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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."
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."
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."
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."
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." 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."
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."
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."
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."
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?"
Dampening
the Emperor's enthusiasm, Bodhi-dharma replied coolly, "None at
all."
The
Emperor was very upset. He asked further, "What do you mean? I
have done so many good and outstanding acts of benevolence."
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."
"Well!
What then are real merits?"
"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."
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?"
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."
Emperor
Wu asked loudly, "Do you know who I am?"
Bodhidharma
smiled lightly, shook his head and said, "I do not know."
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?"
"I
have come from very far away, from Ling Nan. My only goal is to be a
Patriarch and become a Buddha."
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?"
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?"
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."
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?"
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?"
"My
nature was complete," Shih T'ou smiled. "I was not missing
anything prior to studying with the Sixth Patriarch in Ts'ao Hsi."
"If
everything was perfect, why then did you bother to go to study in
Ts'ao Hsi?"
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?"
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?"
Bhiksu
Nagasena replied, "No!"
King
Milinda further inquired, "What about the ears?"
"No!"
"Is
the nose you?"
"No!"
"Is
the tongue you?"
"No!"
"Then,
does it mean that your body is the real you?"
"No,
the existence of the body is only an illusory combination."
"Mind
must be the real you then."
"It
is not either."
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'?"
Bhiksu
Nagasena grinned and replied with a question, "Is the window
the house?"
The
King was taken by surprise and struggled for an answer,
"No!"
"How
about the door?"
"No!"
"Are
the bricks and tiles the house?"
"No!"
"Then,
what about the furniture and pillars?"
"No,
of course not."
Bhiksu
Nagasena smiled and asked, "If the window, door, bricks, tiles,
furniture, and pillars are not house, then where is the real
house?"
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 ceasing—the ultimate reason of
existence—and 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—We 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—When 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—A 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—We 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 Hand—We 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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