Author: Grace

Vajraputra

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Arhats are saints or sages who have fully realized for themselves  the Buddhist Doctrine. The difference between an Arhat and a Bodhisattva is the  Arhat attains enlightenment by himself, for himself, whereas a Bodhisattva vows  to lead all beings to ultimate liberation. The Buddha was also considered an  Arhat, who was named the Great Arhat in  Buddhist scripture, because he attained  supreme and complete enlightenment, which is superior to that of the Arhat. In some texts the Buddha is described as being  accompanied by 50 Arhats, sometimes by 500 or other multiples of this number  (the figure is taken by some simply to mean a large crowd).  Here at Buddha Gate we have 18 statues to  represent all Arhats.

In  keeping with this month’s theme, ‘Harmony’, we have selected Arhat Vajraputra. The  literal meaning of Vajraputra is Diamond Seed. Vajraputra symbolizes the  invincible power of compassion and wisdom. One of the stories of  Vajraputra is that he instructed Ananda (famous for  his extraordinary memory by which he was able to retain all of the Buddha’s  teachings),  to harmonize the understanding of the Dharma with the  practice toward  Arhatship.

Six Paramitas; Remedies to Afflictions, by the numbers

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Isaac  Newton postulated; “For every action, there is an equal and opposite reaction.”  This is the same basis for Karma and all that is taught in Mahayana  Buddhism.  As part of the instruction of  the Dharma, here are some of the practices for eradicating afflictions and  poisons.

To free us from the six causes of suffering, the Six Paramitas are the remedies:

Dana—Giving and generosity to eradicate greed  and stinginess
Sila—Virtue and morality to eradicate misconducts and moral corruption
Ksanti—Patience, tolerance, acceptance, and endurance to eradicate anger and hatred
Virya—Energy, diligence, courage, enthusiasm and effort to eradicate laziness and dullness
Dhyana—Meditation, absorption, concentration and contemplation to eradicate distraction and monkey mind
Prajna—Transcendental wisdom to eradicate ignorance and delusion

In practicing the Paramitas with concentration and diligence, we can eradicate these vexations and  learn to cultivate generosity, virtue, and transcendental wisdom.

Dedication of Merits

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The  practice of Dedication of Merits is chanted by the Buddha Gate  assembly during ceremonies,  and at  the conclusion of every meditation class. What  are the merits we are dedicating, and to whom are they directed?

The merits we dedicate are from our good deeds, altruistic thoughts, and pure mind.  We dedicate the merits to all sentient beings. This, along with good conditions, will help  their positive karma develop into a positive effect.

There are many other forms of merits we can dedicate, such as chanting the Three Refuges or  sutras.

To whom can we dedicate merits? We can dedicate merits to  any person, any group, and  all sentient beings. Through a sincere and concentrated mind, we can help  others by offering our positive thoughts to them. We can direct merits to a  family member or friend – whether living or deceased. For example, we can  dedicate merits for a good outcome to someone facing adversity, or to deceased  relatives to increase their awareness of the Buddha Dharma for rebirth into a  higher realm.

If there is suffering somewhere else in the world because of a  natural disaster or human-caused suffering, we may feel helpless. However, besides material support we  can make a difference by dedicating merits. These are not bound by physical limits.  Imagine the power of dedicating merits to all sentient beings when the assembly  recites a sutra in complete concentration.

Think about it. Since dedicating merits is karma made by you, what  could be some of the resulting effects?

Ajita

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Arhats have many names: sometimes Luohan or Aluohan in Chinese, and Saints or Sages in English. Arhats are people who have attained enlightenment and renounced their false egos. At their level, all vexations have ended, the cycle of rebirth has broken, and so they enter Nirvana.
There was once a famous Arhat named Ajita, also known as “The Arhat Riding a Deer.” When Ajita decided to seek enlightenment, he left the employ of his king, and went to the mountains to become a monk. After reaching enlightenment, he rode back to the palace on a deer. He was immediately recognized by the guards, and brought before the king. When Ajita taught the king the Dharma, the king decided to renounce his throne to his son, and follow Ajita back to the mountains to become a monk himself. To show his gratitude and share his learning, the former king also returned to spread the Dharma message; enabling sufferers in his kingdom to also find liberation.

Gratitude: Recognizing, Appreciating and Repaying Kindness

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Buddha  says we should endeavor to repay the four types of kindness. Therefore, we must  first recognize kindnesses, and then appreciate them, and only then, can we  repay the kindnesses through our own actions. First we should recognize the  many kindnesses of:

the Three Jewels,
our parents and teachers,
our society and country,
all sentient beings.

A threshold question to ask ourselves is;  who is kind to us?  If we think about it,  it is both people we know, as well as those who we don’t know. If we  contemplate this, we can come to realize a pure and tranquil state of  mind. If, on the other hand, we do not  acknowledge the many kindnesses experienced in our day-to-day lives, we will  feel discontented and prone to complaints.

How can we repay the four types of kindness? One way is to  contemplate with compassion that all people are kind and supportive. Everyone  in the world, including our relatives, co-workers, teachers, parents and even  people we don’t know, help us and care for us on a daily basis. We can think  about how, when we are born, we relied on our parents to raise, take care of,  and educate us. Then how teachers patiently instructed us and we learned knowledge and skills from them. Our society and nation provide the  conditions necessary for us seek jobs and lead constructive lives. Without  this network of support, we can’t survive; we can’t achieve success in our  career or our home life. In addition to this support, we also benefit from the  guidance of the Three Jewels that gives us the inspiration to develop wisdom, helps us to  overcome delusions  and transcend the suffering of samsara. All  sentient beings, all things and surroundings  sustain us directly or indirectly. By contemplating this way, we can become  sincerely grateful.

When we are able to acknowledge that our parents, teachers,  countries, all sentient beings and we, ourselves, are all interdependent in  this world, it’s called, “recognition.”   When we can truly recognize this fact, we will give rise to a grateful  mind. Moreover, we will sincerely want to take positive actions to repay these  many kindnesses.

How can we repay these  kindnesses?

By practice and making positive achievements in  our studies and careers.
By cultivating good deeds, virtues, merits and  meditation.
By working hard in our daily lives with a  grateful mind.

A contented mind is the fountainhead of happiness. If we can recognize, appreciate, and repay  the four types of kindness, we will generate a contented mind.

In this modern world, filled with its emphasis on efficiency and  competition, a contented mind may sound unusual. However, as the saying goes, “A contented  mind is a perpetual feast.” It’s optimistic, flexible, and infinitely  useful.

One of the causes for unhappiness and worry is discontent. For  example, when you get a job, you may not feel satisfied. You might find  yourself thinking of the job’s disadvantages. Your work day is too long. Your  employer is too bossy. Your co-workers are selfish. You feel annoyed by the type  of work and you feel your talent is buried. When you have all these negative  thoughts, you are, in fact, deluded. Alternatively, if you contemplate with a  grateful mind, “It’s not easy to get a job. This job is created by various  conditions from the support of our society, I am so fortunate to get such a  job,” you can then cherish and respect the job. Gratitude is generated from  your own mind and your own attitude. You can feel joyful and contented with  your work and co-workers with such a “right attitude”.

In our world so full of material desires, our worries and  vexations tend to increase. There is often corruption of ethical and moral  concepts and the living environment has become more chaotic. People don’t know  where their mind should dwell. Nevertheless, if we know the truths of:  recognizing, appreciating, and repaying the kindnesses, and practice these in  our daily life, we will eradicate our delusions, harmonize interrelationships  with all sentient beings and create a promising future life.

A story about an ancient King’s repentance and good deeds

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There once was a king in India, named YueShi.  During times of war, he fought on the battlefields and killed many people. One day, he suddenly reflected inwardly and realized, “I have created so much offensive karma, I will certainly suffer the retribution of hell.” He became fearful, made sincere repentance and resolved to never again create such bad karma. He even resolved to uphold the precepts, practice charity, build shelter for the Sangha, and offer food, medicine, clothing and the other necessities of life to the Sangha so that they could focus on their practice without worries.

The King’s ministers became wary and questioned the King, “Your majesty, you previously did a lot of killing and committed many offenses. Do you think that the good deeds you have done recently can truly remedy your previous offences?”

When the King heard this he immediately ordered one of his ministers to fill a big pot with water and boil it nonstop for seven days and seven nights.  The King then threw a ring into the boiling pot.  He asked his ministers to retrieve the ring. The ministers were alarmed and said, “Please, sentence us to death! If the King wants us to retrieve the ring from the boiling water, it would be like a death sentence.”

The King asked them, “Is it true that there is no way to retrieve the ring without being burned to death?”

At that moment, a wise minister said, “You only have to extinguish the fire beneath the pot and pour cold water from above. Then you can retrieve the ring safely.”

The King told his ministers, “My previous offences are like adding fire to the pot.  Now that I have come to a realization, I have made repentance, I no longer create evil karma, and I cultivate all kinds of good deeds to expel all offensive karma.  This is like extinguishing the fire beneath the pot and pouring cold water from above. The ring can easily be taken out. “

A proverb says, “The sea of suffering is boundless and dark; turn your head around and you will see the shore.” “Head” means thought. “Turn your head around” is to change our thoughts. “The shore” is the place of illumination and liberation, in contrast to the darkness of the sea of suffering. Sentient beings are bound by their karma. If they can raise their awareness and reflect inwardly, truly examine and recognize the evil karma which they have created, change evil thoughts to good thoughts, and sincerely make repentance, the karmic force will be dispelled by the pure and sincere mind. They will then be freed from the bondage of evil karma, expel disasters and offenses, and the luminous shore will emerge.

Seven Round Compassion Contemplation

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In this meditation practice, we move from a breath-counting technique to contemplation. Through repentance and reflection we deepen our compassion.  By practicing this deeper form of contemplation and meditation, we repent our misdeeds, dedicate ourselves to benefit others, and strengthen our own meditation practice. If we practice this contemplation every day, we will soon obtain many benefits: our anger will be replaced by tolerance, our minds will be more at peace, our social interactions will improve, and our friends and foes alike will be more amenable and open to Buddhist cultivation. Here is a model for this meditation practice.

Read the Compassion Contemplation Seven times in the following manner: First read the columns from top to bottom, then  from bottom to top. Repeat until you have sincerely read from top to bottom four times and bottom to top three times. During the contemplation, stay focused. Do not be distracted such as conjuring the people’s faces in your mind. This counts as one session of the Seven-Round Compassion Contemplation.

Elder Dear Ones
I have not appreciated how much my elders have done for me. I should have been more respectful toward them, should have observed filial piety, & should have made them happy. Instead, I have not done as well as I could have.  I have made them angry, ignored their advice, and hurt them with my immature behavior. Now I sincerely repent, and wish to make amends with merits from my Buddhist cultivation. By dedicating the merits of the Third Dhyana Heaven to them, I wish to eradicate their Three Poisons (greed, anger and ignorance), clear their karmic obstacles, hear, practice and support the Buddha Dharma, gain blessings and wisdom, bring forth the Bodhi mind, and never regress until perfect enlightenment is achieved. I also dedicate the merits to my Elder-Dear Ones from all my past lifetimes and wish that they be reborn in one of the better realms (human or devas), eradicate the Three Poisons, clear their karmic obstacles, hear, practice and support the Buddha Dharma, gain blessings and wisdom, bring forth the Bodhi mind, and never regress until perfect enlightenment is achieved.

Peer Dear Ones
I should have been friendly, helpful, and tolerant toward my peer dear-ones, but instead I was jealous of them, I argued and fought with them, and now I repent and make amends to them with my merits. By dedicating the merits of the Second Dhyana Heaven to them, I wish for them to eradicate the Three Poisons, clear their karmic obstacles, and achieve perfect enlightenment. Ialso dedicate the merits of the Second Dhyana Heaven to my Peer-Dear ones wishing them be reborn as humans or devas, until perfect enlightenment is achieved.

Junior Dear Ones
I should have done my best in instructing and guiding my Junior Dear ones, spending time with them, being kind and patient toward them.  Now I wish for them to eradicate their Three Poisons, clear their karmic obstacles, and achieve perfect enlightenment. I also dedicate the merits of the First Dhyana Heaven from all my past lives to my Junior-Dear Ones.

Elders’ Foes 
I wish to turn the bad karma between those that were hostile to my elders, or whom my elders disliked or resented, into good karma. By dedicating the merits of the Third Dhyana Heaven to them, I wish for them to be reborn into one of the better realms, eradicate the Three Poisons, clear their karmic obstacles, and achieve perfect enlightenment. I also dedicate the merits to my Elder-Foes of all my past lives.

Peers’ Foes   
To those that are foes of my Peers, including my own enemies, if they have done wrongs to me, I wish to forgive them and never think of retaliation.  If I have done wrongs to them, I wish to repent and make amends. I dedicate the merits of the Second Dhyana Heaven to them, and wish them well. I wish for them to be reborn into one of the better realms, eradicate the Three Poisons, clear their karmic obstacles, and achieve perfect enlightenment. I wish the same for my Peer-Foes of my previous lifetimes.

Juniors’ Foes 
To those that are foes of my Juniors including my own enemies, if they have done wrongs to me, I wish to forgive them and never think of retaliation. If I  have done wrongs to them, I wish to repent and make amends. I dedicate the merits of the First Dhyana Heaven to them, and wish them well.  I wish for them to be reborn into one of the better realms, and eradicate the Three        Poisons. I wish the same for my Junior-Foes of my previous lifetimes.

Neutral Ones 
To those that are neither dear nor hostile toward my elders, my peers, my juniors and me, I now dedicate my remaining merits to them. I wish for them to be reborn into one of the better realms, and eradicate the Three Poisons. I wish the same for Neutral-Ones of my previous lifetimes.

Rahula

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Buddha knew what Rahula had done, and knew that strict punishment would only bring temporary results. Buddha wanted to help Rahula understand his misdeeds, so he could correct his actions.

One day when Rahula saw that Buddha had returned from giving Dharma talks, he brought Buddha water for washing his feet. Buddha decided to take this opportunity to educate Rahula.

When Buddha finished washing his feet, he poured most of the water onto the floor. Buddha asked Rahula: “Do you see this?” Next, Buddha poured the rest of the water onto the floor, and asked again: “Do you see this?” Again, Buddha placed the bucket sideways on the floor and asked Rahula: “Do you see this?” Finally, Buddha placed the bucket upside down on the floor and asked: “Do you see this?”

Rahula was confused, but he kept on nodding his head and said “Yes”.

Buddha said: “Rahula, just like the little bit of water left in the bucket, there is only a little bit of Dharma in your heart. Since you have a habit of lying, the goodness in your heart has poured out just like the water, and there is nothing left. Just like the bucket lying sideways on the floor, people will not trust you anymore, and they will look down on you. Soon, just like the bucket lying on the floor upside down, your source of goodness will be gone. There will be no Dharma flowing into your heart.”

Rahula felt ashamed and regretful. Immediately, he repented to the Buddha: “Merciful Buddha, thank you for enlightening me about the endless worries my lies have brought to people. I will never do it again!” Buddha smiled and praised Rahula for his repentance and courage to change.

Out of ignorance, people make mistakes. With compassion, Buddha used a wise metaphor to teach Rahula the serious consequences of lying. Furthermore, Buddha made Rahula understand that being honest is a way to respect oneself and others. From then on, Rahula practiced diligently, and became an Arhat. We can learn from the wise Sage Rahula to be true and honest in our cultivation.

Bodhisattva Maitreya

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“Maitreya” means “compassion and benevolence.” Bodhisattva Maitreya is also known as “Ajita” which means “invincible.” He regards all living beings with compassion and has perfected the virtue of patience. He will be the next Buddha in the future. He is regarded as the founder of the Consciousness-Only School in Mahayana Buddhism.
The depicted statue of the “Cloth-bag Monk,” a Buddhist monk who lived in China about a thousand years ago, was regarded as the earthly incarnation of Maitreya. He has a “big stomach” and can therefore tolerate anything. If someone takes advantage of him it won’t make him mad. The “big stomach” symbolizes limitless tolerance and generosity.
He composed the following verse:
“If someone strikes me, I lie down and go to sleep, let them beat me as they please.  If someone spits on my face, I simply let it dry, without bothering to wipe it away.  Since I don’t fight back, the doer cools off too. This kind of paramita for reaching the other shore is a treasure among wonders. Once you learn this, how can you fail to attain the Way?”

Four Immeasurable Truths; Four Immeasurable States of Mind

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Adapted from a Dharma Talk given by the Grand Master

For a bodhisattva to benefit and bring joy to all sentient  beings, he or she will demonstrate four embracing virtues; giving, beneficial  actions, encouraging speech and the ability to view things from another’s point  of view.  At the same time, the  bodhisattva must also harbor four immeasurable states of mind (kindness,  compassion, joy, and non-attachment) as the foundation for these virtues.  If we practice the bodhisattva way without a  mind filled with kindness, compassion, joy, and non-attachment, we would be unkind  and hypocritical people, and our words would be untruthful. Therefore, we must  practice the four immeasurable states of mind together with the four all  embracing bodhisattva virtues. Then both speech and mind will be harmonious and  we can truly help and benefit all sentient beings.

How should we practice the four immeasurable states of  mind?   When we practice meditation, we should contemplate how we  could, from now on, practice the bodhisattva way, propagate the Buddha’s  teachings, and liberate all sentient beings.  How could we liberate all  sentient beings? First, all sentient beings are our previous relatives;  therefore we must resolve to liberate them. Second, all sentient beings have  the buddha nature, they are all future buddhas but are presently deluded,  therefore we should practice the four immeasurable states of mind to help them.

Immeasurable  kindness is to bring joy to all sentient beings. Immeasurable compassion is to  eliminate all suffering. Immeasurable joy is to rejoice when we see others  practicing good deeds. When a bodhisattva sees others doing good deeds,  attaining success in life, perfecting their cultivation or succeeding in their  studies, the bodhisattva is happy and generously gives admiration and  praise.  We should not only treat all people, but also all animals this  way. Immeasurable non-attachment (self-possession) means renunciation (relinquishing) and giving.  This may take  many forms such as Dharma giving, giving of material items, giving of comfort  and giving care to others in need; It also includes the dedication of merits  to others.

If the bodhisattva sincerely resolves to practice the four  immeasurable states of mind, the four great vows, and the ten virtues, he will  be freed from birth, aging, sickness, and death in this life.   When  we truly succeed in practicing the four immeasurable states of mind, we can  break our attachment to the notion of a self, a person, or a sentient  being.  When there is no attachment to the notion of a self, a person, or  a sentient being, and the mind is in equanimity, we will be in conformity with  the true impartial reality of Buddha nature and Dharma nature.