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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

Foreword

Pure Land

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
tyand the sincere wish that all beings awaken and
find true happinessVenerable 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

PURE LAND

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

PURE LAND

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 bestwe 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
ticethe 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

elsthe 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 causesthe pure kar


masthat 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

PURE LAND

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

5.AspractitionerswhochanttheBuddIasnameif

weareabletocorrectonebultdailyandbemindfUl
ofAInitabhaBuddhatbeninthreeyearstimewewill
berebornintoeitherthehighormiddlelevelsofthe
PureLand.ThisistbewaJ/tocultivatetobecomea
Buddha.Thequestioniswhetherwearewillingtodo
soearnestly.Weare{bolingourselvesifweareunable
tofindonefaultdai!y.IniIingtolmowtlemwewill
{ailtocorrectthem.Howcanwehopetoimprovein
t}1iswaJ/?W}1enthereisnoimprovementt}1ereisregression.Tbregardourselvesasinllibleandtbat
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

BUDDHANAECHANTING

17.TIeBuddhasaid:Alldharmasarecreatedytbe
mind.Wbenwethinkaboutamatter[tbatwillbene-

fitotbers>eveIymomentofeveIydaJ)never{brgettingitthent}Iismatterwillbesuccess{Ullyaccomplisbed.IfwetbinkThisissodifBcultIcannotdo
it.Forgetit!thenthismatterwillnotbeaccomplished.Why?Becausewhenwestopt}Iinkingof
benefittingot}Ierswestopgeneratingenergy.
Thoughtswilltru!ygenerateinconceivableenertbis
iscontinualmind{i1lness.

henoneunderstandsthisprincipleonesees
t}1att}1osewhoaremind{i1lofBudd}1awillattain

BuddhaboodApractitionerwhochantstbeBuddhanamewillde6nitelyattainrebirthintheWesternPure
LandthisisalsotIesameprinciple.Wbenone
mindIychantsAmituobandismindUlofthe
WesternPureLandbeingdiligentlymindwithout
anyinterruptionAmitabhaBuddhawillde6nite!y
coInetoone.EILS

i8PurityofmindcansuppressthenegativelKarma
accumulatedoverinBnitepasteons.Howcanweat-

tainpuritJ/ofmindstilInessofthought?Wecandoso
throughtbeunmovedmindthatisindeepconcentra50

BUDDHA-NAMECHANTINC

tion.ThisiscaIedOneMindUndisturbedint}Ie

methodocbantingmindilIbtheBuddasname.
OnceweattainthisstatealIofournegativekarma
willbesuppressed.Howeverwbenanewwandering
thoug}ItarisesournegativeIKarmawillagainmaterializeCD

19.IfwewanttopracticeIaIpietytoperfbctionwe
justneedtosingIe-mindedlychanttheBuddha-name
andseekrebirt}IintheWesternPureLand.Whenwe

meetAmitabbaBuddhaour{iIialpietywiIItbenbe
per{bct.Itisbecause[onceweareinthePureLand>

wewibeabIetorecognizeourparentsandalsoa
ourparentsinpastli{btimesandclearlylmowwbicb
pathstbeyareinsot}IatwhentbeconditionsarematuretbeywiIIlistenandacceptouradvicetomind{UllychanttbeBuddha-namew}Ienweurgethemto.
ThiswaJ)wewilIIavetbeabiIityto}Ielptbem.We
willbeabletobelpour{amiliesffiendsandthose
whohaveananitywitbusomeveIyoneofour
lifbtimestranscendtheSixPathsattainrebirtbin
theesternPureLandandattainBuddbaboodThis

isgreat{ilialpiety!Tbisistruefilialpiety!ElLS

3l

BUDDHA-NAIIECHANTING

50.Single-mindedlycbantingAmituofbdayand
nigbtwillreduceallofourwanderingtboughtsinto
onethoughtofAmituo{bIsAmituofbgoodorbad?
Neither.Ithasnothingtodowithtbedualityofgood
andbad{britaccordswithourtruenatureThedual-

ityofgoodandbadonlyexistsinourconscious
mindsnotinourtrueminds.ithprolongedpracticewewillnaturalbattainenlightenmentifweare
constantlymindfi1lofAmituofb.Amongeighty-fbur
thousandmetl1odsthismethodisunsurpassed.CD
5l.T}1ecultivationmet}1odtbatwepracticeismindfi1llyrecitingthenameofAmitabhaBuddba.W}latis
themeaningofAmitabhaBuddha?Amitabhameans
infiniteandBuddhameanswisdomandawalKening.
TherefbreAmitabhaBuddhameansinfinitewisdom

andinfiniteawalKening.Thisisagoodthought.InfinitewisdomandawakeningisBuddha-natureIntlIe
caseofp}1enomenaitisD}1arma-nature.
WhenwechantAmitabbaBuddhawearechant-

ingDIarma-nature.isdomandawakeningresidein
eveIythingintheuniverse.isdomandawakening
areinnateineveIytl1ingintheuniverseisdomand
awakeningpervadetbewboleuniverse.ThisDharma
32

BUDDHA-NAMECHANTING

doorofmind{UllyrecitingtheBudd}la-nameisabsolutelyperbct.ThisisthestatedescI.ibedinthedlj
hzzcMYz.ASC

52Singleminded!ychantingAmituofbdayand
nightwillreduceallofourwanderingthougl1tsinto
onethoughtofAmituob.IsAInituofbgoodor
bad?Neither.Ithasnothingtodowitbthedualityof
goodandbad{britaccordswit}Iourtruenature.The

dualityofgoodandbadonlyexistsinourconscious
mindsnotinourtrueminds

Withprolongedpracticewewillnaturallyattain
enlightenmentifweareconstantbmindfi1lofAmituofb.Amongeighty-fburthousandmethodsthis
met}1odisunsurpassed.CD

55.Somepeoplemaysayt}1atwhenonec}1antsmantrasonewillalsogetbelpomBuddhasandbodhi
sattvas.Indeedwbencl1antingmantrasaspracticed
}WtheEsotericschooltheBuddhasandbodhisattvas

willalsobetberetohelpbutitisnotasgoodas
chantingthenameofAmitabhaBuddlIa.V/henone

cl1antsmantrasonewillhavethehelpofoneortwo
Buddhasorbodhisattvas.Tbhavetbebelpofthreeto
55

BUDDHA-NAIVECHANTING

6veBuddhasandbod}Iisattvasisincredible.Butwben

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

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

tbought.T}leonIyimportantissueinourIifbistoconstantlymaintainpropert}lougbtstonotclingtodeviatedorerroneousonesandtobeconstantlymind
ofAInitabhaBuddbadayandnightwitboutinterruption.Ifwecancontinueourcultivationinthisway,
thenintbreemontbswewillreceivewonder{i1lre-

suIts.IfwecanconstantlymaintainmindRlInessof
AmitabhaBuddhawitbtbisonethougbtweareassuredofreducingourwanderingdiscriminatoIy
t}Iougbts

Itisimpossiblefbrustonothaveanywandering
tboughts.Donotbeaaidofthemsolongas
thougbtsofAInitabbaBuddhacanoccupyustbe
most:sucbassixtypercentofourthougbtsof
AmitabhaBuddhawitbonly{brtypercentthatare
51

BUDDHA-NAMECHANTING

wandering.IfwearenotconstantlymindfUlof
AmitabhaBuddbatbenourmindswillbe6lledwitb

wanderingthoughts
Ifwecancontinuethispractice{brthreemonths
increasingtbethougbtsofAInitabhaBuddhaanddecreasingourwanderingtbougbtswewillbeatease
andfTeeinspirit.Ourmindswillbecomemoreserene

andourjOyompracticingtheteachingswillshow
thatourlKarmicobstacleshavebeenreduced.Inthe

pastourmindswere6lledwithaictionsandworriesandourfUtureslookeddarkNowwecanbe

happy)conBdentandwiseasourlivesbecomeinter-

estingandour{i1turesbecomebright.CD

55.Atalltimes>whenonesing>e-mindedlychantst}Ie
Buddhanamethemindwillbeeeofallwandering
thoughtsaictionsworriesandconcerns.Mindfi1Uy
chantingtheBuddha-namewillthustameallofones

{aculties.Onesbodywillbesuppleandonesmind

willbegentle.Onewillbeabletoachievephysical
andmentaIwell-beingEILS
56emaywanttoaslKiWbatisthemethodthattIe

bodhisattvasoftheesternPureLandpracticeto
55

BUDDHA-NAMECHANTING

acbievetamingalltheir{acultiesand}Iavingasupple
bodyandgentlemind?Itismind{illlychantingAmituO{b.

AsMabasthamapraptaBod}IisattvasaidIand
6Bytwobllowpractitioners....iRytworefbrs
tot}Ietenstagesoffaitbtenstagesofabidingten
stagesofpracticetenstagesofdedicationtenstages

ofgroundthestageofequalenlightenmentandthe
stageofwondrousenligbtenment.ellowpractitio
nersrefbrstopractitionerswhosbaredt}1esameaspirationandfbcusedonpracticingthePureLand
metbod.T}1isteIsust}1atfTomMa}Iast}1amaprapta

BodbisattvasinitialgenerationoftbebodhiminduntilattainmentofBuddhahood}IepracticedthechantingofAmituofb/wit}loutanychanges.T}lisistrub
inconceivable!ChantingAInituofbenablesusordinaIybeingstoattainBudd}Iahood.EILS

57.Tbpracticegooddeedswitbonesinceremind
meanstobaveanabsoluteproperandvirtuous

t}Ioughtast}Ie6rstthought.Therearenowandering
secondthoughts.TbchantAInituo{b/istosinglemindedlypracticeConstantMindInessofAmitab}la
Buddhaandwhole}Iearted!yseekrebirtbintotbe
56

BUDDHA-NAMECHANTING

PureLand.Tbemostmarvelouswaytore{brmand
reduceourlKarmicobstacIesistohavenowandering
tboughtsThisdoesnotmeantonotbaveanyproper
thougbts.ithoutpropertboughtswebecomeignorant.anderingthougItsarediscriminatoIytboughts
andattacbments.ItisnoteaSy{braveragepeopleto
achievethestateofnowanderingthought.ButeveIyonecanaclievethisypracticingtheBuddlaMind
fUlnessCbantingmethodCD

58Thisisanunsurpassedprinciple.PuriIofmind
cansuppressthenegativekarmaaccumulatedover
infinitepasteons.Howcanweattainpurityofmind
stillnessoftbought?ecandosothroughtheunmovedmindtlIatisindeepconcentration.Thisis
calledOneIVndUndisturbedinthemetbodof

chantingmindfUllyt}leBudd}Iasname.Onceweat-

taint}Iisstateallofournegativekarmawillbesuppressed.Hovveverwhenanewwanderingthought
arisesournegativelKarmawillagainmaterialize.CD
59.Bysingle-mindedlychantingtheBuddha-name
wewilltasteboundlessmeaningsandflavorbARerwe

tastetheHavoroftbeDharmatherewillbenostop57

BUDDHA-NAECHANTING

pingus.Duringourlearningwewil}trulyfbeljOy
andwiIldeBnitebbemalKingcourageousanddiligent
progress.

NowwhenwecbanttheBuddba-namewedonot

tasteanyavoroftheDharmabecausew1enwe
chantAmituo{bwearethinkingofotherthings.
Tbisisthereasonthatourcultivationhasnotgone

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

andrespect{Ulmind.AfterchantinginthiswaJ/{br
halfayearwewilltastetheavoroftIeDbarma.
Whenwedowewillhavecon{idenceinattainingrebirthintIeesternPureLand.Themorewechant
tbe6rmerourcon6dence.Wewillbeabletoknowin
advancethetimeofourrebirthEILS

60Howdoesonesubdueandtransfbrmones

thoughts?henanevilthoughtarisesoneshould
instant!yhavet}lewisdomtobeawareofitandstop
t}1ewanderingt}1ought.Formanykalpasfbrwbic}1
tbereisnobeginningordinaIybeingsbavebeenimmersedinafHictionandhabitssotbeynaturallyhave
38

BUDDHA-NAMECHANTlNG

manywanderingtbougbts.ButasitissaidDonot

{baratbougbtarising;{barrealizingittoolate.When
aneviltbougbtarisesonesbouIdimmediatelydetect
itandtrans{brmitintolAmituo{b.Tbisiscultivation

Int}]eZensc}Iooltbisistbepracticeofenligbtening
illumination.HereiswI]erewepractice:trans{brming
aneviltI]ougbtintoavirtuoustboug}Ittrans{brming
anevilthougbtintoAmituob.ThetboughtoAmi
tuofbisthemostvIrtuous.Thereisnothoug}Itmore
virtuousthantbisEILS

6lTheChapteront}IePerfbctandCompleteReaIizationoflIaastbamapraptaomtbeSz
StesusbowMahasthamapraptaBodbisattva
concentratedonBuddIanameRecitationomthe

timehetookre{i1geuntiIthetimeheattainedenligbtenmentHetaug}Itusthattheproperwaytochantis
t}]ecompIementaIypracticeofconcentratingt}]esix
senseorgansandcontinuouspuremindfi1lnessof
Amitab}]aBuddhaPuremindfU}nessistochantwitb

apuremindandwitboutdoubtoranyintermingling
withotbertbougbtsormethods.Continuousistbe
uninterruptedcbantingwit}Ionewordafferanother

andisthekeytosuccessinthepracticeofBuddha59

BUDDHA-NAIVECHANTING

nameRecitationthatwastaughtyMahasthama
praptaBodhisattvaBACW

10

SUTRARECITWTION

SutraRecitation

62.Single-mindedlychantingasutrawit}Ioutwanderingthoughtsdistractionsordoubttbisiscultivatingmeditativeconcentration.Fromstartto{inisb
enunciatingclearlyeveIywordwithoutmistakeor
omissiontbisiscultivatingwisdom:fUndamental
wisdom.Tbuschantingasutraiscultivatingsimultaneous!ythepreceptsmeditativeconcentrationand
wisdom.Ifonet}1inksaboutt}1emeaningoft}1esutra
whilechantingit,itwillruintbecultivationofprecept
observationmeditativeconcentrationandwisdom

[theThreeLearnings>.Thisistreatingtbesutraasa
worldlybookEILS

65.Myteac}IerLivingBuddbaZhangjiasaid:Buddhismdoesnotemphasizefbrmsorritualsbutrather
truesubstance.Ifwepayattentiononlytotbe{brmalityandbiltopro{bundbcomprehendtbeessence
ofthesutrasteachingwewillnotprogressanyfUrt}Ierthanjustbeingzealousaboutourbithandtbus
beeasilymanipulatedbythosewithbadintentions.
REN

1l

SUTRAREClTATION

61.Chantingthesutrasiscultivatingtbeprecepts
cultivatingmeditativeconcentrationandcultivating
wisdom.Wbencbantingasutraonesimp!yreadst}]e
wordswithouttbinlKingoft}Ieirmeaning.Chanting
sincere!ytbiswayiscultivatingthepreceptsmeditativeconcentrationandwisdom.

Tbesutrasaretobereciteddailybutnotfbrtbe
beneitoftheBuddba.erecitethemasanotberre

minderofhowtocultivateourmindandbowtoproperlyinteractwithothersandcircumstances.Forex-

ampeoudailyconductisanexpressionoftbeIM
LSwhenweemulatetbequaIitiesbund
witbinitEILS

65.Sutrasflowomthepureandquietmindoftbe
BuddhaWbenwedevelopamindaspureandquiet
wewiIunderstanda>Iwereadinasutra.Thereason

wbyasutraissohardtounderstandnowisthatour

mindsarefilledwithwanderingthoughtsHowcan
thismindbein}Iarmonywitbonetbatispureand
quiet?Thisisw}WwedonotunderstandtheBuddhaswordsSoifwewanttolearnomagood
teacberweneedtotrustandbelievetbattbeirmetb-

odsareproperandcorrect.BACW
12

SUTRARECITATION

66.Tbesutrasbelpustounderstandthetruerealityof
li{bandtheuniversesothatwewillknowtbeproper

waytothinkandbehaveaswellastheappropriate
cuItivationmetbodtouse.OnIywhenwetrulyaccord
witbtbeteacbingsofthesutrawiIIwebenefit.BACW
67.Ifwechantoreadindirentlywitboutapplying

t}IeprinciplesthenaIoureffbrtswillbefi1tile.Only
wbenwebecomeawareoftbepurposeandmetbodof
chantingthesutracanweactuaIlyachieveanyresults.
...TbdaJpeoplesimp!yreciteabsentmindedJlike
smallchildrenw}Iosingasongwitht}Ierigbtwordsto
therighttunebutwitboutunderstandingthemeaning.Onlywbenwebecomeawareofthepurposeand
methodofcbantingthesutracanweactuallyachieve
an;yresultsBACW
68.IftheBuddbasteachingsarenotintegratedinto
ourmindsandourmindsarestilldictatedyouraE
Rictionsandhabitswhatistheuseofcbantingthe

sutras?Onlyourverbalkarmaisgood;w}1ereasour
mindsandbehaviorstillremainunimprovedSow}1ile
ourchantingdoesplantaseedinourAlayaconsciousness,t}Ieseedisdormant{brnowButeven
3

SUTRARECITATION

t}1oug}1t}1ebene6tissmallandnotimmediateitis
bettertoc}1antasutrat}1annottochantata}l.

W}1et}Ieryouchantwit}1afbcusedmindorwitba
wanderingmindyouwiIplantaseedinyourAlaya
consciousness.Ifyouchantwitha{bcusedmindand
withsinceritIevitalityoftheseedwillbestrongIf
youchantwithawanderingmindorwit}Ireluctance
tbevitaliIoftheseedwillbeweakASC
69.hatisthefirststepinourlearningBuddbism?
Start{)yrecitingonesutra.Doweneedtounderstand
it?No.Forw}Ienwebavenotendeda{Hictionsour

understandingwillbeerroneous.T}lenwhydowe
reciteonlyt}lissutra?ByrecitingthesutratheThree
Learningsofseldisciplinedeepconcentrationand
wisdomareaccomplishedtogetl1er.BACW
70.MnLiBingnanalwaystoldhisstudentsthatwhen

theylistenedtolectures,theyneededtoconcentrate
onunderstandingtheprinciplesinthesutraandnot
thewordsthemselvesTheseprinciplesarethelaws
governingt}leBuddhasteachingsaswellasworldly
teac}lings.Onewhotboroughlyunderstandsthe
principlesofonesutracanthenusethemtomasterall
11

SUTRARECITTION

sutras.Tbbene6tthestudentmustconscientiously

andwhole}leartedMbllowthemetbodstaughtI)ythe
teac}Ierwithoutbeingdistracted})yan;ythingnewor
diffrent.BACW

15

PRINCIPLES

Pr

n C

le

7lTheteac}1ingsofMabayanaBudd}1ismemp}1asize
per{bctbarmony)per{bctwisdomper{bctundertalK-

ingsandperfbctmerits.PeopIetodayshouldtIyto
appreciatethispointandIearnomtheteacbings
Onlytbesagesteachingofwisdomcanbelpusimproveourselves.Buddbismteacbesustoeliminateour
aictionsandbadhabits.InotIerwordsweareto

correctourwrongtbougbtswrongmindsetswanderingthoughtsdiscriminationandattachmentsand
accordwiththerulesofnatureandtbeorderinw}Iicb
nature{bnctions

eshouldunderstandtberelationshipbetween
tbeentireuniverseandtberuIesofnature:tbeulti-

matetrutbisthateveIytbingisindeedoneentityand
isbarmonious.Weandtbeuniverseandareoneen-

tII.LS

72Thereasonwhyourmeritscannotcomparewith
thoseofBudd}Iasandbodbisattvasistbediffbrences

intbemindsintbeintentions.T}1eenvironment

changesaccordingtothemindAsordinaIypeopIe
weareveIynarrow-minded;thusnomatterbow
16

PRlNCIPLES

muchgoodfbrtuneorbowmanymeritswecultivate
weareboundyourdiscriminationsandattachments.
Butthesenolongerbindbodhisattvasandarhats.
Evenwhentheyper{brmasmalldeed,tbeirmeritsare

in{initeInunderstandingtbisprincipleoureveIy
tboughtwiIlbeper{bct!andourmeritsandvirtues
willbein6nite.CD

75.Whydoesconf>ictarise?Becauseonestbougbts
speec}Iandbebaviordonotaccordwiththeinnate

virtuousnessofonesnature.Whenonest}Ioug}Itsand
behaviordonotaccordwitbonejsnatureconictwill

arise.Whycantonesthoughtsandbehavioraccord
withonesnature?IfwelookcarefMIJwewi6nd
tbattheoriginofconictisgreedTherebreinthe
teac}IingofSal[yamunigreedangerandignorance
areconsideredtberootcausesofconHictandare

calledtheT}IreePoisons.ThemostfimdamentaI

amongtheThreePoisonsisgreed-onesgreedfbr
materialgain.LS

74eseetbattheuniverseisevercbangingandthe
cbangingneverstops{brasecond.BuddbismcaIls

thisinstantaneousarisingandceasingWbentbe
17

PRINCIPLES

tiderisesitisarising;whenthetideebbsitis
ceasing.Weusualyseeonlytheconstant!yc}lang-

ingp}Ienomenabutwedonotseet}1enoumenontbat
manifbststbesechangingpbenomena.
Althougballp}IenomenaariseandceaseinstantaneouslJandareconstantlychangingtlenoumenon
oftbeuniversetbatmani{bstsandmalKeschangespossibledoesnotcbangeatall.It}Iasthequalitiesofneitherarisingnorceasingneitbercomingnorgoing
neithereternalnorimpermanentandneitberonenor
many.Thesearethequalitiesusedtodescribethe
noumenonoftheuniverse.Itisouroriginal{acebefbrebirth.ASC

75.NeedlessworIyingisalsoanindicationofkarmic
obstacles.T}Iepastispastwhatistheuseofdwelling
onit?Tbmorrowisyettocome.Tbwonderaboutitis
tohavewanderingthoughts.SomepeopleareextremelygoodatworIymgandwonderingaboutt}Ie
pastandt}Ie{i1ture.Tbeycandosoalldaylong.This
istomakeamountainoutofamolebillandthisisa
lKarmicobstacle.CD

18

PRlNCIPLES

76.hatkindofmindareweusingnow?Thede
ludedmindnottbetruemind.Tbereisnohindrance

inthetruemind.ithtbedeludedmindwlIenwetIy
toseesomet}1ingwithournakedeyeswecannotsee
itclearly.

ItislikeloolKingtbroughdistortedglassesseeing
theexternalenvironmentthrougbalayerofdelusion.
ThisdelusionistbeEightConsciousnessesand{iRyonemindobjects.WitbtbegIasses}Ieavilycontaminatedwetbeninteractwiththeexternalenvironment

t}Iroughtheseconsciousnessesandmindobjects.
There{bret}Ieenvironmentbascbangedtotbatoftbe
SixDusts.

W}Ientheseconsciousnessesandmindobjectsare
notappliedtoseetheexternalenvironmentthenwe
donotseetheenvironmentoftbeSixDustsbutthat
ofthetruenature.CD

77OureveIythoughtandeveIyactionarerecorded

likethedatainacomputer.OurAlayaConsciousness
recordsallourgoodandevilthougbtsandactions
similartowhatacomputerdoes.Tbisisourdatabase
containingnotonIydataintlislitimebutalsodata

omallpastlibtimes.SpirituaIbeingsandpeople
19

PRINCIPLES

whohavetbeabilicanreadourdata.Therefbrewe
sbouldbecautiouswitbourthoughtseshouldnot

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

78.Greedangerignorancearroganceanddoubtare
tberootsofaIInaturaIdisastersTheyarealsothe
rootcausesofhumandiseases.Whenonehasthe

causesofil}ness-greedangeEignorancearrogance
anddoubtinonesmindonetendstofbelresent

menthatredvexationangerandannOyanceand
tbusgivesrisetot}]ougbtsofkiIingstealingsexual
misconductandIying.Tberetributionswillbethe
malfi1nctionoftbeinterna}organsandt}1eoccurrence
ofdiseasesandepidemicsSC
79.WhenIwantedtostudyBuddhismwithMr.Li

Bingnanandto{brmalIybecomehisstudentheput
brwardthreeconditions:irstomtodayon,you

canonIylistentomylectures.YOuarenotallowedto
listentoanyotherD}]armamastersorlaJ/practitioners.SecondfibmtodaJonyouarenotaIowedto
50

PRINClPLES

readanyboolKbeitasutraoranylKindofbooIK
withoutmypermission.Tbe{irstconditionb>ocked
myearsandtbesecondcoveredmyeyes.Third
wbatyoubaveIearneddoesnotcountwitbmeYOu
areto{brgetitaITbdaJhyoustartanewwithme
ThesetbreeconditionswereveIyIarsb.henI
{irstheardtbemIthoughttMtthisteac}IerwasveIy
autocraticdomineeringandunreasonable.He
soundedsoincredib!yarrogant.Nevertbeessaer
considerationIacceptedhisconditionsandbecame
bisstudentIdidnotknowthenthattheseconditions

werepreceptsmeanttohelpmecutomyaictions.
T}IemoreoneseesandIistensthemoreaIctionsonebas;tbelessoneseesandlistensorw}]en

onedoesnotseeorIistenonewiIbavenoafflictions

Somyteacberusedt}Iismetbodtobelpme{i1lIthe
vowof{AfHictionsareinexhaustibIe;Ivowtoend
t}IemaI.BACW2

80benweasordinaIypeopleloolKarounduswe
seeon!ytheiIusoly)ever-cbangingphenomenanot
tbetruthofthesephenomenaItisIilKeloolKingata
stormJ/sea.Wetendtoseewavesandsur<Wefbrget

5l

PRINCIPLES

thetrutb.batisthetruth?Thetruthisthattbe
wavesandsurfarewaterbASC

8l.hentbeBudd1asaidthatallphenomenaare

emptJ/)}1emeantt}Iattbenoumenonisempty:allt}1e
phenomenadonothaveselnatureandareempin
themselves.EveIytbingisemptyandwitboutsel
Selfimpliesbeingincontrol.EveIJ/thingisempty
andwitboutselfjmeanstbatnoonecontrolstbephenornena

Thenbowdop}Ienomenacomeabout?Tbeyarise
omthecombinationofvariousconditions.Bound-

lessconditionsgatberandgeneratethem.Therefbre
phenomenadonotbaveselnatureorselfidentitJ.
Wbenweareclearaboutt}Iistrutbweshouldab-

solutelynotattac}ltoanyphenomenaorgiveriseto
anyt}1oug}1t.T}1emindshouldalwaysbepure)impartialandawakened.EILS

82IfweseesomeoneinneedandunreservedIygive
himonedollarthentbemeritofthisaccordswithour
truenaturebecauseatthattimewedidnotdiscrimi-

natebetweenot}IersandusWedidnotdistinguis}1
betweenreceiveranddonor.ewerenotattacIedIn
52

PRINCIPLES

t1iswaythemeritsomgivingonedollarareinBnite
fbrtheyaretheuncoveringofourv1rtuousnatures
CD

83.JealouSyandhatredareindeedthougbtsofstealing.Why?Becauseonedoesnotliketoseeot}lersdo-

ingbetterTIismindsetisnotnormal.isIingtIat
othersbeworseoorbecomingdispleasedcritical
orslanderouswhenseeingvirtuouspeopleorgood
deedsbeingdonetheseareallthoughtsofstealing.
Avirtuouspersondeligbtsuponseeingot}Iervir-

tuouspeopleorgooddeedsandwillwholebeartedly
assistthesepeopleandhelptbemaccomplishtbeir
gooddeedsAvirtuouspersonwiIsetagoodexample
fbrwbatevercommunity}]eisinand}Iisgooddeeds
willde6nite!ybene6tthegeneralpublic.
henweIelpotIersachievetheirgoalswewill
succeedinourcultivationofvirtueshenweob

structotherswearecommittingtremendouslygrave
o{fbnses.EILS

81.IfoureveIythoughtisofselbeneitoursel

attachmentwillgrowdaily.Evenasweplantsome
goodcausesourattachmentswillincrease.TheBud55

PRINCIPLES

dhatoldustbatifwewishedtotranscendtbeCycleof
birthanddeathwemustridourselvesofbot}Iself

andlKnowledge-attac}]ment.SelEattacbmentsareaE
nictionsthathinderusomattainingpuriofmind.
Knowledgeattacbmenthindersusomuncovering
ourall-knowingwisdomourtruewisdomBACW
85.W}Iatexactbisnowanderingt}Ioughts?Wbatis
correctthought?Havingnowanderingthoughtsis
beingeeofallwanderingthougbtsalldiscrimina
tionsandallattachments.Correctthoughtisaclear

andcorrectunderstandingofallprinciplesandmatterscausesandresuItsandthenoumenonofanythinganditspbenomenaIexpressions.There{brein
correctthoughttbereiswisdomandtherearevIrtues
andcapabilitiesandauspiciousmarks.Incorrect
thoughttherearenowanderingthougbts,discriminationsandattachmentsASC

86TbeDltzzozJSsaJs:EventbeDharmabasto
belaidasideletaloneworldlyteachings.Dharma

re{brstotheBuddbadbarma.Ones}Iouldnotbeat-

tacbedtotbeBuddhadharmaeit}Ier.Anyattachment
isamistalKe.
51

PRlNCIPLES

TbeBuddbadbarmaisIikeaboatsomet}Iingwe
usefbrcrossingariver.Uponreachingourdestinationweshouldletgoofthetooltbatgotusthere.The
Buddhadarmaistobelpusovercomediculties
WhenwebavedonesoweshouIdnotbeattachedto

theBuddhadharmaandsbouldIetgoofittoo.EILS
87.AsordinaIybeingswitb{artoomaIWwanderings
thoughtsdiscriminationsandattachmentsweview

eveIU/thingduaIistically.WedonotviewaIIpbenomenaasone.Whenourtruewisdommani{bstswewiII

knowthatallp}]enomenaareonenottwo
TaIKetbelidoamugbrexample.Itisconcaveon

onesidebutitisconvexontheotherside.Ifpeople
donotunderstandtbistruth!thentwopeoplestandingondirentsidesofthelidwillquarrelover
wbetberthelidisconcaveorconvex.Thisisbecause

tbeylookattheIidomdirentsidesWbenthey
seebothsidesoftbelid)theywillrealizethatconcave
isnodirentomconvexTheyareonenottwo
ASC

88.Ancientsagessaidthatawiseandvirtuousperson
lKnowstbateveIytbingincludingonesipandone
55

PRINCIPLES

biteisdestined.However{bolishpeoplerelentlessly

pursuethingstbatarealreadydestinedtobetbeirs.
CD

89.Thereisnoneedtobeoverlyseriousortocriticize

eveIJthing.AsweIavelearnedintheDmzoziS:
AllphenomenaareiIlusoIylikedreamsmirages
bubblessbadows.NothingisrealAstbeancients

saidallphenomenaareasHeetingasclouds.Thereis
nothingworthyofangerordispute.Thereisnopoint
indwellingont}IingsfbrtbiswillhinderourcultivationofpuritJ/ofmind.CD
90.InGreatMasterOUyiscommentaIyont}1e
dzSYzwereadOneletsgoofthephenomenaoneseesandkeepsinmindandneverreminisces
abouttbem.Lettinggore{brstohowwearetoreact
toourexternalenvironments.

Outsidestimulioftentemptus.Butidealbnw}Ien
weseeorhearthesestimuliweshouldnotbeat-

tacIedtotbem.entheyareoverweshouldnot
reminisceabouttbemagainEveIytimewerecall
themaseedisplantedinourAlayaconsciousness
andwecreatealKarmiccause.Ourmoutbsarenot
56

PRINCIPLES

creatingalKarmiccauseneitberareourbodies.Itis

ourt}Ioug}Itsthatarecreatingkarmiccause.ASC

9lMahaJ/anabodhisattvascherishthehearttohelp
alIsentientbeings.Theynotonlyknowtbeirownsu
{bringandtIytohelpthemselvesbuttbeyalsowant
tohelpallsentientbeingsJbequallywishtobelpaIl
beingsistbegreatbodhimind.TheMMMM
tellsusthatbodbisattvasbeiendandvoluntarily
helpalllivingbeings.Evenifwedonotrequestit
theycometohelp.Tbvo>untaribintroduceBuddbism
toallisthepurecauseofabodhisattva.
Tbhelpa}lbeingswe6rstneedtoknowhowto
helpourselves.Tbdotbisweeeourselvesomwor
riesandafflictions.BACW

92.Allofourencountersinli{bwbethergoodfbrtune
orbad{brtunegoodluckorbadluckwealthorpovertyallaredestined.OrdinaIypeoplecannotchange
tbisIfwearenotsupposedtobavesomethingno
amountoftIyingtoboldontoitwillsucceed{brlong.
Conversebwewinaturallyreceivewbatweare
supposedtoItisnotworththeeffbrttodowhatis

57

PRINCIPLES

wrongandtoriskallinthebopeofattainingself
satis{action.CD

95ConditionsmaJbevorableoradverse.henan
adverseconditionappearsones}Iouldknowt}Iatit
resultsomabadcauseplantedinthepast.Ifapersondispleasesoneorgoesagainstonethenone
shouldjustlaugbitoastbiswillcancelouttbe
karmicdebtincurredinthepast.IfonebecomesangIy)onewilIincuranotberdebtontopoftbeoIddebt.
InsteadofcancelingouttbeolddebtonevviIhave
evenmoreprob}ems.AsitissaidIfoneowesmoney)
onewiIlrepaJ/wit}Imoney.Ifoneowesli{bonewill
repaJ/withli{b.ReprisalbreedsreprisalItisWclical
andneverending.ElLS

91.ThisprincipIe)itocultivateoneistocultivateall
wasexplainedinthedhIzJSItistbeIearn
ingandcultivationofnon-hindrance.EveIytbing
arisesomourtruenature.Ifthecultivationisinac

cordancewithtbetruenaturet}Ienitcanberegarded

ascu}tivatingalllfwedogooddeedst}Iatarenot
omourtruenatureandbecauseweareseekingwe
wilIonIyreceivewbatweseek-notbingmore.Ifwe
58

PRINCIPLES

seekfibmthetruenaturetbennotonlywillweattain
whatweseekbutalsowewilIgaininBnitebenefits.
CD

95.Manypractitionersbavevoicedtheconcernover

whattheys}Ioulddobecausethey{bundithardto
maintaintheiraspiration{brenlightenmentandt}]ey
oRenretrogressed.Tbesepractitionersstatedt}Ie
trutb.ItisindeedveIyeaSytoretrogress.Itisupto
oneselftothinkofawaytopreventoneselfomret
rogressing.BecausepeopIehavediffbrentcapacities
andkarmastbereisnoonefixedmetbod.Iftbere

wereaspeci{icmetbodsuitab>e{breveIyonedespite
theirdiHbrentcapacitiesthenSal[yamuniBuddha
wouldnot}Iaveneededtoteac}IeightJ/-fburDharma
doorsorcountlessD}]armadoors.Hewouldonly
haveneededtoteachoneDharmadoor!ASC

96.Greedisthecauseoft}IelKarmat}Iatresultsinus

beingbornintothehungIygbostrealm.Byilingto
ridourselvesoftheresentmentandangercausedy
greedwewillbebornintothehellrea>mIgnorance
havingnowisdomresultsinusbeingborninthe
animalrealm.
59

PRINCIPLES

InbothworldlyteachingsandinBuddhismthere
istruthandlsehoodjjusticeandinjusticerightand
wronggoodandbad.Anignorantpersoncannottell
t}IediffbrencebetweenthemIntentiona>oruninten-

tionaIheorsheoftenconi1seslseboodandtruth

badandgoodBACW

97.Wbenweobservealltheworriespainbitterness

angergood{brtunemis{brtunegoodevilconflicts
conontationsandnaturaldisastersaroundthe

worldweseethattheyareduetotbewrongunderstandingofthetruthaboutli{bandtbeuniverse
Fromt}lismisunderstandingweerroneouslygenerateemotionalattacbmentsdirentiatebetween

othersandourselvesandexpandtheconHictsand
conontationswitIinourselvestoallbeingsairs
objectsandthenaturalenvironmentoutsideourselves.ThisiswhywehaveworseningdisasterseveIywhere.
InrealitJ/)naturaldisastersarecaused}Wbuman
minds.TbeBuddhasaid:GreedisthecauseofHood.

Angeristhecauseof6re.Ignoranceistbecauseof
wind.ArroganceandinequaliIarethecauseof
earthqualKes.>REN
60

PRlNCIPLES

98.Onceweunderstandtbe{i1ndamentalprinciples

wewilIunderstandtbateveIytbingint}Iisworldand
beyondarisesomtbemindandchangesaccording
toourperceptions.IfweseektobecomeBuddhaswe
willbecomeBudd}Ias.IfweseelKtobecomebeavenly
beingswewiIbecomeheavenlybeings.Everything
accordswiththemind.Thed!zdStellsus:
esbouldobservetbenatureoftIeDharmaRealm

aseveIythingiscreatedbythemind.Therebrethe
waJ/ofseekingistoaccordwit}Itheprinciplethat
eveIytbingarisesomtIemindandischangedy
ourpercept1onsCD

99.T}1epracticeofpatienceandtoleranceisextremelyimportant.On!ywhenwearecapableofenduringeveIyt}Iingcanourheartscanbepureandunaffbctedyexternalinluences.Whenwecanbeunaf
{bctedourexternaIenvironmentwillbetteraccord

vvitbourthoughts.WPH
l00.WeoenIearaboutrenunciationinBuddhism.

FortbevastmajorityofBudd}listsrenunciationdoes
notmeangivingupaworldlylifbandbecomingamonastic.ItmeanslettinggooonesattacIments.Tbe
6l

PRINCIPLES

Buddhashowedusbowfbrhehadnoattacbmentsto

thisworld.Unfbrtunate!JasordinaIybeingsweare
stillveIymuchattachedtotheworldinoureveIy
tbought.Althoug}ItbeMahaJ/anateachingsemphasize
substancerathertban{brmiftbereissubstanceit

willcertainlyberef>ectedinfbrm.Tbere{breifour
thoughtstranscendtbisworldourbe}IaviorwilIreectthis.ASC

l0l.Itiserroneoustohavethoughtsonotwisbing

{brsomet}IingbecauseonewouldrejectallopportunitiesThoughtsowishingbrsomethingisseeking
anities.Tboughtsonotwishingbrsomethingis
alsoseekinganitiesTberefbre,bodhisattvaspracticetheMiddleay:whentheyteacbbeingstbeyare
accordingwitbconditionsnotseekinganities.EILS
l02.eoftenreadinthesutrasofthefireburning

our{brestofmerits.WhatistbisBre?Itisangerand
hatredhenweloseourtempers,weloseourmerits
asweI}.Ifyouwanttoknowbowmuc}Imerityou
bavethinkofthelasttimeyoubecameangIy.ith

oneangIythoug}IttheBreburnsour{brestofmerits.

62

PRlNClPLES

hatismerit?ItispuritJofmindconcentration
andwisdom.T}IinlKaboutitifweIoseourtempers
bowcanwemaintainourconcentrationandwisdom?

Impossible.As{brgood{brtuneitisourweaIthand
inteIigenceWbenourmindattainsConstantMind{UInessofBuddbaAmitabbaorOnelVndUndis-

turbedwecanaccumuIatemeritsandvirtues.But

wit}ljustoneoutburstoftemperaIislost:nomore
ConstantMindi1lnessoBuddIaAmitabIamuch
lessOneMindUndisturbedThere{breweneedto

remainvigiIantsoasnotto}oseourmeritsCD
l03.TheBuddbatoldusthatifwepracticetheTn
VirtuousKarmaswewiIlnotfaIIintot}]eTbreeBad

Realms.InsteadwewouIdlikelytobebornintbe
IIeavenreaImsifwepracticetbesegoodconductsdiligent!y.Ifweacbievethedeepconcentrationalong
withtbeFourImmeasurableMindsoflovingkindness(givinghappinesstoothers)compassion
(takingawaybitternessofothers)jOy(IiberatingothersomsuringandbeIinghappybrtbemand
lettinggo(ofthefirstthreeminds)wewillrisetoan
evenhigherIevelofthebeavenstbeHeavenofForm
andtbeHeavenofFormIessBACW
63

PRINCIPLES

l01.Thelawofcausalityneverchangeseitherintbis
worldorbeyond;themorewealtbwegivetbemore
wealthwewillgain.edonotevenknowwherethis
wealt}IwillcomefTombutitwillcome.Tbemore

teachingwegivethemorewisdomwewillgainso
wedonotwanttowitbboldanyofourwealthor
knowledge.Povertyistheresultofnotgivingwealth
Ignoranceistheresultofnotgivingteacbingandillnessandshortlivesaretheresultofnotgiving{barlessness.CD

l05.Ifweseektoresolvedisastersandconflictswe

muststartfibmwithinourownbodyandmind.We
needtotrulya{Brmthatallbeingsareone.Allpbenomenonareinharmon[yoriginaUy.Thinkingtbus
wewillnaturalIybesincerecompassionatepeacefi1l
respect{Ul}1umb}eandloving.
IntIeJfMLSitisstated:Whereverthe
BuddhasteacbingsourisheitIerincitiesorcountIysidespeoplewillgaininconceivablebene{its.The
landandpeoplewillbeenvelopedinpeace.Thesun
andmoonwillsbineclearandbright.Windandrain

willappearaccordingIyandtberewillbenodisasters.
NationswilIbeprosperousandtherewillbenoneed
61

PRINClPLES

fbrsoldiersorweapons.Peoplewillabideymorality
andaccordwitblawsTheywillbecourteousand
}lumbleandeveIyonewillbecontentwitboutinjustices.TberewillbenotheffsorviolenceTbestrong
willnotdominatetheweakandeveIyonewillgettheir
fairsbare.REN

l06.TbdaJ)manypeopleareseriouslyillWhydo
t}1eybecomeill?Wberedot}Ieillnessescomeffom?
Therootcauseisouranger.Ifwecancalmdownand
nevergetangIJ/)tberewilIbenomoreiIlness.When
welearnthatwewillbeheaIthy.Althoughthereare
stillman<ypeopleandreasonsouttherethatcanmalKe
usangIJ/)(weBuddhistscallthemourkarmiccredi-

torswedonotbavetobesoobedientandgetang
wl]entheyirritateus.IfwegetangIyoncetbeyirritateusthenweare{bo}ed

Wehavetoknowt}Ietruth.TbeyareberetomalKe
meangIy.IlKnowthatandIwillnotfbllowtheirwill.

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

Whocanbarmus?Actual!Jwecanon!ybe
}larmedbyourselves!Ifwecanlearntbisnomatter

l1owhardpeopIetIytoirritateuswewillbeimpervi65

PRINCIPLES

ous.Ifwecanbeimperviouswewilltrulysee
throughtotbetrutbandletgoofeveIytbing.wPH
l07.Whenbadcausescreatedinthepastencounter

presentadverseconditionstheretributionsfbrt}Iese
wrongdoingsmature.HoweverifwerefTainom
committingfi1rthermisdeedswecansuppresst}Ieadverseconditions.TbebadcausesstiIlexistbutwith-

outtherightconditionstheywiInotmature.The
principleinchangingdestiIWisbasedonthisconditionalaspectoftbelawofcausality.Causeiswhatwas
createdinthepastandisunc}Iangeable;butcondition
ischangeableandcontrollable
Wereapwbatwesow.ecanplantmelonand
beanseeds-thesearecausesWhenwedosowewill

growmelonsandbeanstbesearetbefiuitsthere

sults.Butwecannotgrowbeansommelonseedsor
melonsombeanseeds.Causeisaconstantbere.

hatwevvillbarvestdependsontheconditions.Ifwe
wouldliketoharvestbeanswepIanttbeseeds{br
tbemandputawtIemelonseeds
Foracausetocomeintoectappropriatecondi-

tionsarerequiredForexampIe)seedsneedt}Ierigbt
conditionswbicharegoodsoiI{brtilizersunand
66

PRlNCIPLES

watertogrowwellEvenaftertheseedsareplantedandacausethuscreatedwecanpreventthem
ommaturing.WesimplywitbhoIdtbewaterand
sunligbt.T}IeseedswilInotgrow.Tbeywillnotma-

tureintouitsbecausetheydonothavetherigbt
conditionsCD

l08.InBuddhismwearetaugbtnotonlytolovebut
tIatourlovealsoneedstoariseomamindofsincer-

ipuritJandequaIityWecalItbiskindoflove
compassion.CompassionisrationaIlove.ealso
needtousetruewisdom.isdomistetruemind

andemotionistheillusoIymindLovet}Iatarises
ffomemotionswillcbangewbileIovetbatarisesom
wisdomwiIInevercbange.HenceBudd}1asdonot
uselovebutinsteadusecompassion.
0nappearanceloveandcompassionseemthe

samebuttheirintentionsaredirent.Lovemay
cbangetobatredbutwithwisdomlovewillnever

change.AllBuddhasandbodhisattvaswiIoveusno
matterwhat;whetberweloveorhatethembecome

jealousors}andeI)barmordestrOythem.T}leircompassion{bruswiInevercbange.Thisistruelove.
TVKS
67

PRlNCIPLES

l09.Mostofuswill6ndthatours1xsensesbecome

poIutedwhentheyencounterexternalsurroundings
Whenthesearepleasingwedevelopaheartof
greedthisispollution.WIenthesearedispleasing
wedevelopaheartofresentmentandangerwbic}Iis
pollutionaswell
Weneedtoremembertbatt}IeFiveDesiresof

wealthsexbme{bodandsleepandtbeSevenHumanEmotionsofjOy)angersorrow){barlove}late
anddesireareimpuritiesoftheheart.OriginallJour
truenaturewaspurewit1outimpurities.eneedto
eradicateallimpuritiesandrelyuponourpureheart.
BACW

ll0.Thesutrastellus:CauseandeffbctarelinIKed

throug}Ithepastpresentandfi1ture.Whatweundergointhislifbtimearetbeconsequencesofw}1atwe
haddoneinourpreviouslifbtimeswhilewhatwedo
nowwilldeterminewbatweundergoinour{i1ture
libtimes.IfwecultivateveIydiligentlJweneednot
waituntil{i1tureli{btimestoreapourrewards;in-

steadwemayseeourdeedsbearuitinthislifbtime!
CD

68

PRlNCIPLES

lll.WeshouldbeimpartiaItoaIpeopleinanysituationw}1ethert}1eyaregoodorbad.Animpartialmind
willleadtoapuremind.AttacbmentasweIIasdissatisctionandenmityarewanderingthougbts.hen
oneisfTeeofallwanderingthoughtsalldiscriminationsandaIlattachmentsonewillattainapureand
impartialmindhentbemindispureandimpartial
onewilldeBnitelybeawakenednotdeluded.OnewiII
tbenrealizetbegoalofpuritJhimpartialityandenIightenment.EILS
ll2V/CreadintbeMa}Iayanasutras:AllphenomenaaremanibstedythemindandOurenvlron
mentchangesaccordingtoourmind.Environme
heremeansmountainsriversearthtreesf>owers

andgrass.Theycanallbechanged})yourminds.We
bavetoremembert}Iissentence

IfIcanbeapersonwitbapurevIrtuoussincere
compassionatemindthenthemountainsrivers

earthtreesflowersandgrasswillbecomestrongand
wonderfi1lIfmymindisR1Iofgreed!angerignoranceandarroganceandmytboughtsareconstantly
oftakingadvantageofotherstobenefitmyself;then
theouterworldwillbecomefiagile.WPH
69

PRINCIPLES

ll5Thetruenatureisoftheutmostpurityandvirtu-

ousness.Itisperfbctandradiant.Habitsaretbebad
thoug}Itsandviewsthatoneacquiredafferbirtb.
Simp!yputtbeconflictbetweentbetruenatureand
acquiredhabitsistbecon{lictbetweenaItruismand
selEbenefit.Compassionloving-kindnessandallvirtuesareinnateinthetruenatureofallbeings;selfisbnessandallbadt}Ioughtsarenot.OH
lM.TheBuddbataughtusthatwealthwisdomand
longli{bareaIlKarmicresuIts.Ifwewanttoobtain
tberesultwemust6rstestablisbandnurturethe

cause.Goodcausesbringaboutgoodresults:bad
causesgarnerbadresults.Wherethereisacause
t}1erewiI}bearesultandw}1erethereisaresultt}1ere

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

Wheredodisasterscomeom?TIeyarethe
mani{bstationsofourminds.TheJ/occurbecauseour
mindsareimpurewitbtooman5yaberranttbougbts
w}]icbiswhywe}]avesomanydisastersonour

planet.TheSzStesusclearlytbatour
consuminggreedcanresultinRoodsOurconsuming
70

PRINClPLES

angercanresuItinfirecausingvolcaniceruptions
andescalatingtIetemperatureofourpIanethen
ourplanetgetsangIysheshowshertempert}Irough
volcaniceruptionslgnorancebringsaboutdisasters
causedytyphoonsandburricanes.Arroganceresults
ineartbquakes.benwearearrogantourmindisno
longerustandweIoseoursenseoequaIity.Inequal
ityinourmindcauseseart}Iquakes
There{bregreedangerignoranceandarrogance
aretbe{burrootcausesoftbe{burdi{fbrentdisasters
WPH

ll5.WhetherattainingsometI]ingoutsideofourselves
sucbasmateriaIobjectsorinsideourseIvessuchas
vIrtueswestilneedtoseekomwithinomtbe

mind.Seekingomtbeoutsidewouldbeiltile.Why?
Theoutsideactorisaconstantitcannotcbange.
TbemindisavariableitchangesCD
ll6Howdoman-madecalamitieswar{brexample
comeabout?TIeyareomtheconontationaIand
con{lictingthoughtsinourminds.Forexamplewhen
thereisproBtwbodowethinkofbeneHttingfirst?If
wetbinkofourselves6rsttbenitwillbedicultto
7l

PRINCIPLES

avoidconflictsofinterestwithothers.IfeveIyone
thinksofhimor1ersehowcant1iswordbesafb
andsecure?

OntbeotherhandifeveIyonecanputothersbe{brethemselveshowcanthisworldbeindisorder?
WPH

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

animalsplantsandbumanbeings.Tbosevibrating
evenfasterbecometelevisionandradiosignals.EveIythinginthisuniverseismadeupofquantathatare
generatedintensivelyandcontinuouslyandthese
quantaoriginateanddieataspeed{astertbanwecan
imagine.MR

ll8.Ifonehastbeslightestthougbtofseltrouble
will{bllow.Why?Becauseonemakesmistakeswhen
onebasevenathoughtofselinterest.OnlywIen
onehasnothoughtofselfLinterestand}Iastrulyletgo
72

PRINCIPLES

ofeveIJ/tbingwiIIonesmindbeliberatedandones
wisdombeuncovered.ASC

ll9.Tbreconcileconflictitisimperativetodecrease

andeventuallyletgoofthedesire{brmaterialgain.
T}leoppositeofmaterialgainisbenevolenceandjusticewhichiscompassion(c/M)astaughtinBuddhism.BenevolenceisciIelpingallbeingsattain
happinessandsacri{icingoneselffbrot}Iers.Justice
refbrstoIeIpingaIlbeingsendsuring.Itisequiva
lenttobei.Tbere{bre,BuddhismadvocatesCompas

sionistheessenceandexpedienWistbemeans
wbileConfUcianismteacbesbenevolenceandjustice.
AltIoughtbewordsusedaredirenttheyconvey
thesamemeaning.Menciusmetbodofsolvinga
problemisexact!ythesameasthatoft}]eBuddba:
theybothstartomtberootcausesLS
l20Matterisaccumulatedomunitsofconscious

ness(tberapidarisingandceasingofthougbts).
T}Iereisnomattertbatexistswitboutconsciousness.

Bothphysicalandmentalpbenomenaarederived
omourthoughtsOnceourtboughtarisesvarious
phenomenaint}IeuniverseappearOnceourthought
73

PRlNCIPLES

ceasestbeuniversedisappearsandatt}Iesametime
ourtruenatureinstant!yemerges.SE

l2l.AllpbenomenaintbeuniverseareoneentiIand
aretbemanistationofthetruenature.Whenone

thoughtarisesalIob)ectsinstant!yappear.Wben
thereisoneexistence)allexist.Whenoneexistence
ceasesallexistenceceases.Tbereisnoorderorbe{breandaRerItismuchliketbeteIevisionscreenthat

changesimagesaIthetimebutaItbechangescome
omonescreenDirentimagesaretIeresutof
diffbrentequenciesoftransmission.TIecIangeof
equenCycanbecomparedtothechangeofthougbts.
WhenonetbougbtarisesaIob)ectsfbllows.Thatis
wWBuddhasaid:Allphenomenonarisesomthe
mind.REN

l22WeneedtoavoidalIthatisevilandembraceall

tbatisgoodWebeginwithourselves.Firstwecannotallowourselvestobeaffbctedyworldlypbenom
ena.Inot}Ierwordswemustnotbeattacbedtot}1e

FiveDesiresandtheSixSenseObjectsbutletgoof
t}1em{braslongasweclingtothemwewillnever
eradicateoursel&s}Iness.Thesetboughtsofself
71

PRlNCIPLES

benetaretberootofaIlnegativekarma.Allgood
deedsthataredoneoutofevilintentionswillbecome
eviI.CD

l25.ApersonwbohasathoroughandcorrectunderstandingofthetruthoIibandtIeuniverseall
principlesandmatterstbenoumenonofanythingand
itsp}IenomenaIexpressionsandcausesandresultsiscaIledaBuddhaAsagealsobasacearunderstandingoftbetruthoflifbandt}]euniversebut
nottborougbly.ThedirencebetweenaBuddbaand
asageistbeextentofunderstandingAL
l21Con{i1cianismandBuddhismbothteachustobe

betterpeopletobevirtuous!andtoacbieveuniversal
barmonyaerweachievepersonalarmony.TIe
BuddbasaidintIeZZzoKZISthat

bod}1isattvasbaveamet}Iodt}]atcanhelpthemenda}I
suffbringsintheThreeEvilPat}Is.Themetbodisbeingmindfi1lofandcontemplatingwbolesomet}Ioughts
oftenandobservingwholesomebehaviorandspeech
nig}ItanddaJ/)witbouthavingeventbeslig}ItestnonvIrtuousthoughtThiswaJ/)onewillendalIevils{br-

75

PRINCIPLES

everandperfbct!yaccomplisbgooddharmaswhole
somethoug}Itsbehaviorandspeech.BC

l25.WbenwecontemplatecarefilllJweseethatall
thecomplexproblemsthrougbouthistoIyandaround
tbeworldariseomcontradictionconictoppositionandinequality.Whenweprobedeeperwesee
thattherootofconictistbeconictbetweenthetrue

natureandt}Ieacquired}1abitsofbumanity.Inot}1er
wordsitistheconlictbetweenaItruismandsel
beneBt.

There{bretheBuddhataughttbisfUndamental
principle:Whenthemindispurethelandwillbe
pure.benthemindisatpeaceallbeingswillbeat
peace.WhenthemindisimpartialtheworldwillenjOyequaIityHetaughtustopuriourselvesenrich
ourspiritualli{breturntoouroriginalgoodnessand
achieveharmonyofbodyandmind.ThiswaJ)alltbe
contradictionsconictsoppositionsandinequalities
intheworldwillnaturalyberesolved.BC
l26IfoureveIyt}IougbtisofourselvesegoattachmentwillworsendaJbydayHowthencanwe
transcendt}leThreeRealms?TbisiswbytheBudd}Ia
76

PRINClPLES

taughtustoalwaysthinkofbene6tingallbeingsThis
waJ/)tbetboughtsofbenefitingourselveswillgradualIydiminishandgoawaJ.OureveIthoughtand
eveIydeedshouldbe{brallbeingsnot{brourselves.
Whenallbeingsbavegoodfbrtunewetoohave
good{brtunebecausewearealsooneoft}Iebeings
Similar!Jwecannotavoidmisfbrtuneifallbeings
havemis{brtuneEILS

l27.Goodnessspringingomourheartsarisesom
truesinceritJ/andistruegoodness.Whatistrue
goodnessandblsegoodness?emustlookintoour
heartstoseeifwearegenuinelypracticinggoodness.
FalsegoodnessissimpMbllowingotberstoactwithoutsinceritJwbilewishingfbrareturn.uegoodnessistowisb{brnothinginreturnCD

l28.LearningandpracticingBuddbismisnothing
otherthanlettinggoofvvanderingtboughts)discriminationsandattachments.Whenonedoessothetrue

mindwillmani{bstItistruetbatinBuddhismeveIy
wishcanbefi1l6lled.EILS

77

PRINCIPLES

l29Weoenreadintbesutrasofthe6reburning
ourfbrestofmerits.Whatisthis5re?Itisangerand
batred.Whenweloseourtempersweloseourmerits
aswell.Ifyouwanttoknowhowmuchmerityou
havethinkoftbelasttimeyoubecameangIyWith
oneangIytboughtthe{ireburnsourfbrestofmerits.
WhydoaIIourmeritsgetdestrOyedwithjusta
Iittleanger?BecauseweloseourpuritJ/ofmind.
Tbere{breaItbeteachingsandattainmentsarebased
onpatienceanddeepconcentration.Theyarenotonly
tbelKeytoourcultivationintranscendingtheCycleof
rebirthbutthekeytoworldlymattersaswell.Tb
remainunmovedyslanderisdeepconcentration
andistberevelationofwisdom.TbbecomeangIydue
toslanderisamanistationofkarmicobstacles.e
canchoosewbet}Iertohaveourwisdomrevealedor
ourkarmicobstaclesmateriaIizeCD

l50.IfoneseelKswisdomonemustachieveapure

mind.Ienonebasapuremindwisdommanifbsts.
Apuremindislikeamirror.Its{i1nctionistoseeeveIytbingclear!yinitsreHection.This[seeingeveIy
thingclearIy>is}]avingwisdomlfonewantstohave
apuremindonesmindmustnotbecontaminated
78

PRINCIPLES

evenintheslightestwaybymundaneteachingste
FiveDesiresandtbeSixDustsorysupramundane
teacbingsthatisMabayanaTeravadaTrueacI
ingsorProvisionalTachings.Thisisveryimpor
tantOnemusttIytohaveamindoftheutmostpuritJ/
andwordsandbehaviorotheutmostvirtuousness.
ElLS

l3l.Noton!ydobumanbeingspossessthebearto
compassionjanimaIsdotoo.Thisistru|ytbevirtuous
originalnature.Tbenatureofanimalsisnodirent

ffomoursbutbecausetheyareevenmoredeeplydeludedthanwearetheyhavebeenbornasanimals.
AltbebeingsintbenDbarmaRealmssbaretbe
sametruenature.ThisiswbytheBuddbaint}]eMahaJ/anasutrasspokeofunconditionalgreatcompassionandtbelKindnessofrealizingthatweareoneentity.CD

l52Oneisjealousbecauseonecannotbeartosee

othersdoweIlApersonreceivessometbinggoodbecausetbispersonhadcultivatedagoodcausethisis
hisorberreward.Whatistheretobejealousof?If
wewantgoodrewardsweonlyneedtopIantgood
79

PRINCIPLES

causes.Weshouldlmowtorejoiceatothersmeritori-

ousdeedsandbelpthemaccomplisbt}IemEILS
l35.WhycanBuddhismresolveallproblems?The
dphzzcM1saJs:Allphenomenaaremanibsted

byt1emind.TbismeansthatalthepWsicalpIe
nomenaandmentalphenomenainlifbandtbeuniverseandevenabstractconceptsarecreatedbyour
ownmindsandhavenot}Iingtodowithotherpeople.
Whenathougbtarisesphenomenawillmanifbst.
W}IenthemindisstilInophenomenawillmani{bst.
ThisisnaturalItisdescribedasitisthewayitisin
Budd}Iism.BC

l31.Humilityenablesustopreserveourgoodrewards.ithoutitwewilllosewhatwehaveaccumulatedandallofourefbrtswillhavebeeninvain.e

needtore!yonhumiIityfbritenablesustopreserve
ourgoodness.CD

l55Peopleoffensaythatonebringsnothingwith
oneatbirthandonetakesnothingwithoneatdeatb.
henwediewecannottakeanythingthatweown
witbus.Wemustclearlyunderstandtbistrutb.Does
80

PRINCIPLES

an;ythingwe}Iavenowbelongtous?No!Ifwethink
tbatwbatwehavebelongstousthisisignorance
WbatwehaveweareiustusingtemporarilJlike
whenwestayinahotelNothingbelongstous.Ifwe
canthorough!yunderstandtbisrealiwewillnot
havegreedWewillbeateaseregardlessofwhatwe
encounterinli{bandwiInotmindortalKean;yt}Iing
seriously.
Whenweunderstandthetruthwewillbave

peaceofmind.Wbenwehavepeaceofmindwewill
surelyseethetrutb.Tbererewesbouldletgoof
eveIytlingthatisirreIevantabsolute!ygivenorise

togreed.Weshouldentbusiasticallydomoregood
deeds{brthesalKeofallbeingsandsociety.EILS
l56PeopleinthisworIddonotunderstandt}Ietrutb

ofIifbandtbeuniverse.TheyareignorantandseIBsb
TheBuddIatoldusthetrutbolifbandtheuniver-

setheentireDIarmaRealmisoneentiandtIe
truenatureofBuddbasandbodbisattvasandtbatof

allbeingsareone.Fromthiswerealizethatweand
alltheotherbeingsintbeentireDharmaRealmare
closelylmitwhenweloveourseIveswewiovealI

8l

PRlNCIPLES

beings;wbenwehelpotberswearehelpingourseIvesEILS

l37.VirtuallyeveIyonewouldpre{brtobegood.Even

theworstpersonwillusuallysaJthatbeorshewould
Iiketopracticegoodness.Fromthiswecanconclude
tbatagoodheartandbehavioristhetruenatureof
bumanitJ/.Buddbismteacbesusthattbisisavirtueof
ourtruenature

IfthisisthecasewhydopeopIeresorttoimmoral
conduct?TWoreasonsFirstpeoplecommitbad
deedsbecauseoftheiraictionsandbadIabitsSec-

ondtbeydosobecauseofbadconditions.biIethey
aecommittingbaddeedsmostarebotheredbytbeir
conscienceun{brtunateIytheydonotbaveanygood
iendstobelpthemtorebrmandsotbeybecome
moredeludedandconfi1sedCD

l58.TheBuddbadividedalIactivitiesintothree

kinds:goodbadandmoraIlyneutralMoralyneutral
meansthattheactivitJ/isneithergoodnorbad.For
examplewipingonesfacewithatowelanddrinking
acupofteaaremora}lyneutralactivities.TVKS

82

PRlNClPLES

l39.InsteadoflosingourtempersandbecomingangIyweshouldsincereIyreectandremindourselves
tlatweareonlyhumanandthateachofusbasults.
Ifwecannotfbrgiveothersjsbortcomingsbowcan
weexpecttbemto{brgiveours?
ThinIKinginthismannerwewillnolongercondemnothersbutwiInsteadfbelempathy<brthem.
Peopleon|ymakemistakesduetotheirignorance.
TheyIacktheabiIitytodistinguishbetweentrueand
falseproperanddeviatedandbetweenbarm{i1land
beneficiaI.TbustbeycannotcorrecttbemseIvesend
tbeirerroneouswaJsorcuItivateIKindness.esIouId
{belSympat}Wfbrtbemandnotbereproachfi1lInsodoing,weblIowtbeBuddIabandbodhisattvaswaJo
relatingtopeopIeandsituations.CD
l10.Ifonecultivatesgoodfbrtunebutlosesones

temperoenharborshatredandjealouSJisarrogant
orlovestooutdootbersonewillbavenomeritsbut

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

PRINCIPLES

andlosetheirtempereasilyandhurtothers.Butwhen
theyuseuptheirgood{brtunetheywiIallintoabad
realm.Buddhismoftentalksaboutangerandresentmentinthethirdlibtimeonecultivatesgood
fbrtuneinthe6rstli{btimeenjOysitintbesecondlifbtimeand{allsintoabadrealminthetbirdlifbtime.
EILS

Ml.W}Ienafami!ymemberisinacrisisweshould
recitesutrasandaBuddhasnameandthendedicate

themeritstoallbeingsthrougbouttheuniverse.We
sbouldwishthataIivingbeingswillnolongersuffbr
butbebappyandhealthy.Wbenwearesincereinthis
t}1oug}ltour{amilymemberswilIgainasweI.W}U?
Becauseourheartistrubpervasive!CD
l12PeopleoffensaJ/)(Ihavededicatedallmymerits

toothersandgainednothingbrmyselhatisthe
useinpracticinggoodness?Thiscouldonlycome
omanarrowmind.Ifweprostrateinontofthe
Buddhabutdonot{belanyresponseitisbecauseour
heartsareselfishWearetotallyselseekinganddo
notlmowtbatweshouldmagnifyourmeritssothat
t1eyencompasst1eentireuniverse.benwededi81

PRlNCIPLES

catet}IemeritstoaIivingthingsitislikepassingon
alig}ItWeuseourf>ametolightthoseofotbersso
thatthewholeworldisbathedinbrightness.Thisresultsingreatbenefit{brallwithnolosstoourselves
PeoplewhopracticeBuddhismneedtodedicatethe
meritsompracticetoalllivingbeingsintbeuniversetoawakeningandtoreaIitJhinordertouncovertheperfbctcompIetetrueBuddba-nature.CD
l15.Peopleintbisworlddonotunderstandtbetrut}I

oflifbandt}Ieuniverse.TheyareignorantandselBsh.
TbeBuddbatoldusthetruthoflifbandtheuniver-

setheentireDbarmaRealmisoneentityandtbe
truenatureofBuddhasandbodhisattvasandt}Iatof

allbeingsareone.Fromthiswerealizetbatweand

alltheotherbeingsintheentireDharmaRealmare
closelylmitwhenweloveourselveswewiovea

beings;w}]enwebelpotherswearebe}pingourselves.EILS

I1.Tbelawofcauseandeffbctw}IatweoHenre{br

toaslKarmaspansmanylifbtimes.Whensomeone

takesadvantageofyou6nancialIJyouareleaving
bebindmoneythatismeant{br{Utureli{btimeswhen
85

PRINCIPLES

itwillbepaidbackDonotdwellontbismatter.Do
notbesitatetodogooddeedsbecauseoftbeseobstacles.Justasweappreciatematerialthingscomingto
usnowwewiIikewiseappreciatetbemintbefi1ture
w}Iethert}Iat{i1tureiscIoseordistant.ASC

l15.ItismostimportanttbatasBuddhistswelKnovv

exactlywWwearepracticingtoaccumulatetheul
timategood{brtune{brourIastmomentsofli{b.W}Iat
isultimategood{brtune?IttolKnowthatwhenour
timeisupwecanleavetbisworldwithoutiIIness,ina
sittingorastandingpositionandthatweknowexactlywherewewillbegoing.Thisisthegreatestgood
{brtunebutmostpeopleareunawareofthisPractitionerssbouIdconstantlyremindthemselvestosbare
theirgood{brtunewitbothersThatwaythegood{brtunewillbeevengreater.CD

l16Ourviewpointsspeech,andbehavioraIlHow
omourtruenaturewhenweseeourtruenature.

OtberwisetheyHowomouraictionsandresidual
babits

Ourviewpointsspeechandbehaviorarestillsel{L
ishanddictatedbyourgreedangerandignorance.
86

PRlNCIPLES

ThereisnoseI&shnessorgreedangerandignorance
inBuddhasandDharma-bodyMahasattvasviewpointsspeechandbehavioresbouldaskourselves
ifwearestiIlsel{ishorifwestiIIhavegreedanger
ignoranceandarrogance.IfwestiIilKethisordislike
tbatwestiI]aveanegothatIikesanddisIikes.
Wbenwebaveanego>thenwestiIIbaveselfisbness.Eveni{thereisonb/atraceofanyoftboseinus
wearenotyetawalKenedWesti}Ihavenotseentrue
nature.Onewhohasseentruenatureiscompletely
eeofsel6sbnessgreedangerignoranceandarrogance.ASC

M7.l\/Iaitreyaisanexpertontl1econsciousness-onIy
teacbingsHesaidtbatinthearisingofthougbts
t}Ierearel.28xl0l5wavemotionsinonesecond.

WitheveIywavemotionphysicalandmentalphenomenasimuItaneousb/mani{bst.Tbinkabouttbis.
benwewatcbamovietwentyburamesare
flashedpersecondwhicbalreadymakesusfbeItbat

thescenesont}IescreenareveIyreaI.Thepresent
universe-theexternalenvironmentt}]atoursix

sensescomeintocontactwithappeartousatthe
superspeedofl28xl0l5fTamespersecond.Tbisis
87

PRINCIPLES

whyitisstatedintIeDlhmS:Allpbenomena
areiIlusoIy.TIisisthetrutbnotjustadescription
ofal}pbenomena.BC
l18.WhenwearerebornintbeesternPureLand

ourwisdomcapabilitiesv1rtuesandabilitieswiIbe
uncovered.ewilltbenbeabletocomebacktotbe

NineD1armaReamstohelpt1osewIo1aveana
6nitywithus.Whata{finiI?RepayinglKindnesstakingrevengecollectingdebtsandrepayingdebts.
Wehelpthosewhobavethesefburkindsofaniwitbus.AslongasthereisanitJwithwisdom
andexpedientmeanswewillbeabIetohelptbem
enddelusionandattainenlightenmentandtobelp
themtrans{brmfibmordinaIypeopIetosages.W}Ien
webelpothersac}Iievetbesegoalswealsoac}Iievein
ourcultivationofvirtueswisdomandgood{brtune.
ASC

li9hensomeoneondsusfbrnoreasonatallit

ist}Ieirprob}emnotoursIfsomeoneattacksusun{airlJMtdoesnotconcernus.Eveniftheyattackus
physicalJtbereisnoreasontobecomeang.This
bodyisnotme.PuriIofmindwillneverbehurtby
88

PRINClPLES

attaclKsjaspuriIofmindbyitsnaturecontains

nothing.Itisas}]amethatwedonotemplOypurityof
mindwhenweinteractwitbothersorcircumstances

WhatweuseistheillusoIymindnott}1etrueselE
BuddhismteacbesustoseektbeoriginalselEThis
truepureminddoesnotgiverisetoan:ywandering

thoughts.OursurroundingswiIlnotactthepure
mind.Ifsomethingdoesnotconcernusw}Wshould
weworIyaboutit?WhysbouIdwebesoattachedto
it?OnceweseverallwanderingdiscriminatoIy
thoughtsandattachmentswhatistberetoconcern
uS?

Notbing

Byunderstandingthelogicourmindswillbesettledandnolongeractedbyexternalconditions

andwewillachieveperfbctpeaceofmindRegardless
ofw}Iathappensarounduswecanremaincalm
henweencountervorabIeconditionswedonot

giverisetotbeheartofgreed.EncounteringunfavorableconditionswedonotgiverisetotbeheartofangerbRegardlessoft}Iecircumstancesweareableto

maintaintbemindofpuriequalibandcompassion
togenuineIyre{brmourselves.CD

89

PRINClPLES

l50.TbePLzvSsaJs:Ifoneisatruepracti
tioneronewillnotseetIeauItsofothers.WWwill
onenotseethe{auItsofothers?Becauseoneregards
alldbarmasasillusoIy!Tbereisnobult.Thereisno
meritNogoodandnoevil.Onesmindisimpartial:
withoutdiscriminationorattachmenttbereisneitber

goodnorevilneitherrigbtnorwrongandneitber
tuenoralse.OnewilInaturalynotspeakoft1e
bultsofotbersTbere{bregoodorevilrigbtor
wrongandtrueorlsetIeseareunbundeddiscriminations{brmed})ypeopleint}lisworld.ElLS
l5lModernscientistsacknowledgetbatmatterinthe
universeisgeneratedywaves.Thespeedofwavesis

veIyrapid.Thiswaveoriginatesint}Ievibrationof
thoughts
MatterdoesnotexistItisaniIusoIypbenomenonoftheentanglingandaccumulationoft}Iougbts.

Itsfbundationisthoughts.Withoutthoug}Itsthere
willbenomatter.Thisconclusioncoincideswiththe

teac}IingsintheBuddhistsutraswbichsaythatan
unawakenedthougbtisthemarkofkarma.ThemarlK
ofkarmaisap}Ienomenonofthevibrationof
thoughtsFromvibrationmani{bstst}Iespiritualp}]e90

PRINCIPLES

nomenaandthephysicalphenomena.Understanding
thiswewiIlreaIizethatobjectschangeinaccordance
witht}Iemind.SC

l52Tbosewhoacbievethe{burd}Wanasandthe
eigbtconcentrationscannottranscendtheSixPat}Is
becauset}Ieyareattachedtothestateofmeditative
concentrationtbeyareinandwiIInotletgoofit.Attachmentleadstogreedwhichisstillawandering
thougbt
TbisistoremindustoexercisewisdomWecan

enjOytbestateofmeditativeconcentrationbutshould
notbeattachedtoitIfwecanacbievethisnonattacbmenttberewilIbenoadverseeffbcts.

Itistbesamewithourpresentsituation.Wecan
enjOywhateverweareexperiencingbutweshould
notattacbtoit.Ifdiscriminationsandattachments

ariseinustbenwearewrongandwillhavetrouble.
ASC

l55.AsbeingsensnaredintheCycleofrebirtbvveare
allsubecttowhatiscaIledtheEightSurings.Tbe
firstsevenbirtbagingiIlnessdeatbseparation
omIovedonesassociationwiththosewedislike
9l

PRINCIPLES

anduni1leddesiresaresuHbringasretribution.
ThelastonethesuringduetotheBveaggregates
isageneraldescription
heredoessuringcomeom?TIeBuddha

talkedaboutsuringduetotheBveaggregates.
T}IeBveaggregatesarefbrm{belingconceptionimpu}seandconsciousness.Formrefbrstot}1ep}Wsical
body.Feelingconceptionimpulseandconsciousness
refbrtomentalactivities

AlllivingbeingsaremadeupoftheseBveaggregates.Inot}Ierwordslifbisthecombinationofmatter
andmind.Thebodyismatterandtbusissubjectto
birthagingillnessanddeatb.Mentallwearesubjecttotheexperienceofun{illIeddesiresseparation
omlovedonesandassociationwitbt1osewedislike.ASC

l51.Positiveandnegativekarmaaswellast}Ieentire
universearecreatedomourmind.T1eBuddbatold
usintIedpMM:Thenatureoftbe
Dbarmarealmsarisesfi.omtbemind.Natureises-

senceandessenceisthemindHowdoMaha:yana

bod}IisattvasentertbehelIrealmstohelpthebeings

there?T}leseenlightenedbeingsdosobyunderstand92

PRlNClPLES

ingtheprinciplethateveIJtIingarisesomthemind.
WeIearnomtbeKStlattobreak
throught}Iedoorsofthehellsoneneedstounderstandt1ateveIJtbingarisesomt1emindhatis
Hell?Acreationofourminds.Understandingtbis
wewilllearnthattherearenogatestohellwecan
comeandgoeey!CD
l55.Howcanonebetrulyeeofconfilsionordelu

sion?Letusobserveatru!yawakenedperson.This
personbasaclearunderstandingofhim-orberselfas
wellasthelivingenvironment.Understandingis
awalKening.Whatisthestandard{brunderstanding?
TheBuddhawasatru!yawakenedperson.Heis
ourstandardTbeBuddhasaidt}Iattbetruthoft}Iis

worldissuringemptinessandimpermanence.

T}1isisthetrut}1oft}IismundaneworId.Noonecan

escapeomtbis.

T}1isworldisIedwithsuHbringisempIinnatureandisimpermanent.Wemustclearlyunderstand
t}1is.WhenwedowesbouIdabandonsuffbringemptinessandimpermanenceinthisworIdandseelKthe
stateofpermanence]Oy)trueselEandpurity.Acbievingt}Iiswearetru|yawakened.Thestateofperma95

PRINClPLES

nencejOytrueselandpurityistbestateof
BuddhasandbodhisattvasEILS

l56.W}1etherintentionalorunintentionalobstructing

ot}IersorbarmingotherstobenefitourselvesissometIingthatwemustnotdo.Ourlivesareshort.hen
wetIytobene6tourselves!howmuchbenefitcanwe
gainand<brbowlongcanweenjOyit?Andfbrthis
wewillhavetberetributionoffallingintotbeTbree
EviPatbs.TheIengtIoftimewesurtberewilar
exceedtheamountoftimewespendenjOyingthose
f}eetingbene{its.
Whywouldwewanttodosuc}Ia{bolishthing?
ASC

91

CUIjTIVATlON

Cultivation

l57WeshouIdbeasrespectfi1ltonon-sentientbeings
astoBuddbas.Forexample,tablesandcbairsare
non-sentientbeingsOurrespecttothems}Iouldbe
thesameastbattoBuddbaswithoutanydirence
ThisisthepracticeofSamantabbadrahenwesee
tabIesandcbairsweputtbemintheirproperplaces
andkeeptbemclean.Tbisissbowingourrespectto
tbem.Tberespectinourheartsisexactbthesame
tboughhowweexpresstberespectdirs.Practicing
respectbraIlBuddhasstartsomthispointtheimpartialrespect{braIIbeings>.ElLS
l58.Enlightenmentistoknowandcorrectourbults.

BodhisattvasareenIig}Itenedsentientbeings.Weare
alsosentientbeingsbutareunenIightenedsincewe
donotlKnowour{aultsandthusdonotknowtocor-

rectthem.Webelievetbatwearealreadycorrect.
DoIbaveanyfaults?wequestionourselvesand

tbinkingfbraIongw}IiIewecannotfindanyTbusit
issaidthatordinaIypeopledonothaveultswhile
bodbisattvashaveman<y.TheyconstantIywatchover
theireveIytbougbtwordanddeedIKnowingthat
95

CUIjTIVATION

tbeybavemanysbortcomingscontinuouslycorrectingthemanddoingsofbrthreegreateons.Whenwe
tlinkaboutbowmanyultstberecanbehowcan
wepossibbtbinkthatasordinaIypeoplewedonot
haveany!CD

l59.RespecteveIythingshoudstartwithitnotjust
wbenwearelearningtbesupremeBuddhadharma.
Single-mindedrespectweoftenreadthesewords
intherepentancesectiontbatappearsintheBuddhist
practicebookSingle-mindednessisthepracticeof
Samantabhadra.Itsignifiesimpartia}itJ/.Singlemindednessismaintainingthesamemindwhetherwe
encounterBuddhaspeopleanimalsortablesand
chairs.ithtwomindsdirencesanddiscrimina-

tionariseT}Iere{brewithtwomindsortbreeminds

wearenotquiterespectfblandnot{bllowingthepracticeofSamantabbadra.Wemustclearlyunderstand
thisbe{breweknowhowtolearnEILS

l60.TbeBuddbasteachingisthemostwondrousand
v1rtuousteacbinginthisworldandbeyond.W}1erever
theBuddhasteacbingispropagatedwbetherina
countIJ/)acitJ/)oravillageifthepeoplecan{bllowbis
96

CUIJTIVATION

teachingsandpracticediligentlJtberewillbegood
learningresults:transbrmingomanordinaIybeing
intoasagetransbrmingsuringintohappinessand
trans{brminggreedangerandignoranceintoprecept
observationmeditativeconcentrationandwisdom.
hatwillbeshownistbattheworldwouldbein

harmonyandaccordance.Theentireuniversecanbe

inharmon;yandcon{brmity.SC
l6l.Tbac}1ieveinourpracticeweneedtoletgoof
world!yconcerns.Lettinggodoesnotmeantbatwe
donotcareandwillnotbep.ecareextendour
helpandletgosimultaneously.Thisiswisdom.Those
whocarebutcannotletgoarestillruledyemotions.
HowdoBuddbasandbodbisattvasmanageto
carehelpandIetgo?Tbeybavetruewisdom.T}1ey
haveturnedaIltheiremotionsintowisdomw}Iichis

t}Ieultimateper{bctwisdom.Theyhavewondrousand
amazing{lexibilityandskills.Althougbt}Ieybelpall
beingsoutofgreatcompassiont}Iereisnoslightest
attacbmentintI1eirminds.Thisistbewonderfi1l

workingofinnatevirtues.ASC

97

CUIjTIVATION

l62.C}1angingourconductandimprovIngourse}ves
istruecultivation.Itis})ynomeansjusta{brmalityof
recitingsutrasprostratingbe{bretheBuddhaor
chantingmantras.Tb}]avecultivatedanentireli{btime
andstiIlbemiredintheCycleofrebirthistohave
simp!ygonethrougbthe{brmalities.Forothers{br-

malitiesexempli5theteacbingssothattbeymightsee
themandbegintoawalKen.Forust}Ieyserveasremindersoftbeteacbings
Forselcultivationhoweverimportanceisnot
placedonthe{brmalitiesbutratherondiscovering
ourults.Tbisisawakening.Tbcorrectourfaultsis
toimproveinourcultivationThere{bretbemostimportantpointis[brustobecalmintrospectiveand
bewatch{i1lofourconductasweloolKfbrourbad

habitsandbuIts.Whenweknowtbesewewillknow

wheretobeginwbattocorrect,andbowtoproceed.
ecantbenconcentrateanduseallofourenergyto
refbrm.CD

l63Themoreoneac}Iievesinpracticet}IemorewisdomonewiIbaveThemorewisdomonebasthe

deeperisonesbeliefandthustbemoreonewill
achieveinpractice.Asoneacbievesmoreinpractice
98

CUIjrIvATION

onewiIbaveevenmorewisdomThisis}Iowmedita-

tiveconcentrationandwisdomcomplementeacb
otherperpetually.W}lenonepracticesthisway)one
willtranscendallevilpaths.EILS
l61.SakyamuniBuddhaattainedenIigbtenmentand
Buddhaboodattheageofthirty.A{ferhehadattained
BuddbahoodhestartedtopropagatetheDbarmaand
beneBtallbeings.Hedidso{brfbrty-nineyearsuntil
}Ieenterednirvanaateighty.
DuringtbebrtynineyearsSayamunididnot
haveadayoWW?BecausewhatbetaugItend
ingtheCycleofrebirthandtranscendingtheThree
ReaImswasveIyimportantSohecouldnottake
aIWdayo.Hadhedonesobisstudentslearning
wouldbavebeeninterruptedandtbeywouldhave
regressed.LearningislilKegoingupstreaminaboat;if
youdonotmove{brwardyougobackward.Itisthe
sameincultivation;ifonedoesnotmakeprogress
oneimmediate!yregresses.ASC

l65Oncetbemindispureallobstaclesthatprevent
usomobtaininggooduitsomourcultivationwil
beeliminatedandonewistayawayomtbeevil
99

CUIjTIVATION

paths.henoneiseeofangeronewilltranscend
thedoorofhells.Whenoneiseeofignoranceone
willtranscendthedoorofanimals.Whenoneisee

ofgreedandmiserlinessonewilltranscendthedoor
ofbungIyghostsThere{brewbenoneeradicates
greedangerandignoranceonewilltranscendthe
ThreeEvilPaths.Andifonedoesnothavethesligbtestyearning{brt}1egood{brtuneint}1ebumanand
heavenlypathsonewilltranscendtheSixPatbs.
EILS

l66.Virtuemoralikindnessandintegribareon
theinsideandarethecultivationofvirtuousconduct.

Famewealthandprestigeareont}Ieoutsideandare
tbeenjOymentsinli{b.Tbbeabletoreceivebothkinds
ofbene6tsisofgreatvalue.AsissaidintIedj
hzMSznottobehinderedintbematterof

phenomenaorprinciplesistbeultimateandperfbct
enjQyment.Tbisist}Iegreatper{bctionofeveIything
goingaswewishwhenwearesatis6edwitl1eveIythingTbisistobeliberated;itistodoalltbatisbenevolentandnobleaswewishCD

l00

CUIjTlVATION

l67GivingislettinggolettinggoofeveIythingin
tbisworldAlIt}Iea{Hictionsevenillnessesbirthand

deathandtherootcauseoftransmigrationcome

aboutbecauseoneisunwillingtoletgoofwandering
thougbtsandattacbments.Onetrulyreapstbeuitof
onesactions.TbepurposeofgivingistobeIponelet
goofonesconcernsworriesaIictionswandering
thoughtsdiscriminationsandattachmentsEILS
l68.Inre{brmingweneedtohavesbamefbarand

courageousdetermination.Tb}]aveas}1amefi1lbeartis
tobeawakened.Tbhavearespect{i1land{bar{Ulbeart
istobeconscience-stricken.Onlywhenwehavebotb
ofthesedowegiverisetotbecourageousanddeterminedhearttbatenablesustoregretandre{brm.
Realizingtbiswhyareweunabletocorrectour
{auIts?Sincewehaveyettopossessashame{Mand
{bar{i1l}Ieartwedonothavet}Iemotivationtbatgives
risetoacourageousanddeterminedbeart.Ifwedo
notknows}Iamethenwewillnotbeafiaidofbeing
laughedatyotherssotbereislittleincentivebrus
tocultivatekindnessCD

l0l

CUIIIVATlON

l69.Patienceisfbrbearance.TheFzM1says:
Allaccomplishmentsareattributedtopatience.
T}Iere{brepatiencerequiresresoluteenduranceConsiderablepatienceisneededfbranyaccomp}ishment
inworldlyundertalKingsletaloneinlearningBuddhism.Onemustbeabletoexercisepatiencehen
oneispatientonewiIIbeabIetomaintainatranquil
D

mindandadvanceinonescultivation.Ifoneisnot

patientonewillnotbaveanyprogressinone)sculti-

vationnomatterhowdiligentlyonecuItivates.Patiencerequirestrueeffbrt.Itisaprerequisite{br
meditativeconcentrationEILS

l70.TbacknowledgeaofonesonseswitIoutbidingaIWthingistoregretanderadicateoneslKarmic

obstacles.Tbismustbedonesincere!ytobeeffbctive.
AwalKeningisachievedwbenweareabletoidenti6
ourfaults.Cultivationisaccomplisbedwbenwehave
realizedthesefauItsandcorrectedt}]em.Sincemost

peopleareunawareoftheirmistakestheyarenot
trulycultivating.Tbere{brethe6rststepistorecognizeourbad}Iabits.CD

l02

CUIJTIVAT<ON

l7lbenonehasmeditativeconcentrationandwis-

domonebasgreatbeneBtMeditativeconcentration
andwisdomcome{brtbwbent}]etruemindisactive.

AsaresultoneisabIetocontrolonesdestinyanJ/wbereintheuniverse.Wbenonedoesnot}Iavemedi-

tativeconcentrationandwisdomoneiscontolledy
aIictionandtemptation.Thisispitiable.
T}Ierefbre)cultivationisnothingbutthis:inter-

nallJriddingoneselfofgreedangerandignorance;
andexternallycuttingoaIltemptations.ElLS
l72Eventbehighest-leveIBodbisattvasstillhave
{aultsWhatkind?TbeystiIIhaveonedegreeofignoranceyettobebrokentbrough.IfEquaIenlig}1tenmentBodhisattvasstillneedtoregretand
refbrmwecanimaginebowmucl]weneedtodo!
Fromnowonweneedtohavethecompassionate
bearttoelremorseandchangebrthebetterEven
uponreachingthelevelofEquaI-enligbtenment
BodhisattvasjwewiIIstiIlneedtodothis.On|ywben
thereisnotbingleRtocorrectwillwebecome
Buddhas.Wecannotattainsupremeenligbtenmentif
westiIlbaveoneremainingfauIt.CD

l03

CUIIIVATION

l75.TbeTnVirtuousKarmasaremoreprofbund
andextensivethantheFivePreceptsTbeFivePreceptsaretheBuddbasteachingtohisstudentsThe
TnVirtuousKarmasaretheBuddbasteacbingtoall
thebeingsteachingsthatweshouldabideyindaily
li{b>atworkinengaginginataskinteractionwith
peopleanddealingwithasituation.TVKS

l7i.ThebasiceducationalgoalsinConfUcianismare
tosevermaterialdesiresobtainawakeningup}1olda
sinceremindandavirtuousbeartdevelopself
disciplinebaveaharmoniousmiIJgovernacoun
tIJ/)and{bsterworldpeace.TbdaJ/)schoolsdonotemphasizetbeseprinciplesorthehumanitiesbutstress
tecbnolo.Nowonderourthoughtsandbehavior
havenoguidingprinciplesearenottaughttIat
whenweseethemisdeedsofotherswearetotakea
hardlookatourselvesandseeifwel1avefblfilledour

dutiesasleaders.CD

l75.Tbegravestonseofalliskilling;thegreatest
obstacletoonescultivationissexualdesire.Tbeseare

twogreatobstaclesIfinonescuItivationonewisbes
totranscendthisworldonewillnotbeab>etotranl01

CUIjTIVATION

scendtheThreeRealmswitbouteradicatingsexuaI
desire.EILS

l76.InsteadoflosingourtempersandbecomingangIweshouldsincerelyreHectandremindourselves
tlatweareon!ybumanandtbateachofushasults.
Ifwecannotfbrgiveot}Iersshortcomingsbowcan
weexpectthemtofbrgiveours?Tbinkinginthis
mannerwewillnolongercondemnotbersbutwiII
insteadfbeIempathy{brthem.Peopleonlymakemistakesduetotheirignorance.Tbeylacktheabilityto
distinguis}Ibetweentrueandfalseproperanddeviatedandbetweenharmft1landbene{icialTIIust}]ey
cannotcorrectthemselvesendtheirerroneousways
orcultivateIdndness.WeshouldfbelSympathyfbr
themandnotbereproacb{i1lInsodoingwefb>low
theBuddhasandbodhisattvaswaJ/ofrelatingto
peopleandsituations.CD
l77IfoureveIythoug}Itisofourselvesego-

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

CUIJIVATION

allydiminishandgoaway.OureveIthoughtand
eveIydeeds}Iouldbe{braIbeingsnot{brourselves.
WhenaIlbeingshavegood{brtunewetoobavegood
{brtunebecauseweareaIsooneofthebeings.SimiIarlJwecannotavoidmisbrtuneifalIbeingshave
misfbrtuneEILS

l78Con{i1ciustaughtIoving-IKindnessexp}aining
T}Iebenevolentperson}Iasnoenemies.Ifwecannot
acceptan;ythingthatiscontraIytowbatwethink
thenweareneitberlKindnorcompassionate.Conf>ict
simplydoesnotexistwithintbebeartoflovingIKindness.T}1isisalsowhatismeantinBuddhismas

greatcompassionandiswhatweneedtoIearnand
practicetotrulybenefitourselves.CD
l79.Weoftenburtotherswithourcarelessspeech.
Thosewe}IurtmaytakeoHbnseandbeargrudges
andinthe{i1turewillseelKrevenge.ThusmaIWproblemsarecreatedoutofmisunderstandingsandresentmentsarisebecauseofwhatwehavesaid.The

speakerhadnosucbintentiontbeIistenerinterpreted
ittobeso.eneedtobecarefi1landrestrainedin

l06

CUIjrIvATION

ourspeechAndanMytbereisnoneedtotaIkaIot.
IntalkingIess)wewiIIcommit{bwermistalKes.CD
l80.LikeConfi1cianism,Budd}Iismisalsofbundedon

filia}pietytoonesparentsandrespect{bronesteachersCon{i1cianteac}IingHourishedbecauseoftbis
fbundationasdidtbeBuddbasteacbing.FiliaIpiety
istbusveryimportantfbronlywhenoneisBlialwiII
onerespectteachersJfonetrulyrespectsonesteacbersonewireceivetheWaytaughtytheteachers.If
onedoesnotrespectonesteacherstheywiIInotbe
abletoteacboneanyt}Iingnomatterbowgoodtbey
are.W}W?BecauseonewiIInotbeIievetbemnorbe
wiingtoIearnomtem.enonerespectsones
teachersonewiIIistentotheirteachinganddiIigent!ypracticeaccordingly.OnewiI}tbusreceivetbe
meritsandbeneBts.RespectingonesteachersisrespectingtbeWaJandreceivingit.EILS
l8l.WCsbouldnotattachto{brmaIitiesinourpractice.ForexampIet}]osew}]oareolderandlessagile
donotneedtolKneelwhenrecitingasutra.Tbseeka
bondbetweenBuddhaAInitabhaandourselvesiso

theutmostimportance.Wecancontinueourpractice
l07

CUIJTIVATION

evenwhenlyingdown.Theweakoragedcanuset}le
mostcombrtablepositionwbilechantingAmituob
orrecitingthesutrabeitlKneelingsittingorwalking.Ifweakwecanliedownandlistentotbesutra
onatape.LJinginbedlisteningtothesutraorc}lantingAmituofbcanachievetbesamemeritsaswben
wearesittingorwalking.CD
l82.Z}IangjiaLivingBuddbataug}Itthatbecauselifb

isshortandi1llofsuringonemustendwrongdo
ingsandpracticevirtuousconductaccumulatemerits
andcultivatevirtuesandshouldnotcompetewit}1
otbersorcravean;ythingThesearethekeyguidelines
thathetaughtme
There{brewbensomeonecompeteswit}Imefbr
somethingIwillyieldtotbisperson.I}1avebeen
learningtoexercisefbrbearanceandtoallowothersto
takeadvantageofme.WhydoIdothis?Becauseallowingotberstotakeadvantageofmebringsmegood
{brtune.Thisistrue!EveItimeIyieldorallowot}IerstotakeadvantageofmeIenduphavingwonder{i1lconsequencesIhaveaIwaysadvancedtoahigber
levelineveIyaspectandmystateofmind}1asimprovedT}Iere{breIhavebecomemoreandmore
l08

CUIjTIVATlON

confidentintheteachingsofmyteacbersbodhisattvasandBudd}Ias.ASC

l85.InlearningBuddhismoneneedson!ytocuItivateapuremind.WbenonehasapuremindonewilI
naturallybeimpartialandenligbtened.Atalltimesin
allplacesandinaIlsituationswhether{avorabIeor
adverseoneneedstomaintainapureanduncontaminatedmind.ThemindwiInaturallybepurewben(l)
internallJgreedangerignoranceandarrogancedo
notariseinoneand2externallJoneisnotattached
toaIWenvironmentgoodorbadApuremindist}]e
truemindandistruewisdom.henhandlingany
situationonewilIdoitcorrect!yandcomplete!J
withoutaniymistalKesAllmistakesariseomdesire
andthoughtsofgainandloss.EILS

l81.Wecancorrectourbultsbybeginningtoc}lange
omourmindsandpracticinggooddeeds.Ifwe
practiceomourmindsthenevenasmagooddeed
suchasunreservedIygivingapennytoapersonin
needwouldbeofin6nitemeritsandvirtues.Why?
Thisdeedcomesomtbegreatcompassioninour
truenaturethusthebroadmindednessisboundless
l09

CUIJTlVATlON

TbegoodfbrtuneisinBnite{brt}Iegooddeedarises
omourmindsandaccordswitbourtruenature.

Howeverifthegooddeedarisessole!yomourac
tionstbenitisasmaIlmeritbritdidnotariseom
ourtruenatureCD

l85.Inengaginginataskinteractingvvitbpeople

dea>ingwithasituationinda>yli{boratworkrememberthataIIowingotherstotakeadvantageofone
willbringonegood{brtune.Onemustnotbavetbe
thoughtoftalKingadvantageofotbers.Ifonetriesto
takeadvantageofotbersonewiIIsurgreatloss.
V/henonehasthethoughtoftakingadvantageofotbersoneistransgressingthepreceptofnostealing.
TVKS

l86Wes}1ouIddoourbesttoperfbrmdeedstbatwiIl
bene{itotbersMaybethereisalimittowbatwecan
dobutifweper{brmdeedswit}Iasincererespect{i1l
andpuremindandwithpatiencewewillhavethe
supportofBuddhasandbodbisattvasOurwisheswill
surelybefUIled.EILS

ll0

CUIJrIVATlON

l87.AIongtbepathofcultivationtbereareman<yobstacles.AsinaraceweaIstartatthesamestarting
Iinebutsomeprogressa}Ieadofotherssome}agbe}Iindandsomearee>iminated.Why?Becausethere
aremanyobstaclesTbeobstacesmbepeopIeor
situations.TIeymaybeourmilyiendsortIose
wehavehurtintbepastandowekarmicdebtsto.

W}1ocanovercomeaItbeseobstaclesandprogressintbeirpractice?T}losewbosingle-minded!y
concentrateoncuItivationInourpracticewerecite
theBuddbasnameorourselectedsutraeveIydaJ.
WealsostudytheteacbingseveIyday.IweareveIy
buSywitbworkand{ami!yresponsibiIitieswecanat
leastchantandstudy{bra{bwminutes.Tbemain
thingistopracticeandstudyeveIyday.ASC
l88.IndoingaIWdeednomatterbowsmallone

shou}ddedicatethemeritaccruedtoaIIbeingswis}>ingtbatasuHbringbeingscouldleavesuringbebindandattainhappinessThisisafbrmofDharma

oHbrings:ygivingofourselvesbrallbeings.
OnedoesnotpersonalbenjOytbegood{brtune
onebascuItivatedbutsharesitwithaIIbeings.Tbisis
tbemeaningofdedication.Onesharesoneswisdom
lll

CUIjTIVATION

good{brtuneskillsandabilitieswitballbeings
wishingthatallbeingscouldhavepeaceandhappiness.Tbisisabod}Iisattvapractice.
Cantbisbedone?Ybs.Ifonetrulypracticesoth-

erswillbenefit.IftbesepeopIeareabouttoencounter
adisasterandt}Iereissomeonewbobasgreatgood
{brtuneandmeritseitbertheywillnotencounterthe
disasterortheseverityofthedisasterwiIlbereduced
EILS

l89.Ifweconcealourultstbeywillincreaseatan
alarmingrateIfwearesmartwewiIlletthembe
lKnown.Tbenw}Ienwearecriticizedandcorrected

ourkarmicobstacleswillbegraduallyeradicated.If
othersspealKoutaboutourmistakesbegrate{i1leven
ifwehavenotdonewhattheysaidwedidfbrtobe
wronglyaccused{)yot}Ierswillalsoeradicateour
karmicobstacles.Tbereisnoneedtore{i1teordefbnd
ourselvesintheaceofundeservedaccusations.ben

wearede{bnsiveotberswillnotwanttohelpuscorrectour{aultsT}1ent}1eoffbnsewillbecomeeven
moreserious.CD

ll2

CUIJrIVATION

l90Althoughone!sdestinyispredeterminedit

changeseveIydayinaccordancewithonesbebavior
Socanonechangeonesdestiny?YesonecanIf
onesbehavioreveIydaJ/addsaIittletoorsubtractsa
littlefTomgoodfbrtunebyonedoingsmallgood
actsandcommittingsmallbadactsthenoneslifb
willbegoverned})yonesdestiny)andtherewillbeno
cbange.Butifonedoesmajordeedseithergoodor
evilthenonesdestiIWwillbecbanged.
Therefbreonesdestin;yaReroneis{brtJ/yearsold
isgreatlyinHuencedbyonesbe}laviorinthislifbtime.
Onesdestinybe{breoneis{brtyyearsoldispredeterminedgreatIyinluencedyonesgoodandevil
deedsdoneinpastlifbtimes.Ifoneistrulyawakened
anddiligentlyendswrongdoingsandpracticesvirtuousconduct)onesdestiIWwillcbange{brthebetter
aReroneis{brtJ/yearsoldT}1isisveIyimportant.
EILS

l9l.Illnessescomeomtbemindandbe1aviort1at

arenotvirtuous.Itisbrougbtabout}Wnegativekarmascommittedoutofgreedangerignoranceand
afHictionsT}IeancientCbinesesaid:WOrIycanage
aperson.I\/Iedicalsciencebasnow{bundtbatlosing
ll3

CUIjTIVATION

onestemperisthesameasgradualIycommittingsuicide.WhenoneseveIythoughtaccordswit}It}]e
TreePoisonsandteTnEvilKarmas,thewole

bodybloodbonesflesbandcellswillcbangebr
theworse.Thisisthecauseofillnesses.

IfwereceivetheteachingoftheBuddbaandtbe
sageseveIydaJ/andwemaintainasincerepure)impartialcompassionateloving!andjOyousmindeveIy
ceIIinourbodieswillbehealthy.Howtbencanwe
getsick?
Fromthiswecanseet}IatconstantlyhavingcompassionIoveandgratitudeinourbeartistruIythe
mostimportantbctor{brphysicaIandmenta}weI}beingabarmoniousreIationsbipwitbotbersanda
harmoniousenvironment.BC

l92IfoneistrulyawakenedonewilInaturallybe
unperturbedinanysituationandonecanenterveIy

deepmeditativeconcentration-beingunperturbedis
achievingmeditativeconcentration.Whenonesmind
isnotperturbed)onewilItruIyunderstandaIphenomena.Thisunderstandingiswisdom.Beingeeof
discriminationandattachmentismeditativeconcentration.benwebavebothmeditativeconcentration
ll1

CUIJTIVATION

andwisdommeditativeconcentrationandwisdom

areper{bctandcompIete.Tbisist}]ep}acewberewe
starttocultivatemeditativeconcentrationandwisdom.ThisisreaIElLS

l95.MakingoringstoinfinitesagesisaIsoagreat
vIrtuousdeed.ButweIearnomtheMML
tbatitisevenbettertoturnbackomdelusion

andtoconscientious!ycuItivate.CuItivationisto
changeourselves.Tbeancientsagesregardeditasthe
greatvirtueofregrettingandre{brmingCD
l94TIesesituationssomeonesaJscharmingwords
tousbutwedonotattacbtotbewordsorsomeone

triestostiruptroubIebutwe{beInoanger-helpus
tocuItivateandattainmeditativeconcentrationand
wisdom.OneMindUndisturbedandtbeBuddha-

nameCbantingSamadhitaughtinPureLandBuddbismarebotbattainedintbiswaJ/Ifonesmindis
perturbedbyotbersgossipingorpassingrumors
aboutusoneshouldimmediateMbelremorse:Iam
wrongagain.IamactedytheexternaIenviron
mentagain.EILS

ll5

CUIjTIVATION

l95.Cansocietybesaved?Tbeanswerismostdefinite!ypositive.Butsavedbywhom?Webavetotake
tbisasourresponsibilityrightnow.ItismyresponsibilitytosavetheworldTbereisnodiffbrencebe-

tweenmyselfandtbeworldtbeworldandIareone.
On!ywhenIcanletgoofaIlmysel{ishthoughtsmy
thoug}ItsofgreedangeI)ignoranceandarrogance
canIeliminatethedisastersinthisworldandcalmthe

Eart}lscIimateWbenIcantrulyletgoofallconHicts
againstaIpeopleandtheenvironmentwiIourworld
wiIbebarmoniousandpeace{i1l.T}Iere{breweneed

tohaveagreatbodhimindagreatcompassionate
mind.WPH

l96.Anancienteminentmastersaid[Whenwedie>

wecannottakeanythingwithus;on!ylKarmaswillaccompanyusFameandhonorwealthandrankand
moneyandpossessionswecannottakethesewit1
us.AlltbegoodkarmasandbadlKarmascreatedin
ourlifbtimewilIstaywithus.Thosewboaretruly
awakenedknowthattheyshouldcultivatewhatthey
cantalKewitbtbem.hattbeycannottalKeaIong
theyshouldjustignoreandwastenoeneronthem.
EILS

ll6

CUITIVATlON

l97.ecancIoosewhichevermet1odbest6tsour

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

confi1sedwearethemoredicuItitistosucceed.

ThisisveIyimportantassamadhiordeepconcentrationist}IelKeytosuccessinourlearningandcultivatIon.BACW

l98.Con{i1ciusoRensaid:IneveIygroupofthree
peoplethereisteacherwecanIearnomWhenwe
inc}udeourselvesinagroupoft}Ireet}1erewillbeone
personwhoismorevirtuousandonewboislessvirtuous.Weemulatethefbrmerandobservetbelatter

toseeifwehavetbesameuIts.Ifsowequicldy
correctthem.IntbiswaJ/)welearnfTombot}Iexamples.AL

l99hatisthedirencebetweenenIigItenedand
unenlightened?OnewholKnowstbattheyhave
manyultsisanenlightenedbeingabodhisattva.
Onewbodoesnotknowtheypossessnumerousfaults
isunenlightenedanordinaIyperson.CD

ll7

CUIIIVATlON

200Wealt}Iisgood{brtuneanditwiIbeusedup
somedayItisstatedinthesutrastbatoneswealtb
belongsto6vemilies.The6rstiswaterwhichcan
{loodonesproperties.Thesecondis{irew}1ichcan
burnonesproperties.Tbetbirdisthegovernment.In
thepastthegovernmentwouldcon6scateaIlthe
propertiesofacriminal.The{burthisrobbersand
thieves.TbeiisspendthriRcbildrenwhoarebard
toguardagainstEILS
20l.T}IeBuddhahastaughtustoIetgoofal}desires
andgreed.Hedidnotaskustoturntonewobjects
{brourgreed.InthepastwesoughtworldIyjOys
nowweseekandattacbtoBuddbistlKnowledge.Tbe

mindofgreedisstiItbere.T}]erefbrewbether{br
wor}dlyli{bor{brBuddbistknowledgewewoulddo
wellnottobegreedy.GreedisthesourceofalImisdeedsandwrongdoingBACW
202.Thesincereandhonestbeartistheessenceof

theeightguidelinestaugbtbyCon{ilcius.Weaccomplishtbisbyseveringourdesiresanduncoveringour
truenature.FaiIingtodotbiswewillbeunableto
accomplisbultimatesinceritJ/Whenseveringdesires
ll8

CUIJTlVATlON

wbatarewecuttingo?TheSixDustsorpolluting
actorsosightbearingsmelltastetoucIand
thougItandtIeFiveDesiresbrweaItIsexme
fbodandsleepIfthesedesirescannotbereduced

ourbeartswiIlbeconstantlyactedyoursur
roundings.Howcansuc}Iaheartremainsincere?CD

205.ChineseBuddhistsprimariIypracticeMahaJana
Buddhismandwis}]todeveIopthebodbimindt}Ie
awaIKenedmindthatisgenuinelyeeomdelusions
andthatrealizesthisworldisedwithsuringIt
isthecompassionateandsinceremindvvitheveIy
thougbttoattainrealization{brselfandothers.The
BuddbatoIdustbatsuringexiststhroughoutthe
sixrealmsincludingthehumanandbeavenrea}ms.
InthehumanrealmcanbesummarizedastbeEight
SuringsofbirtholdagesiclKnessdeatbbardshipstheinabilityto}Iavewhatwewantseparation
omthoseweloveandassociationwiththosewedisIike.BACW

204DeepconcentrationisthestateofconstantIy
maintainingamindofpuriIandequaIity.Cultivating
deepconcentrationdoesnotsoIeIymeansittingin
ll9

CUIJTIVATION

meditationintbecultivationhall.Practicingsitting

meditationissimilartoteachingtheskiIlstoabeginner.ARergraduationomschooltbestudentsneed
topracticewbattbeyhavelearnedinthecultivation
ballyappbingtbeprinciplesintheirdailylives.The
practitionerwiIIhavepracticeddeepconcentratIon
whenleorshecanremamunactedyexternalcir
cuInstancesAL

205.Thefirststage[incultivation>isbelief.Wbenwe
areabletobelievethenourconditionshavematured.

T}lereisasayingtheBuddbaisunabletohelpthose
wbohavenoanibwithIim.Whatisanity?Itis
beingabletobelieveEvenaBuddhacannothelp
someonewboseconditions}Iavenotyetmatured.But
whentbey}Iavematuredt}IepersonwiIhavebeIieE
TIentheBuddbacanhelp.Religionsaredirent
omBuddIisminthatoncethebelieversbaveaith

tbeyaresaved.BeliefinBudd}1ismmeanstbatwebelieveinthebeneBtsofBuddbismandacceptoneof

themanymethods.BACW

206.Inordertogainwemustfirstletgo.Ifweare
reluctanttoletgotbenwewillnotbeabletogainIn
l20

CUIjTlVATI0N

tIesutraswereadthattogiveistogain.e6rstgive
upsometbinginordertogainsomethinginreturn.
ithoutgivingwewillreceivenothing.Sothisles
sononre{brmingourdestiniesisaIlaboutlettinggo.
Whatifweseeksomething?TbseelKalso}Ielpsusto
receive.But}1owdoweaccomplisbtbis?Justletgo
andwewillreceiveeveIythingweareseeking.CD
207.Weneedtoknowthepropersequenceofcultivation:belief)understandingpracticeandattainment.
WhenwespeakofbelieE{irstwebelieveinourselves.
ThisiswhereBuddbismdirsomreligion.InreIig
iont}1emostimportantcriteriaistobelieveinGod.
InBuddbismthemostimportantcriteriaistobelieve
inourselvesnotsometbingoutsideofourselves.We
needtobelievethatwehavethesameBuddhanature

BelievetbatoriginallywewereBuddhas.Be>ievetbat
wearenodirentffomtIeBuddhas.Believethat

ourtruenature}Iasbecomepollutedandtbatoncewe
removethispollutionwewilluncoverourtruenature
BACW

208.Itisessential{brustolearnmodesty{britisthe
IKeytocultivatingandimprovingourvirtue.Weneed
l2l

CUIJTIVATION

torealizet}Iatothersarebetterthanusandthatthey

exceIinwhattheydo.W}Ienweare{aIseandconceitedotherpeoplemaynotseethis;however)
Buddbas,bodbisattvasandthebeingsandspiritso
}Ieavenandearthseeusvelyclearly.Thusourmodestymustbesincereandcomefibmdeepwitbin.
Wearenotbettert}Ianot}IersandiftheyaccumuIatemeritsandwedonottbentheyarebettertIIan
us.Evenwbenwedarenotcommitonsesoters

arestillbetterthanus.Tbisisper{bctmodestJ/andit
istbepracticeoftbeteacbingofhumiityintIed
nMzS.Iamtheon!ystudent;eveIyoneeIseis
myteacher.CD

209.EveIyaspectinoneslisoudbesimpIe.Sim
pIicity>eadstoalongli{b.TbeancientC}Iineseoften
saidIllnessentersthrougbtbemouth.Nowadays
manypeoplecontractstrangeillnesseswbichcome
mostMibmthe{bodconsumed.InthepastinCbina)
therewerepeopleintbecountIysidewhomaintained
asimpledietbutt}Ieywerehealt}Wandlivedalong
li{bThisprovesthatt}1esimplerthe{bod>tbehealth=
ieroneis.Apuremindwithnowanderingthougbtsa
reguarroutineasimpledietwdesiresandcon
l22

CUIjTlVATION

tentmenttbesearetbeessentialsfbrgoodhealtb
EILS

2l0.InthepastpractitionersateonemealadaJ/Mr.
Liateamealbe{brenooneveIydaJ/.HisworlKload
wastbesameasthatof6vepeopIebut}Ieneeded
on!yonemeaIandbeateveIyIittleatthat.W}W?BecausebehadveIywwanderingthougbtsdiscriminationsandattachmentsandtbususedveIylittIeener.ASC

2llAfferwe}IavebeIiefinourseIvesweneedto

havebeliefintbeBuddbasteac}Iings.GreatMaster
OUyidescribedtbisasbelievinginprincipIesandin
matter.heredoesmattercomeom?Fromthe

principletbatisthepuremindofthetruenature.AlI

pbenomenaint1euniverseariseomt1eprinciple.
TheyarereIatedytheendlessCycIeofcauseande
Ct

Acausegivesrisetoanectwhicbinturnbe

comesthecauseofthenextectTbisprocesscon
tinuesceaseless|y.DeveIopingunderstandingandbeliefintruerealitybuildsourconBdenceenabIingusto
seektboroughunderstandingofeveIything.Onlyin
l23

CUIJrIvATIoN

thiswaycanwebeeeomconi1sionanddoubt
wbichareobstaclesinourcu}tivationandobtainen-

jOymentandsmoothadvancement.BACW

2l2.BeinggluttonousandstinresidualIabits
omcountlesskalpasaregreatobstaclestotbe
practiceofgivingandmustbeovercome.Oneshould
IiveathriRyli{bandmaintainthissimpleli{b.Even
w}1enonebecomessuccessR1land}1asgreatwealt}1in
thefUtureoneshouldstiivethrii!y.Thiswayone
willtruIybavegood{brtune.EILS
2l5Howthendowerebrmourselvesomour

minds?Wesincerelycultivatingywantingtocorrect
ouronsespracticinggoodness,andreainingom

wrongdoings.l1enwecorrectomourmindsthere
isnosucht}Iingasshouldorshouldnot.Refbrming
ourselvesyreasoningandrealizingtheprincipleis
conditionalHoweverwhenwerebrmomtIe

minditisunconditionalpureandsincereInthis
waJ/)givingrisetoeventheslightestofkindthoughts
willbeinharmon;ywithourtruenature.Knowing
tbateveIythingarisesomthemindweneedtocorrectourbultsybeginningomtbemind.CD
l21

CUIjTIVATION

2l1.Sincesentientbeingshavenotyet{bundtheir
truenatureweteacbtbemtoendtheirerroneous

waJsandcultivategooddeeds.benwebaveuncov
eredourtruenaturetberewillbenoerroneousways
tobeendedandnogooddeedstobecuItivatedfbr

ourmindswil}beinastateofpurityandequalitytheOneTrueDharmaRealmtbestateofnon
cultivationandnon-attainment.WitlIinsuchstates
westilldowhateverisneeded{brcuItivationandat-

tainmentButwedonotattachtoeitherextremeof
empt1nessorexIstence.CD

2l5TbcbangeIKarmicretributionsandresolveall
disastersIoftenuseatreeasanexample.T}1emindis
therootourthougbtsarethetrunlKourbehavioris
tbebranc}IesandourspeechistheIeaves.IfwetIyto
correcttheproblemofanunhealthytreebyplucking
oeaceafwhilefbrgettingtotreattherootoure
fbrtswillbefUtileButifweweretobeginfibmthe
roottounderstandomtbebasicsourproblems
wouldbeeasilysolved.AL

2l6.Iamgratefi1ltoMsHanYinwhohelpedmefbr
tbirtyyears.Duringtboseyearsshebelpedmebave
l25

CUIJTIVATlON

tbeopportunitytolectureonstageeveIyday.Shewas
atrueDharmaprotector.Iamgratefi1ltoberffomthe
bottomofmyheart{brmypresentacbievement.
Wit}IouttbetbirtJ/yearsoflecturingexperienceon
stageeveIydaJ/)bowcouldIhaveanyachievement?.
S}1et}1enpassedaway.Iwillalwaysremember}Ier
and{belgratitudetoherbHowdoIrepaylIerlKindness?Witbmyac}Iievement.ThisistheonlywayI
canrepay}1erkindnessASC
2l7.Itismucbbettertopracticegoodnesswithout
Iettinganybodylmowandevenbetterifsomepeople
reproacbedus{brthiswiIIheIptoreduceournegativekarmaItwouldbebestifournegativekarmaand
retributionswerereducedandeveneradicatedwbile
ourmeritsandvirtuesremainedunknownCD

2l8.WhydidtheBuddhanotsimplytelIuswithwhat
weneedtolKnow?HedidButwedidnotlistene

weretoldthemethodbutthougbttoourselvesell

thismaynotbeagoodmethod.Iheardtbatanother
oneisbetter.!ehavethusarguedwitItbeBuddbas
andbod}IisattvasSotheybavecbosennottocometo
l26

CUIJrlVATION

us.PleasecarefUllJconsidertMs.Weneedtobeve
patientbe{brewecanattainachievement.Witbout

patiencewecannotadvancetoabigberstage{brpatienceistheprerequisite{brmeditativeconcentration
anddiIigence.BACW
2l9.Whenwe6ndourseIvessub)ectedtobearing
gossipwewouldjustrespondwithAmituo{blfthey
gossipmorethenagainsayAmituo{b)Letthem
heartbisseveraItimesAertheyareinishedtalking
wewiIbaveIistenedbutdisregardedw}]attbeysaid.
Wewillonb/havesaidAmituo{btotI]em.Thisis
goodritisbestnottosaJmucCD
220.benonebasbwdesiresandiscontentones

aIctionswilIreduceandbeligbter.EveIJ/daJ/itis
enougb{broneto}]avea{i1IIstomac}IadequatecIothingandapIacetosieldoneomwindandrain.A
contentpersonisoenbappy.Whenoneiscontent
onewillwant{bwthings.TbeIessonewantstbe

moeateaseandthelappieroneis.Ifonetrulydoes
notcompetewithothersorcraveaIWt}IingonewiIbe
happierthanacelestialbeingElLS

l27

CUIjTIVATION

22l.GreatMasterYinguangaptb/saidt}latwbet}Ier
ornotoneachievesinoneslearningdependson}Iow
sincereandrespectfi1loneis.Ifoneisinsincereordis=
respectH1lonewillachievelittle.ASC

222Whenpeopleverballyabusecriticize>andslanderuswesbouldacceptitwithagrate{Ulheartrather
thanavenge{Ulbeart.Why?Tbeybaveprovidedus
wit}Iinvaluableassistancethatcanhelpusre{lectand
correctourmistalKesimmediate!yifwedohavet}lese
bultsorguardagainstthemifwedonot.Ifweare
notatfaultdonotblamethesepeople;insteadbeencouragedtomake{i1rtberimprovements.CD
225.TherearethreecategoriesofpatienceFirsttol-

eratetheinjuriesofphysicalandverbalabuse.Patienceisavirtue.ithpatiencewewillhaveaquiet
andpuremind;t}1usitwillbeeasiertoattainmeditativeconcentrationandacbievement.Wbenwesuc-

cess{i1Ilypracticepatiencewewillgaintbegreatest
goodfbrtune

Secondbepat1entwithvariationsoft}Ienatural
elementshotandcoldsummerandwinterhunger
andtbirstaswel}asnaturaldisasters.
l28

CUIJrIvATION

Thirdbepatientint}Iearduouscourseofour

practice.Be{breweattainthejOyofcultivationand
ourcultivationbecomesstrongwewilIencounter
manyobstacles.Howeveroncewegetthroughthis
p}IasewewillattainbappinessBACW
221.AfterthesixthPatriarchofZenMaster

Huinengbecameenligbtenedcircumstances{bund
himactingasanattendanttoagroupofl1unters.
Dai!Jhewitnessedtheirhuntingandkilling.He
servedmeatandcared{brtbem.Thebunterswerebis

masters;hewastbeirservantHedidtbisfbrnot]ust
ashorttimebutfbrBfteenyears.
Couldwehaveenduredthis?Henotonlyenduredbutwascontentedanddidnotbavean;ywanderingthougbtsdiscriminationsorattachments.
ThesewereBffeenyearsoftruecultivation.He
reachedenligbtenmentwhenhewasinHuangmeiin
thesouthernpartofChina.Whetherunderfavorable
oradversecircumstanceshecultivatedbismindof

purityequalitygreatcompassionandlovingkindness.Thereisnothingmoreimportanttoourcultivationtbanthesefburvirtuesandtbesewerewbat

hepracticed.CD
129

CUIjTIVATION

225FourkindsofkarmicIinksexistbetweenchil-

drenandparents.T}IeBrstistorepaylKindnessIn
pastli{btimestheyhadagoodandhappyrelations}Iip
withoneanotherbTbecbiIdrencometorepaykindnesssotheyareveIyIal.
Tbesecondistoexactrevenge.Tbec}Iildrenare
IKarmicdebtorsompastlibtimes.Teyareusually
wastreIs.WI1entbeygrowup)theywillcausethe
miliesruin.

ThethirdistocoIIectdebt.ItaIldependson}Iow

muchtbeparentsbadowedtbecbildren.Iftheparentsdidnotowemucb[previously>tbecbildrenwill
dieyoung.Ift}Ieparentsowedtbechildrenalotthe
parentswilIspendalotofmoneyontbecbildrens
educationandtalKeveIygoodcareofthemandthe
cbildrenwiIsudden!ydiewhentbeyareadults.
The{burtbistorepaJ/debt.Thec}Iildrenowedthe
parentsinpastlifbtimes.bentbeamountisalottbe
cbildrenwiIookaRertheirparentsveIyattentively.
IfthecbildrensdebtislittletheywilltalKecareof
tbeirparentsjustenougbtoensurethattbeirparents
IacknothingButthereisnorespect{brtheirparentstlecbildrenon!ytakecareoftheirpWsicaI
needs.
l50

CUIjTIVATION

henthesefburkindsofkarmiclinksexistbe

tweenpeopletheywilIbecome{amily.Peoplewill
becomereIativesoriendswhentbekarmicIinlKis

WeaIKerWhenthelinkisstrongerpeoplewillbecome
mi!y.EILS
226.AstudentonceaskedmeIamconfUsedyso
maIWmethodsbicIonedoyoutIinlKIshould
choose?

Attbetimetberehappenedtobeaballonthe
groundwbichIpointedtoandsaidLooIKatthis
ball.Thesurcehaspointscountlessastbenumber
ofmethodsTheteachingsrequireyoutofindt}IecenterofthebalIYOucanreacMtomanypointonthe
surceaslongasyoubllowastraightline.YOuneed
not6ndasecondorathirdpointfbrasanoldsaJing
goesoIIowtberoadandyouwigethome.Thereis
noneedtocircIearound.

HethenunderstoodtbatBuddhismpursuesthe
truemind.Onceweattainenlightenmentweattain
eveIythingT}Iere{brenomatterwhichmethodwe
choosetbelKeytosuccessisconcentrationonone
method.SoIongasweadheretoourchosenmethod
wewillacbievedeepconcentrationattainwisdom
l5l

CUIJTIVATION

anduncovertheueNatureofGreatPerbction.
BAC

227.Howdoesoneslowyexample?Bypracticing
accordingtotheteacbings.Ifweteachpeopletoact

onewaybutweourselvesactanotherwayanddonot
practicewbatweteac}I>tbenthosew}1olistentous
maynotbelieveourwordsForexampleifItellyou
tomindfUllyc}lanttbeBuddha-nameandIdonotdo
somyselEwouldyoubelievemywords?YOuwould
not

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

228.Itisawanderingt}Ioughttohopefbranearb
}Iarvestofrewards{brourgoodness{brsuchthinking
cancreateobstacIes.Weareonlytoaskaboutthecultivationnottheharvest.AslongaswediIigentlycultivatetheharvestwillnaturalMbllow)whybotberto
constant!yseekit?Tbisisthetruewayofcultivation:
l32

CUIjTIVATION

tonotseelKanything.Justconcentrateonendingimproperbehaviorandcultivatinggoodness;eventuallJ
wewillobtainwhateverwedesire.

henweseekourgainsarelimited,fbrmost
like!ywewil>onlyreceivewhatwerequestasour
cultivationofvirtuesisnotinaccordancewithour

vIrtuousnatures.WitboutseeIKingeveIythingisa
mani{bstationofandinaccordancewithourvirtuous
natures.CD

229.TherearetwoapproachesinlearningBuddhism
TheirstispracticehereonestartswitIcultivatinga
puremind.TIeotberisunderstandinghereone
studiestheteac}Iings.Wbicbapproachismoreadvan-

tageous?Practice.As}ongasone}1asapuremindit
doesnotmatterthatonebasnolKnowledgeofBuddhism.Ifoneeradicatesa{Hictiontbenthemindis

pureandtbeBuddbaLandwiIalsobepure.Onewill
beabletoattainrebirtbint}IeWesternPureLand.
IILS

250IfwewisbtoattainwealthwepracticethegivingofwealthTbattainintelligenceandwisdomwe
practicethegivingofteachingTbattainhealtband
l55

CUIrlvATION

Iongeviwepracticethegivingofbarlessness.Tbis
isthecorrectwaytochangeourdestinies.By{bllowingtherigbtprinciplesandmetbodswecanevenattainSupremeEnligbtenmentmucblessworldIyenjOymentandhappiness.CD
25l.ItissaidAsheepdiesandisrebornahuman;a
humandiesandisrebornasheepInthisli{byouare
thebumanandyouarestrongerthanthesheep;you
lKiIandeatitInt}]enextli{btbes}]eepbecomest}Ie

humanandyoubecomethesheep;hewil}killandeat
you.EachoneinturnpaysbackTbisisalternate!y
barmingandlKillingoneanother.Suchagony!
Tbeweakbeingtbepreyofthestrongisanabnormalpbenomenon.ItisamaliciousreIationshiponeofcontinualreprisals.Inadditionwhen
onetakesrevenge,onewiIlnotdoitint}Ieexact
amountonewilloverdoitalittleTberebrethe

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

232AllBuddhasSymbolizeourvirtuousnature.All
bod}IisattvasandarbatsSymbolizetbevirtueofpracl31

CUIjIVATlON

tice.WitboutthevirtueofpracticetheinnatevirtuousnaturecannotbereveaIedTbiscompIementaIy
relationsbipiswhytbeBuddhatableincIudesbotb
Budd}1aandbodhisattvaimagesT}]eBuddhasrepresentoriginaInatureandt}Iebod}Iisattvasrepresent

theapplicationofthisnatureandfbrmTbisoriginaI
natureisempasitbasnosetbrm.AIIcreationsor
brmariseomtbisoriginalnatureandoncethereis
{brmthereisappIicationBACW
233.Tblmowour{au}tsdaiIyistoawakendai!y.Once
wediscoverauItwesincerelycorectit;tisishow
wewiIbuiIdourstrengt}IofcuItivationWeneednot
domuch.IweweretoindandcorrectoneauIta

daytbenwewouIdbecomeasageorvirtuousperson
intbreeyears.CD
251.eunderstandthetrutbsowesbouIdelem

pathybraIIbeingswesbouIdIovethemnotbarm
tbem.hatisthecauseowarsinthisworId?The

BuddhatoldustbatitisIKiIIing.Therebreiwarsare
toend{breverbeingsshouIdnoteatmeatElLS

>55

CUIjTIVATION

255.TbeMzMmtellsusthatasincereheart

isacultivationplaceapureheartisacultivation
placeandacompassionate}Ieartisacultivation
place.Apropercultivationplaceiswithinourhearts

Whenourmindsareontbepathtoenlightenment
tbennomatterwherewearetberewillalwaJ/sbea
place{brcultivation.CD

l36

THREELEARNlNGS

TbreeLearnings
236.Inorderfbrustoresolvedisasterstheultimate

met}Iodistocultivatepreceptsmeditativeconcentra-

tionandwisdom;ceasecreatinganddestrOygreed
angerandignoranceAlIbrmsofprayersalthougI
ectivearenottheBnaIsoIution.Onlyyuniver
salyspreadingtheteachingsomoralivirtueand
causalicanweultimateytransbrmpeoplesminds
and}IelptosoIveaIIthecompIexproblemsonEarth
REN

257hentheBuddhataughtallbeingshisaimwas
{brpeop}etoacbievetheT}]reeLearningsofprecepts
meditativeconcentrationandwisdom.Abidingytbe
preceptsleadstotbeachievementofmeditativeconcentration.Andommeditativeconcentrationwis

domarises.Meditativeconcentrationispivotalto
oneslearningandcultivationofBuddhism.Abiding
ythepreceptsisthemeanstoaclievemeditative
concentrationMeditativeconcentrationisthemeans

touncoverwisdomUncoveringwisdomisthetrue

objectivebecauseonlywisdomcanhelpussolvea
problems.EILS
l57

THREELEARNINGS

258.Buddhismteac}IesustoworktoeIiminategreed
hatredandignorance;toabideypreceptspractice
meditativeconcentrationandwisdom;toeliminateaIl

tbeconictswitbinourselvesagainstaIIpeopIeand
environment;toletgoofallsel{is}Ithoughts;andto
onIyconsidertheneedsofothers.Ifwecantruly
learnthisprincipleweareseeingtbroughtothe
truth.Butweneedtostartyputtingtheseteachings
intorealpracticebycomplete!ylettinggoofaIgreed
angeI}ignoranceandarrogance;eradicatingalleviI
andpracticingaIIgooddeeds;andpracticinggiving
andpatience.DoingsowewillaccumuIatemeritand
virtue.WPH

259.WhentheBuddbawasinourworIdhewasjOy-

{i1}andopen-mindedw}Ietbertakingpartindailylifb
orteachinganditwasthisjOyandenergythatattractedpeopleandbelpedtbemtoacceptBuddhadharma.Buddhadbarmaisnotmeanttobindus,butto

benefitaIbeingsbybringingtbem)Oyand}Iappiness.
The{brmationofthepreceptswastoshowustbe

rightpatbtoattainahappyand{i1IIinglifb.BACW

l58

THREELEARN<NGS

210.hatarethesuringsofthesentientbeingsin
ourcurrentage?T}]eBrstiscommittingtbewrongdo-

ingsoft1eTnEvilKarmasTeBuddhataugbtus
tbeFirstLearningofpreceptstoovercometbeseThe
secondsuringistheinabilitytoremainsereneand
atpeaceTheBuddhataughtustbeSecondLearning
ofmeditativeconcentrationtoacbievepuriIofmind
andtranquiIitJ/.Thetbirdsuffbringisignorance.Tbe
BuddhataugbtustbeThirdLearningofwisdomto
overcomeourcurrentstateofignorance.BACW
21l.TheBuddbatoldust}latifwecanabidebythe
preceptsandlawswewouIdhaveatranquilbodyand
mindthatwiIIenableustobeeeomworriesand

bars.Sincedeepconcentrationarisesomtranqui
ityt}]epreceptsareessentiaItoselfcultivation.Ifwe
breaktheIawortbeprecepts,thenourconsciences
wilIbeplaguedyguiltevenwearenotpunished.
MoreovereveniweavoidworId!yretributionstbere
isnowaJtoavoidourlKarmicretributions.hentIe
bodyandmindaredisturbedwecannotconcentrate

onourpracticeandtopracticesuccessfilllyweneed
tobetranquilItissaid,Preceptsorsel{LdiscipIine

l39

THREELEARNINGS

leadtodeepconcentrationomwbicbwisdom
arises.BACW

212Oncewehavedevelopedapureandquietmind
andbaveattainedwisdomwecanbegintobroaden
ourknowledge.ecansee,beaIandlearnofany
thingthatweareinterestedinfbrnowwehaveattainedwisdomandwinotbeactedyoursur
roundingsSincewe}1aveselFcontroltl1emorewe
seeandhearthewiserwewillbecomeandthe

greaterourstrengthomdeepconcentrationwillbe
Howaredeepconcentrationandwisdomincreased?

Remainingunmovedbysurroundingswillenhance
deepconcentrationDevelopingaclearandunder-

standingmindwillenhancewisdom.Thenwecan
learnomotherscIoolstoenhanceourdeepconcentrationandwisdom.First,wepracticepreceptsconcentration>andwisdomtoattainouroriginalwisdom.
Thenwecanlearnextensivelytoper{bctouracquired
wisdom.Thisisthewoflearningomancient
times.BAC

l10

THREEREFUCES

ThreeRefUges
215.WhenwetakerefUgeint}IeThreeJewelswe
6rstreturntoandrelyupontheBuddMForuncountableeonsjwehavebeenwanderingbelplessly
andmiserablyinthesixrealms.Nowwehavemeta
goodteacberwhoshowsusthatweneedtoreturn

ffomourdelusionanderroneousthinkingandtorely
upontheawakeningofourtruenaturethatwasoriginallyawakened.SotheBuddhatbatwerelyuponis
nottobe{bundoutsideofourselvesbutisinnateto
ourtruenature.BACW

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

practice:awalKeningproperunderstandingandpurityFromnowonweneedto{brgetourpastandreturntoandrelyupontheseThreeJewelsanduse
themtocorrectourthougbts,speechandbehavior.
BAC

l1l

THREEREFUGES

215.OnceweattainenlightenmentweattaineveIy-

thing.Tbere{brenomatterwbicbmethodwec}Ioose
t}Iekeytosuccessisconcentrationononemethod.So
IongasweadheretoourcbosenmethodwewiII
ac}1ievedeepconcentrationattainwisdomanduncovert}IeTfueNatureofGreatPer{bction.

FromaIofthiswecanseehowimportantthe

BipleJeweIsaretousbrmonIKsandnunsarete
treasureoftheSangha.Weneedtorespectallof
tIem.ecanlearnomthegoodonesaswellas
omthosewodonotfbowtberulesandguidelines.
Cemulatethebrmerandusethelattertoserveas

negativeexamples.
IfweiItounderstandtbattakingreUgeintIe
TbreeJeweIsdoesnotmean{bllowingacertainpersonthent}IerewiIlbet}Iemostseriousofconse-

quencesaswewiIallintoAviciHeI.Why?Thereis
onlyoneSangbaintheuniverseandtheSanghain
ourworIdisapartofthiswboIeIfwetakerefi1gein
and{bllowonlyoneindividualmonkornunregard
tbatpersonasouronlyteacherandre{ilsetorespect
otherswewiIIbe!splittingandsowingdiscord
amongtbegroup.ThisistheBftbotbeFiveDeadly
Offbnses.Tbe{irstfburarepatricidematricideintenl12

THREEREFUGES

tionaIycausingaBuddhatobIeedkiIingabodhisattvaoranar}]at.Tbusitwouldbeevenworseto

chooseon!yacertainmonkonunbreUgetbannot
totakere{i1geataII

FurtbermoreweonIyneedtotalKere{Ugeonce.It
doesnotaccompIishaIWt}]ingtotakere{i1gefibmone
personthistimeandtbenomanotberIateremaJ
thinlKtbatwecangetmucbmoreprotectionifwe{bIlowmanymonIKsandnuns.ButasthesaJ/inggoes:|A
claJidolcrossingarivercannotevenprotecthimsel
Nobodycanprotectus.Onlywhenwetakere{ilgein
tbeThreeJeweIsofueNature!canweprotectour
seIvesBACW

216.TbeThreeJeweIsinourtruenatureareawaken-

ingcorrectunderstandingandpurityTbeBuddba
signi{iestheawaIKeningofourtruenaturethe
DharmasigniBesthecorrectunderstandingofour
truenatureandtheSanghasignifiespurityofour
truenatureWeshouldberespect{i1Itothem.EveIy
daJ/inoureveIyt}1oughtwesbouldaskourselvesif
weareawakened?Dowebavecorrectunderstand-

ing?Areourthoughtsandviewscorrect?Areour

mindspure?ThepurposeofdwellinginanduphoIdl13

THREEREFUGES

ingt}IeThreeJewelsistoconstantly remindusofthe
ThreeJewelsofueNature.EILS

FIVEPRECEPTS

FivePrecepts
217.ImetwitbZhangjiaLivingBuddhaonceaweek

HeoftenremindedmeeitherintentionalyorunintentionalJPreceptsareveIyimportant.Afterhe
passedawaJ)IstayedbythecrematoIythatwasbuIt
especiallyhbiscremationfbrthreedays.During
tbosethreedaJ/sandnigbtsIkepttlIinlKingabout
w}Iatbe}Iadtaughtme{brtbetbreeyearsthatIstudiedwithhim.

SurprisinglJwhatmadetbedeepestimpression
wasPreceptsareveIyimportant.Icouldnot6gure
outwhybutthoughtthattberemustbeareason{br
MasterZ}lang)iatokeeptel}ingmetopaJattentionto
precepts.SoIstudiedprecepts.AndtbenIrealized
tbatworld|yrulesneededtobeconstant!yamendedto
suitthepeopleofthattimeperiod.Preceptsaresupramundanerulesnotworldlyrules.Ifyouwantto
transcendthisworldtIeSixPatbsandthen

Realmsyoubavetoabidebyprecepts.AS
218.PreceptsarerulesthatallBuddhasandbodbisattvasabideyintheircultivationovercountlesslifb

timesTheyarerulesfbrtranscendingtheSixPatbs
l5

FIVEPRECEPTS

andtbeTnRealmsnotworld!yrulesfbrdailylifb.
ThatiswhytbeycannotbecbangedtheFivePreceptsinparticuIarbDoyoutbinkt}IattheFivePreceptscanbechanged?IsnokiIlingwrong?How
aboutnostealingnosexualmisconductsnolying
andnodrinlKing?Theycannotbecbanged.Theyare
maorpreceptsyprincipIeandindeedtranscendtime
andspace.AS
219.TbeFivePreceptsarenolKillingstealingcom-

mittingsexualmisconduct!yingandtakingintoxicants.TbeBrst{buroffbnsesarephysicaltransgressionsoftbetruenatureWhetherornotwebave

takenthepreceptsitiswrongtocommittheseacts.
But{bronewhohas{brmallytakentheFivePrecepts
t}IiswiIbeconsideredascommittingadoubIeviolatIon.

TakingintoxicantsisdirentApersonwhobas
nottakenthepreceptsisnotguiltJ/w}IendrinlKing
howeverapersonwbohastakenthepreceptsand
thendrinkswillbavebrokenthisprecept.Thepurposeofreiainingomintoxicantsistopreventus
omcommittingtbeirstburtransgressionswbile
undertbeinfluence;therefbreintoxicantsintheml6

FIVEPRECEPTS

selvesarenotwrong.Thisisanexampleofw}Wwe
needtounderstandthepurposeoftheBuddha}spreceptsettingits{imctionanditsbene{it.BACW
250TheBuddbataughtthebasicFivePreceptsand
the6rstoftheseistbe6rstoftheTnGoodKarmas:

donotkilI.ContinuingtokiIlistocomplete!ydisregardhisteacI1ingsandisanultimateactofdisrespect.
ThisdisrespectistantamounttobeingunfiIialtoour
parents.ConseqUent!JMfweignoretbeseinstructions
andkillweareneithercompassionatenorIaI.
BACW

25l.henwepracticeadberingtotIepreceptsthe
mostimportantpointisto{bI}owt}]eir{i1ndamental
spirit;Donot}Iingthatisbad:doeveIJ/tbingthatis

goodDoingnot}IingbadisaT}Ieravadapreceptdirectedtowardusandistobe{bIIowedconscientious!y
inordertodevelopselfLdisciplineTbeCbineseca

tbisAttendingtoonesownmoraIwellbeingeven
whilealone.WbenwepracticeselfdiscipIinewe
needtoremaintruetotbepreceptsevenwhennoone
isaroundTbdoaIltbatisgoodisfbrthebenefitof
aIlbeingsandisabodhisattvapreceptthatteacbesus
l17

FIVEPRECEPTS

bowtointeractwitbotbers.Preceptsarethecriteria

{brdistinguishingbetweengoodandbad.BACW

252.SomepeoplebavecompIainedt}Iattherearetoo
manypreceptsthatitistooeaSytoviolatethemand
thustheyabandonabidingythem.Thisiswhymost
peoplepre{brreadingorlisteningtotallKsaboutt}Ie
sutraswhileavoidingthoseonprecepts.eneedto
remembertbatpreceptsguideusinourbehaviorand
aretheproperconductofallBuddhas.Iftherewere
nopreceptstherewouldbenoBuddbism.Iftbere
werenocourtesiest}IerewouldbenoConfi1cianism.

Merelyrecitingtbesutraswithoutpracticingtbeir
teachingswillresultinournotreceivinganyoftheir
bene6ts.BACW

255.Agoodillustration[oflivingasimpleli{b>ismy
IateteacberMr.LiBingnanwholivedasimpleyet
happyli{b.Fordecadesheonlyateonemealaday)
butwheneverhewasinvitedout{brdinnerheac-

cepted.Onseveraloccasionsbeinvitedmetoaccompanyhim.SinceIhadbeenpracticingt}Iepreceptof
noteatingafternoontime{bryearsMbltveIyuncom{brtablewbenbeinginvited.
l18

FIVEPRECEPTS

Mr.Lisimplysaidomewithme!ComewitI

me!Laterheexplained:ithtbisattacbmentyou
wil}notbeableto}1elppeoplebecauseifyouintendto
belptbemyoumust}IeIpthemtobebappy.Eating
tbisdinnerisnotvioIatingthepreceptsbutliing
t}Iem.Theyinvitedyouwithgoodintentions.Ifyou
rejectt}Ieirinvitationstheywilltbinkyouareclosed
toreason.Tbentbeywillnoton|yrejectBuddbism;
butwillalsosaythatwepractitionersarearrogant
andlookdownuponotbersT}IeymayalsourgeotberstoavoidBuddhists.So,youcouIdruintbeopportunityofanuntoIdnumberofpeopIetolearnofBuddhismTbiswillresuItinthecreationofnegative
>,

karma{bryou.

Therefbrehewasnotviolatingthepreceptsbut
wasinsteadsimplyliftingtbemfbrthismeantmaking
otbershappJ/)helpingthemtolearnofBuddhismas
wellasaccordingwitbconditions....Wecanseefibm
thistbatBuddhismisf>exible.BACW

l19

PARAMITAS

ParaIitas

251.WhenwearewilIingtoIetgoofourweaIthwe
wigainweaItb.Wbenwegiveteacbingswewi
gainwisdom.henwegivebarIessnesswewiIlgain
heaIt}IandIongIifb.Thelawofcausalityisareality
andasnaturaIastbelawsofheavenandearth.Ifwe

per{brmgoodnesswit}]outexpectationofreward
withoutthewisb{brprestigewealthwisdom}Iealth
orlongli{bwitboutt}Iewisb{bran;ythingtbenwe
areboundtouncovereveIytbingthatisalreadyinour
truenature.Istbisnotbeingeeandhavinggreat
contentment?CD

255.The{irstparamitaisgivingForusthismeans

Iettinggoandhelpingothers.Therearetbreekindsof
giving:thegivingofweaItbthegivingofteachings
andtbegivingof{barlessness.Givingisakarmic
cause.Ifwewanttohavewealthwesbouldpractice

thegivingofwealthIfwewanttobeinteIligentand
wisewesbouIdpracticetbegivingofteachings.Ifwe
wishto}1avegoodbea}tbandaIongIi{b,weshould
practicetbegivingofarIessness
l50

PARAMITS

Intbegivingof{barIessnessthemostimportant
thingisnotto}Iarman<ybeing.InadditiontonotIKiIingbeingswesbouldnotevencauset}]emtohave

aictions.Avegetariandietisafbrmoftbegivingo
{barlessness:Wedonoteatthef>esbofanimaIsor

causethemtohaveaictions.Tbbemoreproactive
weshouldeecapturedanimals.EILS

256.Thesecondparamitaisabidingbytheprecepts.
WesbouIdobservethepreceptsandcodesofbe}Iavior
thattheBuddbalaidout.Tbeteachingsinthesutras
tbattbeBuddbaearnestb/andpatient!ytaughtus
sbouldbeblIowedtoo.Wesbouldalsoabideythe
Iawsandcustomsofourcountries.Ifweabandontbe

preceptsthentbepracticeandupholdingoftbeBuddbasteachingswiIdisappearEILS

257Thethirdparamitaispatience.TbaccompIisb
anyundertakingoneneedstobearanJ/hardshiptbat
oneencounters.Int}IeprocessofcuItivationonewilI

sureyencounterustration.Themorediligentoneis

thegreatertheamountofustrationoneaces.
Whyistlefesomuchustration?Becauseofthe
evilkarmastbatonehascommittedovercountless
l5l

PARAI<ITAS

kalpasobstaclesomkarmicbrcesareunavoidable.
Tbeonlysolutionistotolerateanyhardship.Tbiswill
decreaselKarmas.Ifonehasmeditativeconcentration

itcaneliminatekarmas.Oneshouldfaceobstacles

withwisdomresolvethemwitb{brbearanceacqui-

esceandmakediligentprogress.OnIywiththe
paramitaofpatiencewillonebeabletoimprove.If
oneisnotpatient)onewillencounterobstacles.EILS
258.T}Ie{burthparamitaisdiligence.TheCbinese
termbriidiligenceisJingmeanspureand
unadulteratedandjinmeansmakingprogress.For
bodhisattvasdiligenceistbeonlyvirtuousroot.
Nowadaysman;yBuddhistpractitionersmalKetbe
mistakeoflearningtoomanydirentthingsresultinginam1xture.Alt}1ougbt}IeymakeprogresseveIy

daJ/)tbeirprogressisadulteratedTheyspendalotof
timeandertbuttIeiraccomplis1mentisveIylimited.

TbelittleachievementIbaveintbislifbtimeisdue

tohavingagoodteacher.He{brbademetoproceedin
anunbcusedandrandomwayIlearnedomMILi
BingnaninTaichung{brtenyears

l52

PARAlITS

Histeachingmethodwasthatevenifastudent

wasveIysmartandbadanexceptionalcapabililIe
orshecouldsimultaneouslyon!ylearntwosutrasat
most.Ifthestudentwantedtolearnthreesutras<at
onetime>hewouldnotteachthisstudent.Students

whodidnotbaveagoodcapabilityIearnedon!yone
sutra

OnlywbenMr.Liconsideredthatastudenthad

learnedasutrawellenougbwouldbeteachtbestudentanewone.OtherwisehewouldnotaIowtbe

studenttolearnanewsutra.Duringmytenyears
wit}IMr.LiIlearnedBvesutraswhereasinaBud-

dhistcollegetbestudentsstudymorethanBvesutras
lnonesernesterEILS

259.ThefiHhparamitaismeditativeconcentrationIt
meansbeingincontroIofonesmind.Witbintbe
mindisunmoved;wit}Ioutthemindisnotattachedto

phenomena.OneshouIdnotbeeasi!ytemptedbyany
externalphenomena.Forexamplewhenonelearnsa
sutraoneconcentratesontbissutra.ThiswaJ/)one
wouldbeincontrolofonesmind.EILS

l53

PARAMITAS

260.Tbesixtbparamitaiswisdom.Simp!yputwhen
oneinteractswithpeopleandengagesintasksone
shouIddosobasedonreasonnotonemotions.EILS

26l.Areadverseencountersgood{brus?Forpracti-

tionersyes!Itisgoodtrainingtobavesomeoneconstant|ycausingtroubIe{brusandtonothavetbings
goingourway.Withouttheseadversities}Iowwould
weachieveconcentration?Adverseconditionsand

anitiesprovideuswitbiusttberigItopportunities
todiscipIineourseIvesandtopracticetbeParamitaof
Patience.ecannotbethanki1IenougbbrtIeseopportunitiesmuc}1}esstocomplainaboutt}]emorget
angIyCD

l51

AMlT)\BHAVILLAGE

AIIitabhaVillage
262PresentIJtbereareon!yafbwcountriesthat
providesocialwelrebrtbeirseniorcitizens.Coun

triessuchastbeUnitedStatesandespecialyAustraliabavecompIetesociaIweIbreprogramsandseniors
areveIyweIItakengoodcareof

Butretirementorganizationswhetherrun})ytbe
governmentobytbeprivatesectormostlyempha
sizecaring{brseniors)physicalconditionsandpaJ
lessattentiontoenricbingtheirspirituaIlifbTbose

wbotakecareoftbeseniorsoendosomechanicalb
andmaJ/showlittleIoveorconsideration.Conse-

quentyseniorscaneIempIonelyandIeIpless
waitingdaiMbrdeath

Inviewofthisandinspiredbythe{burlKindsof
mindandpracticeofgreatcompassiontbatwelearn
intbedhzSIhaveanewideabrsenior

retirementIhopepeopIeofvisionandfbresightwill
gladIypromoteandimplementit.Seniorshavede-

votedthemseIvestosocietyandshouldstarten]Oying
goodfbrtuneintheiroIdage.Tbisistherealizationof
aper{bctsociety.MT

l55

AIlITABHAVILLAGE

265EveIyoneofushasparentsandmostofuswill
alsobecomeoldsomeday.Menciussaideshould
respectourparentsandextendthatrespecttoallold
people;wesbouldloveourchildrenandextendtbat
lovetoaIchildren.

Seniorsbavededicatedt1eirivestot1eirmilies

socieandcountries.Itisonlyappropriatethatchil
drenshowBlialpietytotheirnowelderlyparentsand
repaytbeirkindness.Wesbouldtrulyextendthe6lial
pietyfbrourparentstoaItheseniorsintheworld
establis}Iaparadise{brseniorsandshowourlove
andrespect{brthem.
IfwecandosoandadditionallJllelpeligious

groupsandethnicgroupstoworktogether(2)
propagategoodtraditionalculturesintheworldand
5promotethesagesteaclingsoffilialpierespect
fbrtbosewhoareolderandloving-kindnessthenall
peoplewillbehappyandt}Ieywillsupportourundertakingtoget1erwitbtIebeingsomalldimensions.
Aharmoniousworldcanbeexpectedsoon.MT

l56

INTERFAITHHARlVONYANDMUIJTlCUIjTURALISM

InterfaithHarIoIWand
Multiculturalis

261.TheBuddbasteac}Iingtheteachingofallt}Ie
sagesthroughouthistoIyandaroundtheworldand
religiousteac}1ingaIaremulticulturaleducation.In

particulaIthedmMS1whicbisasummaIy
ofBuddbismtru!ycontainsprofbundwisdomom
tbeperbctfi1sionofdirentreligionsandcultures.
Forexamplealltheorgansofabosuchasthe
eyestbeearsthenosetonguehandsand{betmust
dotbeirdutiesandcooperatewitbotherorgans.This
waJ)thebodywiIlbebealthy.
Alloft}Ieet}Inicgroupsculturesreligions
schoolsofthougbtwereoriginaUyasinglelifbcommunib/.T}1erefbre,theysbouldseekcommonground

andputasidediffbrencesexistandlourishsidey
siderespectandbelponeanotbergetalongharmonious!Jandtreatoneanotberequally.Theuniversewas
originaUyharmonious.TheworldwasoriginaUyone
mily.MT

265Religiousrespectandcooperationisthefbunda-

tionfbrglobalbarmon[y.Tbacbieveworldpeace
l57

lNTERFAITHHARIIONYANDMUIjTICUIjTURALISM

t}1eremustbe}1armoIWandequaltreatmentamong

countriesamongpoliticalpartiesorpoiticalctions
amongetbnicgroupsandamongreligiousgroups.
Itisdiculttoachievethisbutitiseasiertostart

witbacbievingharmonyamongreligiousgroups.Re-

ligiousrespectandcooperationmustbebasedon
learningomeachotherinorderbronesownrelig
ionstostayvital.IfeveIyreligiousadherentwereable
topracticetbeteachingsofthesagescompassion
Ioving-lKindnesssincerityrespect{i1lnessbumility
andbarmony-andgetaIongharmoniouslywithothersandtreattbemequalIJthenperfbctbarmonyand
sociaIharmoIWwouIdbenearbMT

266.T}IecoreoftbeteacbingsofaIsagesinthis

worldandbeJ/ondissincereloving-lKindness
Tbroug}Itbeteachingofmoralitytbelawofcause
andeffbctwisdomandsciencethesagesaimtoun-

coverthevirtueoftbeutmostpurityandvirtuousness
innateinallsentientbeings.Thesevirtueswillmani-

{bstwbeninteractingwithothersandengagingin
dai!ytasIKs.MT

l58

lNTERFAlTHHARMONYANDMUIJTlCUIJTURALISM

267.TbdaJ/manyreIigiousscholarsbeIievetbatGod

oradeitybasnophysicaIbody;Heisomnipresent.
ThisstatementaIsoappIiestoDbarma-natureinBuddhism.TberebreweIKnowtbataIthougIdirent
termsareusedaIreIigionsspeakoft}Iesametbing
IhavediscussedthisbasicconceptwitbmanyreIigiousIeadersandwealIagreethattbegodsworshippedinaIlreligionsaretheoneandonlytrueGod
intheuniverse.IaslKedt}IemDoyouagreet}]attbe
trueGodIasperctwisdom?TheyagreedThe
trueGodbasmiracuIouspowers,wbichareinconceivableandcantrans{brmintoanything.Tbeybelievedthis.

AndtbenIsaidHebasturnedintoSal<yamuni
ofBuddhismConR1ciusofChinaJesusChristof

CbristianityandPropbetl\/IubammadofIsIam.A}I
thesepeopIewereincttIetrueGod.Therefbrewe
areaami!y.
Itisadmirableoftbesereligiousleaderstoaccept
tbisideawithopenbearts.Ithoughttbatalotofdiscussionmightberequiredbe{bretheywouldaccept

thisideabutithasbeenwarm!yreceived})ymyreIigiousiends.Thisisquiterareandcommendable.LS

l59

INTERFAITHHARlVONYANDMUIJTICUIjTURALISM

268.Tbresolveconflictandpromotesocialstability
andworldpeacewehavetostopcompetingfbrrec-

ognitionandmaterialgainandactivelypromotethe
teachingofbenevolencejusticeandcompassiona
teachingtbatwiIIelpallbeingsattainenligbtenment.
Thisteac}Iingistbesameastheteachingoflove
taughtinreligion:GodIovespeople.
Throughcare{Mobservationwewillreallyappreciatethatal}thegreatsagesineveIycountIythroughouttimeandt}Ie{bundersofthemajorreligionswho

wereallsagescompletelyrenouncedmaterialgain
andgreedandhadpureminds.Therefbretheypracticedwhattbeytaughtandwereabletoteachotbers
topractice.Theyexertedbr-reachinginf>uenceduringtheirtimesandon{i1turegenerations.LS

269.Thegoalofreligiouseducationistorealizethe
trut}Iofallphenomenawhic}Itheearththeheavens
andIoriginateom.AllthingsandIareonenottwo.
Tbeectofthereligiouseducationistoreach
completevIrtueandultimatewisdomrespectallbeingsandvowtoserveallbeings.
FromthiswecanunderstandtbatreligiouseducationistheguidelinetoreaIizingaharmonioussociety
l60

INTERFAITHHARMONYANDMUITICUIjTURALISM

andahappylifb.Ifwepayattentiononlytorituals
andfailtopro{bundlycomprehendt}Ieessenceofthe
sutrasteachingjwewilInotprogressany{Urtherthan
justbeingzealousaboutour{ait}landthusbeeasily
manipulatedythosewithbadintentions.REN
270.TheQuransaysthatAllabisbenevolent.The
Biblesays:orGodsolovedtheworld...Tbe

fbundationofCon{i1ciusandMenciusteachingis
benevolencerigbteousnesslOyaltJ/)and{brgiveness.
ThegoalofMahaJanaBuddhismissincerityand
compass1on.

Tbere{brewecanunderstandthegoalsofalIreligionsinthisworldarebenevolencecompassion
universallovesincerirespectbumiliandbar
mon[y.ThecontentofallreligionsincludetheseBve
teachings:etbicsmoralicausaliphilosopand
scienceThe{irsttbreecategoriesareuniversalteachings{brallpeopleregardlessofgenderageorsocial
status.Allpeopleshouldlearntheseteachingsinearnest.Tbelattertwocategoriesarefieldsofteacbings
whicharedeepystudiedyabwindividuals.REN

l6l

INTERFAlTHHARlONYANDMUITlCUIJTURALISM

27l.Westartwitbthetrainingofteachersbyestab-

lishinganinstituteofreligionsARertbatweestabIishauniversityofreIigionsoramuIticulturaluniversitywheretbeseteacberscangoontoteachstudents.
Tbtrainoutstandingpropagatorscoursesinmo-

ralityvirtuesreligioustextsthelawofcauseandef
bctsciencepbilosophJandsoonshouldbecon
ducted.EachreligionsbouldestablisbitsowncoIlege.
Eac}IcoIegehasbothcompulsoIycoursesandspecializedcourses.Inadditiontofbcusinginthetextsof
hisorberreligionastudentcanalsostudyt}Ieteachingsofot}Ierreligions.
AHerbeingassessedandendorsedytbegovern
mentasbeingtrulybeneficialtosociaIarmoIWand
stabilitylecturescanbebroadcasttoreligiousadherentsthroughouttheentirecountIyandevenaround
tbeworldviatheInternetandsateIitetelevisionMT

272.Foundersofallreligionswereactuallythedir
ent{brmsandidentitiesthatthetrueGodtoolK{brthe

purposeofteachingdiverseethnicgroupswitbtheir
variedculturalandhistoricalbackgroundsatdirenttimes.Tbougbtbeteacbingmethodsaredirent

l62

lNTERFAITHHARIlONYANDMUIjTICUIjrURALlSM

whenweIookattbemcarelJwewilseethattheir
directionsgoaIsandpurposesaretbesame.
T}1estartingpointofalIreligionsislove.Thatthe
startingpointistbesamemeansthattheysharetbe
samegoalanddirectionTherefbrereligiousgroups
canworktogether.Therewereninereligiousgroups
inSingaporewhiIeIwastbere.TheyreaIlyworked
togetherasoneandgotalongbarmoniouslyIike
brothersandsisters.TbisbeIpedtobringstabilitJ/and
peacetotbecountIyLS
273.OurtruenatueisneitlerphysicalnorspirituaI

noranaturalp}Ienomenon.ItistruepuritJ/)true
goodnesscompassionimpartialitJandpercten
lightenment.uenatureneitherarisesnorceases.lt
isalI-knowingandabletocreateeveIythingwitbout
conontation.

EveIJ/thingnomatterhowinsigniBcantisderived
omtheirownoriginaltruenature.Itisrebrredtoas

tbetruecreatoroftbeuniversethetrueGodinmany
scripturesofdiffbrentbithsandreligionsWeshouId
realizetbatweareunifiedintoGoda}lthetime(not
)ustwitbGod).Weareunifiedintotheuniverseas

l63

INTERFAITHHARIIONYANDMUIJTICUIjrURALISM

oneness.Theworldiscreated{)ytbepowerofconsciousness.RRE

271.ReligiousharmoIWisthelKeytoworldpeaceIf
eachreligioncanpromoteimpartialityandstriveto
attainbarmoniouscoexistencethenharmoniousrela-

tionshipsamongl)countries2)et}micgroupsand3)
politicalbctionscanbeacbievedMoreoverreligious
barmoIWistheeasiesttobeginwitbwhencompared
tot}Ieothertbreerelationshipsbecauseallreligious
textsteachustodogooddeedsandabandonevil
deedstoletgoofselfis}messtoenbanceourspirits
andtoreainompursuingwealtbmeandotIer
selHshdesires.Ifreligiousadherentstrulypractice
wbatthesacredtextsteacbtbeadherentswilllivein

barmonywithallbeingsRRE
275.T}Ieultimategoaloftheteac}1ingofallreligions

istoguidethehumanmindtogoodness.Tberefbrea
religionshouldtakeupthemissionofrightingthe
bumanmindandeliminatingdisasters.Thereare
morepeoplewhohaveafaithtbanthosewhodonot.
IftbosewbobaveaitbcantalKetheleadrestoring
tbesagesteacbingofmoraliv1rtuesandcausali
l61

INTERFAITHHARlONYANDMUITICUIjTURALISM

andstartingfTomthemselvestrulypracticetbe
teacbingofthesagestheywillbeabletomovethose
whodonohavea{aithThroughtbistheycanlead
theircountriespoliticalpartiesandet}micgroupsto
returnto}Iarmon;y-barmonyinhavingthesameunderstandingandinsharingbene{its-andtowbere
peoplegetalongharmonious!Jtreatingoneanother
equally.ThiswaJ/)worldstabilityandMrmonycanbe
achieved.SC

276.Instrivingfbreternalhappinesswemusteradi-

cateallthatisbadandembraceallthatisgoodto
trans{brmdelusionintoenlightenment.Itisimportant
tobevirtuousinourt}Iougbtsandconductandtolive
in}IarmonywitbpeopIeofallracesreligionsandnationalitiesandwithallbeings.Ifweregardallseniors
asourparentsandallcbildrenasourownaswecare

[brprotectandguidethemwewillbesettinggood
examplesThuswewillattainpeaceandhappiness
{brall.AL

277.Allt}Iereligionsintbeworldhoweverdiverse

areofonemilyandoriginallylivedinharmonywith
eachotherAsthenameofthedjIzdSiml65

INTERFAITHHARMONYANDMUIjTICUIJTURALISM

pliesinagardentherearevariousspeciesofmagni{icentnowerseachshowingtheiruniquebeautyand

agrancetogethercreatingabeautifi1lscene.Butif
tbegardenis}imitedtoon!yonespeciesisntitboring?RRE

278.Tbhelppeopledevelopcon6denceinreligious
educationeveIyreligionshouIdestablisht}Ieirown
modelcitiesofharmonyTbrougbconstantteaching
tbeteachingsinthesacredtextswillbepracticedin
daiIyli{b.Tbiswillinspireothercitiesto{bllowsuit.
AsaresultthewbolecountIywillbestableand
peaceIandpeoplewillenjOybappiness.EventuaUy
tbewholeworIdwil}beledtoharmon;yThiswillbe
thegreatestcontributionofreligiouseducationtotodayssocietJ/.IbelievethatthissacredundertalKing
willbavetbeheIpandblessingomthesagesofa
tbereIigions.SC
279.W}WisIoveregardedasthecoreoftbesacred
teachings?Tbereasonistbattbeuniverseiscreated
yanexclusivecreatortbenoumenonoftheuniverse
w}Iodominatesallintheuniverse.Humansarecer-

l66

INTERFAITHHARllONYANDllUIjIICUURALISM

tain|yinc}usive.Tbecreatorthere{breisaIsothenoumenonofhumankind.

SinceweareintegratedintoalIbeingsintbeuniversewesbouIdloveeveIybodyandeveryobjecttbe
sameasweloveourownbodies(externaI|yt}IeBve
senseorgans;intenalbtbeorgansoftbebody.
CatI]oIicsandCbristianscaIthenoumenonoftbe

universeGod/MusIimssaJ/!lAlIahBuddbistssaJ/
truenatureandTaoistssTho.Althougbitis
calledsometbingdirentyeachreIigionthees
senceistbesame.ForexampIe)tbeBiblesays:<Inthe

beginningwastbeWOrdandtheOrdwaswitb
GodandtheWOrdwasGodJoml:lNAB.RRE

280.Particularb/inthisagewbenin{brmationis
readi!yavailablethewboleworIdhasbecomeaviIlage.IreIigiousadberentstru!ylearntheirreligious
textstheywillappreciatethewondrousmeaningof
T}IereisonlyonetrueGodandthetruthiseternaI
andunchanging.)Forexampletheomniscientand
omnipotentGodbashundredsorthousandsofmanifbstationsHeiscaIedAl}abinIslamandGodin

CbristianityandCatbolicism.Hemani{bstedasConfUciusMenciusLaotzuandZhuangtzuinChina.In
l67

INTERFAITHHARMONYANDMUIjrICUIjTURALISM

BuddbismbeiscalIedthetruenatureAllthediffbrenttermswerecreatedtoaccordwitht}Iediffbrent

historicalandculturalbackgroundsoftbebeingsand
tobcilitateteachingBC
28l.ReligiousgroupssbouldworlKtogetherandbelp
eacbotherInadditiontbeyshouldlearnfibmeach
otherandshowtheloveoft}Iesagesthroughthoseof
uswhohaveaaitheshouldstartomthereligion
webelievein.eshouldbroadenourmindsloveour

religionsaswellasallotherreligions.elearnnot
onlythesacredtextsofourreligionbutalsothoseof
otherreligions.WewillfUrtherunderstandthatall
religionsaretru!yonemily.Thecoreoftbeteacbing
ofallreligionsisnothingbutcompassionandlovingkindnessSC

282.TbdaJ/)travelandcommunicationaremorecon-

venientReligionssbouldhavemoreinteractionwith
eachothercooperatewithandlearnomoneanotIer.WesIouldunderstandtheteachingsgiveny
tetrueGodtot1edirentreigionsandtbus
deepenourunderstandingofourownreIigioustexts.
WesbouldbringourselvesclosertotbetrueGod.
l68

INTERFAITHHARMONYANDMUIJICUIJrURALISM

MostimportantlJreligiousadherentsshouldexpress

theloveofGodytheiractionsypropagatingitto
peopleallovertbeworIdandtbussavingtheworld.
RRE

285.Onthebasisofreligiouscooperationwes}Iould
taketbenextsteptopromotemutuallearningamong
religionsinordertostrengtbenthespiritsofunity.

Mutuallearningwillenableustorealizethatthereis
onIyonetrueGodintheuniverse.AlItbeho!yonesof
direntreIigionsarethemanifbstationsoftbeone
trueGod.

Weshouldunderstandtbatallthesacredteacb-

ingsareliteralygivenytbeonetrueGodbutindif
fbrentfbrmsorappearancesTberefbreIrespectall

tbebolyGodsoftbedirentreligions.InrealityI
amrespectingonetrueGod.Bystudyinga>lreligious
textswecandeepenourunderstandingoftbeteachingsoft}1esametrueGod.Bydoingsowecanbring
ourselvesclosertoGodenhanceourspiritsbroaden
ourmindsencompassaIint}Ieuniverseandbring
ever-lastingpeaceand}IarmoIWtoallbeings.RRE

l69

INTERFAITHHARIIONYANDMUIjrICUETuRALISM

281.Allofthedirentreligionsintheworldareone

family.WCshouIdcompIete!yletgoofarrogance
jeaIouSyandgreedtreatoneanotherequaIlyget
alongwitheveIyonebarmoniouslJandworktogether
tohelppeopleawakenSuringarisesomdelusion.
Happinessarisesomawakening.Onlywbenweare
tru!yawakenedwillwenaturallyIeavesuringbe
hindandattainhappiness.OH
285.Ourtruenatureisneitherphysicalnorspiritual.
Itistruepuritruegoodnesscompassionimpartial
itJ/anduniversallove.T\menatureneitherarisesnor

ceasesItisaI-knowingandabletocreateeveIytbing
withoutconontation.InvariousreIigionspeople
re{brtothisast}Ietruecreatoroftheuniversetbe
trueGod.SE

286.ForyearsIhavediligentIylearnedvariousreligioustextssuchastheOldandNewTstamentsand

theOan.WbenIstudytbeBibleIbecomeade
voutCbristianoradevoutCatholic.WbenIstudytbe
QuranIbecomeadevoutMuslim.MJ/sincerityand
respect<brAlIabandGodarepureandimpartiaIjust
likemysincerityandrespect{brBudd}Iasandbodbil70

lNTERFAITHHARlONYANDMUITICUIIURALISM

sattvas.IdeeplyunderstandthatonlywbenIcom-

pIetebputdownthetbreeobstaclesofjea}ouSyanger
andgreedandarmtbataIlsagesaremybestteach
erswiIbene6tomstudyingthetextsandrealIy
understandthetruemeaningsoftbesagesteachings
SE

287.Ideeplybe}ievetbatreligiousteac}1ingsoncau-

salitymoraIiandethicswiIIdeBnitelyturntIebad
inushumanstogoodpoIIutiontopurityanddeIusiontoenlightenment.TbisistbeonbcorrectsoIution
tovariouskindsofconRictsandhumanandnatural

disasters.Ifthead}IerentsofdiversefaithsandreIigionscancooperatesincere|y;observetheruIes;cuItivatetbemselves;practicetheteachingsandinfluence
otIers;learnomoneanother;respectoneanother;
}ovecareaboutandcooperatewithoneanot}Ier;t}]en
societyandtheworIdwiIIbe}Iarmonious.RRE
288.IfwewanttosavetheworIdtodaJ/religions
mustMvesolidarityandmutuallycoexistandcooperateinbotbgoodtimesandbad.Inordertoachieve
religiouscooperationandsoIidaritywemusttalKereligiouseducationastbe{bundationandeveIyreligl7l

INTERFAITHHARlVONYANDMUIjrICUIJTURALISM

iousadherentshouldlearnbisorherownsacredtexts

indepthAlsoweshouldlearnomoneanotIerre
spectourdiffbrencesandseekcommongroundDoingsotbeectofreIigiouscooperationwillbelong
lastingandcontinuousIyvibrant.REN

289.Ifwewanttotrulyachievesocialstabilihar
monJ/)andprosperitJ/)weshouldstartwit}Ieducation.
ReligiouspraJersonbectatemporaIysolutionnot
apermanentcure.Tbectapermanentcurerequires
trans{brmingthehumanmindandhelpingeveIyone
abandonevilandcuItivategoodnessamendt}Ieir
conduct!andsett}Ieirthoug}Itsupright.Wesbould
earnestlyanddiIigentIyimplementreligiouseducation
andpropagateitIfeveIyreligioncanengagecontinuous!yinteaching{bryearsthiswiIlbeofgreat
}Ielptoeliminatedisastersandpromote}1armony.SC
290.Ifonesincereb/{bIowstbeteachingonewill

gainthetruebene6tnomatterwhatteachingitisbe
itConfi1cianismBuddbismorTaoismoranyotber
religion.Itisbecauseallreligionshavetheirownfimdamentalprecepts.Ifanypractitionertrubrealizes
t}lepreceptsofhisreligionindailyli[bbewillnatul72

INTERFAITHHARl0NYANDMUITICUIJTURALISM

rallybepeaceilIandtranquilIfwedontIearnom
tbe{imdamentalteacbingstbew}Iolelearningprocess
wouldbeIikeatreewithoutrootslikewaterwit}Iout
asourcelikeowersinavaselikeabousebuilton

emptyair.WewiIon!ybaveacademicaccomplishments.ThepractitionerwiIIhardlybeapersonwbo
wialleviatesuring!cIangedeIusionintoenlightenmentjandtrans{brmordinaIybeingsintosaintsand
sages.REN

29lFort}1epurposeoffacilitatingteac}1ingBuddhismdividestheentireuniverseintothreeparts:
noumenon)mindandmatter.Theset}Ireepartsare
actuallyoneentity.Noumenonistbeessencewhichis
consideredbyBuddhismtobeabletomani{bstand
alterphenomena.Inthestatement[phenomenaare>
manifbstedythemindandateredytheconscious
ness/t}Iemindisthenoumenonandtheconsciousnessrefbrstodiscriminationandattachmentsbotbof

whichmani{bsteveIytbingintheuniverse.
T}Iatwhic}Icanbemanifbstedandt}1emani{bsted

areonenottwo.FromberewetIytounderstand

tlattheentireuniverseisoneselOurmindsmerge
wit}1Dharma-natureandourbodiesmergewitb
l73

INTERFAITHHARlONYANDMUIIICUITURALISM

Dharma-body.Dbarma-bodyre{brstothephysical
pbenomenaint}IeuniverseandseeingsmellingcognitionandknowingrefbrtothementaIphenomenain
theuniverse.Thesetwokindsofphenomenacome

omtbesameoriginTbisoriginiscalledDharma
natureinBuddbismandiscaIledGodordeitiesin

otherreligions.LS
292.IbavelongadmiredthetraditionalChineseculturesofConH1cianism,Buddhism,andThoismaswell

astbesacredteacbingsofdirentreligionsinthe
worId.EvenwithBRy-nineyearsofIearningIoften
fbelthatIhavemuc}]moretolearn.Inevertireof

learningandImalwaJ/seagertosharewbatIve
Iearntwithotbers.NowIameighty-{buryearsold
andIstil>talKegreatpleasureinlearning.Ineverfbel
thatIamtoooIdtolearnSE

295.Aslongaswebaveapurekindsincereand
compassionatemindst}]ent}]erewillbeworldpeace
andtbesurroundingenvIronmentwillbecomebeauti{i1l.Butifwebaveimpuremindswiththoug}Itsof
bene{itingourseIvesw}Iilebarmingothersandifwe
havemanyilIthoughtsofgreedangeI)ignoranceand
l71

INTERFAITHHARlONYANDMUITICUITURALISM

arrogancewewiIbring{brthman;ydisastersaswhat
ishappeningintheworldrightnow.Inotherwords
wereapexactlywhatwesow.TbecbapterTheInstructionofYiintIeBooqHLDrlstates:Dogood
anda}]undredgoodfbrtuneswiIlmani{bst.Doevil
andahundredmisfbrtuneswiIIensueTbeOuran
~

states:Andwbateverofmis{brtunebefaIsyouitis
becauseofwhatyourlandshaveearned.i2:30
NobIeQuran)TbeBiblestates:Isitnotcalamityto
theunrigbteousAnddisastertotbeworkersofiniquity?(Job3l:5ASV)MC

291.AlltbefbundersofaIIreIigionsvoluntarilytaught
multiculturaIteachings.ForexampIeJesustaughtfbr
threeyearstheProp}IetI\/Iuhammadtaught{br
twenty-sevenyearsandBuddbaShakyamunitaug}]t
brrtynineyears.EveIyday,theyasetperfbct
exampleswitbtheirownconductTbeirbebaviorwas
sincereandcompassionate)evenwhentheywerestiIl
orsilent.

There{brereligiousadberentsshoulddeeplyrealizethatreligiouseducationisnecessaIy{braharmoniousworld.Ifwe{blIourresponsibilitiesinwhateverpositionweareinandputintopracticetbe
l75

INTERFAITHHARMONYANDMUIJTICUIjTURALISM

teacbingsonetbicsmoraliandcausalitJandcultivateourselvestoteachothersIbelieveautopian

worIdcanbeexpectedsoonwithreligionscoexisting

ingoodtimesandbad.REN
295.IwasonceaskedyastudentHowcandif
{brentreligiousgroupsgetalongharmoniouslywitboutconflict?Iansweredt}Iatthemostimportant
tbingistolearnonesownreligiousteachingdiligentIy.
Forexample)IndonesiaaclKnowledges6vereligions:IslamCatboIicismCbristianitJhHinduismand
Buddhism.Tbese6vereligionsarelikeapersons{ive
fingers.Theydirinlengthbutwhenonetraces
thembacktothepalmthewristandtbearmone
willknowthatt}Ie{ingerssbaretbesamerootandthe
sameor1g1n

Tberefbreaslongasonecontinuestodelve
deeplyintoonesreligioustextswhenonegetstoa
certainlevelonewillnatural!ycomprehendtheteaching.Ienoneisexposedtothetextsofotherrelig
ionsonewillalsobeabletounderstandthemAnan-

cientsaylngspeaksofdelvingdeep!yintooneteacbingandimmersingoneselfinit{bralongtime.When
l76

INTERFAITHHARMONYANDMUIjTICUITURALISM

onedelvesdeep!yandreachesacertainlevelonewilI

attainapuremindandwillnaturallybaveat}lorougb
understanding.OH

296.benwepcIoseattentiontotbeteacbingsin
tbesutrasorreligioustextswewillfindtbatthespirit
oftheteachingsandtbeprincipIestaught})ythesages
ofallreligionsareabout80percentsimiIar.Thedi
{brencesariseduetotbesageshavingaccommodated
peopIesIivingbabitsandusingexpedientmeansto
cilitatetbeirteaching
Fromt}Iiswecanseethattbeteacbingoftbe
sagesoriginatedomthetruenatureofaIIbeings.
TbetruenatureoriginaIIycontainseveIygoodquality
andcanmani{bstalIp}Ienomena.EveIythingthataccordswitbt}IetruenaturewiIIouris}I.AIWtbingt}Iat
goesagainstthetruenaturewiIIdecline.Thisisw}W
eveIydynastyinCbinapasseddownthesagesteacbingsT}IiswaysocietybadpeaceR1landstabletimes
andpeoplewerebappy.BC

297.WbenwecarefMlylooIKatbistoIyitiseaSyfbr
ustoseet}IattheteacI]ingofeveIyreligioninthe
worldisaper{bctmu}ticulturaIsociaIteachingoftbe
l77

lNTERFAITHHARIlONYANDMUIIICUIjTURALISM

utmostvirtuousnessThe{bundersofalltbereligions

werevoluntaIymulticuIturalsocialeducators.
Jesustaugbt<brthreeyears.T}IeProphet
Mubammadtaughtfbrtwenty-sevenJ/ears.Con{Ucius
taugItbBveyears.SakyamuniBuddbataugbtfbr
{brty-nineyears.Theyallletgoofprestigewealth
andgreedcompletely.Tbeywerepureinmindand
body.Tbeyengagedincultivationandtaughtpeople
omallwaIksoflifbwithoutdiscrimination.There-

{bretheywereabletoexertprofbundandwidereacbinginuenceonpeopleofteirtimesandlater
generations.OH

298.T}IeBuddhistsutrasstate:iAllphenomenaarise
omourminds;ourenvironmentcanbetransfbrmed

bytbemind.Tbere{breIdeeplybelievetbatamong
aIlthereligiousteacbingstIeteachingsocausality
moraliandvirtuecantrulytransbrmpeopleom
eviltogoodomcontaminatedtopureandomde
IudedtoawaIKened.Theseteacbingsarealsot}leonly
waytheonIyproperpathtoresolveallthecon
ictsdisastersandcaIamitiesintbetwentyfirstcen-

tuIyIfpeopleofalIreIigionscancooperateandworIK
together{bIowthecommandmentsandpreceptscull78

lNTERFAITHHARMONYANDMuIjTlCuIrURALISM

tivatethemselvespracticetheteachingsoftheirown
aithandheIpothersIearnomandrespectandcare

{broneanotbertbenaharmonioussocietyandpeace{UlworIdcanbeper{bctlyrealized.LP/J
299.TbisisamulticuIturalworIdTherearedi{fbrent

reIigionsscbooIsoftboughtetbnicgroupsandnations.WeareaIlpartofabiggermiIy.Howcanwe
figbtwitboneanotber?Weneedtoliveinpeacew}Iile
respectingindividualdirences.Webavetorespect
oneanoter.WedonotaslKbrrespectomothers
butrespectotbers6rst.Evenitbereisnorespectin
returnwestiIIsI]owoursincererespecttoothers.
EventualIyonedayotherswillpaytheirrespectto
us.IpaJ/myrespecttohim,careabouthimcare{br

}]imandhelpbimwit}]aI}mybeartwithoutasking
an<ythinginreturnbecauseIknowweareoneentity.I
knowtbewholeuniveseisoneentityHejustdoesnt
IKnowitJetbecausebeisstillunenlightened.henbe
attainsawarenesshewilltbinkanddothesame.
WPH

500.TbdaJ/sworldemphasizesmulticuIturaIismand

seekscooperationamongdirentreligionsetbnic
l79

INTERFAITHHARlVONYANDMUIjrICUIjTuRALISM

groupsandcountries.eareoneentity.eneedto
respectovecareaboutcarebrandcooperatewit1
oneanotber.eneedtopursuebarmony.How?
Harmonybeginswitbinourselves.Insteadofasking
ot}Ierstorespectandgetalongwitbusweourselves
needtorespectandgetalongwithotbersfirst.Itdoes
notmatterwhet}IerotberspayequaIrespecttousor
tIytogetalongwitbus.Eventuallywewillmove
tbemandinf>uencethemifwepersevereinrespecting
tbem.

IfIbavethemeresttboughtofdemandingthat
otbers{irstgetalongwit}Imebarmonycannever

tru!ybeachieved.ItisbecauseIplacemyselfina
conf>ictingpositionwit}1thetboughtofdemanding
dominatingandpossessingotbers.SoIdomyutmost
toloveot}IerpeopIecareaboutand{brt}1emand
helpthemwholeheaITedIy.Idoallthiswithoutasking
anythinginreturnbecauseIlKnowtbatweareone
andthattbisuniverseisoneIivingentitySE

l80

EDUCATION

Education

50l.Goodteacbersaregenuine!ycompassionate

lKindpatientinteacbingdedicatedandtIytoprotect
theirstudentsomcontaminationofthemind.Itis

cruciaIfbrustobeclosetoagoodteacher;however
beingclosedoesnotmeanbeingnexttot}]eteac}]er

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

goodteachersbutwherecouldtheyfindone?This
teacheristobeencounteredrathertbansougbtand
thechances{brtbisarerareindeedItisamatterof

aHinityandtherightconditionsmaturing.eneedto
nurturethegoodrootandopportunitiesBACW

502.ThereisapassageinDukeWenofTengPartI
inzbzcd:AhumanmustbehaveiIKeabuman.Ifone

iswelIbdandwarm!ycladandlivescom{brtaUybut
doesnotreceivemoraIeducationtbenoneisnodi

fbrentomananimaIandtendstoactonimpulse.
Thesages(tbesagesherere{brtoKingsYaoand
Sbunwbolived1500J/earsago)wereworriedabout
l8l

EDUCATION

thisKingS}]unappointedXieasMinisterofEducationtoteachpeopIeIanaturalIovebetweenparents
andcbildrenmutualobligationsbetweenleadersand

theirpeopIedistinctresponsibiIities{brhusbandsand
wives,anaturalorderbetweentheoIdandtbeyoung

andtrustbetweeniends.Thispassageexplainshow

tbeeducationaISysteminCbinawasfbrmallyestab}isbedBC

503.WbentbeteacherthinlKst}Iatwearegoodstu-

dentshewillrequireusto{bllowtbreerestrictions;
BrsthewiIlcoveroureyesandbIockourearssothat
noworrieswiIlintrude.Wbenwetru!yhaveabandonedalIattachmentsandgainedwisdomwewiIbe
aIlowedtostudyothermethods.Tbere{breextensive

learningiscOnductedintbesecondstagerathertban
atthebeginning.
Dicultiescanariseifweengageinextensive

}earningatt}1eveIybeginningItissimilartohearing
instructionsomoneteacherandbeginningtoblow
himorherandthen}IearinginstructionsfTomasec-

ondteacberandfbelingasifwewere{acingtwopaths

goingindirentdirectionsWitbthreeteacherswe
willbecaughtatathree-wayjunctionandwithfbur;
l82

EDUCATION

wearestuckatacrossroadsnotknowingwbicbwaJ/
togo.

Tbere{breitisimportanttofbIowon!yone
teacberatonetime.BACW

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

BuddhabasuItimateperctwisdomvirtuesand
abilities?ThosewbobeIieveandunderstand}Iave

numerousanddeepgoodrootswhichwereplantedin
pastIi{btimes.

MyconfidenceinBuddbismgrewasIstudiedand
practicedit.henIirststartedIhadmanydoubts

but{brtunate!yIbadgoodteacherswbopatientlyand
skillIb/taugbtme.There{breinteacbing>tbemost
cruciaItbingistheteachersattitudeASC
505.Buddhisteducationisdirentfibmmodern

educationintermsofconceptsandmethods;fbrinstanceinauniversitywemustbeveIycarefi1land
talKeourtimechoosingourmajor.Buddbismhoweverisdirentbecausebereweareexpectedto
l85

EDUCATION

awakentoperbctcompletewisdomrstandthenin
tbe{i1turewewiIbecomeknowledgeableinallotber

departmentsoftheuniversiI.Wheredowestart?We
startomtheintensivestudyofacertainmetbod;as
issaid:awakeninginonesutrameansawalKeningin
allsutras.Whatdoesawakeningmean?AwaIKened
meanswebaveattainedwisdom.BACW

306.TheinnatenatureofhumanityisfiIedwit}1pu-

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

{bundhopeiswithinsigbtmostpeoplearewillingto
dotbeirbesttoseeitrealized.PeopIecanbeeasily

taught.Tbeycanbetaughttobecomebetter.MC
507ModerneducationissimiIartobuildingapyra-

mid.Wereadextensivelyandt}Iennarrowtbescope
of}earningtospecializeinonesubjecttoprogress
omextensivetointensivelearningButnomatter

howtallthepyramidorbowlargeitsbase;thepyramidhasitszenithBuddhismisdirentbritislikea

treewithrootstrunkbrancbesleavesandfinaIly

uitsAnininiteprocessitstartsomonepointthe
l81

EDUCATlON

rootanddevelopsintotbeGreatPer{bctionoftbe

TTueNaturesothateventuallyweunderstandeveIything
WOrldlyImowledgebasitslimitationsaerwhich
tbereisnomoretoIearnbutBuddhismisboundless

T}]ewisdomofBuddhismisbeyondthecompre}]ensionofaveragepeopleBuddbismmaJ/seemordinaIy
atthebeginningbuttbeachievementswemalKelater
areinconceivablewhiIeworldlystudiesinitiaUyappearextensiveandcomprehensivebutintheend
providenoIastingaccompIishment.BACW
308.TherootsofConfi1cianismBuddhism,andTho-

ismareGMMDz.b.BcGboJAt!DZZIG
tIeZbOJKtzJSandthedccoRe
JRJcrespectiveIy.IthinktbeZboJ
KZzwzdMcarriestbesameweigItastbeBuddIist
Canon

Why?Becausetbeo!!JKhw1JSistbe

bundationoSalyamuniBuddhasbrtynineyearsof
learningpracticingandteaching.Itillustrates}Iow
theBuddhistcanonisputintopracticeindailylifbat
worlKandintIeinteractionswitbpeople.AlsoGz
bzcub.Gbo0A0sbouldcarIJthesame
l85

EDUCATION

weightastbeConfUciantextsanddccoqRc7
zJRcUothesameweightastbeTaoistscriptures.
esbouIdvaluetbesetbreerootsandrespectthem

tbiswaJ/.Wes}loulddiligentlyIearnandpracticetbese
threerootsandthenpropagateanden}Iancetbem.
MT

309.The6rsteightsentencesintbec1cB.
CMbaretbeupmostconceptsineducationpassed
onyouancestorsomthousandsofyearsago.
ThenatureofpeopIeatbirtbisinnate!ygood.This
sentencegiveshumannatureapositivedescription.
EveIyoneisbornwitbvirtue.Sal[yamuniBuddha
said:AlIsentientbeingsareoriginallyBuddhas.So
simpleanddirect!YOuareaBuddha!Whybavewe
nowbecomeanimper{bctworldlyperson?Intbe
cycB.ChzMbthereisagreatexplanationthat
explains:Theirnaturesaresimilar;theirhabitsare
vastlydirent.WPH

5l0.Mr.OUyangJingwusaidWeshouldlKnowthat
t}Iereareman[yexpedientmeansinBuddbism.There
isnoset{brm.Ifpositiveteacbingmethodsarebene{icialweusethem.Ifnegativeteacbingmethodshave
l86

EDUCATlON

advantagesweusethemtoo.T}Iere{breteacbing
metbodsinBuddbismaremanyandvaried.T}Ieycan
bepositiveornegativeBotbfavorableandadverse
conditionscanbeused{brteac}Iingpurposes.Tbereis
onlyonegoaIbene6tingaIlsentientbeingsybeIp
ingthembreaktbrougI]deIusionandattainenlightenmentandtoleavesuringbehindandattainbap
pIness.BACW

3ll.Tbecultura}teac}]ingoft}1eancientsagescan
bringpermanentstabiIiIandpeacetotbewbo}e
worId.ThemostimportantthingisthatthepeopIe
themselvesshouldtrulyunderstandtraditionaIcultureendingtbeirdoubtandinitiatingbeIieadi
tionalculturetatcameomtbeteacbingsofsaints
andsageactuaIIyowsomtbetruenatureofaIIbe
ingstranscendingtimeandspace.Suchwisdomis
neveroutoffasbionThelKeytosuccessfi1llearningis
sincerityandrespect.benoneisneithersincerenor

respectfi1ltowardstbeteachingoftheancientsages
evenifonereadsaI}tbebooIKsonewilInotobtainany
truebenefit.AsCon{ilciussaidInarrate[whattbe

ancientssaid>ratherthanwritecreative!y.Ibelievein
andenjOytbeteachingsoftbeancients.SC
l87

EDUCATION

5l2.ThereisnodirencebetweenouroriginaIvir
tueandthatofBuddhasorbodhisattvas.Whyarewe

nowsodirent?Itisbecauseouracquiredhabitsare
dirent.WearepollutedinoureveIydaylivesy
ourenvironmentandycompIicatedairsbetween
people.henwearepollutedweacquirebadhabits.
OnetaIKesthebehaviorofonescompaIW.Ifwestay
cIosetosaintsandsageseveIydaJ/)wewiIbecome
saints.IfwestayclosetoimmoraIpeopleaIItbetime
wewilltakeontheirbehaviorandeventuaUybecome
immoralpeople.Tbere{breourancestorsreaIizedthe
importanceofeducation.Sointbecc,
ChzMbthefbllowingsentencestates:Iftbereisno
teacbingournaturewiIdeteriorateWPH

5l3.MI\Ou;yangJingwuwasagreatBuddhistscboIar
inhistimesHe{bundedChinaInnerLearningCol}egeinNanjingwhe<emanyextraordinaIyBuddhist
practitionersbotbmonasticandlay)werenurtured.
Inl925begaveaspeecbatNanjingNormalUniversitJ/titledTheBuddhadharmaisNeitheraReligion
noraP}Iilosophy.ItisaModern-daJEssentiaI.
BACW2

l88

EDUCATlON

5l1.Tberearefburmaincategoriesineducation.
Tbese{burcategoriescannotbeseparated.Thefirstis
et}IicalrelationseducationThesecondismoraIprincipIeseducation.TbetbirdiscausalitJ/educationand
the{burthistbeeducationtaug}ltbythesaintsand
sagesincludingreIigiouseducationIfthefbureducationscanbecarriedoutcompIetebtbeworldwiIbe
peace{UlsocietJ/wiIlbestabIeandsecureandpeople
wiIbeMppyandfi1lIedIfthe{bureducationsare
ignorednotsurprisingbhtbewor}dwillbec}1aotic.
PH

5l5.ThepropagationofthebenevolenceandcompassionofthesagesmustrelyontbeIearnerhimselfto
putt}Ieseintopracticethroughbisspeechbehavior
andtboughtsw}]eninteractingwithotbersandengagingintasIKsTbesagesteachingsteacbustobegin
withchangingourseIves.(ForexampleCon{i1cius
taughtt}1efburabandonments:abandonwandering
tboug}1ts,abandondiscriminationsabandonattacb-

mentsandabandonsel6shness.)IfoneaspirestobecomeasageonemustbeginwitbresoIving-om
one)sbeart-theconffontationsandconflictswith

othersandtbeexternalenvironment.ThiswaJ/)one
l89

EDUCATION

wiIbeabletounderstandt}Ietruemeaningofthe

Con{UciansayingITblearnandtoconstantlypractice
whatisIearned<andderivebene6t>ispurepIeasure.

MT

3l6>estabIishedTheLu>iangCentreofCultural

EducationinmyhometownthetownshipofThngc}Ii
LujiangCountyAnhuiProvinceCbina.Tbecoreof
thecentresteacbingist}IeCon{i1cianteacbingof
SIdGbojAUoDZG!q.Tbecenter
helpedt}]elocalgovernmenttopropagatemoraleducationtoallpeople.Tbeprojectstartedwitbtbirtyseventeachers.Theyspentthreemontbslearningand
practicingDZGLaterontheyorganizedateacbingteamandwentintoviIlagestoteachtbevillagers
TheteacberspracticedBliaIpietJaternaIlove
kindnessandlove.Wit}Iinashort{bwmonthst}Ie

socialatmospherechangedfbrthebetterprovingthat
bumannatureisoriginalygoodandapersoncan
betaughttobeabetterperson.SC

5l7.TodaytbeworldisingreatturmoiIandpeople
yearn{brwiseleadership.InordertouniversaIly
bene6ttheworldavertimminentdisastersandrel90

EDUCATlON

solveimmoralityandtheensuingangerandconf>icts
eveIyonemustmaintainagoodheartdogooddeeds
saygoodwordsandbeagoodperson.Theonlyway
toachievet}IisistomakeeveIyeffbrttopromotethe
teachingofgreatawakeningandtoreIyontbegolden
maximsandteacbingsotbesagestbroughouttIebis
toIyandaroundtheworId.Itisbopedt}Iataccordcan
thusbereac}Ied.MT

3l8AnideaImoderncultivationcenters}]ouIdbelike

aschoolThescboolitselfwiIIbeliIKeacililKean
AInericancoIlegetown.Tnsucbcultivationcenters
sinceChineseBuddhismhastenscboolsareenough
{brthenation.EachcuItivationcentersbouIdbedi-

videdintotwodivisions:acuItivationcenterwhicbis

fbrpracticeandalearningcollegewhicbisfbrteacbIng.

ThkethePureLandsc}]ool{brexample.APure
LandtowncouIdbeestabIisbedwithaPureLandCuI-

tivationCenterandaPureLandLearningCollege
ThePureLandCultivationCentersbould{bcus

onthepracticeofBuddha-namechanting.There
shouldbemanycultivationballstoaccommodate
practitionerspracticingdirentbrmsofBuddIa
l9l

EDUCATION

RemembrancesucbasBuddhaRemembrance}W

visualizationbycontemplationofanimageandy
Budd}1a-namecbanting.
ThePureLandLearningCollegeshould{bcuson

teachingtbesutrasandtrainingteac}Iers.Tbere
shou>dbeHvetotenlecturehalls{brlecturingonthe

{ivePureLandsutrasandonetreatiseEveIyonewill
bewelcometocomelistentothelecturesMT

3l9Ametbodthathaslongbeenpracticedinthe
Buddhistcommunitytotrainlecturersoft}Iesutrasis
tohavestudentsrepeattbeirteac}Ierslectures.Tbose
withgoodlearningcapabilitiesandgoodmemories
arecIosenbrtrainingisdomtaughtinBuddIism
isdiHbrentomworldlyintelligence.TYuewisdom
mustbebasedonthefbundationofpreceptobservationandmeditativeconcentration.Repeatingt}Ielecturesofonesteacheriscultivatingpreceptsmeditativeconcentrationandwisdom.The6rstpersonin

BuddhistbistoIytorepeatbisteacherslectureswas
theElderAnandaw}Iowasastudentandpersonal
attendantofSal[yamuniBuddha{brmanyyears.MT

l92

EDUCATION

320.Buddhismisalsobasedontbefbundationoffilial

piety.Thustheritualofmakingoffbringstoancestors
andtbeestablishmentofancestralmemoriaIIaIlsare

hig}llyregardedas6lialpietyistbeultimaterootand
fbundationofCbineseculture.IfweareabletobeBl-

ialtowardsparentsandancestorsabletoremember

ourrootstbenwewillnaturallybeabIetothinkand
conductourselvesproper!yandtoreainfTom
wrongdoingsCD
32l.ConfUciussaid:Ifbeldeligbt{i1lwhenIcanconstantlypracticeandrealizewbatIhavelearned.This
delightisnotomtbeoutsidebutomourinnate

virtue.Itissoprecious!Ifonecandosotbisperson
willbe}lealthyandlong-}ivedbappyandsatis6ed.
Chineseancestorsoftensaidt}Iatitispleasanttoread
andstudy.Tbisbappinessbasnotbingtodowithour
materiallifbourwealthstatusorpower.Tbishappinessisffomlearningandpracticingtheteachingsof
theancientsagesandsaints.Thisistbetruebappi-

ness.Therefbre!MahaJ/anaBuddhismoHensays
BodbisattvasarealwayshappyandexperiencejOyin
tbeDharmaWPH

l93

EDUCATlON

522.InancientCbinathosewhotaughtyoungchil-

drenplacedgreatimportanceonbasiceducation.
Theytaug}ItIalpietyrespectandsinceriI{br
thesearetbeoutlinesoftbeteacbings.Thusthecbild
isthetherofthemanbrthecbaracternurturedin
ourchiIdhoodwillbecomeournaturew}Ienweare

grown.T}Iisprovidesthe{bundation{brthenurturing
ofsagesandvirtuouspeoplewhowillprovide{bra
moralsocietyandawise!ygovernedcountIy
Sinceancienttimestbishasbeent}IeCbineseso-

ciaItradition.TheCbinesesaJ/thateducationisessentialinestablishinganewgovernmenttrainingits
leadersandgoverningitspeople.CD

325.TbeteacbingofallreligionsisessentiaIlyabout
thesacredteacbingofloving-kindnessandcompassion.ThewordiireligionwhicbisuoinMandarinChinesebasinspiringimpIications.Zongmeans

primaIyimportantandvenerated.Jiaomeanseducation.There{brezongjiaomeansprimaIyeducationan
impotantteacbingthatisworthyofourveneration.
Religiouseducationincludestbe{bIIowingfive
categories:moralityethicscausalitypIosop}Wand
science.Ifreligiouseducationcanberestoredandif
l91

EDUCATlON

alIreligionscancooperateandworktogetbertopromotetbesacredteachingstotheworldwecande6nitelyacbieveworIdpeace.TbeneveIbodywiIbe
goodandeveIytbingwillbegood.
Educationist}Ieon!ywaJtoreconciIedisasters
andconictsEducationbasbeenandistheimda-

mentalapproacbtomaintainingIong-lastingsociaI
stabilityandpeaceinthepastandpresentintheEast
andt}IeWestRRE

321.SinceancienttimestbeChinesewaJ/oftbinking
hasbeentoaccordwitbonesnatureandinnatevir-

tuesTheCbinesecattheteachingofaozMand
thelawofcauseandeffbct.Wbatisdaode?Intodays
languagedaoistherulesofnaturetheorderin
whichnature{imctionsandnatureisharmoni-

oussupremearmoIW.Deisblowingtberulesof
nature

Forexampleayearisdividedintotbe{burseasonsofspringsummerautumnandwinter.Tbisisa
phenomenonoftberulesofnature.ThisisdaoIf

onesli{bandthinldng(thinkingbelongstot}Iemental
worldandbodytothephysicalworld)accordwith
theseasonalruIesofplantinginspringgrowingin
l95

EDUCATION

summerharvestinginautumn!andstoringinwinter
onewillenjOygoodphysicalandmentalhealtb.
Tl1erefbre{bllowingtherulesofnatureandaccording

withharmon;yarede.
Ifoneviolatestherulesofnatureandbreaches

larmonyonewillcertainlysurfTombadIealtI
andbepronetoiInessSowehavetl1ede6nitionof
daode.LS

525.PeopIearoundtbeworIdneedtoreturntotraditionalvaluesandstrivetoattainpeace.Howdowe
attainpeace?ThrougbeducationThemostimportant
educationisthatoftbefami!yasitisthebasisofall
education.Whenaamilylosesitsenseofuniitaf
bctsthestabilityofsocietybecausemiliesaretIe
bundationofsociety.Thecoreofamilyisthebus
bandandwi{b>andwhenspousesdonotgeta}ong
societywillnotbepeaceRll.TbisiswhyCon{i1cianismBuddhism)andTaoismempbasize{amilyeducation.AL

526Allsageshavet}IeirwaJ/ofdoingtbingsandthey
arecorrectindoingthingstbatwaJ.Weshould
clearlyobserveandconsideralIvieWpoints.Thenwe
l96

EDUCATION

willbeabletouncoverourwisdomandtotrulylearn
thevirtuesandabiIitiesthatwesbouldlearn.Itisin-

appropriatetosaytbatConfi1ciuswaswrongtoseeka
positionatt}leimperialcourtandthatSal[yamuniwas
correcttorenounceworldlyattac}Iments.Bothof

themwerecorrect;tbeysimplyhaddirentwaJsof
doingthings.

emustlearnomdirentpeopletomakeour
learningcomplete.Ifonebaspositionorpowerone

shouldworkconscientious!ywhilemaintainingapure
mindasSal<yamunidid.ThiswaJ/)onewillachieve
per{bctioninhisundertalKings.LS
527.Intodayssocietywhatisthedrivingfbrcebe-

bindhardwork?Wealtb{ameandprestige!I\/Iost
peoplewilldowhateverisnecessaIytoacquiretbese.
Ift}IerewerenoweaIthtogainhowmaIWwouldbe
willingtoworlKsobard?\/CIy{bw!Int}Iepasttbe
drivingfbrcebehindpeoples}IardworkwasfilialpieIntheirmindfi1lnessofancestorsandparents
t}Ieydidtheirbesttoaccumulatemeritsandvirtueson

tbeirbehalf)andtohonorthem.Thisdriving{brceis
muchworthierandnoblerthantbatofwealthme
andprestige!TbishasbeentbetraditionofChinese
l97

EDUCATION

cultureandCon{i1cianteacbing{brseveralthousand
yearsCD

528.ManypractitionersbaveaslKedmeMsHan
Yinhaspassedawymanyyearsagoandyetyoustill
missherIsntthisanattachment?Irepliedt}Iatifmy
missing}Ierisbasedonemotionstbenitisanattacbmentbutifitisbasedonwisdomt}Ienitisateach-

ing.Ibada}IalIbuiltincommemorationofI\/Is.Han
T}Iisisfbreducationalpurpose:teacbingthepublicto
keepinmindt}Iebvorsothersbavedonetot}Iemand
torepaJlKindness.IaIwayskeepinmindalltIevors
MsHan}Iaddone{brmeandtIytorepaJ/berkindness.ASC

529.Educationofchildrenshouldstartompreg-

nanCy.Altboug}1maIWparentsmaynottIytoexert

goodinfluenceontheirchildrenbe{brebirtbthey
ImowtbataRerabayisbornitwillbeinluencedy
whatitseesandlears.Regardlessofwhetherabay
isabIetounderstandassoonasitopensitseyesit
willseeand}Iearanditstartslearningandimitating.

Doingsoisitsnatureandnatureisdao.Att}Iistime,
l98

EDUCATlON

t}Ieparentssbouldexertpositiveinf>uenceonthe
baandthisisteacbingofde.LS
530.PeoplewhotruIybavegood{brtunearekind

beartedbonestandtoIerantTbeirspeecbandmannerarecalmanddignied.ConfUciussaid:itbout

dignitJhoneisunabletoinspireothers/Onlywith
dignitJ/andtheabilitytoinspirerespectareweabIeto
ectivelyinteractwithothers.CD

55l.TheancientCbinesepaidgreatattentiontotbe
teac}Iingoftbesages.ThestartingpointofthisteacbingisBrstoftbeFiveCardinalRelations}Iips:anaturallovebetweenparentsandcbildren.ThelovebetweenparentsandcbiIdrencomesomtbenatureit

isnottaughtorcreatedyan;yone.InBuddhismitis
ca}ledaninnatevIrtueEducationteacheschildrento

maintaintbisnaturallovetbroughoutone}sentireli{b.

Tbisistbebasicgoaloftheteaching.T}Ienextstepis
toenhancethislove

Firstparentslovetbeirchildrenandchildrenare

filialtotbeirparents;eIdersiblingsareiendlyto
youngersiblingsandJ/oungersibIingsrespectelder
sibIings;husbandsareresponsibleandwivesareatl99

EDUCATION

tentive;andrulersarebenevolenttotbeirsubjects

andtbesubjectsarelOyaltot}leirrulers.Nextpeople
sIoudlovetbeiriendstbeirneighborst1eirown
communitiesandtbensocietJ/)theircountIy)andt}1e
humanrace.Humanbeingsregardlessofanydirencessbouldbelovedequalb.SC

352AncientChinesesageswerelKnowledgeable
aboutscienceandtecbnoloandyettbeycl1osenot
tocontinuedeveIopmentofsuchlmowledge.Why?
Theybresawtbatintheendtecmolovvouldde
strOyourworld.Sotheychoseinsteadtoconcentrate
ontbe}1umanitiesto}Ielppeopledevelopwisdom
andtounderstandandpracticemorality)tohelppeopIefullyunderstandtberelationsbipbetweenhumans
amonghumansandspiritsandamonghumansand
natureandtobecomeapersonwhoisfbarlessand
indomitable.OnlyintbiswaJwillindividualsexperiencetruehappinessandwellbeingandwillcitizens
andcountrieshaveagenuine{i1ture.Tbisisgenuine
education.CD

333Astotheimportanceofmoraleducationancient
Chinesesagesparticularlyempbasizedt}latfbrpeople
200

EDUCATION

toenjOyhappiness>bmiliestoenjOyharmony)countriestoenjOystabiliandtheworIdtoenOypeace
selfcultivationis{Undamentalandeducationisessen-

tial.Tbachievetbese{burgoalswemuststartwitb

cultivatingourselvesanda}sopropagatet}]eteac}Iings
ofthesages.BC

354WhatBuddbasandsagesrealizedandgainedis
Iove{brselfWhattheytaughtislovefbrothers.Tbe
teachingofallsagesistheteac}IingofsinceritJ/)love
andt}Iestandardsofbehaviorinli{basenunciatedin

GMctrBco0AMoDZGZandintIe
TnVirtuousKarmasTheteachingofallsagesisthe

inheritanceofhumanwisdomandexperienceasweIl
astheheritageofworldciviIizations.LS

335.SinceancienttimesChineseemperorsandgovernmentsinalldynastiesregardedteachingastheir
firstpriorityOfallthemeasuresadoptedandimplementedythegovernmenteducationwasthemost

importantAllotbermeasuressupportededucation.
BC

20l

EDUCATlON

556.Ifonewis}IestohavegoodsiblingsorchiIdren
milyeducationmustbetaughtinonesami!y.Fora
mytoprospereducationisessential.Whenone
enterssociewbetberonerunsabusinessorengages
inanoccupationifonewishestbebusinesstoprospertbefirstpriorityiseducatingtheemplOyees.BC
357.Chineseeducationisateachingofbenevolence

andjusticeloveandsupremebarmony.Itdoesnot
teacbonetocompete{brmaterialgain.Tbere{bre
childrensbouldbetaugbttogiveprecedencetoothers
atayoungage.

Inadditiontolearningtoreainomcompeting
witbotberstbeysbouldaIsolearntosacrificetbemseves.ItisdirentomtodaJseducationwbich
startsteachingcompetitioninkindergarten.CompetitiondenotesseI{isbnessWhenchiIdrenaretaughtto
compete{brrecognitionandmaterialgainatayoung

ageandareinstilledwitht}Ieconceptofbene{iting
oneselfattbeexpenseofothersasgrownupstbeywill
notrealizethatbene6tingoneselfattheexpenseof
othersiswrong.

TberebretbeteacbingoloveteachespeopIeto
loveothersastbeylovetbemselvesalwaJ/stbinking
202

EDUCATlON

aboutmalKingsacri{icesandaboutservingotherssocietJtbecountIyandallbeingshendoing
sotbeyneverconsidertbeirowninterests.TbeteacbingofthesagesstartsomhereLS

558.MyteacherProFongDongmeiintroduced
Buddhismtomeandsaid:TbeBuddbaisagreatp}]ilosopherareveredpbi}osopberBudd}1ismist}IepinnacleofalIphilosopbiesintbeworldandlearning
BuddhismistbegreatestenjOymentofIifb.
iththescientificadvancementsinrecentJears
especiaIlyinthe6eldofquantumphysicspeopleare
graduallyseeingtbatwhattheBuddhasaid2500

yearsagowasindeedatruedescriptionoftberealitJ/
oftheuniverse.Bycontinuousandprofbundstudyof
tbesutraswebelievetbatnotonIywillBuddhismbe
t}Iepinnac}eofa}lphilosopbiesintheworld/itwiIl
alsoberecognizedasthehighest{brmofmoralitJ/)virtuecausalitJ/)andsciencelntwentJ/tothirtyyears
BuddbismwilIbeacceptedasanadvancedscience
REN

359.Parentsandeldersmustsetanexample{brthe

children.Babiesseeandbearupont}Ieirbirtb.Tbey
203

EDUCATION

starttoimitateot}IersevenbefbretbeycanspealKor

walIK.Thespeecbandconductoftheireldersmust
con{brmtomoralprinciplesandet}Iicssothatw}1at
thebabiesseehearandcomeincontactwithwillin-

Huencethempositive!y.TheC}lineseproverbTbe
behaviorofachildtbreeyearsoldwilIrevealwhat
tbispersonwillbeIilKeattbeageofeightJ/.Tbebehaviorofacbildofsevenwillrevealw}Iatthisperson

willbeliketbroug}1outbisorherwbolelifbmalKesa
lotofsense.LS

510.Ifwearetru!yawakenedweshouldremembertbe
teachingofGreatMasterYinguang:practicevvitha
smallnumberofpractitionersatasmallcuItivation
center;donotseekanities;cbantAInituobsingle

mindedlyandseekrebirtbintheWesternPureLand.
Ifanopportunityarises{brustoteachstudentsthen
dosotopassdowntbeteachingsoftbesages.Itdoes
notmatterhowmanystudentswehave;ittakesonly
onestudenttopassdownt}IeteachingsASC
51lGoodadviceistbeteachingsoft}Iesagesofthis

worldandbeyond.Latergenerationscalledthese
teachingssutras.Tbesutrasspeakoftruthsthatdo
201

EDUCATlON

notchangewitbtime.Thetrutbtbatsurpassestimeis
thesamenowasitwasthousandsofyearsago;it
nevercbangeswbetherintheeastorint}Iewest
Tbewritingsandteachingsofsagesdidnotcome
fibmtheirpersonaIexperiencesandopinionsfbrif
tbeydidtheywouldbebiasedorinappropriate.HistoIyisnotmadeupofopinionsbutofaccumulated
experienceswbereassutrascontainthetrutht}Iat

arisesomtheoriginaltruenature.Thustbeteachingsinthesutrasaretbeabsolutetrut}Ithatsurpasses
timeandspace.
Wewillbene6tandimproveifwebelieveintbe
teachingsbutifwedonottbenwewillmisst}Iese

remarkablebene{its.Thisiswbywesaytbatdoubtis
oneoftIesixfimdamentalaictionsofgreedanger
ignorancearrogancedoubtanddeviatedviews.CD

312.The6rstgoalofancientChineseeducationwas
toensurethattheactionbetweenparentsandcbil
drenwouldremainuncbangedduringtbeirli{btimes.
T}Iesecondgoalwastoenhancethissincereloveand

toexpanditsscopetoincludetbebmi!Jbrotbersand
sisterstbecommunisocietbecountIybuman

lKindandevenallbeings.Oneshouldlovenotonly
205

EDUCATION

}]umankindbutalsoanimals,trees{lowersandgrass.

Tbiswastheconceptanditwastbedesiredgoalof
C}Iineseeducationtoexpandt}Iescopeofthislove.
LS

313.TbeZbzDoKZzwzJSisthefbundation

{brenteringBudd}Iism.Butbe{breoneentersBuddhismonemusthavetbe{bundationoflearning

G!brBcGo0AoDlZI!qanddccoqRM0RoIe.GMM!cM,rBeGbo0
A0zistbeundationofConfUcianmoraleducation.

Itcontainsteacbings{br{amilyeducation.Parents
andeldersteachachild6IialpieIandrespect{br
teacbers.dccoqRc7lJRocisthebunda
tionofoistteachingoftheIawofcauseandect.
BC

511.Wbenonelearnstbeteachingofthelawofcause
andectonewillnotdaretocommitevildeeds.
WhenonereceivesmoraleducationonewiIl{bel
ashamedtocommitevildeedsIfonehassucha{bun-

dationwhenoneentersBuddhismitwillnotbehard

bronetolearntheFivePreceptsandtheTnVirtu
ousKarmas.Wbenonetrulypracticestheteachings
206

EDUCATlON

intheJKhW!JSGMe!cMBe
GboAMoDZIGqanddccoRdJRc
Jpo6onewiIltrubbreakthrougbsuffbringandat
tainhappiness.BC
315.DuringbisIibtimeSayamuniheIdmoretban
300teac}Iingassemblies.HisteachingwasveIyrichin
contentHebeganteac}Iingattheageofthirtyand
passedawaJatseventy-nineHespent{brty-nine
yearsteachingwit}IoutinterruptionWeIKnowthat

Confi1ciustaught{bronlyBveyearsandJesustaug}]t
{brthreeyearsbe{brebewaskiIled.Prophet
Muhammadtaught{brtwenty-sevenyears.Among
tbeancientandcontemporaIysagesofaIlet}]nic
groupsSal[yamuniindeedwastheonewhotaugbt
fbrtbelongestperiodoftimeandtbecontentofhis
teachingwastherichestT}]ere{bretberesultsofbis

teacbingareoutstandingHisIi{bprovidesagoodexample{brus.OnlytbrougbeducationcanwerealIy
reconcileallconictsthatarecOmplicatedandcom
plexLS

316.Tacbingandlearningaretbebundationtat

willIeadtoabarmoniousworld{brallbeings.Re207

EDUCATION

gardlessofthetimeorplacetherootofsocialstability
andhappinessisteachingandlearning.Theyaret}Ie

onIywaydemonstratedbyallthegreatsaintsand
sages0therapproachesarenotthecorrectpaths.
LP/M

317.TheChinesesayt}Iateducationisessentialinestablishinganewgovernmenttrainingitsleadersand
governingitspeople.Ifthebasicqua}ityofeducation
isnotclearlyrecognizedandimplementedincorrect
viewscanbedestrOytheentireculturecountIy)and
evenitspeople!
AllthegovernmentocialsinancientChinastudiedtheworksofwisesagesandvirtuouspeople.Even
ifsomebadselBs}1intentionstbeirwrongdoingswere

probablylimited.Tbeywouldhaveon!ybenttherules
onlysomucbbe{bretbeystarted{belingregret{i1l.
TbdaJ/)sexualmisconductwrongdoingseven
criminalactsareallviewedasmatterofbct.Weno

IongerhaveashameR1lheartorelremorsefUl.e
bavelostoursenseofmoralityandourconscience.
Andt}Iisisdeeplytroublingbecauseallthatseparates
usfTomanimalsisagoodbeart.CD

208

EDUCATION

318.batchildrenseeandhearduringtheirfirst
threeyearswiIeaveadeepimpressiononthemand

theywillbeabIetoteIlrightomwrongandgood
omevilattbeageofthree.Thesecbildrenwilbe
immunetomanyharm{i1lpollutantsint}IecontemporaIyworldThisimmunitywillbewithtIemom
birth

bentheystartattendingprimaIyschoolattIe
ageofsixorsevenifteachersmalKesuret}1attbe

childrenad}IeretomoralprinciplesandetbicseveIy
daJ/)itwillenbanceandextendtbemoraleducation

thatthechildrenhavebeenreceivingsincebirt}I.
ThiswilIIelpthem{brma{bundation{brgood
characterwbichwilIensurevirtuoustboughts
speec}Iandconductfbrt}Ierestoft}IeirlivesThe
cbildrenwillgiveprioritytootherstreatotberswit}I
respectandbumi}ity)engageintaskswitbcaution)
andgetalongharmoniousb/witbothers.Tbere{bre
nodisputewillarise.Aertheyhavefbrmedafbun
dation{brmoralconducttheyshouldbetaughtthe
writingsoft}Iesagestoreceivet}Ieteachingofethics
moralitJtIelawofcauseandectandwisdom.LS

209

EDUCATION

519.IfsocietyistoremainstabIeitsmembersneedto
Iivein}Iarmony.On!yharmonycandrawustoget}ler
intermsofopinionsideasandourwaJ/ofli{b.In
ot}Ierwordsbeingbarmoniouscanminimizetbedif
rencesinhumanrelationsandimproveequality.Af
tertbatpeaceandtben{inal|yhappinesscanbe
achieved.Tbobtainhappinesswemusthaveapeace{il}heartandbody.BothBuddhistandworldlyteachingsemphasizetbeimportanceofbarmonyandrespect.BAC

350.Wemutualyrespectloveandcooperatewitb
oneanot}IersettingourselvesasamodeIofpeaceand
barmonytos}IowthewboleworIdtbatmulti-racia}
multiculturalandmuItiaitbharmonyandpeaceis
achievable.

Tbeidealofthebumanracebecomingone{amily
isattainable.I\/IC

2l0

SOURCES

Sources

AL;dlcqLol!cwJanslatedbySiIentOices.Sin
gapore:AmitabhaBuddbistSociety(S)2000

ASC:AzSJCommentaIy.LectureSeriesgivenin
TbowoombaMy2003.TianslatedbythePureLandTansIa
tionTbam.Tbowoomba.ansIationcurrentlyongoing.
BACW:BdJAt:cdcqCdMiz.First
EditionJ\anslatedbySilentVOices.Singapore;AmitabhaBuddhistSociety(S)l999.
BACW2:tz:dlcCbIpMMbidoz.Sec
ondedition.T\anslatedbythePureLandT\ansIationTbam.
Tbowoomba.Tbbepublished.

BC:BuddhistContributionstoResolvingSociaIProblems
AddressgivenatThe21t}>GeneralCon{brenceoftheWOr}d
FeIIowshipofBuddbistsTbkyoJapanNovember2008ans
IatedbytbePureLandT\ansIationTbam.

CD:CDcJ.anslatedbySlIentVOices.Singapore:
AmitabhaBuddhistSocieI(S)l999.
ElLS:cceqcjiMLS.LectureseriesgiveninSan
FranciscoAugustl993.T\ansIatedbyPureLandT\anslation
TamTbowoombaJbbepubIished.

LP/J:LettertoPopeBenedictXVIInPreparation{brMalaJ/sianInterfaitbDelegationsAudiencewithPopeBenedictin
June20l0TlansIatedbyPureLandTanslationTam.
Tbowoomba:20l0
2ll

SOURCES

LP/M:LettertoPopeBenedictXVLT\anslatedbyPureLand
anslationTbam.Tbowoomba:20l0.

LS;LearningomSakyamuni:ReconcilingConHictandPro
motingSocialStabiIityandWOrIdPeaceThrougbTbacbing/
AddressgivenattbeCelebrationofthe2550thBirtbAnniversaIyoftheBuddhaUNESCOHeadquartersParisFrance
October2006.T\anslatedbyPureLandTianslationTbam.
MC:BuildingaModelCityofPeaceandHarmonyin
Tbowoomba.AddressgivenatMoraliVirtues:AFaithPer
spectiveForumatTbowoombaAustraliaMarcb20l2T\ansIatedbyPureLandTTanslationTbam.
MN:ABriefIntroductionofVenerab}eMasterChinKungs

MainThougbts.anslatedbyPureLandTansIationTbam.
Tbowoomba:PureLandLearningCollegeAssociationInc,2008.
MR:<TheMissionofReligionstoSavetheWorldAddress
givenatTheACRPExecutiveCommitteeMeetingKualaLumpurMalaysiaM4y20lLT\anslatedbyPureLandT\anslation
Tbam.

OH:OneHumanity)ManyFaiths.AddressgivenatInterbith
Summit{brPeaceandHarmonyinAustraIiaandtheAsia-

Paci{icRegionBrisbaneAustraIiaFebruaIy2009.T\ans}ated
byPureLandanslationTbam.

REN:ReligiousEducationisNecessaIy{braHarmonious
WOrld.AddressgivenatThe2ndInternationaICon{brenceof
Multi-ReligiousandMulti-CuIturalCommunicationDacca!

BangladeslNovember20l0.anslatedbyPureLandTfansla

tionTbam.
2l2

SOURCES

RRE:RestoreReIigiousEducationPmy{brEnduringWorId
Peace.AddressgivenatWOrIdDayofPmyer{brPeaceTbe
VaticanRomeOctober20llT\anslatedbyPureLandIansIationTbam.

SC:EliminatingCrisesThrougbReligiousEducation:Tboughts
OnBuildingaSacredCib/ofReligionsandCulture.Address
givenattheWOrldFellowshipofBuddbistsInter{aithForumj
BangkokThailandMay20l2T\ansIatedbyPureLandTTanslationTbam

SE:ReligiousEducation:SavingtheEarthAddressgivenat
Tbe3rdWOrldPeaceForum,YOgyakartaIndonesiaJune20l0.
anslatedbyPureLandanslationTbam

TVKS:eBcqzJZb!Khmd.TYans

latedbyPueLandTanslationTbamJansIationcurrentyon
goIng.

WPH:WOrIdPeaceandHarmony:AnInspirationomWater

AddressgivenatWater&PeaceGlobalForumShigaJapan
March20l0.T}ansIatedbyPureLandT}ansIationTbam.

2l3

INDEX

INDEX

Re{brencesaretoexcerptnumbersnotpagenumbers.
dccqRc7dc508515
anity233119l1820530l
afHictions2056105568697l79819ll57l16l67
l9l22025531l

AmitabhaBuddhal21!57l8272850515512}1517
195l5551576l90l02)l8l

dmMM92790

ange52511l737889j9697l02l06jl09ll2lMjl29
l10l16M9l60)l65l7ll83l9ljl91l95236238
286293!3lZ51l

animaIs58ll7l3ll59l65!255512517

arrogance367897ll2ll1l16l95258281
attachments

egol26)l77
knowIedge81
seIE81

attainment27)3912,56l29)207)2l1

dl!ns5l98l55l51262261j277
AvaIokitesbvaraBodhisattvall

awakeningl28105lllll12l16l55l62l68l70l90
l92l96203235215)2162812985053l7310

babybabies529339
baddeedsbadkarmasl37l96

belieEl5l627l63205207j2ll3ll
benevo}encell92703l5

birtbanddeath3l181l67
bodhimind3569l205

Buddha-namechantingl3350l915l8
2l1

<NDEX

Buddhanature5lM2
BuddhaMind{ilIness57

causaIitJcauseandeHbctl01l07ll0l,2ll23625i266
27027l2752872912985l1)523j321338313518

chiIdren20022526527630232252933l!556537539
312318

compassionjcoInpassionatel028l03l05l08ll2ll9l3l
l19l6ll72l78l81)l9l22123526827027328l
29329130l3l5523

conditionsl2Ml52125303379!8l93l0ll07l57
l1920525326l26250l3l0

conHict75!97ll5ll6ll9l25l78l95!238268!287295
298!3005l7323315

Coni1ciusConhcianism78!ll9l21!l80l98252267270
2802902922973085ll32l325326350515
consciousness68767790l20l17l5327329l

ConstantMind{ilInessl8275951!57!l02
contentcontentmentl05209220)221>251

deIusion1076M8l55l932032762812873l0
desire31l09ll9l55l71l75!20l202209220]228271

512(a}soseeFiveDesires)
destiny)destinies35!l07l7ll90!206230
Dbarma-bodMl1629l
Dharma-endingAgel7l9
Dbarma-nature5l267

DharmaReaIm725)2898l36l152l1
DhJM8689l17

dignity550
disasters7897l05ll1l952l5225236275287289293
2985l7
2l5

INDEX

discriminatediscriminations2972l828587l28l50l67

2l0)221

D!G508!3l6551515
doubtl5l66l!62782ll5015ll51l

EightConsciousnesses76
EightSuffbringsl55205
enlightenmentl1l95952566ll58l72221255268
2732762903l0

etbics270,287291323359518
emotionsl09l6l260528

empathJl0l59l76251
{aith1927566320526927528l287298

bmelll09l66l96202271527

amilJl1ll71l8722526127728l281299325556512
313

FangDongmeiPro{bssor538
{aultsl39l50l58l62l68l70l72l81l89l982l3222
225

{bar60l09l6821l
{barlessnessl01250251255332

liaMilialpiety!19l802252502653l652052252733l
315

{ire97l02ll1l29200

FiveAggregatesl55
FiveDesiresl0lll22)l30>l55>202

FiveCardinaIRelationships53l
{lood97ll1200
{brbearancel69l82
FourLands

LandofCommonResidenceofOrdinaIyBeingsandSaints7
2l6

INDEX

LandofExpedientLiberation7
LandoRealReward7

LandofEternallyQuiescentLight7
GCZMZl9

greed50521l7578!9697l09ll2ll1l55)l16l19
l52>l60l65l7ll83l9ll9520l256238268281
28629329751l

gooddeedsgoodkarmas5l8578391l22l52l55l11)
l81l90l962l12382502715l7

gooddbarmas1ll21
good{brtunel2729297l02l26l10l15l65l77l82
l81l882002l2225262330

goodnessl2l812l25)l27l31l372l7228251273285
289)306

gossipl912l9
GarBeGb0Ao308551313
babits,60687lll3!l25l5Zl16!296509)3l2
HanYinMs.)2l6328

happinessl03ll9l8825025927627828152l532!511
516}519

harmony65!7l)l05l21l25l602l3500521535519
HuinengMaster221
humilityl51,2082652705i8
ignorancej52511l757896l01ll1159!l16l65l7l
l76l83jl9ljl9523821029351l

iIlness59l01l06M5l55l9l209521

impartialityllll285
fLs279ll05l93
intoxicants219
2l7

INDEX

jealouSy)85281286
jOy)5159l05l09l55l9l20l22523932l
justice96l05ll9268337
karma7l827535155591l121858689596l22

l11l5ll51l9ll962l7255257(alsoseeTbnVirtuous
KarmasandTbnEvilKarmas)
karmicdebts3595l87

kiIing1l78>l75,221)23l231215218!255
kindness37l3ll39l18l66l68l762l6221265266
5l6j525

Ksl26
LandofUItimateBIissl1l5202629

letgoIettinggol528501586)90l00l05l06ll8>l22
l28l35l52l6ll67l9520l!206j25825125527q

281j297

LiBingnanjMrll207079255258

}ovingkindnessl03ll3l7822126526526628l323
Lu)iang3l6
lying1l78218
MahasthamapraptaBodhisattval2566l
materiaIgain>75ll9268357
matterl20

meditativeconcentrationl96265!l52l60l7ll92l912l8
2362372382102573l9
Menciusll9265>280502

meritsandvirtues22262872l02l812l7

misdeedsl07l7120l

modes208
money93ll96255
2l8

lNDEX

moraIitJ/l05l6623626627027l275287291298>5l7
523352358518

muIticuItural-ism27l291297299300550
obstacIes1051!57!75l29l11l65l70l75l87l892ll
223)228257286

OneMindUndisturbed391858l9

OUyangJingwulVIr.3l03l3
OUyiGreatMaste59902ll

parents19l80225250265302320527j52935l!559312
patience99l29l69l86)2l822323825726l
peaceofmindl35!l19
physics338
preceptsl6!l9626179l7325625725921l212j217
21925l2522562903l9(alsoseeFivePrecepts)
pbiosophJ27027l3l3
P&M/b/w!sMV)l5l
PIsl69
pregnanq/529
puremindpurltyofmindl1118586l8189l02llll29
l30l19l83l862092ll223229210268295j326

purityl08lllll3l30l19l55)201)2lq211216266)273
285!287

physics558
rebirth379lll5l6202225>27

re{brm57l37l19jl62l68l72l932l3

relationsbipsl327135l
remorse22jl91317

reprisaI9523l
residuaI
2l9

INDEX

habitsll36l162l2

karmas751

respect-{hll559l05l57l59l68l80l8622l225215
216265265269270j2832862872983003083ll
52255033l315318319550

retribution78l55l562l52l723l21l

retrogress195
revengel1822525l
rootsl2l578290301307)308520

SakyamuniBuddha2129>5l1375l612975085095l9
515

SamantabhadraBodhisattval2l57l59
sciencel57l9l2ql27027l325332358

selRcuItivationl6221l333

selfish,-nessll3l22l56l12l13l16l952582713l5
337317
sexual

desire3l75
misconduct1l78219517

simplel127162092l2255509
simplicity)209
sincerity)5568l08l272022652702865ll322551
singIe-mindedl59

singIe-mindedIJH219j505255575962l87510
SixDustsl0ll76l30202

SixPaths5719l52l65217218

SixSenseObjectsl22
steaIing1l7885!l85218
suring31371l9ll03ll9l2153l55l60l82
l882052102812903l0311alsoseeEightSurings
SupremePer{bctEnlightenment12230
220

INDEX

shZZM6lll1
Thoism290292!308)525s

ccChM309
TbnEviIKarmas1ll9l210
TbnVirtuousKarmas331ll05l21l753313
ZbmKhmsZl21308315511

T}IreeBadRealms27l05

TbreeConditions3579
ThreeEvilPaths2038l21l56l65
tolerancetolerant99330
truenature21l5052,768291l09ll3l20l25l3l)l57
l16l812022072ll2l3226213215216219251
273279280285!2963075ll)51l

vegetarian255
ZMZsZ255

v>ewpointsl16526
vowingi9l5l5l62127355779269

wanderingthougbts2829!10!50525155576062657l
7585llll28l19l672092l0221)5l5

wealthll,92l02l01l09ll1l66l962002022l2250
251)255j27129732l527

wind97l05220

worldpeacel7i265268271295325
worIdbteacbings7096519
worIy)worries!3051759l97l19l67l9l21l503
wrongdoing22l07l82l9020l2l3210520,517
YinguangGreatMasterl5l622lj310
22l

INDEX

ZhangjiaLivingBuddha65182217
ZhongfbngMasteI)2
zongjiao525

222

lIythemeritsandvirtues
accruedomtbisworlK

adorntbeBuddhasPureLand

repaytheFourKindsofKindnessabove

andrelievetIesuringsofthose
intheThreePatl]sbelow

IIaJatbosewhoseeandlearothis

bring{brtl]theheart

ofunderstandingandcompassion
andattheendofthis}i{b

beborntogetI]er
intbeLandoUItimateBIiss

Foralistof
Amitabl1aBuddhistSocieties

and
PureLandCenters

pleasevisit

www.purelandcollege.org.au

Complimentsof
-

Rareitistobebornasahuman
Rareitistobeborn

w}1entheBuddbad}larmaisknown.
RaretobaveawiseMastertoteach

Rareto}]avetbegood{brtune
toIearnomtbeMaster

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beenIearningtbeBuddhadharma.Forover{ifD/witI]skill{hImeans!greatpatlence)andpro{bundcIariI-andtbe
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