How to Preserve Social Values

How to Preserve Social Values What is Buddhism?(Part I.) Translated by Silent Voices Anchor ： Hello everybody! Many people deeply feel that in today‘s society, as life becomes more materialistic, the more empty we feel inside and the more isolated we are from others. This is why so many people try to find spiritual refuge in religion. Many people are interested in Buddhism, but due to their lack of the proper understanding of Buddhism they do not get the result they expect; instead they go astray. Today, we are honored to have Venerable Master Chin Kung on our program to talk to us about the true meaning of Buddhism so that we can have a correct understanding of the original form of Buddhism. The Master first learned philosophy from Mr. Fang Dongmei. Then he studied Buddhism with Zhangjia Living Buddha and with Mr. Li Bingnan. He started learning Buddhism at age 26 and became a monk at 32. He has been lecturing on the Dharma for over 40 years, and he has lectured around the world. The Master’s Dharma talks have been well received, particularly in Singapore, the United States, Malaysia, and China. The Master is conversant with the teachings of all Buddhist schools. His talks are easy to understand and suit the level of each audience. He has mastered the art of lecturing. In recent years, he has been focusing on practicing and propagating Pure Land teachings, and promoting the establishment of learning centers for the propagation and cultivation of Pure Land teachings. Hello, Master Chin Kung. Master Chin Kung：Hello. Anchor ：First, I would like to ask you what exactly is Buddhism? Is it a religion? How is it different from other religions? Master Chin Kung： The answer to this question is very long. When Sakyamuni Buddha was alive, his life was very similar to that of the Chinese philosopher, Confucius. The difference was that Confucius wanted a governmental post so that he could put his knowledge into practice, whereas the Buddha was born a prince but choose to leave his throne to devote himself to teaching. Clearly, education is a major issue for any country or society. In one of the Chinese classics, the _Book of Rites_, it is stated “Education is essential in building a country and in guiding its people.” In establishing a regime and leading a country, the most important factor is education. Therefore, Confucius devoted his life to teaching. He became a great educator. Similarity, the Buddha was also a great educator. Buddhism is a teaching, not a religion. This is an obvious fact, something we can see from the titles used in the Buddhist community. For example, we call the Buddha our “Original Teacher.” Original Teacher is the founder, he is the founding teacher. We usually address a monk as _Khotan_. Khotan is a Sanskrit word that means personal mentor. That is, the Khotan acts as a personal mentor to a practitioner. A Khotan is not necessarily a monastic; a Khotan could be a layperson who teaches us. For instance, it is widely known that I studied Buddhism with Mr. Li Bingnan for ten years. He was a lay practitioner; to me, he was my Khotan. I called him Khotan because he personally taught me. From this, we can see that Khotan is a title that can be given to anyone regardless of age or gender, monastic or layperson. “Dharma master” is also a general title. Bhiksu, Bhiksuni, Sramanera, and Sramanerika are titles for monastics. This is common knowledge. So you are saying that a Khotan does not have to be a monastic. Master Chin Kung：Yes. Anchor ：A lay practitioner can also be called a Khotan or a personal mentor. Master Chin Kung：Yes. Khotan is the title that a student uses to address his mentor. Anchor ：Is that a respectful title for a student to address his teacher? Master Chin Kung： Yes, it is a respectful title. A Khotan is similar to a supervising professor at a university who personally guides a student. If a monk does not personally teach us, we usually address him as Dharma master, not Khotan. Anchor ：Then calling someone Khotan denotes a very close relationship. Master Chin Kung：Yes, a very close relationship. Anchor ： Master, you said that Buddhism is not a religion but a teaching. If it is a teaching, then what does it teach? And what is the objective of its teaching? Master Chin Kung： The scope of Buddhism is very extensive and broad. We already consider Confucian teaching to be very extensive. It ranges from prenatal influences to the veneration of ancestors. Thus, it is a complete teaching that covers all aspects of one‘s life. But the Buddha’s teaching is even broader than Confucianism. The Dharma covers the past and future lives of all sentient beings. The past has no beginning, and the future has no end. Time is without boundary. As for space, Buddhism acknowledges the universe is very vast; it is not just this earth or a galaxy. The Buddha often said in the sutras that, in the universe, the number of planets and galaxies like ours is infinite. Therefore, what the Buddha taught covers the whole universe. The Buddha told us that our knowledge and wisdom should contain a thorough understanding of the whole universe. Not only should we know the present but we should also be clear about the past and the future. Can we achieve this? In particular, can we understand the past and the future? The Buddha said that we can. Why? Because this ability is innate within us; it is not something that we get from without. We need to be clear about the origin of all lives in this universe. The Buddha told us that everything is manifested from our true nature. So, the focus of his teaching was to see one‘s true nature, as taught in Zen. Achieving this, you will naturally understand all the principles and phenomena. Therefore, seeing one’s true nature is the focus of the Buddhist practice. Be it sutra-study or Zen schools, Exoteric or Esoteric teachings, seeing one‘s true nature is the focus of Mahayana Buddhism. Although each school uses different terminology, these terms refer to the same thing. For example, the Zen school calls it _seeing one’s true nature_. The sutra-study schools call it _perfect understanding_. The Esoteric school calls it the Three Mysteries in Unity. The Pure Land school calls it One Mind Undisturbed. These terms are different, but they all refer to the same thing. This is the focus of the Buddha‘s teaching. Anchor ： Yes. My next question is, is it true that there are traditional, religious, academic, and unorthodox forms of Buddhism? Are there such classifications? Master Chin Kung： These forms of Buddhism came about not long ago. Traditional Buddhism is a teaching. Sakyamuni Buddha founded Buddhism. It was introduced into China about a thousand years later. According to official records, it was during the 10th year of Emperor Ming‘s reign of the Later Han dynasty, or 67 CE, that the Chinese imperial court formally invited [Buddhist monks] to China. When they came to China, they brought images of the Buddha as well as sutras with them. After the government and the people of China were introduced to Buddhism, they found it to be the right teaching for their needs and thus gladly welcomed it. It is because Confucianism and this teaching share the same basis. Traditional Chinese teaching is based on filial piety, and so is the Buddha’s teaching. Both share many fundamental values. While Confucianism focuses on principles, Buddhism is very thorough and detailed. It complements both Confucianism and Taoism. That is why the government and people of China warmly welcomed it. Thus, Buddhism took root in China. The way it grew, flourished, and bore fruit in China far surpassed the way it did in India. Today, we call it traditional teaching. By the Tang dynasty, it had become a formal education taught in a _conglin_. A conglin, which is equivalent to today‘s university, is where Buddhism was taught in a systematized way. Therefore, the conglin is a distinctive feature of Chinese Buddhism. That is, Chinese Buddhist universities were formally established. The organization of a conglin is the same as that of a university. An abbot is the equivalent of a university dean. A _shouzuo_ is the equivalent of a dean of studies. A _weinuo_ is the equivalent of a dean of discipline. A _jianyuan_ is the equivalent of a dean of general affairs. The responsibilities are the same as those in today’s schools; only the titles are different. The nature of these responsibilities is the same. Therefore, a conglin is a complete academic institute and has nothing to do with _zongjiao_, or religion. We see the word zongjiao in the sutras and writings. This term, zongjiao, exists in Buddhism, but it is different from today‘s understanding of its meaning as religion. Zong in Buddhism refers to the Zen school. The various Buddhist schools are like departments in a college. There are ten Buddhists schools, or ten departments. All schools other than the Zen school are called Jiao. Therefore, the word zongjiao refers to all of Buddhism. This is the meaning of zongjiao in Buddhism, different from its meaning as religion in today‘s usage. Anchor： Today, [In Asia] people often link Buddhism with some forms of superstition. Would Master be kind enough to clarify this misunderstanding? Master Chin Kung： The aim of Buddhism is to end delusion and attain enlightenment so that people can leave suffering behind and attain happiness. The Buddha said that all beings suffer. We have many, many sufferings. Where do these sufferings come from? From delusion! What delusion? Our delusion of the truth of life and the universe. The universe refers to our living environment, and life to ourselves. In other words, you are deluded about yourself and about the reality of your environment. Hence, your thoughts and views are erroneous. Erroneous thoughts and views result in wrongdoings. Wrongdoings will bring about retributions, retributions that you must face. The retributions are not inflicted by others, but are caused by yourself. If we want to leave suffering and attain happiness, we must end delusion and attain enlightenment. We must truly know ourselves and our living environment, and then we can completely solve our problems. Anchor： Yes. Of course, it is very, very difficult to reach this state. Master, you just said that Buddhism is actually a teaching. It is the same as a formal education system and has departments of discipline, administration, and general affairs. If a person wants to learn Buddhism, where should he start? Master Chin Kung： The starting point of learning Buddhism is exactly the same as that of receiving the ancient Chinese teaching. One must start by following a good teacher. In Buddhism, we learn from a good spiritual teacher. The Buddha clearly told us in the sutras that if one wants to learn Buddhism and to receive the Buddha‘s teaching, one must follow a good teacher. This teacher does not have to be well known, but he must be truly virtuous and learned. Then, you will really learn the Buddha’s teaching through him. Anchor： When you say follow a good teacher; is it the same as talking refuge? Are those two related? Master Chin Kung： They are not exactly related. Taking refuge is a necessary step in learning Buddhism. In taking refuge, we must follow a good teacher who will teach us the general guidelines and principles of learning and practicing Buddhism. This is called “taking refuge.” Taking refuge means “returning to and relying upon.” How do we return? We have been deluded and have held erroneous views. We have been heavily polluted, both physically and mentally. Taking refuge teaches us to turn away from delusion. And to rely on our awakened state of mind; to turn away from erroneous views and rely on proper understanding; and to turn away from all pollutions and to rely on the pure mind. Taking refuge is the basic requirement of learning Buddhism. One must turn away from delusion, wrong views, and a polluted mind. They are us. And rely on awakening, proper views, and the pure mind. They are also us. So taking true refuge is taking refuge in the Three Jewels of True Nature: awakening, proper understanding, and purity of mind. Anchor： Also, many people are confused about this. Should they take refuge with and follow one Dharma master? Or should they take refuge with as many Dharma masters as possible? Master Chin Kung： This is a misconception. It is completely wrong. You do not take refuge with one or many Dharma masters. In conferring the refuge, the Dharma master simply teaches the general guidelines and principles of learning Buddhism. So you take refuge in the Three Jewels of True Nature, not in other people. You do not even take refuge in Sakyamuni Buddha. It is very wrong to say, “I take refuge in Sakyamuni Buddha.” There is no such thing. The Buddha did not tell others to take refuge in him. He did not say this. Instead, he taught that one should take refuge in one‘s innate awakened state. “Awakening” is the Jewel of Buddha. The word Buddha means “awakening.” Taking refuge in the Buddha means to rely on awakening. Simply put, your behavior should be based on rationality, not emotions. Rationality is awakening, and emotions are delusion. Taking refuge in the Buddha teaches you to be rational and not be impetuous in your interactions with people and handling of matters. This is true refuge. How does a person’s rationality or emotions relate to [taking refuge in] the Buddha? Or to Dharma masters? There is no connection! It is definitely wrong to say that you take refuge in a certain person. When conferring the Three Refuges on you, this Dharma master represents the Sangha. You take refuge in the entire Sangha, and every Dharma master in the Sangha is your teacher, not just one particular individual. Knowing this, you will be broad-minded and be able to break through your discriminations, and attachments. And therefore gain true benefits. However, a beginner must learn Buddhism from [only] one teacher. If you learn from one teacher, you walk one path. Two teachers mean you will have two different paths, and you will be confused. With three teachers, it is like a three-way junction, and you will not know which way to go. Therefore, Confucianism and Buddhism teach that one should follow only one teacher in the beginning. When can you learn from many teachers? When your wisdom is uncovered. That is, when you have the ability to tell true from false, right from wrong, and good from bad. Then your teacher will be delighted. When you uncover wisdom, your teacher will allow you to learn from other teachers to extend and broaden your knowledge. But if you do not have this ability to judge right from wrong, you will be confused when you try to learn from many teachers because you do not know whom you should listen to. During this time, your teacher will shield you from other teachings to help you to nurture this ability. It is the teacher‘s responsibility and obligation. We know that the scope of Buddhism is very broad and extensive. Anchor： Would you explain to us the subjects we learn in Buddhism? Master Chin Kung： The Buddha‘s teaching is divided into five stages. Like secular education, it progresses from the easy to the difficult. According to the sutras, the Buddha’s earliest teaching was the _Avatamsaka Sutra_, which he taught while in meditation. Attendees of this assembly were all great bodhisattvas, not ordinary people. In this assembly, the Buddha revealed the entire reality of life and the universe. The content is, of course, very broad and extensive. It was not until 600 years after the Buddha passed away that Nagarjuna Bodhisattva saw the complete set of the Avatamsaka Sutra at the dragon king‘s palace. This complete version was incredibly voluminous. When Nagarjuna saw it, he knew that ordinary people could not comprehend it because it was so voluminous. He saw the complete version, the abridged version, and then the summary. Because the complete sutra is so voluminous, there is an abridged version. However, as the abridged version is still very long, there is a summary of the abridged version. When Nagarjuna saw the simplest version, the summary, he thought that ordinary people could study and understand it, so he brought the summary back to this world. This was the version that was introduced to China, where it was translated into Chinese. This is the version of the _Avatamsaka Sutra_ we see today. Frankly speaking, it is only a summary. Take the Chinese classic _Siku Quanshu_ as an example. [With over 1500 volumes,] the _Siku Quanshu_is extensive. But _Siku’s_ list of books with a brief summary of each book is much shorter. The _Avatamsaka Sutra_ we see today is like this list and the book summaries of the _Siku_ as compared to the entire collection of the _Siku_. The _Avatamsaka Sutra_ is only a summary, not the complete sutra. And even this[Chinese] summary is not complete; it is only half of the original complete version. It is very unfortunate that the other half is lost. The original Sanskrit text cannot be found. Now, the most complete _Avatamsaka Sutra_ is the Chinese version. So it is invaluable. After the Buddha came out of meditation, that is, after he revealed the entire enlightened state he had attained, he adapted his teaching to the level of understanding of those he met. He taught the Agamas, which is akin to a primary school education. The teaching in the Vaipulya period is akin to secondary school education. Then it was the Prajna [Wisdom] period, the teaching of which is akin to a college education. The Prajna period lasted twenty-two years, the longest period. We know that the Buddha spent forty-nine years of his life teaching. Of the forty-nine years, he spent twenty-two years teaching the wisdom sutras. Therefore, we know that Prajna is the focus of the Buddha‘s teachings. Prajna is his main teaching. In the Chinese Buddhist Canon, the 600-fascicle _Wisdom Sutra_ is the most voluminous. Finally, the eight-year Nirvana period—graduate education—was a return to the level of the _Avatamsaka Sutra_. We can see that there are stages in the Buddha’s teaching, and that he used many expedient ways to teach. Anchor： Master, we know that in learning Buddhism, there are five major guidelines: the Three Conditions, the Six Harmonies, the Threefold Learning, the Six Perfections, and the Ten Great Vows. We are not too clear about them. Would you please explain each of them to us? Master Chin Kung： These guidelines are for individual practice. We were saying that the Buddha‘s teaching is divided into five stages, and at each stage, the sutras he spoke were all rich in content. As to individual practice, the Buddha gave us very clear instructions. Where do we start? We start from the Three Conditions, which are stated in the _Visualization Sutra_. They are very important and coincidentally agree with Confucian teaching. Practicing the First Condition results in the good fortune of humans and deities. In other words, if you want to become a Buddha or a Bodhisattva… By the way, you must understand that becoming a Buddha or a Bodhisattva means becoming an enlightened person, one who understands the reality of life and the universe. Therefore, to become a Buddha or Bodhisattva is not to become one with immense powers. You must be clear on this. A person who understands the reality of life and the universe is called a Buddha or a Bodhisattva. A Buddha has thorough understanding; a Bodhisattva, partial understanding. A Bodhisattva’s wisdom is not as perfect as that of a Buddha, but a Bodhisattva is still an enlightened person. [When we truly understand what Buddhas and Bodhisattvas are,] we can then truly understand the Buddha‘s teachings, and we will not have any misunderstanding. To become a Buddha or Bodhisattva is what we should aspire to. We should aspire to become an enlightened person and not be a deluded person. Ordinary people are deluded; Buddhas and Bodhisattvas are enlightened. When I put it this way it is easier for you to understand. Where do we start[to become a Buddha]? We start with filial piety. This is the same as Confucian teaching. Practicing the First Condition results in the good fortune of humans and deities. We must be a good person first before we can learn to become a Buddha. The First Condition has four principles: First, be filial to parents. Second, respect teachers and elders. Third, be compassionate and do not kill. Fourth, cultivate the Ten Virtuous Conducts. These principles are the standard for being a good person and the very foundation of learning to become a Buddha. The scope of filial piety is infinitely profound. You can see this profoundness in the Chinese ideogram孝[xiao]. There is nothing else in the world like Chinese ideograms. We should respect and be proud of them. Our ancient ancestors planned for the welfare of their decedents with meticulous care. They gave careful consideration as to how to pass on their wisdom and experience to their decedents and what kind of medium they should use for purpose. The Chinese ideogram is the medium that they used to pass on their wisdom and experience. Such a medium, which reflects an abundance of wisdom, is not found in other languages. The character 孝belongs to the category called “joined meaning.” There are six principles in the creation of Chinese ideograms. These are called the “Six Categories.” One of the six categories is “joined meaning.” When you see the ideogram, you will grasp its meanings. The top part 耂 means old; the bottom part 子 means children. It shows us that past generations and future generations are one entity. The spirit of xiao, or filial piety, is based on this concept. Today, there is a generation gap between parents and children. A generation gap means that there is no xiao. When past and future generations are disconnected, there is no xiao. There was always a generation before any past generation, and there will always be a generation after any future generation. The pat has no beginning; the future has no end. It is one entity. You can see how profound and broad the meaning of xiao is! That is why the Chinese memorialize their ancestors. Many people cannot understand why we still memorialize our ancestors who lived thousands of years ago. Many people do not have this concept or understand the principle of xiao. So, both Buddhism and Confucianism are founded on filial piety. In other words, to attain Buddhahood is nothing but to practice filial piety to perfection. All that Buddhism teaches is filial piety. Anchor： Yes! After the Master‘s explanation, we now understand that Buddhism is all about filial piety. Filial piety is very, very important in Buddhism. Master, we know that the Six Harmonies are also important in Buddhism. Would you please also talk about them? Master Chin Kung： The Six Harmonies are the Buddha‘s teaching on how to conduct ourselves when in a group. The principles on how to interact with others are called the Six Harmonies. The first is harmony in having the same viewpoints. In other words, all group members must establish a consensus. I think that we can all understand the importance of this harmony. It is said, “When there is harmony in a family, all undertakings will be successful.” If all family members living together share common ideas, common viewpoints, and common goals, then this family will surely become prosperous. The same goes with a country. Today, groups generally seek to establish group consensus. The second is harmony in observing the same precepts. This harmony means to abide by the law. Precepts are laws and regulations. Everyone has to abide by the law. A country has its laws, a family has its rules, and a company also has its policies. If everyone can abide by the law and do his or her duty, then the business will be prosperous. The next three, harmony in living together, harmony in speaking without conflict, and harmony in experiencing the Dharma bliss are about getting along harmoniously. Finally, harmony in sharing benefits is also important. That is, material benefits should be shared fairly, without disparity. This harmony is very important. Frankly, a communal system is an ideal that is hard to achieve. The harmony is sharing benefits that the Buddha taught three thousand years ago is a communal system. Therefore, in Buddhism one finds true democracy, freedom, openness, and sharing. This combination is humanity’s highest aspiration. Anchor： As to the Threefold Learning of precepts, meditative concentration, and wisdom, you said that precepts are laws. How do you explain meditative concentration and wisdom? Master Chin Kung： The Threefold Learning is the focus of the Buddha‘s teaching. That is, thought there are many subjects in Buddhism, the sutras being the text books, there is a main guideline from which these subjects do not deviate. This guideline is the Threefold Learning of precepts, meditative concentration, and wisdom. In other words, when you open any sutra, be it short or long, it will contain the Threefold Learning. But the emphasis will differ. Some sutras emphasize the precepts; some, meditative concentration; and others, wisdom. A sutra may emphasize one certain learning but it mentions all three. In a broad sense, precept observation refers to following methods. Whatever you do, there is a method or a procedure that you must follow. Otherwise, you will not achieve good results. Precept observation is abiding by the law. Only by abiding by the law can one achieve meditative concentration. Meditative concentration means that you will not be affected by the environment and will not blindly follow others. You are the master of your mind. Being so means that you have meditative concentration. From meditative concentration, wisdom arises. When you are the master of your mind, you will see reality clearly and perfectly. Therefore, precepts, meditative concentration, and wisdom are the general guidelines of the Buddha’s teaching, and are called the Threefold Learning. Anchor：So, they are closely knit. Master Chin Kung：Yes, they are closely knit. Anchor：Master, what about the Six Perfections? Master Chin Kung： The Six Perfections are the Buddha‘s teaching on how to conduct ourselves in life. Simply put, they are principles to follow. One must follow these six principles. Regardless of one’s status, lifestyle, or work, or profession, and whether one is a monastic or a layperson, one must follow these principles. This is called the Bodhisattva‘s path. To become a Bodhisattva, you must follow these six principles. If you abide by these six principles, you are a true Bodhisattva. The first is the perfection of giving. Giving means letting go. It does not mean letting go of your work. It means letting go of your worries, concerns, and afflictions. This is true giving. Nowadays many people have a misconception. When they hear the word “giving,” they think it means going to temples to donate money and thus doing a good deed. This is a misunderstanding. Of course, it is also giving, but it is not the true meaning of giving. Giving teaches you to let go of your worries, wandering thoughts, discriminations and attachments. This is the true meaning. The second is the perfection of precept observation. We just said that precept observation means abiding by the law. Whatever you do, you must properly follow the rules in the prescribed order. The third is the perfection of patience. Whatever one does, one needs patience to achieve success. The greater the undertaking, the more patience one needs to achieve success. The fourth is the perfection of diligence. Today, we call it seeking improvement and progress. One should not be complacent or be content with just a little achievement. One must not. We know that in today’s society, technology advances daily. If you do not make progress, you will be weeded out. Therefore, Buddhism stresses diligence. One must keep improving one‘s virtues, wisdom, skills, and even one’s life. Therefore, Buddhism is not outdated or old-fashioned; it keeps moving forward. The fifth is the perfection of meditative concentration. Having meditative concentration means that you are the master of your mind and you will not be easily affected by the environment. The last is the perfection of wisdom. If you do not have great wisdom, you will not achieve perfection in what you do. These six principles must be followed, especially by Bodhisattvas. Anchor： Master, what you just said corrected our idea of giving. One is not practicing giving when one simply donates some money or helps the needy. Giving is letting go of our worries and our wandering thoughts. But master, this is difficult for us ordinary people. Most people cannot control their many worries and wandering thoughts. Would you please give us some advice on how to achieve this? Master Chin Kung： Indeed, it is difficult for beginners. Why can‘t they let go? Because they have not seen through things yet. And they do not understand the reality of life and the universe. If they thoroughly understand, they will naturally let go. That is why Sakyamuni Buddha spent 22 years of his life teaching the wisdom sutras. The wisdom sutras talk about the reality of life and the universe. What he taught in 22 years can be summed up into the 260-character _Heart Sutra_. Or, a sutra with a little more detail is a _Diamond Sutra_, which the Chinese like to read. The _Diamond Sutra_ covers the essence of the Buddha’s 22 years of teaching. The most important point in this sutra that the Buddha taught us is that the following three minds cannot be had: the mind of the past, the mind of the present, and the mind of the future. We think that we can own something, but this concept is illusory. It is not real. We cannot own anything. The Buddha said that the things we think we own, whether physical or mental, are in actuality formed by causal conditions. It is the principle of dependent origination. Many causal conditions combine to form a phenomenon that has no substance or self. Therefore, [all phenomena] are empty and cannot be attained. All phenomena are illusory. The Buddha concluded “All phenomena are like a dream, an illusion, a bubble, and a shadow.” This statement means that not one phenomenon in the universe is real. Today‘s scientists have also discovered this. They did so by analysis. They divided matter into molecule, then into atoms, and then into electrons. They realized this reality after analysis. The Buddha already explained this in detail 3000 years ago. The Buddha said that these illusory phenomena are very short-lived. They do not exist forever. They are “like a dewdrop or a flash of lightning.” We see that a phenomenon exists for a length of time, but what exists during this period is its mark of continuity, not the phenomenon itself. The reality is that a phenomenon is born and destroyed in an instant. An instant is so short a period of time that we cannot detect a phenomenon’s arising and ceasing. However, the Buddha can see it clearly. A phenomenon‘s arising and ceasing is [in essence] its non-arising and non-ceasing because its existence is too brief. Its arising is the same time as its ceasing; its ceasing is the same time as its arising. The boundary between arising and ceasing cannot be found. Therefore, the Buddha taught that phenomena neither arise nor cease. “Neither arising nor ceasing” is the reality of arising and ceasing. When we know this reality, we can let go and relax, knowing that nothing can be held on to. And then we will be able to accord with conditions and thus be at ease. We will not actively seek conditions; in other words, to keep thinking about what to do and how to do it. Actively seeking conditions is asking for trouble. If we can accord with conditions, we will be truly at ease. Then, we will live a truly happy, carefree life. Anchor： In other words, when we understand reality, we will naturally let go of our wandering thoughts and worries. Also, you mentioned meditative concentration when you talked about the Six Perfections. I think that many people would like to attain meditative concentration but find it hard to achieve. Would you please give us some advice on this too? Master Chin Kung： Master Huineng, the sixth patriarch of the Zen school, explained meditative concentration very clearly in the _Platform Sutra_. What is meditation? What is concentration? Simply put, meditation means not to be affected by the external environment. And concentration means to maintain an undisturbed mind. The mind must remain pure, with no discriminations, no worries, and no attachments. This is concentration. Master Huineng attained awakening by listening to the _Diamond Sutra_, so his explanation is based on this sutra. The Buddha said in the _Diamond Sutra_: “Do not cling to [illusory] phenomena; maintain an undisturbed mind.” The first part is meditation, and the second part is concentration. We can clearly see that practicing meditative concentration does not mean meditating facing the wall every day. This is only one of the many forms of practice. In actuality, in your everyday activities, you are practicing meditative concentration when you remain undisturbed and unattached. In the _Avatamsaka Sutra_, where did the Bodhisattvas practice meditative concentration? At the market! The sutra mentions _sichan_, which means a bustling bazaar. The Bodhisattvas went “window-shopping” to practice meditative concentration. You should understand that when they were window-shopping, they saw everything clearly. That is wisdom. They saw and understood everything clearly, and none of these things could tempt them. To remain untempted is “meditation.” To maintain an undisturbed mind is “concentration.” What did they cultivate when they went window-shopping? They cultivated meditative concentration and wisdom, unlike ordinary people who, attracted by everything they see, desire everything. When one is affected, there is no meditative concentration. We should know that meditative concentration is true enjoyment. Meditative concentration and wisdom are the utmost enjoyments in life. Anchor： Meditative concentration means not to cling to phenomena and to maintain an undisturbed mind. Master Chin Kung： Yes, that is correct. Not clinging to phenomena is to be untempted. This is meditation. Maintaining an undisturbed mind is concentration. Anchor：We need to practice this diligently. Master Chin Kung：So, one practices meditative concentration in daily life. Anchor： Talking about daily life, we know that Buddhism concerns our daily life. In the five guidelines, there are Ten Great Vows. Master, what are the Ten Great Vows? And how do they concern our lives? Master Chin Kung： These Ten Great Vows are advanced cultivation methods; they are not ordinary methods. We would do very well if we can truly practice the Six Perfections. However, only after we have perfected the Six Perfections can we progress to the Ten Great Vows. The distinctive feature of the Ten Great Vows is a pure, nondiscriminatory mind. In other words, if your mind is impure and discriminates, you cannot succeed in practicing the Ten Great Vows. Of Samantabhadra‘s Ten Great Vows, the first is to respect all Buddhas. This is to cultivate respect. To whom do “All Buddhas” refer? They refer to all beings, not just those who have attained Buddhahood. There are past Buddhas, present Buddhas, and future Buddhas. Future Buddhas refer to all beings. Not only sentient beings, but plants and minerals are also Buddhas-to-be. This is the level [of teaching] in the _Avatamsaka Sutra_, which says “Sentient and non-sentient beings all have the same Buddha-wisdom.” Not only sentient beings—that is, animals—but plants and minerals can also attain Buddhahood. Therefore, we have to be sincere and respectful to people, to things, and to objects. This is the practice of Samantabhadra. If you still have any discriminations or wandering thoughts, then you do not have sincerity and respect. Cultivating the Six Perfections with sincerity, purity, and nondiscrimination is indeed cultivating the Ten Great Vows. If we still have [some degree of] discrimination and attachment, then we are cultivating the Six Perfections, not the Ten Great Vows. So the difference between the Ten Great Vows and the Six Perfections is the degree of purity. In cultivating the Ten Great Vows, the practitioner’s mind is truly pure and non discriminatory. This is the difference. Summary: Buddhism is a teaching, not a religion, nor a philosophy. How to Preserve Social Values What is Buddhism?(Part II.) Translated by Silent Voices Anchor： Master, you have talked a lot about meditative concentration. You said that one could practice meditative concentration while shopping or watching television. In other words, we can practice meditative concentration anytime and anywhere in daily life. Is that correct? Master Chin Kung：Yes. Anchor：In other words, when we see disturbances and discontent in society, we should not be irritated or angry. Master Chin Kung：Yes. Anchor：Is there any method that can help us achieve this state of mind? Master Chin Kung： Actually, you should not find it hard to understand. When you see such disturbances, your getting angry cannot solve it. If getting angry can solve the problem, then it is okay to get angry. Then it is worth you getting angry. If getting angry cannot solve the problem, isn‘t getting angry futile? It is better to calm your mind. When one is calm, wisdom will arise from the calm mind. Only wisdom can solve problems. Anger and liking are emotional impulses. Being emotional cannot solve problems. Thus, meditative concentration and wisdom are very important. We must keep a pure mind in all circumstances. When our mind is calm, we can deal with problems. A calm mind will have wisdom. So, meditative concentration is very important. Anchor： So practicing meditative concentration is not being passive. And not getting angry is not being passive either. Concentration and calmness enable you to have wisdom. Wisdom arising from calmness can solve problems. This is the proactive effect. Master Chin Kung：Yes! Anchor： Great! You also talked about giving. Master, you said that giving was letting go of worries and wandering thoughts. These sounds like only we ourselves would benefit. Are there other forms of giving that benefit others? Master Chin Kung： In helping others, there are (1) the giving of wealth, (2) the giving of teachings, and (3) the giving of fearlessness. Giving is categorized into these three major forms. Wealth refers to money we can spare. Frankly, living a good life.—a natural life, a carefree life, that is, a life of high quality—does not necessarily mean living a luxurious life. If your life is natural, carefree, and happy, then it is a perfect life. So long as we have enough food and clothing, we are free of worries. Why do we need extra things? If we have enough food to eat and clothing to wear, and a house that shelters us from harsh weather, we are fine physically and mentally. If we have extra, we can help others. Helping others is a source of happiness. So, we should enthusiastically and voluntarily provide material resources to all those who need them. This is the giving of wealth. We should give without attachment. We should not keep thinking about how many good deeds we have done, or else the rewards will just be mundane rewards, and wisdom will not arise. After we have given, our minds should be pure, without any attachment. Do not think about the giving. Then we will have true merit, which will help us achieve meditative concentration and wisdom. A reward that helps us achieve concentration and wisdom is a merit. A reward that does not is not a merit. The giving of teachings means that we teach others our knowledge or skills. This is the giving of teaching. For example, I engage in the teaching of Buddhism. Every day, I explain the Buddhist principles to people so that they can understand Buddhism and awaken. In this form of giving, there is absolutely no monetary payment. Many fellow practitioners know that our cassette tapes, video tapes, CDs, and all our publications are not copyrighted. Not copyrighting is an act of giving. It does not matter who reprints or circulates them, as long as society benefits. If there is a copyright, it is not giving. This is called business. This is not giving. As long as we can do something that will benefit society, we should do so enthusiastically. In doing these things, our minds should be pure and free. We should not think about what we have given. Thinking about what we have given opens us to suffering. The giving of fearlessness is resolving the difficulties of others. When others are fearful or feel uncomfortable physically or mentally, we help them so that they can feel calm and secure. This is the giving of fearlessness. The Buddha said that the giving of fearlessness brings the giver health and longevity, the giving of teaching brings the giver intelligence and wisdom, and the giving of wealth brings wealth. People want all of these: Wealth, intelligence, and longevity. But they do not know that they should plant causes. Their wants become wishful thinking. They ask Buddhas and bodhisattvas for blessings, but they will not get them. Anchor： If one does not give anything but instead only asks bodhisattvas for blessings, one will never get anything. Dear friends, please remember this. In truth, everyone can practice giving. It is not just the rich or the talented who have the ability to practice giving. Everyone has the ability to give. Is that correct? Master Chin Kung：Yes! Anchor： Master, when we were talking about the Three Conditions, you mentioned filial piety, which is in the First Condition. Would you please elaborate on it a little more? Master Chin Kung： Successful learning requires respect for teachers. Respect for teachers is based on filia; piety. So, filial piety is the foundation. If one wants to be successful, to become a good person, and to contribute to society, one must receive a good education. A good education is a result of close cooperation between parents and schools. For example, in teaching filial piety, parents will find it hard to say to their children, “You are my son. You should be filial to me.” Then the son will ask “Why should I be filial?” Teaching filial piety to one‘s children is difficult. Therefore, teachers have the responsibility to teach filial piety to students and to explain why they should be filial to and provide for parents. Similarity, parents should teach children to respect teachers. A teacher will also find it hard to say to the student, “I am your teacher. You should respect me.” Both the parents and the school must cooperate to teach this student. Therefore, “being filial to and providing for parents, and respecting teachers” Is the true foundation of education. From here, we advance to compassion. We should care about society and love all beings. This is compassion. The most important aspect of compassion is no killing. By not killing, we will not harm any person or any animal. After we nurture compassion, we next practice the Ten Virtuous Conducts. The Ten Virtuous Conducts are the basis for being a decent person. [The first five conducts are] no killing, no stealing, no sexual misconduct, no lying, and no divisive speech. Divisive speech sows discord among people, which we should not do. Anchor： Master, when you said no killing, does it mean that we should be vegetarians when we learn Buddhism? Master Chin Kung： Not necessarily. It is not necessary. However, a vegetarian diet is healthy. Nobody told me to become a vegetarian when I first studied Buddhism. But I became a vegetarian after six months. I was inspired to do so. When I was younger, some of my classmates were devout Muslims. I learned some Islamic teachings at a mosque. Muslims are very particular about what they eat because they care about more than just hygiene. Generally, when people talk about hygiene, they are referring to maintaining good physical health. Muslims also known that they should maintain a good temperament. Everyone has a temperament. Whether one‘s temperament is good or bad is partially due to one’s diet. I appreciate this principle. They do not eat things that will affect their temperament adversely. Later on, I started to learn Buddhism. Buddhists advocate a vegetarian diet because it will prevent one‘s compassion from wearing away. This diet fosters a healthy body, a good temperament, and a good mind. It covers everything. I was thus inspired and became a vegetarian at the age of 26. It has been more than forty years. My physical condition gets better and better. People usually cannot tell my age. Two years ago when I had a blood test in a hospital, the doctor said, “Master, the purity and color of your blood are like those of someone in his thirties.” He concluded that it must have been the benefit of a vegetarian diet. Therefore, a vegetarian diet is absolutely good for one’s health. In addition, one should keep one‘s mind pure, with no contamination. It is better to be detached from all worldly things. Therefore, I do not watch television or listen to the radio. Nor do I read newspapers. If you ask me, I say that the world is at peace every day. I lead an easy life. When you see how chaotic the world is, then you will feel unbearably miserable. Why should I lead that kind of life? So I detach myself from all of those. I read sutras every day to be in the company of Buddhas, bodhisattvas, and ancient people. Wouldn’t you say this kind of life is very free and happy? Anchor： Yes, I believe that the mater‘ looks are sufficient proof for the audience. His face glows with health, and there is no sign of aging. I really cannot tell his age, and it is not necessary for me to mention his age. When we learned Buddhism, we often hear_yezhang_(karmic obstacle) mentioned. It is said that there is yezhang in everyone’s life. What is yezhang? How does it affect us? Master Chin Kung： _Ye_ is karma, the result of activity. The consequence of whatever you do is called ye. When a student go to school, he or she has _zuoye_, or homework. The end of a semester is called _jieye_. Graduation is called _biye_. So, ye is the result of activity. Each one of our thoughts is an activity. Therefore, we have many, many activities. The Buddha summed them into three major categories. What you think is mental activity. What you say is verbal activity. What you do is physical activity. Physical, verbal and mental activities make up all your activities. All your activities will generate results. These results are called _ye_. Ye creates _zhang_[obstacles]. What do they obstruct? They obstruct our meditative concentration and wisdom. As we were saying, why can‘t we achieve meditative concentration? Why do we yield to temptation when we go out? It is our own doing when we yield to temptation. When we yield to temptation we do not have meditative concentration or wisdom. Yielding to temptation becomes an obstacle, so it is called yezhang, or karmic obstacle. Our good actions can also be obstacles. Why? Because we may become happy [and get attached] to our good actions. In sum, our mind discriminates. The mind should be quiescent, but our mind is stirred, both when we are happy and when we are worried. These are all karmic obstacles. A good ye is an obstacle; so is a bad ye. Ye brings about karmic retribution. Good ye results in rebirth in the Three Good Paths, and bad ye results in rebirth in the Three Evil Paths. In other words, we still cannot transcend samsara. We have karmic obstacles; we do not have meditative concentration and wisdom. Only meditative concentration and wisdom can help us to transcend samsara. So the Buddha taught us to practice pure ye. That is, we should not do bad ye. We should do good ye. And when we do good ye and are not attached to the action, it is pure ye. Then there will be no obstacles. In sum, please remember that, from the time we wake up in the morning, we must accord with precepts, meditative concentration, and wisdom in all our daily activities like dressing, eating, working, and socializing. If you find the terms precepts, meditative concentration, and wisdom hard to understand, let me put it another way. You must maintain a pure mind. Is your mind pure? You must maintain a nondiscriminatory mind. A nondiscriminatory mind does not differentiate. A pure mind does not attach to anything. We should not discriminate or be attached to anything. To understand everything clearly is wisdom. To not discriminate and not attach is meditative concentration. When you accord with meditative concentration, and wisdom, you will have a perfectly happy life. You will have a smooth career. You will perform better then others. Why will you perform better? Because you have meditative concentration, and wisdom. Anchor： Yes! In other words, ye are the consequences of what you once did and what you once said. Good deeds bring good rewards. Bad deeds bring bad retributions. So we should do more good deeds. Master, does this have something to do with the law of causality that Buddhism talks about? Master Chin Kung：Yes, they are closely connected. Anchor：Would you please talk about the law of causality? Master Chin Kung： The mundane laws, or the worldly laws, and the supramundane laws, or the Dharma, all adhere to the law of causality. The Dharma is also based on the law of causality. If you do not have the causes, how can you have the results? For example, when we go to school, studying hard is the cause, and getting a degree is the result. Working hard is the cause, and receiving a good income is the result. Therefore, this world and the worlds beyond are one immense causality. This causality is continuous and cyclical. We must know this reality. Knowing that causality is continuous and cyclical, we will naturally cultivate virtues and refrain from wrongdoings. Because we ourselves plant the causes, we know that we will have the results. We plant a good cause, and we will get a good result. We plant a bad cause, and we will get a bad result. It is not possible that a good cause will have bad results, and a bad cause will have good results. The law of causality is immutable. Anchor： In regards to causality, I am a little curious. We can say that throughout our lives we do good deeds for the sake of the next generation. Say the generation before us committed bad deeds, but we have not. We do not know about the bad deeds but we have to face the bad results. What should we do? Master Chin Kung： It is extremely complex. Strictly speaking, in causality, one reaps what one sows. [The action of] generation will impact the following generations. It is indirect, not direct. Therefore, even if the previous generation did no good deeds, we can still work hard to change the impact of the consequences of the bad deeds upon us. If you cannot change the impact it is because you do not know the reality of causality. You are changed by the environment and thus suffer. In other words, you are affected by the environment. We were saying that if you are affected by the environment, then you do not have meditative concentration and wisdom. If you can follow the usual principles, then you are observing the precepts. If you cultivate a pure mind and attain wisdom, then you can change the environment, no matter how bad it is. It depends on your effort. We call this great wisdom. Great wisdom must rely on profound meditative concentration and appropriate methods. No matter how serious society‘s problems are, or how bad our environment is, everything can be changed. _Liaofan’s Four Lessons_ gives us the best example. Anchor： In other words, although the generation before you committed some bad deeds that affect your generation, if you can achieve meditative concentration and wisdom from your practice of Buddhism, you can still neutralize the negative impact. Yes, you can! That is right. Therefore, it all depends on us. Master, I know that people generally think “It is enough to be a good person. Why must I learn Buddhism? How will Buddhism benefit me personally? Why must I learn Buddhism?” Master Chin Kung： This idea [of just being a good person] is a misconception. From what I just said, you should understand that learning Buddhism is learning to be an enlightened person. [Let me rephrase their thought:] it is enough to be a [good] person. Why does one have to be an enlightened person? Why does one have to know the reality of life and the universe? Isn‘t it enough to be a good person! When I put it this way, you should have your answers. To be a perfectly good person, you must be enlightened. You may be a good person, but your goodness is not perfect. You still have many missing qualities. If you have meditative concentration and wisdom and become an enlightened person, then you are a perfectly good person. This is the reason [Why you need to learn Buddhism] . Anchor：Generally, a good person is only an ordinary good person. Master Chin Kung：Right! Not perfect. Anchor： Not perfect! Not a perfectly good person. Therefore, to become a perfectly good person, we must learn Buddhism. Also, if we want to have any accomplishment in learning Buddhism, must we become monastics? Can we succeed as lay practitioners? Master Chin Kung： It is not necessary to be a monastic to learn Buddhism. That is a misconception. Being a monastic is like having an occupation. If you like this occupation, you can choose it. A person of any occupation can learn Buddhism and become a bodhisattva, become a Buddha. It is not necessary to be a monastic. It is only one of many occupations. Choosing to be a monastic is like choosing an occupation. Say I like teaching, so I choose to attend a teachers college. When I graduate in the future, I will become a teacher. This is personal aspiration. We must know that Buddhism is perfect wisdom. Perfect wisdom can be expressed regardless of how one lives one‘s life, whether at work or in any other situation. This is truly learning Buddhism. To have true accomplishment in learning Buddhism, one does not need to become a monastic. But if you become a monastic and do not teach, that will be a great mistake. For example, [In Taiwan] you attend a teachers college and are hired to teach, but you do not teach. It is absurd! This is a fault. No matter what your occupation, you should do your job well and be the model for everyone in that occupation. Then you are a bodhisattva or a Buddha. Buddhas and bodhisattvas are the best models for all beings. Anchor： Yes. You also said that learning Buddhism helps us to leave suffering behind and attain happiness. This is also a goal that we Buddhist practitioners wish to reach. Talking about ending suffering and attaining happiness, we can say that every person has afflictions. I wander if there are specific methods in Buddhism that can help us eliminate these afflictions? The sutras say that afflictions arise from one‘s delusion regarding oneself and one’s delusion regarding the reality of one‘s living environment. Because you do not know the reality, you have deluded thoughts every day. As both your thoughts and views are wrong, your actions are thus wrong. We know that thoughts guide one’s actions. Wrong thoughts will lead to wrong actions. Wrong actions will naturally result in afflictions. To end the afflictions of all beings, the Buddha must first help them to awaken and truly understand life. Frankly, in this regard, today‘s generations cannot compare with people of the past. They were able to be content while in poverty. They were happy. People today have endless desires. They are really asking for suffering! Try to think calmly. You work so hard every day. What kind of life are you leading? What do you get in return? Think calmly, and you will awaken. Don’t lead a wrong life! In my early years of learning Buddhism, an old monk told me a true story that happened when he was a child. In Taizhou, Jiangsu Province, there was a beggar. It is very pitiable to be a beggar. The beggar‘s son became a successful businessman. Relatives and friends reprimanded the son, “You have so much money and enjoy a good life, but your father is begging for food out there. Don’t you know that?” The son naturally felt very bad. He sent out many people to find his father and to bring him home. When the father was home, the son gave him new clothes and had servants wait on him. After a month, the father sneaked out and became a beggar again. People asked him why. The father said, “I cannot stand having so many people wait on me!” They kept bringing me food that I did not want and make me eat it. They gave me clothes that I did not want to wear. When I am a beggar, I traveled around every day. When I am hungry, I just beg for a bowl of food. I sleep wherever I happen to be. I am truly living. I am leading a life that I want to live—a happy, carefree life.“ This was an extraordinary person. His thinking was totally different from how we usually think. This person was not exposed to Buddhism. Had he learned Buddhism, he would have attained Buddhahood. In actuality, he was a bodhisattva. He was a beggar bodhisattva, a beggar who had awakened. His behavior showed that he was free of worldly desires. He led a life close to nature. Nature was his companion. Who has this state of mind? When he thought of his son doing business, he was scornful. [He felt that] his son was leading a subhuman life. Consider “leaving suffering and attaining happiness” from this view. Anchor： How profound! There are some people who are the complete opposite of the father in that story. They really do not know how fortunate they are. Actually, everything is good around them but they are just not happy, because they remember only unpleasant things and non of the happy things. Master, would you please say something to this people? Master Chin Kung： It is said in a sutra that all phenomena are illusory. People and things that you encounter are transient. Why keep them in your mind and give yourself a hard time? This is quite foolish! If you want to be truly happy, you should completely forget all the unhappy things and all the people you feel animosity towards. Always remember others‘ good points and do not think of their faults. Then you will be happy. If you constantly think of others’ faults, not their good points, you are asking for suffering. Is your suffering inflicted by others? No. You are the one who suffers, not they. Such people are foolish. The sutras call this delusion. Carefully consider what the Buddha said. We should seek happiness within. We should constantly think of the virtues of others, not their faults. Even if a person has faults or is a bad person, we should still keep this mindset and interact with him with a good attitude. This way we can turn him into a good person. The merit [from doing this] is boundless. It is a very good thing. We must not contribute to others‘ bad behavior. We should help others achieve their goals. Then we will truly attain happiness. Anchor： Master, for those who cannot control their thoughts, are there methods, such as studying sutras that can help these people to develop themselves? And what sutras can they study? Master Chin Kung： It is quite common not being able to control your thoughts. We see a lot of this in Taiwan and abroad. From the perspective of Buddhism, the reason is that these people have deep-rooted habits and too many afflictions. Even though they know the principles, sometimes they still cannot control themselves when faced with certain situations. They cannot change their actions. There are many methods in Buddhism. You can read a sutra. If you have worries, and your mind is not calm, try to compose yourself, and then open a sutra and concentrate on your reading. Your emotions will gradually calm down. Therefore, you can read a sutra, or chant a mantra, or mindfully chant a Buddha‘s name. There are many methods. Or you do not have to use these methods. You can use worldly methods instead. If you like music, you can listen to classical music, and your mind will calm down. There is no specific method. You can use any method that works best for you. In sum, it is most important to end one’s discriminations and wandering thoughts. This is the core concept of cultivation. Anchor：Master, can you advise us as what sutras we should study to help us practice at home? Master Chin Kung： A beginner must start with being a good person. In recent years, I have been advocating “Four Goodnesses,” which are to maintain a good heart, do good deeds, say good words and be a good person. “Good” means to benefit society, not oneself. If people seek only to benefit themselves and put aside benefiting society, it is not good. Our every thought should be for society. I am also a member of society. If everyone is doing well, naturally I will also do well. If I am the only one who is doing well I will still have adversities that I cannot avoid. Therefore, the criteria of goodis whether society will benefit. This is the minimum requirement for being a good person. Where do we start? Master Yin Guang[13th Pure Land patriarch], promoted _Liaofan‘s Four Lessons_ throughout his life. We can emulate Yuan Liaofan, who lived in the Ming dynasty. His book is widely circulated in Taiwan. I have lectured extensively on this book. There are tapes and books in circulation that you can listen to or read. We start with diligently learning to be a good person. It is the foundation. Then when we study sutras, we will benefit from our study. If you have not read any sutras, the _Infinite Life Sutra_ is a good sutra to start with. This sutra is not too lengthy. It is very suitable for people today. It is complete with principles, methods, and states [of cultivation]. All aspects are covered. It is a very good book. Anchor：The _Infinite Life Sutra_? Master Chin Kung：The_Infinite Life Sutra_. Anchor：Master, before, during, or after reading a sutra, are there any rules or taboos? Master Chin Kung： None. Buddhism is a teaching, not a religion. The Buddha will not get offended if we do not observe rules. There is no such things. If Buddha gets offended, it means his mind is not quiescent and he therefore becomes an ordinary person! There is no such thing. Anchor：No taboos? Master Chin Kung：Absolutely none. Anchor：You can read sutras any place and any time? Master Chin Kung：Yes! Yes! Anchor：As long as we quiet down and keep the mind focused? Master Chin Kung： Yes! Yes! But when everyone practices together, there must be rules, otherwise there will be chaos. Why is [the musical instrument] the wood fish used for group chanting? It provides the rhythm so that everyone can chant in unison. The chanting will sound unified, not chaotic. Therefore, rules are for group practice. When you practice alone, you do whatever is comfortable. Anchor： Also, in our living environment we can see disharmony everywhere. For example, more and more couples are in discord. The divorce rate is increasing. There are many stories of unfilial children. Discord among neighbors can be seen everywhere. They all reflect a disharmonies society. Master, would you please say something in regard to this disharmony? Master Chin Kung： We must find the causes of this disharmony and eliminate these causes. Then we can truly solve the problems. The causes lie in education. Why was society stable in the past? Because of education, society was stable for a long time. The focus of education in the past was to teach one how to be a decent person. You can read about the old education in _Sanli_ abd about Buddhist teaching in the sutras and their commentaries. They teach people how to interact properly with one another: between husband and wife, between parents and children, among siblings, among friends, and between leaders and subordinates. They teach us how to behave within these relationships, called the Five Cardinal Relationships and Eight Virtues. This is what the teaching focuses on. When Confucius taught, virtues— a person‘s foundation —was top priority. Then he taught how to talk appropriately with others, how to engage in tasks, and how to make a living. When the student had these qualities, Confucius would then teach him literature and art to enhance his culture levels. There is a rationale for this progression. It is the same in Buddhism. There is an aberration in the objective of education today. This aberration is the main cause for disharmony: We emphasize technology instead of the humanities. So we do not understand human relationships. Even if we are wealthy, wealth alone will not enable us to resolve problems in human relationships. This is the difficult part. If we want to remedy the situation, it is too late to use education to resolve today’s social crises because it will take too long. It is too late to use the Mahayana teachings. The most effective method is the teaching of causality. It is the truth. If everyone knows that good causes bring about good effects and bad causes bring bad effects, then people will restrain their thoughts and actions. The world will be a safer place. [Understanding the need for teachings on causality] Master Yin Guang propagated _Liaofan‘s Four Lessons_ and _Accounts of Response and Retribution_ , instead of lecturing on sutras or propagating the Dharma. These books talk about causality and urge people to be virtuous. What he did made a lot of sense. He was truly wise and compassionate. He tried to help society. We know the principles and methods, and so we to wholeheartedly propagate them. Anchor： Master, people generally fear the future, death, and rebirth. Would you please talk about life and death? Master Chin Kung： We fear death because we do not understand the reality at all. When we understand, we will have no fear. The Buddha told us that life is eternal. In other words, there is no death. The concept of death is a wandering thought. The physical body is not “I.” Everybody takes the body as “I,” so people have fear. If a person knows that the body is not “I,” why would this person be afraid? Take clothes for an example. We know our clothes are not who we are, just something we possess. When the clothes are dirty, we take them off and put on new ones. The body is also a possession of ours, not who we are. When the body is worn out after decades of use, we discard it and get a new one. If you think this way, won‘t you be free or fear? This is the reality. Therefore, the Buddha said that the body is not “I,” but something I possess, just like clothing. When you look at death this way, you will not be afraid. Anchor：Then what is “I”? Master Chin Kung：In Buddhism, “I” refers to the true nature. A philosopher had said “I think, therefore I am.” Anchor：“I think, therefore I am.” Master Chin Kung：The part that can think is you. Anchor：Formless? Master Chin Kung： Formless. We call it spirit or mind. But is that the true “I”? No, it is still not! The true “I” is a level above that. Actually, the philosopher who realized “I think, therefore I am” was already more perceptive than most people. In Buddhism, this concept is consciousness. What is consciousness? It is the mind‘s activity. What the philosopher observed was the mind’s activity, not the nature of the mind. The nature of the mind is the level above consciousness. It is the true “I.” Therefore, the body is not “I.” In the Six Paths, we keep acquiring and discarding bodies and are thus encumbered by them. The body is not a good thing. Therefore, we should not pamper it. But we should not abuse it either. It is wrong to pamper or to abuse it. Just let everything that happens to the body take its due course. Then we have a perfect life. We call this according with nature. The body has to return to nature and accord with nature. This is most healthful way to live. Anchor：Master, where do we go after death? Master Chin Kung： In scientific terms, we just go to another dimension. Buddhism talks about the Ten Dharma Realms, the Six Paths, the twenty-eight levels of heavens, and Buddha Lands. From the scientific perspective, they are just different dimensions. We live in a three- or four-dimension world, and other beings live in five- or six-dimension space. The Buddhas‘ state is the highest, perfect dimension. Frankly, it is just the changing of dimension. If you cannot quite understand, just think about the switching of television channels. You may find it easier to understand. Has the television changed? No! Only the channel is changed. It is still the same television. There is a Buddhist saying about rebirth: “One definitely attains rebirth but one does not actually go.” Why does one not go? Because it is still the same television. Why does one defiantly attain rebirth? Because one is now on a different channel. It is indeed a different channel. We can explain death and rebirth with scientific methods. This is the reality. Anchor：So there is no delusion in Buddhism. Master Chin Kung：None! Anchor：It is very scientific. Master Chin Kung：Yes. Anchor： I am curious about the Buddhist ritual that helps the deceased to leave the Three Evil Paths. What is the purpose of this ritual? Master Chin Kung： This ritual allows us to pay our respect to the deceased. We sincerely try to help the deceased. The deceased committed many bad karmas when alive, so he or she will face bad retributions. This Buddhist ritual helps the deceased to suffer less. The principle is well explained in the _Ksitigarbha Sutra_. The deceased will not get merit when we simply recite a sutra! It is clearly explained in the sutra. You must understand how the service helps the deceased. We have to cultivate a pure mind, that is, a mind without wandering thoughts. When we chant with a pure mind, the deceased will get merits. Let‘s say, I want to bring honor to my family and ancestors. I would need to work hard to become an outstanding person in the future. My parents would then be honored. Wherever they go, they would be introduced as so-and-so’s parents. Thus, they would be respected and receive special attention. The same principle applies [to help the deceased]. Without achieving true cultivation yourself, it would be futile to chant any sutra. To sum up, when you study sutras, you must understand their meanings and practice accordingly. If you can elevate yourself from the level of an ordinary person to that of a sage, you will bring honor to your parents, and people will respect them. This is the true meaning of the Buddhist ritual for the deceased. Anchor：So the ritual does not really help in the deceased‘s rebirth? Master Chin Kung： It helps. The deceased will be respected wherever he or she is reborn, be it heaven or any other path. If the deceased‘s child is a sage or a bodhisattva, the deceased will be greatly honored. The ritual works this way. If you cannot succeed in cultivation, it is futile to chant any sutra. Anchor： Master, you just mentioned the _Ksitigarbha Sutra_. In Buddhism, it is a very important sutra. Could you spend some time to give us an in-depth explanation of it? Master Chin Kung： Learning and practicing Buddhism is clearly divided into four stages in China. The first stage is learning from Ksitigarbha. _Ksiti_ means the mind, and garbha means stored treasure. Innate in our minds are infinite wisdom, infinite skills, and infinite virtues and capabilities. The Buddha said: “Every being has the wisdom and abilities of a Buddha.” So our wisdom and abilities are the same. No one is better than another. But why does it appear that some are better than others? Why is everyone different? The difference is due to the karmic obstacles that we mentioned earlier. When a person has more karmic obstacles, little wisdom will surface. When a person has less karmic obstacles, more wisdom will surface. The difference is due to the quantity of karmic obstacles. If everyone totally removes their karmic obstacles, the wisdom and capabilities that surface will be the same. Therefore, we start with our mind treasure. How do we uncover our mind treasure? With filial piety and respect! Therefore, the _ Ksitigarbha Sutra_ is the Buddhist version of the _Classic of Filial Piety_. We must start our learning with Ksitigarbha. From Ksitigarbha, we advance to Avalokitesvara Bodhisattva, who symbolizes great compassion. Great compassion arises from filial piety and respect. Say I am filial to my parents and my family members, and then I apply this filial piety and respect to all beings. I thus become Avalokitesavara. This is advancing to the next higher level. The next is Manjusri Bodhisattva, who represents wisdom. To be truly compassionate towards all beings and to care about and to take care of them, you should be rational, not emotional. Manjusri represents reason. Finally, Samantabhadra Bodhisattva symbolizes nondiscrimination. Your wisdom, compassion, filial piety, and respect should be the same towards all beings. Therefore, Samantabhadra truly achieves perfection in practice. Anchor： Master, you mentioned mindfully chanting a Buddha‘s name earlier. On many occasions, we can hear the chanting of Buddhas’ names. For example, the most common are “Namo Amituofo” and “Namo Guan Shi Yin Pusa.” Master, what is the purpose of chanting these names Master Chin Kung： In Buddhism, there are many methods of cultivation. There are 84,000 methods—countless methods. Buddha-name chanting is only one of the countless methods. The advantage of this method is its simplicity and ease. Everyone can practice this. Its principles are very profound. The Pure Land school advocates chanting “Amituofo” and vowing to be reborn in the Western Pure Land. Of course, it takes more than a few words to explain Pure Land clearly. Although, its sutras are not long, they hold an abundance of principles. Take the _ Amitabha Sutra_, whicj everyone is familiar with, as an example. We used to think that this sutra is very simple. I lectured on this sutra twice. There is a set of 335 cassette tapes of my second lecture series. We can see that this sutra is not simple at all! I spent so much time, almost one year, lecturing on this sutra. Did I cover all the meanings? No! I only managed to cover a little. We can see that there is an inconceivable abundance of Pure Land principles! However, the method is simple. Anyone can practice it, regardless of whether one understands the principles or not. If one does not understand the principles, the foremost thing is to practice sincerely. “Sincerely” means to truly believe and to make one‘s vow. This person can also succeed. The result is truly wondrous. We can even say that it is unparalleled. One can transcend not only the Six Paths but also the Ten Dharma Realms. The merit achieved by other methods cannot compare with it in wondrousness. That is why all Buddhas praise this method. Since ancient times, the patriarchs of other schools also advocated this method. We can see that this method is truly wondrous. Anchor： Among the many methods of practicing Buddhism, such as the Zen school, the Esoteric school, and the Pure Land school, some people emphasize the simultaneous practice of Zen and Esoteric methods or the simultaneous practice of Zen, Esoteric, and Pure Land methods. Master, please tell us how we should practice. Master Chin Kung： Frankly, if we want to attain the most wondrous achievement in our practice in this short life, we must concentrate on one method because it is easier for us to maintain a calm mind with one method. If you learn two or three method, your achievement cannot compare with that of the person who concentrates on one. For example, in a battle, it is easier to win if the army attacks one spot. If the army is split and attacks three different spots, its power is weakened, and the army may not win. The same principle applies. When some advocate the simultaneous practice of two or three methods, you should listen carefully to what they say and to whom they say it. They have their reasons. For example, if one says to practice both Zen and Pure Land methods, one must have said this to a Zen practitioner who could not succeed in his practice but who was unwilling to give up. So one advises the practice of both Zen and Pure Land methods. In other words, if you do not succeed in one method, there is still hope for you to succeed in another. That is why some advocate the simultaneous practice of two or three methods. Thus, we understand that the person who says this has his reasons. In actuality, if the student truly listens to the teacher, the teacher will definitely yell him to concentrate on one method. That one method is the Pure Land method. It is the easiest to succeed in. the Zen and Esoteric methods are not as easy. Anchor： Today, Master Chin Kung has talked to us for almost two hours. Ladies and Gentlemen, if you have been watching our show today, you must now feel that you have benefited greatly. After the master has given us such an in-depth talk, I believe that you now have a very clear understanding of Buddhism. Buddhism is not a religion but a perfect teaching of utmost virtuousness. And it is definitely not something for us to worship. Buddha‘s teaching and our lives are closely knit together. Ladies and Gentlemen, if you want to understand more about Buddhism, let me introduce the book: _Buddhism: The Awakening of Compassion and Wisdom._ This is the Dharma talk that Master Chin Kung gave in Miami, USA, a few years ago. This book is widely circulated. I think you can find one to read. Today, our show will end here. I would like to thank Master Chin Kung for his talk. And thank you for watching. Summary: Buddhism is a teaching, not a religion, nor a philosophy.