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The Record of Water Mirror Turning Back Heaven By Tripitaka Master Hsuan Hua

From Tibetan Buddhist Encyclopedia
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Preface



In stillness, regard the system of three thousand great thousand worlds; bad karma wells up and fills it all. Nation kills nation creating world wars. Family kills family creating civil wars. Man kills man creating wars of that and this. Self kills self, creating wars of mind and nature, and so forth until emptiness kills emptiness, and water kills water creating the wars of shape and shapeless. So many wars. How sorrowful! How painful! There is not one of the limitless disasters which is not brought about because of the activity of killing.

If we do not awaken soon, prohibit and cast off the causes, conditions, Dharmas, and activity of killing and so forth, it will certainly be difficult to turn back those great disasters and obtain peace and happiness.

Disasters are produced from the activity of killing; the act of killing is produced from the mind. If the mind does not produce thoughts of killing, stealing, sexual misconduct, false speech, and intoxication, and awesomely maintains the five precepts, vigorously cultivating the triple study, then all bad karma can certainly be erased. The original face is not at all difficult to recognize; the originally existent wisdom will certainly spontaneously manifest. The wind and light of the original ground have a special wonderful delight. Its flavor is indeed inexhaustible. If we wish to try its taste, we have foremost only to purify our will and that is all there is to it.

Turn the mind toward the good, put forth the vigorous heroic mind, establish the will to cultivate and accomplish the fruit of the way, widely cross over those of like kind, and together ascend to the other shore. Together with all good superior men assemble happily in one place, eternally companions with irreversible Bodhisattvas.

My Water Mirror Turning Back Heaven has been written for just this reason, which is easy to speak, but very difficult to do. Why? Consider beings doing good; grab them by the ear, thrice admonish and five times teach, and still they do not raise up their conduct. If they encounter bad conditions thought after thought they increase and grow, without teaching they can penetrate by themselves. Those who know how to turn away from the confused road are few indeed.

Like the moon in water, and flowers in a mirror, these have merely reflections and no shape. It is properly called the hoping of what cannot be hoped, the accomplishing of the unaccomplishable. Therefore, it is called "Water Mirror Turning Back Heaven".

Today

What time is present time? It is the time of the imminent extinction of living beings. Looking around the Dharma realm, country fights with country, family fights with family, man fights with man, and so forth until the great fighting of world systems arises.

An ancient said, "Quarrelling over land, war is made. Murdered people fill the fields. Quarrelling over cities, war is made. Murdered people fill the cities, and lead the earth to eat the flesh of men. These offenses are not pardoned by death."

It is deeply hoped that the heads of every state will embody the virtue of heaven and earth's preference for life. Put forth good government and dispense justice. Banish quarrelling and dispense with greed. Renounce oneself and rescue people. Benefit oneself in benefiting others. See the universe as one family. See all people as one person. " If there is a man who has been killed, it is as if I killed him. If there is a man who has been cheated, it is as if I cheated him. " Constantly and always turn back and look inwards. If one offends before heaven, there is no place to pray.

Yesterday

At the age of 50, one is able to awaken and know the errors of 49 years. This is not far removed from being a superior man who changes his ways and moves towards the good. An ancient author has said, "I know that my past faults were not remonstrated, yet know that in the future I can catch up. Knowing that the confused path is not far behind, I am aware of today's rights and yesterday's wrongs." In Buddhism it is said, "Of all bad karma which I have done based on beginningless greed, hatred and stupidity, committed by body, mouth and mind, I now repent and reform...Offenses arise from the mind; use the mind to repent. When the mind is forgotten, offenses are no more. Mind forgotten and offenses eradicated, both are empty. This is called true repentance and reform."

It is hoped that sentient beings of the Dharma Realm will read this, minutely savor its flavor, actually practice it themselves, and from their pain produce repentance and reform.

Confucius said, "To have faults and not to change is indeed a fault. When you have faults do not shrink from changing." There is no greater good than this.

Tomorrow

Born in this age, we must establish the will to be new and great people. The engraving of T'ang says, "If once made new, every day renew: Let there be daily renewal." The announcement to K'ang says, "Make a new people." Look into modern science. It is new every day and different every month. Military weapons are new every day and different every month. Wars are new every day and different every month. Although it is called progressive change, it does not differ from advancing cruelty. It takes human life as a child's play, an experiment. It uses strength and force to fill its great desires and aims.

Why not think instead of washing clean the body and mind, of brushing away the accumulated dirt, of producing great shame and painfully changing the former wrongs. To create a new life, be a new and imposing person, full of grand power. Establish merit for the sake of beings of the Dharma Realm. Take all countries as brothers and establish virtue. Establish a model for all under heaven. This is called mercifully representing heaven in widely transforming. With loyalty and filial piety, for the sake of the country, teach the people.'


The Interwoven Net of Karmic Feeling, the Turning Onwards of Cause and Effect

The Dharma-realm is not large; a mote of dust is not small. Why? The totality is identical with one, one is identical with the totality. Yet there is something more wonderful, subtle, and difficult to believe than even this: the net like interweaving of karmic responses, and the wheel like spinning of cause and effect.

For example, the karmic feelings between countries are interwoven; their causes and effects compel them to engage in senseless quarreling. It becomes difficult to end the murders and massacres, which increase endlessly until the final destruction of the countries and the annihilation of the race when everything is eradicated and brought to an end. There is a saying, "Plant good causes, reap good results; plant bad causes, reap bad results.

There is also this interweaving of karmic feelings as well as the turning of cause and effect between families. When there is kindness, there is harmony, but when enmity arises there is revenge. The participants do not understand, and continue to rail at each other for life. Who awakens from this?

A sutra text says, "If the deeds done in a hundred thousand aeons are not eradicated, the retribution will be experienced when conditions become ripe." In all our actions, how can we possibly not be cautious and attentive, "as if standing on the edge of a deep abyss, as if treading on thin ice!"


IDENTICAL INTEREST GROUPS

The standard phrase "In flocks of good and packs of evil, people always seek their own kind," sums up the concept of identical interest groups. Scholars are friendly with scholars, farmers with farmers, businessmen with businessmen, and officials with other officials. Buddhists are friendly with Buddhists, Taoists with Taoists, Christians with Christians, and Moslems with Moslems. Military personnel consort with military personnel, bandits with bandits, good citizens with other good citizens, and criminals with other criminals.

Each person seeks out his own kind, and thus parties and special interest groups are established in mutual jealousy and enmity. Such groups are as compatible as water and fire, i.e. they will not admit of one another. They start out well but gradually hatred arises and after a time they begin to devour one another. The strong overpower the weak and the many take advantage of the few. Strength comes to outweigh reason and thus we reach the present sorry state of affairs.


THE ENDLESS TURNING WHEEL OF KARMIC RETRIBUTION

Sheep can become people and humans can become sheep, as explained in the Surangama Sutra. There are nations of sheep, nations of horses, nations of cows, of pigs, of gods and so forth down to the nations of bees, ants, mosquitoes, and other insects. Each of these gathers in groups of its own kind. The strong become kings and the many become the nation. All of this occurs in accord with the retributions for the deeds done in the past, and this retribution is never off by a hair's breadth.

When viewed with the Buddha Eye it is all total inversion. Suddenly beings soar to the heavens and then plummet to the earth. Suddenly they are asuras, and then, just as suddenly, flittering, flying, crawling, and creeping things. Beings undergo these retributions in accord with their own past deeds yet remain quiet unaware that this is happening. How pitiful this is.


An ancient verse says,

From the womb of a horse to the womb of an ass,
Constantly passing by Yama's door.
An ascension to Sakra is followed
By the passage back to Yama's pot.

From this, one should see the successions of lives and deaths as being unfixed like the bobbing of motes of dust floating in the wind of karma, sinking into the six paths without rest.


WHAT IS THE ULTIMATE MEANING OF THE MIDDLE WAY?

"Ultimate" means final, "meaning" means what is fitting, "middle" means not going to extremes and "way" means practice. To discuss the concept of the middle further, if one does not go far enough he will not reach the goal. When he goes too far he should bring about a lessening, and when he falls short, he should increase. In either case he should avoid falling into emptiness, or grasping at existence. This is what is meant by the Middle Way, the true substance of the principle of True Emptiness. It is also called the Reality Mark, True Suchness, One’s Own Nature, and the Buddha-nature.

To put it quite clearly once again, it is like the figure O which is the sole ancestor of heaven and earth, the father of all Buddhas, the mother of all things, and the source of the most subtle of wonders. Everything in life and death comes from it and there isn ’ t anything, which does not return to it. This is what is meant by the phrase "true Emptiness is not empty. Wonderful existence is not existence." One who understands this can be called a "man of the Way who is without a mind," one who has overstepped all categories, who has been released from the suffering of the wheel, one who roams freely at leisure, who has ended birth and death, a living dead man.

PLEASURE IS THE CAUSE OF SUFFERING

The Saha World is characterized by the blazing of ten thousand sufferings. It is full of a great many evils. There are many ways to suffer - three, eight, and limitless ways - but it is difficult to discuss them; they can never be fully described. The three sufferings are the suffering within suffering, the suffering of deterioration, and the suffering of notion. The eight sufferings are those of birth, aging, sickness, and death, as well as the suffering of being separated from objects of love, the suffering of encountering objects of hate, the suffering of not realizing aspirations, and the suffering of the raging of the five skandhas.

Wearing beautiful new clothes is a great pleasure, but before long, the clothes become a yoke. When they get dirty or stained, worry arises. Would you call this pleasure or suffering?

Fine eating is foremost among pleasures, and so hundreds of delicacies have been invented. Nonetheless, a gourmand can eat only three times a day; more brings on illness and diarrhea. Would you call this pleasure or suffering?

Elegant estates are considered great pleasures. Although one may accumulate thousands of dwellings, during sleep his realm extends less than eight feet. All those houses need stewards, and caring exhausts one's mental faculties. Would you call this pleasure or suffering?


A BURNING HOUSE WITHOUT PEACE

The place where we live is forever disrupted by countless troubles. One day there are earthquakes, the next day landslides, and the next, tidal waves. All kinds of calamities follow one upon another endlessly which is wh y the ancients said, "The triple world knows no peace; it's like a burning house."

After he left the home life, the Great Master Lien Ch'ih often returned to visit his family. His wife, wise and wholesome, searched for a method to help him, and came up with the following means. Just inside the door she dug a pit. In it she set live coals. When the Master set foot inside the house, he stepped in the fire and let out a great yell, "Fire!"

His wife replied, "Since you know it's a fiery pit, don't come back." The Master then had a great awakening. Later he became an outstanding personage in Buddhism.


THE WAY OF FRATERNAL RELATIONS

During the Han Dynasty, the family of a four-year-old boy named Kung Yung received a gift of a box of pears. All his brothers took large ones while Kung Yung deliberately sought out the smallest. Surprised, his elders asked the boy about his behavior.

"My brothers are older than I and they should get the big ones. Since I am the youngest it is fitting that I receive the smallest," he replied. Although Kung Yung was young, he had a profound understanding of the principles of yielding and filial respect. More of such behavior would truly influence the world.


LOYALTY AND DUTY

We should have a sense of responsibility in everything we do. We should carry out our duties to the utmost. It is most important, neither to ignore responsibility, nor to conduct affairs in a slack or partial manner, nor to be remiss in fulfilling commitments.

Those who deal loyally with others will be dealt with loyally, whereas those who deal falsely with others will be dealt with falsely. The cheater cheats himself; he who does harm harms himself. If one sends out counterfeit money the same returns to him. How can we do anything but be careful?


THE IMPORTANCE OF FAITH

Faith is the foundation of cultivation of the Way and the mother of virtue because it is capable of nourishing wholesome roots. The Buddhadharma is like a vast sea; only by faith can it be entered. Therefore the single word, faith, is the essence of escaping from birth and death, and is the wonderful means for returning to the source. It is a precious raft in the stream of defilements, a torch in the dark cave of ignorance, and at the fork in the road, it is the road to be taken. It is a compass when foundering in the waves on the sea of affliction, and a wise guide on the way of the three paths and the eight difficulties. It is the origin of awakening for the four kinds of creatures born within the six paths. Faith cannot be ignored. An ancient author said, "If a man has no faith, I do not know what can be made of him."

Once two bhiksus were travelling to see Sakyamuni Buddha, the World Honored One. As they traveled they became extremely thirsty but could not find any water. As they walked they happened upon a human skull containing water in which some small bugs were swimming. Extremely joyful, one of the bhiksus picked up the water and offered some to his companion. The companion replied, "Although I may die of thirst, I cannot violate the precepts while I am alive." After this incident he died of thirst.

When the bhiksu who had drunk the water reached the place where the Buddha was residing, he bowed and said to the Lord, "Your disciple was travelling in the company of another bhiksu who perished of thirst on the road. I hope the Buddha will be compassionate and rescue him."

The Lord replied, "Because he stringently maintained the precepts and was so firm in his faith that he would not violate them even in the face of death, he arrived here before you and received the awesome power of the Buddha."


THE CONCEPT OF PROPRIETY

The word propriety is defined by a homonym in Chinese, which means "to set up" or "to stand." Therefore Confucius said, "If a man has no sense of propriety he has nothing to stand on." It is also said of one's parents, "Serving them with propriety while they are alive, burying them with propriety after death, and sacrificing to them with propriety is filial piety."

Confucius's disciple Tse Hsia asked about filial piety. The Master replied, "It consists of not getting angry."

When Tse Yu asked about filial piety the Master replied, "What people nowadays call filial piety is simply feeding the parents. But dogs and horses are capable of doing the same thing. If there is no respect involved, how do we differ from them?"

Yen Yuan asked about humaneness and the Master replied, "It consists of principled self-regulation." The disciple asked what was meant by principled self-regulation and the Master replied, "Look at nothing improper, listen to nothing improper, say nothing improper, and do nothing improper."


The Ultimate Meaning of the Middle Way

Text:

What is meant by the “the ultimate meaning of the Middle Way”? “Middle” means not going to extremes, “Way” means practice, “ultimate” means final, and “meaning” means what is fitting. The middle is that which neither goes too far nor fails to go far enough.


Commentary:

Today our topic is “the ultimate meaning of the Middle Way.” This is an extremely important topic. We who cultivate the Way should certainly understand the ultimate meaning of the Middle Way. “Middle” means not going to extremes. It is right in the center. This is not the “middle” spoken of in the Shurangama Sutra. Here “middle” means what is right in the center, not in the north, south, east, or west. For example, this dining room is in the center of the building. It isn’t located more to the right or more to the left. “Way” means practice. The “Way” is the path that you tread upon in your cultivation. If you don’t practice, there isn‘t any path.

Ultimate” means final. Ultimate means there isn‘t anything. And “meaning” means what is fitting. What is fitting means what is exactly right, just the right thing. The middle is that which neither goes too far nor fails to go far enough. The Middle Way does not go overboard, nor does it come up short. It does not lean to the left or right, to the front or back. When we cultivate the Way, we should cultivate the Middle Way and not take a lot of unnecessary detours or go down the wrong paths. We have to find the Middle Way.


Text:

When one goes too far, one should bring about a lessening. When one falls short, one should increase. Then one neither falls into emptiness nor grasps at existence. This is what is meant by the Middle Way, the principle of True Emptiness. It is also called absolute reality, ultimate truth, one‘s own nature, and the Buddha nature.


Commentary:

When one goes too far and there is excess, one should bring about a lessening. With a slight decrease, one returns to the Middle Way. When one falls short and there is a deficiency, one should increase a little bit and then it will be the Middle Way. The Middle Way is neither excessive nor deficient. Then one neither falls into emptiness nor grasps at existence. The Middle Way is not nonexistence, nor is it attachment to existence. This is what is meant by the Middle Way, the principle of True Emptiness. It has many names. It is also called absolute reality, ultimate truth, one‘s own nature, and the Buddha nature.


Text:

To put it quite clearly, it is like the figure zero, which is the ancestor of heaven and earth, the father of all Buddhas, the mother of all things, and the source of wondrous mystery. All of creation comes from it, and nothing fails to return to it.


Commentary:

To put it quite clearly, to bring it all out in the open, it is like the figure zero. Our efficacious nature is like the circular figure of the zero, which is the ancestor of heaven and earth. The universe is born from it. If it didn‘t exist, there would be no universe. It is not a number, and because of that all numbers come forth from it. It is the father of all Buddhas, that is, the nature of all Buddhas. Thus above it was said to be one’s own nature and the Buddha nature. The Buddha nature is a treasury of bright light.

It is the mother of all things, including Bodhisattvas, Hearers, and Condition-Enlightened Ones. And because the zero has no beginning and no end, it is the source of wondrous mystery. It’s truly wonderful! It does not seem to exist, and yet all of creation comes from it. It is the source of all transformations. And nothing fails to return to it. Everything came from this place, and will eventually return to this place. So this is extremely important.

If you cut open the zero, it becomes the figure “1.” And with the number one, all numbers come into existence. Before the zero is cut open, there are no numbers. Without numbers, there is no inside or outside, no past or present; at all times it is this way and does not change. That‘s why this figure represents the Buddha nature and the Middle Way. If you can understand this principle, then you will get a grasp on birth and death.

Disciple: What does the Chinese expression for “to put it quite clearly” mean?

Venerable Master: [The literal meaning is that] you bring out all the whole plate of food. That is, I tell you the whole truth: The zero is just the ultimate meaning of the Middle Way.


Text:

This is what is meant by the phrase “True Emptiness is not empty; Wonderful Existence is not existence.” One who understands this can be called a “person of the Way who is without a mind,” one who has transcended fate, who has been liberated forever from the suffering of transmigration, who roams freely at leisure, and who has ended birth and death--a living dead person.


Commentary:

This is what is meant by the phrase often seen in the Buddhist Sutras: “True Emptiness is not empty; Wonderful Existence is not existence.” True Emptiness is not necessarily empty; Wonderful Existence is not necessarily existence. Empty, yet not empty; existent, yet not existent--this is the functioning of the zero. One who understands this can be called a “person of the Way who is without a mind.” You can give yourself that name. A person of the Way who is without a mind is one who has transcended fate. Right within fate, he can surpass fate. Once he understands the zero, he is no longer controlled by fate. He is one who has been liberated forever from the suffering of transmigration, who roams freely at leisure, and who has ended birth and death--a living dead person.

He is very carefree, because he no longer undergoes birth and death. He appears to be alive, and yet he acts like a dead person: he doesn‘t contend with anyone. He doesn’t care for fame or profit, and doesn‘t get attached to the notions of self and others, right and wrong. He’s like a living dead person. Because he has seen through and let go of everything, even though he is still in the world, he acts just like a dead person. Do you understand?


Contents

Preface

The Interwoven Net of Karmic Feeling, the Turning Onwards of Cause and Effect

Middle Way, Pleasure & Suffering, Burning House, Fraternal Relations, Loyalty & Duty, Faith, and Propriety

The Ultimate Meaning of the Middle Way

The Way of Fraternal Respect

The Importance of Faith

The Concept of Propriety

Cultivating the Bodhisattva Way

Zheng De: A Paragon of Filial Piety

Confucius

Mencius

The Venerable Elder Laozi

Manjushri Bodhisattva

Universal Worthy Bodhisattva of Great Conduct

Earth Store Bodhisattva

Gwanshiyin, the Bodhisattva of Great Compassion

Bao Zhen===


The Way of Fraternal Respect

Text:

During the Han Dynasty, the family of a four-year-old boy named Kong Yong received a gift of a box of pears. All his brothers took large ones while Kong Yong deliberately sought out the smallest. People were surprised and asked the boy about his behavior.

Commentary:

The way of fraternal respect means showing respect to one’s brothers and elders. During the Han Dynasty, the family of a four-year-old boy named Kong Yong received a gift of a box of pears. There was a person named Kong Yong, who was different from others from the time of his birth. When he was four years old, a friend of his father’s sent them a box of pears. All his brothers took large ones while Kong Yong deliberately sought out the smallest. The children were fond of pears, so his elder brothers quickly went over and each selected the biggest pear he could find. They looked over the pears, picked out the best one, and took it away. Kong Yong, on the other hand, chose the smallest pear. People were surprised and asked the boy about his behavior. They were puzzled as to why this child had taken a small pear.

Text:

My brothers are older than I and they should get the big ones. Since I am the youngest, it is fitting that I receive the smallest, he replied.

Although Kong Yong was young, he had a profound understanding of the principles of yielding and fraternal respect. He is truly a worthy model for the world.

Commentary:

Probably someone thought it was strange that the boy should choose a small pear, so he asked Kong Yong, “Why did you take such a small pear?”

“My brothers are older than I and they should get the big ones. Since I am the youngest, it is fitting that I receive the smallest,” he replied. “Since all my brothers are older, it’s only right that they eat the bigger pears. I am the smallest among us siblings, so I should eat the smallest pear.”

Although Kong Yong was young, he had a profound understanding of the principles of yielding and fraternal respect. He truly knew how to respect his elder brothers. He was able to yield good things to others, and take bad things upon himself. He understood such principles. He is truly a worthy model for the world. People in the world should take a lesson from Kong Yong. They should be like him and understand how to respect their elders and yield to others.


The Importance of Faith

Text:

Faith is the foundation of cultivation of the Way, and the mother of merit and virtue, because it is capable of nourishing wholesome roots. The Buddhadharma is like a vast sea; only by faith can it be entered. Therefore, the single wordfaith” is the key to escape from birth and death, and is the wonderful means for returning to the source.


Commentary:

Faith is of utmost importance. Without faith, you wouldn’t succeed at anything. Faith is the foundation of cultivation of the Way. If you want to cultivate the Way, you must have faith. Without faith, the foundation of the Way would be cut off. And faith is the mother of merit and virtue. If you want to have merit and virtue, you also need faith. The mind of faith is the mother of merit and virtue. No matter what good deed you set out to do, if you lack faith, it won’t succeed and it won’t bring you merit.

Because it is capable of nourishing wholesome roots. Faith can nurture every kind of good roots and wholesome power. The Buddhadharma is like a vast sea;only by faith can it be entered. Without faith, you cannot enter this great ocean. Therefore, the single wordfaith” is the key to escape from birth and death. It is the essential secret for gaining release from birth and death, and is the wonderful means for returning to the source. It is also the most surprising method for regaining your original face—your true identity. If you have faith, you will be able to produce all kinds of wholesome roots and merit and virtue, and you’ll be able to cultivate. If you lack faith, then it’s all over for you. So faith is a very inconceivable method.


Text:

It is a precious raft in the stream of affliction, a torch in the dark cave of ignorance, and a guide who leads us out of dangerous by-paths. It is a compass for those floundering in the waves on the sea of suffering, and a sagely teacher for those in the three paths and the eight difficulties. It is the resolve for enlightenment made by the four kinds of creatures born within the six paths. Faith cannot be ignored. An author of ancient times said, “If a man has no faith, I do not know what he can accomplish.”


Commentary:

This passage continues to discuss the importance of faith. It is a precious raft in the stream of affliction. Our afflictions are like flowing water; one affliction passes, and another one comes. They come in endless succession. What can we do? We can get on the precious raft—actually it’s a big ship—and go from amidst afflictions to the opposite shore, and reach paramita. There’s another analogy. Faith is like a torch in the dark cave of ignorance. If you have faith, then you don’t have to worry about being in the darkness of ignorance, because you’ll be illumined by the torch of faith.

And a guide who leads us out of dangerous by-paths. If you are travelling on a road and reach a point where it branches into three forks, and there are no signs, you don’t know which fork to take. You need to ask someone; you need a guide. Some of the forks could be dangerous; you might lose your life if you take them. So you have to ask someone whether the road is difficult to travel. If you have faith, it’s equivalent to having a guide. When you reach a fork in the road, you’ll know which branch to take, and the dangerous roads will no longer be dangerous.

It is a compass for those floundering in the waves on the sea of suffering. Living in this world, we are actually in the sea of suffering, where the waves are immense. There are temptations everywhere you turn: you want to strike it rich, or get a high position in the government. All of you are young, so you don’t see the advantages of being rich or being a high official. These temptations are not that strong yet. But when you get a little older, you might develop the ambition to make a fortune or get a high position. Or you might dream of having a lovely family, a fancy car, a nice jet, or a rocket to take you to the moon. These desires are like huge waves. But if you have faith, then it’s like having a compass to guide you.

And a sagely teacher for those in the three paths and the eight difficulties. The three paths are the realms of hell-beings, hungry ghosts, and animals. The eight difficulties include being born before or after the time of a Buddha, being born blind, deaf, or mute, being born in the northern continent of Uttarakuru, and so on. I explained these before, so I won’t go into them now. Being in the three paths and the eight difficulties, it’s necessary to have a teacher of sagely wisdom, a very wise teacher.

It is the resolve for enlightenment made by the four kinds of creatures born within the six paths. The six paths are gods, people, asuras, hell-beings, hungry ghosts, and animals. The four kinds of creatures are those born from wombs, from eggs, from moisture, and by transformation. Being among the four kinds of creatures born in the six paths, we should make a resolve to seek enlightenment. If we have faith, then it’s like having a resolve to become enlightened.

Faith cannot be ignored. No one can be without faith. An author of ancient times said, “If a man has no faith, I do not know what he can accomplish.” If you lack faith, you won’t be able to achieve anything. That’s the importance of faith.


Text:

Once two Bhikshus were travelling to see Shakyamuni Buddha, the World Honored One. As they travelled, they became extremely thirsty but could not find any water. As they walked they happened upon a human skull containing water in which some small bugs were swimming, enjoying themselves tremendously. One of the Bhikshus picked up the water, drank some, and offered the rest to his companion.


Commentary:

Once two Bhikshus were travelling to see Shakyamuni Buddha, the World Honored One. Probably these two Bhikshus had some problem that they hoped the Buddha could help them solve. As they travelled, they became extremely thirsty but could not find any water. Because the distance was very far and there was no efficient means of transportation in those days, they walked a long ways without water and became extremely thirsty. There was no milk, no soda pop, nothing at all to drink! There weren’t even any people around. If there had been people, there would have been water. So they looked and looked, but didn’t find any water.

As they walked they happened upon a human skull containing water in which some small bugs were swimming, enjoying themselves tremendously. If you think about it, a human skull doesn’t hold much water--hardly enough for people to drink. But it holds more than bugs could drink, and so these bugs were frolicking to their heart’s content in the water. One of the Bhikshus picked up the water, not caring whether there were bugs in it or not, and drank some. Probably he just took a few sips and then offered the rest to his companion, saying, “Please drink some.” This Bhikshu still had some sense of courtesy. He didn’t feel right drinking all the water himself.


Text:

The companion replied, “This water contains bugs and the precepts do not permit drinking such water. I would rather die of thirst than violate the precepts in order to stay alive.” After this incident he died of thirst. When the Bhikshu who had drunk the water reached the place where the Buddha was residing, he bowed and said to the Buddha, “Your disciple was travelling in the company of another Bhikshu who perished of thirst on the road. I hope the Buddha will be compassionate and rescue him.”


Commentary:

The companion replied, “This water contains bugs.” He was in effect saying, “I won’t drink it.” The Buddha had said, “When I look at a bowl of water, I can see 84,000 bugs in it.” Although there were no microscopes or other such devices in those days, the Buddha could see the tiny bugs (germs) in the water. So the Buddha set up a precept that forbids Bhikshus from drinking water with bugs in it. Thus the other Bhikshu said, “The precepts do not permit drinking such water. I would rather die of thirst than violate the precepts in order to stay alive.”

After this incident he died of thirst. After his companion was done speaking, the first Bhikshu didn’t say anything else, but simply drank all the water himself. Because the weather was hot and dry and the second Bhikshu was so thirsty, he died. When the Bhikshu who had drunk the water reached the place where the Buddha was residing, he bowed and said to the Buddha, “Your disciple was travelling in the company of another Bhikshu who perished of thirst on the road. I hope the Buddha will be compassionate and rescue him.”


Text:

The Buddha said to the Bhikshu who had drunk the water, “Because he stringently maintained the precepts and was so firm in his faith that he would not violate the Shila even in the face of death, he received the awesome power of the Buddhas and arrived here before you. He has already seen the Buddha and heard the Dharma. He is a Bhikshu who has true faith.”


Commentary:

When the Bhikshu who had drunk the water with bugs in it asked the Buddha to save his companion, he was doing it out of a good heart and in the spirit of practicing the Bodhisattva Way. The Buddha said to the Bhikshu who had drunk the water, “Because he stringently maintained the precepts and was so firm in his faith...This refers not only to faith in the precepts, but to faith in the Buddha, faith in the Dharma, and faith in the Sangha.

So this shows the importance of faith. To believe, you must have faith. This Bhikshu had such faith in the precepts that he would not violate the Shila--the precepts--even in the face of death, he received the awesome spiritual power of the Buddhas, which saved him and brought him here. You thought he died, but he arrived here before you. He has already seen the Buddha and heard the Dharma. He is a Bhikshu who has true and firm faith in the precepts.”

If you understand the precepts, then you can penetrate the entire Buddhadharma. If you don’t understand the precepts, then you’re like a cloud floating in the sky— you lack foundation.


The Concept of Propriety

Text:

The word propriety is defined by a homonym in Chinese which means “to set up” or “to stand.” Therefore, Confucius said, “If a man has no sense of propriety, he has nothing to stand on.” He also said, “Serving [one's parents] with propriety when they are alive, burying them with propriety after death, and making sacrifices on their behalf with propriety is filial piety.”

Confucius' disciple, Zi Xia, asked about filial piety. The Master replied, “It consists in not getting angry.”

When Zi You asked about filial piety, the Master replied, “Filial piety nowadays consists of supporting one's parents.”


Commentary:

No matter what people do, they should have good manners. If you don't have good manners, then this shows a lack of education; you will appear rough and impolite. The word propriety is defined by a homonym in Chinese which means “to set up” or “to stand.” Propriety is what you establish your character on; with propriety you can have a good personality. Therefore, Confucius said, “If a man has no sense of propriety, he has nothing to stand on.” If a person doesn't show any courtesy to others, then he's no different from an animal. He cannot keep his standing for long. If he doesn't have any manners, there is no place for him in society or in the world.

He, Confucius, also said, “Serving [one's parents] with propriety when they are alive. Serving them with propriety means attending to them with courtesy. For example, in the morning one greets one's parents and asks if they slept well the night before, or if they were disturbed and could not sleep. At night, one makes sure one's mother and father have gone to bed and are sleeping peacefully. One checks to see if they are fully covered by their blankets. If not, one arranges the blankets to cover them. Before one goes out, one should tell one's parents where one is going. Upon returning, one should first go to see one's parents. This is all part of propriety. This is serving [one's parents] with propriety when they are alive.

Burying them with propriety after death. You cannot neglect them when they die. Their funeral arrangements should also be made in accord with propriety. And making sacrifices on their behalf with propriety. Is it the case that once they are buried, it's all over and there's nothing else you have to do? No. After their burial, you must make sacrifices. On certain special days, such as the day of their death and their birthday, you should go to their grave to make offerings—perhaps bringing some incense, flowers, or fruits. Ordinary laypeople may bring some wine or meat and invite their parents to partake of them. Such sacrifices should also be done in accord with propriety. You should set up an altar as when we bow to the Buddhas, and make a few bows. This is filial piety. This can be called filial piety.

Confucius' disciple, Zi Xia, asked about filial piety. Confucius often discussed the principles of filial piety with his disciples. After many such discussions, his student Zi Xia still didn’t understand. Zi Xia's surname was Gu, and his given name was Shang; Zi Xia was his alias. He said, “Teacher, today you spoke about filiality. I still don't quite understand exactly how we should fulfill our filial duties.” He didn't understand how to serve his parents with propriety when they were alive, how to bury them with propriety, and how to make sacrifices with propriety on their behalf after death, so he inquired about the meaning of filial piety.

The Master replied, “It consists in not getting angry.” What is meant by filial piety? The biggest problem in being filial and obedient to one's parents is to avoid getting angry. If one can avoid getting angry, just that is filial piety! To maintain a pleasant demeanor in serving one's parents is very difficult. This means not losing one's temper at one's parents. Because Zi Xia was a rough fellow who would glare at his parents and get mad at them, when he asked Confucius how to be filial, Confucius said it consisted in not getting angry. All you have to do is not get angry.

When Zi You asked about filial piety, the Master replied, “Filial piety nowadays consists of supporting one's parents. Keeping one's parents alive is considered filial piety nowadays.”


Text:

“But one could support dogs and horses in the same way. If there is no respect involved, what is the difference between the one kind of support and the other?”


Commentary:

This section is very crucial. All of Confucius' efforts in life were concentrated on this point. It's very important. All of you should pay attention. Even if you cannot put it into practice, you should understand this principle. If you can practice it, that's even better. We should know our proper role as children.

But one could support dogs and horses in the same way. If you merely support your parents the way you raise dogs and horses, does that mean dogs are your fathers and horses are your mothers? You take good care of your pets. At that time in China, people liked to raise dogs, just as in America nowadays people treat their dogs as if they were precious treasures.

Some people are fond of horses. Mao Zedong wrote a sixteen-character verse about riding a swift horse up the mountains. He said that upon applying the whip to the swift horse, before he could dismount, he looked back and saw that he was only three feet three inches from the sky—he was already that high. He was always exaggerating.

If there is no respect involved, what is the difference between the one kind of support and the other? If you don't show your parents any respect, what difference is there between supporting your parents and raising horses or dogs?


Text:

Yan Yuan asked about humaneness and the Master replied, “It consists of subduing the self and returning to propriety.” The disciple asked, “What is meant by subduing the self and returning to propriety?”

The Master replied, “Look at nothing improper, listen to nothing improper, say nothing improper, and do nothing improper.”


Commentary:

Yan Yuan asked about humaneness. Yan Yuan had studied with Confucius for a long time. Confucius was always talking about humaneness, righteousness, and virtue, but Yan Yuan still didn't understand what humaneness was all about, so he said to his teacher, “I've heard you discourse upon humaneness, but I'm still unclear on the meaning. What is meant by humaneness?” And the Master replied, “It consists of subduing the self and returning to propriety.” Actually Confucius gave many different answers to this question, but this is the reply he gave in this situation.

What does it mean to subdue oneself? It means to subdue one's selfish desires and false thoughts. If you are able to subdue your desires and return to divine principle, then that is humaneness. The disciple, Yan Yuan, asked, “What is meant by subduing the self and returning to propriety? I really don't understand. What is meant by subduing selfish desires and returning to divine principle?” He was asking a level deeper. The Master replied, “Look at nothing improper. Don't look at anything that does not accord with propriety. For example, if people are fighting or someone is scolding another person, don't watch or listen to them. Quickly walk away. If there is a striptease performance going on, where women take off their clothes and dance in the nude, you shouldn't watch it. If you watch, then you are not in accord with propriety.

Listen to nothing improper. You shouldn't listen to love songs that talk about how I love you and you love me. If you listen to that kind of music, you'll get so confused that you won't know whether you're alive or dead. A thug could hold a knife to your head and you wouldn't even be aware of it until you opened your eyes. So one should not listen to improper kinds of music. Say nothing improper. Do not say things that are impolite. Do not talk recklessly. And do nothing improper. Don't do anything that is not in accord with propriety. See how wonderful these words are! If you can really put them into practice, you will be genuine, good disciples of the Buddha.


Cultivating the Bodhisattva Way

Text:

Pusa is the Chinese transliteration of the Sanskrit word, Bodhisattva, which translates as "one who enlightens sentient beings." This refers to one who cultivates all the practices of benefiting living beings, thereby enlightening oneself and enlightening others, rescuing oneself and rescuing others. One subjugates the self for the sake of others, and with kindness embraces all creatures. One is proper, public-minded, illustrious and bright. Since such a one's every move is dedicated to rescuing living beings, he is called "One who enlightens sentient beings."

In bringing forth the Bodhi resolve and practicing the Bodhisattva Way, the important thing is to be resolute and persevering, and to remain steadfast and unchanging in one's vows. Don the armor of vigor, wield the Prajna sword, and slay the mad thieves of the six faculties. Capture the skandha ghosts of the six consciousnesses. Wipe out the defiled demons of the six dusts.

Diligently cultivate the Dharma field of the Six Paramitas. Irrigate the garden of the six paths. Nurture the flowers and fruits of the ten thousand practices. Groom an indestructible Vajra body, and achieve an inconceivably splendid result. And then, upon becoming replete with the ten thousand virtues, with an efficacious light that radiates, manifest the eight marks of attaining the Way and realize Buddhahood in a hundred realms. Only then is the work of a great person fully accomplished!


Commentary:

Today our topic is "Cultivating the Bodhisattva Way." It is imperative that we cultivate the Bodhisattva Way. If you don't cultivate it, then you will not accomplish the Bodhisattva path. How does one cultivate it? By helping other living beings to accomplish their work in the Way. When other living beings accomplish their work in the Way, your own work in the Way will also be accomplished. That's called the Bodhisattva Way.

Pusa is the Chinese transliteration of the Sanskrit word, Bodhisattva. Actually, the full transliteration is Putisaduo, but since Chinese people like to abbreviate, they did away with the 'ti' and 'duo' syllables. Bodhisattva is a word which translates as "one who enlightens sentient beings," that is, one who causes all sentient beings to attain enlightenment. This refers to one who cultivates all the practices of benefiting living beings. This means doing any and every deed that benefits living beings, thereby enlightening oneself and then going on and enlightening others, rescuing oneself and rescuing others. After one has crossed over to the other shore and been liberated, one guides other people to that shore as well.

One subjugates the self for the sake of others, that is, you yourself take a loss and yield the advantages to others. You don't care to help yourself out, but only want to help others. You take abuse and suffer discomfort in order to make others happy. And with kindness one embraces all creatures. You welcome and draw in living beings with kind compassion.

One is proper, public-minded, illustrious and bright. Everything you do is fair and honest, public-spirited and unselfish. Since such a one's every move is dedicated to rescuing living beings, he is called "One who enlightens sentient beings." Your every deed and action is motivated by the intent to rescue living beings. This has been a simple explanation of the word "Bodhisattva." Do you understand?

In bringing forth the Bodhi resolve and practicing the Bodhisattva Way... If you wish to enlighten sentient beings, it's crucial that you make the Bodhi resolve. If you don't, you won't be able to enlighten sentients. Once you have made the Bodhi resolve, you must practice the Bodhisattva Way. If you fail to do that, your Bodhi resolve will not grow. Therefore, you should practice the Bodhisattva Way. The most important thing is to be resolute and persevering in your resolve to cultivate the Bodhisattva Way. And it's necessary to remain steadfast and unchanging in one's vows. You should not cultivate today, and decide that it's boring tomorrow and quit. That's not the way.

Don the armor of vigor, wield the Prajna sword. It's as if you put on a suit of mail and hold the sword of wisdom in your hand. This wisdom sword is essential. You must have it. If you don't have the wisdom sword, you'll be confused by situations. In your confusion, you won't be able to cut through. Cut through what? Cut through your emotion and love. Where do emotion and love come from? They come from the six sense faculties. You see with your eyes. When a man sees a woman or a woman sees a man, defiled thoughts arise. When your ears hear sounds, defiled thoughts also arise and you become mad with love.

That's why the text says "mad thieves." As soon as you give rise to defilement, you go mad, so mad that you aren't even afraid of death. "If I fall into the hells, so what?" is your attitude. You don't heed anything and pay no attention to the matter of birth and death, because you are mad. Your ignorance has taken over and made you go mad. And so you must slay the mad thieves of the six faculties—the eyes, ears, nose, tongue, body, and mind. When the eyes see forms, your mind is affected. When the ears hear sounds, your mind also moves. If the nose smells scents, it affects you too. When the tongue tastes flavors, your mind is swayed. When the body feels sensations, your mind moves as well. When the mind considers dharmas, it is also influenced. In other words, you go mad.

Don't learn from the six thieves; slay them instead. Killing these thieves is not a violation of the precepts. Don't think, "I've taken the precepts, and now I've broken them." What about when you do evil: Are you breaking precepts then? Aren't you breaking precepts when you entertain defiled thoughts? How come you worry about breaking the precepts in this case, but not in those cases? That's pretty strange!

Capture the skandha ghosts of the six consciousnesses. The six consciousnesses give rise to the eyes, ears, nose, tongue, body, and mind. The six consciousnesses are terrible. They help you out. How do they help you? They egg you on, saying, "Yes, you ought to do bad things and entertain defiled thoughts. Don't worry. It doesn't matter if you do them. I'll help you out." And so you must catch the skandha ghosts.

Wipe out the defiled demons of the six dusts. Forms, sounds, smells, tastes, sensations of touch, and mental dharmas—these are all defiled things. They are called "dusts" because they are unclean. You must sweep them out; clean them up. Diligently cultivate the Dharma field of the Six Paramitas—giving, holding precepts, patience, vigor, Chan samadhi, and wisdom. These are a field for cultivating the Dharma. Irrigate the garden of the six paths. The six paths are the paths of gods, people, asuras, hell-beings, hungry ghosts, and animals.

They are like a garden. We should cultivate it well so that the plants will bloom and bear fruit. In this garden, nurture the flowers and fruits of the ten thousand practices. Groom an indestructible Vajra body and spirit of your own, and achieve an inconceivably splendid result—enlightenment. "Splendid result" means the finest position. And then, upon becoming full and replete with the ten thousand virtues, with an efficacious light that radiates because your great wisdom has unfolded, manifest the eight marks of attaining the Way. These include the marks of dwelling in the Tushita Heaven, dwelling in the womb, leaving the womb, leaving the home-life, cultivating the Way, subduing demons, and so on.

You can look them up if you want to know the particulars. And realize Buddhahood in a hundred realms. You can go to a hundred other worlds and become a Buddha there. Only then is the work of a great person fully accomplished! At that point, you will have perfected the Bodhisattva Way. Your work as a great hero will be done and finished!

Cultivate the Bodhisattva path: Benefit others and forget self.


Zheng De: A Paragon of Filial Piety

Text:

There was a boy named De ("Virtue"), son of the Zheng family who lived at Wuchang County in the eastern part of Jilin Province. He had an innate understanding of how to be filial to his parents. He would inquire about their well-being in the morning and evening with utmost reverence. He would never taste any food or drink himself until he had first offered them up to his father and mother.

Commentary:

I have spoken to you before about Zheng De. He was truly an excellent child, and so he was my favorite. He had a squarish face. His eyes, eyebrows, and all his other features were extremely fine. He had the appearance of a very blessed person. He lived in Shuangcheng County of Jilin Province, a son of the Zheng family. His father's surname was Zheng, and his name was De-Zheng De.

By the time he was five, he had an innate understanding of how to be filial to his parents. No one had to teach him this. He decided to be that way on his own. It was in his disposition to be very good to his father and mother. At night when his parents retired, he would see them to bed. In the morning, he would also go to check on them. He would make sure that they were warm in winter and cool in the summer.

In wintertime, he would crawl under his parents' blankets to warm them up. In the summertime, he would chase out the mosquitoes in his parents' room before they went in. In the morning and evening upon greeting his parents, he would make a full bow to his father and a full bow to his mother. And he didn't bow casually or hastily, as if he were embarrassed to do it and wanted to get it over with. He did it with the utmost reverence. He was absolutely respectful. Whenever there was any food or drink, he would first let his father and mother eat, and after they had eaten, he himself would eat.

Take a look at this child. Without being taught, when he was only five he understood how to be respectful to his parents. When I met him, he was shelling sunflower seeds. He would give one seed to his father and then one to his mother. That was how he acted when I was there. It was very spontaneous, not at all artificial. He acted as if that was what he did everyday, making his father and mother happy as could be.


Text:

By and by the virtue of his filial piety became known, and people near and far admired his conduct. Many heterodox teachers and exponents of deviant sects came to call at his house, wishing to recruit the boy into their camp so they could exploit him for their own advantage. Each of those teachers revealed his "indestructible three-inch-long tongue" and spouted forth glib and crafty talk that flowed like a waterfall. But their wild ravings failed to inspire faith in the pure youth's mind. And although their theories were as incessant and profuse as the waves of the Yangtze River, nonetheless, they could not move the sincere resolve of that young boy.


Commentary:

By and by the virtue of his filial piety became known. Because he was so filial, his virtuous reputation spread afar and everyone exclaimed what a filial son he was. Soon many people knew about Filial Son Zheng. And people near and far admired his conduct. Far and near, people were amazed by the way he acted. "This five-year-old boy already understands how to be filial to his parents! Remarkable!"

Many heterodox teachers and exponents of deviant sects came to call at his house. There are many heterodox teachers in Manchuria, and the doctrines they propound are very strange. They are hucksters selling the position of emperor or president, or other sorts of good things. They say, "If you give me fifty dollars, you will definitely become the emperor in the future." "You will be an emperor in your next life." They don't say it will happen in this life, because they have no way to make it happen. They promise you will be an emperor in your next life, provided you pay fifty dollars. Some superstitious people actually give them fifty dollars and then wait to become emperors in their next lives. Other teachers say, "Give me ten thousand dollars, and you'll definitely become the President in your next life. When your children grow up, they will definitely be elected as presidents as well." And rich people will give them ten thousand dollars.

Some say, "I have such and such a marvel. I have a food-finding jewel. What is a food-finding jewel? When there is a world famine and no one has food to eat, simply put this jewel in your mouth, and you can go for days without eating and not starve. You'll be able to make it through the famine." But how much does it cost? It's not too expensive, just thirty dollars, and then you will never starve. Whether or not you have food to eat, you won't starve. Teachers of outside ways specialize in selling such things.

There are also vendors of door plaques. When you nail such a plaque on your door, the military will not come to bother you. It will keep your family safe. There is also a password. They say, "This password is not being used yet. In the future there will be a military division, and their password will be such and such. If you buy it now, you will have it when the time comes, and then they won't bother you." That's what heterodox and deviant teachers talk about.

When they meet women, they might say, "Do you know how Wu Zetian got to be the Empress? It was because she bought this marvel. She paid such and such an amount for it, and then she got to be the Empress."

This one came and that one came to see Zheng De, all wishing to recruit the boy into their camp, so they could exploit him for their own advantage. They thought that if they could convert this filial son to their own religion, it would raise their own reputation. They could then say, "Even Filial Son Zheng has taken refuge with our sect. He is a disciple of ours." Their fame would grow and they would be able to exploit the situation.

You American young people have no conception of the problems in those religions; you don't have any experience with this. At present you cannot distinguish heterodox teachings from the right path; you cannot distinguish Buddhas from immortals from other entities. You have no idea. And so when you went to that place to meditate, before meditating they told you to make a half bow and you got confused as to what was what.

Each of those teachers revealed his "indestructible three-inch-long tongue." Every one of those deviant teachers was a skilled talker. Their tongues were three inches long, from the root to the tip. Their tongues are said to be indestructible, but they certainly rotted after they died. Their tongues didn't rot when they were still alive. The word "rot" sounds like the word "reckless" in Chinese. Basically one should not speak recklessly, and then one's tongue will not rot. But when people die, their tongues rot all the same. The only exception was Dharma Master Kumarajiva.

And these teachers spouted forth glib and crafty talk that flowed like a waterfall. Their doctrines were not correct. What they spouted was pure nonsense. The analogy of a waterfall implies that their talk went on and on without end, like the continuous downward flow of water in a waterfall. They craftily fabricated reasons where there were none, and they were not honest and straightforward. They beat around the bush and were slippery in their arguments.

But their wild ravings failed to inspire faith in the pure youth's mind. The boy did not believe in their nonsense. They could not convince him to have faith and join their sects. They had no way with him.

And although their theories were as incessant and profuse as the waves of the Yangtze River, nonetheless, they could not move the sincere resolve of that young boy. The waves of the Yangtze River follow one upon the other, and their talk was the same way. But after they finished saying what they had to say, the boy would ask them something that would render them speechless.

For example, if the teacher said, "If you join my sect, you can become a king in the future," the boy would say, "I am filial to my parents right now. Why would I want to be a king? What use would that be?" The teacher would have nothing to say. Rendered speechless, he would come up with another idea. One wave had passed and one theory had been discussed, and then he would find another theory. Such a dialogue resembled waves following one after the other. When he ran out of principles, he would find yet another principle to talk about. That's called "talking in waves." You don't understand? Of course you don't! I made up this term myself.

Since you've never heard it before, you don't know what I'm talking about. With all those theories, they were unable to sway the boy's sincere resolve. Now do you think there's anything you could have said?


Text:

Of these teachers, some would claim, "My path is number one. In the future the ten thousand teachings will all return to this one path, and all people will become my disciples. If you enter my path now, in the future you will be the elder disciple."

To this Zheng De would reply, "Since I am still young, first I have to fulfill my filial duties and bring joy to my parents. When I grow older, I shall select a wholesome path and pursue it."


Commentary:

Of these teachers of outside ways, some would claim, "My path is number one. All other paths fall into second place. In what way is it number one? In the future the ten thousand teachings will all return to this one path of mine, and all people will become my disciples. If you enter my path now, in the future you will be the elder disciple."

To this Zheng De would reply, "Since I am still young, first I have to fulfill my filial duties and bring joy to my parents. When I grow older, I shall select a wholesome path and pursue it."


Text:

Another teacher would say, "My path is the greatest. The patriarchs of the Confucian, Buddhist, and Taoist religions are my sons and grandsons. You should now recognize your master and return to your clan. That way you will be the most filial descendant of the Buddha."

To this De would reply, "My thinking is still naive and immature, and I am not yet qualified to walk the Great Way. This is like studying. A person would certainly have to attend elementary school before going to a university."


Commentary:

He would turn around, and another teacher would say, "I have come to find you. My path is the greatest in the world. The patriarchs of the Confucian, Buddhist, and Taoist religions are my sons and grandsons. The Protestant and Catholic religions are very small, as are the teachings of Confucius. Shakyamuni Buddha is not great either. The Taoist philosopher, Laozi, is also very small. The patriarchs of these religions are my sons and grandsons." He claims to be the father. "You should now recognize your master, your true lord, who is the lord of heaven, earth, people, and everything else, and return to your clan. You should rely upon my doctrine. That way you will be the most filial descendant of the Buddha. That is the greatest filial piety. Being filial to your parents is a small matter. You ought to join my religion and be a filial son in the Buddha's family."

That teacher claimed that his path was the greatest, that there was no greater path in the world. To this Zheng De would reply, "I am still young. My thinking is still naive and immature, and I am not yet qualified to walk the Great Way. The Great Way is too great, and I am not ready to learn it. I can only study a small path. Let me give you an analogy. This is like studying. A person would certainly have to attend elementary school before going to a university. No one would go straight to college without first attending elementary and secondary schools." His argument left the teacher speechless.


Text:

Another teacher would say, "My path is the most fundamental. It is the mother of the ten thousand teachings. They all return to my path, just as falling leaves all return to the root. This teaching is the original source of all has, and nothing lies outside of this path. You should quickly enter my path."

De would answer, "What I consider fundamental is some­what different from what you, sir, consider fundamental. You Zi said, 'The superior person attends to the root, and when the root is established the Way will come forth. Are not filial piety and fraternal respect the root of humaneness?'"

Commentary:

Another teacher would say, "You know what? You have very many good roots, and my path is the most fundamental; it is like the roots of a tree. It is the mother of the ten thousand teachings. Regardless of what teachings they are—including outside ways and all the religions that the previous teacher claimed were his sons and grandsons—they all return to my path, just as falling leaves all return to the root. When you enter a path, you have to enter the fundamental path if you want to realize Buddhahood. This teaching is the original source of all Buddhas, and nothing lies outside of this path. You need not seek outside of this teaching for any other religion. You should quickly enter my path and become my disciple."

Zheng De would answer, "What I consider fundamental is somewhat different from what you, sir, consider fundamental. How is it different? I have heard that You Zi said, 'The superior person, one of virtue, attends to the root, to the fundamental principle, and when the root is established the Way will come forth. Are not filial piety and fraternal respect the root of humaneness?' It is every human being's obligation to fulfill his or her filial and fraternal duties."


Text:

Another teacher would say, "My path is the most efficacious. With the eight hundred great points on the body, you can foretell the future without resorting to divination. There is no event throughout the past, present, and future that you are not aware of. You shouldn't believe in other teachings, but should enter my path. Then you will become a living sage."

De would reply, "I heard that Confucius said, 'To apply oneself to heretical doctrines is injurious indeed.' To startle worldly people is not something that benevolent ones do.' It is also said, 'The straight mind is the Way-place.' I do not intend to study this non-ultimate dharma which is a function of the conscious mind."


Commentary:

Another teacher would say, "My path is different from other paths. While other paths are not efficacious, my path is the most efficacious. How so? With the eight hundred great points on the body, you can foretell the future without resorting to divination. There are eight hundred points on your body, and from them you can foretell the occurrence of certain events in certain places. Without using the methods of divination, you can foretell storms and rain, visitors, floods, fires, and every kind of event. You can foretell eight hundred kinds of events without relying on oracles.

There is no event throughout the past, present, and future that you are not aware of. For example, if friends or relatives are coming tomorrow, you will know it today. You shouldn't believe in other teachings, but should quickly enter my path. This is a good opportunity. If you enter my path, then you will become a living sage. You won't have to wait till you die to become a sage. You can be a sage when you're still living.

Zheng De would reply, "I heard that Confucius said, 'To apply oneself to heretical doctrines, to bizarre and esoteric theories in which you can know everything—how could that be possible? Actually, to believe such theories is injurious indeed.' It causes too much discursive thinking. All day long, you are thinking about who will come tomorrow and what's going to happen."

To startle worldly people is not something that benevolent ones do. These esoteric and mysterious doctrines amaze people and make them think you have spiritual powers. Everyone is afraid of you. I don't like to inspire this kind of fear, and I don't want you to fear me. I don't want to startle worldly people. Cultivators, people who are kind and benevolent, should not do such things.

It is also said, 'The straight mind is the Way-place.' If you know, you know; if you don't know, then you don't know. What is there to talk about? If you don't know, what's the point of claiming that you do know? If you know, there's no need to say anything. If you talk about it, you are just trying to get people to believe in you. You scare them into believing, saying that you will give them a little trouble otherwise. The straight mind is the Way-place. The crooked mind is the hells. I do not intend to study this non-ultimate dharma which is a function of the conscious mind. These spiritual powers are nothing but a function of the conscious mind. They are not real. I know that they are not the ultimate, true Dharma."


Those teachers of outside ways hoped to make Zheng De their disciple, but Zheng De did not believe in them.


Text:

When De reached the age of eleven, I came to hear about his virtue and filial piety, and I went to pay a visit at his home. I had just entered the courtyard, when he saw me through a crack in his window and said to his mother, "Today my teacher has come."

His mother asked, "Who is your teacher?"

The boy said, "He has already come into the yard," and immediately went out to welcome me as if we already knew each other.


Commentary:

When Zheng De reached the age of eleven, I came to hear about his virtue and filial piety. I heard that there was a child named Zheng De who was extremely filial to his parents, and I went to pay a visit at his home. I had some friends in Shuangcheng County who were followers of outside ways, and they had tried to convert the boy to their faith without success. The boy's answers had left them speechless. Thus, I also went to meet this boy.

I had just entered the courtyard, when he saw me through a crack in his window. In northern China, most houses have yards around them, and one must go in before one can see the house itself. Zheng De was looking through a crack in his window. In northern China the windows are covered with paper. He peered out through a tear in the paper and said to his mother, "Today my teacher has come."

His mother asked, "Who is your teacher?"

The boy said, "He has already come into the yard," and immediately went out to welcome me as if we already knew each other. He ran outside and quickly took my bag from me. Even at such a young age, he knew how to welcome guests. He acted as if he knew me from before.


Text:

I entered the door and took a seat on the brick bed, and chatted with him. I asked him, "Who taught you to bow to your parents every day?" De replied, "We have a relative by the name of Wang, whose family lives in Shuangcheng County. That county has had fourteen filial sons, all of whom adopted the practice of bowing to their parents. Therefore, I resolved to emulate them."

I then asked his parents, "What secret acts of virtue have you performed in order to be blessed with such a filial son?"

His father said, "I do not recall having done any good acts in my life. Perhaps it is on account of my ancestors' cultivation of blessings and virtue that we are now rewarded with such a filial and worthy offspring. He causes my wife and me to be free from worries, cares, and afflictions. Our family is happy, the Buddha's light protects us, and our house is always as if filled with the spring sunlight."


Commentary:

I entered the door and took a seat on the brick bed, and chatted with him. I had a face-to-face chat with the boy. I asked him, "Who taught you to bow to your parents every day starting from the age of five?"

Zheng De replied, "We have a relative by the name of Wang, whose family lives in Shuangcheng County and has been there for several generations—his grandfather and the father also lived there. That county has had fourteen filial sons, all of whom adopted the practice of bowing to their parents in the morning and in the evening. Therefore, I resolved to emulate them and perfect the practice of filial piety."

I then asked his parents, "What secret acts of virtue have you performed in order to be blessed with such a filial son? What good deeds have you done?"

His father said, "I do not recall having done any good acts in my life. Perhaps it is on account of my ancestors' cultivation of blessings and virtue that we are now rewarded with such a filial and worthy offspring. My ancestors must have done some good deeds of virtue, and so now they have such a filial and worthy descendant. He causes my wife and me to be free from worries, cares, and afflic­tions. Our family is happy, the Buddha's light protects us, and our house is always as if filled with the spring sunlight. Our house is also full of joy and happiness."


Text:

After the chat I was about to rise from my seat. Right then De quickly snatched away my shoes and went to hide them in his room. Then he came back and knelt before me, saying, "Today my teacher has come to De's home for the first time. I pray that you will grace our house and stay for lunch. I do not have any good food to offer, but can only invite you to partake of our ordinary, simple fare." I nodded to show my consent.

After the meal I told Zheng De to return my shoes. Then I asked him, "Today you have taken refuge with me and call me your teacher. Do you wish to listen to your teacher's instructions, or do you want your teacher to listen to your instructions?"

The boy answered, "I will obey my teacher's instructions and do as he says."

Then I said to him, "When you asked me to stay for lunch, why did you first hide my shoes? By trying to force me to stay here, you were being blatantly disrespectful toward your teacher."

De immediately knelt on the floor, bowed and repented, and vowed never to make the same mistake. I then taught him to specialize in cultivating the Pure Land Dharma door, to diligently spur on his three karmas, and to singlemindedly recollect the Buddha, the Dharma, and the Sangha. I advised him to nurture a serenity of the spirit, and, besides attending to his school work, to use every spare moment to recite "Namo Amitabha Buddha" without cease.


Commentary:

After the chat I was about to rise from my seat and put on my shoes. Right then, seeing that I was about to stand up, De quickly snatched away my shoes. I thought he was going to help me put on my shoes and was being especially courteous. But instead, he grabbed the shoes and went to hide them in his mother's room. Then he came back and knelt before me, saying, "Today my teacher has come to De's home for the first time. I pray that you will grace our house and stay for lunch. I do not have any good food to offer, but can only invite you to casually partake of our ordinary, simple fare." I nodded to show my consent.

After the meal I told Zheng De to return my shoes. Then I asked him, "Today you have taken refuge with me and call me your teacher. Do you wish to listen to your teacher's instructions, or do you want your teacher to listen to your instructions?"

The boy answered, "I will honor and obey my teacher's instructions and do as he says."

Then I said to him, "When you asked me to stay for lunch, why did you first hide my shoes before you gained my consent? By trying to force me to stay here, you were being blatantly disrespectful toward your teacher. That was a forceful maneuver. You wanted to keep me here for lunch and was afraid I might not agree, so you took my shoes away. You thought you were acting on good intentions, but what you did was most disrespectful to your teacher."

Zheng De immediately knelt on the floor, bowed and repented, and vowed never to make the same mistake. He promised to never, ever behave that way toward his teacher again. I then taught him to specialize in cultivating the Pure Land Dharma door, to diligently spur on his three karmas, and to singlemindedly recollect the Buddha, the Dharma, and the Sangha. I advised him to nurture the serenity of the spirit, and, besides attend­ing to his school work, to use every spare moment to recite "Namo Amitabha Buddha" without cease.


I then spoke a verse for him:

If in reciting the Buddha's name you can recite without a break,
while your mouth is reciting "Amitabha," you'll become one with him.
When confused thoughts do not arise, one attains samadhi,
and will certainly have hopes to be reborn in the Pure Land.
All day long you should grow weary of Saha's pain,
and lessen your desires for the red dust.
Instead, strengthen your intent to seek rebirth in the Pure Land.
Put down defiled thoughts: just that is pure thought.

Confucius

Essay:

Confucius was named Qiu and also known as Zhong Ni. He was a native of Qufu in the state of Lu during the Spring and Autumn Period. He was born with the virtues of a sage and learned from different teachers. He was an educator who never wearied of learning and teaching. He established universal education and advocated the integration of scholastic and martial arts.

Therefore, his teaching material was based on the Six Arts—ritual, music, archery, charioteering, calligraphy, and mathematics. Later generations called him “a model teacher for all generations.” As the head of the judiciary of the state of Lu, he performed the work of a Minister. After three months under his rule, the nation was so well governed that lost articles remained untouched on the road and doors could be left unlocked at night.

Out of jealousy, the state of Qi offered female musicians to the Duke of Lu. Consequently, the Duke of Lu didn’t hold court for three days. Confucius resigned his post and traveled through the different states. He never managed to realize his political ambitions. At the age of 68, he returned to Lu, where he compiled the Book of Odes and the Book of History, organized the Book of Propriety and the Book of Songs, praised the Book of Changes and wrote the Spring and Autumn Annals. Since the Spring and Autumn Annals served to praise and critique, and to distinguish between good and evil, it was feared by traitors and usurpers.

In politics he favored loyalty and patriotism; with regard to education he advocated education for those of all walks of life; in religion he respected spirits and gods but kept his distance; with regard to learning, he believed in being humane to people and creatures. He quit writing when a unicorn (qilin) was sighted, and passed away at 73.


Commentary:

This was an outstanding sage of China and in the world. He was born on a sacred hill (qiu) called Ni. Confucius’ surname was Kong, his first name was Qiu, and he was also known as Zhong Ni. Usually people call him Elder Teacher Kong. His father’s name was Shu Liang He. Confucius had an older brother who was disabled. People called Confucius “Kong Lao Er” (the second born of the Kung’s). He was a native of Qufu in Shandong Province in the State of Lu during the Spring and Autumn Period. His birth was marked by auspicious signs. A unicorn appeared, carrying in its mouth a jade tablet inscribed with a prophecy. Nine dragons used sweet dew to bathe him. He was different from others. He traveled throughout his life in order to save the world from deterioration and to bring it peace.

Confucius was born with sage-like virtues and did not study with a fixed teacher. His attitude was, “Everyone is my teacher and I’m everyone’s teacher. I always teach myself and I am constantly a teacher.” He was an educator who never tired of learning or teaching. Whenever he studied or listened to principles, he was never tired or unwilling to listen. We, on the other hand, don’t like to listen to someone unless he or she is eloquent or speaks powerfully. When he taught students, intelligent or otherwise, he never grew tired or weary. He taught them impartially and guided them gently. Adopting the Six Arts—ritual, music, archery, charioteering, calligraphy, and mathematics—as teaching material, he established education for the common people and promoted a combination of scholastic and martial arts. He was honored with a posthumous name of “a model teacher for all generations.”

Confucius was the Head of the Judiciary in the State of Lu and did the work of a prime minister. Under his rule, within three months the state was well governed. People wouldn’t take things left on the road and nobody needed to lock their doors at night. If someone lost something on the roadside, no one would pick it up. Why was this? Because no one was greedy. It was safe to leave doors unlocked at night. All the weapons were stored in the stockroom; horses were left free to roam the mountains to forage. Signs of peace were everywhere. At that time the State of Qi feared that if the State of Lu became too powerful, it would occupy Qi, so they thought of a way to destroy Lu’s government by training a group of charming women skilled in dancing and singing to delude the Duke of Lu.

At that time there was an official, Ji Huan Zi, in the State of Lu, who accepted a female music troupe from the State of Qi and offered them to the Duke of Lu. Seeing them, the Duke of Lu abandoned everything and indulged in sensual pleasures. For three days he ignored the governance of the state. Seeing this, Confucius resigned from his post and went traveling throughout various states hoping to further his ideas on saving the world. Unfortunately, the rulers of these states had no ambition and no ability to recognize talent, so no one employed him. Since ancient times, most people have been selfish; all these leaders were afraid that if he were in office, they could not recklessly enjoy their pleasures.

Confucius returned to the State of Lu and set up a school to teach students, because he couldn’t carry out his great ambition. The Apricot Grove was where Confucius taught. He taught people, poor or rich, offering education to all. He had over three thousand students, seventy-two of which were skilled in the Six Arts. The most intelligent was Yan Hui, for he understood whatever Confucius taught. Thus Confucius praised him, “I talked to Hui all day and he made no objections to anything I said—as if he were stupid. When I observe his conduct while he is away from me, I find that he is able to apply my teachings. Hui is no fool.” When Confucius talked to Yan Hui, he was silent all day long. Confucius was not sure if this disciple grasped the principles because he looked dumb. After Yan Hui left and Confucius examined his lifestyle, he found it tallied with his teachings. In many aspects Hui practiced the teachings; Hui was really not deluded.

After Confucius returned to Lu, he compiled the Book of Odes and the Book of History, organized the Book of Rites and the Book of Songs, praised the Book of Changes, and wrote the Spring and Autumn Annals. Originally, there were more pieces in the Book of Odes. Confucius selected the 300 most educational ones and deleted incorrect parts in the Book of History. He put in order the Book of Rites, the Book of Songs, and he praised the Book of Changes of the Zhou Dynasty. The Book of Changes has a praise composed by Confucius. He wrote the Spring and Autumn Annals which contains praises and critiques to discern good and evil; it made traitors and usurpers afraid so that they dared not misbehave themselves.

His political philosophy was that people should be loyal to their ruler and their country. His view on education was that people should not be discriminated because of their social standing, and he taught everyone equally. On religion, he instructed us to respect ghosts and spirits but keep a good distance from them. On study, he taught us to be humane and benevolent toward people and things. Upon the manifestation of a unicorn, he stopped writing. When Confucius saw the unicorn captured by a hunter, he noticed it had on its neck a thread tied by his mother when he was born. Confucius said, “In the time of King Yu of Tang, the unicorn (qilin) and phoenix roamed freely. It is no longer that time. Why has a unicorn shown up? Its appearance worries me.” After he said that, he stopped writing. He passed away at the age of 73.


A verse in praise says:

When I gaze at him, he appears to grow taller.
When I try to penetrate him, he seems even more solid.
I see him before me, but suddenly he’s behind me.
His spirit cannot be fathomed.
His greatness is beyond compare.
He is foremost among the sages, with none other like him.

Commentary:

When I gaze at him, there is no way to see the top of him, and he appears to grow taller. / When I try to penetrate him, the more I try, he seems even more solid. Confucius was truly knowledgeable. I see him before me. Originally he was before me, but suddenly he’s behind me. His transformations are limitless and inconceivably wonderful.

His spirit cannot be fathomed. Since he is inconceivable, even spirits cannot figure it out. His greatness is beyond compare. No one is greater than him. He is foremost among the sages, with none other like him. No one can compare with him.


Another verse says:

The unicorn carried a jade tablet—an auspicious sign.
Dragons bathed this remarkable man with sweet water.
During his three months in office, Lu was governed well.
When the duke was absent from court several days, Confucius left.
Traveling throughout the states, he advocated education.
He established a school in Apricot Grove to teach the masses.
The Pure Youth, Water Moon, was born in China,
Establishing a solid foundation for Buddhism.

Commentary:

A unicorn carried a jade tablet—an auspicious sign. A unicorn (qilin) carrying a jade tablet in its mouth was a very auspicious prophecy.


Dragons bathed this remarkable man with sweet water. Nine dragons used water to bathe him, which was also very unusual.

During his three months in office, Lu was well governed. Confucius acted as the Head of the Judiciary for three months and the State of Lu became well ordered.

When the duke was absent from court several days, Confucius left. The Duke of Lu had not gone to court to perform his duties for three days. Seeing that he was deluded by beautiful women, Confucius lost interest, resigned his post, and set out to travel. Confucius knew when to advance and when to retreat. Traveling throughout the states, he advocated education. He traveled among several states and propagated education everywhere.

He established a school in Apricot Grove to teach the masses. When he returned to the State of Lu, he set up a school to teach many young disciples.

The Pure Youth, Water Moon, was born in China. What was his background? Confucius was the transformation of the Pure Youth, Water Moon, in Buddhism and was born in China.

Establishing a solid foundation for Buddhism. The Pure Youth Water Moon and Shakyamuni Buddha had an agreement: If Buddhism were passed all of a sudden from India to China, the Chinese might not easily accept it. Therefore the Pure Youth Water Moon served as a pioneer for Buddhism. He advocated the Six Arts—ritual, music, archery, charioteering, calligraphy, and mathematics, and taught the citizens what it meant to be human by advocating Confucianism. Lao Zi was also actually a Buddhist personage; he was a transformation of Patriarch Kashyapa. He advocated Taoism which helped the transmission of Buddhism into China so that it would be easily accepted by the Chinese.


Mencius

Text:

Mencius (Mengzi)’s name was Ke, and his style name was Ziyu. He was from the state of Zhou and lived during the Warring States Period. A disciple of Zi Si, he aspired to continue the teachings of Confucius (Kongzi). While he approved of humane government, he disparaged tyranny. He advocated a democratic government in which “the people are most important, while the leader is of lesser importance.” Thus he was not well-received by the feudal lords.

He actively promoted the doctrine that human nature is originally good, saying, “All people are capable of empathy.” He also said, “Anyone can be like Yao and Shun.” He practiced benevolence and righteousness, basing his idea of benevolence on the injunction to “treat all elders as you would your own; treat all children as you would your own.” He felt that a person demonstrates righteousness when “riches and honors cannot make him dissipated, poverty and mean condition cannot make him swerve from principle, and power and force cannot make him bend.”...

In his later years, Mencius taught and established teachings that were compiled into the seven chapters of the Book of Mencius. He lived to be 84 and is venerated as being “Second to the Sage.”


Commentary:

China produced a Confucius and a Mencius. Confucius is referred to as the “Greatest Sage and Foremost Teacher,” while Mencius is “Second to the Sage.” These two sages have benefited the Chinese people tremendously. Their merit is even greater than that of the emperors throughout Chinese history. They let people know the basic requirements for being a human – not to overstep one’s position or neglect the rules of propriety, not to commit evil and create offenses. Their merit towards creating peaceful and well-governed states and benefiting the world and its people is especially great. Imperceptibly they have influenced the customs, allowing people to be happy in their livelihoods and occupations. Of course, China also has its share of unruly people, but that is another story.

Mencius’ surname was Meng, his name was Ke, and his style name was Ziyu. He was from the state of Zhou and lived during the Warring States Period. He was born in an ordinary manner, but was able to become “Second to the Sage” because he had a worthy mother. His mother helped her [deceased] husband raise and educate their son. She wove cloth to support herself and her son, and their life was extremely hard.

At first they lived in several places, but Mencius’ mother found them to be inappropriate. Their first home was next to a cemetery, so Mencius learned how to dig graves and bury people in the ground. She then moved next door to a meat market, and Mencius learned how to be a butcher – killing pigs and sheep and selling their meat. Mencius’ mother observed the way her son learned everything he saw, and decided this was not a good situation.

Thereupon she moved next to a school, and Mencius learned from the students how to study. Students went in and out of the school, bowing and showing their manners and etiquette, and Mencius learned it all. Mencius’ mother sent him to study. After he had studied for a while, he decided it was not that much fun and wanted to quit school. When he asked his mother if he could stop studying, his mother did not say anything, but took her knife and cut the threads on her weaving loom. When Mencius asked his mother why she cut the threads, she replied, “One must finish weaving the cloth before it can be exchanged for money. If it is cut halfway through, it will be useless. If you don’t study, you’ll be just like this piece of cloth which has not been completely woven – you cannot achieve much in the future.” After Mencius heard her words, he continued his studies with diligence. Later, under the training and guidance of Zi Si, he became a sage.

Mencius vowed to carry on Confuciusteaching, so he went everywhere promoting the principles of Confucianism, which include benevolence, righteousness, loyalty, and forgiveness. Mencius wanted to continue Confucius’ resolve and narrate the deeds of his life. Thus he advocated a humane government and did not support tyranny. He endured the hardships of extensive travel in order to realize his ambition, but the feudal lords of the time selfishly sought personal advantages and were narrow-minded. They did not recognize his talent and usefulness as a political advisor. Thus Mencius was not able to share his talents; he preached but could not practice.

Mencius said, “All people are capable of empathy. All people possess a sense of shame. All people are capable of deference and humility. All people have the ability to distinguish right from wrong.” As for benevolence, righteousness, propriety, and knowledge, he said, “An attitude of empathy is the beginning of benevolence. A sense of shame is the beginning of righteousness. An attitude of deference and modesty is the beginning of propriety. The ability to distinguish right from wrong is the beginning of knowledge.”

He also promoted the idea that a person should aspire to be a great hero. What is a great hero? A great hero conducts himself such that “riches and honors cannot make him dissipated.” When he is wealthy and honored, he still abides by the rules and does not become dissipated. “Poverty and mean condition cannot make him swerve from principle.” When he becomes poor and lowly, he does not deviate from his resolve; he is not a loser. That is, he will not try to be clever or obsequious to gain advantages, or get involved in dealing drugs or smuggling goods, using any means he can to get money.

Even in times of poverty, he lives an honest life and accepts his fate. Confucius said, “If riches could be obtained, then even if I had to become a carriage driver to obtain it, I would do it. If riches cannot be obtained, then I will do what I like to do.” He also said, “Riches and honor are like drifting clouds to me.” To me, riches and honor are nothing but clouds; I don’t take them seriously. Mencius’ statement, “Poverty and mean condition cannot make him swerve from principle” is expressing the same point as, “Riches and honor are like drifting clouds to me.” “Power and force cannot make him bend.” No matter what kind of force or authority he is oppressed by, he will not submit.

Mencius also said, “Treat all elders as you would your own; treat all children as you would your own.” That is, “Just as I am filial to my own parents, I expand that filial piety towards the parents of other people in the world. Just as I show love and affection towards my own children, I expand that love to include everyone else’s children.” It was in this spirit that Mencius exerted his utmost efforts to teach other people’s children to be good...

In his old age, Mencius returned to his hometown to teach, write, and lecture. He wrote the seven chapters of the book of Mencius. Mencius went to see king Hui of Liang. The king said, “Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are likewise provided with counsels to profit my kingdom?”

Mencius replied, “Why must Your Majesty use that word ‘profit’? What I am ‘likewise’ provided with, are counsels to benevolence and righteousness, and these are my only topics. If Your Majesty says, ‘What is to be done to profit my kingdom?’ The great officers will say, ‘What is to be done to profit our clans?’ And the inferior officers and the common people will say, ‘What is to be done to profit ourselves?’ Superiors and inferiors will try to snatch this profit from each other, and the kingdom will be endangered. If righteousness be put last, and profit be put first, they will not be satisfied without snatching all.” He spoke about benevolence and righteousness to king Hui of Liang. Finally the king said to him, “benevolence and righteousness, and these shall be the only themes. Why must you use that word—‘profit’?”

Throughout his life, Mencius endured the hardships of travel in order to teach and transform the citizens of China. He advocated a philosophy of benevolence, righteousness, and moral virtue. He lived to be 84. Chinese people refer to him as being “second to the sage,” because he came after Confucius.


The Venerable Elder Laozi

Text:

Laozi’s surname was Li. His first name was Er, and he was also known as Ran. He was born in the Ku County of the state of Chu during the Spring and Autumn Era. He served as an imperial librarian in the Zhou Dynasty and advocated unconditioned, effortless action. He scorned conditioned actions.

Hence, he said, “When people abandon the Great Way, they choose to honor the teachings of kindness and righteousness. When intelligence prevails, hypocrisy appears. When there is disharmony in the family, filial piety and kindness appear. When chaos is rampant in a nation, loyal ministers emerge.”

In government, he favored small states where “the people of neighboring states can see each other and hear each other’s dogs and chickens; however, they never visit one another until they are old or about to die.” Regarding education, he advocated purifying the mind and diminishing wanton desires in order to return to the nature.

He later rode a blue ox westwards, passing through the Hangu Pass [one of the many outposts along the Great Wall]. At the request of the Xi, the officer at the pass, he wrote a five-thousand-word essay, the Classic on the Way and Virtue (Daodejing). The first part of the essay discusses the Way (Dao): “If the Way could be described in words, it would not be the eternal Way.”

The second part of the essay talks about virtue: “One of superior virtue does not brag about his own virtue; thus he is truly virtuous.” This essay later became known as the Classic on the Way and Virtue (Daodejing). No one knows where Laozi went after he left the pass. Later generations revered him as the founder of Daoism.

Commentary:

In China, there was initially Daoism, then Confucianism, and finally Buddhism. Even though Buddhism was not transmitted to China from India until the very last, Daoism and Confucianism paved the way and served as the foundation for Buddhism. The founder of Daoism, Laozi, was actually the reincarnation of Mahakashypa, whereas Confucius was the transformation body of the Pure Youth Water-Moon. Because they had observed that the Chinese people would soon be ready to accept the Mahayana teachings, they made vows to be born in China to propagate Daoism and Confucianism in order to facilitate Buddhism’s transmission to the east. These three religions can be described by the following analogy: Confucianism is like elementary school, Daoism like middle school, and Buddhism like the university.

Laozi’s last name was Li. His first name was Er, and he was also known as Boyang and his posthumous title was Ran. He was born in the Ku County of the state of Chu during the Spring and Autumn Era. He worked as an imperial librarian (keeper of the archives) during the Eastern Zhou Dynasty and was a great philosopher who advocated unconditioned, effortless action and scorned conditioned actions.

Unconditioned action does not mean one is like a wooden puppet or clay doll, which does nothing. It means: “one does nothing, yet everything is done.” One uses an unconditioned mind to do everything one ought to do. Upon accomplishment, one does not take credit for the work or become attached to what one has done. Absorbing conditioned actions into the unconditioned, he seems to do nothing yet has done everything. If one is attached to conditioned actions, such efforts can only be considered small actions, not great ones. Unconditioned action is the substance and source of conditioned action. It is most mysterious and wonderful.

Once, Confucius visited Laozi to discuss kindness and righteousness. Laozi said, “Seagulls are not white because they bathe everyday. Crows are not black because they are dyed that way everyday, either. They are white or black by nature, so you cannot say that white is better than black. Now you are using kindness and righteousness as a measure to discriminate good and evil.

From the perspective of a person who understands the great Way, you are making a mistake similar to that of trying to differentiate whether black and white are good or bad.” After Confucius got back, he was silent for three days. His disciples could not help but ask him, “Teacher, when you visited the Elder Er, what teaching did you impart to him?” Confucius said, “I saw a dragon! This dragon transformed in a myriad ways in accord with yin and yang. I was simply flabbergasted and speechless; how could I possibly teach him?”

Confucius believed that Laozi had obtained the Way of Nature, which has infinite transformations. To a person who has attained the Way, words are superfluous and unnecessary. If one is attached to defined and tangible principles, how could one hope to catch sight of even one claw or one scale of the dragon?

Therefore, Laozi advocated: “When people abandon the Great Dao, they choose to honor the teachings of kindness and righteousness. When intelligence prevails, hypocrisy appears. When there is disharmony in the family, filial piety and kindness appear. When chaos is rampant in a nation, loyal ministers emerge.”

In the ancient era, the Three Emperors governed the world in accordance with the Way, and all the people were united. The Way was incorporated into the moral practices of daily life. Everyone did their share of work. Therefore, kindness and righteousness already existed although they were never explicitly mentioned. However, the rulers of later dynasties did not govern according to the Way, nor did they cultivate the virtuous example of unconditioned action. This gradually resulted in the decline of the Great Way. It was not the case that the Way had abandoned people. On the contrary, it was the people who had renounced the Great Way. Consequently, kindness and righteousness had to be established to educate and transform people’s minds.

After they were established, kindness could not prevail and righteousness could not be practiced widely without wisdom to guide and assist the teaching of kindness and righteousness. As a result, intelligence became predominant, causing the citizens to become more clever and deceitful. Gradually, simple and austere lifestyles disappeared; people became hypocritical and phony. Eventually, the country marched down the road of its demise; the danger of the Warring States and the Five Powerful Nations arose. During this period, so–called clever and ingenious gentlemen came forth. However, most of them were sham benefactors or righteous knights who used deceitful means to seek fame and advantages for themselves. All of these are the side effects and disadvantages of intellect.

When families are in disharmony, it is difficult for one to be filial to one’s parents or to be loving and kind to one’s siblings. If one could truly practice these virtues, they would spread throughout the world. For example, the father of Emperor Shun was blind, deaf and stubborn. Shun’s stepmother and stepbrother planned to kill him in order to snatch his wealth and property. Regardless, Shun was still very filial to his stepmother and kind to his stepbrother. These three people, in a way, helped Shun accomplish great filial piety.

When an emperor is muddled and the country is in chaos and danger, ordinary ministers and citizens only seek to protect themselves. Therefore, it is difficult for officials to preserve their dignity and integrity, or to practice loyalty and righteousness. If at this time, one can sacrifice oneself to repay the nation’s kindness by advocating righteousness and stabilizing the nation and the society, loyalty will naturally be evident without anyone having to explicitly promote it.

Concerning government, Laozi promoted the idea of having small states of solitary citizens. He said, “The people of neighboring states should be able to see each other and hear each other’s dogs and chickens; however, they never visit one another until they are old or about to die.” The citizens of each state lead simple and austere lifestyles. They are content with their surroundings, share the quiet living spaces and enjoy their own customs. They are neither given to high ambitions nor are they curious about new or strange things. They dislike moving afar, thus, carriages and ships are not of any use. Even though the people of neighboring states can see and hear each other, they do not exchange visits. Since they do not intervene in each other’s lives, there is no war. As a result, there is no place to house military forces or weapons.

The idea that people of neighboring states do not exchange visits does not mean these citizens just live in their own little world and peer at the sky from the bottom of a well—i.e. be narrow minded. It is a more highly evolved state of being.

At this point, everyone puts forth their best effort, understands their own spiritual natures, and knows that everything comes from their own selves. Proper energy pervades heaven and earth. Their minds for the Way extend throughout the six directions (east, west, south, north, above and below). Their spirits can travel throughout space, arriving at any destination without physically having to travel there, reaching it promptly yet without having to hurry. They behold everything between heaven and earth as if it were in the palm of their hand.

At this point, there is no boundary between heaven and the human realm. Being on earth is no different from being in heaven. Nevertheless, this highly evolved state must occur as the result of a natural progression. If one attempts to carry it out at the wrong time, chaos will occur. If humankind advances step by step, it will take at least a few hundred years to get started, and at least a thousand years to perfect this evolution. Thus Laozi’s proposition is very lofty.

Regarding education, Laozi advocated purifying the mind and diminishing desires. Starting by eliminating selfishness, then gradually reducing cravings, one can realize the goal of returning to one’s original divine nature.

Later, when the Eastern Zhou Dynasty was on a decline, Laozi rode a blue ox westwards through the Hangu Pass. The chief magistrate of the pass, Xi, invited him to leave some words of wisdom in written form, and what he wrote became known as the five-thousand-word Classic on the Way and Virtue (Daodejing). The first part of the essay discussed the Way: “If the Way could be spoken or described, it would not be the true, eternal Way.” The second part discussed virtue: “One of superior virtue does not brag about his own virtue; thus he is truly virtuous.” People of lofty virtue would never regard themselves as being virtuous; and that is the reason they have true virtue. The first and second parts together make the Classic on the Way and Virtue.

After Laozi passed through the Hangu Pass, no one saw him again or knew where he ended up. He could be considered the beginning of the Way and virtue. His spirit continues on, transforming all who hear of him, without beginning or end. He was truly a great person! Later generations honored him as the founder of Daoism.

The character dao (the Way) encompasses all phenomena, and it is wonderful beyond words.

It is said,

The myriad things are born from the dao.
One who attains it naturally penetrates its efficacy.
Awaken completely to the truth within this;
One’s bodhi (wisdom) wouldn’t become less or more.

In terms of its structure as a chinese character, dao ( ) starts with two dots, representing heaven and earth; the sun and the moon; yin and yang; they could also be said to symbolize the Infinite (wuji) and the utmost (taiji). The Infinite means True Emptiness whereas the Utmost denotes Wonderful Existence. The Infinite gives rise to the Utmost. When the Utmost is active, it generates the yang. When the utmost is still, yin is generated. When these two dots are rotated one hundred-eighty degrees, they become the character for ‘human’ or ‘person’ ( 人 ). What this implies is that when cultivating the Way, we must reverse and go against the flow instead of with the flow. Going with the flow, we are in the realm of birth and death. Going against the flow, we reach nirvana.

Underneath the two dots of the chinese character dao ( ), there is the character ‘one’ ( 一 ). The One did not start out being the first. It was actually a Zero, written as a circle ( ○ ) in Chinese, that represents the Infinite. Breaking this circle-shaped Zero, it becomes one ( 一 ). One is the beginning of all numbers and gives birth to heaven and earth as well as the myriad creatures, including immortals, Buddhas and sages. It is said, “if heaven gains the one, it is pure. If earth attains the one, it is at peace. People who attain the one become sages. When all the myriad beings attain the one, they each rectify their lives.”

Therefore, the one is the start of all the myriad beings; however, this principle is not the ultimate dharma. Though we say that “when the one is attained, everything is complete,” if one becomes attached to the One, then one falls into the secondary meaning and it is not yet the ultimate of True Emptiness. What is True Emptiness? It is the Zero (0), which is neither great nor small, not inside or outside, without beginning or end. It does not fall into any category of numbers, yet no number is apart from it.

The true principle of Wonderful Existence is beyond expression. Where does one find this incommunicable principle? The answer is ‘oneself’ ( 自 ), which is the character underneath the One ( 一 ) of Dao ( ). The character ‘oneself’ ( 自 ) is composed of a left-falling stroke over an ‘eye’ ( 目 ). This means that the Dao cannot be sought outwardly but only looking inwards. One must introspect and reflect within. One cannot find the proper Way by seeking outside.

The Dao must be practiced. Hence, it has a ‘walking’ radical ( 走 ) to the right of the Chinese character Dao ( ). This means that by practicing (walking toward) the Way, one then can gain a response and achieve success. If only understands principles but does not practice, it is of no use. Therefore, there’s a saying: “A foot of practice is better than a yard of talk.” I always say, “The Way must be practiced (walked), or else how can it be the Way? Virtue must be created. Otherwise, how can there be virtue?” The same principle applies here. Therefore, cultivating the Way means practicing it personally and diligently. To return to the origin is to go from the One back to Zero, hence returning to our original source.

In principle, the Way has no shape or form. Nevertheless, its functions are everlasting and endlessly transforming. This refers to the Zero, which contains this kind of function and energy; therefore, it can give rise to heaven, earth and the myriad beings, including immortals, Buddhas and sages. All of these are born from the nature of the Zero. To make it more explicit, Zero is the original Buddha nature. It is the bright treasury, perfect and illuminating. It is smaller than a mote of dust. At the same time, it is greater than the Dharma Realm. It has no limit, being infinitely small and yet infinitely great.

The Zero (0) is also the circle of the Infinite. Because the Infinite has no end, it is represented as a circle. When one perfects the cultivation of this circle of the Infinite, it becomes the Great Perfect Mirror Wisdom. If one fails, it becomes Ignorance. To cultivate, one ought to start from the One (existence) and returning to the state of Zero (emptiness). When one reaches the point of there being nothing whatsoever, limitless and boundless functions arise from this state of Zero. At that point, one has reached the ultimate liberation where “not a single dharma exists; the myriad thoughts are empty.”


A verse in praise says:

The Great Way has no form,
Yet it gives rise to heaven and earth.
The Great Way has no sentience,
Yet it moves the sun and moon.
The Great Way has no name,
Yet it grows and nourishes the myriad beings.
I do not know its name,
So I style it ‘the Way.’

Commentary:

The Great Way has no form, / Yet it gives rise to heaven and earth. The original substance of the Great Way is invisible, formless, traceless and beyond expression. Though the substance is nonexistent, it contains limitless energy. It generates existence from emptiness and transforms myriad things from one. All beings between the heaven and the earth are born from it.

The Great Way has no sentience, / Yet it moves the sun and moon. Even though the Great Way has no feelings/emotions, it contains an invisible substance and essence. All is replete with the Great Way so that the sun and the moon move and rotate.

The Great Way has no name, / Yet it grows and nourishes the myriad beings. The Great Way is the origin of all beings though its shape and identity cannot be described. Zero produces the changes of True Emptiness and Wonderful Existence and as a result, it becomes the nourishing mother of all creatures.

I do not know its name, / So I style it ‘the Way.’ I, Laozi, do not know what this is so I just give it a provisional name ‘the Way’.

Another verse says:

Through purity and unconditioned doing, guard the original truth.
The spirit of the valley never dies and is called the root of heaven and earth.
From the same source but bearing different names: observe the mysterious wonder.
Lessen desires and cut off love to conserve one’s energy and essence.
Highest good is like water, benefiting the myriad creatures.
The ultimate kindness resembles trees that shelter all beings.
Riding a blue ox to the west, he vanished without a trace.
Auspicious purple clouds hover from the east; his thoughts are everlasting.

Commentary

Through purity and unconditioned doing, guard the original truth. Laozi proposed pureness and no doing; there is nothing being done and yet everything is done.” Although there are ten thousand things going on simultaneously, his mind is still pure and at ease. There is no coercing, no discriminating, and no artificial effort. Everything progresses with the nature. Great wisdom is nourished in great foolishness in order to keep the true and everlasting mind.

The spirit of the valley never dies and is called the root of heaven and earth. The immortal spirit is empty yet it includes everything. Because it is intangible and markless, it can last eternally and not cease. The Way is like the immortal spirit that contains everything and is in all subtleness. All creatures are born generation after generation because of it. That is why it is called the mysterious female. The gateway to the mysterious female is the root of heaven and earth.

From the same source but bearing different names: Observe the mysterious wonder. True Emptiness, Wonderful Existence, cravings and the lack thereof are recognized differently. However, they are from the same nature of truth and permanence that is mysterious and unfathomable. All things and phenomena are wonderful when one contemplates the wonder of the Way from the perspectives of true emptiness and wonderful existence. Being a person in the world, we first have to know the mystery and wonder of all matters. If in cultivation we are unaware of this, we could lose our lives; if in governing we do not know this, we could cause chaos and decline in the nation.

Lessen desires and cut off love to conserve one’s energy and essence. Laozi promoted purity and few desires. Cutting off desires and love, we reserve our inner light, spirit, essence and energy. When we draw in one thought, we keep one share of true yang energy. When we practice humbleness, we gather and gain one share of true yang energy.

Highest good is like water, benefiting the myriad creatures. Water can benefit all beings by staying at the lowest place, not contending with anyone or anything. Because it does not compete with people or things, it makes no mistakes. The highest sages are just like water. They do not have selfish minds. Instead, they only benefit others. They do not look after their own gains nor do they fight with others. Although staying in the lowest places which people loathe, they are at ease. Thus, it is close to Way.

The ultimate kindness resembles trees that shelter all beings. The Great Way exerts its power, which is so great that it causes the transformations of all beings between the heaven and the earth without cease. All this is giving and transforming unintentionally. Such extreme virtue of greatness is like trees that protect and shelter living beings.

Riding a blue ox to the west, he vanished without a trace. Later, Laozi rode a blue ox through the Hangu Pass and headed westwards. No one knows where he went after that.

Auspicious purple clouds hover from the east; his thoughts are everlasting. The Way of Laozi is such that you may look for it but you cannot see it; you may try to grasp it but it cannot be attained. It is like a divine dragon, diving or leaping, hiding or manifesting, transforming in unfathomable ways. Laozi’s words resemble myriad rays of light that formed a purplish canopy. This auspicious energy permeated the universe and flowed into China, bathing China in peace and vitality so that it seemed to enjoy an everlasting springtime.


Manjushri Bodhisattva

Manjushri” is a Sanskrit word that is translated as “wonderfully auspicious.” He was the teacher of the past seven Buddhas. In the Sutra of Dwelling in the Womb, he says, “I was the teacher of ’Able to Be Humane’ in the past, and I am presently that Buddha’s disciple. Since two Honored Ones cannot appear in the world at the same time, I now manifest as a Bodhisattva.” Riding on the power of his past vows, he came to help the Buddha propagate the Dharma and teach living beings. Ten auspicious signs occurred at his birth: Bright light filled the room.

There was a rain of sweet dew.
The seven precious things welled up from the earth.
The treasures in the earth were revealed.
Chickens gave birth to phoenixes.
Pigs gave birth to dragons.
Horses gave birth to unicorns.
Cows gave birth to white zai (an auspicious kind of animal).
The grain in the granaries turned to gold.
Elephants with six tusks appeared.

For these reasons he was named Wonderfully Auspicious. He rides upon a blue lion, which represents awesome strength; and holds a jeweled sword, which represents wisdom. He emphasizes All-Prajna and is foremost in wisdom. He is the Buddha’s left hand attendant and is one of the Three Sages of the Flower Adornment Assembly. He inspired the Youth Good Wealth (Sudhana) to travel south in search of Good and Wise Advisors, taught the Dragon Girl to become a Buddha when she was eight years old, and guided the Venerable Ananda in the compilation of the Great Vehicle Sutras at Iron Ring Mountain.

During the reign of Emperor Ming of the Han Dynasty, the two sagely monks Kashyapa-Matanga and Gobharana came to China. The Emperor asked them, “Are there sages dwelling and teaching beings in this land?” They replied, “The Great Knight Manjushri dwells on Qingliang (Pure and Cool) Mountain.” The Emperor built a monastery at that place so the monks could live there and teach beings. There is a wisdom lamp on the central peak of the range, and miracles can happen if people bow to it sincerely.

Today we will talk about Manjushri Bodhisattva. “Manjushri” is Sanskrit. There are several Chinese transliterations for it. It is translated as “wonderfully auspicious.” In Buddhism, this Bodhisattva is foremost in wisdom. His Way-place is on Wutai (Five Peaks) Mountain in China. Guanyin Bodhisattva’s Way-place is on Putuo (Potola) Mountain. Universal Worthy Bodhisattva’s Way-place is on Emei Mountain, and Earth Store Bodhisattva’s Way-place is on Jiuhua (Nine Flowers) Mountain.

These Four Great Bodhisattvas dwell on China’s four most famous mountains. They visit each other, too. Sometimes Guanyin Bodhisattva, Earth Store Bodhisattva, and Universal Worthy Bodhisattva join Manjushri Bodhisattva on Wutai Mountain and hear him speak the Dharma. At other times, Manjushri Bodhisattva visits these three Bodhisattvas at their Way-places.

The potentials for Mahayana Buddhism are especially deep and rich in China, and so when Shakyamuni Buddha appeared in the world, the First Patriarch Mahakashyapa appeared in China as the philosopher Laozi and spoke the five-thousand-character Book of the Way and Virtue (Dao De Jing). The Youth Water-Moon also manifested in China as Confucius. What about the Youth Bright-Like-the-Moon? He manifested as Yanhui (Yanzi). These three pioneers went to China to prepare China for the advent of Buddhism. If Taoism and Confucianism hadn’t paved the way, the Chinese people might not have been receptive to Buddhism. These two religions influenced the Chinese in such a way that they were able to accept Buddhism when it spread to China.

I often compare Confucianism to elementary school, while other religions such as Taoism, Catholicism, Protestantism, and Judaism can be considered high school. Buddhism is analogous to college. It encompasses everything, leaving nothing out. Therefore, the coming of Buddhism is not a simple matter. That’s why the Youth Bright-Like-the-Moon, the Youth Water-Moon, and the Venerable Mahakashyapa manifested in China as Yanzi, Confucius, and Laozi.

Manjushri Bodhisattva, along with the Bodhisattvas Universal Worthy, Earth Store, and Guanyin, have been teaching and transforming living beings in China for a long time. There’s a Chinese saying,


Guanyin is found in every household;

Amitabha is recited at every doo r.

Most Chinese people, Buddhists and non-Buddhists alike, worship Guanyin Bodhisattva and recite Amitabha Buddha’s name on occasion. But they do it without knowing the meaning behind it. Very few of them understand what Buddhism is all about. In fact, most people think of Buddhism as superstitious, abstruse, and unre­lated to daily life, and so they ignore it altogether.

Actually, if you don’t understand Buddhism, then you don’t know what it means to be a person. And if you don’t know how to be a person, you won’t understand Buddhism, either. Only when you truly understand Buddhism will you know how to be a person and how to do things properly.

“Well, what about all those left-home people who seem to know nothing about worldly matters?” you ask. If a left-home person truly understands the Buddhadharma, he will also understand worldly matters. Conversely, it takes someone who truly understands worldly affairs to understand the Buddhadharma.

For example, a certain professor of mechanics believes in Buddhism, but he hasn’t understood the Buddhadharma. He claims he’s not out for fame or profit, but he’s always debating and arguing with people. He harbors the misguided view that Buddhism is included within the scope of science. I told him, “Buddhism includes science, but science cannot include Buddhism.” I debated this with him many times in Malaysia, but I don’t know if he really understands.

Why do I say that Buddhism includes science? It’s because the Buddha has a basic wisdom; his omniscient wisdom encompasses all of science and philosophy, including the field of mathematics.

Wise people understand everything, while those who lack wisdom don’t understand anything. That’s why I’ve given Buddhism a new name; I call it the “Teaching of Wisdom.” Buddhism is the study not of how to achieve spiritual powers, but of wisdom. With wisdom, problems are solved right away and everything is understood without having to be learned. Without wisdom, you may study all you want, but your learning will not be ultimate. Why do I call Buddhism the “Teaching of Wisdom”? Because the Buddha is greatly enlightened, and his great enlightenment is simply wisdom. Since no one wishes to remain stupid, no one will have any objection to wisdom. The wisdom I’m talking about encompasses every kind of knowledge.

Manjushri, the Bodhisattva of Great Wisdom, is foremost in wisdom. The Sanskrit word Bodhisattva means both “one who enlightens sentient beings” and “an enlightened sentient being.” He is an enlightened being who possesses great wisdom, and he enables all living beings to become enlightened. The Chinese use the abbreviated “pusa” instead of the full transliteration pu-ti-sa-duo.

Manjushri translates as “wonderfully auspicious.” Wonderful means inconceivable, and auspicious means everything goes just the way one wishes.

Manjushri Bodhisattva, in past lives during past kalpas (eons), was the teacher of the seven Buddhas: Vipashyin Buddha, Shikhin Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Shakyamuni Buddha. These seven Buddhas were all born in Hangzhou, China, in past kalpas, hence Hangzhou was a Buddhist holy site.

In the Sutra of Dwelling in the Womb, he says, “I was the teacher of ‘Able to Be Humane’ in the past.” “Able to Be Humane” [[[neng]] ren is the Chinese interpretation of “Shakyamuni] refers to all Buddhas, not only to Shakyamuni Buddha. This Bodhisattva taught many past Buddhas. “And I am presently that Buddha’s disciple.Since two Honored Ones cannot appear in the world at the same time, I now manifest as a Bodhisattva.” Two Buddhas will not manifest in the world during the same period. It is said, “When one Buddha is born in the world, a thousand Buddhas come to support him.”

Now, isn’t this just like coming to the world to put on a play?

“How can you speak of the Buddhadharma as a play?” you ask. Is there anything in the world that isn’t a play? Everything is going through the four stages of formation, dwelling, decay, and emptiness, just like scenes in a movie flashing on the screen. What is real? What is ultimate? There’s a saying, “The Great Wall is still here, but has anyone seen Emperor Shi of the Qin dynasty (the emperor who built the Great Wall) around?” We get caught up in our busy activities, but in the end, all our efforts are in vain. Everything is empty, ultimately, so why do we still do it?

The Buddhas put on plays in order to cause living beings to wake up. When living beings stage plays, they just become more and more confused and their offenses get heavier and heavier. A saying goes,

The superior person aims high,
While the petty person sinks low.
A superior person strives to ascend, but a petty person follows the downward trend.

When the Buddhas come to the world, they put on plays to cause living beings to become enlightened by what they see and hear. They speak of cause and effect, retribution, and transmigration, warning us not to become attached to the world. If we contemplate matters with proper awareness, we can transcend the world; if we are confused by what happen, we will fall. The Buddhas put on plays just as ordinary people do, but they do so with a different purpose.

In this life Manjushri Bodhisattva appears as the Buddha’s disciple, although he was the Buddha’s teacher in the past. He says “he now manifests as a Bodhisattva.” He does so in order to help the Buddha propagate the Dharma. He came to the world again based on the power of his former vows.

Ten auspicious signs occurred at his birth:

1. Bright light filled the room in which he was born.

2. There was a rain of sweet dew. The rain falling outside was very pure and clean and as sweet as sweet dew.

3. The seven precious things welled up from the earth. The earth was probably soaked and softened by the rain of sweet dew, enabling the seven precious things to come forth. The seven precious things are gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian.

4. The treasures in the earth were revealed. By means of a divine power, the treasures that people had buried in the ground in the past were now revealed.

5. Chickens gave birth to phoenixes. Hens are supposed to hatch chicks, but in this case they hatched phoenixes. This is a very strange and rare sign.

6. Pigs gave birth to dragons. The offspring of the pigs resembled dragons instead of piglets. That was also a rare and auspicious portent.

7. Horses gave birth to unicorns (Qilin). Unicorns are not the same as giraffes, as someone wrongly said. People just like to talk casually and act as if they know everything. The unicorn (qilin) is an auspicious creature. Confucius once said [when a unicorn was spotted]:


During the reigns of Tang and Yu,
Unicorns and phoenixes freely roamed.
This is not the time; why have you come?
Unicorn, O Unicorn, how I worry for you!
From this verse, we know that they aren’t giraffes, because giraffes have always been around, not only in the time of Tang and Yu. So Confucius said, “Now is not the right time for you to appear; why have you come? Unicorn, unicorn, I’m worried about you!” Ignorant people thought the unicorn was a giraffe, but they were mistaken.

Not only horses, but cows can give birth to unicorns. But since there hasn’t been such a case, people don’t consider this possibility. Horses can also give birth to white zai. We must apply what we learn in a flexible manner. If horses can give birth to unicorns, why shouldn’t cows or pigs be able to? It’s all the same.

8. Cows gave birth to white zai (a divine animal). This kind of creature understands human language. It can know what people are thinking and understand their thoughts. That’s why it’s a divine animal, a creature with an inconceivable state of being.

9. The grain in the granaries turned to gold. This is another auspicious portent.

10. Elephants with six tusks appeared. Elephants ordinarily have only two tusks. Six tusks represents the perfection of the Six Perfections. Universal Worthy Bodhisattva rides an elephant with six tusks. Manjushri Bodhisattva rides a lion and manifests an appearance of awesome strength. The jeweled sword in his hand represents great wisdom. It can cut through all ignorance, afflictions, emotions, and desires. The ability to cut through these things is wisdom. People without wisdom lack the determined resolve to cut off desire and emotional love. Wise people definitely cut these things off.

Manjushri Bodhisattva instructed the Youth Sudhana (Good Wealth) to travel south in search of Good and Wise Advisors. Sudhana went to over a hundred cities and visited fifty-three teachers. Manjushri also taught and transformed the Dragon Girl. The Dragon Girl offered her precious pearl to the Buddha and then became a Buddha herself. That’s how fast she attained Buddhahood. Manjushri Bodhisattva also guided Ananda in compiling the Sutras at the Iron Ring Mountain.

During the reign of Emperor Ming in the Han Dynasty, the two Venerables Kashyapa-Matanga and Gobharana went to China, carrying Sutras on a white horse. Later the White Horse Monastery was built in Loyang in memory of these two monks. Their graves are still existent in Henan Province. China is a place where sages and common people dwell together.

At that time, Emperor Ming asked the two Venerables, “Are there any sages teaching and transforming living beings in China?”

They replied, “Manjushri Bodhisattva is teaching and transforming beings at Qingliang (Clear and Cool) Mountain.” Wutai (Five Peaks) Mountain in Wutai County, Shanxi Province, is also known as Qingliang Mountain. After the two monks revealed the presence of Manjushri Bodhisattva, the Emperor built a monastery at Wutai Mountain and it became a Buddhist holy site.

The efficacious responses manifested by Manjushri Bodhisattva are too many to be told. Since he emphasizes Prajna wisdom above all else, he is the Bodhisattva foremost in wisdom.

A verse in praise says:

Manjushri’s great wisdom,
Prajna’s blazing furnace,
Forged all the Buddhas
And the generations of patriarchs.
Limitless sages in the Sangha
All came from this place.
Pure, cooling, wonderful medicine
Cleanses away the confusion.


Commentary:

Manjushri’s great wisdom, / Prajna’s blazing furnace, / Forged all the Buddhas / And the generations of patriarchs. Manjushri Bodhisattva’s wisdom is compared to a great furnace in which the Buddhas and patriarchs are forged. He taught and transformed them all.

Limitless sages in the Sangha / All came from this place. This Prajna wisdom gave rise to countless numbers of Sangha members who became enlightened, certified sages possessed of great spiritual powers.

Pure, cooling, wonderful medicine / Cleanses away the confusion. The pure and refreshing medicinal ointment and water washes away the confusion. Confusion is just ignorance. Ignorance makes people muddled. Without ignorance, we would be wise. Ignorance is also afflictions. At a coarser level, we speak of afflictions. In a finer sense, we speak of ignorance, which is an obstacle to wisdom. If we don’t wish to be muddled, we must wash the confusion away with the water of prajna-wisdom.

Another verse says:

An ancient Buddha, riding past vows, came to save the Saha world.
Manjushri, the Greatly Wise, proclaims the Mahayana.
On Five Peaks, he guides beings in number like the Ganges’ sands.
At Nine Flowers, he teaches multitudes as numerous as grains and sesame seeds.
Through over a hundred cities traveled the Youth Good Wealth.
A thousand auspicious clouds gathered when the Dragon Girl became a Buddha.
Wonderful Virtue universally manifests his lion’s roar.

In the Flower Adornment Assembly, he constantly speaks the ineffable.

Commentary:

An ancient Buddha, riding past vows, came to save the Saha world. Saha, a Sanskrit word, means “able to be endured.” It describes how human beings are able to endure the great suffering in this World of the Five Turbidities.

The first turbidity is the Turbidity of Time. This time is a very messy, chaotic one. For instance, wouldn’t you say the Cultural Revolution in China was a mess? So many lives were lost and so much property was damaged. The mixing up of black and white, of right and wrong, of straight and crooked, is typical of the time (kalpa) turbidity.

The second turbidity is the Turbidity of Views. Our views are unclean. We delight in deviant matters and pay no attention to proper matters. Third, there is the Turbidity of Afflictions. Afflictions are also messy. Fourth, the Turbidity of Living Beings: Human beings and animals are all very filthy. The fifth is the Turbidity of Life. Our lives are unclean. Planting impure causes, we receive impure results. Our birth as human beings is the impure result of the impure causes we planted. And so we continue being muddled.

Manjushri, the Greatly Wise, proclaims the Mahayana. Mahayana refers to Great Vehicle Buddhism. Manjushri Bodhisattva proclaims the Buddhadharma of the Great Vehicle.

On Five Peaks, he guides beings in number like the Ganges’ sands. Every year, countless pilgrims travel to Wutai (Five Peaks) Mountain to pay homage to Manjushri Bodhisattva, and there they bring forth the resolve for Bodhi.

At Nine Flowers, he teaches multitudes as numerous as grains and sesame seeds. Manjushri Bodhisattva often goes to Jiuhua (Nine Flowers) Mountain to help Earth Store Bodhisattva teach and transform living beings.

Forty years ago, a thirteen-year-old boy saw a man herding a flock of ducks some one hundred miles away from Jiuhua Mountain.

“Where are you going with this flock of ducks?” he asked.

“I’m headed for Jiuhua Mountain,” the man replied.

Jiuhua Mountain? Aw, too bad I can’t go. I’d like to go and pay homage to Earth Store Bodhisattva, too."

“You want to go? I can take you there,” said the man.

“But I don’t have any money,” said the boy.

“That’s okay. Just climb on my back. I’ll carry you there."

So the boy climbed on the man’s back. Then the man said, “Close your eyes, and don’t open them till I tell you.” The boy obediently closed his eyes, and the sound of the wind blowing past his ears made him feel as if he were flying through the clouds. Soon the man said, “You can open your eyes now.” The boy did so and saw that they were surrounded by great mountains.

“Where are we?” he asked.

“This is Jiuhua Mountain,” said the man.

“What should I do? I don’t have any money,” said the boy.

The man gave him some money and said, “You’ll need this to pay for food and lodging on the mountain. When you have used up all the money, you can go home.”

The man who carried the child on his back was in fact Manjushri Bodhisattva. Manjushri Bodhisattva, in practicing the Bodhisattva path, manifested as a man in order to take the boy to worship Earth Store Bodhisattva. After the boy had paid homage to Earth Store Bodhisattva and had spent all the money, he set out for his home, begging for food along the way.

After he got home, he reflected on his unusual experience and decided to go to Yunju (Cloud Abode) Mountain in Jiangxi province, where he left the home-life under the Venerable Master Hsu Yun. After he left home, Venerable Master Hsu Yun asked him to study the Shurangama Sutra. He memorized all ten rolls of the Sutra in just twenty-one days. This shows how intelligent he was. Later, however, it seems that he was forced by the difficult circumstances to return to lay life. Despite his sharp faculties and keen intelligence, he was unable to pass the test. He couldn’t take the hardship.

Through over a hundred cities traveled the Youth Good Wealth. The Youth Sudhana went to over a hundred cities and visited fifty-three teachers. Because he was so sincere, he later certified to the fruition of sagehood. A thousand auspicious clouds gathered when the Dragon Girl became a Buddha. Manjushri crossed the Dragon Girl over, so that she was able to realize Buddhahood at the age of eight. These are inconceivable events.

Wonderful Virtue universally manifests his lion’s roar. He manifests the lion’s roar everywhere to teach and transform living beings. In the Flower Adornment Assembly, he constantly speaks the ineffable. Originally, there is nothing that can be spoken in the Avatamsaka Sutra; there’s not a single dharma which can be discussed. Nevertheless, he still manifests and speaks the Dharma in order to teach and transform living beings. That’s because a Bodhisattva’s heart is most compassionate. His every thought is directed toward helping living beings to leave suffering, attain bliss, and quickly realize Buddhahood.


Universal Worthy Bodhisattva of Great Conduct

Universal Worthy Bodhisattva has the greatest conduct while Manjushri Bodhisattva has the greatest wisdom, Guanshiyin (Avalokiteshvara) Bodhisattva has the greatest kindness and compassion, and Earth Treasury Bodhisattva has the greatest vows. Universal Worthy Bodhisattva's ten great vows surpass all other Bodhisattvas'. He came to this Saha world from a world which is as limitlessly many kalpas away to the east as there are dustmotes.

There is not only one world in the universe. The world that we live in is not the only world there is. There are limitlessly and boundlessly many worlds. So we should expand our minds. Our knowledge should not be limited to this small world that we live in. Worlds are boundless and endless, and so are Buddhas, living beings, afflictions, and empty space. T

Then what about the vow power of Universal Worthy Bodhisattva? It is also boundless and endless. Even if empty space were to come to an end, his vow power would never be exhausted. Therefore, all the states of this Bodhisattva are inconceivable; there is no way we can fathom them with our minds or express them in words. Let me briefly introduce this Bodhisattva's ten great kings of vows.

He came to the Saha world from the east. Since he knew that Shakyamuni Buddha was going to accomplish Buddhahood in the Saha world, he came to help the Buddha propagate the Dharma and transform living beings by being the influential assembly. What is meant by being influential? It means he can influence those living beings who have not brought forth the Bodhi mind to bring forth the Bodhi mind. He has already brought forth the Bodhi mind himself. He has heard quite a lot of Dharma spoken by the Buddhas.

Although he has heard limitless Buddhas speaking the Dharma, he still comes to serve as the influential assembly when a Buddha speaks the Dharma. He wouldn't be lazy and say, "I live in the eastern world, which is very far from the Saha world. I don't care if a Buddha comes to that world." He is not like that. He goes to be the influential assembly at all the assemblies where a Buddha speaks the Dharma. He can influence those who have not brought forth the Bodhi mind to bring forth the Bodhi mind, and those who have brought forth the Bodhi mind to increase their resolves.

His coming to the Saha world is described as a "Manifestation of great provisional dharma." That is to say, when he does not have to come, he comes anyway; and when he does not need to listen to Sutra lectures, he still comes to listen to the Dharma. This is known as the influential assembly. His conduct surpasses that of other Bodhisattvas. Thus he is a leader among Bodhisattvas. He made ten great kings of vows, and he goes to Dharma assemblies to be the influential assembly and to rejoice in and follow along with the merit and virtue of those Dharma assemblies. We students of Buddhism should deeply study, experience, and understand these ten great kings of vows.

The first of the Ten Great Kings of Vows is "To respect all Buddhas." Ordinary people would say: "Buddha images are made of wood or clay; what use is it to bow to them?" When we bow to the Buddhas, what counts is the mind of respect. Regardless whether the images are made of wood, clay, or any other kind of material, we should bow with a respectful mind. We are not only bowing to one Buddha, we are bowing to all Buddhas of the ten directions and three periods of time. It can also be said that we are respectfully bowing to limitless Buddhas of the ten directions and three period of times throughout the Dharma Realm and empty space.

The second vow is "To make praises to the Tathagatas." After we respectfully bow to the Buddhas, we shall make praises to the Tathagatas. What do we praise the Tathagatas for? Is it because the Buddhas like to be praised? That is not the case. The merit and virtue derived from praising Buddhas is boundless. It is to enhance our own Dharma body and wisdom life, and to increase our own wisdom, that we make praises to Buddhas. On the part of the Buddha, he remains a Buddha whether we praise him or not. He does not need that. However, on the part of us ordinary people, we should make praises to the Tathagatas. "Tathagata" [[[Thus Come One]]] is one of the ten titles of the Buddha. Then, is it enough to make praises to the Buddhas? No, that is still not enough.

The third vow is "To practice profoundly the giving of offerings." Profound does not refer to small offerings. It means that one must bring forth a great Bodhi mind to make offerings to the boundless, eternally abiding Triple Jewel of the Buddhas, the Dharma, and the Sangha of the ten directions and three periods of time throughout the Dharma Realm and empty space.

The fourth vow is "To repent and reform all karmic hindrance." When we make offerings, we should repent of our karmic obstacles in front of the Buddha. Why should we make offerings? It is because we feel that our merit and virtue are not sufficient and that our karmic obstacles are heavy. Therefore, we should repent of our karmic hindrance in front of the Buddha after we make offerings.

Once we truly understand, we will know that karmic obstacles are originally empty. However, before we come to the understanding, we still must repay all the debts created in the past. If we could truly understand, then we will know that karmic obstacles are originally empty. If you truly understand, if you are truly enlightened, then you will know that karmic obstacles are basically empty. However, before we come to that understanding, we still must repay all the debts created in the past. Before we come to understand what it is all about, we still have to repay all the debts.

Universal Worthy Bodhisattva contemplates the real mark of all dharmas. What is meant by the real mark? The real mark means that which has no mark. Though it is without a mark, there is nothing which is not marked by it. Thus, the real mark means, "It is without a mark, but nothing is not marked by it." Since the essence of the real mark is wonderful existence, it is also true emptiness. Only true emptiness can give rise to wonderful existence; and only wonderful existence can contain true emptiness. True emptiness is not empty; thus it is wonderful existence; wonderful existence is not existence, thus it is called true emptiness.

Both the existence that is transformed from emptiness and the emptiness that is transformed from existence are the wonderful existence transformed from true emptiness. The wonderful existence returns to true emptiness. This is called "The real mark is without a mark. However, nothing is not marked by it." This Bodhisattva cultivates this Dharma-door of repentance. To repent of karmic hindrance means to repent of all offense karma. To repent of all offense karma is called repenting and reforming all karmic hindrance.

The fifth vow is "To rejoice and follow in merit and virtue." To follow with joy means to draw near whomever does beneficial things. We should follow joyfully to praise people who do any kind of merit and virtue. It is to follow with joy if we praise others for their meritorious conduct. It is also to follow with joy if we actually do it ourselves. To rejoice and follow is to do our share to the best of our ability.

The sixth is "To request that the Dharma Wheel be turned." We request the Buddhas, all the great Bodhisattvas, and all the worthy sages of the Sangha to turn the Dharma Wheel. What does it mean to turn the Dharma Wheel? It means to teach and transform living beings. By giving lectures on the Sutras and speaking the Dharma, one is turning the Dharma Wheel; by printing Sutras and establishing Way-places, one is also turning the Dharma Wheel. If you build a foundation for anything related to Buddhism, then you are turning the Dharma Wheel. When we cultivate, that is also turning the Dharma Wheel. Therefore, the meaning of turning the Dharma Wheel is very broad.

The seventh vow is "To request that the Buddhas remain in the world." The Bodhisattva's seventh vow is to request that the Buddhas stay in the world and not enter Nirvana.

The eighth vow is "To always follow the Buddha's teaching." In his eighth vow, Universal Worthy Bodhisattva wants to follow the Buddhas at all times to learn the Buddhadharma.

The ninth vow is "To constantly accord with all living beings." To accord with all living beings means not to go against their wishes. Well, does it mean to try to get living beings to like us? No. That's not it. It does not mean to be like living beings, nor does it mean to be influenced by them. To accord with living beings means to accord with living beings' natural dispositions while causing them to reform and change from evil to wholesome, and to return from confusion to enlightenment. It does not mean to flow along with them in the current of birth and death.

The tenth vow is "To transfer all merit and virtue universally." I am willing to transfer everything I have to all living beings. All the merit and virtue are living beings', and all the offenses are mine. I want to transfer all my merit and virtue to living beings while I take upon myself all of their karmic obstacles.


The above are the ten great kings of vows of Universal Worthy Bodhisattva. This Bodhisattva rides a white elephant with six tusks. In his hand, he always holds the Sutra of the Dharma Realm, The Avatamsaka Sutra, to teach and transform living beings. Thus he is the greatest in conduct, while Manjushri is the greatest in wisdom. These two Bodhisattvas are the Buddha's left and right hands, his two most helpful assistants. He manifests at Mount Emei of Sichuan Province.

At Mount Emei, people go to the golden summit to see the sunrise. Sometimes, they will see Buddha light. Therefore, Universal Worthy Bodhisattva chose this place to be his Way-place. At Mount Emei, there are the Universal Worthy Bodhisattva Monastery, the Washing Elephant Pool, and other numerous large monasteries. It is said, "All the truths of the world have been explained by the Buddha. Most of the famous mountains under the heavens are taken up by the Sangha." There are many well-known mountains where Sangha members dwell.


Earth Store Bodhisattva

Earth Store Bodhisattva is the Bodhisattva of great vows, and his vow power is immense. How immense? He has great kindness towards those with whom he has no affinities, and with great compassion he shares the same substance. "Kindness towards those with whom he has no affinities" means that he not only rescues those with whom he has affinities, but rescues those who have no affinities with him as well.

He isn't concerned with whether or not living beings have affinities with him; as long as there is a chance or the conditions are conducive, he will save them. "With great compassion he shares the same substance" means that he cares about living beings in just the same way as he cares about himself.

When he sees living beings without any food to eat, he feels as if he himself had nothing to eat; when he sees living beings without any clothes to wear, he feels as if he himself had no clothes; when he sees living beings going without sleep, he feels as if he himself had not slept at all. He wants to make living beings feel safe and happy. In making all living beings happy and blissful you could say that he renounces himself for the sake of others. Toiling and going everywhere to save all living beings and to help them, he totally forgets about himself.

This Bodhisattva manifests at all times and places to save people. Not only did he manifest in Korea, he also appeared in many places in China. However, he doesn't make himself conspicuous. In fact he manifests everywhere--in China, in other countries, in every corner of the globe, in every mote of dust. His vows and transformation bodies are everywhere, saving people at all times.

At the beginning of the Tang dynasty, during the first years of the Tang dynasty (c. 620 a.d.), he manifested in the royal family of the country of Xinluo (the kingdom of Silla in present-day South Korea). He was born in a palace in Korea. At that time his family name was Jin, so he was of the same family as Jin Rechan, and his first name was Qiao Jue. The Chinese character qiao means great, so Qiao Jue means great enlightenment.

When he was young he saw his sister get married and realized the swiftness of birth and death. Right then and there, he realized that life is impermanent, that birth and death come fast. He contemplated the world as a wheel that turns from the fathers' generation to the sons' generation, passing on to the grandchildren's generation-- what's so great about it? It's nothing to talk about. It happens in the blink of an eye; it's meaningless. He realized that after marriage there is still the matter of birth and death to resolve, one continues turning in the wheel of birth and death.

Thus he made up his mind to leave the home-life to cultivate the Way. He made the Bodhi resolve to cultivate the unsurpassed path. At the age of twenty-four he traveled to Jiuhua (Nine Flowers) Mountain. He sailed to Jiuhua Mountain in Anhui Province and secluded himself in a cave to cultivate. He entered seclusion in a mountain cave and cultivated with great concentration.

At the foot of the mountain lived a senior official called Min who was a devout Buddhist. The elder official frequently sponsored vegetarian meal offerings to the Sangha. Every time he offered food to a hundred members of the Sangha, he always reserved a seat for the monk living in the cave. When he made an offering, it wasn't to thousands of Sanghans, but to a hundred Sanghans. Among the hundred seats, he always saved a seat for the old cultivator who lived in the cave.

Senior official Min was glad to offer the entire mountain to the Bodhisattva to serve as a Way-place. He also had his son leave the home-life and become the Bodhisattva's attendant. Just as Minister Pei Xiu ordered his son to leave home and bow to the Old Man of Mount Wei as his teacher, the elder Min made his son follow this Bodhisattva to leave the home life to cultivate the Way, and to be his teacher's attendant. His son was given the Dharma name Dao Ming ('Understanding the Way'). Afterwards, the elder Min's good roots ripened and he also wanted to cultivate the Way, and so he bowed to his own son as his teacher. This became a popular story in Buddhism.

The Bodhisattva lived in the cave for a total of seventy-five years, and at the age of ninety-nine he manifested stillness on the thirtieth of the seventh month.After three years his body still had not decayed, but had become a Vajra body. His facial expression was lifelike. His face looked as if he were still alive. People said that even his hair and beard had grown, and so he had to have his head and beard shaved. Someone said that Earth Store Bodhisattva's hair and beard are still growing and that they need to be shaved on the thirtieth of the seventh month every year.

I don't know whether this is true or not, because I haven't seen it myself. Don't come asking me about things that cannot be proven. Since I didn't see it myself, I really don't know anything about it. I'm just telling you what I've heard. Actually, it wouldn't be so surprising for the hair and beard to grow, it's not anything special. Since his body has not decayed, it is still preserved. There were many efficacious responses. Many stories about his efficacious responses circulate. Today, his flesh body is still kept in the hall.

The World Honored One entrusted Earth Store Bodhisattva...in the Sutra of the Past Vows of Earth Store Bodhisattva the Buddha entrusted him with the responsibility of teaching and transforming living beings. He is responsible for teaching and transforming all living beings until Maitreya Bodhisattva appears in the world.

This Bodhisattva made the vow, "Only when living beings have all been saved will I attain to Bodhi." When all living beings have been taken across, he will then become a Buddha and accomplish the Unsurpassed, Proper, and Equal Enlightenment. "Only when the hells are emptied will I become a Buddha." As long as the hells are not emptied, he will not accomplish the Buddha Way; that's why he became Earth Store Bodhisattva of Great Vows.


A verse in praise says:

Countless are his great vows; unprecedented is his utmost virtue.
Regarding others as the same as himself, he goes up and down with the multitude.
With his vow to enter into the hells, all can leave suffering behind.
Reciting and praising his name causes the Bodhisattva to manifest.

Commentary:

Countless are his great vows. His great vows are infinite and without end. Unprecedented is his utmost virtue. His virtuous conduct is unprecedented. Regarding others as the same as himself, seeing them as being identical in substance and caring for them as he does for himself, he goes up and down with the multitude. In this world, he turns together with all living beings in the revolving wheel of the six paths.

With his vow to enter into the hells, all can leave suffering behind. His vow is to go to the hells to save the living beings suffering there. He causes all those beings dwelling in the hells to come out from the door of suffering. Reciting and praising his name causes the Bodhisattva to manifest. If you are sincere, the Bodhisattva will manifest and speak Dharma for you.

Another verse says:

Those of the three paths and the eight woes are all freed from suffering;
The four kinds of life and the three realms all receive his kindness.
When the hells are empty, he shall realize the Buddha Path;
When all living beings are saved, his vows will be fulfilled.
His bright pearl illuminates the realm of darkness;
His golden staff shakes wide open the gates of hell.
True humaneness, true filiality, true kindness and compassion
In ages past there had never been such a great sagely Sanghan.


Commentary:

Those of the three paths and the eight woes are all freed from suffering. The three paths refer to the hells, hungry ghosts, and animals. The eight woes refer to the eight difficulties of (1) being blind, deaf, or mute; (2) being born at a time when there is no Buddha in the world; (3) being born in Uttarakuru, the northern continent; (4) being born in the Heaven of Long Life; (5) being too clever in a worldly way; (6) dwelling in the hells, (7) becoming a hungry ghost, and (8) becoming an animal. If you can recite the name of Earth Store Bodhisattva, you can leave suffering and attain bliss.

The four kinds of life and the three realms all receive his kindness. The four kinds of life refer to flying creatures, aquatic creatures, land animals, and plants. The Three Realms are the desire realm, the form realm, and the formless realm.They all benefit from the kindness and virtue of Earth Store Bodhisattva.

When the hells are empty, he shall realize the Buddha Path. Only when the hells are completely empty will Earth Store Bodhisattva accomplish the Buddha Path. When all living beings are saved, his vows will be fulfilled. When living beings have all been taken across, his vows are fulfilled.

His bright pearl illuminates the realm of darkness: The bright pearl he holds breaks through the darkness and relieves the suffering of living beings. His golden staff shakes wide open the gates of hell. It opens wide the door of birth and death. True humaneness, true filiality, true kindness and compassion. Earth Store Bodhisattva is truly humane; he has a truly loving heart. He also has a truly filial heart towards his parents, and a heart of true kindness and compassion.

In ages past there had never been such a great sagely Sanghan. Since time without beginning--throughout limitless kalpas--there has never been any other great sage or worthy Sanghan such as him.


Gwanshiyin, the Bodhisattva of Great Compassion

Text:

Avalokiteshvara [[[Guanyin]]] Bodhisattva became a Buddha limitless eons ago. His name was the Thus Come One Light of Proper Dharma. With great compassionate vows, he returned on the boat of kindness to the Saha world to rescue beings in distress by listening to their cries. Thus, it’s said: ‘Prayers depart a thousand hearts; in a thousand hearts he answers. At all times he is a boat that crosses people over the sea of suffering.”

Those who sincerely recite his name will be saved. He extricates people from the seven kinds of difficulties, counteracts the three poisons, and responds to the two kinds of requests.

This Bodhisattva, while on the First Ground, met the Buddha King of a Thousand Lights Who Abides in Stillness, who compassionately transmitted the Spiritual Mantra of Great Compassion to Guanyin Bodhisattva and rubbed the crown of the Bodhisattva’s head with his purple golden hand. Guanyin Bodhisattva immediately ascended to the Eighth Ground and was extremely delighted. He then made the following vow: “If I can benefit living beings in the future, may I manifest one thousand hands and one thousand eyes.”

When he was done making this vow, the earth shook in six ways. The Buddhas of the ten directions emitted light that shone upon his body and according to his vow he became endowed with a thousand hands and a thousand eyes. He said to the Buddha, “If any living being who recites and holds the Spiritual Mantra of Great Compassion should fail to obtain whatever he seeks in this present life, then it cannot be the Dharani of the mind of great compassion.”

During the Latter Liang of the Five Dynasties Era, a Japanese monk requested the statue of the Bodhisattva to make offerings to. When his ship reached Potola Mountain, he decided to live there. Guanyin Bodhisattva manifested many miracles there, and thus this is considered a holy place in Buddhism.

A couplet says: “Why does Guanyin sit facing backwards? It’s because living beings have not turned their heads around.” It is said: “The sea of suffering is boundless; a turn of the head is the Other Shore.” Why don’t living beings turn around? It is because they are confused by fame, gain, and emotional love. If they can see through them, they will obtain freedom and ease.


Commentary:

Why is he called the greatly compassionate Guanshiyin Bodhisattva? It is because, with great kindness, he bestows joy, and with great compassion, he alleviates suffering. Whatever living beings like, he can help them achieve it.

Avalokiteshvara: Doesn’t the Heart Sutra say: “Avalokiteshvara Bodhisattva practiced the profound prajna paramita”? Avalokiteshvara is translated as “contemplating self-presence”, which means you contemplate yourself being present instead of contemplating others’ presence. If you don’t strike up false thoughts, then you are present in the moment. If you keep having false thinking, then you are not present. This Bodhisattva became a Buddha limitless eons ago, such a long time ago that we can’t calculate the length of time. His name was the Thus Come One Light of Proper Dharma. This was what he was called then.

With great compassionate vows, he returned on the boat of kindness. He manifested the small and concealed the great. Originally, he had become a Buddha, however, he now appears as a Bodhisattva called Guanshiyin and comes to the Saha world. He’s come back to the world of the five turbidities, which is filled with great suffering. He’s come to this place that is difficult to bear to rescue beings in distress by listening to their cries. If anyone who is suffering recites the name of the Greatly Compassionate Guanyin Bodhisattva, he will hear your sounds and liberate you from your suffering.

It’s said: Prayers depart a thousand hearts; in a thousand hearts he answers. Regardless of who you are, as long as you recite Guanyin Bodhisattva’s name, he will definitely come to your rescue. At all times he is a boat that crosses people over the sea of suffering. Guanyin Bodhisattva is like a boat ferrying people over the sea of suffering of the Saha World. Those who sincerely recite his name will be saved. You need to be really earnest and singleminded when reciting his name. This is what’s meant by the line, “Those with faith will be saved.”


He extricates people from the seven kinds of difficulties, which are disasters of water, fire, wind, the government, bandits, or epidemics,…not only the seven kinds of difficulties, but all disasters. This includes car accidents as well. People often tell me that they constantly recite Guanyin Bodhisattva’s name. When they get into a car accident, their car is totaled, but they aren’t hurt at all. There are many such miracles.

Counteracts the three poisons: He can relieve people from the three poisons of greed, hatred and delusion. It’s said that if a person plagued by greed constantly recites the name of and worships Guanyin Bodhisattva, he will be freed from greed. If one is hateful, which means one has a big temper, one’s temper will be reduced after one recites the name of and worships Guanyin Bodhisattva. If one is deluded all the time, one will no longer be deluded after constantly reciting and worshipping Guanyin Bodhisattva.

Responds to the two kinds of requests: the two requests are seeking to have a boy or a girl child. If you ask for a boy, you will give birth to a boy with a dignified appearance. If you want a girl, you will give birth to an intelligent girl with fine features and wisdom. Thus, the Bodhisattva “responds to the two kinds of requests”.

This Bodhisattva, while on the First Ground, the Ground of Happiness in the Ten Grounds, met the Buddha King of a Thousand Lights Who Abides in Stillness, who compassionately transmitted the Spiritual Mantra of Great Compassion to Guanyin Bodhisattva and rubbed the crown of the Bodhisattva’s head with his purple golden hand. As soon as the Buddha rubbed the crown of Guanyin Bodhisattva, Guanyin Bodhisattva immediately ascended to the Eighth Ground, the Ground of Not Moving, and was extremely delighted. He was very happy and joyful. He then made the following vow: He made vows in front of the Buddha King of Stillness, saying: If I can benefit living beings in the future, may I manifest one thousand hands and one thousand eyes.

When he was done making such a vow, the earth shook in six ways. The six kinds of quaking are shaking, roaring, crashing, surging, soaring and rising. The Buddhas of the ten directions emitted light that shone upon his body. The Buddhas shone their light on him. And according to his vow, he became endowed with a thousand hands and a thousand eyes. As a result, one thousand hands and one thousand eyes manifested.

He said to the Buddha, “If any living being who recites and holds the Spiritual Mantra of Great Compassion should fail to obtain whatever he seeks in this present life, then it cannot be the dharani of the mind of great compassion.” If one recites this mantra in this very life and one’s wish is not fulfilled, then it cannot be the dharani of the mind of great compassion. This mantra will be the Spiritual Mantra of Great Compassion that upholds and unites. Guanyin Bodhisattva also made vows that if one upholds the Spiritual Mantra of Great Compassion and does not become a Buddha, he will also not attain proper enlightenment and become a Buddha.

During the Latter Liang of the Five Dynasties Era, a Japanese monk requested the statue of the Bodhisattva to make offerings to. When his ship reached Potola Mountain, he decided to live there. When the ship stopped and the monk disembarked at the Potola Mountain, he took up residence there. At that time, Guanyin manifested many miracles, and thus this is considered a holy place in Buddhism. Because of these efficacious responses, Potola Mountain has become a holy sanctuary for Buddhism.

A couplet says: Why does Guanyin sit facing backwards? Why does Guanshiyin Bodhisattva sit facing the north; why did he turn around in his seat? It’s because living beings have not turned their heads around. It’s due to the fact that people in this world will not turn away from confusion and return to enlightenment and will not retire when they have reached the crest of their success. It is said: “The sea of suffering is boundless, a turn of the head is the Other Shore.” If you turned your head, you would arrive at the Other Shore. Why don’t living beings turn their heads? It is because they are confused by fame, gain and emotional love. If they can see through them: if they can see through and put down love and fame, then they will obtain freedom and ease.


A verse in praise says:

With great kindness and great compassion,
he saves beings from suffering and difficulty,
Earnestly wishing that all living beings
together reach the Other Shore.
Working with all-out effort,
there is no place he does not manifest.
He universally saves all sentient beings
and gathers in both the noble and the lowly.

Commentary:

With great kindness and great compassion: Guanyin Bodhisattva has both great kindness and great compassion. He saves beings from suffering and difficulty: he rescues those who are in pain and in trouble. Earnestly wishing that all living beings: He hopes that all the living beings will together reach the other shore together with him to become Buddhas.

Working with all-out effort: Guanshiyin Bodhisattva wades to extricate living beings from suffering. There is no place he does not manifest: there is not a single location where he does not show himself.

He universally saves all sentient beings: he crosses over all the living creatures and spirits. And gathers in both the noble and the lowly: Without discrimination, he rescues people as high as kings and dukes and as low as beggars.

Another verse says:

Often manifesting the sound of the waves at Potola,
He has the deepest affinities with beings of the Saha world.
His thousand hands protect and support sentient beings;
His wisdom eyes gaze upon the unfortunate ones.
He wishes to forever calm the waves in the sea of suffering,
And to alleviate the pain and distress in the hells.
Reciting his name eradicates all calamities.
Bowing reverently brings one blessings and wisdom.

Commentary:

Often manifesting the sound of the waves at Potola: at the seashore by Potola Mountain, he often makes his presence known through the sound of the ocean tides. He has the deepest affinities with beings of the Saha world. The living beings in this difficult-to-bear Saha World have especially deep affinities with Guanshiyin Bodhisattva. His thousand hands protect and support sentient beings; Guanyin Bodhisattva often uses his thousand hands to protect all sentient beings. His wisdom eyes gaze upon the unfortunate ones. His wisdom eye can see any person who is suffering misfortune.

He wishes to forever calm the waves in the sea of suffering. He wishes that the billows of the afflictions in the sea of suffering in this world of the five turbidities would forever be calmed. And to alleviate the pain and distress in the hells. All the sufferings and the unbearable punishment can be pacified by his power of vows. Reciting his name eradicates all calamities. If you recite the name of Guanshiyin Bodhisattva, all disasters can be averted. Bowing reverently brings one blessings and wisdom. If you can bow to Guanshiyin Bodhisattva, you will perfect your blessings and wisdom.


Bao Zhen

Essay:

His surname was Bao, and his first name Zhen; he also had another name, Xiren. Bao was from Hefei in the Northern Song dynasty. He was upright and outspoken and did not casually joke around. There is a saying, “Once Bao Zhen laughed, the Yellow River would be clear.” With a black face and red heart, he was proper and righteous in his work. Like a bright mirror suspended high up, he saved beings from sufferings. That’s why he was called ‘Upright Magistrate Bao’.

He had a vow that if he ever wrongfully judged a case, the karmic retribution will fall on his children in the future, or on him right away. He was a successful candidate in the highest imperial examination and was later appointed a righteous scholar in the Imperial Cabinet by Emperor Ren in the Song dynasty. Resolute and steadfast in the imperial government, he didn’t avoid the authorities and was impartial and incorruptible without giving in to human sympathy.

If the prince violated the law, he would be condemned the same as if he were a civilian. Each and every one was equal before the law. Therefore, treacherous court officials were afraid of him, obsequious officials avoided him, loyal officials respected him, and righteous officials emulated him. He was an honest and upright official in history.

Commentary:

There were always loyal officials and treacherous ones, and obsequious officials and righteous ones in each and every dynasty. The loyal officials were loyal to the country, and the treacherous ones were wicked and harmed the civilians. The obsequious ones always lied and flattered without being straightforward, trying to curry the favor of their superiors.

Bao Zhen had a unique appearance with his black face, and he had an inimitable background. That’s why he was different from others. He was a noted official in the Song dynasty and was appointed a righteous scholar in the Imperial Cabinet, which would be like the chief justice of the Supreme Court or the head of the department of Justice. He judged cases with great accuracy, just like a bright mirror that could reflect everything; no one could deceive him.

His name Zhen meant “to save” as in to save people. His other name Xiren meant “hoping whatever he did would accord with humaneness,” that one could understand the humaneness in his verdicts. He was from Hefei in Anhui province. Many famous people were from Anhui, for instance, Hongzhang Li in the Qing dynasty was also from Hefei, and he was also a high-ranking official with great influence in Qing dynasty.

Bao Zhen had an upright and outspoken nature. He didn’t talk or laugh casually. He was a serious person with an honest and frank temperament and his actions were decisive. Upon hearing people talk, he would immediately know what was going on and no one could deceive them. That’s why there’s a legend that “Once Bao Zhen laughed, the Yellow River would be clear.”

Why wasn’t the Yellow River clear? It was because Bao Zhen didn’t laugh. His face was black, and his heart was red. It also meant that he was enthusiastic, and his actions were solemn and just. It’s like a bright mirror hung up high that can reflect everything and save the civilians from sufferings and difficulties.

Anyone who had been wrongly accused would get their case cleared up after it came before him. That’s why he was called, “Upright Magistrate Bao.”

He made a vow that if he ever wrongfully judged a case, the karmic retribution will fall on his children in the future, or on him right away. He was a successful candidate in the highest imperial examination, and later he was appointed a righteous scholar at Imperial Cabinet by Emperor Ren in the Song dynasty. Resolute and steadfast, he was impartial and incorruptible. In the imperial court, he didn’t follow the crowd, avoid the authorities, or submit to human sympathy. He said, “A prince who violates the law will be condemned just the same as if he were a civilian.” Each and every one was equal before the law, and one should be impartial and selfless. Therefore, the treacherous court officials were terrified of him, obsequious officials avoided him, loyal officials respected him, and righteous officials learned from him. He was an honest and upright official in history.

Praise:

The proper energy in the universe,
An impartial and selfless person in the minds of the people,
Praised and revered by the multitudes throughout the four seas,
Black-faced and unselfish,
He exerted himself to the utmost with a sincere mind.
Honest and frank without flattering,
He penetrated ancient and modern times with proper energy.

Commentary:

The Honorable Bao represented the proper energy in the universe. This kind of person only existed when there was such a proper energy. He was an impartial and selfless and unprejudiced person in the minds of the people. Praised and revered by the multitudes throughout the four seas. He was praised everywhere as an honest and upright official; all the people respected him. Black-faced and unselfish, he exerted himself to the utmost with a sincere mind. Even though he had a black face, he was not selfish. He served the emperor with a sincere and loyal heart and with reverence. He exerted himself to the utmost till the day he died. Honest and frank without flattering, he penetrated ancient and modern times with proper energy. He was an honest and frank person and did not flatter at all. His proper energy could pass through ancient and modern times.

Another Verse:

Upright magistrate Bao hung a bright mirror up high.
The populace loved and esteemed him for clearing up wrong charges.
After he heard a dispute, the dispute would cease, for he distinguished right from wrong.
He’d investigate the case and sort out true from false.
Erroneous ideas were checked at the outset to prevent future disasters.
His comprehensive administration of the laws brought peace and security to the nation.
Chief among the renowned officials of the Song dynasty,
His political prominence was well known worldwide.

Commentary:

Upright magistrate Bao hung a bright mirror up high. It was like a bright mirror hung up high when Honored Bao tried a case, for everything was judged clearly without any error. Wrongful judgments got sorted out like the sun revealed through the clouds. The populace loved and esteemed him for clearing up wrong charges. He resolved all unjust judgements for the people.

After he heard a dispute, the dispute would cease, for he distinguished right from wrong. Confucius said, “Listening to a dispute, I was like the others. The dispute must be put to rest.” His meaning was, “I would be like the others if I just listened to a lawsuit. I had to stop people from going to court after this one time.” Therefore, after he listened to a dispute, no more disputes would arise. The Honorable Bao was like this too. He stopped civilians from going to court after one trial, for right and wrong would be very clearly distinguished.

He’d investigate the case and sort out true from false. He would be able to straighten out the right and wrong no matter what the injustice was. No matter who was wrongfully treated, he would be able to investigate and find out the truth to resolve the injustice for the civilians. Erroneous ideas were checked at the outset to prevent future disasters. In managing state affairs, he would put an end to trivial confusions and stop them from developing into disasters and chaos. Calamities were thus prevented imperceptibly.

His comprehensive administration of the laws brought peace and security to the nation. He applied the laws to govern the country. He fully understood the methods of law. Chief among the renowned officials of the Song dynasty. Among all renowned officials of the Song dynasty, Upright Magistrate Bao was the best official and the foremost honest and upright official. His political prominence was well known worldwide. In the political world, Upright Magistrate Bao was a worthy and virtuous renowned official who understood all the principles. All countries worldwide knew of his virtuous conduct.


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