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Entries by Venerable Wuling (2096)

Wednesday
Apr022008

The Meaning of "Amitabha Buddha"

“Amitabha Buddha” is Sanskrit. Amitabha means “infinite,” Buddha means “awakening.” This name therefore implies infinite enlightenment. “Infinite” describes that which is innate in the true nature: infinite wisdom, infinite virtues and abilities, and infinite auspicious 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.”

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

 

Tuesday
Apr012008

How Bodhisattvas and Good Teachers Help Us

The wisdom, virtues, and powers of the bodhisattvas of the higher ranks, and their capabilities to perceive other beings are very close to those of a Buddha. When they help a being, they can see all the past lives of that being. Why? Because those who have realized Buddha-nature have no delusion of time and space. No delusion of time means the boundaries among the past, present, and future no longer exist. No delusion of space means there is no far or near.

An event that occurred many million of years ago is as clear to them as if it were happening right before their eyes. They would know what a being had learned in their past lives and teach that being the relevant method. That being would find the learning interesting and accessible, and would thus make good progress in a short time. Why? Because this being’s learning in his or her past lives had already planted a seed in the Alaya consciousness (the being’s store consciousness that contains all their past karmas.)

When a good teacher teaches a method to a being, the teacher will draw the seeds of residual habits out of that being’s Alaya consciousness. Practitioners who have attained certain degrees of realization have this kind of ability. Those who have not attained realization, do not. But if a practitioner has taught for a long time and is very experienced, he or she may be sixty or seventy percent accurate in his or her perception of the student’s capacity. If the student diligently practices the method recommended by the teacher, the student will succeed in his or her practice. The teacher’s experience enables him or her to make the right recommendations.

But it is very difficult to encounter a good teacher. One must be sincere and be willing to learn. This is the most important factor for one to encounter a good teacher. One should also respect teachers and their teachings. In addition, one must believe the teacher, understand the teaching, and practice accordingly. When one can do all these, it is possible for one to encounter a good teacher.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

 

Monday
Mar312008

My Responsibility

We have a responsibility to take care of ourselves now, while we are able. Those of us who have the means to do so should prepare for an uncertain future, because even in the best of times, the future is uncertain. And looking around us, we can see clearly that these are not the best of times.

Causality tells us that our lives are the result of our past actions. But either because we do not know this or do not believe it or simply forget about it in the heat of the moment, we blame others for our difficult situations. We blame our government, we blame big business, we blame anyone other than ourselves. But in our blaming others, we hand responsibility for ourselves over to others. 

We each need to take responsibility for and look after ourselves. This is not to be done out of selfishness. If my neighbor and I are both in trouble, the person who comes to help us will have two people to help. But if I have prepared for the trouble, then the rescuer and I can both help my neighbor.

And ideally, while I am making preparations for myself, I will extend a hand to help my neighbor prepare. And my neighbor will turn to help his neighbor, who turns as well. 

 

Sunday
Mar302008

Appearances Can be Deceiving

No one knows what sort of man Han-shan was. There are old people who knew him: they say he was a poor man, a crazy character. He lived alone seventy Li (23 miles) west of the T'ang-hsing district of T'ien-t'ai at a place called Cold Mountain. He often went down to the Kuo-ch'ing Temple. At the temple lived Shih'te, who ran the dining hall. He sometimes saved leftovers for Han-shan, hiding them in a bamboo tube. Han-shan would come and carry it away; walking the long veranda, calling and shouting happily, talking and laughing to himself. Once the monks followed him, caught him, and made fun of him. He stopped, clapped his hands, and laughed greatly - Ha Ha! - for a spell, then left.

He looked like a tramp. His body and face were old and beat. Yet in every word he breathed was a meaning in line with the subtle principles of things, if only you thought of it deeply. Everything he said had a feeling of Tao in it, profound and arcane secrets. His hat was made of birch bark, his clothes were ragged and worn out, and his shoes were wood. Thus men who have made it hide their tracks: unifying categories and interpenetrating things. On that long veranda calling and singing, in his words of reply Ha Ha! - the three worlds revolve. Sometimes at the villages and farms he laughed and sang with cowherds. Sometimes intractable, sometimes agreeable, his nature was happy of itself. But how could a person without wisdom recognize him?

I once received a position as a petty official at Tan-ch'iu. The day I was to depart, I had a bad headache. I called a doctor, but he couldn't cure me and it turned worse. Then I met a Buddhist Master named Feng-kan, who said he came from the Kuo-ch'ing Temple of T'ien-t'ai especially to visit me. I asked him to rescue me from my illness. He smiled and said, "The four realms are within the body; sickness comes from illusion. If you want to do away with it, you need pure water." Someone brought water to the Master, who spat it on me. In a moment the disease was rooted out.

He then said, "There are miasmas in T'ai prefecture, when you get there take care of yourself." I asked him, "Are there any wise men in your area I could look on as Master?" He replied, "When you see him you don't recognize him, when you recognize him you don't see him. If you want to see him, you can't rely on appearances. Then you can see him. Han-shan is a Manjusri (one who has attained enlightenment and, in a future incarnation, will become Buddha) hiding at Kuo-sh'ing. Shih-te is a Samantabbhadra (Bodhisattva of love). They look like poor fellows and act like madmen. Sometimes they go and sometimes they come. They work in the kitchen of the Kuo-ch'ing dining hall, tending the fire." When he was done talking he left.

I proceeded on my journey to my job at T'ai-chou, not forgetting this affair. I arrived three days later, immediately went to a temple, and questioned an old monk. It seemed the Master had been truthful, so I gave orders to see if T'ang-hsing really contained a Han-shan and Shih-te. The District Magistrate reported to me: "In this district, seventy li west, is a mountain. People used to see a poor man heading from the cliffs to stay awhile at Kuo-ch'ing. At the temple dining hall is a similar man named Shih-te."

I made a bow, and went to Kuo-ch'ing. I asked some people around the temple, "There used to be a Master named Feng-kan here, Where is his place? And where can Han-shan and Shih-te be seen?" A monk named T'ao-ch'iao spoke up: "Feng-kan the Master lived in back of the library. Nowadays nobody lives there; a tiger often comes and roars. Han-shan and Shih-te are in the kitchen."

The monk led me to Feng-kan's yard. Then he opened the gate: all we saw was tiger tracks. I asked the monks Tao-ch'iao and Pao-te, "When Feng-kan was here, what was his job?" The monks said, “He pounded and hulled rice. At night he sang songs to amuse himself.” Then we went to the kitchen, before the stoves. Two men were facing the fire, laughing loudly. I made a bow. The two shouted Ho! at me. They struck their hands together -Ha Ha! - great laughter. They shouted.

Then they said, "Feng-kan - loose-tongued, loose-tongued. You don't recognize Amitabha, (the Bodhisattva of mercy) why be courteous to us?" The monks gathered round, surprise going through them. ""Why has a big official bowed to a pair of clowns?" The two men grabbed hands and ran out of the temple. I cried, "Catch them" - but they quickly ran away. Han-shan returned to Cold Mountain. I asked the monks, "Would those two men be willing to settle down at this temple?" I ordered them to find a house, and to ask Han-shan and Shih-te to return and live at the temple.

I returned to my district and had two sets of clean clothes made, got some incense and such, and sent it to the temple - but the two men didn't return. So I had it carried up to Cold Mountain. The packer saw Han-shan, who called in a loud voice, "Thief! Thief!" and retreated into a mountain cave. He shouted, "I tell you man, strive hard" - entered the cave and was gone. The cave closed of itself and they weren't able to follow. Shih-te's tracks disappeared completely.

~ Lu Ch'iu-yin, Governor of T'ai Prefecture, trans. Gary Snyder

 

Friday
Mar282008

Why Does it Happen?

In one of the Buddhist texts it is recorded that someone asked Buddha:

Why are some women ugly but rich?

Why are some women beautiful but poor?

Why are some people poor but with good health and a long life?

Why are some rich yet ill and short-lived?

The Buddha's answers were:

One who is ugly but rich was short-tempered in past lives, easily irritated and angered, but was also very generous and gave offerings to the Buddha, Dharma, and Sangha and made contributions to many sentient beings.

One who is beautiful but poor was, in past lives, very kind, always smiling and soft spoken, but was stingy and reluctant to make offerings or help other people.

The person who is poor but in good health and enjoying a long life was, in his or her past lives, very stingy or reluctant to make donations, but was kind to all sentient beings, did not harm or kill others, and also saved many sentient beings’ lives.

The person who is rich but often ill, or who is short-lived, was, in his or her past lives, very generous in helping others but loved hunting and killing and caused sentient beings to feel worried, insecure, and frightened.

The above examples give us some idea of why people on earth, although all human beings, vary so much in appearance, character, lifespan, health, mental ability and fate. It is even more interesting to note how much the circumstances in which a person is born can influence his or her destiny. Which race, which nation, which skin color, which era, all these factors make a great difference.

~ C.T. Shen