguangaptb/saidt}latwbet}Ier ornotoneachievesinone’slearningdependson}Iow sincereandrespectfi1loneis.Ifoneisinsincereordis= respectH1l’onewillachievelittle.ASC

222Whenpeopleverballyabuse’criticize>andslanderus’wesbouldacceptitwithagrate{Ulheartrather thanavenge{Ulbeart.Why?Tbeybaveprovidedus wit}Iinvaluableassistancethatcanhelpusre{lectand correctourmistalKesimmediate!yifwedohavet}lese bults’orguardagainstthemifwedonot.Ifweare notatfault’donotblamethesepeople;insteadbeencouragedtomake{i1rtberimprovements.CD 225.Therearethreecategoriesofpatience·First’tol-

eratetheinjuriesofphysicalandverbalabuse.Patienceisavirtue.叭／ithpatience’wewillhaveaquiet andpuremind;t}1us’itwillbeeasiertoattainmeditativeconcentrationandacbievement.Wbenwesuc-

cess{i1Ilypracticepatience’wewillgaintbegreatest goodfbrtune·

Second’bepat1entwithvariationsoft}Ienatural elements’hotandcold’summerandwinter’hunger andtbirst’aswel}asnaturaldisasters. l28

CUIJrIvATION

Third’bepatientint}Iearduouscourseofour

practice.Be{breweattainthejOyofcultivationand ourcultivationbecomesstrong’wewilIencounter manyobstacles.However’oncewegetthroughthis p}Iase’wewillattainbappiness·BACW 221.AfterthesixthPatriarchofZen’Master

Huineng’becameenligbtened’circumstances{bund himactingasanattendanttoagroupofl1unters.

Dai!J〃hewitnessedtheirhuntingandkilling.He servedmeatandcared{brtbem.Thebunterswerebis

masters;hewastbeirservant·Hedidtbisfbrnot]ust ashorttime’butfbrBfteenyears.

Couldwehaveenduredthis?Henotonlyendured’butwascontentedanddidnotbavean;ywanderingthougbts’discriminations’orattachments.

ThesewereBffeenyearsoftruecultivation.He reachedenligbtenmentwhenhewasinHuangmei’in thesouthernpartofChina.Whetherunderfavorable oradversecircumstances’hecultivatedbismindof

purity’equality’greatcompassion’andlovingkindness.Thereisnothingmoreimportanttoourcultivationtbanthesefburvirtues’andtbesewerewbat

hepracticed.CD 129

CUIjTIVATION

225·FourkindsofkarmicIinksexistbetweenchil-

drenandparents.T}IeBrstistorepaylKindness·In pastli{btimes’theyhadagoodandhappyrelations}Iip withoneanotherbTbecbiIdrencometorepaykindness’sotheyareveIyIal. Tbesecondistoexactrevenge.Tbec}Iildrenare IKarmicdebtors廿ompastli｛btimes.T｝﹞eyareusually wastreIs.WI1entbeygrowup)theywillcausethe 巨miliesruin.

ThethirdistocoIIectdebt.ItaIldependson}Iow

muchtbeparentsbadowedtbecbildren.Iftheparentsdidnotowemucb[previously>’tbecbildrenwill dieyoung.Ift}Ieparentsowedtbechildrenalot’the parentswilIspendalotofmoneyontbecbildren’s educationandtalKeveIygoodcareofthem’andthe cbildrenwiIsudden!ydiewhentbeyareadults.

The{burtbistorepaJ/debt.Thec}Iildrenowedthe parentsinpastlifbtimes.叭／bentbeamountisalot﹚tbe cbildrenwiIookaRertheirparentsveIyattentively.

Ifthecbildren’sdebtislittle’theywilltalKecareof tbeirparentsjustenougbtoensurethattbeirparents Iacknothing·Butthereisnorespect{brtheirparents╴t﹜lecbildrenon!ytakecareoftheirp｝WsicaI needs. l50

CUIjTIVATION

叭／henthesefburkindsofkarmiclinksexistbe﹣

tweenpeople’theywilIbecome{amily.Peoplewill becomereIativesor廿iendswhentbekarmicIinlKis

WeaIKer·Whenthelinkisstronger’peoplewillbecome 炮mi!y.EILS 226.Astudentonceaskedme’“IamconfUsed匕yso maIWmethods‧叭／bic｝Ionedoyout｝IinlKIshould choose?”

Attbetime’tberehappenedtobeaballonthe ground’wbichIpointedtoandsaid’“LooIKatthis ball.Thesur值cehaspointscountlessastbenumber ofmethods·Theteachingsrequireyoutofindt}IecenterofthebalI‧YOucanreacMt廿omanypointonthe sur跑ceaslongasyou｛bllowastraightline.YOuneed not6ndasecondorathirdpointfbrasanoldsaJing goes’℉oIIowtberoadandyouwiⅡgethome.Thereis noneedtocircIearound.’”

HethenunderstoodtbatBuddhismpursuesthe truemind.Onceweattainenlightenment’weattain eveIything·T}Iere{bre’nomatterwhichmethodwe choose’tbelKeytosuccessisconcentrationonone method.SoIongasweadheretoourchosenmethod’ wewillacbievedeepconcentration’attainwisdom’ l5l

CUIJTIVATION

anduncoverthe乃ueNatureofGreatPer﹛bction.

BAC叭∕

227.Howdoesones｝low匕yexample?Bypracticing accordingtotheteacbings.Ifweteachpeopletoact

onewaybutweourselvesactanotherwayanddonot practicewbatweteac}I>tbenthosew}1olistentous maynotbelieveourwords·Forexample’ifItellyou tomindfUllyc}lanttbeBuddha-nameandIdonotdo somyselEwouldyoubelievemywords?YOuwould not·

Onemustpracticewhatoneteacbes.Thisis‘<show 匕yexample.”Oneisnotputtingonasbow;oneun﹣ derstandstheteachingsandprinciplesinthesutras andactualypracticesthemIly.Onedoeswhatt}Ie Buddbateachesonetodoanddoesnotdowhattbe Buddbateacbesnottodo.EILS

228.Itisawanderingt}Ioughttohopefbranearb }Iarvestofrewards{brourgoodness’{brsuchthinking cancreateobstacIes.Weareonlytoaskaboutthecultivation’nottheharvest.AslongaswediIigentlycultivate’theharvestwillnaturalMbllow)whybotberto constant!yseekit?Tbisisthetruewayofcultivation: l32

CUIjTIVATION

tonotseelKanything.Justconcentrateonendingimproperbehaviorandcultivatinggoodness;eventuallJ〃 wewillobtainwhateverwedesire.

叭／henweseekourgainsarelimited,fbrmost like!ywewil>onlyreceivewhatwerequest’asour cultivationofvirtuesisnotinaccordancewithour

vIrtuousnatures.WitboutseeIKing’eveIythingisa mani{bstationofandinaccordancewithourvirtuous natures.CD

229.TherearetwoapproachesinlearningBuddhism· The｛irstispractice╴hereonestartswit｝Icultivatinga puremind.T｝Ieotberisunderstanding╴hereone studiestheteac}Iings.Wbicbapproachismoreadvan-

tageous?Practice.As}ongasone}1asapuremind’it doesnotmatterthatonebasnolKnowledgeofBuddhism.Ifoneeradicatesa{Hiction’tbenthemindis

pureandtbeBuddbaLandwiIalsobepure.Onewill beabletoattainrebirtbint}IeWesternPureLand.

IILS

250·Ifwewisbtoattainwealth’wepracticethegivingofwealthTbattainintelligenceandwisdom’we practicethegivingofteaching·Tbattainhealtband l55

CUI」rlvATION

Iongevi軏wepracticethegivingof｛barlessness.Tbis isthecorrectwaytochangeourdestinies.By{bllowingtherigbtprinciplesandmetbods’wecanevenattainSupremeEnligbtenmentmucblessworldIyenjOymentandhappiness.CD 25l.Itissaid’“Asheepdiesandisrebornahuman;a humandiesandisrebornasheep·”Inthisli{byouare thebumanandyouarestrongerthanthesheep;you lKiIandeatit·Int}]enextli{b’tbes}]eepbecomest}Ie

humanandyoubecomethesheep;hewil}killandeat you.Eachone’inturn’paysbackTbisis“alternate!y barmingandlKillingoneanother.〃Suchagony!

Tbeweakbeingtbepreyofthestrongisanabnormalpbenomenon.ItisamaliciousreIationship╴oneofcontinualreprisals.Inaddition’when onetakesrevenge,onewiIlnotdoitint}Ieexact amount╴onewilloverdoitalittle‧Tbere｛bre’the

enmitywillcontinueli{btimeafterli{btimewit}Ioutend andwiIneverbereso}ved.TheretributionswiIIbecomemoreandmoreterrible.EILS

232AllBuddhasSymbolizeourvirtuousnature.All bod}IisattvasandarbatsSymbolizetbevirtueofpracl31

CUIjIVATlON

tice.Witboutthevirtueofpractice’theinnatevirtuousnaturecannotbereveaIed·TbiscompIementaIy relationsbipiswhytbeBuddhatableincIudesbotb Budd}1aandbodhisattvaimages·T}]eBuddhasrepresentoriginaInatureandt}Iebod}Iisattvasrepresent

theapplicationofthisnatureandfbrm·TbisoriginaI natureisemp吼asitbasnoset｛brm.AIIcreationsor ｛brmarise仕omtbisoriginalnatureandoncethereis {brm’thereisappIication·BACW 233.Tblmowour{au}tsdaiIyistoawakendai!y.Once wediscovera炮uIt’wesincerelyco『rectit;t｝﹞isishow wewiIbuiIdourstrengt}IofcuItivation·Weneednot domuch.I『wewereto｛indandcorrectone｛auIta

daytbenwewouIdbecomeasageorvirtuousperson intbreeyears.CD 251.叭／eunderstandthetrutb’sowesbouId比elem﹣

pathy｛braIIbeings╴wesbouIdIovethem’notbarm tbem.叭／hatisthecauseo「warsinthisworId?The

BuddhatoldustbatitisIKiIIing.There｛bre’i「warsare toend{brever’beingsshouIdnoteatmeat·ElLS

>55

CUIjTIVATION

255.Tbe叨〉〃Mz尺〃αM∕mtellsusthat“asincereheart

isacultivationplace’apureheartisacultivation place’andacompassionate}Ieartisacultivation place.”Apropercultivationplaceiswithinourhearts·

Whenourmindsareontbepathtoenlightenment tbennomatterwhereweare’tberewillalwaJ/sbea place{brcultivation.CD

l36

THREELEARNlNGS

TbreeLearnings 236.Inorderfbrustoresolvedisasters’theultimate

met}Iodisto“cultivateprecepts’meditativeconcentra-

tion’andwisdom;ceasecreatinganddestrOygreed’ anger’andignorance‧〃AlI﹛brmsofprayers’althoug｝I e仳ctive’arenottheBnaIsoIution.Only匕yuniver﹣ salyspreadingtheteachingso『morali吼virtue’and causali吼canweultimate∣ytrans｛brmpeople’sminds and}IelptosoIveaIIthecompIexproblemsonEarth REN

257‧叭／hentheBuddhataughtallbeings’hisaimwas {brpeop}etoacbievetheT}]reeLearningsofprecepts’ meditativeconcentration’andwisdom.Abiding匕ytbe preceptsleadstotbeachievementofmeditativeconcentration.And廿ommeditativeconcentration’wis﹣

domarises.Meditativeconcentrationispivotalto one’slearningandcultivationofBuddhism.Abiding 匕ythepreceptsisthemeanstoac﹜lievemeditative concentration·Meditativeconcentrationisthemeans

touncoverwisdom·Uncoveringwisdomisthetrue

objectivebecauseonlywisdomcanhelpussolveaⅡ problems.EILS l57

THREELEARNINGS

258.Buddhismteac}IesustoworktoeIiminategreed’ hatred’andignorance;toabide匕yprecepts’practice meditativeconcentrationandwisdom;toeliminateaIl

tbecon日ictswitbinourselvesagainstaIIpeopIeand environment;toletgoofallsel{is}Ithoughts;andto onIyconsidertheneedsofothers.Ifwecantruly learnthisprinciple’weare“seeingtbrough’’tothe truth.Butweneedtostart匕yputtingtheseteachings intorealpracticebycomplete!ylettinggoofaIgreed’ angeI}ignorance’andarrogance;eradicatingalleviI andpracticingaIIgooddeeds;andpracticinggiving andpatience.DoingsowewillaccumuIatemeritand virtue.WPH

259.WhentheBuddbawasinourworId’hewasjOy-

{i1}andopen-minded’w}Ietbertakingpartindailylifb orteachinganditwasthisjOyandenergythatattractedpeopleandbelpedtbemtoacceptBuddhadharma.Buddhadbarmaisnotmeanttobindus,butto

benefitaIbeingsbybringingtbem)Oyand}Iappiness.

The{brmationofthepreceptswastoshowustbe

rightpatbtoattainahappyand{i1IIinglifb.BACW

l58

THREELEARN<NGS

210.叭／hatarethesu仳ringsofthesentientbeingsin ourcurrentage?T}]eBrstiscommittingtbewrongdo-

ingsoft﹜1eT℃nEvilKarmas‧T｝﹞eBuddhataugbtus tbeFirstLearningofpreceptstoovercometbese·The secondsu仳ringistheinabilitytoremainsereneand atpeace·TheBuddhataughtustbeSecondLearning ofmeditativeconcentrationtoacbievepuriIofmind andtranquiIitJ/.Thetbirdsuffbringisignorance.Tbe BuddhataugbtustbeThirdLearningofwisdomto overcomeourcurrentstateofignorance.BACW 21l.TheBuddbatoldust}latifwecanabidebythe preceptsandlaws’wewouIdhaveatranquilbodyand mindthatwiIIenableustobe什ee什omworriesand

｛bars.Since’deepconcentrationarises什omtranqui】﹣ ity’t}]epreceptsareessentiaItoselfcultivation.Ifwe breaktheIawortbeprecepts,thenourconsciences wilIbeplagued匕yguiltevenwearenotpunished.

Moreover’eveni「weavoidworId!yretributions’tbere isnowaJ／toavoidourlKarmicretributions.﹨八∕hent｝Ie bodyandmindaredisturbed’wecannotconcentrate

onourpracticeandtopracticesuccessfillly’weneed tobetranquil·Itissaid,“Preceptsorsel{LdiscipIine

l39

THREELEARNINGS

leadtodeepconcentration’廿omwbicbwisdom arises.’’BACW

212·Oncewehavedevelopedapureandquietmind’ andbaveattainedwisdom’wecanbegintobroaden ourknowledge.叭∕ecansee,beaI｝andlearnofany﹣ thingthatweareinterestedin’fbrnowwehaveattainedwisdomandwiⅡnotbea仳cted﹛〕yoursur﹣ roundings·Sincewe}1aveselFcontrol’tl1emorewe seeandhearthewiserwewillbecome’andthe

greaterourstrength廿omdeepconcentrationwillbe‧ Howaredeepconcentrationandwisdomincreased?

Remainingunmovedbysurroundingswillenhance deepconcentration·Developingaclearandunder-

standingmindwillenhancewisdom.Thenwecan learn什omothersc｝Ioolstoenhanceourdeepconcentrationandwisdom.First,wepracticeprecepts’concentration>andwisdomtoattainouroriginalwisdom.

Thenwecanlearnextensivelytoper{bctouracquired wisdom.Thisisthew叩oflearning廿omancient times.BAC叭∕

l10

THREEREFUCES

ThreeRefUges 215.WhenwetakerefUgeint}IeThreeJewels’we 6rstreturntoandrelyupontheBuddMForuncountableeonsjwehavebeenwanderingbelplessly andmiserablyinthesixrealms.Nowwehavemeta goodteacberwhoshowsusthatweneedtoreturn

ffomourdelusionanderroneousthinking’andtorely upontheawakeningofourtruenaturethatwasoriginallyawakened.So’theBuddhatbatwerelyuponis nottobe{bundoutsideofourselvesbutisinnateto ourtruenature.BACW

211.ThkingreH1geintbeBuddbameansbeingawalKenedandnotdeluded.Takingre{UgeintheDharma meansbeingproperandnotdeviated.Thkingrefi1ge intbeSanghameansbeingpureandnotpolluted.

T｝IesearetheThreeJewelsof乃ueNaturefbrour

practice:awalKening’properunderstanding’andpurity·Fromnowon’weneedto{brgetourpastandreturntoandrelyupontheseThreeJewelsanduse themtocorrectourthougbts,speech’andbehavior.

BAC叭／

l1l

THREEREFUGES

215.Onceweattainenlightenment’weattaineveIy-

thing.Tbere{bre’nomatterwbicbmethodwec}Ioose’ t}Iekeytosuccessisconcentrationononemethod.So Iongasweadheretoourcbosenmethod’wewiII ac}1ievedeepconcentration’attainwisdom’anduncovert}IeTfueNatureofGreatPer{bction.

FromaIofthis’wecanseehowimportantthe

「BipleJeweIsaretous’｛brmonIKsandnunsaret｝﹞e treasureoftheSangha.Weneedtorespectallof t｝Iem.爪∕ecanlearn什omthegoodones’aswellas 廿omthosew｝﹞odonotfbⅡowtberulesandguidelines. 爪／Cemulatethe｛brmerandusethelattertoserveas

negativeexamples.

Ifwe值iItounderstandtbattakingre｛Ugeint｝Ie TbreeJeweIsdoesnotmean{bllowingacertainperson’thent}IerewiIlbet}Iemostseriousofconse-

quences’aswewiIallintoAviciHeI.Why?Thereis onlyoneSangbaintheuniverseandtheSanghain ourworIdisapartofthiswboIe·Ifwetakerefi1gein and{bllowonlyoneindividualmonkornun’regard tbatpersonasouronlyteacher’andre{ilsetorespect others’wewiIIbe!‘splittingandsowingdiscord amongtbegroup.”ThisistheBftbo『tbeFiveDeadly Offbnses.Tbe{irstfburarepatricide’matricide’intenl12

THREEREFUGES

tionaIycausingaBuddhatobIeed’kiIingabodhisattvaoranar}]at.Tbus’itwouldbeevenworseto

chooseon!yacertainmonko『nun｛b『re｛Ugetbannot totakere{i1geataII·

Furtbermore’weonIyneedtotalKere{Ugeonce.It doesnotaccompIishaIWt}]ingtotakere{i1gefibmone personthistimeandtben什omanotberIater‧叭／emaJ∕ thinlKtbatwecangetmucbmoreprotectionifwe{bIlowmanymonIKsandnuns.ButasthesaJ/inggoes:‘|A claJ／idolcrossingarivercannotevenprotecthimsel股” Nobodycanprotectus.Onlywhenwetakere{ilgein tbeThreeJeweIsof吩ueNature!canweprotectour﹣ seIves·BACW

216.TbeThreeJeweIsinourtruenatureareawaken-

ing’correctunderstandingandpurity·TbeBuddba signi{iestheawaIKeningofourtruenature’the DharmasigniBesthecorrectunderstandingofour truenature’andtheSanghasignifiespurityofour truenature·Weshouldberespect{i1Itothem.EveIy daJ/’inoureveIyt}1oughtwesbouldaskourselvesif weareawakened?Dowebavecorrectunderstand-

ing?Areourthoughtsandviewscorrect?Areour

mindspure?ThepurposeofdwellinginanduphoIdl13

THREEREFUGES

ingt}IeThreeJewelsistoconstantly remindusofthe ThreeJewelsof荵ブeNature.EILS

M蜍ｻ

FIVEPRECEPTS

FivePrecepts 217.ImetwitbZhangjiaLivingBuddhaonceaweek

Heoftenremindedme’eitherintentionalyorunintentionalJ〃“PreceptsareveIyimportant.〃Afterhe passedawaJ)IstayedbythecrematoIythatwasbuIt especiallyhbiscremationfbrthreedays.During tbosethreedaJ/sandnigbts’IkepttlIinlKingabout w}Iatbe}Iadtaughtme{brtbetbreeyearsthatIstudiedwithhim.

SurprisinglJ乃whatmadetbedeepestimpression was“PreceptsareveIyimportant.”Icouldnot6gure outwhybutthoughtthattberemustbeareason{br MasterZ}lang)iatokeeptel}ingmetopaJattentionto precepts.SoIstudiedprecepts.AndtbenIrealized tbatworld|yrulesneededtobeconstant!yamendedto suitthepeopleofthattimeperiod.Preceptsaresupramundanerules’notworldlyrules.Ifyouwantto transcendthisworld’t｝IeSixPatbs’andthe呸n

Realms’youbavetoabidebyprecepts.AS 218.PreceptsarerulesthatallBuddhasandbodbisattvasabide匕yintheircultivationovercountlesslifb﹣

times·TheyarerulesfbrtranscendingtheSixPatbs l叮5

FIVEPRECEPTS

andtbeT℃nRealms’notworld!yrulesfbrdailylifb.

Thatiswhytbeycannotbecbanged’theFivePreceptsinparticuIarbDoyoutbinkt}IattheFivePreceptscanbechanged?IsnokiIlingwrong?How aboutnostealing’nosexualmisconducts’nolying’ andnodrinlKing?Theycannotbecbanged.Theyare ma〕orprecepts匕yprincipIeandindeedtranscendtime andspace.AS 219.TbeFivePreceptsarenolKilling’stealing’com-

mittingsexualmisconduct’!ying’andtakingintoxicants.TbeBrst{buroffbnsesarephysicaltransgressionsoftbetruenature·Whetherornotwebave

takentheprecepts’itiswrongtocommittheseacts.

But{bronewhohas{brmallytakentheFivePrecepts’ t}IiswiIbeconsideredascommittingadoubIeviolatIon.

Takingintoxicantsisdi仳rent‧Apersonwhobas nottakenthepreceptsisnotguiltJ/w}IendrinlKing’ however’apersonwbohastakenthepreceptsand thendrinkswillbavebrokenthisprecept.Thepurposeofre｛iaining仕omintoxicantsistopreventus 廿omcommittingtbe｛irst｛burtransgressionswbile undertbeinfluence;therefbre’intoxicantsintheml叮6

FIVEPRECEPTS

selvesarenotwrong.Thisisanexampleofw}Wwe needtounderstandthepurposeoftheBuddha}spreceptsetting’its{imction’anditsbene{it.BACW 250TheBuddbataughtthebasicFivePreceptsand the6rstoftheseistbe6rstoftheT℃nGoodKarmas:

donotkilI.ContinuingtokiIlistocomplete!ydisregardhisteacI1ingsandisanultimateactofdisrespect.

ThisdisrespectistantamounttobeingunfiIialtoour parents.ConseqUent!JMfweignoretbeseinstructions andkill’weareneithercompassionatenorIaI. BACW

25l.叭／henwepracticeadberingtot﹜Ieprecepts’the mostimportantpointisto{bI}owt}]eir{i1ndamental spirit;“Donot}Iingthatisbad:doeveIJ/tbingthatis

good’”Doingnot}IingbadisaT}Ieravadapreceptdirectedtowardusandistobe{bIIowedconscientious!y inordertodevelopselfLdiscipline‧TbeCbinesecaⅡ

tbis‘‘AttendingtoonesownmoraIwellbeingeven whilealone.”WbenwepracticeselfdiscipIine’we needtoremaintruetotbeprecepts’evenwhennoone isaround·“TbdoaIltbatisgood”isfbrthebenefitof aIlbeingsandisabodhisattvapreceptthatteacbesus l17

FIVEPRECEPTS

bowtointeractwitbotbers.Preceptsarethecriteria

{brdistinguishingbetweengoodandbad.BACW

252.SomepeoplebavecompIainedt}Iattherearetoo manyprecepts’thatitistooeaSytoviolatethem’and thus’theyabandonabiding匕ythem.Thisiswhymost peoplepre{brreadingorlisteningtotallKsaboutt}Ie sutraswhileavoidingthoseonprecepts.叭∕eneedto remembertbatpreceptsguideusinourbehaviorand aretheproperconductofallBuddhas.Iftherewere noprecepts’therewouldbenoBuddbism.Iftbere werenocourtesies’t}IerewouldbenoConfi1cianism.

Merelyrecitingtbesutraswithoutpracticingtbeir teachingswillresultinournotreceivinganyoftheir bene6ts.BACW

255.Agoodillustration[oflivingasimpleli{b>ismy Iateteacber’Mr.LiBingnan’wholivedasimpleyet happyli{b.Fordecades’heonlyateonemealaday) but’wheneverhewasinvitedout{brdinner’heac-

cepted.Onseveraloccasions’beinvitedmetoaccompanyhim.SinceIhadbeenpracticingt}Iepreceptof noteatingafternoontime{bryears’MbltveIyuncom{brtablewbenbeinginvited. l18

FIVEPRECEPTS

Mr.Lisimplysaid’℃omewithme!Comewit｝I

me!”Laterheexplained:”叭／ithtbisattacbment’you wil}notbeableto}1elppeoplebecauseifyouintendto belptbem’youmust}IeIpthemtobebappy.Eating tbisdinnerisnotvioIatingthepreceptsbutli仕ing t}Iem.Theyinvitedyouwithgoodintentions.Ifyou rejectt}Ieirinvitations’theywilltbinkyouareclosed toreason.Tben’tbeywillnoton|yrejectBuddbism; but’willalsosaythatwepractitionersarearrogant andlookdownuponotbers·T}IeymayalsourgeotberstoavoidBuddhists.So,youcouIdruintbeopportunityofanuntoIdnumberofpeopIetolearnofBuddhism·TbiswillresuItinthecreationofnegative >,

karma{bryou.

Therefbre’hewasnotviolatingthepreceptsbut wasinsteadsimplyliftingtbemfbrthismeantmaking otbershappJ/)helpingthemtolearnofBuddhismas wellasaccordingwitbconditions....Wecanseefibm thistbatBuddhismisf>exible.BACW

l19

PARAMITAS

ParaIitas

251.WhenwearewilIingtoIetgoofourweaIth’we wiⅡgainweaItb.Wbenwegiveteacbings’wewiⅡ gainwisdom.﹨八／henwegive｛barIessness’wewiIlgain heaIt}IandIongIifb.Thelawofcausalityisareality andasnaturaIastbelawsofheavenandearth.Ifwe

per{brmgoodnesswit}]outexpectationofreward’ withoutthewisb{brprestige’wealth’wisdom’}Iealth’ orlongli{b’witboutt}Iewisb{bran;ything’tbenwe areboundtouncovereveIytbingthatisalreadyinour truenature.Istbisnotbeing什eeandhavinggreat contentment?CD

255.The{irstparamitaisgiving·Forus’thismeans

Iettinggoandhelpingothers.Therearetbreekindsof giving:thegivingofweaItb’thegivingofteachings’ andtbegivingof{barlessness.Givingisakarmic cause.Ifwewanttohavewealth’wesbouldpractice

thegivingofwealth·IfwewanttobeinteIligentand wise’wesbouIdpracticetbegivingofteachings.Ifwe wishto}1avegoodbea}tbandaIongIi{b,weshould practicetbegivingof比arIessness‧ l50

PARAMIT八S

Intbegivingof{barIessness’themostimportant thingisnotto}Iarman<ybeing.InadditiontonotIKiIingbeings’wesbouldnotevencauset}]emtohave

a刪ictions.Avegetariandietisafbrmoftbegivingo『 {barlessness:Wedonoteatthef>esbofanimaIsor

causethemtohavea刪ictions.Tbbemoreproactive’ weshould什eecapturedanimals.EILS

256.Thesecondparamitaisabidingbytheprecepts.

WesbouIdobservethepreceptsandcodesofbe}Iavior thattheBuddbalaidout.Tbeteachingsinthesutras tbattbeBuddbaearnestb/andpatient!ytaughtus sbouldbe｛blIowedtoo.Wesbouldalsoabide匕ythe Iawsandcustomsofourcountries.Ifweabandontbe

precepts’thentbepracticeandupholdingoftbeBuddba’steachingswiIdisappear·EILS

257·Thethirdparamitaispatience.TbaccompIisb anyundertaking’oneneedstobearanJ/hardshiptbat oneencounters.Int}IeprocessofcuItivation’onewilI

sure∣yencounter廿ustration.Themorediligentoneis’

thegreatertheamountof什ustrationone｛aces.

Whyist｝lefesomuch什ustration?Becauseofthe evilkarmastbatonehascommittedovercountless l5l

PARAI<ITAS

kalpas’obstacles廿omkarmic｛brcesareunavoidable.

Tbeonlysolutionistotolerateanyhardship.Tbiswill decreaselKarmas.Ifonehasmeditativeconcentration’

itcaneliminatekarmas.Oneshouldfaceobstacles

withwisdom’resolvethemwitb{brbearance’acqui-

esce’andmakediligentprogress.OnIywiththe paramitaofpatiencewillonebeabletoimprove.If oneisnotpatient)onewillencounterobstacles.EILS 258.T}Ie{burthparamitaisdiligence.TheCbinese term｛briidiligence’’is／泣叨加Jingmeans“pureand unadulterated〃andjinmeans“makingprogress.〃For bodhisattvas’diligenceistbeonlyvirtuousroot.

Nowadays’man;yBuddhistpractitionersmalKetbe mistakeoflearningtoomanydi仳rentthings’resultinginam1xture.Alt}1ougbt}IeymakeprogresseveIy

daJ/)tbeirprogressisadulteratedTheyspendalotof timeande仳rtbutt｝Ieiraccomplis｝1mentisveIylimited.

TbelittleachievementIbaveintbislifbtimeisdue

tohavingagoodteacher.He{brbademetoproceedin anun｛bcusedandrandomway‧Ilearned廿omMI﹪Li BingnaninTaichung{brtenyears·

l52

PARAlⅥIT八S

Histeachingmethodwasthatevenifastudent

wasveIysmartandbadanexceptionalcapabili吼lIe orshecouldsimultaneouslyon!ylearntwosutrasat most.Ifthestudentwantedtolearnthreesutras<at onetime>’hewouldnotteachthisstudent.Students

whodidnotbaveagoodcapabilityIearnedon!yone sutra·

OnlywbenMr.Liconsideredthatastudenthad

learnedasutrawellenougbwouldbeteachtbestudentanewone.Otherwise’hewouldnotaIowtbe

studenttolearnanewsutra.Duringmytenyears wit}IMr.Li’IlearnedBvesutras’whereasinaBud-

dhistcollege’tbestudentsstudymorethanBvesutras lnonesernester·EILS

259.ThefiHhparamitaismeditativeconcentration·It meansbeingincontroIofone’smind.Witbin’tbe mindisunmoved;wit}Iout’themindisnotattachedto

phenomena.OneshouIdnotbeeasi!ytemptedbyany externalphenomena.Forexample’whenonelearnsa sutra’oneconcentratesontbissutra.ThiswaJ/)one wouldbeincontrolofone’smind.EILS

l53

PARAMITAS

260.Tbesixtbparamitaiswisdom.Simp!yput’when oneinteractswithpeopleandengagesintasks’one shouIddosobasedonreason’notonemotions.EILS

26l.Areadverseencountersgood{brus?Forpracti-

tioners’yes!Itisgoodtrainingtobavesomeoneconstant|ycausingtroubIe{brusandtonothavetbings goingourway.Withouttheseadversities’}Iowwould weachieveconcentration?Adverseconditionsand

a冊nitiesprovideuswitbiusttberig｝Itopportunities todiscipIineourseIvesandtopracticetbeParamitaof Patience.爪／ecannotbethank｛i1Ienougb｛brt｝Ieseopportunities’muc}1}esstocomplainaboutt}]emorget angIy·CD

l51

AMlT)\BHAVILLAGE

AIIitabhaVillage 262PresentIJ〃tbereareon!yafbwcountriesthat providesocialwel血re｛brtbeirseniorcitizens.Coun﹣

triessuchastbeUnitedStatesandespecialyAustraliabavecompIetesociaIweIbreprograms’andseniors areveIyweIItakengoodcareof

Butretirementorganizations’whetherrun})ytbe governmento『bytbeprivatesector﹚mostlyempha﹣ sizecaring{brseniors)physicalconditionsandpaJ lessattentiontoenricbingtheirspirituaIlifb·Tbose

wbotakecareoftbeseniorso仕endosomechanicalb／ andmaJ/showlittleIoveorconsideration.Conse-

quent∣y’seniorscan比eIemp吼Ionely’and｝IeIpless’ waitingdaiMbrdeath

Inviewofthisandinspiredbythe{burlKindsof mindandpracticeofgreatcompassiontbatwelearn intbed﹙》αhz／〃‘／α人αSα∕／Ⅶ’Ihaveanewidea｛brsenior

retirement·IhopepeopIeofvisionandfbresightwill gladIypromoteandimplementit.Seniorshavede-

votedthemseIvestosocietyandshouldstarten]Oying goodfbrtuneintheiroIdage.Tbisistherealizationof aper{bctsociety.MT

l55

AIlITABHAVILLAGE

265·EveIyoneofushasparents’andmostofuswill alsobecomeoldsomeday.Menciussaid’“叭／eshould respectourparentsandextendthatrespecttoallold people;wesbouldloveourchildrenandextendtbat lovetoaIchildren.’’

Seniorsbavededicatedt｝1eir｝ivestot｝1eir色milies’

socie吼andcountries.Itisonlyappropriatethatchil﹣ drenshowBlialpietytotheirnowelderlyparentsand repaytbeirkindness.Wesbouldtrulyextendthe6lial pietyfbrourparentstoaItheseniorsintheworld’ establis}Iaparadise{brseniors’andshowourlove andrespect{brthem.

Ifwecandosoand’additionallJ〃﹙l）｝lelp哽eligious

groupsandethnicgroupstoworktogether’(2) propagategoodtraditionalculturesintheworld’and ﹙5）promotethesages’teac｝lingsoffilialpie吼respect fbrtbosewhoareolder’andloving-kindness’thenall peoplewillbehappyandt}Ieywillsupportourundertaking’toget｝1erwitbt｝Iebeings廿omalldimensions.

Aharmoniousworldcanbeexpectedsoon.MT

l56

INTERFAITHHARlVONYANDMUIJTlCUIjTURALISM

InterfaithHarIoIWand MulticulturalisⅢ

261.TheBuddba’steac}Iing’theteachingofallt}Ie sagesthroughouthistoIyandaroundtheworld’and religiousteac}1ingaIaremulticulturaleducation.In

particulaI｝thed﹙﹚αm〃Mα尺αSα∕／1α’whicbisasummaIy ofBuddbism’tru!ycontainsprofbundwisdom廿om tbeper｛bctfi1sionofdi仳rentreligionsandcultures.

Forexample’alltheorgansofabo咖suchasthe eyes’tbeears’thenose’tongue’hands’and{bet’must dotbeirdutiesandcooperatewitbotherorgans.This waJ)thebodywiIlbebealthy.

Alloft}Ieet}Inicgroups’cultures’religions’ schoolsofthougbtwereoriginaUyasinglelifbcommunib/.T}1erefbre,theysbouldseekcommonground

andputasidediffbrences’existand｛lourishside匕y side’respectandbelponeanotber’getalongharmonious!J乃andtreatoneanotberequally.Theuniversewas originaUyharmonious.TheworldwasoriginaUyone 色mily.MT

265·Religiousrespectandcooperationisthefbunda-

tionfbrglobalbarmon[y.Tbacbieveworldpeace’ l57

lNTERFAITHHARIIONYANDMUIjTICUIjTURALISM

t}1eremustbe}1armoIWandequaltreatmentamong

countries﹚amongpoliticalpartiesorpo｝itical伍ctions’ amongetbnicgroups’andamongreligiousgroups.

Itisdi冊culttoachievethis’butitiseasiertostart

witbacbievingharmonyamongreligiousgroups.Re-

ligiousrespectandcooperationmustbebasedon learning廿omeachotherinorder｛bronesownrelig﹣ ionstostayvital.IfeveIyreligiousadherentwereable topracticetbeteachingsofthesages╴compassion’ Ioving-lKindness’sincerity’respect{i1lness’bumility’ andbarmony-andgetaIongharmoniouslywithothersandtreattbemequalIJ〃thenperfbctbarmonyand sociaIharmoIWwouIdbenearbMT

266.T}IecoreoftbeteacbingsofaIsages’inthis

worldandbeJ/ond’issincereloving-lKindness· Tbroug}Itbeteachingofmorality’tbelawofcause andeffbct’wisdom’andscience’thesagesaimtoun-

coverthevirtueoftbeutmostpurityandvirtuousness innateinallsentientbeings.Thesevirtueswillmani-

{bstwbeninteractingwithothersandengagingin dai!ytasIKs.MT

l58

lNTERFAlTHHARMONYANDMUIJTlCUIJTURALISM

267.TbdaJ/’manyreIigiousscholarsbeIievetbatGod

oradeitybasnophysicaIbody;Heisomnipresent.

ThisstatementaIsoappIiestoDbarma-natureinBuddhism.Tbere﹛bre’weIKnowtbataIthoug｝Idi仳rent termsareused’aIreIigionsspeakoft}Iesametbing· IhavediscussedthisbasicconceptwitbmanyreIigiousIeaders’andwealIagreethattbegodsworshippedinaIlreligionsaretheoneandonlytrueGod intheuniverse.IaslKedt}Iem’“Doyouagreet}]attbe trueGod｝Iasper比ctwisdom?”Theyagreed‧〃The trueGodbasmiracuIouspowers,wbichareinconceivable’andcantrans{brmintoanything.”Tbeybelievedthis.

AndtbenIsaid’“HebasturnedintoSal<yamuni ofBuddhism’ConR1ciusofChina’JesusChristof

Cbristianity’andPropbetl\/IubammadofIsIam.A}I thesepeopIewerein跑cttI﹞etrueGod.Therefbre’we areaⅢami!y.〃 Itisadmirableoftbesereligiousleaderstoaccept tbisideawithopenbearts.Ithoughttbatalotofdiscussionmightberequiredbe{bretheywouldaccept

thisidea’butithasbeenwarm!yreceived})ymyreIigious廿iends.Thisisquiterareandcommendable.LS

l59

INTERFAITHHARlVONYANDMUIJTICUIjTURALISM

268.Tbresolveconflictandpromotesocialstability andworldpeace’wehavetostopcompetingfbrrec-

ognitionandmaterialgain’andactivelypromotethe teachingofbenevolence’justice’andcompassion’a teachingtbatwiIIelpallbeingsattainenligbtenment.

Thisteac}Iingistbesameastheteachingoflove taughtinreligion:GodIovespeople.

Throughcare{Mobservation’wewillreallyappreciatethatal}thegreatsagesineveIycountIythroughouttimeandt}Ie{bundersofthemajorreligions’who

wereallsages’completelyrenouncedmaterialgain andgreed’andhadpureminds.Therefbre’theypracticedwhattbeytaughtandwereabletoteachotbers topractice.Theyexertedbr-reachinginf>uenceduringtheirtimesandon{i1turegenerations.LS

269.Thegoalofreligiouseducationistorealizethe trut}Iofallphenomena’whic}Itheearth’theheavens’ andIoriginate廿om.AllthingsandIareone’nottwo.

Tbee仳ctofthereligiouseducationistoreach completevIrtueandultimatewisdom’respectallbeings’andvowtoserveallbeings.

FromthiswecanunderstandtbatreligiouseducationistheguidelinetoreaIizingaharmonioussociety l60

INTERFAITHHARMONYANDMUI」TICUIjTURALISM

andahappylifb.Ifwepayattentiononlytorituals andfailtopro{bundlycomprehendt}Ieessenceofthe sutra’steachingjwewilInotprogressany{Urtherthan justbeingzealousaboutour{ait}landthusbeeasily manipulated匕ythosewithbadintentions.REN 270.TheQur’ansaysthatAllabisbenevolent.The Biblesays:℉orGodsolovedtheworld..‧.”Tbe

fbundationofCon{i1cius’andMencius’teachingis benevolence’rigbteousness’lOyaltJ/)and{brgiveness.

ThegoalofMahaJanaBuddhismissincerityand compass1on.

Tbere{bre’wecanunderstandthegoalsofalIreligionsinthisworldarebenevolence’compassion’ universallove’sinceri吼respect’bumili吼andbar﹣ mon[y.ThecontentofallreligionsincludetheseBve teachings:etbics’morali軏causali吼philosop叮and science·The{irsttbreecategoriesareuniversalteachings{brallpeopleregardlessofgender’age’orsocial status.Allpeopleshouldlearntheseteachingsinearnest.Tbelattertwocategoriesarefieldsofteacbings’ whicharedeep∣ystudied匕ya｛bwindividuals.REN

l6l

INTERFAlTHHARⅣlONYANDMUI」TlCUIJTURALISM

27l.Westartwitbthetrainingofteachersbyestab-

lishinganinstituteofreligions·ARertbat’weestabIishauniversityofreIigionsoramuIticulturaluniversitywheretbeseteacberscangoontoteachstudents.

Tbtrainoutstandingpropagators’coursesinmo-

rality’virtues’religioustexts’thelawofcauseandef ﹛bct’science’pbilosophJ〃andsoonshouldbecon﹣ ducted.EachreligionsbouldestablisbitsowncoIlege.

Eac}IcoIegehasbothcompulsoIycoursesandspecializedcourses.Inadditiontofbcusinginthetextsof hisorberreligion’astudentcanalsostudyt}Ieteachingsofot}Ierreligions.

AHerbeingassessedandendorsed匕ytbegovern﹣ mentasbeingtrulybeneficialtosociaIarmoIWand stability’lecturescanbebroadcasttoreligiousadherentsthroughouttheentirecountIyandevenaround tbeworldviatheInternetandsateIitetelevision·MT

272.Foundersofallreligionswereactuallythedi仳r﹣ ent{brmsandidentitiesthatthetrueGodtoolK{brthe

purposeofteachingdiverseethnicgroups’witbtheir variedculturalandhistoricalbackgrounds’atdi仳renttimes.Tbougbtbeteacbingmethodsaredi仳rent’

l62

lNTERFAITHHARIlONYANDMUIjTICUIjrURALlSM

whenweIookattbemcareⅢlJ〃wewi｝lseethattheir directions’goaIs’andpurposesaretbesame.

T}1estartingpointofalIreligionsislove.Thatthe startingpointistbesamemeansthattheysharetbe samegoalanddirection·Therefbre’religiousgroups canworktogether.Therewereninereligiousgroups inSingaporewhiIeIwastbere.TheyreaIlyworked togetherasoneandgotalongbarmoniouslyIike brothersandsisters.TbisbeIpedtobringstabilitJ/and peacetotbecountIyLS 273.Ourtruenatu『eisneit｝lerphysicalnorspirituaI’

noranaturalp}Ienomenon.ItistruepuritJ/)true goodness’compassion’impartialitJ／’andper比cten﹣ lightenment.乃uenatureneitherarisesnorceases.lt isalI-knowingandabletocreateeveIythingwitbout con廿ontation.

EveIJ/thing’nomatterhowinsigniBcant’isderived 仕omtheirownoriginaltruenature.Itisre｛brredtoas

tbetruecreatoroftbeuniverse’thetrueGodinmany scripturesofdiffbrentbithsandreligions·WeshouId realizetbatweareunifiedintoGoda}lthetime(not )ust“witbGod”).Weareunifiedintotheuniverseas

l63

INTERFAITHHARIIONYANDMUIJTICUIjrURALISM

oneness.Theworldiscreated{)ytbepowerofconsciousness.RRE

271.ReligiousharmoIWisthelKeytoworldpeace·If eachreligioncanpromoteimpartialityandstriveto attainbarmoniouscoexistence’thenharmoniousrela-

tionshipsamongl)countries’2)et}micgroups’and3) politicalbctionscanbeacbieved·Moreover’religious barmoIWistheeasiesttobeginwitbwhencompared tot}Ieothertbreerelationships’becauseallreligious textsteachustodogooddeedsandabandonevil deeds’toletgoofselfis}mess’toenbanceourspirits’ andtore廿ain廿ompursuingwealtb’丘me’andot｝Ier selHshdesires.Ifreligiousadherentstrulypractice wbatthesacredtextsteacb’tbeadherentswilllivein

barmonywithallbeings·RRE 275.T}Ieultimategoaloftheteac}1ingofallreligions

istoguidethehumanmindtogoodness.Tberefbre’a religionshouldtakeupthemissionofrightingthe bumanmindandeliminatingdisasters.Thereare morepeoplewhohaveafaithtbanthosewhodonot.

Iftbosewbobavea丘itbcantalKethelead’restoring tbesages’teacbingofmorali軏v1rtues’andcausali吼 l61

INTERFAITHHARlⅥONYANDMUI」TICUIjTURALISM

and’startingfTomthemselves’trulypracticetbe teacbingofthesages’theywillbeabletomovethose whodonohavea{aithThroughtbis’theycanlead theircountries’politicalparties’andet}micgroupsto returnto}Iarmon;y-barmonyinhavingthesameunderstandingandinsharingbene{its-andtowbere peoplegetalongharmonious!J乃treatingoneanother equally.ThiswaJ/)worldstabilityandMrmonycanbe achieved.SC

276.Instrivingfbreternalhappiness’wemusteradi-

cateallthatisbadandembraceallthatisgoodto trans{brmdelusionintoenlightenment.Itisimportant tobevirtuousinourt}Iougbtsandconduct’andtolive in}IarmonywitbpeopIeofallraces’religions’andnationalities’andwithallbeings.Ifweregardallseniors asourparentsandallcbildrenasourownaswecare

[br’protectandguidethem’wewillbesettinggood examples·Thus’wewillattainpeaceandhappiness {brall.AL

277.Allt}Iereligionsintbeworld’howeverdiverse’

areofone俎milyandoriginallylivedinharmonywith eachother‧Asthenameofthed﹙jα∕Iz／〃dα尺αSα〃Ⅶiml65

INTERFAITHHARMONYANDMUIjTICUIJTURALISM

plies’inagardentherearevariousspeciesofmagni{icentnowers’eachshowingtheiruniquebeautyand

廿agrance’togethercreatingabeautifi1lscene.Butif tbegardenis}imitedtoon!yonespecies’isn’titboring?RRE

278.Tbhelppeopledevelopcon6denceinreligious education’eveIyreligionshouIdestablisht}Ieirown modelcitiesofharmony·Tbrougbconstantteaching’ tbeteachingsinthesacredtextswillbepracticedin daiIyli{b.Tbiswillinspireothercitiesto{bllowsuit.

Asaresult’thewbolecountIywillbestableand peaceI’andpeoplewillenjOybappiness.EventuaUy’ tbewholeworIdwil}beledtoharmon;y·Thiswillbe thegreatestcontributionofreligiouseducationtotoday’ssocietJ/.IbelievethatthissacredundertalKing willbavetbeheIpandblessing廿omthesagesofaⅡ tbereIigions.SC 279.W}WisIoveregardedasthecoreoftbesacred teachings?Tbereasonistbattbeuniverseiscreated 匕yanexclusivecreator’tbenoumenonoftheuniverse’ w}Iodominatesallintheuniverse.Humansarecer-

l66

INTERFAITHHARl﹨／lONYANDl﹨／lUIjIICUⅢ、URALISM

tain|yinc}usive.Tbecreatorthere{breisaIsothenoumenonofhumankind.

SinceweareintegratedintoalIbeingsintbeuniverse’wesbouIdloveeveIybodyandeveryobjecttbe sameasweloveourownbodies(externaI|y’t}IeBve senseorgans;inte『nalb〃tbeorgansoftbebody）.

CatI]oIicsandCbristianscaIthenoumenonoftbe

universe‘‘God/’MusIimssaJ/!lAlIah’”BuddbistssaJ/ “truenature’”andTaoistss叩‘‘Tho.〃Althougbitis calledsometbingdi仳rent匕yeachreIigion’thees﹣ senceistbesame.ForexampIe)tbeBiblesays:<‘Inthe

beginningwastbeWOrd’andthe叭／Ordwaswitb God’andtheWOrdwasGod‧〃（Jo｝ml:lNAB）.RRE

280.Particularb/inthisage’wbenin{brmationis readi!yavailable’thewboleworIdhasbecomeaviIlage.I『reIigiousadberentstru!ylearntheirreligious texts’theywillappreciatethewondrousmeaningof “T}IereisonlyonetrueGodandthetruthiseternaI andunchanging.’)Forexample’theomniscientand omnipotentGodbashundredsorthousandsofmanifbstations·HeiscaIedAl}abinIslamandGodin

CbristianityandCatbolicism.Hemani{bstedasConfUcius’Mencius’Laotzu’andZhuangtzuinChina.In l67

INTERFAITHHARMONYANDMUIjrICUIjTURALISM

Buddbism’beiscalIedthetruenature·Allthediffbrenttermswerecreatedtoaccordwitht}Iediffbrent

historicalandculturalbackgroundsoftbebeingsand tobcilitateteaching·BC 28l.ReligiousgroupssbouldworlKtogetherandbelp eacbother·Inaddition’tbeyshouldlearnfibmeach otherandshowtheloveoft}Iesagesthroughthoseof uswhohavea｛aith‧爪／eshouldstart廿omthereligion webelievein.爪／eshouldbroadenourminds’loveour

religionsaswellasallotherreligions.叭∕elearnnot onlythesacredtextsofourreligionbutalsothoseof otherreligions.WewillfUrtherunderstandthatall religionsaretru!yone巨mily.Thecoreoftbeteacbing ofallreligionsisnothingbutcompassionandlovingkindness·SC

282.TbdaJ/)travelandcommunicationaremorecon-

venient·Religionssbouldhavemoreinteractionwith eachother’cooperatewithandlearn什omoneanot｝Ier.Wes｝Iouldunderstandtheteachingsgiven匕y t｝﹞etrueGodtot｝1edi仳rentre｝igionsandtbus deepenourunderstandingofourownreIigioustexts.

WesbouldbringourselvesclosertotbetrueGod. l68

INTERFAITHHARMONYANDMUIJICUIJrURALISM

MostimportantlJ〃religiousadherentsshouldexpress

theloveofGod匕ytheiractions’匕ypropagatingitto peopleallovertbeworIdandtbussavingtheworld.

RRE

285.Onthebasisofreligiouscooperation’wes}Iould taketbenextsteptopromotemutuallearningamong religionsinordertostrengtbenthespiritsofunity.

Mutuallearningwillenableustorealizethatthereis onIyonetrueGodintheuniverse.AlItbeho!yonesof di仳rentreIigionsarethemanifbstationsoftbeone trueGod.

Weshouldunderstandtbatallthesacredteacb-

ingsareliteralygiven匕ytbeonetrueGodbutindif fbrentfbrmsorappearances·Tberefbre’Irespectall

tbebolyGodsoftbedi仳rentreligions.InrealityI amrespectingonetrueGod.Bystudyinga>lreligious texts’wecandeepenourunderstandingoftbeteachingsoft}1esametrueGod.Bydoingso’wecanbring ourselvesclosertoGod’enhanceourspirits’broaden ourminds’encompassaIint}Ieuniverse’andbring ever-lastingpeaceand}IarmoIWtoallbeings.RRE

l69

INTERFAITHHARIIONYANDMUIjrICUETuRALISM

281.Allofthedi仳rentreligionsintheworldareone

family.WCshouIdcompIete!yletgoofarrogance’ jeaIouSy’andgreed’treatoneanotherequaIly’get alongwitheveIyonebarmoniouslJ〃andworktogether tohelppeopleawaken‧Su仳ringarises廿omdelusion.

Happinessarises廿omawakening.Onlywbenweare tru!yawakenedwillwenaturallyIeavesu仳ringbe﹣ hindandattainhappiness.OH 285.Ourtruenatureisneitherphysicalnorspiritual.

Itistruepuri吼truegoodness’compassion’impartial﹣ itJ/’anduniversallove.T\menatureneitherarisesnor

ceases·ItisaI-knowingandabletocreateeveIytbing withoutcon廿ontation.InvariousreIigions’people re{brtothisast}Ietruecreatoroftheuniverse’tbe trueGod.SE

286.Foryears’IhavediligentIylearnedvariousreligioustextssuchastheOldandNewT℃stamentsand

theO㎡an.WbenIstudytbeBible’Ibecomeade﹣ voutCbristianoradevoutCatholic.WbenIstudytbe Qur’an’IbecomeadevoutMuslim.MJ/sincerityand respect<brAlIabandGodarepureandimpartiaI’just likemysincerityandrespect{brBudd}Iasandbodbil70

lNTERFAITHHARlⅥONYANDMUI」TICUIIURALISM

sattvas.IdeeplyunderstandthatonlywbenIcom-

pIetebputdownthetbreeobstaclesofjea}ouSy’anger’ andgreed’anda冊rmtbataIlsagesaremybestteach﹣ erswiⅡIbene6t仕omstudyingthetextsandrealIy understandthetruemeaningsoftbesages’teachings· SE

287.Ideeplybe}ievetbatreligiousteac}1ingsoncau-

sality﹚moraIi吼andethicswiIIdeBnitelyturnt｝Iebad inushumanstogood’poIIutiontopurity’anddeIusiontoenlightenment.TbisistbeonbcorrectsoIution tovariouskindsofconRictsandhumanandnatural

disasters.Ifthead}IerentsofdiversefaithsandreIigionscancooperatesincere|y;observetheruIes;cuItivatetbemselves;practicetheteachingsandinfluence ot｝Iers;learn廿omoneanother;respectoneanother; }ove’careabout’andcooperatewithoneanot}Ier;t}]en societyandtheworIdwiIIbe}Iarmonious.RRE 288.IfwewanttosavetheworIdtodaJ/’religions mustMvesolidarityandmutuallycoexistandcooperateinbotbgoodtimesandbad.Inordertoachieve religiouscooperationandsoIidarity’wemusttalKereligiouseducationastbe{bundation’andeveIyreligl7l

INTERFAITHHARlVONYANDMUIjrICUIJTURALISM

iousadherentshouldlearnbisorherownsacredtexts

indepthAlso’weshouldlearn廿omoneanot｝Ier’re﹣ spectourdiffbrences’andseekcommonground·Doingso’tbee仳ctofreIigiouscooperationwillbelong lastingandcontinuousIyvibrant.REN

289.Ifwewanttotrulyachievesocialstabili哪har﹣ monJ/)andprosperitJ/)weshouldstartwit}Ieducation.

ReligiouspraJersonbe仳ctatemporaIysolution’not apermanentcure.Tbe仳ctapermanentcurerequires trans{brmingthehumanmindandhelpingeveIyone abandonevilandcuItivategoodness’amendt}Ieir conduct!andsett}Ieirthoug}Itsupright.Wesbould earnestlyanddiIigentIyimplementreligiouseducation andpropagateit·IfeveIyreligioncanengagecontinuous!yinteaching{bryears’thiswiIlbeofgreat }Ielptoeliminatedisastersandpromote}1armony.SC 290.Ifonesincereb/{bIowstbeteaching’onewill

gainthetruebene6t’nomatterwhatteachingitis’be itConfi1cianism’Buddbism’orTaoism’oranyotber religion.Itisbecauseallreligionshavetheirownfimdamentalprecepts.Ifanypractitionertrubrealizes t}lepreceptsofhisreligionindailyli[b’bewillnatul72

INTERFAITHHARlⅥ0NYANDMUI」TICUIJTURALISM

rallybepeace｛ilIandtranquilIfwedon’tIearn廿om tbe{imdamentalteacbings’tbew}Iolelearningprocess wouldbeIikeatreewithoutroots’likewaterwit}Iout asource’like日owersinavase’likeabousebuilton

emptyair.WewiIon!ybaveacademicaccomplishments.ThepractitionerwiIIhardlybeapersonwbo wiⅡalleviatesu仳ring!c｝IangedeIusionintoenlightenmentjandtrans{brmordinaIybeingsintosaintsand sages.REN

29l·Fort}1epurposeoffacilitatingteac}1ing’Buddhismdividestheentireuniverseintothreeparts: noumenon)mind’andmatter.Theset}Ireepartsare actuallyoneentity.Noumenonistbeessence’whichis consideredbyBuddhismtobeabletomani{bstand alterphenomena.Inthestatement“[phenomenaare> manifbsted﹛〕ythemindanda】tered匕ytheconscious﹣ ness/’t}Iemindisthenoumenon’andtheconsciousnessrefbrstodiscriminationandattachments’botbof

whichmani{bsteveIytbingintheuniverse.

T}Iatwhic}Icanbemanifbstedandt}1emani{bsted

areone’nottwo.Frombere’wetIytounderstand

tl﹞attheentireuniverseisonesel￡Ourmindsmerge wit}1Dharma-nature’andourbodiesmergewitb l73

INTERFAITHHARlⅥONYANDMUIIICUI」TURALISM

Dharma-body.Dbarma-bodyre{brstothephysical pbenomenaint}Ieuniverse’andseeing’smelling’cognition’andknowingrefbrtothementaIphenomenain theuniverse.Thesetwokindsofphenomenacome

什omtbesameorigin‧TbisoriginiscalledDharma﹣ natureinBuddbismandiscaIledGodordeitiesin

otherreligions.LS 292.IbavelongadmiredthetraditionalChineseculturesofConH1cianism,Buddhism,andThoism’aswell

astbesacredteacbingsofdi仳rentreligionsinthe worId.EvenwithBRy-nineyearsofIearning’Ioften fbelthatIhavemuc}]moretolearn.Inevertireof

learningandI’malwaJ/seagertosharewbatI’ve Iearntwithotbers.NowIameighty-{buryearsold’ andIstil>talKegreatpleasureinlearning.Ineverfbel thatIamtoooIdtolearn·SE

295.Aslongaswebaveapure’kind’sincere’and compassionateminds’t}]ent}]erewillbeworldpeace’ andtbesurroundingenvIronmentwillbecomebeauti{i1l.Butifwebaveimpureminds’withthoug}Itsof bene{itingourseIvesw}Iilebarmingothers’andifwe havemanyilIthoughtsofgreed’angeI)ignorance’and l71

INTERFAITHHARlⅥONYANDMUI」TICUI」TURALISM

arrogance’wewiIbring{brthman;ydisasters’aswhat ishappeningintheworldrightnow.Inotherwords’ wereapexactlywhatwesow.Tbecbapter“TheInstructionofYi”int﹜IeBoo尺q／HL﹜∕D／rl／states:‘Dogood anda}]undredgoodfbrtuneswiIlmani{bst.Doevil andahundredmisfbrtuneswiIIensue‧〃TbeOu’ran ~

states:“Andwbateverofmis{brtunebefaIsyou’itis becauseofwhatyour｝landshaveearned.’’﹙么i2:30’ NobIeQuran)TbeBiblestates:“Isitnotcalamityto theunrigbteous’Anddisastertotbeworkersofiniquity?’’(Job3l:5ASV)MC

291.AlltbefbundersofaIIreIigionsvoluntarilytaught multiculturaIteachings.ForexampIe’Jesustaughtfbr threeyears’theProp}IetI\/Iuhammadtaught{br twenty-sevenyears’andBuddbaShakyamunitaug}]t ｛br比rty﹣nineyears.EveIyday,theyaⅡsetperfbct exampleswitbtheirownconduct·Tbeirbebaviorwas sincereandcompassionate)evenwhentheywerestiIl orsilent.

There{bre’religiousadberentsshoulddeeplyrealizethatreligiouseducationisnecessaIy{braharmoniousworld.Ifwe{blIourresponsibilitiesinwhateverpositionweareinandputintopracticetbe l75

INTERFAITHHARMONYANDMUIJTICUIjTURALISM

teacbingsonetbics’morali吼andcausalitJ／）andcultivateourselvestoteachothers’Ibelieveautopian

worIdcanbeexpectedsoonwithreligionscoexisting

ingoodtimesandbad.REN 295.〔Iwasonceasked匕yastudent’】“Howcandif {brentreligiousgroupsgetalongharmoniouslywitboutconflict?”Iansweredt}Iatthemostimportant tbingistolearnonesownreligiousteachingdiligentIy. Forexample)IndonesiaaclKnowledges6vereligions:Islam’CatboIicism’CbristianitJhHinduism’and Buddhism.Tbese6vereligionsarelikeaperson’s{ive fingers.Theydi仳rinlength﹚butwhenonetraces thembacktothepalm’thewrist’andtbearm’one willknowthatt}Ie{ingerssbaretbesamerootandthe sameor1g1n·

Tberefbre’aslongasonecontinuestodelve deeplyintoone’sreligioustexts’whenonegetstoa certainlevel’onewillnatural!ycomprehendtheteaching.叭∕｝Ienoneisexposedtothetextsofotherrelig﹣ ions’onewillalsobeabletounderstandthem·Anan-

cientsaylngspeaksof“delvingdeep!yintooneteacbingandimmersingoneselfinit{bralongtime.’’When l76

INTERFAITHHARMONYANDMUIjTICUI」TURALISM

onedelvesdeep!yandreachesacertainlevel’onewilI

attainapuremindandwillnaturallybaveat}lorougb understanding.OH

296.叭／benwep叩cIoseattentiontotbeteacbingsin tbesutrasorreligioustexts’wewillfindtbatthespirit oftheteachingsandtbeprincipIestaught})ythesages ofallreligionsareabout80percentsimiIar.Thedi仁 {brencesariseduetotbesageshavingaccommodated peopIe’sIivingbabitsandusingexpedientmeansto 陋cilitatetbeirteaching‧ Fromt}Iis’wecanseethattbeteacbingoftbe sagesoriginated廿omthetruenatureofaIIbeings.

TbetruenatureoriginaIIycontainseveIygoodquality andcanmani{bstalIp}Ienomena.EveIythingthataccordswitbt}IetruenaturewiIIouris}I.AIWtbingt}Iat goesagainstthetruenaturewiIIdecline.Thisisw}W eveIydynastyinCbinapasseddownthesages’teacbings·T}IiswaysocietybadpeaceR1landstabletimes andpeoplewerebappy.BC

297.WbenwecarefMlylooIKatbistoIy’itiseaSyfbr ustoseet}IattheteacI]ingofeveIyreligioninthe worldisaper{bctmu}ticulturaIsociaIteachingoftbe l77

lNTERFAITHHARIlONYANDMUIIICUIjTURALISM

utmostvirtuousness·The{bundersofalltbereligions

werevoluntaIymulticuIturalsocialeducators.

Jesustaugbt<brthreeyears.T}IeProphet Mubammadtaughtfbrtwenty-sevenJ/ears.Con{Ucius taug｝It｛b『Bveyears.SakyamuniBuddbataugbtfbr {brty-nineyears.Theyallletgoofprestige’wealth’ andgreedcompletely.Tbeywerepureinmindand body.Tbeyengagedincultivationandtaughtpeople 廿omallwaIksoflifb’withoutdiscrimination.There-

{bre’theywereabletoexertprofbundandwidereacbingin日uenceonpeopleoft｝﹞eirtimesandlater generations.OH

298.T}IeBuddhistsutrasstate:‘iAllphenomenaarise 斤omourminds;ourenvironmentcanbetransfbrmed

bytbemind.”Tbere{bre’Ideeplybelievetbatamong aIlthereligiousteacbings’t｝Ieteachingso『causality’ morali吼andvirtuecantrulytrans｛brmpeople什om eviltogood’廿omcontaminatedtopure’and廿omde﹣ IudedtoawaIKened.Theseteacbingsarealsot}leonly way╴theonIyproperpath╴toresolveallthecon﹣ 日icts’disasters’andcaIamitiesintbetwenty﹣firstcen-

tuIyIfpeopleofalIreIigionscancooperateandworIK together’{bIowthecommandmentsandprecepts’cull78

lNTERFAITHHARMONYANDMuIjTlCuI」rURALISM

tivatethemselves’practicetheteachingsoftheirown ｛aithandheIpothers’Iearn廿omandrespectandcare

{broneanotber’tbenaharmonioussocietyandpeace{UlworIdcanbeper{bctlyrealized.LP/J 299.TbisisamulticuIturalworId·Therearedi{fbrent

reIigions’scbooIsoftbought’etbnicgroups’andnations.WeareaIlpartofabigger炮miIy.Howcanwe figbtwitboneanotber?Weneedtoliveinpeacew}Iile respectingindividualdi仳rences.Webavetorespect oneanot｝﹞er.WedonotaslK｛brrespect仕omothers butrespectotbers6rst.Eveni『tbereisnorespectin return’westiIIsI]owoursincererespecttoothers.

EventualIy’onedayotherswillpaytheirrespectto us.IpaJ/myrespecttohim,careabouthim’care{br

}]im’andhelpbimwit}]aI}mybeartwithoutasking an<ythinginreturnbecauseIknowweareoneentity.I knowtbewholeunive『seisoneentity‧Hejustdoesn’t IKnowitJ／etbecausebeisstillunenlightened.﹨八∕henbe attainsawareness’hewilltbinkanddothesame.

WPH

500.TbdaJ/’sworldemphasizesmulticuIturaIismand

seekscooperationamongdi仳rentreligions’etbnic l79

INTERFAITHHARlVONYANDMUIjrICUIjTuRALISM

groups﹚andcountries.叭／eareoneentity.叭／eneedto respect』｝ove’careabout’care｛br’andcooperatewit｝1 oneanotber.爪／eneedtopursuebarmon《y.How? Harmonybeginswitbinourselves.Insteadofasking ot}Ierstorespectandgetalongwitbus’weourselves needtorespectandgetalongwithotbersfirst.Itdoes notmatterwhet}IerotberspayequaIrespecttousor tIytogetalongwitbus.Eventuallywewillmove tbemandinf>uencethemifwepersevereinrespecting tbem.

IfIbavethemeresttboughtofdemandingthat otbers{irstgetalongwit}Ime’barmonycannever

tru!ybeachieved.ItisbecauseIplacemyselfina conf>ictingpositionwit}1thetboughtofdemanding’ dominating’andpossessingotbers.SoIdomyutmost toloveot}IerpeopIe’careaboutand{brt}1em’and helpthemwholeheaITedIy.Idoallthiswithoutasking anythinginreturnbecauseIlKnowtbatweareone andthattbisuniverseisoneIivingentitySE

l80

EDUCATION

Education

50l.Goodteacbersaregenuine!ycompassionate’

lKind’patientinteacbing’dedicated’andtIytoprotect theirstudents廿omcontaminationofthemind.Itis

cruciaIfbrustobeclosetoagoodteacher;however’ beingclosedoesnotmeanbeingnexttot}]eteac}]er

butrathertolistentoand{bIowtheirteachings.Itis usuaIbveIyhardto{lndt}lerigbtteacherandweonly meethimorheraffermaIWIi{btimes.Somepeople havesaidtometbatIwasmost{brtunatetohavemet

goodteachers’butwherecouldtheyfindone?This teacheristobeencounteredrathertbansougbtand thechances{brtbisarerareindeed·Itisamatterof

aHinityandtherightconditionsmaturing.爪∕eneedto nurturethegoodrootandopportunities·BACW

502.Thereisapassagein‘‘DukeWenofTeng’PartI’’ inz〃b／zc血《d:Ahumanmustbehave｝iIKeabuman.Ifone

iswelIbdandwarm!ycladandlivescom{brtaUybut doesnotreceivemoraIeducation’tbenoneisnodi仁

fbrent什omananimaIandtendstoactonimpulse.

Thesages(tbesagesherere{brtoKingsYaoand Sbun’wbolived1500J/earsago)wereworriedabout l8l

EDUCATION

this·KingS}]unappointedXieasMinisterofEducationtoteachpeopIeIanaturalIovebetweenparents andcbildren’mutualobligationsbetweenleadersand

theirpeopIe’distinctresponsibiIities{brhusbandsand wives,anaturalorderbetweentheoIdandtbeyoung’

andtrustbetween什iends.”Thispassageexplainshow

tbeeducationaISysteminCbinawasfbrmallyestab}isbed·BC

503.WbentbeteacherthinlKst}Iatwearegoodstu-

dents’hewillrequireusto{bllowtbreerestrictions; Brst’hewiIlcoveroureyesandbIockourearssothat noworrieswiIlintrude.Wbenwetru!yhaveabandonedalIattachmentsandgainedwisdom’wewiIbe aIlowedtostudyothermethods.Tbere{bre’extensive

learningiscOnductedintbesecondstagerathertban atthebeginning.

Di冊cultiescanariseifweengageinextensive

}earningatt}1eveIybeginning·Itissimilartohearing instructions廿omoneteacherandbeginningto｛bl｝ow himorherandthen}IearinginstructionsfTomasec-

ondteacberandfbelingasifwewere{acingtwopaths

goingindi胱rentdirections‧Witbthreeteachers’we willbecaughtatathree-wayjunctionandwithfbur; l82

EDUCATION

wearestuckatacrossroadsnotknowingwbicbwaJ/ togo.

Tbere{bre’itisimportanttofbIowon!yone teacberatonetime.BACW

304.TbeBuddhataughtustobelieveinagood teacber.Wemustbaveconfidenceintbisgood teac}Ier.Ifnot!hecannotheIpus>nomatterhowgreat }IiswisdomorabiIitiesare.Dowebe>ievethattbe

BuddhabasuItimateper化ctwisdom’virtues’and abilities?ThosewbobeIieveandunderstand}Iave

numerousanddeepgoodroots’whichwereplantedin pastIi{btimes.

MyconfidenceinBuddbismgrewasIstudiedand practicedit.﹨八∕henI｛irststarted’Ihadmanydoubts

but{brtunate!yIbadgoodteacherswbopatientlyand skillIb/taugbtme.There{bre’inteacbing>tbemost cruciaItbingistheteacher’sattitude·ASC 505.Buddhisteducationisdi仳rentfibmmodern

educationintermsofconceptsandmethods;fbrinstance’inauniversitywemustbeveIycarefi1land talKeourtimechoosingourmajor.Buddbism’however’isdi仳rentbecausebereweareexpectedto l85

EDUCATION

awakentoper｛bct’completewisdom伍rstandthenin tbe{i1turewewiIbecomeknowledgeableinallotber

departmentsoftheuniversiI.Wheredowestart?We start廿omtheintensivestudyofacertainmetbod;as issaid:“awakeninginonesutrameansawalKeningin allsutras.”Whatdoesawakeningmean?AwaIKened meanswebaveattainedwisdom.BACW

306.TheinnatenatureofhumanityisfiIedwit}1pu-

rityandgoodness.PeopIeseekeager!ytobavea}larmonioussocietyandcommunity.Mostsimplydonot knowthemethodtoachievethis.Onceawayis

{bund’hopeiswithinsigbt’mostpeoplearewillingto dotbeirbesttoseeitrealized.PeopIecanbeeasily

taught.Tbeycanbetaughttobecomebetter.MC 507·ModerneducationissimiIartobuildingapyra-

mid.Wereadextensivelyandt}Iennarrowtbescope of}earningtospecializeinonesubjecttoprogress 什omextensivetointensivelearning‧But’nomatter

howtallthepyramidorbowlargeitsbase;thepyramidhasitszenith‧Buddhismisdi仳rent｛britislikea

treewithroots’trunkbrancbes’leaves’andfinaIly

廿uits‧Anin｛initeprocess’itstarts仕omonepoint’the l81

EDUCATlON

root’anddevelopsintotbeGreatPer{bctionoftbe

TTueNaturesothateventuallyweunderstandeveIything· WOrldlyImowledgebasitslimitationsa仕erwhich tbereisnomoretoIearn’butBuddhismisboundless·

T}]ewisdomofBuddhismisbeyondthecompre}]ensionofaveragepeople·BuddbismmaJ/seemordinaIy atthebeginning’buttbeachievementswemalKelater areinconceivablewhiIeworldlystudiesinitiaUyappearextensiveandcomprehensivebutintheend’ providenoIastingaccompIishment.BACW 308.TherootsofConfi1cianism’Buddhism,andTho-

ismareGMMDzα﹚.／b／.Bc叼αGboJA／t!α〃〔DZZIG叫’ t｝IeZb〃ⅢⅧOαJKtz／γ〃αJSα伽’andthedccoα／咖γRe﹣ γα甽α〃JR叩’〃Jc’respectiveIy.IthinktbeZb〃Ⅲ∕αoαJ KZz／wzαdMβⅦcarriestbesameweig｝ItastbeBudd｝Iist Canon·

Why?BecausetbeⅡ〃Ⅲ∕αo!!JKh／w1αJS叻Ⅶistbe

｛bundationo『Sal﹝yamuniBuddha’s｛brty﹣nineyearsof learning’practicing’andteaching.Itillustrates}Iow theBuddhistcanonisputintopracticeindailylifb’at worlK’andint｝Ieinteractionswitbpeople.Also’G∕z妣﹣ ／b〉zcu∕b／.﹠卹αGbo0A八／0〃sbouldcarIJ／thesame l85

EDUCATION

weightastbeConfUciantexts’anddccoα叻q／Rc7α甽 α／zJRcU／﹚o〃‘／βthesameweightastbeTaoistscriptures. 叭／esbouIdvaluetbesetbreerootsandrespectthem

tbiswaJ/.Wes}loulddiligentlyIearnandpracticetbese threerootsandthenpropagateanden}Iancetbem.

MT

309.The6rsteightsentencesintbe〃／℃cαα／1αc∕B／.

C血／‘Mbaretbeupmostconceptsineducationpassed on匕you了ancestors廿omthousandsofyearsago. ‘‘ThenatureofpeopIeatbirtbisinnate!ygood.〃This sentencegiveshumannatureapositivedescription.

EveIyoneisbornwitbvirtue.Sal[yamuniBuddha said:“AlIsentientbeingsareoriginallyBuddhas.”So simpleanddirect!YOuareaBuddha!Whybavewe nowbecomeanimper{bct’worldlyperson?Intbe 川／℃c甽α／yαc∕B／.ChzMb’thereisagreatexplanationthat explains:‘‘Theirnaturesaresimilar;theirhabitsare vastlydi仳rent.〃WPH

5l0.Mr.OUyangJingwusaid’“WeshouldlKnowthat t}Iereareman[yexpedientmeansinBuddbism.There isnoset{brm.”Ifpositiveteacbingmethodsarebene{icial’weusethem.Ifnegativeteacbingmethodshave l86

EDUCATlON

advantages’weusethemtoo.T}Iere{bre’teacbing metbodsinBuddbismaremanyandvaried.T}Ieycan bepositiveornegative·Botbfavorableandadverse conditionscanbeused{brteac}Iingpurposes.Tbereis onlyonegoaI╴bene6tingaIlsentientbeings匕ybeIp﹣ ingthembreaktbrougI]deIusionandattainenlightenment’andtoleavesu仳ringbehindandattainbap﹣ pIness.BACW

3ll.Tbecultura}teac}]ingoft}1eancientsagescan bringpermanentstabiIiIandpeacetotbewbo}e worId.ThemostimportantthingisthatthepeopIe themselvesshouldtrulyunderstandtraditionaIculture’endingtbeirdoubtandinitiatingbeIie旺仆adi﹣ tionalculturet｝﹞atcame什omtbeteacbingsofsaints andsageactuaIIy日ows什omtbetruenatureofaIIbe﹣ ings’transcendingtimeandspace.Suchwisdomis neveroutoffasbion·ThelKeytosuccessfi1llearningis sincerityandrespect.﹨八／benoneisneithersincerenor

respectfi1ltowardstbeteachingoftheancientsages’ evenifonereadsaI}tbebooIKs’onewilInotobtainany truebenefit.AsCon{ilciussaid’“Inarrate[whattbe

ancientssaid>ratherthanwritecreative!y.Ibelievein andenjOytbeteachingsoftbeancients.”SC l87

EDUCATION

5l2.Thereisnodi仳rencebetweenouroriginaIvir﹣ tueandthatofBuddhasorbodhisattvas.Whyarewe

nowsodi肚rent?Itisbecauseouracquiredhabitsare di仳rent.WearepollutedinoureveIydaylives’﹛）y ourenvironmentand匕ycompIicateda仳irsbetween people.叭∕henwearepolluted’weacquirebadhabits.

OnetaIKesthebehaviorofone’scompaIW.Ifwestay cIosetosaintsandsageseveIydaJ/)wewiIbecome saints.IfwestayclosetoimmoraIpeopleaIItbetime’ wewilltakeontheirbehaviorandeventuaUybecome immoralpeople.Tbere{bre’ourancestorsreaIizedthe importanceofeducation.Sointbe〃／℃cαα／Ⅶc陀／, ChzMb’thefbllowingsentencestates:“Iftbereisno teacbing’ournaturewiIdeteriorate·”WPH

5l3.MI\Ou;yangJingwuwasagreatBuddhistscboIar inhistimes·He{bundedChinaInnerLearningCol}egeinNanjing’whe<emanyextraordinaIyBuddhist practitioners’botbmonasticandlay)werenurtured.

Inl925’begaveaspeecbatNanjingNormalUniversitJ/titled“TheBuddhadharmaisNeitheraReligion noraP}Iilosophy.ItisaModern-daJEssentiaI.” BACW2

l88

EDUCATlON

5l1.Tberearefburmaincategoriesineducation.

Tbese{burcategoriescannotbeseparated.Thefirstis et}Iicalrelationseducation·ThesecondismoraIprincipIeseducation.TbetbirdiscausalitJ/education’and the{burthistbeeducationtaug}ltbythesaintsand sages’includingreIigiouseducation·IfthefbureducationscanbecarriedoutcompIeteb’tbeworldwiIbe peace{Ul’societJ/wiIlbestabIeandsecure’andpeople wiIbeMppyandfi1lIed·Ifthe{bureducationsare ignored’notsurprisingbhtbewor}dwillbec}1aotic. 叭∕PH

5l5.ThepropagationofthebenevolenceandcompassionofthesagesmustrelyontbeIearnerhimselfto putt}Ieseintopracticethroughbisspeech’behavior’ andtboughtsw}]eninteractingwithotbersandengagingintasIKs·Tbesages’teachingsteacbustobegin withchangingourseIves.(Forexample’Con{i1cius taughtt}1efburabandonments:abandonwandering tboug}1ts,abandondiscriminations’abandonattacb-

ments’andabandonsel6shness.)Ifoneaspirestobecomeasage’onemustbeginwitbresoIving-什om one)sbeart-theconffontationsandconflictswith

othersandtbeexternalenvironment.ThiswaJ/)one l89

EDUCATION

wiIbeabletounderstandt}Ietruemeaningofthe

Con{UciansayingITblearn’andtoconstantlypractice whatisIearned<andderivebene6t>ispurepIeasure. 川

MT

3l6>estabIishedTheLu>iangCentreofCultural

Educationinmyhometown’thetownshipofThngc}Ii’ LujiangCounty’AnhuiProvince’Cbina.Tbecoreof thecentre’steacbingist}IeCon{i1cianteacbingof S肋Idα／泓／允／﹑﹠卹αGbojA／Uo〃【DZ〃G!q.Tbecenter helpedt}]elocalgovernmenttopropagatemoraleducationtoallpeople.Tbeprojectstartedwitbtbirtyseventeachers.Theyspentthreemontbslearningand practicingD【Z／Gα／‧Lateron’theyorganizedateacbingteamandwentintoviIlagestoteachtbevillagers· TheteacberspracticedBliaIpietJ∕﹚什aternaIlove’ kindness’andlove.Wit}Iinashort{bwmonths’t}Ie

socialatmospherechangedfbrthebetter’provingthat “bumannatureisoriginalygood”and“apersoncan betaughttobeabetterperson.”SC

5l7.Today’tbeworldisingreatturmoiIandpeople yearn{brwiseleadership.InordertouniversaIly bene6ttheworld’avertimminentdisasters’andrel90

EDUCATlON

solveimmoralityandtheensuingangerandconf>icts’ eveIyonemustmaintainagoodheart’dogooddeeds’ saygoodwords’andbeagoodperson.Theonlyway toachievet}IisistomakeeveIyeffbrttopromotethe teachingofgreatawakeningandtoreIyontbegolden maximsandteacbingso『tbesagestbroughoutt｝Iebis﹣ toIyandaroundtheworId.Itisbopedt}Iataccordcan thusbereac}Ied.MT

3l8·AnideaImoderncultivationcenters}]ouIdbelike

aschoolThescboolitselfwiIIbeliIKeaci吼lilKean AInericancoIlegetown.T℃nsucbcultivationcenters’ sinceChineseBuddhismhastenscbools’areenough {brthenation.EachcuItivationcentersbouIdbedi-

videdintotwodivisions:acuItivationcenter’whicbis

fbrpractice’andalearningcollege’whicbisfbrteacbIng.

ThkethePureLandsc}]ool{brexample.APure LandtowncouIdbeestabIisbedwithaPureLandCuI-

tivationCenterandaPureLandLearningCollege· ThePureLandCultivationCentersbould{bcus

onthepracticeofBuddha-namechanting.There shouldbemanycultivationballstoaccommodate practitionerspracticingdi仳rent｛brmsofBudd｝Ia l9l

EDUCATION

Remembrance’sucbasBuddhaRemembrance}W

visualizationbycontemplationofanimage’and匕y Budd}1a-namecbanting.

ThePureLandLearningCollegeshould{bcuson

teachingtbesutrasandtrainingteac}Iers.Tbere shou>dbeHvetotenlecturehalls{brlecturingonthe

{ivePureLandsutrasandonetreatise·EveIyonewill bewelcometocomelistentothelectures·MT

3l9·Ametbodthathaslongbeenpracticedinthe Buddhistcommunitytotrainlecturersoft}Iesutrasis tohavestudentsrepeattbeirteac}Iers’lectures.Tbose withgoodlearningcapabilitiesandgoodmemories arec｝Iosen｛brtraining‧爪／isdomtaughtinBudd｝Iism isdiHbrent廿omworldlyintelligence.TYuewisdom mustbebasedonthefbundationofpreceptobservationandmeditativeconcentration.Repeatingt}Ielecturesofone’steacheriscultivatingprecepts’meditativeconcentration’andwisdom.The6rstpersonin

BuddhistbistoIytorepeatbisteacher’slectureswas theElderAnanda’w}Iowasastudentandpersonal attendantofSal[yamuniBuddha{brmanyyears.MT

l92

EDUCATION

320.Buddhismisalsobasedontbefbundationoffilial

piety.Thus’theritualofmakingoffbringstoancestors andtbeestablishmentofancestralmemoriaIIaIlsare

hig}llyregarded’as6lialpietyistbeultimaterootand fbundationofCbineseculture.IfweareabletobeBl-

ialtowardsparentsandancestors’abletoremember

ourroots’tbenwewillnaturallybeabIetothinkand conductourselvesproper!yandtore什ainfTom wrongdoings·CD 32l.ConfUciussaid:“Ifbeldeligbt{i1lwhenIcanconstantlypracticeandrealizewbatIhavelearned.〃This ‘‘delight”isnot廿omtbeoutsidebut什omourinnate

virtue.Itissoprecious!Ifonecandoso’tbisperson willbe}lealthyandlong-}ived’bappyandsatis6ed.

Chineseancestorsoftensaidt}Iatitispleasanttoread andstudy.Tbisbappinessbasnotbingtodowithour materiallifb’ourwealth’status’orpower.Tbishappinessisffomlearningandpracticingtheteachingsof theancientsagesandsaints.Thisistbetruebappi-

ness.Therefbre!MahaJ/anaBuddhismoHensays “BodbisattvasarealwayshappyandexperiencejOyin tbeDharma·’’WPH

l93

EDUCATlON

522.InancientCbina’thosewhotaughtyoungchil-

drenplacedgreatimportanceonbasiceducation.

Theytaug}ItIalpiety’respect’andsinceriI’{br thesearetbeoutlinesoftbeteacbings.Thus’thecbild isthe炮theroftheman’｛brthecbaracternurturedin ourchiIdhoodwillbecomeournaturew}Ienweare

grown.T}Iisprovidesthe{bundation{brthenurturing ofsagesandvirtuouspeoplewhowillprovide{bra moralsocietyandawise!ygovernedcountIy Sinceancienttimes’tbishasbeent}IeCbineseso-

ciaItradition.TheCbinesesaJ/thateducationisessentialinestablishinganewgovernment’trainingits leaders’andgoverningitspeople.CD

325.TbeteacbingofallreligionsisessentiaIlyabout thesacredteacbingofloving-kindnessandcompassion.Thewordiireligion’’’whicbis之u／叨血oinMandarinChinese’basinspiringimpIications.Zongmeans

primaIy’important’andvenerated.Jiaomeanseducation.There{bre’zongjiaomeansprimaIyeducation’an impo『tantteacbingthatisworthyofourveneration.

Religiouseducationincludestbe{bIIowingfive categories:morality’ethics’causalitypIosop}W’and science.Ifreligiouseducationcanberestoredandif l91

EDUCATlON

alIreligionscancooperateandworktogetbertopromotetbesacredteachingstotheworld’wecande6nitelyacbieveworIdpeace.TbeneveIbodywiIbe goodandeveIytbingwillbegood.

Educationist}Ieon!ywaJtoreconciIedisasters andcon日icts‧Educationbasbeenandisthe｛imda-

mentalapproacbtomaintainingIong-lastingsociaI stabilityandpeaceinthepastandpresent’intheEast andt}IeWest·RRE

321.Sinceancienttimes’tbeChinesewaJ/oftbinking hasbeentoaccordwitbone’snatureandinnatevir-

tues‧TheCbinesecaⅢttheteachingofaαo肫／∕zMand thelawofcauseandeffbct.Wbatisdaode?Intoday’s language’daoistherulesofnature’theorderin whichnature{imctions’and‘‘natureisharmoni-

ous╴supreme｝﹞armoIW.〃Deis｛b｝lowingtberulesof nature·

Forexample’ayearisdividedintotbe{burseasonsofspring’summer’autumn’andwinter.Tbisisa phenomenonoftberulesofnature.Thisisdao·If

one’sli{bandthinldng(thinkingbelongstot}Iemental world’andbodytothephysicalworld)accordwith theseasonalruIesofplantinginspring’growingin l95

EDUCATION

summer’harvestinginautumn!andstoringinwinter’ onewillenjOygoodphysicalandmentalhealtb.

Tl1erefbre’{bllowingtherulesofnatureandaccording

withharmon;yarede.

Ifoneviolatestherulesofnatureandbreaches

｝larmony﹚onewillcertainlysu仳rfTombad｝Iealt｝I andbepronetoiIness·Sowehavetl1ede6nitionof daode.LS

525.PeopIearoundtbeworIdneedtoreturntotraditionalvaluesandstrivetoattainpeace.Howdowe attainpeace?Througbeducation·Themostimportant educationisthatoftbefami!yasitisthebasisofall education.Whena｛amilylosesitsenseofuni吼itaf ｛bctsthestabilityofsocietybecause色miliesaret｝Ie ｛bundationofsociety.Thecoreofa炮milyisthebus﹣ bandandwi{b>andwhenspousesdonotgeta}ong’ societywillnotbepeaceRll.TbisiswhyCon{i1cianism’Buddhism)andTaoismempbasize{amilyeducation.AL

526·Allsageshavet}IeirwaJ/ofdoingtbingsandthey arecorrectindoingthingstbatwaJ.Weshould clearlyobserveandconsideralIvieWpoints.Thenwe l96

EDUCATION

willbeabletouncoverourwisdomandtotrulylearn thevirtuesandabiIitiesthatwesbouldlearn.Itisin-

appropriatetosaytbatConfi1ciuswaswrongtoseeka positionatt}leimperialcourtandthatSal[yamuniwas correcttorenounceworldlyattac}Iments.Bothof

themwerecorrect;tbeysimplyhaddi仳rentwaJsof doingthings.

叭∕emustlearn廿omdi仳rentpeopletomakeour learningcomplete.Ifonebaspositionorpower’one

shouldworkconscientious!ywhilemaintainingapure mindasSal<yamunidid.ThiswaJ/)onewillachieve per{bctioninhisundertalKings.LS 527.Intoday’ssociety’whatisthedrivingfbrcebe-

bindhardwork?Wealtb’{ame’andprestige!I\/Iost peoplewilldowhateverisnecessaIytoacquiretbese.

Ift}IerewerenoweaIthtogain’howmaIWwouldbe willingtoworlKsobard?\/CIy{bw!Int}Iepast’tbe drivingfbrcebehindpeople’s}Iardworkwasfilialpie叮‧Intheirmindfi1lnessofancestorsandparents’ t}Ieydidtheirbesttoaccumulatemeritsandvirtueson

tbeirbehalf)andtohonorthem.Thisdriving{brceis muchworthierandnoblerthantbatofwealth’色me’ andprestige!TbishasbeentbetraditionofChinese l97

EDUCATION

cultureandCon{i1cianteacbing{brseveralthousand years·CD

528.ManypractitionersbaveaslKedme’“Ms·Han Yinhaspassedaw己ymanyyearsagoandyetyoustill missher·Isn’tthisanattachment?”Irepliedt}Iatifmy missing}Ierisbasedonemotions’tbenitisanattacbment’butifitisbasedonwisdom’t}Ienitisateach-

ing.Ibada}IalIbuiltincommemorationofI\/Is.Han· T}Iisisfbreducationalpurpose:teacbingthepublicto keepinmindt}Iebvorsothersbavedonetot}Iemand torepaJ∕lKindness.IaIwayskeepinmindallt｝Ie缸vors Ms·Han}Iaddone{brmeandtIytorepaJ/berkindness.ASC

529.Educationofchildrenshouldstart仕ompreg-

nanCy.Altboug}1maIWparentsmaynottIytoexert

goodinfluenceontheirchildrenbe{brebirtb’they ImowtbataReraba匕yisbornitwillbein｛luenced匕y whatitseesand｝lears.Regardlessofwhetheraba匕y isabIetounderstand’assoonasitopensitseyesit willseeand}Iear’anditstartslearningandimitating.

Doingsoisitsnature’andnatureisdao.Att}Iistime, l98

EDUCATlON

t}Ieparentssbouldexertpositiveinf>uenceonthe ba叮andthisisteacbingofde.LS 530.PeoplewhotruIybavegood{brtunearekind

bearted’bonest’andtoIerant·Tbeirspeecbandmannerarecalmanddigniβed.ConfUciussaid:﹛﹛叭／itbout

dignitJhoneisunabletoinspireothers/’Onlywith dignitJ/andtheabilitytoinspirerespectareweabIeto e仳ctivelyinteractwithothers.CD

55l.TheancientCbinesepaidgreatattentiontotbe teac}Iingoftbesages.ThestartingpointofthisteacbingisBrstoftbeFiveCardinalRelations}Iips:anaturallovebetweenparentsandcbildren.ThelovebetweenparentsandcbiIdrencomes廿omtbenature’it

isnottaughtorcreated匕yan;yone.InBuddhism’itis ca}ledaninnatevIrtue·Educationteacheschildrento

maintaintbisnaturallovetbroughoutone}sentireli{b.

Tbisistbebasicgoaloftheteaching.T}Ienextstepis toenhancethislove·

First’parentslovetbeirchildren’andchildrenare

filialtotbeirparents;eIdersiblingsare廿iendlyto youngersiblings’andJ/oungersibIingsrespectelder sibIings;husbandsareresponsible’andwivesareatl99

EDUCATION

tentive;andrulersarebenevolenttotbeirsubjects’

andtbesubjectsarelOyaltot}leirrulers.Next’people s｝Iou｝dlovetbeir什iends’tbeirneighbors’t｝1eirown communitiesandtbensocietJ/)theircountIy)andt}1e humanrace.“Humanbeings’regardlessofan﹙ydi仳rences’sbouldbelovedequalb.〃SC

352AncientChinesesageswerelKnowledgeable aboutscienceandtecbnolo田／﹚andyettbeycl1osenot tocontinuedeveIopmentofsuchlmowledge.Why? They｛bresawtbatintheend’tec｝molo田／vvouldde﹣ strOyourworld.So’theychoseinsteadtoconcentrate ontbe}1umanities’to}Ielppeopledevelopwisdom’ andtounderstandandpracticemorality)tohelppeopIefullyunderstandtberelationsbipbetweenhumans’ amonghumansandspirits’andamonghumansand nature’andtobecomeapersonwhoisfbarlessand indomitable.OnlyintbiswaJ’willindividualsexperiencetruehappinessandwellbeing’andwillcitizens andcountrieshaveagenuine{i1ture.Tbisisgenuine education.CD

333·Astotheimportanceofmoraleducation’ancient Chinesesagesparticularlyempbasizedt}latfbrpeople 200

EDUCATION

toenjOyhappiness>bmiliestoenjOyharmony)countriestoenjOystabili吼andtheworIdtoen〕Oypeace’ selfcultivationis{Undamentalandeducationisessen-

tial.Tbachievetbese{burgoals’wemuststartwitb

cultivatingourselvesanda}sopropagatet}]eteac}Iings ofthesages.BC

354WhatBuddbasandsagesrealizedandgainedis Iove{brself·Whattheytaughtislovefbrothers.Tbe teachingofallsagesistheteac}IingofsinceritJ/)love’ andt}Iestandardsofbehaviorinli{basenunciatedin

GM光肋ct／允rBc吻α仇o0A／Mo〃【DZ〃G‘Z﹞andint｝Ie T℃nVirtuousKarmas‧Theteachingofallsagesisthe

inheritanceofhumanwisdomandexperienceasweIl astheheritageofworldciviIizations.LS

335.Sinceancienttimes’Chineseemperorsandgovernmentsinalldynastiesregardedteachingastheir firstpriority·Ofallthemeasuresadoptedandimplemented匕ythegovernment’educationwasthemost

important·Allotbermeasuressupportededucation.

BC

20l

EDUCATlON

556.Ifonewis}IestohavegoodsiblingsorchiIdren’ 由milyeducationmustbetaughtinone’s｛ami!y.Fora 伯m】ytoprosper’educationisessential.Whenone enterssocie吼wbetberonerunsabusinessorengages inanoccupation’ifonewishestbebusinesstoprosper’tbefirstpriorityiseducatingtheemplOyees.BC 357.Chineseeducationisateachingofbenevolence

andjustice’love’andsupremebarmony.Itdoesnot teacbonetocompete{brmaterialgain.Tbere{bre’ childrensbouldbetaugbttogiveprecedencetoothers atayoungage.

Inadditiontolearningtore什ain什omcompeting witbotbers’tbeysbouldaIsolearntosacrificetbemse｝ves.Itisdi仳rent什omtodaJ／’seducation’wbich startsteachingcompetitioninkindergarten.CompetitiondenotesseI{isbness·WhenchiIdrenaretaughtto compete{brrecognitionandmaterialgainatayoung

ageandareinstilledwitht}Ieconceptofbene{iting oneselfattbeexpenseofothers’asgrownupstbeywill notrealizethatbene6tingoneselfattheexpenseof othersiswrong.

Tbere﹛bre’tbeteacbingo「loveteachespeopIeto loveothersastbeylovetbemselves’alwaJ/stbinking 202

EDUCATlON

aboutmalKingsacri{icesandaboutservingothers╴societJ／’tbecountIy﹚andallbeings、﹨八／hendoing so’tbeyneverconsidertbeirowninterests.Tbeteacbingofthesagesstarts廿omhere‧LS

558.MyteacherPro匠FongDongmeiintroduced Buddhismtomeandsaid:“TbeBuddbaisagreatp}]ilosopher’areveredpbi}osopber·Budd}1ismist}IepinnacleofalIphilosopbiesintbeworld’andlearning BuddhismistbegreatestenjOymentofIifb.” ﹨八／iththescientificadvancementsinrecentJ／ears﹚ especiaIlyinthe6eldofquantumphysics’peopleare graduallyseeingtbatwhattheBuddhasaid2500

yearsagowasindeedatruedescriptionoftberealitJ/ oftheuniverse.Bycontinuousandprofbundstudyof tbesutras’webelievetbatnotonIywillBuddhismbe “t}Iepinnac}eofa}lphilosopbiesintheworld/’itwiIl alsoberecognizedasthehighest{brmofmoralitJ/)virtue’causalitJ/)andscience·lntwentJ/tothirtyyears’ BuddbismwilIbeacceptedasanadvancedscience· REN

359.Parentsandeldersmustsetanexample{brthe

children.Babiesseeandbearupont}Ieirbirtb.Tbey 203

EDUCATION

starttoimitateot}IersevenbefbretbeycanspealKor

walIK.Thespeecbandconductoftheireldersmust con{brmtomoralprinciplesandet}Iicssothatw}1at thebabiessee’hear’andcomeincontactwithwillin-

Huencethempositive!y.TheC}lineseproverb“Tbe behaviorofachildtbreeyearsoldwilIrevealwhat tbispersonwillbeIilKeattbeageofeightJ/.Tbebehaviorofacbildofsevenwillrevealw}Iatthisperson

willbeliketbroug}1outbisorherwbolelifb’’malKesa lotofsense.LS

510.Ifwearetru!yawakened’weshouldremembertbe teachingofGreatMasterYinguang:practicevvitha smallnumberofpractitionersatasmallcuItivation center;donotseeka冊nities;cbant“AInituo｛b’’single﹣

mindedlyandseekrebirtbintheWesternPureLand.

Ifanopportunityarises{brustoteachstudents’then dosotopassdowntbeteachingsoftbesages.Itdoes notmatterhowmanystudentswehave;ittakesonly onestudenttopassdownt}Ieteachings·ASC 51l·Goodadviceistbeteachingsoft}Iesagesofthis

worldandbeyond.Latergenerationscalledthese teachingssutras.Tbesutrasspeakoftruthsthatdo 201

EDUCATlON

notchangewitbtime.Thetrutbtbatsurpassestimeis thesamenow’asitwasthousandsofyearsago;it nevercbangeswbetherintheeastorint}Iewest· Tbewritingsandteachingsofsagesdidnotcome fibmtheirpersonaIexperiencesandopinions’fbrif tbeydidtheywouldbebiasedorinappropriate.HistoIyisnotmadeupofopinionsbutofaccumulated experienceswbereassutrascontainthetrutht}Iat

arises廿omtheoriginaltruenature.Thus’tbeteachingsinthesutrasaretbeabsolutetrut}Ithatsurpasses timeandspace.

Wewillbene6tandimproveifwebelieveintbe teachings’butifwedonot’tbenwewillmisst}Iese

remarkablebene{its.Thisiswbywesaytbatdoubtis oneoft｝Iesixfimdamentala田ictionsofgreed’anger’ ignorance’arrogance’doubt’anddeviatedviews.CD

312.The6rstgoalofancientChineseeducationwas toensurethatthea仳ctionbetweenparentsandcbil﹣ drenwouldremainuncbangedduringtbeirli{btimes.

T}Iesecondgoalwastoenhancethissincereloveand

toexpanditsscopetoincludetbebmi!J〃brotbersand sisters’tbecommuni吼socie吼tbecountIy﹚buman﹣

lKind’andevenallbeings.Oneshouldlovenotonly 205

EDUCATION

}]umankindbutalsoanimals,trees’{lowers’andgrass.

Tbiswastheconcept’anditwastbedesiredgoalof C}Iineseeducationtoexpandt}Iescopeofthislove.

LS

313.TbeZb／z「／DⅧo蛔KZz／wzαJSα〃Ⅶisthefbundation

{brenteringBudd}Iism.Butbe{breoneentersBuddhism’onemusthavetbe{bundationoflearning

G／!妣肋印∕brBc卹αG﹚o0A八／o〃〔DlZIα!qanddccoα叻q／R叩蛔M〃0R叩o〃‘Ie.GMM∕〉!cM,rBe吻αGbo0 A／秒0／zistbe化undationofConfUcianmoraleducation.

Itcontainsteacbings{br{amilyeducation.Parents andeldersteachachild6IialpieIandrespect{br teacbers.dccoα叻q／Rc7ααl∕α〃JR卹﹚o／凹cisthe｛bunda﹣ tionofⅦoistteachingoftheIawofcauseande仳ct.

BC

511.Wbenonelearnstbeteachingofthelawofcause ande仳ct’onewillnotdaretocommitevildeeds.

Whenonereceivesmoraleducation’onewiIl{bel ashamedtocommitevildeeds·Ifonehassucha{bun-

dationwhenoneentersBuddhism’itwillnotbehard

｛bronetolearntheFivePreceptsandtheT℃nVirtu﹣ ousKarmas.Wbenonetrulypracticestheteachings 206

EDUCATlON

inthe咒〃Ⅲ∕α﹝﹚〃JKh／W!αJS〃伽’GM﹜e／∕〉!cM﹚／﹑Be卹α Gbo〃A／Mo〃【D﹛ZIG﹝q’anddcco／〃咖㎡R叩﹛d／∕α〃JRc﹣ Jpo〃健／6onewiIltrub／breakthrougbsuffbringandat﹣ tainhappiness.BC 315.DuringbisIi｛btime’Sa止yamuniheIdmoretban 300teac}Iingassemblies.HisteachingwasveIyrichin content·Hebeganteac}Iingattheageofthirtyand passedawaJatseventy-nine·Hespent{brty-nine yearsteachingwit}Ioutinterruption·WeIKnowthat

Confi1ciustaught{bronlyBveyears’andJesustaug}]t {brthreeyearsbe{brebewaskiIled.Prophet Muhammadtaught{brtwenty-sevenyears.Among tbeancientandcontemporaIysagesofaIlet}]nic groups’Sal[yamuniindeedwastheonewhotaugbt fbrtbelongestperiodoftime’andtbecontentofhis teachingwastherichest·T}]ere{bre’tberesultsofbis

teacbingareoutstanding·HisIi{bprovidesagoodexample{brus.OnlytbrougbeducationcanwerealIy reconcileallcon日ictsthatarecOmplicatedandcom﹣ plex·LS

316.T℃acbingandlearningaretbe｛bundationt｝﹞at

willIeadtoabarmoniousworld{brallbeings.Re207

EDUCATION

gardlessofthetimeorplace’therootofsocialstability andhappinessisteachingandlearning.Theyaret}Ie

onIywaydemonstratedbyallthegreatsaintsand sages·0therapproachesarenotthecorrectpaths.

LP/M

317.TheChinesesayt}Iateducationisessentialinestablishinganewgovernment’trainingitsleaders’and governingitspeople.Ifthebasicqua}ityofeducation isnotclearlyrecognizedandimplemented’incorrect viewscanbedestrOytheentireculture’countIy)and evenitspeople!

Allthegovernmento冊cialsinancientChinastudiedtheworksofwisesagesandvirtuouspeople.Even ifsomebadselBs}1intentions’tbeirwrongdoingswere

probablylimited.Tbeywouldhaveon!ybenttherules onlysomucbbe{bretbeystarted{belingregret{i1l.

TbdaJ/)sexualmisconduct’wrongdoings’even criminalactsareallviewedasmatterofbct.Weno

IongerhaveashameR1lheartor比elremorsefUl.Ⅵ／e bavelostoursenseofmoralityandourconscience.

Andt}Iisisdeeplytroublingbecauseallthatseparates usfTomanimalsisagoodbeart.CD

208

EDUCATION

318.叭／batchildrenseeandhearduringtheirfirst threeyearswiIeaveadeepimpressiononthem’and

theywillbeabIetoteIlright廿omwrongandgood 廿omevilattbeageofthree.Thesecbildrenwi】lbe immunetomanyharm{i1lpollutantsint}IecontemporaIyworldThisimmunitywillbewitht｝Iem廿om birth

叭∕bentheystartattendingprimaIyschoolatt｝Ie ageofsixorseven’ifteachersmalKesuret}1attbe

childrenad}IeretomoralprinciplesandetbicseveIy daJ/)itwillenbanceandextendtbemoraleducation

thatthechildrenhavebeenreceivingsincebirt}I. ThiswilIIelpthem{brma{bundation{brgood character’wbichwilIensurevirtuoustboughts’ speec}I’andconductfbrt}Ierestoft}Ieirlives·The cbildrenwillgiveprioritytoothers’treatotberswit}I respectandbumi}ity)engageintaskswitbcaution) andgetalongharmoniousb/witbothers.Tbere{bre’ nodisputewillarise.A仕ertheyhavefbrmedafbun﹣ dation{brmoralconduct’theyshouldbetaughtthe writingsoft}Iesagestoreceivet}Ieteachingofethics’ moralitJ／）t｝Ielawofcauseande仳ct’andwisdom.LS

209

EDUCATION

519.IfsocietyistoremainstabIe’itsmembersneedto Iivein}Iarmony.On!yharmonycandrawustoget}ler intermsofopinions’ideas’andourwaJ/ofli{b.In ot}Ierwords’beingbarmoniouscanminimizetbedif 化rencesinhumanrelationsandimproveequality.Af tertbat’peaceandtben{inal|y’happinesscanbe achieved.Tbobtainhappinesswemusthaveapeace{il}heartandbody.BothBuddhistandworldlyteachingsemphasizetbeimportanceofbarmonyandrespect.BAC叭∕

350.Wemutualyrespect’love’andcooperatewitb oneanot}Ier’settingourselvesasamodeIofpeaceand barmonytos}IowthewboleworIdtbatmulti-racia}’ multicultural’andmuIti｛aitbharmony╴andpeace╴is achievable.

Tbeidealofthebumanracebecomingone{amily isattainable.I\/IC

2l0

SOURCES

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AL;d﹛l’α光c〃卹q／Lol卹肋!伽cwJ﹨anslatedbySiIent﹨∕Oices.Sin﹣ gapore:AmitabhaBuddbistSociety(S)’2000

ASC:A／﹜z伽川αS／∕∕／丫JCommentaIy.LectureSeriesgivenin Tbowoomba’M匙y2003.TianslatedbythePureLandT｝ansIa﹣ tionTbam.Tbowoomba.仆ansIationcurrentlyongoing.

BACW:BαdJAt〃〃:〃cdⅡ’α光c〃呵q／C〃叩αd《Mi〃zα〃〃【Ⅲ力〃Ⅱ.First EditionJ\anslatedbySilentVOices.Singapore;AmitabhaBuddhistSociety(S)’l999.

BACW2:βαtⅢ山〃z:川↙d【l﹚α人c〃勿㎡Cb〃Ip﹝MMb〃α〃〃Ⅲi／do〃z.Sec﹣ ondedition.T\anslatedbythePureLandT\ansIationTbam.

Tbowoomba.Tbbepublished.

BC:“BuddhistContributionstoResolvingSociaIProblems·’’ AddressgivenatThe21t}>GeneralCon{brenceoftheWOr}d FeIIowshipofBuddbists’Tbkyo’Japan’November2008‧仆ans﹣ IatedbytbePureLandT\ansIationTbam.

CD:C乃α叨呵Dc﹠／伽J／.ⅣanslatedbySlIentVOices.Singapore: AmitabhaBuddhistSocieI(S)’l999.

ElLS:Ⅱ’‘／c〃ceq／’∕乃cj／（／iM隆L從Sα∕／Ⅶ.LectureseriesgiveninSan Francisco’Augustl993.T\ansIatedbyPureLandT\anslation T℃am‧TbowoombaJbbepubIished.

LP/J:“LettertoPopeBenedictXVI’InPreparation{brMalaJ/sianInterfaitbDelegation’sAudiencewithPopeBenedictin June20l0”TlansIatedbyPureLandT﹨anslationT℃am.

Tbowoomba:20l0 2ll

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LP/M:“LettertoPopeBenedictXVL’’T\anslatedbyPureLand 仆anslationTbam.Tbowoomba:20l0.

LS;“Learning廿omSakyamuni:ReconcilingConHictandPro﹣ motingSocialStabiIityandWOrIdPeaceThrougbTbacbing/’ AddressgivenattbeCelebrationofthe2550thBirtbAnniversaIyoftheBuddha’UNESCOHeadquarters’Paris’France’ October2006.T\anslatedbyPureLandTianslationTbam.

MC:‘‘BuildingaModelCityofPeaceandHarmonyin Tbowoomba.〃AddressgivenatMoraliⅣ＆Virtues:AFaithPer﹣ spectiveForumatTbowoomba’Australia’Marcb’20l2·T\ansIatedbyPureLandTTanslationTbam.

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MainThougbts.’’吁anslatedbyPureLandT﹨ansIationTbam.

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OH:‘‘OneHumanity)ManyFaiths.”AddressgivenatInterbith Summit{brPeaceandHarmonyinAustraIiaandtheAsia-

Paci{icRegion’Brisbane’AustraIia’FebruaIy2009.T\ans}ated byPureLand乃anslationTbam.

REN:“ReligiousEducationisNecessaIy{braHarmonious WOrld.’’AddressgivenatThe2ndInternationaICon{brenceof Multi-ReligiousandMulti-CuIturalCommunication’Dacca!

Banglades｝l’November20l0.乃anslatedbyPureLandTfansla﹣

tionTbam.

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SC:‘‘EliminatingCrisesThrougbReligiousEducation:Tboughts OnBuildingaSacredCib/ofReligionsandCulture.’’Address givenattheWOrldFellowshipofBuddbistsInter{aithForumj Bangkok’Thailand’May20l2T\ansIatedbyPureLandTTanslationTbam·

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latedbyPu『eLandT﹨anslationTbamJ﹨ansIationcurrent∣yon﹣ goIng.

WPH:“WOrIdPeaceandHarmony:AnInspiration仕omWater‧”

AddressgivenatWater&PeaceGlobalForum’Shiga’Japan’ March20l0.T}ansIatedbyPureLandT}ansIationTbam.

2l3

INDEX

INDEX

Re{brencesaretoexcerptnumbers’notpagenumbers. dcc〃α〃匠∣q／Rc7α＆／∕α〃d肋仰〃‘∣c’508’515 a冊nity’23’31’19’l18’205’30l afHictions’20’56’10’55’68’69’7l’79’81’9l’l57’l16’l67’ l9l’220’255’31l

AmitabhaBuddha’l’2’1!5’7’l8’27’28’50’51’55’12}15’17’ 19’5l’55’51’57’6l’90’l02)l8l

d／mM肋αM仃Ⅶ’9’27’90

ange乙52’51’1l’73’78﹚89j96’97’l02’l06jl09’ll2』lMjl29’ l10’l16’M9’l60)l65’l7l’l83’l9ljl91’l95’236’238’ 286’293!3lZ51l

animaIs’58’ll7’l3l’l59’l65!255’512’517

arrogance’36’78’97’ll2’ll1’l16’l95’258’281 attachments

ego’l26)l77 knowIedge’81 seIE81

attainment’27)39’12,56’l29)207)2l1

dl!α／n〃】‘∕α人αsα〃Ⅶ’5l﹚98’l55’l51’262’261j277 AvaIokitesbvaraBodhisattva’ll

awakening’l’28’10’5l’lll’l12’l16’l55’l62’l68’l70’l90’ l92’l96’203’235’215)216’281’298’505’3l7’310

baby’babies’529’339 baddeeds’badkarmas’l37’l96

belieEl5’l6’27’l63’205’207j2ll’3ll benevo}ence’ll9’270’3l5

birtbanddeath’3’l1’81’l67 bodhimind’3’56’9l’205

Buddha-namechanting’l3’350l91’5l8 2l1

<NDEX

Buddhanature’5l’M2 BuddhaMind{ilIness’57

causaIitJ∕’causeandeHbct’l01’l07’ll0’l叫,2ll’236’25么i’266’ 270’27l’275’287’291’298’5l1)523j321’338’313’518

chiIdren’200’225’265’276’302’322’529’33l!556’537’539’ 312’318’

compassionjcoInpassionate’l0’28’l03’l05’l08’ll2’ll9’l3l’ l19’l6l’l72’l78’l81)l9l’221’235’268’270’273’28l’ 293’291’30l’3l5’523

conditions’l2’Ml5’21’25’30’33’79!8l’93’l0l’l07’l57’ l19’205’253’26l’262’50l’3l0

conHict’75!97’ll5’ll6’ll9’l25’l78’l95!238’268!287’295’ 298!300’5l7’323’315

Con｛i1cius’Con｛hcianism」78!ll9’l21!l80’l98’252’267’270’ 280’290’292’297’308’5ll’32l’325’326’350’515 consciousness’68’76’77’90’l20’l17’l53’273’29l

ConstantMind{ilIness’l8’27’59’51!57!l02 content’contentment’l05’209’220)221>251

deIusion’10’76’M8’l55’l93’203’276’281’287’3l0 desire’31’l09’ll9’l55’l71’l75!20l’202’209’220]228’271’

512(a}soseeFiveDesires) destiny)destinies’35!l07’l7l’l90!206’230 Dbarma-bodMl16’29l Dharma-endingAge’l7’l9 Dbarma-nature’5l’267

DharmaReaIm’7’25)28’98’l36’l15’2l1 D﹙h／〃〃／】JM／／Ⅶ』86’89’l17

dignity’550 disasters’78’97’l05’ll1’l95’2l5’225’236’275’287’289’293’ 298’5l7 2l5

INDEX

discriminate’discriminations’29’72l82’85’87’l28’l50’l67’

2l0)221

D!ⅢG／必508!3l6’551’515 doubt’l5’l6’6l!62’78’2ll’501’5ll’51l

EightConsciousnesses’76 EightSuffbrings’l55’205 enlightenment’l’1’l9’59’52’56’6l’l58’l72’221’255’268’ 273’276’290’3l0

etbics’270,287’291’323’359’518 emotions’l09’l6l’260’528

empathJ〃l0’l59’l76’251 {aith’1’9’27’56’63’205’269’275’28l’287’298

bme’ll’l09’l66’l96’202’271’527

｛amilJ乃l1l’l71’l87’225’261’277’28l’281’299’325’556’512’ 313’

FangDongmei’Pro{bssor’538 {aults’l39’l50’l58’l62’l68’l70’l72’l81’l89’l98’2l3’222’ 225

{bar’60’l09’l68’21l {barlessness’l01’250’251’255’332

βliaMilialpiety!19’l80’225’250’265’3l6’520’522’527’33l’ 315

{ire’97’l02’ll1’l29’200

FiveAggregates’l55 FiveDesires’l0’ll’l22)l30>l55>202

FiveCardinaIRelationships’53l {lood’97’ll1’200 {brbearance’l69’l82 FourLands

LandofCommonResidenceofOrdinaIyBeingsandSaints’7 2l6

INDEX

LandofExpedientLiberation’7 Lando「RealReward’7

LandofEternallyQuiescentLight’7 G／℃α∕α此C肋／ZM仇Z’l9

greed’50’52’1l’75’78!96’97’l09’ll2’ll1’l55)l16’l19’ l52>l60’l65’l7l’l83’l9l’l95’20l’256’238’268’281’ 286’293’297’51l

gooddeeds’goodkarmas’5’l8’57’83’91’l22’l52’l55’l11) l81’l90﹚l96’2l1’238’250’271』5l7

gooddbarmas’1l’l21 good{brtune’l2’72’92’97’l02’l26’l10’l15’l65’l77’l82’ l81’l88’200’2l2’225’262’330

goodness’l2’l8’12’l25)l27’l31’l37’2l7’228’251’273’285’ 289)306

gossip’l91’2l9 G／【妣肋a﹟允rBe吻αGb﹙﹚0A八／o〃’308’551’313 babits,60’68’7l’ll3!l25’l5Zl16!296’509)3l2 HanYin’Ms.)2l6’328

happiness’l03’ll9’l88’250’259’276’278’281’52l’532!511’ 516}519

harmony’65!7l)l05’l21’l25’l60’2l3’500’521’535’519 Huineng’Master’221 humility﹚l51,208’265’270’5么i8 ignorancej52’51’1l’75’78》96﹚l01’ll1’159!l16’l65’l7l』 l76’l83jl9ljl95’238’210’293’51l

iIlness’59’l01’l06’M5’l55’l9l’209’521

impartiality’l’lll’285 ／∕﹟／f〉Ⅱ此L旋sα〃泣’27’9l’l05’l93 intoxicants’219 2l7

INDEX

jealouSy)85’281’286 jOy)51’59’l05’l09’l55’l9l’20l’225’239’32l justice’96’l05’ll9’268’337 karma﹚7’l8’27’53’51﹚55﹚59’1l』12’18’58’68’95’96’l22’

l11’l5l’l51’l9l’l96’2l7’255’257(alsoseeTbnVirtuous KarmasandTbnEvilKarmas) karmicdebts’35’95’l87

kiIing’1l’78>l75,221)23l’231’215’218!255 kindness’37’l3l’l39’l18’l66’l68’l76’2l6’221’265’266’ 5l6j525

K﹜吻α／Ⅷαsα∕／Ⅶ’l26 LandofUItimateBIiss’l1’l5’20’26’29

letgo’Iettinggo’l5’28’50’15’86)90’l00’l05’l06’ll8>l22’ l28’l35』l52’l6l’l67』l95’20l!206j258﹚251’255』27q’

281j297

LiBingnanjMr‧’ll’20』70’79’255’258

}ovingkindness’l03’ll3’l78’221’265’265’266’28l’323 Lu)iang’3l6 lying’1l’78’218 MahasthamapraptaBodhisattva’l2’56’6l materiaIgain>75’ll9’268’357 matter’l20

meditativeconcentration’l9’62』65!l52’l60’l7l’l92’l91’2l8’ 236’237’238’210’257’3l9 Mencius’ll9’265>280’502

meritsandvirtues’22’26’28’72’l02’l81’2l7

misdeeds’l07’l71’20l

modes•’208 money’93﹚l叫’l96’255 2l8

lNDEX

moraIitJ/’l05’l66’236’266’270’27l’275’287’291’298>5l7’ 523』352’358’518

muIticuItural’-ism’27l’291’297’299’300’550 obstacIes’10’51!57!75’l29’l11’l65’l70’l75’l87’l89’2ll’ 223)228’257’286

OneMindUndisturbed’39’18’58’l9叮

OUyangJingwu’lVIr.’3l0’3l3 OUyi’GreatMaste叼5’9’90’2ll

parents’19’l80’225’250』265’302﹚320’527j529’35l!559’312 patience’99’l29’l69’l86)2l8’223’238’257’26l peaceofmind’l35!l19 physics’338 precepts’l6!l9’62’61’79’l73’256﹚257’259’21l’212j217╴ 219’25l’252’256’290’3l9(alsoseeFivePrecepts) pbi｝osophJ〃270’27l’3l3 P&M/b/w!sMV)l5l P／叫〉Iαs／《∕∕Ⅶ’l69 pregnanq/529 puremind’purltyofmind’l’11’18’58’6l’81’89’l02’lll’l29’ l30’l19’l83’l86’209’2ll’223’229’210』268﹚295j326

purity’l08’lll’ll3’l30’l19’l55)201)2lq’211’216’266)273’ 285!287

physics’558 rebirth’3’7’9’ll’l5’l6’20’22’25>27

re{brm’57’l37’l19jl62’l68’l72’l93’2l3

relationsbips’l3’271’35l remorse’22jl91’317

reprisaI’95’23l residuaI 2l9

INDEX

habits’ll’36’l16’2l2

karmas’7’51

respect’-{hl’l5’59’l05’l57’l59’l68’l80’l86’22l’225’215’ 216’265﹣265’269’270j283’286’287﹚298╴300’308’3ll’ 522’550’33l’315’318’319’550

retribution’78’l55’l56’2l5’2l7’23l’21l

retrogress’1』95 revenge’l18’225’25l roots’l2’l5’78’290’301’307)308’520

SakyamuniBuddha’21’29>5l’13’75’l61’297’508’509’5l9’ 515

SamantabhadraBodhisattva’l2’l57’l59 science’l57’l9l’2ql’270’27l’325’332’358

selRcuItivation’l62’21l’333

selfish,-ness’ll3’l22’l56’l12’l13’l16’l95’258’271’3l5’ 337’317 sexual

desire’3』’l75 misconduct’1l’78’219’517

simple’l1’27’16’209’2l2’255’509 simplicity)209 sincerity)55’68’l08’l27’202’265’270’286’5ll’322’551 singIe-minded’l59

singIe-mindedIJH2’19j50’52’55’57’59’62’l87’510 SixDusts’l0’ll’76’l30’202

SixPaths’57’19’l52’l65’217’218

SixSenseObjects’l22 steaIing’1l’78’85!l85’218 su仳ring3’1’37’1l’9l’l03’ll9’l21’﹞53’l55’l60’l82’ l88’205’210’281’290’3l0’311（alsoseeEightSu仳rings） Supreme’Per{bctEnlightenment’12’230 220

INDEX

sh／γZ／叨α〃ZαM〃Ⅶ’6l’ll1 Thoism’290’292!308)525s

〃／℃cαα／Ⅶc庇／﹑ChM／血’309 TbnEviIKarmas’1l’l9l’210 TbnVirtuousKarmas’33’1l’l05’l21’l75’331’3叫 Zb〃Ⅲ﹑m〃必／Kh／γγm延／s／【／／γZ’l21’308’315’511

T}IreeBadRealms’27’l05

TbreeConditions’35’79 ThreeEvilPaths’20’38’l21’l56’l65 tolerance’tolerant’99’330 truenature’2’1l’50’52,76’82’91’l09’ll3’l20’l25’l3l)l57’ l16’l81’202’207’2ll’2l3’226’213’215’216’219’251’ 273’279’280’285!296’307’5ll)51l

vegetarian’255 Ⅲ﹚ZMZ觔Ⅶs／﹛仇Z’255

v>ewpoints’l16’526 vow’﹣ing’么i’9’l5’l5’l6’21’27’35’57’79’269

wanderingthougbts’28’29!10!50’52’51’55’57’60’62’65’7l’ 75’85’lll’l28’l19’l67’209’2l0’221)5l5

wealth’ll,92’l02’l01’l09’ll1’l66’l96’200’202’2l2’250’ 251)255j271’297’32l’527

wind’97’l05’220

worldpeace’l7么i’265’268’271’295’325 worIdbteacbings’70’96’519 worIy)worries!30’51’75’9l’97’l19’l67’l9l’21l’503 wrongdoing’22’l07’l82’l90’20l’2l3’210’520,517 Yinguang’GreatMaster’l5’l6’22lj310 22l

INDEX

ZhangjiaLivingBuddha’65’182’217 Zhongfbng’MasteI)2 zongjiao’525

222

l﹨／I己ythemeritsandvirtues accrued什omtbisworlK

adorntbeBuddha’sPureLand’

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andrelievet｝Iesu仳ringsofthose intheThreePatl]sbelow·

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beborntogetI]er intbeLando『UItimateBIiss‧

Foralistof Amitabl1aBuddhistSocieties

and PureLandCenters

pleasevisit

www.purelandcollege.org.au

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