Category: Teachings

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.

Pindola

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Arhat Pindola was  known to have pure white hair and long snowy eyebrows which showed longevity,  seniority and leadership. He was one of the Four Great Monastic disciples  appointed by the Buddha to assist the future  Buddha, Maitreya. He was also well-known for his kindness and supernatural powers.

One day, he went  to a woman known to be stingy, and requested alms for the sake of several monks  who had come from afar. She shooed him away and then went back to cooking her  pies. Instead of taking his leave, Arhat Pindola sat and entered into  meditation. The woman was frightened to find the monk sitting there and looking  as if he had died. Fearing that she would go to court if the monk died there, she  asked Arhat Pindola for pardon. She offered him a small piece of pie.  Surprisingly, the pie became very large. Then he said to her, “Benefactor,  I would not partake of this big pie. I have come to ask for alms to offer the  food to the monks who just arrived here from afar and are too tired and hungry  to come out.” His kindness and sincerity moved the woman, so she decided  to give him more pies. But Pindola turned her down and said, “Thank you  for your kindness. This big pie is enough. I am very pleased that you have been  so benevolent. May your merits and wisdom increase because of your  generosity.” This woman was moved by Arhat Pindola’s kindness and  felt remorseful for her stinginess. She decided to cultivate kindness and  generosity by making offerings and supporting the Sangha.

Everyday Buddhism – Driving

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When driving, enclosed in our cars, unable to see, hear or communicate with other drivers, we often disconnect from  others on the road. Sometimes we take others’ driving habits personally, and become angry or stressed. How do we keep our Bodhisattva practice in the midst of the Bay Area Traffic?
When traffic reporters talk about  roads, they use words like ‘flow,’ ‘blocked,’ and ‘diverted,’ as if they were describing water. If we were rafting down a river, would it do any good to get mad at the boulders in our way? Wouldn’t we simply go around them? Taking this analogy, other drivers are like the boulders in the water. Annoyance and anger will only ruin our day. Acknowledge the situation and let it go.

Driving is the perfect time to practice  your awareness. Instead of thinking about projects at work or home, try just being aware of your driving and surroundings. This will not only relieve your  stress on the road, it will make you a safer driver.

A Mind of Kindness and Compassion Can Dispel Anger

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Adapted from the Grand Master’s Dharma Talk

Kindness and compassion can dispel the anger we feel. The Buddha said, “Great is the kindness that is unconditioned; great is the compassion when all are one.” Unconditioned compassion is to treat all people (strangers, relatives, friends and even enemies) with a mind filled with compassion. Another great teacher, Confucius, stated that we should, “Respect our elders and respect others’ elders; care about our young and care for others’ young.” Buddhism also states that we should strive for “equality between friends and foes, and among all beings.” Do not discriminate. With a mindset of kindness, we can treat all equally and in the appropriate respectful way.

Not   only should we treat people with equality and care for animals with compassion,   but we should also protect and cherish trees, plants, even a blade of grass; in   other words we should protect the whole environment and all sentient life.  If   we can develop this spirit of unconditional kindness and great compassion toward   everything, society will be harmonious. If children cultivate this spirit when   they are young, fighting and trouble can be minimized.

Compassion and kindness must be cultivated in our daily life.  First, we must practice no killing.  Next, we need to work to save lives, because animals have the same Buddha nature as humans.  If we can refrain from eating meat and be vegetarian, it is compassionate conduct. As a result, our mind will be peaceful, harmonious, and bright.

Those who have kind and compassionate minds  radiate gentleness and joy and everyone enjoys being with them. On the other  hand, those who harbor anger and hatred develop an unwelcoming appearance and  people are afraid to associate with them.

Anger is a fire which burns the forest of  merits (virtuous actions). When we give rise to anger we harm our body through  the rising of our blood pressure and so forth. It destroys relationships. For  example, if you are consumed with anger, people will not hire or work with you.  When they do, resentments and bad karma are created. When you are angry,  even friends and relatives will stay away from you. If you understand the  Buddha’s teaching and the truth about causality, you will know how to pacify  your mind and get along with others. When your mind is peaceful, your body will  be healthier, your relationship with others will become more harmonious, and  your journey in life can become happy and blessed.

Some people think that the place where they  live is not safe due to the impact of disasters such as war or fire. They want  to immigrate to other countries. However, it will be the same wherever they  go. The disastrous results of wars and fires are due to  anger. Buddhism teaches that the environment is changed by the mind. Most  people do not understand this and blame disasters on external factors. If we,  as individuals and as a society, respect the environment, all people and  animals, and work together with respect and harmony, we can avoid disasters, or  when they occur, we will be prepared to weather them successfully with kindness  and compassion to all.  People have no  will to create disasters; however, they still harbor anger and hatred.  If  people have anger, no matter where they flee, they cannot escape the effects of  disasters.

If we want the external environment to be  peaceful and pure, we need to begin by changing the mind. The Vimalakirti Sutra  says, ‘When the mind is pure, the land is pure.’ When the mind is pure, the  place where we live is a pure land. We don’t need to move to find this pure  land. If we don’t change our mindset, no matter where we escape, we will  not be at peace.

If we want to get rid of our anger, we need to  develop a great compassionate mind. Without this, it is very difficult to  eliminate anger. We need to practice and develop compassion and kindness  gradually, day by day. Compassion and kindness are the realm of the  bodhisattvas. If you can perfect unconditional compassion and kindness to all, you  are a bodhisattva (one who benefits others and yourself). Everyone can perfect  these virtues in their life with appropriate effort.

Panthaka

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Panthaka means “born by a road side.” His younger brother, Budapanthaka, was “born by a country road”. Both of them became ordained monks and attained Arhatship in Buddha’s time.  Panthaka, the Arhat holding a sutra, vowed to stay in this world to ensure the transmission of the correct Dharma. Panthaka was one of the Buddha’s most prominent disciples. He was known for being skilled in assisting students that had difficulties and doubts about the Buddha Dharma.

Sugata – The ‘Dragon Tamer’

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The Arhat Sugata is known  as “The Dragon Tamer.” The “Dragon” here is interpreted as vicious desire and  anger. Due to ingrained delusion, our mind is often not very tame or well  behaved.  With this un-tame “Monkey  Mind,” we cause our own suffering and the suffering of those around us. When we  tame and discipline this mind with right views and compassion, we are relieved  from suffering. “Deep awareness of the suffering of another coupled with the  wish to relieve it” is Compassion.