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Dear
Venerables and Dharma Friends,
More
than two thousand five hundred years ago, Sakyamuni Buddha
“was born into this world for the cause and condition of a
major mission.?This major mission, this cause and condition,
is what we now commonly refer to as the “Buddhist Dharma,?
the Truth realized by the Buddha.
The
Buddhist teachings differ from scholastic inquiry and knowledge.
Usual scholastic inquiry focuses on explanations of appearances;
it is an interpretation based on the name and form of phenomena.
In contrast, Buddhism emphasizes the penetrative understanding
of the nature of phenomena; it is ultimate and complete. For
example, let us talk about my hand. Common knowledge holds that
it is a hand. Medical science looks at it as a structure of
bones, muscles, nerves, and cells. Literature defines the hand
in terms of style, gesture and expression. The philosophical
interpretation of the hand sees it as the embodiment of destiny
and friendship. In physics, the extension and contraction of the
hand is force and movement. In summation, the hand is regarded
as real, as something that truly exists. In contrast, the
Buddhist view of my hand is like a penetrating X-ray which
surmises that the hand is really only an illusive form, unstable
in nature, and will eventually decay and vanish. It is only a
phenomenon that is ultimately empty in its nature. Let’s say I
extend my hand and make a grasp. Common knowledge and intellect
would say that I have grasped some air and dust particles. It is
a movement and gesture. From the Buddhist point of view, the
grasp is “like a dream, illusion, bubble, or shadow, like the
dew or lightning.?It is only a phenomenon that exists because
of the combination of certain causes and conditions. Thus, we
can see that human perspectives are narrow and confined; they
often hinder us from looking at the world in the radiance of
ultimate wisdom. Worldly happiness and suffering do not have an
absolute existence of their own. They arise only because of the
differentiations we make in our perceptions and cognitions. When
we come to understand and accept the Buddhist teachings, we need
to change our perspectives. We must go beyond superficial
phenomena into the ultimate reality of “suchness,?
illuminate our Prajna wisdom and sow Bodhi seeds. Only then,
will the Dharma water of Samadhi flow into the spiritual fields
of our hearts.
The
scripture tells the following story that will further develop my
explanation. There was once an old lady who cried all the time.
Her elder daughter was married to an umbrella merchant while the
younger daughter was the wife of a noodle vendor. On sunny days,
she worried, “Oh no! The weather is so nice and sunny. No one
is going to buy any umbrellas. What will happen if the shop has
to be closed??These worries made her sad. She just could not
help but cry. When it rained, she would cry for the younger
daughter. She thought, “Oh no! My younger daughter is married
to a noodle vendor. You cannot dry noodles without the sun. Now
there will be no noodles to sell. What should we do??As a
result, the old lady lived in sorrow everyday. Whether sunny or
rainy, she grieved for one of her daughters. Her neighbors could
not console her and jokingly called her “the crying lady.?o:p>
One
day, she met a monk. He was very curious as to why she was
always crying. She explained the problem to him. The monk smiled
kindly and said, “Madam! You need not worry. I will show you a
way to happiness, and you will need to grieve no more.?o:p>
The
crying lady was very excited. She immediately asked the monk to
show her what to do. The master replied, “It is very simple.
You just need to change your perspective. On sunny days, do not
think of your elder daughter not being able to sell umbrellas
but the younger daughter being able to dry her noodles. With
such good strong sunlight, she must be able to make plenty of
noodles and her business must be very good. When it rains, think
about the umbrella store of the elder daughter. With the rain,
everyone must be buying umbrellas. She will sell a lot of
umbrellas and her store will prosper.?o:p>
The
old lady saw the light. She followed the monk’s instruction.
After a while, she did not cry anymore; instead, she was smiling
everyday. From that day on she was known as “the smiling
lady.?o:p>
When
we all have worries and problems, if we can emulate “the
crying lady?and change our perspectives a little, we can
transform worries and problems into happiness and fortunes. This
does not require magical power. If we can comprehend a minute
amount of the wondrous Dharma of Buddhism and apply it
effectively during pivotal junctures in our lives, we can have
breakthroughs in our understandings. We will then turn
foolishness into wisdom and ignorance into enlightenment.
Anyone
who has the slightest knowledge regarding Buddhism would know
that Sakyamuni Buddha achieved enlightenment while gazing at the
evening stars under a Bodhi tree on a “diamond?throne. When
the bright shooting star streaked across the sky, what did the
Buddha come to realize?
He
has seen the ultimate reality of the universe and life.
What
then is the Truth realized by the Buddha?
It
is the law of cause and condition, the law of dependent
origination.
If
we can understand the law of cause and condition, the law of
dependent origination, and if we can live by this truth, we will
be just like the Buddha. We can then abandon all the pains and
anxieties that are associated with this imperfect worldly
existence. The scripture discourses, “All phenomena arise out
of causes and conditions; all phenomena cease due to causes and
conditions.?What do we mean by causes and conditions? Causes
and conditions are nothing other than human interactions and
relationships. Relationships can be loving and respectful,
antagonistic and competitive, good and bad. If we can grasp the
law of cause and condition, we can understand the rise and fall
of sentient beings?welfare, the origin and extinction of
existence, the reality of the universe and humanity.
There
are usually four ways people look at the ever arising and
ceasing of causes and conditions:
A.
Without Cause, Without Condition
Commonly
held beliefs about life include predetermination, random chance,
and divine design. These perspectives do not look at life from
the standpoint of cause and condition. For example, rocks do not
normally produce oil, but let us say that once someone
accidentally mines fossil oil from rocks. Instead of analyzing
the fossil oil and finding the cause of its formation, the
person just assumes it to be a random occurrence. When a child
overeats and chokes to death, instead of preventing overeating,
the family members lament it as
destiny. An unsuccessful robbery attempt turns into a murder;
the family of the victim just blames it on predetermination. The
most pitiful people are those who lay all responsibilities at
gods?doorsteps. They deny the value of choice, the meaning of
efforts, and the importance of self-determination. This total
reliance on destiny negates the significance of self-help. It is
an erroneous and one-sided view. It is not in accordance with
the law of cause and condition.
B.
Without Cause, but With Condition
Many
people do not believe in past causes, conditions, and effects.
They believe that life depends on present conditions and current
opportunities. They look at mishaps as the lack of proper
conditions, as a predicament that “Everything is in place
except for the east wind.?span style="mso-bidi-font-size:10.0pt">
Some siblings in a family can persevere and become
successful. Others may just give up and fail. They blame it all
on the lack of opportunities or ill fate and overlook their
differences in education and character. Students in the same
class finish with different grades. They attribute the
differences only to the apparent condition of how much they
apply themselves and overlook the underlying causes of the
variations in aptitude and intellect. This is only a partial and
biased understanding of cause and condition.
C.
With Cause, but Without Condition
Many
people look at cause and condition separately. They attribute
their circumstances to causes but not to conditions. They
overlook the wondrous and dynamic interplay of cause and
condition. Many examples of talented people failing to live up
to their potentials are precisely due to the lack of proper
conditions to exert themselves. When first entering the work
force, they apply for jobs that call for experienced workers.
Finally when they are mature, they run into openings that want
new graduates. Such situations happen all the time. Some people
view cause and condition as separate and independent. Sometimes
they believe in cause but not in condition. Other times, they
only accept the existence of condition. These people fail to
realize that cause and condition are not static, but are forever
changing in the space-time continuum, never standing still to
wait for anyone. There is an old saying which illustrates this
point, “Good begets blessings; evil will be punished. It is
not that there are no effects to our acts; it is just a matter
of time.?/font>
The
three views described above are biased and do not reflect the
correct interpretation of the Buddhist view on cause and
condition. In Buddhism, we believe that cause, condition,
reward, and punishment are all intertwined, one giving rise to
the other. All circumstances happen because of “the existence
of causes and conditions.?i>
D.
With Cause and With Condition
In
Buddhism, the common thread for all Dharma is the law of cause
and condition, regardless of whether it is the school of
Mahayana or Theravada, whether it is viewed from the angle of
principles or phenomena, whether the perspective is worldly or
transcendental. All phenomenal existences are products of the
proper mix of causes and conditions. It is written in the Surangama
Sutra, “All holy teachings, from elementary to profound,
cannot depart from the law of cause and condition.?It is like
building a house. We need bricks, wood, cement, and other
materials. The construction can only be completed when one has
all the essential materials and all prerequisites are met. For
example, if we want to throw a party, there are many conditions
to consider. Do we know our guests well? Can they come? Can we
find the appropriate accommodation? Only when all the proper
causes and conditions are present can the party be a success. If
not, the party will be a flop.
Once,
a rich man threw a party. When half of the guests had already
arrived, the chef asked if he could start to serve. The man told
him to wait a little bit longer. After waiting a few hours, many
important guests still had not arrived. Impatient and irritated,
he had a slip of the tongue and complained, “Oh! It is not
easy to throw a party. Those who should have come have not;
those who should not have come are all here.?/font>
His
seated guests were shocked. They thought, “Guess what? I am
not really invited. If I am not welcomed, I may as well go
home.?One by one, the guests quietly slipped away. Seeing the
party was dying, the rich man had another slip of the tongue,
“Oh! It is not easy to throw a party. Those who should leave
have not. Those who should not have left are all gone.?/font>
Right
after these words, every guest was upset. They all stood up and
left the party in a huff.
With
the appropriate causes and conditions, endeavors will become
successful. If we destroy our own causes and conditions, if we
cannot seize the moment given by our own causes and conditions,
success will be hard to come by. Allow me to build some good
causes and conditions with you all today, and let me explain the
Buddhist view on cause and condition in the following four
points.
I.
Cause and Condition and Human Relationship
Nowadays,
it is popular to talk about “inter-personal relationships.?
With good interpersonal relationships, everything goes smoothly;
otherwise, obstacles and problems abound. Events are the
products of combinations of forces with “the major force
called the cause; the lesser forces called conditions.?
“Interpersonal relationships?are a form of cause and
condition.
If
we want to have a successful business, we must acquire
sufficient capital, research the market, and then establish
investments. If we do our homework, our business will thrive;
otherwise, it will fail. These planning and arrangements are the
causes and conditions of business.
We
must learn to be humble and be appreciative of the relationships
we have with others. Arrogance shuts off even the best of causes
and conditions. One such example is the meeting between
Bodhidharma and Emperor Wu.
Venerable
Bodhidharma, the Ch’an school’s first patriarch, arrived
from India to Canton, China by sea at the time of the Ta-Tung
era of Emperor Wu during the Liang Dynasty. The Emperor quickly
sent envoys to accompany Bodhidharma to the capital. Emperor Wu,
who wished to show off his past accomplishments, proudly asked
Bodhidharma, “I have built numerous temples, published many
scriptures, and supported the Sangha. How much merit do you
think I have accumulated??/font>
Dampening
the Emperor’s enthusiasm, Bodhi-dharma replied coolly, “None
at all.?/font>
The
Emperor was very upset. He asked further, “What do you mean? I
have done so many good and outstanding acts of benevolence.?/font>
Bodhidharma
replied, “Your Majesty! They are imperfect causes and will
only bring you minor rewards in the human and celestial realms.
They are as illusive as shadows. They are only empty
phenomena.?/font>
“Well!
What then are real merits??/font>
“Do
not become attached to the name and form of merits,?smiled
Bodhidharma.
“Sanctify
your thoughts. Realize the ultimate nature of emptiness. Abstain
from greed and do not pursue worldly rewards.?/font>
The
Emperor could not see this profound meaning. To show off his
wisdom as the emperor of his people, he asked in his usual
arrogant tone, “Between heaven and earth, who is the
holiest??/font>
Bodhidharma
saw through the vanity of the Emperor. Not letting up, he
replied,
“Between
heaven and earth, there are neither the holy nor the
ordinary.?/font>
Emperor
Wu asked loudly, “Do you know who I am??/font>
Bodhidharma
smiled lightly, shook his head and said, “I do not know.?/font>
The
Emperor always considered himself a great benefactor of
Buddhism. He was conceited and not truly sincere about learning
the Truth. How could he possibly take such slighting by
Bodhidharma? He immediately flaunted his powers as the emperor
and rudely sent Bodhidharma away. In so doing, he had lost the
cause and condition to learn Ch’an from Bodhidharma; he had
dismissed the excellent opportunity for the metamorphosis of
Chinese Buddhism. Although he eventually regretted his behavior
and tried to send for Bodhidharma again, it was already too
late.
As
the Emperor was egotistic and hungry for fame, he became caught
up in the name of merits and swayed away from the Middle Path.
He could not realize the ultimate truth that is “beyond true
or false, beyond good or bad.?Since the cause was improper
and conditions were poor, it was no wonder that the encounter
went nowhere.
It
is written in the Avatamsaka Sutra, “All the water in
the oceans can be consumed, all momentary thoughts as
innumerable as dust particles can be counted, all the space can
be measured, all the winds can be stopped; yet, the realm of the
Buddha can never be fully described.?So, for your
elucidation, I will describe an episode involving the Sixth
Patriarch Hui Neng that can further illustrate the law of cause
and condition.
When
Hui Neng was young, he traveled thirty days from Canton to Hupeh
to learn the Dharma from the Fifth Patriarch. When they first
met, the Fifth Patriarch immediately knew that Hui Neng had
great potential, that the right cause and conditions were
ripening. He asked, “Where are you from? And what are you
seeking??/font>
“I
have come from very far away, from Ling Nan. My only goal is to
be a Patriarch and become a Buddha.?/font>
Hearing
such a reply, the Fifth Patriarch was impressed. He wanted to
test if Hui Neng had cultivated the right conditions and asked
him pointedly, “You are only a barbarian from the South. How
dare you wish to become a Buddha??/font>
Hui
Neng replied calmly and confidently, “People may be from the
south or north, but the Buddha nature is non-regional. When the
right cause and condition exists, anyone can become a Buddha.
Why not me??/font>
Hui
Neng struck a chord with the Fifth Patriarch. He reflected and
replied, “Okay! You are allowed to stay here and work. Report
to the threshing mill.?/font>
Everyday
for the next eight months, Hui Neng used a huge axe to collect
firewood. Everyday, he wore stone weights around his waist to
act as ballasts in helping him thresh grains. Not once did the
Fifth Patriarch visit him; not once did the Fifth Patriarch
teach him one word. Hui Neng did not complain or get upset. It
was only late one night when the Fifth Patriarch finally handed
Hui Neng his robe and bowl, making him the Sixth Patriarch.
The
Fifth Patriarch explained himself with this verse:
Those
with sentience come to sow
In
fields of causation, fruits will grow.
Ultimately
without sentience, having nothing to sow,
Without
nature, there is nothing to grow.
What
the Fifth Patriarch was saying through this verse is this: When
you first arrived from the distant land of Ling Nan to learn the
Truth from me, the cause was ripe and you were sincere. The
environment and conditions, however, were inadequate. I must
first have you polish and cultivate yourself for a period of
time to the point “ultimately without sentience, having
nothing to sow; without nature, there is nothing to grow.?
Only when the right causes and conditions were met, would I then
transmit the teachings.
From
this story, we can see how cause and condition can greatly
influence how people interact with one another. Without the
appropriate cause and condition, human relationships will be
imperfect and regretful. Events must await the maturity of cause
and condition. It is like planting flowers. Some seeds planted
in spring may blossom in the autumn. Others may take a year to
bloom. Some varieties may take even a few years to flower and
bear fruits. Yu Han, a famous Chinese scholar of the Tang
dynasty, was demoted and transferred to the remote area of
Chaochow. As this area was far removed and culturally backward,
there were few learned scholars with whom he could converse.
When
he heard the Ch’an master Ta Tien was preaching in the area,
he immediately went over for a visit. It just happened that the
Ch’an master was meditating, so Yu Han decided to wait
outside. After a long wait, as the master was still in
meditation, Yu Han became restless so he stood up and was about
to leave. The guarding attendant of the master suddenly said,
“First, influence through meditative concentration, then
eradicate [arrogance] with wisdom.?The words resonated like
strong spring thunders and awakened Yu Han. Because his
conditions of timing and opportunity were just right at that
moment, Yu Han was able and ready to recognize the teaching and
learn the way of emancipation from the attendant.
Several
years ago, a female university graduate left Taiwan with high
hopes and traveled halfway across the world to study for her
doctorate degree in the United States. After a period of two
years in the States, she felt that life was empty and aimless so
she packed her bags and returned to Taiwan. From Taipei, she
took a two-hour train ride to Hsinchu and became a Buddhist nun.
This news story got a lot of attention when reported by the
media. The famous Professor Shih Chiu Liang sighed, “If what
she had wanted originally was to renounce and become a nun, all
she had to do was take a two-hour train ride from Taipei to
Hsinchu. There was no need to fly over to America. Why spend all
that time struggling and then choose to renounce??/font>
The
causes and conditions of human affairs are rather similar to the
unfolding circumstances relating to this woman’s renunciation
of home life to become a nun. Events may come and go, people may
meet and depart; however random it may appear, there is meaning
in all turns of events. The following Chinese saying captures
this point well, “Without a bone-chilling freeze, how could
plum blossoms have such great fragrance??Everything must
first have the right causes and proper conditions before results
are produced and other favorable conditions are generated. There
is the story of Ch’an master Shih T’ou Hsi Ch’ien and his
master Ch’ing Yuan Hsing Ssu. When they first met, Ch’ing
Yuan asked Shih T’ou if he was a student of the Sixth
Patriarch, and if he still had any questions, “What did you
take with you when you first went to Ts’ao Hsi??/font>
“My
nature was complete,?Shih T’ou smiled. “I was not missing
anything prior to studying with the Sixth Patriarch in Ts’ao
Hsi.?/font>
“If
everything was perfect, why then did you bother to go to study
in Ts’ao Hsi??/font>
Shih
T’ou Hsi Ch’ien replied definitively, “If I had not gone,
how would I have known that I was not lacking in anything? How
could I have seen through my true and free nature??/font>
All
causes and conditions are within our true nature. We must
realize the Truth in our daily living. The continual flow of
pure refreshing water is a form of cause and condition. The
blossoming of beautiful flowers everywhere is another form of
cause and condition. Parents raising us are our causes and
conditions in family relationships. Teachers educating us are
our causes and conditions in the pursuit of knowledge. Farmers,
workers, and merchants supplying our daily needs are the causes
and conditions of living in this society. Drivers driving us
over here are the causes and conditions of traveling. Turning on
the television and watching television programs are the causes
and conditions of entertainment. It is with these wondrous
combinations of causes and conditions that we can live happily
and freely.
As
far as the cause and condition of human relationships, I will
cite a verse that can usually be found in temples next to
statues of Maitreya Bodhisattva:
Before
our eyes are people
Connected
to us through conditions;
As
we meet and befriend each other,
How
can we not be filled with joy?
The
world is full
Of
difficult and unbearable problems;
As
we end up reaping what we sow,
Why
not open our minds and be magnanimous?
II.
How Do We Know Cause and Condition Exist?
How
can we be certain that cause and condition really exist? How can
it be discovered and harvested? For example, a machine in a
factory suddenly stops functioning. The technician opens up the
machine and discovers a small screw is broken. This small screw
is the cause. When cause and condition are not fully satisfied,
the machine will not function. When we build a house, if a
supporting beam is missing, the roof will collapse. When any
ingredient of cause or condition is missing, it can have a great
impact on the circumstances of our lives.
Buddhism
teaches that our bodies are made up of the combination of the
four great elements of earth, water, fire, and wind. These four
great elements are the causes. We fall ill when the four
elements are not harmonized. Why does a flower fail to blossom?
Why is a harvest not abundant? It could be a lack of proper
conditions, such as inadequate irrigation or fertilizers. Even
the space shuttle can be delayed by a simple computer problem.
With the slightest offset in cause and condition, the resulting
circumstance will be totally different.
No
matter what problems or difficulties we may face, we must first
reflect. We should examine the situation closely for any missing
causes and conditions. We should not simply blame the gods or
other people, or else we are creating further troubles for
ourselves. There are many situations in which a couple falls in
love, only to find that the families oppose the marriage,
criticizing the other party as unsuitable, poor, etc. When these
conditions, or secondary causes, are absent, the marriage will
not work. Other couples fall in love at first sight and get
married with lightning speed. The whole development is even
beyond their comprehension. The man may reason that it is a case
of “Beauty is in the eyes of the beholder.?The woman may
attribute it to the fact that “With the right conditions,
people come to meet from thousands of miles away.?This is
what we call ripened conditions.
I
will relate another story to illustrate the existence of cause
and condition. Once, King Milinda asked Bhiksu Nagasena, “Are
your eyes the real you??/font>
Bhiksu
Nagasena replied, “No!?/font>
King
Milinda further inquired, “What about the ears??/font>
“No!?/font>
“Is
the nose you??/font>
“No!?/font>
“Is
the tongue you??/font>
“No!?/font>
“Then,
does it mean that your body is the real you??/font>
“No,
the existence of the body is only an illusory combination.?/font>
“Mind
must be the real you then.?/font>
“It
is not either.?/font>
King
Milinda was annoyed and asked further “Well, if the eyes,
ears, nose, tongue, body, and thoughts are not you, then tell
me, where is your true self'??/font>
Bhiksu
Nagasena grinned and replied with a question, “Is the window
the house??/font>
The
King was taken by surprise and struggled for an answer,
“No!?/font>
“How
about the door??/font>
“No!?/font>
“Are
the bricks and tiles the house??/font>
“No!?/font>
“Then,
what about the furniture and pillars??/font>
“No,
of course not.?/font>
Bhiksu
Nagasena smiled and asked, “If the window, door, bricks,
tiles, furniture, and pillars are not house, then where is the
real house??/font>
King
Milinda finally understood that causes, conditions, and effects
cannot be separated nor understood through a biased and partial
view. A house can only be built with the fulfillment of many
conditions. Likewise, human existence also needs the
satisfaction of many conditions. If we know the law of cause and
condition, believe in its existence, plant good causes
everywhere and cultivate advantageous conditions all the time,
our lives will be a smooth path full of success.
To
conclude, I will give you this verse to ponder:
If
one understands
The
law of cause and condition,
One
can find spring
In
the midst of autumn frost and winter snow.
III. The Different
Levels of Cause and Condition
How many varieties of cause and condition
are there? We can examine this from four different perspectives:
A.
Having or Not Having
Cause and condition is not a matter of
knowledge. It cannot be learned by research or via debates. It
must be experienced through the heart and mind amidst our daily
living. If we come to understand cause and condition from real
practice and experience, then this is “having?the true
understanding of cause and condition. Under the law of cause and
condition, our natures are all equal. The universe is us and we
are the universe. If we comprehend the law of cause and
condition superficially through intellectual speculation or as
mere word expressions, then this is “not having?the true
understanding of cause and condition. The result will be as
futile as looking for fish on trees.
B.
Wholesome or Unwholesome
Causes and conditions can be good or evil.
Wholesome causes and conditions are good. Unwholesome causes and
conditions are evil. Let us suppose a person lives to be a
hundred years old. If he/she does not understand the cause of
arising and ceasinghe ultimate reason of
existencend only comprehends cause and condition
superficially, he/she will be easily enslaved by changing
environments and be trapped in dark and evil causes and
conditions without the chance for liberation. On the other hand,
if a person has a firm belief and correct understanding, then
all resulting causes and conditions will be bright and virtuous.
C.
Internal or External
Causes and conditions can be internal or
external. External causes and conditions are the commonly
noticed environmental factors. Internal causes and conditions
are more related to intrinsic value. It is like farming a field.
The external factors may be the same, but the harvest from
different seeds is not. Seeds, in this instance, have different
causes and conditions of value. For example, the siblings of the
same parents have different temperaments. The students of the
same teacher have varying abilities. External causes and
conditions such as parents and teachers may be the same, but the
internal causes and conditions of value such as talents and
aptitudes are very much dissimilar. Therefore, we say that cause
and condition may be external and internal. Although external
conditions may be complete, if internal causes are inadequate,
the resulting effects will leave much to be desired.
D. Correct or
Erroneous
Causes and conditions can be correct or
erroneous. Some people, when they become ill, know that illness
is caused by disorders in the body or mind. They are willing to
undergo treatments, and they can be cured. This is the
“correct cause and condition.?In contrast, there are some
people who, when sick, are confused about the true reason for
their malady. They are suspicious and attribute their sickness
to divine punishment. They go about looking for magical charms,
special spells, or they ingest incense ashes; their illness will
only worsen. This is “erroneous cause and condition.?Life
may be smooth or bumpy, and obstacles may be many or few. Many
of life’s difficulties are rooted in misconceptions about the
law of cause and condition. We must know how to apply the
correct understanding and shun the erroneous views.
Furthermore, as far as the understanding of
cause and condition is concerned, there are four levels. They
are right understanding, cause and condition, Sunyata, and
Prajna.
A. Right
Understanding
As ordinary people, we can understand the
law of cause and condition at the level of right understanding.
Most of us have the experience and intellect to enable us to
affirm cause and condition in the world. When confronted with
sickness, distress, and misfortune, we are able to find the
cause and can therefore liberate ourselves from sufferings. This
is the understanding of cause and condition from a worldly
angle.
B. Cause and
Condition
Those who have reached the level of Arhat
have realized the transcendental truth. Since they know that the
five skandhas (form, feeling, perception, mental formation, and
consciousness) are empty and can abandon the hindrances of
knowledge, they elevate themselves to a higher spiritual level.
They understand that there is no absolute and that all
existences are interdependent. They have realized the true
nature of cause and condition.
C. Sunyata
Sunyata, emptiness, is the realm of
Bodhisattvas. They have realized both the worldly and
transcendental truths and can function in this world in a
transcendental way. They realize that, “Forms and smells are
all Dharma. Words or quietude are ultimately Ch’an.?When
one can view the law of cause and condition from the point of
view of Sunyata, then life is full of possibilities and nothing
is unreachable.
D. Prajna
Prajna, the ultimate wisdom, is in the
realm of the Buddhas. It is the wisdom, when one has achieved
enlightenment, of one’s original nature. It is the realm of
one who has realized that true nature and phenomenon are one. In
this realm, there is no differentiation between the worldly
truth and the transcendental truth. There is no distinction of
self versus others. Cause and condition arise and cease of their
own accord, just like the freely fleeting clouds in the sky.
Everything is naturally integrated and fulfilled.
We can explain these four levels of
understandings from another angle. In order to play a musical
instrument, such as a flute, violin or piano, beginners must
first study scales and notes. They must first learn to read the
musical score and familiarize themselves with the respective
instruments. To generate each sound, they must look at each note
on the score, become knowledgeable in the use of the instrument,
and practice. They continue this process of practicing until
they are thoroughly familiar with the music. This is the first
level of performance. These performers can only play with a
musical score. Similarly, when we still need to look at the
phenomena of the external world for our understanding, we are at
the level of right understanding.
When the performers have perfected their
practice, the musical score now has been etched into their
hearts and minds. They can close their eyes and the notes will
naturally appear in the mind. Although they appear to perform
without the physical music sheet, their minds are still bound by
the existence of the score. They still perform by following the
notes and cannot freely express musically. This is the second
level of performance.
When the internal understanding is in
agreement with the external world, this corresponds to the
second level of understanding, that of cause and condition.
As the performers continue to practice,
they soon enter the realm where the boundary between the
external and internal vanishes. They do not need to look at the
music sheet, nor do they feel the existence of the score in
their minds. When they perform, they become one with the music,
forgoing their sense of separate identity. The resulting music
flows seamlessly, smoothly, and wonderfully. Although the
performers no longer hold on to the musical score physically or
in their minds, they are still playing something that they have
previously learned rather than out of their spontaneous
composition. This level of performance corresponds to the third
level of understanding, that of Sunyata.
Finally when the performers truly know and
integrate the musical harmony and concepts of composition, they
are now musicians in tune with nature. They are one with the
music, and they create beautiful musical compositions with every
turn of their thoughts. Everything is music. Likewise, when one
reaches the level in which each thought is Prajna, the ultimate
wisdom, and each hand gesture is a wondrous discourse, one then
is in the realm where there are no distinctions of inside versus
outside, without remembering or not remembering. This is the
highest level of Prajna realization in the law of cause and
condition.
People nowadays tend not to have even the
right understanding. We often look at the world in a topsy-turvy
way. We regard fame and fortune, the cause of many afflictions,
as pleasure. Out of our equal, undivided, unbound original
nature, we insist on making distinctions and divisions of
superiority. When the cause and condition call for our peaceful
mutual caring, cooperation, and coexistence, we instead become
distrustful and hostile to each other, thereby generating
conflict and disputes among ourselves. What is the point of all
these troubles? The only way to free ourselves is to understand
the law of cause and condition correctly. When we can realize
Prajna, concentration, and wisdom, when we are not bound by
phenomenal existence, and when we let go of the fixation of us
versus them, then we will be able to be in complete
accordance with the Buddhas, venture into the realms of the
Dharma and be wonderfully free.
IV.
How to Multiply and Improve Wholesome Conditions
Some
people say, “The greatest invention of the twentieth century
is human communication.?It is also written in the scripture,
“Before achieving the Buddha Way, we must first cultivate
favorable conditions with others.?To cultivate favorable
conditions is to build harmonious relationships and to establish
good communication with other people.
One
of the greatest treasures of life is the “cultivating of
favorable conditions.?Building plenty of good conditions is
essential for one’s happiness in particular and the welfare of
the public in general. How, then, can we establish a multitude
of good conditions with others?
To
cultivate favorable conditions with others, people in the past
put up lanterns by the side of the road. They built rest stops
and provided free tea drinks. They built bridges to establish
good conditions with people of the other shore. They dug wells
to develop good conditions with everyone. Others may give you a
watch or a clock to foster good conditions with you. All of
these are examples of precious good conditions with others. If
you have a heart of gold, good conditions will open up
everywhere. I can provide you some suggestions on a few methods
to form favorable conditions with others.
1)
Monetary Assistance can donate money as a way to build good
conditions with others. Not only does it make others feel our
concern for them, it may even save a life. For example, if there
is a car accident on the road, someone may need a coin to call
for emergency assistance. If you offer a coin, the person can
make the call. Paramedics and physicians will then arrive and
provide assistance to the needy victims. Your coin will have
built a multitude of good conditions with others.
2)
Kind Encouragement then others are frustrated, a word of
encouragement can bring them immense hope. When others are
disappointed, a word of praise can give them a positive outlook
on life. There is a saying that, “A kind word is more valuable
than the gift of royal attire; a harsh word is more severe than
the fall of the axe.?There are times that a few kind words
can bring great joy and peace to everyone.
3)
Meritorious Deeds small kind gesture or even a simple kind
thought can have tremendous impact. Once upon a time in Holland,
there was a child who walked home one evening and saw a small
hole in the dike. When he saw that the sea water was slowly
seeping in, he thought to himself, “Oh no! How disastrous! If
the hole is not patched up immediately, the dam is going to
break before dawn and the town will be flooded.?As he could
not find anything to patch the hole, he stuck his finger into
the hole to stop the leak. He stood like this by the dike
throughout the windy rainy night. The whole night passed and not
even one person walked by the dike. In the morning, he was found
frozen by the dike with his finger still tightly stuck in the
hole. The entire town was very grateful to learn that his finger
had saved the lives and properties of the entire town.
Therefore, “Do not commit an act of atrocity just because it
is minor. Do not pass up the opportunity to perform a virtuous
deed just because it is small.?A simple kind thought can save
countless lives and build boundless virtue.
4)
Educating Others' can use knowledge and know-how to cultivate
favorable conditions with others. Each day, there are over one
hundred and eighty thousand teachers in Taiwan patiently
teaching and passing on their knowledge to the younger
generations. They are instrumental in promoting the national
intellect and catalyzing growth. You show someone a minor skill;
it can be his/her means for future survival. You teach others a
word of wisdom; it can influence his/her entire life and serve
as the guiding principle of how he/she deals with others.
5)
Helping Hands can gain much respect if we accommodate others.
The traffic officer helping an elderly person to cross the
street becomes a model civil servant. The sales representative
who kindly helps shoppers find what they need can make the
customers?shopping experience a real pleasure. The young
person who gives his seat up politely to an elderly person gives
us confidence in our country’s future. From the way we assist
others in our daily lives, we can gauge if we live in a truly
progressive and developed society.
6)
Warm Gesture sometimes a smile, a nod, or a simple handshake can
build us unimaginable good conditions. Once in Taiwan, an
unemployed young man was wandering the streets near the Taipei
train station, wanting to commit suicide by running in front of
the car of a wealthy person. In this way, his impoverished
mother would be able to collect some monetary compensation to
live on. When he was about to make his move, a beautiful
gracious lady walked by and smiled at him. He was so excited
that he dismissed the idea of committing suicide. The next day,
he found a job to support his family. Of course, he no longer
wanted to die anymore. Therefore, the smile managed to build
such great cause and condition for the young man.
Learning
Buddhism and building merits are more than retreating to a
mountain or donating money. A kind word, a good deed, a smile,
or a bit of know-how can help us build plenty of good conditions
and accrue tremendous merits. In China, there are four famous
mountains. Each mountain is the sacred site for one Bodhisattva
preaching his Dharma. These four Bodhisattvas, to whom we
commonly pay respect, are Avalokitesvara, Ksitigarbha, Manjusri,
and Samantabhadra. As discussed in the following paragraphs,
each of these four Bodhisattvas has a special cause and
condition with us.
Avalokitesvara
Bodhisattva has a special condition with us through the
Bodhisattva’s kindness and compassion. The Bodhisattva brings
universal salvation to all. Through the Bodhisattva’s kind
heart and compassionate vows, all sentient beings may benefit
from the nurture of the Dharma and actualize the mind of
compassion.
Ksitigarbha
Bodhisattva has a special condition with us through his great
vow. The Bodhisattva vows to deliver all living beings as noted
in the verse, “Only when all beings are emancipated, then
shall I attain enlightenment. As long as hell is not emptied, I
vow not to reach Buddhahood.?For thousands of years,
Ksitigarbha Bodhisattva’s limitless vow, as reflected in this
verse, has served as the pointer for countless beings to the
path of Buddhahood. It has also lit an eternal light for the
Buddhist teachings.
Manjusri
Bodhisattva has a special condition with us through his wisdom.
The Bodhisattva uses his extraordinary eloquence to expound the
ultimate teachings. He brings light to the blinded and the
Dharma sound to the ignorant. With great wisdom the Bodhisattva
has propelled Buddhism into the profound and wondrous realm of
great Prajna. Buddhism in China has been greatly benefited.
Samantabhadra
Bodhisattva has a special condition with us through his actual
practice.
The
Bodhisattva shows us the Way with every movement of the hands
and feet. With the raise of his eyebrows or the twinkle of his
eyes, the Bodhisattva expresses the wonderful teachings. In
Chinese Buddhism, Samantabhadra Bodhisattva is an exemplary
model and has established virtuous ways for the cultivation of
simplicity and the striving for thoroughness.
In
addition to these four great Bodhisattvas, there are countless
patriarchs, masters, and Buddhist practitioners who cultivate
favorable conditions with others in their unique ways.
Through
his calligraphy and upholding the precepts, Venerable Master
Hung Yi cultivated favorable conditions with others. For those
sincerely interested in Buddhism, he often used calligraphy to
present the words of Dharma wisdom as the means for cultivating
good conditions with them. Personally he was diligent with his
cultivation and strict with upholding the precepts. He never
uttered a word to slight the Dharma nor committed an act in
violation of the precepts. Like “the luxuriant flowering
branches in spring and the perfect full moon in the sky,?he
has set a highly regarded example in Buddhism.
With
his meditative concentration, Venerable Master Hsu Yun fostered
wholesome conditions with others. He was immovable, in
accordance with the ultimate reality of “suchness.?
His mind was focused and imperturbable. He propagated the Dharma
without speaking about the teachings. He interacted with
different types of people, yet remained true to himself.
Through
preaching the Dharma, Venerable Master T’ai Hsu was able to
cultivate favorable conditions with people. He used words to
expound the great wisdom of Prajna. He preached the sutras to
awaken the confused. He traveled to all corners of China and
helped to revive the declining Chinese Buddhism with a dose of
effective medicine.
Master
Shan Tao cultivated favorable conditions with others through
illuminating radiance. For the physically blind, he ensured that
they were not blinded in their minds. For those blinded
mentally, he brought the light of wisdom back into their minds.
He brightened the dark and defiled human existence with his
illuminating light.
Venerable
Master Yin Kuang cultivated favorable connections with others
through chanting. With each thought, he was continuously mindful
and contemplative of the Amitabha Buddha, and he chanted the
Amitabha Buddha’s name incessantly everyday. In this way, he
guided the faithful to maintain a strong belief in the Western
Pure Land and to form wondrous causes and conditions with the
Amitabha Buddha.
Other
examples include Elder Sudatta in India who gave alms to
cultivate favorable conditions with others. He was well
respected for building the Jetavana Monastery, which became the
focal point of the Buddha’s missionary work in Northern India.
Ch’an Master Yung Ming Yen Shou cultivated favorable
conditions by setting captured animals free. He saved countless
animals and water creatures from the pain of the slaughterhouse
and the torture of fiery stove in the kitchen. Master Lung K’u
used tea services to cultivate favorable conditions with others.
He helped to quench the thirst of exhausted travelers and gave
them renewed energy to continue with their long journeys.
Society
needs to have the unity of group efforts to thrive, just as the
happiness of individual existence relies on the integration of
the six senses. Our daily subsistence depends on the close
cooperation of all professions working together to facilitate
the workings of supply and demand. In this way, we can live in
abundance. We should be thankful for the workings of causes and
conditions and for the help of all in the society. If we want to
be successful and happy, we must cultivate favorable causes and
conditions with all beings. We must do it for the present as
well as for the future. We should also cultivate favorable
Dharma conditions with the Buddhas and Bodhisattvas. We must
treasure, build, and live within our causes and conditions.
“[Resources] coming from the ten directions, going to the ten
directions, to accomplish endeavors of the ten directions. Ten
thousand people contributing, ten thousand people giving, to
cultivate ten thousand favorable conditions.?If we can do
this, we will be able to attain Buddhahood and the wisdom of
enlightenment.
Finally,
my best wishes to all of you. May each of you become a
well-respected and loved person. May each of you have plenty of
good causes and great conditions. May each of you be successful.
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