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Since
the theme of this conference is "Humanistic Buddhism," we
need to have an understanding of what this means. What, then, does
this term suggest?
To
begin, we know that the founder of Buddhism, Shakyamuni Buddha, is
the Buddha of our world. He was born into this world; he cultivated
his spiritual development, attained enlightenment, and shared with
others in the world the deep truths he had realized. The human world
was emphasized in everything he did. Why did the Buddha not achieve
Buddhahood in one of the other five realms? Why did he not attain
enlightenment in one of the other ten dharma-worlds? Why did he,
instead, attain complete awakening as a person? Taking this question
one step further, why did the Buddha not attain enlightenment in a
past or future [kalpa]? Why did he choose our saha world and our
present [kalpa]? There can only be one reason: the Buddha wanted the
teachings of Buddhism to be relevant to the human world. [The
Buddha's very life as a human being has given us all an inspiration
and a model for the spiritual path and for making our own lives a
spiritual practice.] The Buddhism that the Buddha gave us is
humanistic, and Humanistic Buddhism is the integrating of our
spiritual practice into all aspects of our daily lives. Humanistic
Buddhism has the following six characteristics:
1.
Humanism. The Buddha was neither a spirit, coming and going without
leaving a trace, nor was he a figment of one's imagination. The
Buddha was a living human being. Just like the rest of us, he had
parents, a family, and he lived a life. It was through his human
existence that he showed his supreme wisdom of compassion, ethical
responsibility, and intuitive wisdom. Thus, he is a Buddha who was
also a human being.
2.
Emphasis on Daily Life. In his teachings, the Buddha placed great
importance on daily life as spiritual practice. He provided guidance
on everything, from how to eat, dress, work, and live to how to
walk, stand, sit, and sleep. He gave clear directions on every
aspect of life, from relations among family members and among
friends to how we should conduct ourselves in the social and
political arenas.
3.
Altruism. The Buddha was born into this world to teach, to provide
an example, and to bring joy to all beings. He nurtured all beings,
for he always had the best interest of others in his mind and heart.
In short, his every thought, word and action arose from a heart
filled with deep care and concern for others.
4.
Joyfulness. The Buddhist teachings give people joy. Through the
limitless compassion of his heart, the Buddha aimed to relieve the
suffering of all beings and to give them joy.
5.
Timeliness. The Buddha was born for a great reason: to build a
special relationship with all of us who live in this world. Although
the Buddha lived some 2,500 years ago, and has already entered
nirvana, he left the seed of freedom for all subsequent generations.
Even today, the Buddha's ideals and teachings serve as timely,
relevant guides for us all.
6.
Universality. The entire life of the Buddha can be characterized by
the Buddha's spirit of wanting to save all beings, without
exclusion. [The Buddha loved beings of all forms, whether they were
animals or humans, male or female, young or old, Buddhist or not
Buddhist, etc.]
[In
the past, it has been difficult for people to see the relevance of
Buddhism in their modern, daily lives.] I can still recall [the
exchange between Mr. Shu-ming Liang and Master T'ai Hsu about the
relevance of Buddhism to our human world.] Mr. Shu-ming Liang cited
the reason that he felt Buddhism did not emphasize human concerns
sufficiently to explain why he parted ways with Buddhism and focused
his energy in Confu-cianism. When Mr. Liang was invited by Master
T'ai Hsu to lecture at Han Ts'ang Buddhist College, Mr. Liang began
his lecture by writing on the board: "Now, Today, and Us."
He said, "It is precisely for these reasons that I chose to
study Confucianism. Buddhism speaks of the countless past, present,
and future kalpas, but I believe the present time in which we live
is the most important. Buddhism speaks of space and the elements, of
this and other worlds, of the countless worlds in all ten
directions, but I believe our own world is what we must purify.
Buddhism speaks of humans and all beings of the ten dharma-worlds,
but I believe humans are the most important." After the
lecture, Master T'ai Hsu offered his insight about the matter. He
said that although Buddhism speaks of the past, present, and future,
it particularly highlights the universal welfare of the beings of
the present world; although Buddhism speaks of this world and
countless other worlds, it particularly underscores the welfare of
the beings of this world; and although Buddhism speaks of all beings
of the ten dharma-worlds, it reserves the most emphasis for humans.
Buddhism
is a religion for human beings, and the regard for human concerns is
very much at the root of this religion. In the various sutras and
sastras, the Buddha said repeatedly that he, too, was a member of
the community, in order to emphasize that he was not a god. The
Vimalakirti Sutra states: "The Buddha realm is found among
sentient beings. Apart from sentient beings, there is no Buddha.
Apart from the multitude of beings, there is no path to Truth."
The Sixth Patriarch also taught that, "The Dharma is in the
world; to understand the world is to understand the Dharma. Seeking
enlightenment apart from the world is like seeking horns on a
rabbit." To achieve Buddhahood, we must train and cultivate
ourselves in this human world of ours. There is simply no other way
to attain Buddhahood. [Now that we are so fortunate to be reborn as
humans, we should live our lives consistent with Humanistic
Buddhism, integrating our spiritual practice and our daily lives.]
[When
we say that Buddhism is a religion for human beings, we also need to
understand that the human form is something we should treasure and
not take for granted.] In fact, the Lotus Sutra uses an analogy to
illustrate both the difficulty and the preciousness of being born as
a human. The sutra states: "In a pitch black night, a blind
turtle hopes to find a shallow shore. In the vast ocean and endless
darkness there is only one piece of wood. This piece of wood has one
hole. Over the course of one hundred years, the turtle only comes up
for air one time. Only if it is able to find that hole will it be
able to survive." In the Agama Sutra it is also written:
"The count of those who lose the human form are as numerous as
the particles of dirt on the earth; the number of those who are able
to attain the human form are as scarce as the dirt under a
fingernail." These quotations all indicate how precarious and
precious human existence is.
Once
I was at a fellowship meeting in San Francisco. A teacher in the
group asked me this question, "When you ask us lay Buddhists to
work toward freeing ourselves from the wheel of rebirth, we have no
such desire. When you teach us the path to Buddhahood, we have no
such aspiration. Both of these are too remote and distant. We are
happy if we can just live our lives a little better than others, a
bit more cultivated than others." This comment greatly
disturbed me, because such people perceive Buddhism as a religion
removed from humanity. This perception of Buddhism is characterized
by isolation, retreat to forests, self-concern, and individualism;
it has lost its humanistic quality. It has reached the point that
many who are interested in entering the gate of Buddhism dare not do
so; they hesitate as they peer in and wander about outside. We must
refocus and redouble our efforts on helping all sentient beings.
The
first 100 to 300 years of Buddhist history was the period of the
Small Vehicle, but not the Great Vehicle; that is, Theravada
Buddhism was popular, while Mahayana Buddhism remained obscure. The
following 600 years saw the emergence of the practice of the Great
Vehicle, but not the Small Vehicle, that is, Mahayana Buddhism
gained popularity but Theravada Buddhism receded from view. For
1,000 years after that, Tantric practice developed. The Humanistic
Buddhism I advocate invites the integration of all Buddhist
teachings from the time of the Buddha to the present—whether they
are derived from the Theravada, Mahayana, or Tantric traditions.
Humanistic
Buddhism is truly the study of the bodhisattva path. Chinese
Buddhism has long honored the bodhisattva path, which Humanistic
Buddhism embodies. Over the course of the development of Chinese
Buddhism, four mountains have gained fame as pilgrimage sites. Each
of these mountains is associated with a particular bodhisattva:
Avalokitesvara (Kuan-yin), Manjusri (Wen-shu), Samantabhadra (P'u-hsien),
and Ksitigarbha (Ti-tsang). Of the four, Avalokitesvara, Manjusri,
and Samantabhadra all manifested as lay Buddhists; only Ksitigarbha
Bodhisattva manifested as a monastic. Why did three out of these
four bodhisattvas manifest as lay persons? This is because, while
monastics emphasize detachment from and transcendence of the mundane
world, it is the optimism and active engagement of lay Buddhists
that holds the greatest potential to realize the goals of Mahayana
Buddhism and is more true to the spirit of the Buddha. As Master
T'ai Hsu once said of himself: "A bhiksu I am not, nor have I
become a Buddha; instead, I hope, to be called a bodhisattva."
What he meant is this: I dare not call myself a bhiksu since it is
so difficult to uphold the bhiksu precepts with perfection. If you
say that I am a Buddha, I have not yet become one. My hope, however,
is to serve others as a bodhisattva. A bodhisattva is not merely a
clay statue to be worshipped in a temple; rather, a bodhisattva is
an energetic, enlightened, and endearing person who strives to help
all sentient beings liberate themselves. We can all become
bodhisattvas. It is for this reason that Master T'ai Hsu dedicated
his life to spreading the words and ideals of Humanistic Buddhism.
To fully realize the bodhisattva way of being is the goal of
Humanistic Buddhism.
[In
concert with our goal of becoming a bodhisattva,] we should all
strive to live in a pure land. While we speak of the Pure Land of
Ultimate Bliss to the west and the Pure Land of Azure Radiance to
the east, in reality, pure lands are not just found in the east or
west. Pure lands are everywhere. Maitreya Bodhisattva has the Tusita
Pure Land, and Vimalakirti has the Pure Land of the Mind. Many of
you are already familiar with the concept of Pure Land on Earth.
Instead of resting our hopes on being reborn in a pure land in the
future, why don't we work on transforming our planet Earth into a
pure land of peace and bliss? Instead of committing all our energies
to pursuing something in the future, why don't we direct our efforts
toward purifying our minds and bodies right here and now in the
present moment? It is in this spirit that Fo Guang Shan provides
retirement care for long-time, loyal devotees who have dedicated
their lives to the Order. In this way, they do not necessarily need
to be cared for by their children. They do not even need to wait
until death to finally enjoy the Pure Land of Amitabha Buddha. We
tell them, "You have done much for Buddhism. We will care for
you and provide you with a pure land in your lifetime." I feel
that Fo Guang Shan temples and monasteries should instill in these
disciples the confidence that the Order can provide for all their
needs and that they can find the joy of a pure land right here. I
believe that Humanistic Buddhism must focus more on issues of the
world rather than on how to leave the world behind, on caring for
the living rather than for the dead, on benefiting others rather
than benefiting oneself, and on universal salvation rather than
cultivation for oneself only.
Regardless
of the school (Theravada or Mahayana) or the emphasis (tantras or
general teachings), Buddhism should have a humanistic dimension so
that it can remain relevant as times change. Because Humanistic
Buddhism attends to the trends of the current age rather than merely
following traditions blindly, it is a beacon for the future. It is
all the more important to spread the ideals of Humanistic Buddhism
now because, as Master T'ai Hsu observed, we live in the period
called the Declining Understanding of the Dharma. During the
earliest stage of Buddhism, the Mahayana spirit of the Dharma was
seen through the eyes of sravakas, traditionally called "holy
practitioners," thus this was the period of the True
Understanding of the Dharma. Subsequent to this was the period of
the Semblance Understanding of the Dharma, when the Mahayana spirit
was seen through the eyes of the "celestial vehicle"
practitioners. We are currently living in the last stage of Buddhism
when the Mahayana spirit is seen through the eyes of the "human
vehicle" practitioners. This is the period of the Declining
Understanding of the Dharma. According to Master T'ai Hsu, during
this period [when our spiritual maturity is nascent], it is
important that we understand the Dharma via practice in our everyday
life. With this being the case, I'd like to offer the following six
points regarding how Humanistic Buddhism is the applying of the
Buddhist teachings to our everyday living.
1.
Humanistic Buddhism is [the integrating of] the Five Vehicles
We
know that Buddhism speaks of the Five Vehicles, which are the human,
celestial, sravaka, pratyekabuddha, and bodhisattva vehicles. The
human and celestial vehicles focus on worldly matters. The sravaka
and pratyekabuddha vehicles focus on matters that transcend the
world. The bodhisattva vehicle combines the worldly spirit of the
human and celestial vehicles with the transcendental spirit of the
sravaka and pratyekabuddha vehicles. We should strive for the
bodhisattva goal of simultaneously benefiting, delivering, and
awakening self and others. If we understand that self and others are
inextricably inter-related, we will see that to benefit others is to
benefit oneself. When we deliver other sentient beings, we also
deliver ourselves. Thus, when the inter-relatedness of the teachings
of these five vehicles is comprehended, we have Humanistic Buddhism,
or Buddhism for the human world. Let me illustrate what I mean by
the following example. Suppose I want to go to Taipei today. Taipei
is the goal of my Buddhist cultivation; it is a pure land. As I take
the train, I pass through Tainan, Taichung, and Hsin Chu. Although I
do not have to get off at these stops, I have no choice, however,
but to pass through Tainan, Taichung, and Hsin Chu. This is to say
that while we have to pass through the cultivation of the human,
celestial, sravaka, and pratyekabuddha vehicles, we can strive for
Buddhahood by directly practicing the humanistic Buddhist teachings
[of the bodhisattva path] among the multitudes.
2.
Humanistic Buddhism is [the practicing of] the Five Precepts and Ten
Virtues
Earlier
today the principal of the military academy asked me, "Can you
please tell me specifically some concrete examples of what Buddhism
can offer to the nation and society?" To this I replied that
the nation and society can benefit from the Buddhist teachings of
the Tripitaka. Indeed, just the Five Precepts alone can bring peace
to the country and the entire world. As you may all know, the Five
Precepts teach us to abstain from killing, abstain from stealing,
abstain from sexual misconduct, abstain from lying, and abstain from
the use of intoxicating substances. To abstain from killing is to
show respect for the lives of others; if we do not encroach upon the
rights of others, we can all enjoy freedom of life. To abstain from
stealing is not to infringe upon the property rights of others; then
there can be freedom of wealth. To abstain from sexual misconduct is
to show respect for the body and honor the integrity of others,
allowing all to enjoy freedom of body and honor. To abstain from
lying and false speech is not to impugn on other's reputation, and
no one's name is harmed. To abstain from intoxicants and stimulants
is to avoid doing mental or physical harm to ourselves, and thus
keeps us from harming others as well. If a person can keep the Five
Precepts, then that person's character and morality are well
grounded. If a family can keep the Five Precepts, the character and
morality of the members of that family are in good order. If all in
an organization, society, or nation can keep the Five Precepts, then
that nation will certainly be one that is characterized by
stability, peace, and prosperity.
We
only need to visit a prison to realize that all those incarcerated
for their crimes have violated the Five Precepts in one way or
another. For instance, those who have committed murder,
manslaughter, or aggravated assault have violated the precept
against killing. Those who are guilty of corruption,
misappropriation, or robbery have violated the precept against
stealing. Pornography, adultery, polygamy, rape, abduction, and
prosti-tution are all examples of violating the precept against
sexual misconduct. To engage in fraud, intimidation, and defaulting
on loans is to violate the precept against lying. In addition to
proscribing the drinking of alcohol, the precept against intoxicants
also includes heroin, cocaine, and other illegal drugs, all of which
adversely affect one's mind, harming one's own cognitive abilities,
and causing one to do unconscionable acts. If everyone can uphold
the Five Precepts, then prisons will be empty.
There
is a lesson here for us Buddhists as well. Today, some Buddhists
look at Buddhism as a folk religion. They pay their respects to the
Buddha because they want to pray for longevity, wealth, a prosperous
family, fame, and health. If we can raise the level of our faith and
uphold the Five Precepts with reverence, we will indeed enjoy great
blessings, without even asking for them. If one does not kill but
also protects life, how can one not have longevity? If one does not
steal but also acts generously, how can one not be wealthy? If one
does not engage in sexual misconduct but is also respectful, how can
the family not be harmonious? If one does not lie but is also
honest, how can one not have a good name? If one does not become
intoxicated but also looks after the body, how can one not have good
health? The Five Precepts, indeed, have a great impact upon the
individual, society, and nation.
Thus,
what does Humanistic Buddhism mean? Humanistic Buddhism is the
practice of the Five Precepts and Ten Virtues. The Ten Virtues are
extensions of the Five Precepts. In one's deeds, do not kill, steal,
or engage in sexual misconduct. In one's speech, do not lie,
slander, cheat, or be offensive. In one's thoughts, do not be
greedy, hateful, or corrupt in views. In Buddhism, the development
of right views is called the study of wisdom, the ultimate goal of
which is to awaken the wisdom of one's true nature. The Five
Precepts and Ten Virtues are tools to help us achieve this goal.
This is also what Humanistic Buddhism is about.
3.
Humanistic Buddhism incorporates [the characteristics of] the Four
Boundless Vows
The
Four Boundless Vows are kindness, compassion, joy, and generosity.
In fact, one does not have to look further than these Four Boundless
Vows to understand why Chinese Buddhism has lost its vigor. We
Chinese Buddhists have not put the Buddhist teachings into practice
and have lost touch with the Dharma. The Buddha teaches kindness and
compassion. How many of us are truly kind and compassionate? The
Buddha teaches joy and generosity. How many of us are really joyful
and generous? Regardless whether we are lay persons or monastics, if
we do not practice the Dharma, how are we different from
non-Buddhists?
In
my country, there is a common saying: "Every family has
Amitabha, every household has Avalokitesvara." There,
Avalokitesvara is wor-shipped in every shrine. The best spot in the
house is selected for Avalokitesvara. Why is this so? Because
Avalokitesvara is compassionate. Com-passion is welcomed in each
household; com-passion earns one respect and wins the hearts of
others.
I
don't know when Buddhism took on such shades of pessimism. Whenever
Buddhists see each other, they often say things like, "Life is
suffering! All is impermanent! Oh, imper-manence!" But Buddhism
is happy in character and joyful in spirit. The teachings speak of
boundless happiness and endless compassion, and we Buddhists have
the responsibility to share this with the world. When the Buddha
spoke of suffering as the First Noble Truth, it was because the
Buddha wanted us to recognize the cause of suffering, and how we
could be liberated from delusions and attain true joy. We should not
just stop at understanding that life is full of suffering. The
Buddha teaches us that all phenomena are impermanent. Impermanence
is actually quite wonderful! It makes change possible, for the bad
can then be transformed into the good. Because of impermanence,
adversity can be followed by felicity, and bad luck can change for
the better. It is because of imperm-anence that fate is not
irrevocably determined. Our task as bodhisattvas is to spread the
seeds of joy so that the whole world may hear of the Dharma, and
everyone can have a life of well-being, peace, and joy.
Sometimes
a prosperous material life, such as that created by a flourishing
economy, does not necessarily alleviate the suffering of life. More
money and material possessions can give people more troubles. The
joy of the Dharma is the peace and happiness that we can all
experience when we are at ease with ourselves; this joy is derived
from the understanding of Ch'an and the realization of truth. Often,
people's religious practice is based on greed; people pray to the
bodhisattvas and gods for peace, fortune, a happy family life,
longevity, and a winning lottery number. Such religious faith that
stems from covetousness is not a deep level of spiritual maturity.
We should base our faith on giving. To practice a religion is to
contribute, make sacrifices, and work to benefit others. Since one
of the characteristics of Humanistic Buddhism is the spirit of
giving and benefiting others, Humanistic Buddhism incorporates the
characteristics of the Four Boundless Vows of kindness, compassion,
joy, and generosity. This is also the meaning of Humanistic
Buddhism.
4.
Humanistic Buddhism is [applying] the Six Paramitas and the Four
Great Bodhisattva Virtues
The
Buddhist teachings of the Six Paramitas (giving, upholding the
precepts, patience, diligence, meditative concentration, and wisdom)
and the Four Great Virtues (giving, amiable speech, conduct
beneficial to others, and cooperation) is humanistic and relevant to
human interactions.
While
I was traveling in the United States spreading the Dharma I felt
that, although America is not a Buddhist country, Americans have the
character of Humanistic Buddhism and the spirit of the bodhisattva.
Take giving as an example. Americans are very willing to give. Many
willingly provide donations to their church. When a social problem
arises, everyone happily does all they can to help. No matter where
you are, Americans often smile and greet you warmly saying,
"Hello! How are you?" This, too, is giving. A simple
smile, a short greeting—these are the ways of practicing giving
through one's expression and speech. These are examples of how
Americans have integrated giving into their daily life.
As
for upholding the precepts, Americans are very law-abiding people.
Upholding the precepts means observing the rules of the law. America
is a country in which people follow the rules of the law. One need
not go to a court of law to see how laws are observed. When
Americans come to a red light, even if there are no other cars or
police officers around, they still do not run the light. If there is
a stop sign, they will not immediately go through the intersection,
but instead stop for a moment before continuing on. Everyone also
lines up in an orderly manner. One time when I was in Hawaii, a
large tour group of people, including several of us monastics who
were also in the group, went to watch a hula dance. When the
attendant saw us, he told a group of people to move away from the
shade of a large tree so that we monastics could sit there. Without
any protest, everyone did as they were told. Why? Because religion
is respected in America, as are laws and rules, and because those in
positions of authority are respected and obeyed. When it becomes too
crowded for attendants to direct everyone, they simply use a rope to
guide people where to sit. Everyone stays within the rope, whether
they are kings, state officials, governors, or senators. Why?
Because the rope symbolizes the law, and no one is above it. The
solemn sacredness of the law is fully integrated into the daily life
and attitude of Americans. Because everyone is compliant, it is
naturally a country that follows the rules of the law.
On
the contrary, what is the situation in developing countries? Do not
mention ropes. Even if there is a wall, everyone tries to think of a
way to climb over it. Hence, to follow laws is to keep precepts and
regulations. Whether or not a country's populace obeys its laws will
affect its image, its development, and its prosperity. Humanistic
Buddhism is built upon the principles of laws and regulations.
Americans
are also very patient. Patience does not mean keeping quiet when
being yelled at, or taking it on the chin when struck. These are not
examples of patience. Patience means taking responsibility; patience
means being strong. To be patient is to be proactive, progressive,
willing to make sacrifices, and able to shoulder burdens. Americans
work hard, don't they. In lining up, they don't skip ahead. This,
too, requires patience. So, when everyone is patient with each
other, society can be orderly and without chaos.
Everyone
knows about how diligent Americans are. Americans are ambitious,
dedicated, and hardworking. We fantasize that America as a heaven
[where everyone is automatically well provided for]. In reality,
Americans are very industrious and conscientious; they work hard and
have a lot of pride in the quality of their work. Their work ethic
is very much like the Buddhist notion of diligence. Buddhism speaks
of diligence as the Four Right Efforts of bringing forth goodness,
developing the existing goodness, ending the existing harm, and
preventing the arising of new harm. Americans are well-known for
their dedication to doing research, developing breakthroughs, and
striving to be the very best. This is why their country has become a
world power.
We
can also find examples of meditative concentration in the American
lifestyle. Instead of running about the streets after work or
school, adults and children often spend their time at home. And when
they speak, they usually do so in a soft voice so as not to disturb
anyone. When using public transportation, they are often relaxed and
at ease, as if in meditation.
As
far as wisdom is concerned, some people say that Americans are
lacking in this area. They say that if you sell them six things that
cost two dollars each, (the total is, of course, twelve dollars),
the Americans take quite a bit of time to figure out what the total
should be. Instead of multiplying six things at two dollars each,
they will add two plus two, plus two, plus two, so on and so forth
to get to twelve. We should not, however, think that Americans are
slower in doing these mental calculations; it is just that the
Chinese are shrewd, sometimes too shrewd for their own good.
Americans are very methodical in calculating figures. They may
appear slower in dealing with numbers, but actually Americans go by
the rules so that one is one and two is two. Hence they are very
precise in their scientific and technological research and are very
reliable in all they do.
At
this point, everyone may say that I am proposing that the grass is
always greener on the other side of the fence. This is not the case;
I am just exasperated. Taiwan is a country that promotes and
practices Mahayana Buddhism, so why is it that we often find
ourselves being miserly, snobbish, selfish, irresponsible, and
unkind? Why do we only look out for ourselves? Therefore, we have to
spread the ideals of Humanistic Buddhism. In practicing the Four
Bodhisattva Virtues of giving, using amiable speech, performing
conduct beneficial to others, and cooperating, we are again making
Buddhism relevant to the needs of contemporary society. Indeed, the
Five Precepts can provide a stabilizing effect on society, the Six
Paramitas can serve as a good foundation on which to build a
country, and the Four Boundless Vows can be a fountain of goodness
for all of us.
5.
Humanistic Buddhism is [the under-standing of] cause, condition,
effect, and consequence
During
these past few days, when I was visiting the army, the officers told
me that they have a personnel problem. Some young draftees will
question them saying, "I enlisted last year, at the same time
that he did. How come he is now a sergeant, while I am still a
private? It's so unfair. We have the same qualifications and
enlisted at the same time, so why is there such a difference in the
advancement of our careers?" We should know that, in the law of
cause, condition, result, and consequence, condition is right in the
middle. When conditions are different, the results will be
different. Take two flowers for instance: if one is given a bit more
water and fertilizer, and is planted in a richer soil, then even
though both flowers are nurtured by the same sunshine, they will
grow differently. The two are the same variety of flower, but
because of different conditions, the result is not the same.
Some
complain about their fate and condemn the world as unfair. They
criticize that this family member or that friend is no good. If they
would just look closer at their own causes and conditions to
discover the source of their problems. For example, they might see
that they had lost the opportunity for promotion to a sergeant
because of something inappropriate they had said. In another
instance, although someone had an edge in terms of qualifications
over another person who was competing for the same promotion, the
other person strengthened his or her conditions by providing a great
service, saying the right thing, shouldering a huge responsibility
at a critical moment, thereby earning the promotion. Buddhism
teaches us to improve our conditions and make positive connections
with others. It is said, "Before achieving the Buddha Way, we
must first cultivate good causal relationships with others." In
our daily life, we should know that a single grain of rice is the
culmination of many causes and conditions. We should appreciate all
the various causes and conditions. We should be grateful for all
those who have given us the opportunity to be here in this
conference. We should be thankful to the Buddhist College for their
sponsorship and for providing all the amenities that make our
attendance here so enjoyable.
In
the morning, newspapers are delivered to our homes. In the evening,
many television programs bring us enjoyment and information about
local and global events. Have we learned to appreciate others' work?
Imagine the limited view and monotony of life if these things were
not available. Causes and conditions enable us all over the world to
connect with one another. Efforts and contributions of many people
have provided all of us with a lot of conveniences. We should value
these causes and conditions. Since others have labored to provide us
with such good conditions, what can we do to repay their kindness?
We can learn to be grateful and to truly enjoy the wealth and
satisfaction of life anywhere and anytime.
Speaking
of cause, condition, effect, and consequence, the law of cause and
effect is profound. Some people misunderstand the law of cause and
effect. Some regularly recite the name of Amitabha Buddha, but the
moment a problem arises, they blame Amitabha Buddha for not looking
out for them. They say, "I've been cheated out of my money, and
now I'm bankrupt. Why didn't Amitabha protect me?" "I
haven't made any money in the stock market. Where is Amitabha's
power?" "I am a vegetarian, but my health is going
downhill. Why is Amitabha Buddha not more compassionate?" But
where is the connection between the fact that one recites the
Buddha's name or is a vegetarian and the fact that one is wealthy,
healthy, or lives a long life? We must not be confused about what
causes what effects. How can a person who plants a melon expect to
get beans? Chanting and keeping a vegetarian diet are in the realm
of religious and moral cause and effect. Amassing great wealth is in
the domain of economic cause and effect. Having good health or a
long life are health-related causes and effects. How can people
attribute all their problems to religious faith? Therefore, there
are too many people today who, having confused the connection
between particular causes and effects, are not able to accurately
understand the law of cause and effect.
Once
a passer-by stole a coconut from a family's yard. The owner said,
"Hey! How dare you steal my fruit!" The passer-by
responded, "What do you mean this is yours? It's from the
tree." "Well, I planted the tree," yelled the owner
" The passer-by retorted, "The coconut you planted is in
the ground. Mine is from the tree." Is there not a connection
between the two? Cause and effect are forever linked; they can never
be disconnected. A cause, upon encountering the right conditions,
will bear fruit. There is the saying, "Bodhisattvas fear
causes, sentient beings fear effects." Bodhisattvas, knowing
that causes are not to be taken lightly, do not haphazardly create
causes. Because sentient beings do not fear causes, they act without
thinking through the effects. In the end they fall into the depths
of hell, with the most frightening consequences.
In
my hometown in Yang Chou, China, there were no police for tens of
miles and no courts for hundreds of miles, yet crimes or murders
were very rare. In the case of a conflict, people did not fight and
quarrel. Instead, we would go to a temple and both of us would take
an oath in front of the gods. We all believed this was very fair.
Why? Because we believed that the law of cause and effect knows
best. Even when there was no way to appeal, everyone had peace of
mind. We all knew that the law of cause and effect would not betray
us. As the saying goes, "All acts, both good and bad, bear
consequences; it is only a matter of time."
When
the Buddha was alive, he experienced the phenomena of aging,
sickness, life, and death just like all of us. He, too, existed in
the realm of cause and effect, and therefore was subject to the
workings of cause and effect. This is a great notion, for in the
face of cause and effect, everyone is equal. No one can escape this
law. There is a saying: "People take advantage of those who are
nice, but that which sees to justice does not. People are fearful of
those who are mean, but that which sees to justice is not." Who
or what is this "seer of justice"? In Buddhism, the seer
of justice is cause and effect. Cause and effect are always fair and
just. We who are promoting Buddhism strive to firmly establish the
concept of cause and effect, for it is very scientific and rational.
If everyone believed in cause and effect, it would serve as each
person's police and guide. Cause and effect would be each person's
principle of law.
6.
Humanistic Buddhism [encompasses the teachings] of Ch'an, Pure Land,
and the Middle Path
Buddhist
teachings are vast and profound, and there are many sects and
schools. The teachings of the Ch'an and Pure Land schools, the
doctrine of the unity of form and emptiness, and the Middle Path are
some of the Buddhist teachings for everyday living, thus they are
part of Humanistic Buddhism. In the Ch'an tradition, patriarchs and
masters do not practice meditation to become Buddhas, but to attain
enlightenment. With enlightenment, they are able to realize
liberation and settle their minds and bodies in the here-and-now of
daily life. What is most gratifying to Ch'an practitioners is to
find peace of body and mind, or in other words, "to illumine
the mind and see one's True Nature." Thus, Ch'an practitioners
are very much focused on life in this world.
The
Pure Land school is the same. Pure Land practitioners practice
mindfulness of Amitabha Buddha and recite the Buddha's name in our
present world in the hope of attaining rebirth in the Pure Land. If
their practice is inadequate, rebirth in the Pure Land is
impossible; so they consider this world as the foothold for devoting
themselves to their cultivation and to being mindful of Amitabha
Buddha. There is no shortcut. Pure Land practice is a wonderful
method for calming our minds and bodies, especially when we are
faced with the demands of modern society. If you practice both the
Ch'an and the Pure Land Dharma methods, you are truly practicing
Humanistic Buddhism.
The
Middle Path, which is the wisdom of harmonizing emptiness and
existence, allows one to venture directly into the true reality of
all phenomena. If one has the prajna wisdom of the Middle Path, then
one enjoys happiness and blessings in this very life. Some people
place too much emphasize on materialistic life; they get lost in the
red-hot zeal of worldly pursuits. Others abandon the world,
retreating deep into the mountains to be alone. Blind to the
suffering of the world, such people are as unfeeling as a withered
piece of wood or a pile of cold ashes. A life that is either too
detached or too passionate is not healthy; it lacks the harmony of
the Middle Path.
The
"Middle Path" refers to the prajna wisdom of contemplating
the harmonized mean. If we have this type of wisdom, we will know
the underlying principles at work in various situations and the
appropriate actions for dealing with them. [If we have the wisdom of
the Middle Path, we will know that] existence occurs within
emptiness; without emptiness, nothing could exist. If there were no
emptiness of space, how could we gather together here? Without
space, how could the myriad phenomena of the universe develop? Only
in the midst of emptiness can existence arise. Humanistic Buddhism
recognizes that the material and spiritual are equally important in
life and therefore calls for a life that provides for both. There is
the external world of pursuits, and there is also the internal world
of the mind. There is the world before us, and there is also the
world behind us. If one insists on charging forward blindly, one
inevitably gets hurt; one must also look back and within. Humanistic
Buddhism allows for both existence and emptiness, possession and
non-possession, the world of companionship and that of solitude. By
harmonizing everything in the world, Humanistic Buddhism allows
people to achieve a beautiful and wonderful life.
The
Humanistic Buddhism that I promote may be seen in the objectives
that I have established for the Fo Guang Shan International Buddhist
Order. The objectives are to give people faith, to give people joy,
to give people hope, to give people convenience. I believe that
being willing to serve others, giving others a helping hand,
establishing friendly ties with others, and giving others joy are
the teachings of the Buddha. Simply put, the goal of Humanistic
Buddhism as promoted by Fo Guang Shan is to make Buddhism relevant
in the world, in our lives, and in each one of our hearts. Simply
close your eyes, and the entire universe is there, within. You can
say to yourself, "Everyone in the world may abandon me, but the
Buddha within my heart will never leave me."
In
today's world, we are all burdened with responsibilities. We all
feel stressed from our obligations toward home, business, and
family. So how can we live a happy and satisfying life? If we
practice Humanistic Buddhism, or in other words, apply the Buddhist
teachings to our everyday living, then we possess the entire
universe, happy and at peace in all we do. As Ch'an Master Wu-men
said, "The spring has its flowers, the autumn its bright full
moon; the summer has its cool breezes, the winter its snow. So long
as one is not caught up in mundane worries, then every season is a
wonderful season." "When the mind is burdened, the whole
world seems limiting; when the mind is clear of burdens, even a
small bed feels expansive." When we truly touch the world
within our minds, then we are one with all sentient beings and all
the worlds. With this awareness, we can be joyful and at ease. How
do we achieve this awareness? We can only do so if we continually
apply the Buddhist teachings in all aspects of our everyday living.
This is the true spirit of Humanistic Buddhism.
I
have just presented six different ways of how Humanistic Buddhism
embodies the traditional teachings of the Five Vehicles; the Five
Precepts and Ten Virtues; the Four Boundless Vows; the Six Paramitas
and the Four Great Bodhisattva Virtues; cause, condition, effect,
and consequence; Ch'an, Pure Land, and the Middle Path. As this
conference on Humanistic Buddhism gets underway, I offer these
thoughts to you. May everyone be blessed!
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