Buddhism
Born in India and nourished in Central Asia, Buddhism was officially introduced into China in 67 AD. Throughout the Eastern Han Dynasty (25 --220 AD), although a number of scholarly monks had come to China from India, worked among the Chinese and translated a fairly large number of texts into Chinese, Buddhism had a hard struggle with the indigenous religious systems. Confucianism, with its traditional prestige at the court, looked down upon Buddhism as a barbarian religion. However, as Buddhism was a much richer religion than Confucianism and as it possessed a more profound philosophy than Taoism, it soon attracted the Chinese.
In the next six hundred years up till the beginning of Sui Dynasty (581-618 AD), Buddhism developed quickly. Many emperors often proclaimed Buddhism as the state religion. They promoted Buddhism by building monasteries, translating Buddhist Sutras (scriptures) and constructing grottoes. For instance, during the Northern Wei Dynasty (4th-5th century AD), the ruling class was a great patron of Buddhism. More than 30,000 monasteries were constructed and there were over two million Buddhist disciples. The caving in stone of the world-famous Buddhist carves like those at Yungang Grottoes in Datong, Shanxi; Longmen Grottoes in Luoyang, Henan; and Mogao Grottoes in Dunhuang, Gansu also began in this period. They were not finished until many centuries later. Today, they are regarded as the three greatest stone-carving treasures in China.
The Sui and Tang period, from the end of the 6th century to the middle of the 9th century AD, was the golden age of Buddhism in China. After a long period of absorption and assimilation, China eventually changed Buddhism, adapting and unifying it with its own cultural system. As a result, eight principal sects came into being. These are the Sanlun (Three Treaties) Sect, the dharma-character (Fa-xiang) Sect, the Tientai Sect, Huayan (the Flowery Splendor) Sect, the Pure Land Sect, the Vinaya Sect, Zen Sect and the Esoteric Sect. They have spread far and wide throughout history to present day.
During the Song Dynasty (960-1279 AD), Buddhist doctrines became an influential element in the creation of Neo-Confucianism. It may be said that it was during this period that Buddhism was completely integrated into the Chinese culture.
During the Yuan Dynasty (1271-1368 AD), Tibetan Buddhism spread to all parts of China. At its peak, Tibetan Buddhism claimed about 42,300 Buddhist centres with about 213,000 members of the Buddhist clergy.
Buddhism gradually declined during the Ming and Qing Dynasties (1368 to 1911 AD). After the founding of the People's Republic of China, Buddhism has been tolerated, but during the ten-year Cultural Revolution (1966-1976), Buddhism was virtually destroyed.
In 1978, the policy of 'opening to the world' was adopted. Since then China has entered a new period of development. Eventually, the policy of freedom of religious belief was implemented in 1980s. Since then Buddhism has undergone remarkable changes. At present, there are approximately 10,000 Buddhist centres with about 185,000 members of the Buddhist clergy. Nearly 100 million people in China now are Buddhist devotees, while most Chinese, even though they may not call themselves Buddhists, maintain a Buddhist view of life and death.
The Buddhist Association of China, founded in 1953, is the largest and the most authentic body in charge of Buddhist affairs in China today. Among 38 Buddhist institutes in the areas inhabited by the Han nationality, the Buddhist Academy of China , founded in Beijing in 1956, is the only Buddhist institute for higher Buddhist education for bhikus, while the Sichuan Buddhist College for Bhikus, established in 1984, is the highest Buddhist institute of its kind. Both of them are recognized by the government as university level institutes. Nanjing's Jingling Buddhist Scripture Engraving Centre is the largest one of seven Buddhist publishing and circulating centres. The Institute for the Study of Chinese Buddhist Culture is the most important research institute for Buddhism in China. The Voice of Dharma (Fa Yin --Dharmaghosa) , and Buddhist Culture are the largest and most popular Buddhist journals distributed both in China and abroad.
From 1950 to the present day about thirty extremely important Buddhist discoveries of sarira deposits have been investigated and published. Three of them are most important. They are the discoveries of Buddha's tooth-relic , the Fangshan Stone Scriptures , and the Buddha's Finger-relics . Those recent new discoveries of priceless holy relics greatly encourage and inspire millions of Buddhist followers all over China to work hard on the path to their emancipation-- Nibbana, which was discovered and taught by the Buddha himself.
All the above mentioned phenomena demonstrate that Buddhism has well and truly revived in China today. The vital and growing Buddhism has become a living force in millions of Chinese people's lives.
In this way, for nearly 2,000 years Buddhism has been deeply rooted in the soil of China. It has exerted different degrees of influence on all aspects of Chinese culture, such as, Chinese thought, philosophy, morality, literature, poetry, music, dance, art, sculpture and architecture.
First, the influence of Buddhism on Chinese life and thought was tremendous. Buddhism not only absorbed Chinese indigenous elements such as Confucianism and Taoism, but also greatly promoted and developed Chinese thought to new heights. For instance, besides certain forms of theistic religious beliefs, Buddhism introduced into China the doctrine of rebirth, the idea of causality, and the belief in reward and retribution.
Secondly, Buddhist scriptures have had a strong influence on Chinese literature. In this area, it is the most pervasive. Buddhism taught through anecdotes, prompted much popular Chinese fiction. It is also thought that Buddhist translations introduced 35,000 new words and idioms into the Chinese language, which included equality and freedom. Buddhist scriptures certainly influenced Tang poetry. The concept of Prajna (Buddhist term of wisdom) has left traces in the poetic works of Tao Yuanming , Wang Wei, Pai Juyi and Su shi ( Su Dongpu). All of them are regarded as the greatest poets in the history of China. The poems written by them are classics which still enjoy great popularity today.
Buddhist themes are also frequently adopted in Chinese drama. In the modern Peking operas, The Heavenly Girl Scattering Flowerand Maudgyayana Saving His Mother derive from the scriptural tales of Vimalakirti.
Thirdly, Buddhism also brought to the Chinese a deep religious feeling and a profound faith, which inspired the great works of art in China, such as those found in Yun-kang, Hungmen, Tunhuang and other places.
Fourthly, buildings of the monasteries and pagodas occupy an important place in Chinese architecture. With the introduction of Buddhism, architecture in pagoda-building and sculpture made rapid development in all parts of China. For instance, the best preserved amongst China's ancient architecture are the Buddhist pagodas. The present Longhua Pagoda in Shanghai and the pagoda in Baoen Monastery in Suzhou were both built during the three Kingdoms Period in the 3rd century, but destroyed during a war then rebuilt later. These Buddhist pagodas are still well preserved today.
Fifthly, China's music, astrology, medicine and gymnastics also developed with the introduction of Buddhism. As early as the 2nd century, for example, Buddhist Songs were being sung in Chinese. The Tang music borrowed from Tianzhu Music (present-day India), Kucha Music, Anguo Music and other musical styles of Buddhist kingdoms in the Western Regions. In 1404, Emperor Chengzhu of the Ming Dynasty selected and edited Songs of Buddhas, Tathagatas, Bodhisattvas and Saints. It contained more than 400 peices of Buddhist music and songs which were popular from Tang to Yuan dynasties (618-1368 AD).This songbook has been preserved not only in China but also in other countries, such as Vietnam and Burma. Some of them are still in use in certain monasteries, such as the Tianling Monastery in Changzhou and the Zhihua Monastery in Beijing.
In a word, Buddhism has become an inseparable part of China's culture. Therefore, we shall have to pay attention to it and respect its value. We need to make the most use of it to benefit our society at large!
Today we would like to introduce you to Buddhism. Perhaps as this is the first time many of you have visited a Buddhist temple, some of the things that you see may be unfamiliar. However, Buddhism is not something special. In Buddhism we say that a student should really be a student, and wholeheartedly study. To sincerely study. We all live in a world of cause and effect. What you do now will influence your future. For this reason, earnestly studying now in the present, will certainly benefit your future.
There is a story that I would like to introduce to you. This story is about a Buddhist named. One day Banzan went to the market, for shopping. Banzan went to the market, to the butchers shop to buy some meat. And Banzan asked the salesperson for some good meat. Banzan asked for the best meat. The salesperson said, �It is all good meat.� That is, each cut of meat was the best. This story is an example for us, for all of us. It is about doing one�s best. If we are studying, or if we are working, we should always do our best. If we are studying, we do our best. If we are working, we do our best. Like this, we can be the person that we want to be in life, and we can be successful in life.
Perhaps, at times we may feel a little bored, or we may not like everything that we study so much. However, what you are doing now, your education, this is the foundation of your life, and it is very important. Perhaps some people are studying languages, some people are studying computers, studying cooking, and studying carpentry. This is all very important. Earnestly doing ones best now will certainly benefit your lives, as it is a world of cause and effect. And in Buddhism we teach that we should take good care of oneself, and that we should avoid or be careful of dangerous things, as far as it is possible. Doing our best also means that we can take care of ourselves, and not get involved in unnecessarily dangerous or foolish things.
Also, in order to help you in your life, I would like to tell you that in Buddhism there are precepts. Precepts are like some principles or guidelines to help us in our life, so that we will not make unnecessary mistakes. And so that people may know some well-being and some comfort in life. For example, there is the precept, �Do not kill.� Of course, this is common sense, we should not kill. There is also the precept, �Do not steal.� Of course, again this is common sense, we should not steal. There is also the precept, �Do not indulge in intoxicating substances.� Of course, we should refrain from taking intoxicating substances. In Buddhism this is very clear, and very simple. Recently, in some publications, in newspapers, it is written that some people unfortunately, have not heard this Buddhist precept, and pitifully, take drugs. Using illegal drugs. This is unfortunate. In the publications, in the newspapers, we can read and see the effects of being negligent in our life. We can see the pitiful effects of this mistaken habit, using illegal drugs. And so without using illegal drugs, as it is a world of cause and effect, we can do our best each and every day. Fortunately, like this, it is possible to be successful in our life.
Next, I would like to explain that in Buddhism, flowers are offered. At temples flowers of various colours and shapes are offered. In Buddhism we say that each person is a flower. And if we do our best each day, positively, it is possible for the flower to bloom. Surely, each person can flower or blossom in life, doing our best each day. Each person can be the flower.
And finally, in Buddhism there is a teaching named Identification or Sameness. Happily, fortunately, in this city and country, there are many people. There are many people, and fortunately we live together peacefully and prosperously. This Buddhist teaching called Identification also includes the meaning sympathy. And it means equality, real equality. It means that people are equal.
There is a proverb, a saying, �If you pinch another person, you are pinching yourself.� A pinch, with the fingers. Pinching, it can hurt. �If you pinch another person, you are pinching yourself.� So we should not hurt other people. In fact, in Buddhism we say, �To treat other people as we treat our own eyes.� This means to treat other people well, just as we treat our own eyes.
I hope that you will all continue to do your best, day by day, with some perseverance.
1. ESSENCE OF THE SUTRA
1.1 Five layers of the meaning
The Buddha took pity on the multitudes of deluded sentient beings, and put forth transformative teachings according to the various potentials of these deluded sentient beings. Although these teachings all derive from the same source, many different expedient methods are employed.
Among all these expedients, if we seek the most direct and the most complete, none is a good as seeking birth in the Pure Land through Buddha-remembrance (Buddha recitation). If we seek the simplest and most reliable among all the methods of Buddha-remembrance, the best is to develop faith and vows and to concentrate on reciting the Buddha-name.
This is the reason that the ancients took the Amitabha Sutra as their daily study guide, through three Pure Land scriptures have circulated side by side in the world over the generations. The Amitabha Sutra shows that the method of reciting the Buddha-name applies to people of high, medium, and limited capacities. It encompasses both the level of phenomena, and the level of inner truth (noumenon), omitting nothing. It embraces both Zen Buddhism and Scriptural Buddhism, and leaves nothing out. This method is indeed inconceivably great!
Over the generations, since ancient times, there has been no lack of people to comment upon and explain the Amitabha Sutra. Over time, many of these commentaries have fallen into oblivion and nowadays not many survive. [A generation ago], Master Chu-hung of Yun-chi wrote his extensive and subtle commentary, and my own teacher's Master, Yu-hsi, wrote Complete Middle Path Commentary, which is profound and highly learned. [These two commentaries] are like the sun and the moon: all those with eyes see them. But [in these two commentaries] the literary style is elaborate and the levels of meaning are complex. Their ultimate reaches are unfathomable.
Therefore I have put aside all qualms about my own mediocrity and ignorance and composed another commentary, explaining the essential points of the Amitabha Sutra. I would not dare to diverge from elders Chu-hung and Yu-hsi just to be original, nor would I force myself to agree with them for the sake of agreement. When I look upon their example, it is as if lofty peaks surround me. Even though my commentary in no way fully describes the true realm of the Pure Land tradition, I must not fail to give every one of you a personal vision of it.
When one explicates the text of the Amitabha Sutra, there are five layers of profound meaning:
1.2 The Title of the Sutra
First, there is the title of the sutra to explain. [This scripture is called "The Amitabha Sutra Spoken by Buddha".] This sutra takes its title from the one who expounds it and from the one of whom he speaks. Buddha is the master teacher, the one who expounds the scripture in this world, that is, Sakyamuni. By the power of his vows of great compassion, he was born here in the world of the Five Turbidities. As the one who was first to awaken, his mission was to bring enlightenment to those who were to awaken later. Buddha is the one who knows all and sees all.
Buddha speaks the sutra with joy in his heart. Buddha's intention is to liberate sentient beings. Since the potential of sentient beings to achieve enlightenment is ripen, Buddha expounds for them these Pure Land teachings which are difficult to believe, and enables his listeners to reach ultimate liberation. That's why he is filled with joy.
Amitabha Buddha is the one Sakyamuni refers to in the sutra. Amitabha is the guide of the Pure Land. By the power of his forty-eight vows, he receives the sentient beings who have vowed to practice Buddha-remembrance by invoking the Buddha-name and enables them to be born in the Land of Ultimate Bliss, and never fall back from there. The Sanskrit name" Amitabha" means "Infinite Life" and also "Infinite Light". The essential point is that everything about him is infinite: his merits and his wisdom, his supernatural powers and his power in the Path, his embodiment and his environment, his work in expounding the Buddhist teachings and liberating sentient beings.
A sutra is any teaching from the golden mouth of a Buddha.
These terms taken together make up the title of the scripture: The Amitabha Sutra Spoken by Buddha. The three categories -- teachings, practices, and inner truth (noumenon), which each sutra should have -- can each be explained in both general and particular senses, as set out in the Tien-tai system.
1.3 The Essence of the Sutra
Second, there is the essence of the sutra to discern.
The true essence of all the Great Vehicle (Mahayana) scriptures is Absolute Reality (Real Mark) itself. What is Absolute Reality? It is the Pure Mind of sentient Beings. This mind is not inside, not outside, and not in between. It is not past, not present, and not future. It is not green or yellow or red or white, long or short or square or round. It is not a scent, not a flavor, not a texture, not a mental object. When we search for it, we cannot find it, but we cannot say it does not exist. It creates all worlds and all realms, but we cannot say it exists. It is detached from conditioned thoughts and discriminations, from all words and characteristics, but conditioned thoughts and discriminations and worlds and characteristics do not have any separate identity apart from it.
Essentially, absolute reality is detached from all characteristics, but merged with all phenomena. Being detached from characteristics, it is formless, and being merged with all phenomena, it gives them all their forms. For lack of an alternative, we impose on it the name "absolute reality" [i.e., Mind, Real Mark, Buddha Nature].
The essence of Absolute Reality is neither quiescent nor aware , but it is both quiescent and yet ever shining with awareness, both shining with awareness and yet ever quiescent. In that it is shining with awareness but quiescent, it is called the Land of Eternally Quiescent Light. In that it is quiescent but shining with awareness, it is called the pure Dharmakaya (Dharma Body). Aware quiescence is called the Dharmakaya, the Dharma Body of all the Buddhas. Quiescent awareness is called the Sambhogakaya, the Reward Body.
[For the Buddhas] quiescence and awareness are not two, bodies and lands are not two, what is inherent and what is cultivated are not two, true essence and responsive function are not two -- everything is absolute reality. Reality and appearances are neither two nor not two.
Therefore, the essence of reality as a whole, acts as both the environment that surrounds sentient beings and as their very bodies. It acts as both the Dharma Body and the Reward Body of the Buddhas. It acts as both self and others.
Thus the one who speaks the sutra and the one who is spoken of, the Buddhas that can deliver sentient beings and the sentient beings who are delivered, the ability to believe and that which is believed in, the ability to take vows and that which is vowed, the ability to concentrate on the Buddha-name and the Buddha-name which is concentrated upon, the ability to be born in the Pure Land and birth in the Pure Land itself, the ability to praise the Buddhas and the Buddhas who are praised - all of these are the imprint of the "true seal" of Absolute Reality. In other words, the True Mind (Bodhi Mind) sentient beings is the essence of all Mahayana sutras.
1.4 The guiding principle
Third, there is the guiding principle to explain.
The guiding principle is the essential route for cultivating practice, the key link for understanding the essence [of our mind], the guiding framework for the myriad practices. When you hold up a net, the mesh opens up. When you lift the collar of a shirt, the breast and sleeves come too. Thus, after explaining the essence, of the sutra, we must discern the guiding principle. The essential principle for cultivation in this sutra is to develop faith and vows and to recite the Buddha-name. Without faith, we are not sufficiently equipped to take vows. Without vows, we are not sufficiently equipped to guide our practice. Without the wondrous practice of reciting the Buddha-name, we are not sufficiently equipped to fulfill our vows and to bring our faith to fruition.
The sutra first sets forth the pure environment of the Land and the exalted bodies of its inhabitants in order to engender faith in us. Next it urges us to take vows to give guidance to our practice. Then it teaches the practice of reciting the Buddha-name as the route of direct ascent with no falling back (non-retrogression).
Faith means having faith in oneself and faith in other (Buddha and Bodhisattvas). It means being sure about cause and effect, about phenomena and inner truth (noumenon).
Vows mean feeling aversion to the mundane world and detaching from it. Vows mean gladly seeking the Pure Land of Ultimate Bliss.
Practice means persisting in the practice of reciting the Buddha-name single-mindedly and without confusion (with one-pointedness of mind).
[Faith]. Believing in ourselves means believing that the True Mind is not a physical manifestation, and not the reflection of entangling objects, that it extends through time without any before or after and through space without any boundaries. Though it follows causal conditions all day long, it never changes.
All of space in the Ten Directions and all the worlds countless as atoms are originally things created by this Mind of ours. Although we are deluded and confused, if for a single moment we return to this Mind, we are sure to be born in the Land of Ultimate Bliss originally inherent in our own mind, and be troubled no more by worry and doubt. This is called "believing in ourselves".
Believing in others means having faith that the Tathagata Sakyamuni certainly did not lie, and that the World Honored One Amitabha certainly did not take his vows in vain. It means being certain that all the Buddhas of all the directions never equivocated, and it means following the true teachings of all the enlightened ones. It means establishing our will to seek birth in the Pure Land, and being prey no more to doubt and confusion. This is called "believing in others".
Believing in the causal basis means having faith that even Buddha-name invocation carried out in a scattered confused state of mind is still a seed of enlightenment, and that this is even more true of invoking the Buddha-name single-mindedly and without confusion. [If we sincerely and single-mindedly invoke the name of Amitabha Buddha], how can we fail to be born in the Pure Land? This is called "believing in the causal basis", i.e., that recitation is the cause of enlightenment.
Believing in the result means having deep faith that all the spiritually superior beings assembled in the Pure Land have practiced the Buddha Remembrance Samadhi, the meditative concentration that comes from reciting the Buddha-name. When you plant melon seeds you get melons, and when you plant beans you get beans. [Effect follows causes] like a shadow follows a physical shape, like an echo responds to a sound. Nothing is sown in vain. This is called "believing in the result".
Believing factual phenomena means having deep faith that although this mind of ours is ephemeral, the worlds of the Ten Directions based on it are inexhaustible. The Land of Ultimate Bliss really does exist ten billion Buddha-lands away, adorned with ultimate pure adornments. This is not some fable from Chuang-tzu. This is called "believing factual phenomena".
Believing in inner truth (noumenon) means having deep faith that the ten billions Buddha-lands (worlds) are in reality not outside our Mind. Since there is really nothing outside of this Mind, we have deep certainty that the whole assembly of beings and surroundings in the Western Paradise is a set of reflections appearing in our mind. All phenomena are merged with inner truth, all falsity is merged with truth. All practices are merged with True Nature. All others are merged with oneself. Our own inherent mind is all-pervasive, and the Buddha- mind is also all-pervasive, and the true nature of the minds of sentient beings is also all-pervasive. It is like a thousand lamps in one room, each of whose light shines on all the others and merges with the other lights without any bstruction. This is called "believing in inner truth" (Noumenon).
[Vows]. Once we have these forms of faith, then we must understand that the mundane world is the defilement brought about by our own minds, and we must detach from it; the Pure Land is the purity brought about by our own minds, and we must joyously seek it. We must renounce defilement utterly, until there is nothing that can be renounced, and we must grasp purity utterly, until there is nothing that can be grasped.
Therefore the commentary Miao-tsung said:
If you take grasping and rejecting to the limit, they are not in a different groove than not grasping and not rejecting. If you do not engage in grasping and rejecting, and only value not grasping and not rejecting, this is a form of clinging to inner truth and abandoning phenomena. If you neglect the phenomenal level, then you are not complete at the inner truth level. If you arrive at the point where all phenomena are merged with inner truth, then both grasping and rejecting are also merged with inner truth. Sometimes grasping, sometimes rejecting, nothing is not the Realm of Reality.
[Practice]. When we speak of concentrating on the Buddha-name single-mindedly, we are referring to recitation with a mind that is unified and not chaotic. To invoke the Buddha-name is to invoke the qualities of Buddhahood. Since the qualities of Buddhahood are inconceivable, the Buddha-name itself is also inconceivable. Thus, even if we recite the Buddha-name in a scattered state of mind, it is still a seed of enlightenment, while those who recite single-mindedly will immediately ascent toward enlightenment without falling back.
Many sutras teach Pure Land practices of various kinds: contemplating the image of Buddha, contemplating the concept of Buddha, doing prostrations, making offerings, practicing the five forms of repentance and the six forms of mindfulness, and so on. If you consummate any of these practices, and dedicate the merits toward rebirth in the Pure Land, you will be born there. The method of reciting the Buddha-name is the one that is all-inclusive, embracing people of all mentalities and the one that is easiest to practice. This is why the compassionate one, Sakyamuni Buddha, explained it to Shariputra without being asked. Reciting the Buddha-name can be called the number one expedient among all the expedient methods, the supreme complete truth among all the complete truths, the most perfect of all the perfect teachings.
There is a saying: "If a purifying pearl is put into dirty water, the dirty water cannot but be purified. If the Buddha-name is put into a chaotic mind, even that chaotic mind cannot fail to become enlightened." Reciting the Buddha-name with faith and vows is a true cause for the Supreme Vehicle. The Four Pure Lands [the Land Where Saints and Ordinary Beings Dwell Together, the Land of Expedient Liberation, the Land of Real Reward, and the Land of Eternally Quiescent Light] are the wondrous fruits of the Supreme Vehicle. If you have the causal basis, then the result is sure to follow.
Therefore, faith, vows and reciting the Buddha-name are the true guiding principles of the Amitabha Sutra.
The characteristics of the Four Pure Lands are described in detail in the Miao-tsung commentary and in the book. An explanation of the Brahma Net Sutra, and I will not explain them in full here. Later on I will give a brief account of them as I explicate the text.
1.5 The Function of the Sutra
Fourth, there is the sutra's function.
The powerful function of this sutra is to enable us to be reborn in the Pure Land and never fall back. Rebirth in the Pure Land can be categorized in terms of the Four Pure Lands, and also into Nine Lotus Grades in each Land. Here I will give a brief explanation of the characteristics of the Four Lands.
If you recite the Buddha-name without cutting off your Delusions of Views and Thoughts, depending on how scattered or how concentrated you are, you are reborn within the Nine Lotus Grades of the Land Where Saints and Ordinary Beings Live Together.
If you recite the Buddha-name to the point of single-mindedness (phenomenal level), your Delusions of Views and Thoughts are cut off and you are reborn in the Land of Expedient Liberation of Arhats and Pratyei Buddhas.
If you recite the Buddha-name to the point single-mindedness (noumenon or inner truth level), and you smash from one to forty-one levels of ignorance and delusion, then you are born in the Land of Real Reward where Bodhisattvas live.
However, if you recite the Buddha-name to the point where all forty-two levels of ignorance and delusion are totally cut off, this is the highest reward and you will be reborn in the Land of Eternally Quiescent Light where the Buddhas dwell.
The Amitabha Sutra has this kind of powerful function, which no text can describe. The powerful function of the Amitabha Sutra should not be mentioned on the same day as the [far more pessimistic teaching] that lifetime after lifetime of cultivation (with all the dangers of retrogression) is necessary before you can expect enlightenment. How can Zen Buddhists and Scriptural Buddhists fail to consider this?
1.6 Forms of the Buddhist teaching in this Sutra
Fifth, there are the forms of the Buddhist teaching in the sutra to explain. The sutra is contained in the Mahayana canon, Bodhisattva vehicle, and is "self-spoken" -- delivered by tbe Buddha without being asked. This sutra enables sentient beings with many karmic obstructions who live in the Dharma-Ending Age to make a direct ascent toward enlightenment without falling back. Thus, in the future when all the other sutras have perished, only this Amitabha Sutra will survive for another century, to bring deliverance on a wide scale to sentient beings.
The Amitabha Sutra is a remedy for all sicknesses. It is beyond relativities, a perfect fusion, with inconceivable power. The mystic treasury of the Flower Ornament (Avatamsaka) Sutra, the secret gist of the Lotus Sutra, the essential teachings on mind of all the Buddhas, the compass of all the Bodhisattvas' myriad practices - none of them is outside of this sutra. If I wanted to praise it at length, at the end of time I still would not be finished. Those with wisdom must know this sutra for themselves.
Story-
When Ch'an Master Hsien-yai was travelling on the road, he met a quarreling couple.
The wife yelled, " You are not a man! "
The husband shouted, " Say that one more time and I will hit you! "
The wife screeched, " So what? You are not a man! "
Listening to the couple quarreling, Master Hsien-yai started shouting, " Come, come and watch! You have to pay to watch a bullfight or cockfight, but you do not need to pay to watch people fight! Come and watch! "
The couple continued quarreling.
The husband threatened, " If you say that one more time, I will surely kill you! "
The wife exclaimed, " Go ahead and kill me! You are not a man! "
Hsien-yai declared, " Oh! It is becoming more and more exciting. They are going to kill each other. Come quickly and watch. "
Then a spectator rebuked, " Hey, monk! What are you screaming about? Their quarreling is none of your business. "
Hsien-yai said, " But it is my business. Didn't you hear that they are going to kill each other? If one of them is killed, there will be a need for someone to perform the funeral ceremony. I can make money if I am asked to perform the ceremony. "
Then a spectator was appalled and exclaimed, " You are crazy in wanting others to kill just so that you can earn some money! "
Instead of continuing with their quarrel, the couple began to listen to the argument between Hsien-yai and the spectator.
Hsien-yai started to counsel the couple, " Ice, no matter how thick it is, will melt when the sun comes out. A grain of rice, no matter how hard it is, will be softened when cooked over a fire. You are husband and wife because you have a special affinity towards each other. You should be the sun that warms each other, and you should be the fire that helps the other realize his or her potential. I hope that you will learn to live with each other and respect each other. "
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57.1 Name
57.2 Development
57.3 Principal Text
57.4 The Importance of Vinaya
- Lu Sect (I)
�Lu� ( 律 ) is transliterated in Chinese from the Sanskrit word Vinaya. It means the code of monastic discipline, which is one of Tripitaka. Lu-tsung ( 律宗 ) is actually Vinaya Sect.
It is also known as Nan-shan-tsung ( 南山宗 ). As the founder of Lu-tsung , Master Tao-husan ( 道宣 ) lived in Zhong-nan-shan ( 終南山 ), this sect is named after it.
In Japan, this sect is called Ritsu Sect.
In the Dynasty of Disunities, there were many masters who were specialized in Vinaya. They made commentaries on the Four-category Vinaya, which was generally used for reference by that time.
As Mahayana Buddhism became more popular in Tang Dynasty, Lu-tsung which was regarded as Hinayana, was relatively popular. However, a highly respected master Tao-hsuan established the school through the study and teaching of Vinaya texts. He also attempted to interpret the texts with the doctrines in Mahayana Buddhism, and to adopt the respective practices and fruition in cultivation. It will be discussed later.
As Vinaya is a common teaching for all Buddhists, whether they are ordained or not. It also provides the source of monastic disciplines for most other sects. Thus, Lu-tsung can sustain its status in the historical development of Buddhism.
Mainly based on the Four-category Vinaya ( 四分律 ). The text was compiled by Dharmagupta ( 曇無德 ) in Ceylon 400AD, and translated in Chinese by Buddhayasas ( 佛陀耶舍 ) in 60 fascicles. Though there were other Vinaya texts circulated in China, such as Ten-verse Vinaya ( 十誦律 ) by Sarvastivada school, Samghika Vinaya ( 僧袛律 ). Five-sect Vinaya ( 五部律 ), they were less influential.
Generally, the Vinaya texts cover the procedure for ordination, lists of major and minor offenses and punishments, rules of seniority, rules observed by the monastic communities. In Four-category Vinaya, there listed precepts for Bhiksu and Bhiksuni, the precepts of confessing the sins of oneself and the others in the Sangha assembly, the precepts taken in the residence in monastery, etc.
Vinaya is one of the Tripitaka in Buddhist teaching. When Shaykamuni Buddha was going to enter Nirvana (i.e. to die), he replied to his disciple Ananda that they should take the precepts as their TEACHER after his death.
The Buddha also reiterated the importance of taking precepts, which is the first of the Three Studies, namely, upholding precepts, meditation and wisdom. One who does not uphold the precepts can never attain Arhatship and Buddhahood.
Precept is written as Sila ( 尸羅 ) in Sanskrit, which means �cool�. It reflects the fact that our bad karma is main cause of sufferings and affliction, just like the hot fire burning in our mind. Sila is the prescription to calm and cool it down.
Another Sanskrit word Vinaya ( 毘尼，毘奈耶 ), which means �extinguish� and �manage kindly�. Vinaya is observed to manage our bad karma seriously and to extinguish the bad effect incurred..
There are other Sanskrit words used to describe the precepts, such as Upalaksana ( 優波羅懺 ) and Pratimoksa ( 波羅提木叉 ). The former bears the literal meaning as the rules, discipline and law, while the latter as the alternative to emancipate, or emancipate everywhere. Pratimoksa is generally referred to the 250 commandments observed by Bhiksu
In short, the precepts or commandments adopted by Shakyamuni Buddha could be generally categorized into two groups, one was �not-to-do� and the other was �to-do�. Buy upholding �not-to-do� precepts, one would stop doing evil, and by upholding �to-do� precepts, one would do whatever is wholesome, kind and good.
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58.1 Precepts for the Seven Assemblies
58.2 Development
58.3 Principal Text
58.4 The Importance of Vinaya
- Lu Sect (II)
58.1 Precepts for the Seven Assemblies
The status of the seven assemblies is determined by the precepts that they uphold.
- Upasaka ( 優婆塞 )
The male lay Buddhists who uphold the Five Precepts, i.e.
- Not to kill
- Not to steal
- Not to commit adultery
- Not to make false speech
- Not to take intoxicants
- Upasika ( 優婆夷 )
The female lay Buddhists who uphold the Five Precepts.
- Sramanera ( 沙彌 )
The male ordained Buddhists at the age under 16, who uphold the Ten Precepts, i.e. in addition to the Five Precepts, the other five are:
- Not to use adornments of flowers nor perfumes
- Not to perform as an actor, juggler, acrobat, or go to watch and hear them
- Not to sit on elevated, broad and large bed
- Not to eat except in regulated hours
- Not to possess money, gold, silver or precious things.
- Sramaneraika ( 沙彌尼 )
- Siksamana ( 式叉摩那 )
- Bhiksu ( 比丘 )
- Bhiksuni ( 比丘尼 )
The female ordained Buddhists at the age of under 16, who uphold the Ten Precepts.
The female ordained Buddhist from 18 to 20 of age, who uphold the Six Precepts, i.e. The Five Precepts, plus the one that not to eat except in regulated hours.
The male ordained Buddhist, or monk who uphold the full 250 precepts.
The female ordained Buddhist, or nun who uphold the full 348 ( commonly called 500 ) precepts.
There are other supplementary precepts for Buddhists to observe and uphold, such as:
58.2.1 Mahayana Bodhisattva Precepts ( 大乘菩薩戒 )
There are 6 major precepts and 28 minor precepts as the enhanced ones for Upasaka, Upasika, and 10 major precepts and 48 minor precepts, as stipulated in Braham Net Sutra. Since Braham Net Sutra is regarded as the text for Mahayana Dharmakaya Sect (i.e. all things arise from Bhutatathata / Dharma Realm, thus all phenomena are of the same essence as the noumenon), those precepts are also called Mahayana Dharmakaya Precepts.
58.2.2 Yoga Bodhisattva Precepts ( 瑜伽菩薩戒 )
They are supplementary precepts for those who wish to practice in Bodhisattva�s conduct, as stipulated in Yogacaryabhumi Shastra. The shastra is regarded as the text for Dharmalaksana Sect (i.e. all thins of monad nature but differ in form, thus the noumenon will be reflected by specific characteristics, marks or criteria of all existence/ phenomena ), those precepts are also called Mahayana Dharmalaksana Precepts.
58.2.3 Eight and Fasting Precepts ( 八關齋戒 )
Actually they are the first eight precepts of the Ten Precepts, plus the ninth precept regarding fasting, which are upheld by the seven assemblies for a certain period of time, even just one day and night.
58.3 Intermediate and Differentiated Precepts
There are two types of precepts, one is called Intermediate Precepts, and the other is called Differentiated Precepts.
58.3.1 Intermediate Precepts ( 通戒 )
They are also known as Three Cumulative Pure Precepts ( 三聚淨戒 ), which are three kinds of precepts leading us to the perfection in cultivating Buddhahood:
- Precepts of rules and disciplines ( 攝律儀戒 ) � precepts that prevent us from doing evil, such as the Five Precepts, the Ten Precepts, etc.
- Precepts of morality ( 攝善法戒 ) � precepts that encourage us to do good for oneself
- Precepts of mercy and benevolence ( 攝眾生戒 ) � precepts that beneficial to other sentient beings, whom are liberated from suffering and salvaged.
58.3.2 Differentiated Precepts ( 別戒 )
Differentiated Precepts generally refer to the precepts observed and upheld by Bhiksu and Bhiksuni, i.e. full and perfect precepts.
58.4 Four Classifications of Precepts
There are four classifications of every precept:
- Precept Law ( 戒法 ) - all the precepts laid down by Shakyamuni Buddha, e.g. not to kill, not to steal
- Precept Dogma ( 戒體 ) � those �not-to-do� precepts
- Precept Behavior ( 戒行 ) � the precept dogma in accord with the conditions, which are upheld through the body, mouth and mind.
- Precept Form ( 戒相 )- precepts upheld by the seven assemblies, such as the Five Precepts, the Ten precepts, etc.
58.5 Four Different Stages in Cultivation
It is obvious that upholding the precepts is fundamental in studying Buddhism. By upholding precepts, one can meditate correctly. By meditation, one can gain wisdom, thus enlightenment. Therefore, upholding precepts, meditation and wisdom are known as Three Non-outflow Studies in Buddhism.
Lu Sect divided four different stages in cultivation of Buddhahood through Vinaya:
- The Stage of Vow and Joy ( 願樂位 )
- The Stage of Visualization ( 見位 )
- The Stage of Cultivation ( 修位 )
- The Stage of Eternity ( 究竟位 )
It takes one Asamkhyeya Kalpa to achieve by practicing Ten Faith, Ten Dwelling, Ten Conduct, Ten Transference, etc.
It is equivalent to the first stage of Bodhisattva, in which the Way or the Truth is visualized.
It is equivalent to the second to seventh stage of Bodhisattva, in which the practitioner cultivates the Way. It takes another Asamkhysya Kalpa to achieve the above two stages.
It also takes one Asamkhyeya Kalpa to achieve. It is equivalent to the eighth and the tenth stage of Bodhisattva.
58.6 Lu Sect as Mahayana Buddhism
As the Real Mark of all Dharmas is finally realized in the last stage of cultivation through upholding the precepts, the teaching of Lu Sect is regarded as Mahayana.
The founder of Lu Sect, Master Tao-hsuan, established the three different systems of precepts for three different schools in Buddhism:
- Precepts based on the Matter Dharma for the �Existence� schools
- Precepts based on Non-matter-and-non-mind Dharma for the �Emptiness� schools
- Precepts based on Mind Dharma for the �Middle Way� schools.
As there are specific precepts set for the benevolence and the salvation to other sentient beings in the Three Cumulative Pure Precepts, Lu Sect is said to be Mahayana in China.
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