Speech by Venerable Master Chin Kung
July 2007
----------------------------------
I left Taiwan in the 1970s, and have been traveling to various countries and regions to teach Buddhist principles based on what is taught in the Sutras. In each place I visited, I was most concerned with two things: First, the welfare of the elderly; and secondly, the rate of juvenile delinquency.
Why am I so concerned about the welfare of the elderly? The average age of the population is increasing and it is a world problem. How to take care of the livelihood of the senior citizens in a country is a major concern of most governments. To rear our children in the hope that they will look after us is wishful thinking and is not practical. Most of the members of our younger generation either failed to extend filial piety to their own parents or they lack the ability to take care of them. The home for the elderly seems to be the only solution in this situation.
When we examine the social structure of society in different countries, facilities for the elderly are hard to find. It is true that such facilities are found in some countries like the USA and Australia, especially in Australia. The Government there does look after their senior citizens. Yet, whether it was facilities provided by the Government or by private entities, the focus is on materialistic support and not support for their spiritual aspirations. The personnel involved look after the inmates like what is expected from mechanical devices. True love and compassion are seldom shown. The elderly would soon feel depressed, and abandoned. They live in solitude and would simply wait for their demise.
In such circumstances, we recently learnt from the Flower Adornment Sutra (also known as Avatamsaka Sutra). “The Four Immeasurable Compassions” concept has given us the inspiration that we have a duty to look after the aged. It is hoped that we should pull our resources together to help our senior citizens. Our senior citizens have made tremendous contribution to the society during their live time. They should have the opportunity to enjoy life in their final years. This is a way to build a selfless cordial society.
A few points for consideration:
1. Facilities and services similar to what is found in 5-star hotels should be made available. The accommodation provided should be comfortable in scenic areas. Single rooms complete with maid service should be made available. We could consider a fund raising exercise for donation or investment on a per room basis. Rooms not in use could be leased out. These could be made available to the guests of the inmates, or students who may need to make use of such facilities for study during their vacation.
Showing posts with label love. Show all posts
Showing posts with label love. Show all posts
Monday, August 11, 2008
Wednesday, July 30, 2008
The Sutra in Forty-two Sections Spoken by the Buddha (Section 1 to 7)
Lectures by the Venerable Master Hsuan Hua,
Given at Gold Mountain Monastery,
San Francisco, California, in 1974
Sutra in Forty-Two Sections
(Section 1 to 7)
----------------------------------------------------------------
Section 1
Leaving Home and Becoming an Arhat
The Buddha said, people who take leave of their families and go forth from the householder life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."
This is the first section of the Sutra in Forty-two Sections. It says that a Shramana (Buddhist monk) can become an Arhat.
The Buddha said, people who take leave of their families and go forth from the householder life. "When you leave home, according to the Buddhadharma it is necessary to receive your parents ' permission. It not like in America where you are free after the age of eighteen to do whatever you want. Formerly, within Buddhism in India and in China, in order to comply with the custom of the country, it was necessary to tell your plans to your parents: going to leave the home life. “This is called taking leave of them. To leave home is to respectfully offer up your body, mind, and life to the Triple Jewel and no longer to engage in worldly affairs. This is what is meant by take leave of their families and go forth from the householder life. “You enter a place of the Buddha, the Dharma, and the Sangha, and you leave the home-life.
In going forth from the householder life, you leave the ordinary household that has been your worldly home. Every household has its own troubles; there is constant quarreling among relatives and no real happiness. Thus you want to leave the mundane home, which is also called the burning house. It is said, he three realms are like a burning house; there is no peace to be found in them. “Therefore, it also called leaving the home of the three realms --the desire realm, the form realm, and the formless realm. It also called leaving the home of afflictions. Laypeople all have afflictions and no true happiness; that why they wish to leave home. Once you leave home, it essential that you cut off afflictions and resolve your mind on Bodhi. That is what is meant by leaving home.
They are people who know their mind and penetrate to its origin. This means knowing your own fundamental mind and recognizing that when the mind arises, every kind of dharma arises. When the mind is gone, every kind of dharma ceases. There are no dharma’s beyond the mind, and there is no mind outside of dharmas. Mind and dharma’s are one. If you understand that there is no mind outside of dharmas, then you understand the nature that is everywhere calculating and attaching, our ordinary conscious mind.
In penetrating to the origin, if we understand that the mind and nature in fact have no real substance, nor any form or appearance, if we can understand this principle, then we will understand that the nature which arises dependent on other things is false and illusory. The nature that is everywhere calculating and attaching is fundamentally empty as well. The nature that arises dependent on other things is also false and illusory. Neither of these natures actually exists. That is what is meant by knowing the mind and penetrating to its origin.
And who understand the unconditioned Dharma. To understand the unconditioned Dharma is to understand the Dharma of True Suchness. True Suchness and all dharma’s are not one, but at the same time they are not dual. If you understand this doctrine, that True Suchness and all dharma’s are not one and yet not different, then you can understand the perfectly accomplished real nature. You can awaken to your basic substance. That is what is meant by understand the unconditioned Dharma. "
Are called Shramanas. If you can be like that, if you can take leave of your family and go forth from the householder life, know your mind and penetrate to its origin, and understand the unconditioned Dharma, then you can be called a Shramana . "Shramana" is a Sanskrit word that means "diligently putting to rest." The Shramana diligently cultivates precepts, Samadhi, and wisdom; and he puts to rest greed, anger, and stupidity. After you leave the householder life, you should not diligently cultivate greed, anger, and stupidity while putting to rest precepts, Samadhi, and wisdom. If day after day you are without wisdom and day after day your stupidity grows greater, that is what is meant by diligently cultivating how to be greedy, diligently cultivating how to be angry, and diligently cultivating how to be stupid. Every day you are confronted with your own greed, anger, and stupidity. You can put them down, and so precepts, Samadhi, and wisdom cannot develop. You pay no attention whatsoever to investigating how to cultivate, how to hold precepts, how to practice Samadhi, and how to develop wisdom. Every day your afflictions increase. And why? Because your karmic obstacles from past lives are too heavy and your karmic retribution is so weighty that it keeps you from making the resolve for Bodhi. It makes you constantly find fault with other people. With this attitude, from morning until night you feel that you are better than anyone else, even to the point that you feel you are better than your teacher. Your teacher doesn’t measure up to me. See how talented I am? You could say that heaven above to earth below, I alone am honored. '" Someone with this outlook is certainly headed for a fall.
I often see Sangha members who haven even learned how to place their palms together correctly; they join their palms in a very sloppy manner. They sometimes hold them up at eye level! Properly done, your palms should come together in front of your chest. When you place your palms together, your ten fingers should be touching one another. After having left home for so many years, you don even know how to put your palms together! You don know how to bow correctly or to offer incense correctly; you’re too pathetic! If you don't know how to place your palms together, then you should look at the older cultivators and imitate them.
I recall when I explained the Rules of Deportment for Novices, I told you all not to put your fingers into your nostrils. How could this possibly happen? Because you joined your palms so high that your fingertips brush against your nose! Your folded palms should be at chest level. Hold them evenly at chest level, not at your mouth, your nose, or your eyes. When you are unclear about as basic a point as this, how can you cultivate the Way at all? If you still get this wrong, you will understand cultivation even less. When you cultivate the Way, you cannot be sloppy about anything or you won have any accomplishment. If you are off by a hairsbreadth in the beginning, you'll be off by a thousand miles in the end”
So, as Shramanas cultivate, they constantly observe the 250 precepts. They always rely on the precepts in their cultivation and do not violate them, and thus their study of the precepts grows. They value purity in all that they do. In motion and stillness, no matter what you are doing, you should maintain your purity. There should be no defilement in what you do.
By practicing the four true paths. The four true paths refer to the Four Noble Truths: suffering, accumulation, cessation, and the Way. When Shramanas diligently cultivate this Dharma, they can become Arhats. Since Arhat is a Sanskrit word with three meanings, it is considered to be a term that contains many meanings and thus is not translated. Due to the multiple meanings, it is not translated. We merely transliterate the sound of the Sanskrit word. The three meanings of Arhat are:
1. Killer of thieves. Arhats are really fierce! Wherever there are thieves about, they kill them. "Well, “you ask, "Aren't they violating precepts then?" The thieves the Arhats kill are not external thieves. They kill the inner thieves of affliction. Why are there thieves outside? Because there are thieves of affliction inside thieves of greed, hatred, and stupidity. Greed is a thief, anger is a thief, and stupidity is a thief. These are the thieves that must be killed. Therefore, the first meaning is "killer of thieves."
2. Worthy of offerings. They are entitled to receive the offerings of gods and humans. An Arhat who has been certified to the fruition is an enlightened sage. If you make offerings to an Arhat, you can thereby gain limitless and boundless blessings, too many to be reckoned. Being a Bhikshu is the cause of becoming an Arhat; one becomes an Arhat as a result of having been a Bhikshu. At the stage of causation, Bhikshus are destroyers of evil, and at the time of fruition, they are killers of thieves. At the stage of causation they are mendicants, and at the time of fruition they are said to be worthy of offerings. At the stage of causation they are frighteners of Mara, and at the time of fruition they are free of rebirth.
3. Free of rebirth. What is meant by "free of rebirth"? It means they have ended birth and death. They no longer suffer its misery. However, they have only ended share section birth and death. They have not yet ended change birth and death, so they are only Arhats. If you can cultivate the 250 precepts, then you will accomplish your study of the precepts. If you value purity in all things, then you will accomplish your study of Samadhi. If you cultivate the Way of the Four Truths, then you will accomplish your study of wisdom. In this way, you will cultivate precepts, Samadhi, and wisdom to perfection; and you will destroy greed, hatred, and stupidity. Once you have destroyed greed, hatred, and stupidity, you become an Arhat. There are four kinds of Arhats: first, second, third, and fourth stage Arhats. One who accomplishes the fourth stage of Arhatship truly ends birth and death.
Arhats can fly and transform themselves. They have a life span of vast eons, and wherever they dwell they can move heaven and earth. "
What is an Arhat? A fourth stage Arhat has reached the position called Beyond Study, because further study is no longer necessary. So Arhats of the first three fruitions are in the position of Having More to Study. Arhats of the fourth fruition have reached the position of the Way of Certification; second and third fruition Arhats have reached the position of the Way of Cultivation; and first fruition Arhats have reached the position of the Way of Seeing.
Given at Gold Mountain Monastery,
San Francisco, California, in 1974
Sutra in Forty-Two Sections
(Section 1 to 7)
----------------------------------------------------------------
Section 1
Leaving Home and Becoming an Arhat
The Buddha said, people who take leave of their families and go forth from the householder life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."
This is the first section of the Sutra in Forty-two Sections. It says that a Shramana (Buddhist monk) can become an Arhat.
The Buddha said, people who take leave of their families and go forth from the householder life. "When you leave home, according to the Buddhadharma it is necessary to receive your parents ' permission. It not like in America where you are free after the age of eighteen to do whatever you want. Formerly, within Buddhism in India and in China, in order to comply with the custom of the country, it was necessary to tell your plans to your parents: going to leave the home life. “This is called taking leave of them. To leave home is to respectfully offer up your body, mind, and life to the Triple Jewel and no longer to engage in worldly affairs. This is what is meant by take leave of their families and go forth from the householder life. “You enter a place of the Buddha, the Dharma, and the Sangha, and you leave the home-life.
In going forth from the householder life, you leave the ordinary household that has been your worldly home. Every household has its own troubles; there is constant quarreling among relatives and no real happiness. Thus you want to leave the mundane home, which is also called the burning house. It is said, he three realms are like a burning house; there is no peace to be found in them. “Therefore, it also called leaving the home of the three realms --the desire realm, the form realm, and the formless realm. It also called leaving the home of afflictions. Laypeople all have afflictions and no true happiness; that why they wish to leave home. Once you leave home, it essential that you cut off afflictions and resolve your mind on Bodhi. That is what is meant by leaving home.
They are people who know their mind and penetrate to its origin. This means knowing your own fundamental mind and recognizing that when the mind arises, every kind of dharma arises. When the mind is gone, every kind of dharma ceases. There are no dharma’s beyond the mind, and there is no mind outside of dharmas. Mind and dharma’s are one. If you understand that there is no mind outside of dharmas, then you understand the nature that is everywhere calculating and attaching, our ordinary conscious mind.
In penetrating to the origin, if we understand that the mind and nature in fact have no real substance, nor any form or appearance, if we can understand this principle, then we will understand that the nature which arises dependent on other things is false and illusory. The nature that is everywhere calculating and attaching is fundamentally empty as well. The nature that arises dependent on other things is also false and illusory. Neither of these natures actually exists. That is what is meant by knowing the mind and penetrating to its origin.
And who understand the unconditioned Dharma. To understand the unconditioned Dharma is to understand the Dharma of True Suchness. True Suchness and all dharma’s are not one, but at the same time they are not dual. If you understand this doctrine, that True Suchness and all dharma’s are not one and yet not different, then you can understand the perfectly accomplished real nature. You can awaken to your basic substance. That is what is meant by understand the unconditioned Dharma. "
Are called Shramanas. If you can be like that, if you can take leave of your family and go forth from the householder life, know your mind and penetrate to its origin, and understand the unconditioned Dharma, then you can be called a Shramana . "Shramana" is a Sanskrit word that means "diligently putting to rest." The Shramana diligently cultivates precepts, Samadhi, and wisdom; and he puts to rest greed, anger, and stupidity. After you leave the householder life, you should not diligently cultivate greed, anger, and stupidity while putting to rest precepts, Samadhi, and wisdom. If day after day you are without wisdom and day after day your stupidity grows greater, that is what is meant by diligently cultivating how to be greedy, diligently cultivating how to be angry, and diligently cultivating how to be stupid. Every day you are confronted with your own greed, anger, and stupidity. You can put them down, and so precepts, Samadhi, and wisdom cannot develop. You pay no attention whatsoever to investigating how to cultivate, how to hold precepts, how to practice Samadhi, and how to develop wisdom. Every day your afflictions increase. And why? Because your karmic obstacles from past lives are too heavy and your karmic retribution is so weighty that it keeps you from making the resolve for Bodhi. It makes you constantly find fault with other people. With this attitude, from morning until night you feel that you are better than anyone else, even to the point that you feel you are better than your teacher. Your teacher doesn’t measure up to me. See how talented I am? You could say that heaven above to earth below, I alone am honored. '" Someone with this outlook is certainly headed for a fall.
I often see Sangha members who haven even learned how to place their palms together correctly; they join their palms in a very sloppy manner. They sometimes hold them up at eye level! Properly done, your palms should come together in front of your chest. When you place your palms together, your ten fingers should be touching one another. After having left home for so many years, you don even know how to put your palms together! You don know how to bow correctly or to offer incense correctly; you’re too pathetic! If you don't know how to place your palms together, then you should look at the older cultivators and imitate them.
I recall when I explained the Rules of Deportment for Novices, I told you all not to put your fingers into your nostrils. How could this possibly happen? Because you joined your palms so high that your fingertips brush against your nose! Your folded palms should be at chest level. Hold them evenly at chest level, not at your mouth, your nose, or your eyes. When you are unclear about as basic a point as this, how can you cultivate the Way at all? If you still get this wrong, you will understand cultivation even less. When you cultivate the Way, you cannot be sloppy about anything or you won have any accomplishment. If you are off by a hairsbreadth in the beginning, you'll be off by a thousand miles in the end”
So, as Shramanas cultivate, they constantly observe the 250 precepts. They always rely on the precepts in their cultivation and do not violate them, and thus their study of the precepts grows. They value purity in all that they do. In motion and stillness, no matter what you are doing, you should maintain your purity. There should be no defilement in what you do.
By practicing the four true paths. The four true paths refer to the Four Noble Truths: suffering, accumulation, cessation, and the Way. When Shramanas diligently cultivate this Dharma, they can become Arhats. Since Arhat is a Sanskrit word with three meanings, it is considered to be a term that contains many meanings and thus is not translated. Due to the multiple meanings, it is not translated. We merely transliterate the sound of the Sanskrit word. The three meanings of Arhat are:
1. Killer of thieves. Arhats are really fierce! Wherever there are thieves about, they kill them. "Well, “you ask, "Aren't they violating precepts then?" The thieves the Arhats kill are not external thieves. They kill the inner thieves of affliction. Why are there thieves outside? Because there are thieves of affliction inside thieves of greed, hatred, and stupidity. Greed is a thief, anger is a thief, and stupidity is a thief. These are the thieves that must be killed. Therefore, the first meaning is "killer of thieves."
2. Worthy of offerings. They are entitled to receive the offerings of gods and humans. An Arhat who has been certified to the fruition is an enlightened sage. If you make offerings to an Arhat, you can thereby gain limitless and boundless blessings, too many to be reckoned. Being a Bhikshu is the cause of becoming an Arhat; one becomes an Arhat as a result of having been a Bhikshu. At the stage of causation, Bhikshus are destroyers of evil, and at the time of fruition, they are killers of thieves. At the stage of causation they are mendicants, and at the time of fruition they are said to be worthy of offerings. At the stage of causation they are frighteners of Mara, and at the time of fruition they are free of rebirth.
3. Free of rebirth. What is meant by "free of rebirth"? It means they have ended birth and death. They no longer suffer its misery. However, they have only ended share section birth and death. They have not yet ended change birth and death, so they are only Arhats. If you can cultivate the 250 precepts, then you will accomplish your study of the precepts. If you value purity in all things, then you will accomplish your study of Samadhi. If you cultivate the Way of the Four Truths, then you will accomplish your study of wisdom. In this way, you will cultivate precepts, Samadhi, and wisdom to perfection; and you will destroy greed, hatred, and stupidity. Once you have destroyed greed, hatred, and stupidity, you become an Arhat. There are four kinds of Arhats: first, second, third, and fourth stage Arhats. One who accomplishes the fourth stage of Arhatship truly ends birth and death.
Arhats can fly and transform themselves. They have a life span of vast eons, and wherever they dwell they can move heaven and earth. "
What is an Arhat? A fourth stage Arhat has reached the position called Beyond Study, because further study is no longer necessary. So Arhats of the first three fruitions are in the position of Having More to Study. Arhats of the fourth fruition have reached the position of the Way of Certification; second and third fruition Arhats have reached the position of the Way of Cultivation; and first fruition Arhats have reached the position of the Way of Seeing.
Sunday, June 8, 2008
Thank God for her
Sunday Star, StarMag, Sunday 8 June 2008 Heart & Soul
By Maria Dass
Sometimes a simple act of charity is all that is needed to show love and humility.
I have a wonderful story to share about my mother-in-law. Yes, we actually have a great relationship. It was the day after my fifth brother-in-law's wedding. Being the youngest of three siblings and not exposed to wedding preparations and the after-party, I mostly helped out with the cleaning and food preparation.
It was a Sunday and the wedding had been the night before. All of my husband's siblings and their families had just had breakfast and were lazing around. In the kitchen, my eldest sister-in-law was busy counting the money collected from “ang-pows” collected during the wedding dinner.
The front gate was left ajar to welcome any relatives or friends who might drop by for a chat. Suddenly I saw a haggard man in his 30s walk into the porch looking every bit a beggar. I was overcome with fear and thought that he might want to kidnap or even hurt someone in the family just for money. My mind raced with all sorts of thoughts.
I told my husband who was chatting with his brothers about the man outside. My husband promptly got up and walked outside to tell the man to leave as there was nothing to give. I know his intention was to safeguard everyone at home and not to belittle the haggard stranger. The man walked away slowly with a sad frown on his face.
My mother-in-law who was busy preparing breakfast in the kitchen came out to the living room and walked towards the man. After talking to him for a while, she came into the house and looked for some money to give to the stranger as he wanted the money for food. After doing that, she asked him to wait and went back into the kitchen to prepare a hot drink.
I could see right away a glint of happiness on the stranger’s face as he waited patiently for his drink. After he finished, he walked away happier that when my husband asked him to leave. I could feel that he felt appreciated.
My mother-in-law came back into the house and said that she felt pity for the man and it was okay to give some money away when we had so much. Right then, I recollected a pastor saying that “God reveals himself in many ways”. Maybe it was Him in disguise, needing to see if there was charity and love in our home.
Well, all I can say is that with my mother-in-law, there will always be charity and love in abundance. I felt ashamed that I did not do anything more for the stranger. I learnt a lesson on giving and aim to do more for the less fortunate in my own way.
----------------------------------------------------
■ If you have a stories that are heart-warming, an original one to share, write, in not more that 900 words, and email it to jimiechin@gmail.com.
By Maria Dass
Sometimes a simple act of charity is all that is needed to show love and humility.
I have a wonderful story to share about my mother-in-law. Yes, we actually have a great relationship. It was the day after my fifth brother-in-law's wedding. Being the youngest of three siblings and not exposed to wedding preparations and the after-party, I mostly helped out with the cleaning and food preparation.
It was a Sunday and the wedding had been the night before. All of my husband's siblings and their families had just had breakfast and were lazing around. In the kitchen, my eldest sister-in-law was busy counting the money collected from “ang-pows” collected during the wedding dinner.
The front gate was left ajar to welcome any relatives or friends who might drop by for a chat. Suddenly I saw a haggard man in his 30s walk into the porch looking every bit a beggar. I was overcome with fear and thought that he might want to kidnap or even hurt someone in the family just for money. My mind raced with all sorts of thoughts.
I told my husband who was chatting with his brothers about the man outside. My husband promptly got up and walked outside to tell the man to leave as there was nothing to give. I know his intention was to safeguard everyone at home and not to belittle the haggard stranger. The man walked away slowly with a sad frown on his face.
My mother-in-law who was busy preparing breakfast in the kitchen came out to the living room and walked towards the man. After talking to him for a while, she came into the house and looked for some money to give to the stranger as he wanted the money for food. After doing that, she asked him to wait and went back into the kitchen to prepare a hot drink.
I could see right away a glint of happiness on the stranger’s face as he waited patiently for his drink. After he finished, he walked away happier that when my husband asked him to leave. I could feel that he felt appreciated.
My mother-in-law came back into the house and said that she felt pity for the man and it was okay to give some money away when we had so much. Right then, I recollected a pastor saying that “God reveals himself in many ways”. Maybe it was Him in disguise, needing to see if there was charity and love in our home.
Well, all I can say is that with my mother-in-law, there will always be charity and love in abundance. I felt ashamed that I did not do anything more for the stranger. I learnt a lesson on giving and aim to do more for the less fortunate in my own way.
----------------------------------------------------
■ If you have a stories that are heart-warming, an original one to share, write, in not more that 900 words, and email it to jimiechin@gmail.com.
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