The Connection Between the Arising of Thoughts and the Fruition of Causes and Conditions (Part3/3)

 

The Dhammapada with Parables, Fascicle 1

We often hear virtuous knowledgeable mentors teach: “Do not neglect a wholesome deed because it seems small, or commit an unwholesome deed because it seems minor.” The aforementioned anecdote tells of two merchants. One of them, merely by giving rise to a small wholesome thought, consequently brought forth the wholesome karmic fruition of becoming a king in that very lifetime. However, the other, by giving rise to a small unwholesome thought, instead brought forth the karmic retribution of an untimely death in that very lifetime.

The key reason for the foregoing lies in the differing objects of wholesome and unwholesome thoughts. The object in the aforementioned anecdote is the Buddha—the Supreme One among humans and celestial beings throughout the three realms, and the most perfectly adorned field of merits and gratitude. One who plants seeds of merit upon this perfectly adorned Buddha through the arising of even a single small wholesome thought about him can become the wealthiest and most honored king in the world. Conversely, one who harbors a small unwholesome thought, such as arrogance, about the Buddha will earn an exceedingly unpleasant karmic retribution, drawing forth severe retribution in hell.

Sentient beings’ karmic deeds have intrinsic differences in severity. If the three actions of body, speech, and mind are fully present, and if all three essential conditions discussed in the precepts—the fundamental intention, accomplished deeds, and expedient means—are fully met, then the precept violations and inherently wrongful acts committed will all lead to the most severe retribution.

In the aforementioned anecdote, even though the merchant who harbored unwholesome thoughts merely committed a transgression of mental karma, he had already incurred severe retribution. This clearly demonstrates that the object of one’s action will cause a significant difference in the resulting retribution. In the current Dharma-ending age, there are still great bodhisattvas and great virtuous knowledgeable mentors who, to perpetuate the longevity of the correct Dharma of the Tathāgata, willingly take rebirth in the human world of Sahā in each lifetime. This ensures that the Buddha’s true Dharma can be transmitted among humans, widely benefiting sentient beings with a meaningful affinity.

Taking the aforementioned anecdote of the Buddha as a lesson, Buddhist disciples should understand that they should refrain from entertaining even subtle thoughts of contempt or slander. If the object of slander is a worthy sage or a great bodhisattva, then even a transgression consisting solely of such a thought will incur extremely severe karmic retribution. Therefore, all who practice the Dharma must be extremely careful and skillfully guard their own minds! (Part 3/3)

 #Buddha #bodhisttva #Tathagataga #Dharma #Buddhism #saha #dharmaendingage #karma #retribution #virtuous #mentor #longevity #knowledgeable #wholesome #unwholesome 

The Connection Between the Arising of Thoughts and the Fruition of Causes and Conditions (Part2/3)

The Dhammapada with Parables, Fascicle 1

The merchant whose mind had given rise to wholesome thoughts traveled to another kingdom. It so happened that the king of that land had just passed away, leaving behind a prophecy: “A humble person will one day arrive in our kingdom, and if he is the one destined to inherit the throne, my sacred horse will bow down and kneel before him.” Thus, the ministers took this divine horse out to search for the future king. Along the way, the royal civil servant encountered this merchant and remarked, “This person appears to possess the demeanor and bearing of a ruler.” Upon seeing the merchant, the divine horse kneeled down before him and licked his feet. The ministers, overjoyed, recognized the merchant as the king they had been seeking and invited him back to the palace to inherit the throne.

After the merchant with wholesome thoughts became king, he and his ministers turned to face the direction where the Buddha resided, bowed reverently from afar, and requested that the Buddha come to his kingdom to receive offerings. On the day of the offering, he asked the Buddha, “I originally possessed no great merits of blessing. Why was I able to attain this throne?”

The Buddha preached to the king, saying, “In the past, when King Pasenadi made offerings to the Three Jewels, the thought that arose in you was one of utmost sincerity—reverent rejoicing and praising. You generated a wholesome thought: ‘The Buddha is like a king, and the disciples are like subjects.’ Therefore, you planted the virtuous cause for becoming a king in the future, and thus ascended to the throne. However, your other companion gave rise to arrogance and brought forth unwholesome thoughts, such as ‘The Buddha is like an ox, and the disciples are like a cart.’ As a result, he sowed the seeds of malevolent thoughts, which led to the karmic retribution of being crushed to death by a cart in this very lifetime. After death, he must undergo another rebirth in the hell of fiery chariots to suffer further retribution there. All causes and conditions, along with their resulting fruition, are drawn forth by a person’s arising thoughts and intentions and are created by that person alone. Heavenly dragons, ghosts, and spirits cannot interfere with them and cannot bestow them as fruition.”

After hearing the aforementioned anecdote of the Buddha, some might wonder: Why does the mere arising of wholesome and unwholesome intentions lead to such a vast difference in the fruition of wholesome and unwholesome deeds? (Part 2/3)

#Buddha #karma #retribution #fruition #Dharma #Buddhism #Buddhiststory 

The Connection Between the Arising of Thoughts and the Fruition of Causes and Conditions (Part1/3)

The Dhammapada with Parables, Fascicle 1

Long ago, King Pasenadi of Sāvatthī came to the Buddha’s monastery, paid homage to the Buddha with utmost sincerity, and respectfully declared, “With the most genuine heart, I, your disciple, have arranged food offerings at the major crossroads throughout the kingdom, and I invite the Buddha and the whole monastic community to receive these offerings. I have done this so that the people of the kingdom will recognize the exalted nature of the Buddha, and to provide sentient beings with the opportunity to hear the Buddha expound the five precepts and uphold them. May they thus distance themselves from harmful influences and abandon all wrongdoing, and through their meritorious qualities, may national calamities and disasters be eradicated.”

The Buddha said, “What a king of wholesome faculties! You lead your people through the path of the Dharma, enabling them to receive abundant blessed retribution in their future lives!” The king personally prepared a vegetarian feast with the people and respectfully invited the Buddha and the assembly of monks to travel throughout the country to receive offerings. After the Buddha and the assembly of monks had finished receiving and partaking of the meal the king had prepared for them, the Buddha ascended his seat at the main crossroads to preach the Dharma to the king and the people.

Among the assembly were two merchants who were also listening to the Dharma. One of them felt a surge of joy and praise arise in his heart and thought, “Oh, Buddha! You are like an emperor, and your disciples are like loyal ministers. You expound the Buddha Dharma, and your disciples recite, practice, and proclaim it. Our king is truly wise because he recognizes the Buddha’s nobility and is willing to submit to him respectfully, even inviting him to receive offerings.”

Yet the other merchant, overcome by arrogance, gave rise to a single thought: “How foolish this king is! He already possesses such wealth and power, lacking nothing in worldly matters. Why, then, does he show such reverence and make offerings to the Buddha?” After making offerings to the Buddha, the two continued their journey.

The merchant who harbored wholesome thoughts developed a heart of rejoicing and praise toward the Buddha. As a result, he attracted the protection of the assemblies of the Four Great Heavenly Kings and the Dharma guardian deities of dragons and heavens. However, the merchant who harbored evil thoughts attracted malevolent spirits of the lowly paths, causing the wine he swallowed to blaze like flames within his gut. His mind thus clouded, he stumbled and fell outside the pavilion where he and the other merchant had been resting, and lay drunk in the middle of the road. The next day, a caravan of five hundred carts happened to pass by, and tragically, the merchant was crushed to death under their wheels. (Part 1/3)

One merchant lay dead in the road, crushed beneath five hundred carts. But what became of the other—the one whose heart had filled with joy and praise? A single kind thought was about to change his life beyond anything he could imagine…

#Buddha #karma #Dharma #retribution #transmigration 

The Sacred Chanting Bhikṣu Golden Bell (Part2/3)

 

The Sūtra of the Wise and the Foolish, Fascicle 11

The True Meaning of a “Dharma Assembly”

In the aforementioned anecdote illustrating the true meaning of a Dharma assembly, Bhikṣu Golden Bell, by chanting magnificent and supremely wondrous hymns, made the entire army—including elephants and horses—stop in their tracks and listen with rapt attention. Likewise, when many bodhisattvas first encounter the Buddha Dharma in their present lives, they are moved by the superior and wondrous chants of the verses praising the Buddha during Dharma assemblies. This is because they frequently perfumed themselves with sacred chants in their previous lifetimes. Such Dharma seeds are contained within the tathāgatagarbha. Therefore, in the bodhisattvas’ present lives, when the right conditions are met, these Dharma seeds flow forth, and their hearts experience an inexplicable connection and deep emotions.

Based on the aforementioned anecdote, we will now discuss the causes and conditions by which sacred chants attract a multitude. We will also explore how bodhisattvas, when learning the Dharma, should skillfully make use of the opportunity to participate in the chanting in Dharma assemblies to advance their spiritual practice with diligent effort rather than merely immersing themselves in the chanted hymns and pursuing the charm of sound and mental objects, without obtaining the true meritorious qualities of the Buddha Dharma.

Sacred chanting, as a “supporting Dharma,” provides Buddhist disciples with the causes and conditions to gradually perfect the circumstances for the actual realization of the “Dharma” in the future. However, one should avoid mistaking the secondary for the primary, treating the “supporting Dharma” as the Buddha Dharma itself or as the main content of the Three-Vehicle Bodhi.

Many Buddhist disciples have long held the misunderstanding that merely participating frequently in chanting and recitation or regularly attending repentance and disaster-averting Dharma assemblies constitutes practicing the Buddha Dharma and learning Buddhism. This mistaken view is widespread among novice learners of Buddhism. They spend years rushing from one repentance ritual to another and attending repentance Dharma assemblies. Yet, after many years, their correct knowledge and views of the Buddha Dharma remain impoverished. They are even unaware of the most fundamental Path of Liberation, such as how to eliminate afflictions, and the correct knowledge and view of and practice methods for resolving the problems of daily life with the wisdom of the Buddha Dharma.

In truth, the foremost aspect of the practice and attainment of the Buddha Dharma is first cultivating basic concentration power. Practitioners can follow the “method of practicing meditative concentration through signless Buddha mindfulness” expounded by Venerable Master Píngshí, engaging in the practice of signless Buddha mindfulness through daily silent prostrations and then applying this to their daily activities, such as while walking, standing, sitting, or lying down, constantly retaining the pure thought of recollecting the Buddha and thereby achieving concentration power in motion. With basic concentration power in motion and sustained by the pure mindfulness of the Buddha, one can then participate in repentance and disaster-averting Dharma assemblies. During these assemblies, this pure thought enables one to achieve concentration power and then progress from tranquility to insight and from insight to the realization of wisdom.  (Part2/3) 

     Uncover why the ultimate goal for every novice learner is to seek a true, virtuous mentor and participate in assemblies where the real Dharma is taught. Don't miss the conclusion to this insightful series! 

#Chan #Dhamma #BuddhistTeachings #Cultivation #Zen #SpiritualPractice #Mindfulness #Wisdom #DharmaAssembly #MeditationInMotion #Contemplation #SpiritualGrowth

What is forbearance? (Part 2/2)

 

Excerpts from the Sutra of the Collection of the Six Perfections (六度集經, Liùdù Jí Jīng)     What is forbearance? It is acceptance. When one can accept, one can be forbearing and enduring. Why does the Chinese language use the character 辱 (rǔ─disgrace) in 忍辱 (rěn rǔ – forbearing disgrace) for forbearance? It is because disgrace is the most difficult thing for worldly beings to forbear. The so-called pāramitā of forbearance is to reach the other shore of liberation through forbearance. This is the third of the six perfections practiced by bodhisattvas.     In the Upāsaka-śīla Sūtra, Fascicle 7, the Buddha further taught: “If I cannot forbear minor matters, how can I guide sentient beings? Forbearance is the correct cause for attaining the unsurpassed perfect enlightenment—the fruit of this cultivation. If I do not plant the seeds of forbearance, how can I obtain such a true fruit?” If one cannot forbear trivial things pertaining to mundane matters, how can one be a bodhisattva, attain the true fruit of unsurpassed perfect enlightenment in the future, guide and subdue sentient beings, and lead them toward the Buddha Dharma? Furthermore, as recorded in the Jingde Record of the Transmission of the Lamp, Fascicle 3, the great master Bodhidharma said, “The unsurpassed, wondrous path of all Buddhas requires assiduous practice over vast kalpas, performing what is difficult to perform and forbearing what is difficult to forbear. How could one with minor merits and wisdom, as well as a frivolous and arrogant mind, hope to attain the true vehicle? Such an effort is merely futile toil.” This means that the unsurpassed wondrous Dharma-path of the Buddhas―performing what is difficult to perform and forbearing what is generally impossible for ordinary people to forbear―must be practiced with diligent effort over immeasurably long periods. How could one with minor merits and wisdom, as well as a frivolous and arrogant mind, hope to attain the truly great Dharma? This was the teaching that the great master Bodhidharma had given to the Second Patriarch, Huike, and it speaks to the steadfast determination one must possess in order to attain the truly great Dharma. #Buddha #paramita #bodhisattva #Buddhiststory #karma #compassion #forberance #dharma #Buddhistteaching  (Part 2/2)

A Bodhisattva’s Skillful Means (Part 1/4)

 

“However innumerable sentient beings may be, I vow to save them all; however inexhaustible afflictions may be, I vow to eradicate them all; however immeasurable the teachings may be, I vow to study them all; and however difficult the unsurpassed Buddhahood Path may be, I vow to attain it.” These are the four vast and magnificent vows that bodhisattvas make when they first take refuge in the Three Jewels.

The first two vows express their determination to cultivate the bodhisattva path toward Buddhahood: They must vow to liberate all sentient beings and eliminate all afflictions of greed, hatred, and delusion to attain purity and liberation. The process of hearing and being permeated by the bodhisattva precepts, cultivating and studying them, and finally upholding them in practice is a necessary and effective method for counteracting afflictions.

However, sentient beings possess vastly different capacities and faculties, and the conditions for their liberation vary greatly. How, then, can bodhisattvas liberate all sentient beings without exception while remaining faithful to the prohibitions established by the bodhisattva precepts they uphold? This touches on the spirit and principles underlying the bodhisattva precepts, and the matter of skillful means employed by bodhisattvas.

Skillful means, also called expedient methods, refer to the wholesome and ingenious or flexible and adaptive expedient methods one has the ability to employ when facing particular individuals or special circumstances, enabling the other party to accept the teaching or resolving difficult situations. Buddhist scriptures contain numerous accounts of Buddhas and bodhisattvas who skillfully devised expedient means according to the capacities and karmic conditions of sentient beings, thereby succeeding in guiding them onto the Buddhahood Path.

For example, the Mahāratnakūṭa Sūtra (Sutra of the Great Treasure Collection) records a story in which the Venerable Ānanda reported to Śākyamuni Buddha that when he was going on an alms round among the residents of Śrāvastī City, he saw King of the Honored Multitude Bodhisattva sitting with a woman on the same seat. This prompted him to report to the World-Honored One that King of the Honored Multitude Bodhisattva had violated the precept against sexual misconduct. However, this accusation proved unfounded.

The World-Honored One instead praised King of the Honored Multitude Bodhisattva, saying that he had already realized and taken refuge in the mind of all knowledge, attained the wisdom to face all circumstances without any obstruction, and possessed the ability to employ all kinds of skillful and expedient means to liberate and guide sentient beings. The World-Honored One further bestowed a prophecy upon the woman who had been sitting with King of the Honored Multitude Bodhisattva, declaring that in the coming ninety-nine kalpas, she would make offerings to hundreds of thousands of immeasurable and incalculable Buddhas of the ten directions, and would then fully accomplish all Buddha Dharmas and attain Buddhahood. (Part 1)

#Buddha #Dharma #bodhisattva #Buddhahood #Buddhiststory #precepts

Six Incredible Truths About Why You Suffer (Part 3/3)

 

Like the Raft, Even the Dharma Must Be Let Go Of (Part 3/3)

Differences Between Ordinary People from the Learned Noble Disciples 

The Buddha then clarified a misunderstanding and criticized some heterodox teachers, such as the ascetic Gotama, a nihilist who teaches that existing sentient beings will be annihilated and destroyed into nonexistence. The Buddha said, “This is not true. I never teach ‘annihilation’; rather, I teach people to clearly see the truth of suffering and eliminate suffering.”

The Buddha further said, “Whether people curse, slander, or honor me, my mind remains unmoved. Curses do not arouse anger in me; praise does not arouse joy in me. This is because I know that such people’s actions arise from a lack of understanding or from misunderstanding the Dharma.”

The Buddha admonished the bhikkhus: “You should be the same. Don’t become proud from praise or angry from slander.”

Finally, the Buddha taught: “Form, feeling, perception, formations, and consciousness—none of these belong to you. You should abandon them. Once you have done this, you will attain lasting peace and happiness.”

The Buddha gave an example: “If someone took away or burned the grass, trees, and branches in the Jeta Grove, would you think ‘they’ve stolen my things’?”

The bhikkhus answered, “No, World-Honored One, because we know that they are not us or ours.”

The Buddha said, “The five aggregates do not belong to you either. Only by abandoning them can you truly be free and self-existent.”

The Buddha summarized His teaching as follows: “The Dharma I expound on is clear, plain, and fully disclosed—its purpose is to cut off all the fetters of affliction that bind sentient beings.”

When the Buddha finished speaking, His words opened the bhikkhus’ minds to understanding. They joyfully embraced the teaching with faith and vowed to practice it accordingly.

________________________________________

Reflections:

    Imagine yourself driving to an unfamiliar city for the first time. The GPS is like the raft that the man in the story told by the Buddha relies on to cross the river. While navigating unfamiliar roads, you must listen intently to the voice prompts and strictly follow the suggested route to avoid getting lost or stuck in traffic and to arrive safely at your destination. This is like the early stages of cultivation—practicing according to the teaching. Only through honest, diligent effort and by following the Dharma step-by-step can you avoid straying onto the wrong paths.

    However, once your car has pulled into the garage, the GPS’s mission is complete. If, at this point, you are still staring at the screen, unwilling to get out of your car until the system tells you what to do next, or even refuse to put down the GPS device when entering the house, then what was originally a helpful tool has instead become a mental burden.

    Cultivation is the same. While skillfully using the raft to cross the river is certainly important, once you reach the shore, you should smile and let go of it, continuing your journey unencumbered. 

#Buddha #Dharma #suffeing #transmigration #samsara #karma #Buddhistwisdom 

Six Incredible Truths About Why You Suffer (Part 1/3)

 

Like the Raft, Even the Dharma Must Be Let Go Of (Part 1/3)

In the previous teaching, the Buddha instructed bhikkhu Arittha about dangerous desires. He then continued teaching the assembly:

“Long ago, a man was traveling along a remote mountain path when he suddenly came upon a great river. The nearshore was dangerous and frightful, filled with thorns and wild beasts, yet the distant shore was peaceful and safe, lush with green grass. There was neither a boat nor a bridge across the river. How could he cross?

“After thinking it over, he gathered grass, wood, and tree branches and then bound them together into a raft. He got on it and paddled with his hands and kicked with his feet until he reached the distant shore.

“Once ashore, he looked at the raft and thought, “This raft helped me overcome great peril. I should treasure it and take good care of it. Perhaps I should carry it on my shoulders or balance it on my head and continue my journey with it.”

The Buddha asked everyone, “Do you think he should do this?”

Everyone answered, “No!”

The Buddha said, “A truly wise person would think, ‘This raft has already served its purpose. I can leave it on the shore or return it to the water, and then continue my journey light and free.’

“The Dharma I teach you is like this raft—it is a tool to help you cross the ocean of suffering and reach the distant shore safely. But once you arrive there, you should let go of it and not cling to it. If even the true Dharma that brings liberation must be let go of—how much more the mistaken views?”

The Buddha then told everyone:

“There are six kinds of mistaken views that cause people to suffer (Majjhima Nikāya, Volume 3):

“You should understand from the simile of the raft that even the Dharma must be abandoned, how much more so what is not the Dharma! Bhikkhus! There are these six grounds for views. What are the six?”

•      ‘I am my body.’

•      ‘I am my feelings.’

•      ‘I am my thoughts.’

•      ‘I am my actions.’

•      ‘I am everything I see, hear, and think.’

•      ‘After I die, I will exist forever, eternally unchanging.’”  

#Buddha #Dharma #suffeing #transmigration #samsara #karma #Buddhistwisdom 

To Observe the Five Precepts and Thus Attain Rebirth in Heaven (Part3/3)

 To Observe the Five Precepts and Thus Attain Rebirth in Heaven

 (A Story Recorded in Volume 5 of The Storehouse of Sundry Valuables; 雜寶藏經 卷5)

Moreover, if one’s practice is not efficacious or if one easily resonates with ghosts and spirits, after taking the Triple Refuge, one will be protected by Dharma-protecting deities, which can reduce the obstacles to practice. In addition, Volume 64 of the Yogācārabhūmi-śāstra states that those who take refuge in the Triple Gem can obtain vast merits or blessings, great joy, samādhi, and great purity, and that the heavenly beings will feel joy for those who have taken the Triple Refuge and will regard them as being like themselves. As the Triple Gem of the Buddha, Dharma, and Sangha possess immeasurable meritorious qualities, one who takes refuge in them also possesses many meritorious qualities. As stated in the Yogācārabhūmi-śāstra, those who have taken refuge in the Triple Gem are very much welcomed by heavenly beings. Like the elder’s daughter in the story, they could be reborn in the heaven of the desire realm after their death.

However, we also want to remind everyone that the Triple Refuge has the function of precepts: “Taking refuge in the Buddha, I shall never take refuge in mara demons or non-Buddhist paths. Taking refuge in the Dharma, I shall never take refuge in the false teachings of non-Buddhist paths. Taking refuge in the Sangha, I shall never take refuge in the heterodox teachings of non-Buddhist paths.” Thus, we sometimes call it the Triple Refuge Precept, meaning that once you have taken refuge in the Triple Gem, you naturally can no longer take refuge in non-Buddhist paths or in various false teachings again. Furthermore, if one takes the Triple Refuge at a place that does not uphold the true Dharma, then not only can one not obtain the merit of the Triple Refuge, but one may also commit the offense of destroying the Buddha Dharma. Therefore, one must choose carefully and wisely and avoid taking refuge in places that do not uphold the correct Dharma.

Next, let’s briefly discuss the five precepts. Our current Buddhist rituals involve simultaneously taking the Triple Refuge and receiving and upholding the five precepts: no killing, no stealing, no sexual misconduct, no lying, and no consumption of alcohol. That is to say, after taking refuge in the Triple Gem, one should protect and maintain wholesome dharmas and not violate the five precepts according to one’s capacity and ability. Upholding and endorsing the five precepts is the root of all wholesome dharmas and the basic foundation for being a human in the world; even those who do not study Buddhism should uphold them. People who receive and uphold the five precepts will not fall into the three lowly paths; therefore, generally speaking, upholding the five precepts can at least preserve the human body in future lives. Conversely, those who violate the five precepts violate their humanity, and their mental nature no longer belongs to the human realm. Thus, in the future, they cannot be born as humans and will fall into the three lowly paths, even if they believe in Buddhism. The sutras also state that “for every precept that you receive, five wholesome Dharma-protecting deities will come to protect you.” Thus, people who fully receive all five precepts will be protected by 25 Dharma-protecting deities; they will have no nightmares at night and will not be harmed by plagues, epidemics, disasters, thieves, water, or fire.

If people who have already received the five precepts turn their mental nature toward the wholesome and can further practice the ten wholesome actions without creating evil karma, they can be reborn in the heaven of the desire realm after their death because their mental nature resonates with it. As for the story’s account of the principles of hearing the Buddha teach the Dharma and being able to attain the first fruition of stream-entry and even the Buddha-Bodhi path.

Finally, to summarize, what the story about the father and his daughter wants to tell us is the importance of taking the Triple Refuge and receiving and upholding the five precepts, especially for someone who wishes to practice the path. Therefore, take the Triple Refuge and receive and uphold the five precepts at a place that upholds the correct Dharma is of vital importance for all wise Buddhists. (3/3).  

#Buddha #Buddhiststory #Buddhistwisdom #Dharma #karma #Triplegem 

To Observe the Five Precepts and Thus Attain Rebirth in Heaven (Part2/3)

 

To Observe the Five Precepts and Thus Attain Rebirth in Heaven
(A Story Recorded in Volume 5 of The Storehouse of Sundry Valuables; 雜寶藏經 卷5)

    The father’s method of rescuing and protecting his daughter and guiding her to take refuge in the Triple Gem and receive and uphold the precepts can also be found in the Buddhist sutras, such as in the following passage in Volume 2 of the Vimalakīrti Nirdeśa Sūtra: “First draw them in with the hook of desire, then bring them into the Buddha’s path.” This means that there are people who can be made to believe in and accept the Buddha Dharma and enter the Buddha’s path only by enticing them to do so using what they are interested in or what they want. In other words, you must offer them incentives to convince them to take the first step, after which they can begin to further practice the path and even attain the fruits of enlightenment. If one directly demands that these people take refuge in the Triple Gem and receive and uphold the precepts, learn the Dharma, and practice the path—or directly gives them long-winded lectures about these—they would not listen and might reject or even slander the teachings, making it impossible to help them enter the door of Buddhism and study the Dharma. The Buddha always observes the causes and conditions to guide sentient beings. The father in this story from The Storehouse of Sundry Valuables guided his daughter in this manner, which demonstrates the skillful expedient for saving, protecting, and embracing sentient beings that we should learn in the process of practicing the Bodhisattva Dharma path.

Next, let’s briefly discuss the importance of taking the Triple Refuge and receiving and upholding the five precepts because the daughter in the story managed to be reborn in the heaven of the desire realm only after doing so. First, the Triple Refuge means relying on the Triple Gem. After entering the door of Buddhism to learn the Buddha Dharma and taking refuge in the Triple Gem, one must no longer take refuge in non-Buddhist paths. That is, through the Buddhist Triple Refuge ceremony—taking refuge in the Buddha, Dharma, and Sangha—and by making the Four Great Vows—“However innumerable sentient beings may be, I vow to save them all; however inexhaustible afflictions may be, I vow to eradicate them all; however immeasurable the teachings may be, I vow to study them all; and however difficult the unsurpassed Buddhahood Path may be, I vow to attain it”—one becomes a disciple of the Triple Gem. After becoming a true Buddhist, one practices according to the Dharma taught by the Buddha and can achieve the path to liberation for the Two Vehicles in the future to transcend the cycle of birth and death in the three realms, or achieve the Great Vehicle path of Buddha-Bodhi to attain Buddhahood.

Volume 5 of the Sūtra on Upāsaka Precepts states the following: “The Triple Refuge is the root of all immeasurable wholesome dharmas and even the eventual attainment of the Buddha-Way. Therefore, it is impossible to learn and attain fruition in Buddhism without first taking the Triple Refuge.” Furthermore, Volume 6 of the Sūtra on Upāsaka Precepts emphasizes that taking the Triple Refuge is not just a formality or a ritual procedure but consists in truly believing in and accepting cause and effect, believing that there is a path to liberation and a Dharma for attaining Buddhahood, and believing that there are knowledgeable and virtuous mentors who have already attained the path and can teach us to practice and learn the Dharma. In addition, one must stay close to the Triple Gem and knowledgeable and virtuous mentors to receive their teaching. Only then can one be considered to have truly taken the Triple Refuge. 

Moreover, if one’s practice is not efficacious or if one easily resonates with ghosts and spirits, after taking the Triple Refuge, one will be protected by Dharma-protecting deities, which can reduce the obstacles to practice. In addition, Volume 64 of the Yogācārabhūmi-śāstra states that those who take refuge in the Triple Gem can obtain vast merits or blessings, great joy, samādhi, and great purity, and that the heavenly beings will feel joy for those who have taken the Triple Refuge and will regard them as being like themselves. As the Triple Gem of the Buddha, Dharma, and Sangha possess immeasurable meritorious qualities, one who takes refuge in them also possesses many meritorious qualities. As stated in the Yogācārabhūmi-śāstra, those who have taken refuge in the Triple Gem are very much welcomed by heavenly beings. Like the elder’s daughter in the story, they could be reborn in the heaven of the desire realm after their death. (Part2/3, To be con't...)

#Buddha #Buddhiststory #Buddhistwisdom #Dharma #karma #Triplegem 

To Observe the Five Precepts and Thus Attain Rebirth in Heaven (Part1/3)

 

To Observe the Five Precepts and Thus Attain Rebirth in Heaven
(A Story Recorded in Volume 5 of The Storehouse of Sundry Valuables; 雜寶藏經 卷5)

This story says that there was an elder in Śrāvastī named Fushe who had two daughters. One of them renounced her home to become a monastic and was very diligent and hardworking in her cultivation, thereby attaining the arhat fruition. The other daughter held false views, did not believe in the Triple Gem of the Buddha, Dharma, and Sangha, and even slandered them. Fushe told his daughter who did not believe in the Triple Gem, “If you take refuge in the Buddha, I will give you one thousand gold coins; furthermore, if you can take refuge in the Dharma and the Sangha and also receive and uphold the five precepts, I will give you an additional eight thousand gold coins.” This daughter, who originally did not believe in the Triple Gem, thus embraced and took refuge in them and no longer slandered them. She also received and upheld the five precepts. Not long after, her life ended, and she was reborn in the heaven of the desire realm. Remembering that it was because she had taken refuge in the Triple Gem and received the precepts while in the human world that she could be reborn in heaven to enjoy such bliss today, she went to the place where the Buddha stayed to pay her respects. The Buddha taught her the Dharma, and she immediately attained the first fruition of stream-entry.

A monk then asked the Buddha, “By what kind of karmic actions was this heavenly maiden able to be reborn in the heaven of the desire realm after death?” The Buddha told the monk, “This heavenly maiden was originally born in the human world, and although it was out of greed for her father’s money that she took refuge in the Triple Gem of the Buddha, Dharma, and Sangha, she ceased slandering the Triple Gem and simultaneously received and upheld the five precepts. Due to such causes and conditions, she has now been reborn in the heaven of the desire realm. Also, because she remembered the causes and conditions for her rebirth in heaven, she came to me, Śākyamuni Buddha, and after hearing my teaching, she attained the first stage of fruition of the path to liberation.”

    There are some lessons that can be derived from this story and shared with everyone. First, the main character of this story is the second daughter, who had a father who believed in and accepted the Buddha Dharma and possessed wisdom. This daughter, who originally held false views and did not believe in the Triple Gem, later took refuge in the Triple Gem and received and upheld the five precepts under the lure of her father’s hefty reward, thereby greatly transforming her destiny. If she had not taken the Triple Refuge and received and upheld the five precepts at that time, her grave offense of slandering the Triple Gem would have been enough to make her fall into the three lowly paths and suffer in the future. However, her father knew that she was greedy for money and thus lured her with a hefty reward to make her take the Triple Refuge and receive and uphold the five precepts. This changed her views and mental disposition, which allowed her not only to be reborn in the heaven of the desire realm after her life ended but also to have the subsequent causal connection to personally hear the Buddha teach the Dharma and attain the first fruition of stream-entry. (To be con't....)

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The True Spirit of Buddhist Practice (Part3/3)

Dangerous Desires (Part 3/3)

An excerpt from the Sutra of the Simile of the Snake

in the Southern Transmission’s Majjhima Nikāya

Reflection and insight: Don’t Become a “Debate Master"

In this sutra, the Buddha explains that some people study the scriptures not so that they can put them into practice but so that they can win arguments over tea and participate in idle conversations. These people are like fools who try to catch a snake with their bare hands—They think they know how to catch it, but they will only get bitten.

People who truly want to catch a snake must bring a forked stick (e.g., a goat’s foot staff, a tool with a divided tip). They must first pin the snake’s head down with the stick and then firmly grasp it. This way, even if the snake wraps itself around their arms, wrists, or any other parts of their bodies, they will not be bitten, suffer pain, or die. This is because they know how to catch a snake and genuinely understand its nature!

Similarly, good people study the Buddha Dharma so that they can actually practice and realize it and attain meritorious qualities. They should first correctly understand the true meaning of the Buddha Dharma and then diligently practice it, step by step, according to the proper sequence. The Buddha Dharma must be studied not to win in arguments about it but to cut off vexations and attain wisdom and liberation. Those who study the Buddha Dharma in this way will ultimately gain true peace and benefits.

Isn’t the monk Ariṭṭha a reflection of many of us? We might say, “As long as I don’t break the law, I will be fine; however, a little enjoyment won’t hurt.” We feel free, but, in reality, our desires are leading us around by the nose, and we don’t even realize it.

With boundless compassion, the Buddha repeatedly used ten similes to teach the monks. These similes are incredibly insightful and truly apt:

1.      Like gnawing a bone: A dog fiercely chews a bone, drooling, but the bone has long been devoid of meat and thus cannot satisfy the dog’s hunger. Desire is the same—We chase it for a long time, but it never truly benefits us, leaving us with only emptiness.

2.      Like fighting for a piece of meat: A small piece of meat drops on the ground, and a flock of birds rushes in, fighting over it, with none able to enjoy it alone. Sensual pleasure is like that piece of meat—It invites jealousy, competition, conflict, and suffering.

3.      Like holding a dry-grass torch: You hold a burning torch to see the way forward as you walk, but the flame can scorch your hand! Desire is the same; holding it is like holding something hot—It is a present and intensely burning evil.

4.      Like a pit of coals: Who would willingly jump into a burning coal pit? Yet, when people become obsessed with sensual pleasure, they feel a burning craving for it and jump into it , imagining it to be cool spring water. They jump into the pit with their eyes closed, only to find out that they cannot quench their thirst there but are consumed by the fire of desire.

5.      Like a beautiful dream: In a dream, you marry someone beautiful, win the lottery, and live in a mansion. You wake up and find out that none of these is true—just a fleeting illusion. The happiness brought by indulgence is even shorter than a dream; it quickly shatters.

6.      Like borrowed items (luxury car/designer bag): You drive your friend’s luxury car or carry their limited-edition bag, and everyone compliments your taste, but in the end, you must return the item. The pleasure of indulgence is also “borrowed”—temporary and illusory.

7.      Like the fruit on a tall tree: The reddest fruit at the top of a tree will eventually fall and rot when already ripe. However, someone foolishly climbs the tree to pick it and breaks their leg. Is desire worth sacrificing one’s health, family, and conscience for?

8.      Like walking into a slaughterhouse: Behind the fine meat and wine that we enjoy lies a bloody price. How many people hurt each other for desire? Work, romance, fame, and fortune—Are these not all slaughterhouses?

9.      Like riding on a post covered with knives: A wooden post studded with knives will cut you all over and leave you bleeding if you get close. Desire is the same—Getting near it inevitably leads to injury.

10.   Like catching a snake: You see a snake and think that catching it will make you safe. But if you aren’t careful, it will bite you back, possibly costing you your life. This is because you touched a dangerous thing without knowing how to do so. Desire is the same—If you don’t understand its nature and blindly chase it, crave it, and cling to it, you will lose your life sooner or later.

In addition, studying the Buddha Dharma is not about debating, winning arguments, or beating others but about one’s own liberation. We often fall into similar traps, thinking that because we have read many books, attended many lectures, and memorized famous quotes better than anyone else, we understand all the important principles. But, in reality, we haven’t genuinely practiced or realized anything important. We have no essential realization or meritorious qualities acquired from practice. The moment we face emotion or temptation, we collapse—Our temper flares up, our greed and attachment prevail, and our vexations aren’t lessened at all. Isn’t that tantamount to “catching a snake with our bare hands”? All talk and no actual practice, and being self-righteous, make it easier for us to get hurt.

Therefore, do not treat the Buddha Dharma (or any form of wisdom) as an ornament or a tool for showing off or winning arguments. You must be able to apply what you have learned in daily life to genuinely benefit from it. Just as catching a snake requires a method and a tool, practice also requires a method and a sequence. You should first correctly understand the true meaning and practice methods of the Buddha Dharma, and then put them into action sequentially, constantly observing the actions of your body, speech, and mind, and making adjustments and corrections at all times. Instead of saying “I understand everything,” when you encounter adversity, ask yourself, “Am I handling this situation with more wisdom and liberation than before, or am I being bound by vexation again?”

In simple terms, stop lying to yourself, telling yourself that enjoyment is harmless. In addition, stop using knowledge to confuse and package your faults. True practice is about facing yourself honestly and bravely, and then correcting your desires and vexations little by little. It’s time to give up those deceiving  small pleasures! (End)

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The True Spirit of Buddhist Practice (Part 2/3)

Dangerous Desires (Part 2/3)

An excerpt from the Sutra of the Simile of the Snake

in the Southern Transmission’s Majjhima Nikāya

Knowing the confusion and defiance in Ariṭṭha’s mind, the Buddha said, “You foolish man! You should realize that your view of my teachings is wrong. Now, I will ask the assembly of monks what their understanding of my teaching is.”

The Buddha then asked the monks, “Monks! Do you―like this former hawk trainer, Ariṭṭha―misunderstand my teachings? His misunderstanding of my teachings led him to slander us, destroy himself, and accumulate much bad karma. Do you also understand my teachings the way he does?”

The monks replied, “No, World-Honored One! The World-Honored One has clearly taught us through various methods what the dharmas of obstacles are, and that those who greedily seek enjoyment in them will indeed be hindered from liberation. The World-Honored One has said that sensual pleasures are sparse in happiness and full of suffering and vexation, and that they hide even more calamities. You have used the similes ‘like a bare bone,’ ‘like a piece of meat,’ ‘like a dry-grass torch,’ ‘like a pit of hot coals,’ ‘like a dream,’ ‘like a borrowed thing,’ ‘like a tall tree’s fruit,’ ‘like a slaughterhouse,’ ‘like a knife-edge ride,’ and ‘like a snake’s head’ to make us realize the dangers of sensual pleasures.”

The Buddha praised them: “Very good, monks! You have correctly understood my teachings. I have taught you in many ways what the dharmas of obstacles are, and that indulging in sensual pleasures certainly causes hindrances. I said that sensual pleasures are actually sparse in happiness and rich in suffering and vexation, and that they hide even more calamities. Furthermore, I used the similes ‘like a bare bone,’ ‘like a piece of meat,’ ‘like a dry-grass torch,’ ‘like a pit of hot coals,’ ‘like a dream,’ ‘like a borrowed thing,’ ‘like a tall tree’s fruit,’ ‘like a slaughterhouse,’ ‘like a knife-edge ride,’ and ‘like a snake’s head’ to illustrate the harm that they bring. Yet, this former hawk trainer, Ariṭṭha, due to his own misunderstanding of my teaching, has turned around and slandered us. By doing this, he has destroyed himself and accumulated bad karma. Truly, foolish people like him will never achieve genuine benefits and will only head toward misfortune in the long run.”

The Buddha continued, “Monks, Ariṭṭha who indulges in craving desires whereupon thinking of these are other than sensual pleasures. Such people can never achieve true liberation.”

The Buddha then said, “Monks, there are some foolish people who come to learn the Buddha Dharma—the Discourses (Sūtras), Mixed Verses, Expositions, Stanzas, Inspired Utterances, Thus-Spoken Sayings, Birth Stories, Unique Events, Broad Discourses, and so on—but do not use wisdom to realize and experience their actual meanings. Because they have no true realization, they cannot genuinely comprehend the principles that can be found in them. They merely use the Buddha Dharma that they have learned as a tool for debating or as a means to show off their eloquence. They do not study the Buddha Dharma for the correct purpose. Due to their failure to grasp the true meaning of the Buddha Dharma, they will never obtain genuine long-term benefits and will experience misfortune. Why so? They resemble a man who goes out looking for a snake, hoping to catch one. He finally spots a large snake, but he doesn’t know how to catch it. He carelessly grabs it by its body or tail. The snake turns back and bites his arm, wrist, and other parts of his body, causing him great pain, perhaps even death. Why does this happen, monks? It’s because he doesn’t know the proper way to catch a snake. Similarly, some foolish people come to learn the Buddha Dharma—the Discourses, Mixed Verses, Expositions, Stanzas, Inspired Utterances, Thus-Spoken Sayings, Birth Stories, Unique Events, Broad Discourses, and so on—but they don’t use wisdom to explore its true meaning. Thus, they do not genuinely understand the Buddha Dharma. They merely use it as a tool for argument or as a means to show off their eloquence. They do not study the Buddha Dharma for the correct purpose. Because they fail to grasp the true meaning of the Buddha Dharma, they will never obtain genuine long-term benefits, and this will lead to their misfortune.”

The Buddha further said, “Monks, there are good men who study the Buddha Dharma—the Discourses, Mixed Verses, Expositions, Stanzas, Inspired Utterances, Birth Stories, Unique Events, Broad Discourses, and so on—and are able to use wisdom to explore its meaning. Thus, they arrive at a true understanding of it. They study the Buddha Dharma not for the purpose of debating or showing off their eloquence but for the sake of thoroughly comprehending its true meaning. Because they correctly and truly understand the Buddha Dharma, they gain long-term benefits and happiness. What constitutes a correct and true understanding  of the Buddha Dharma? For example, a man who hopes to find a snake looks for one, and upon finding one, he tries to catch it and knows how to. He knows how to use a forked stick to pin the snake’s head down and then grasp it. In this way, even if the snake wraps its body around his arm, wrist, or other parts of his body, it will not be able to bite him, and he will not suffer pain and die. This is because the man understands the snake’s nature and uses the correct method to catch it. Monks, these good men study the Buddha Dharma—the Discourses, Mixed Verses, Expositions, Stanzas, Inspired Utterances, Birth Stories, Unique Events, Broad Discourses, and so on—and after studying it, they are able to use wisdom to determine its true meaning. Thus, they gain a true understanding of the Buddha Dharma, and joy arises within them. They study the Buddha Dharma not for the sake of debate or for showing off their eloquence but to thoroughly comprehend its true meaning and achieve ultimate liberation. Because they correctly and truly understand the Buddha Dharma, they gain real and long-term benefits and true happiness.”

“Monks, you should understand and uphold the meaning of what I have taught. If there is anything about it that you do not understand, you should come and ask me or ask wise and discerning monks.” (Part 2/3)

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