The fields of Giving

Q&A (2021/12/05)

In reference to the #3 question from Nov. 21 weeks ago:

3. Is happiness just at the physical level?

~> There are different levels of happiness, but for ordinary people, they only consider the abundance of external materials, thinking that having these basic materials is equivalent to obtaining happiness.

~> They are not yet considering higher-level happiness, such as the happiness of achieving meditation, the happiness of saving sentient beings, or the happiness of liberating troubles. 

1a. Does this sentence structure alline with stages of the path: 

• Meditation • Bodhisattva• Enlightenment 

~> I will present it as below diagram:

1b. A member of the group was hoping we could read articles on Happiness. We talked about happiness a lot and we wondered how to achieve it ....

~>The fundamental idea of ​​Buddhism be situated in 

to escape suffering and attain happiness

Therefore, each of the big and small topics in the book not only provide us with the correct concept of happiness, but also hope that we will practice and apply them in order to gain the happiness from our hearts gradually.

~> Since the fundamental topic of Buddhism is not separated from happiness, I hope that everyone in the book club will not forget to link their “reading gains” to the exploration of happiness in each meeting. Here are also some famous quotes about happiness to share with you:

• To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him. (Buddha)

• Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared. (Buddha)

• Peace comes from within. Do not seek it without. (Buddha)

• Happiness is not something ready made. It comes from your own actions. (Dalai Lama)

• Happiness is when “what you think, what you say, and what you do” are in harmony. (Mahatma Gandhi)

Verse 46 in The Way to Buddhahood:

One should give willingly and in ways that are beneficial to others,

Having compassion or respect in different circumstances.

There are differences in attitudes, in the fields of good fortune, and in the substances given,

And accordingly there are differences in the levels of merits.

2. In reading about the two fields Compassion and Respect (in modern day) Are there more fields now? Did the Buddha mention these fields in a specific teaching?

~> Farmer plowing is one of the common themes in both the Āgamas Sūtras and the Pāli Canon. Good farmland is the basic condition to guarantee the harvest. Therefore, the Buddha often used it as a metaphor for spiritual practice, even in the practice of Giving.

~> The field of Respect and the field of Compassion, are the most basic definitions, which are divided from one's own capabilities.  Some people are better than us in abilities and other aspects, and we treat them with Respect; while there are others whose living conditions or physical conditions are inferior to ours, and we should empathize them with Compassion.  Therefore, initiating from our own condition, people who are better than us become our field of Respect, and those who encounter more difficulties than us become our field of Compassion.

~> In later commentaries, we did see different classification, as follows (sources: Digital Dictionary of Buddhism): 

• The three kinds of fields producing happiness, with lists varying according to the source: (1) respect 敬田, (2) gratitude 恩田, and (3) compassion 悲田.

• The eight fields for cultivating blessedness 福田: buddhas 佛田; saints 聖人田; monks/nuns 僧田; preaching monks (upâdhyāya) 和尙田; teachers (ācārya) 闍黎田; father 父田; mother 母田; the sick 病田. 

• Buddhas, saints, and monks/nuns are termed reverence-fields 敬田; the sick are compassion-fields 悲田; the rest are grace- or gratitude- fields 恩田. 〔梵網經 T 1484.24.1007a15〕

• Another group is : to make roads and wells 曠路作井 (曠野美井); canals and bridges 建造橋樑 (水路橋梁); repair dangerous roads 平治嶮路; be dutiful to parents 孝養父母; support monks 供養沙門; tend the sick 給事病人(供養病人); save from disaster or distress 救濟貧窮 (救濟死難); provide for a dharma-equality assembly 設無遮會. 〔梵網經古迹記 HBJ 3.462a1; T 1815.40.710c1〕

• Another group is : making offerings to the serving the Three Treasures of Buddha, Dharma, and Saṃgha; parents; the monks as teachers; the poor; the sick; and animals.

3. In relation to other religions ....Is there a special property of giving in Buddhism?

~> Poverty can easily cause a person to lose his moral bottom line and act in violation of law and discipline, which not only affects others but also hurts oneself.

~> To eradicate poverty, most people think of earning more money in order to accumulate wealth. However, the Buddha instructs us to cultivate charity, and the act of Giving & Sharing is the best way to cultivate a charitable mind.

~> At the same time, being charitable can also subdue people's greed and stinginess, and make mental health more healthy.

~> If you have noticed the layout of this book, we will study the topic of generosity twice, once in the third chapter (verse 45-47), and then in the fifth chapter (verse 124-129). Why do we have to talk about generosity twice and separately?

~> In the third chapter, the main target learners come from people who have just started to learn about Buddhism. Their general concern is still the world's materials, wealth and enjoyment of life.  At this stage, if they can establish the right view of generosity, and reduce their greed and stinginess through giving & sharing, it is already a very good achievement.

~> As for the discussion of generosity again in Chapter 5, it is different.  The learner is no longer a beginner in Buddhism, but a person who knows how to practice. Greed and stingy are relatively weak, or it can be said that greed will no longer arise so easily.  When this type of people re-examine the issue of generosity, they are no longer trying to subdue the troubles of greed, nor to increase more wealth (external material enjoyment), but hope to enhance their wisdom through Giving & Sharing.  Therefore, the generosity discussed in Chapter 5 will be related to the truth of emptiness.  They hope that through generosity, they can have a better and deeper experience in their spiritual practice.

How do we cut the root of poverty?

Q&A (2021/11/21)

from the Verse 45 in The Way to Buddhahood:

Humans depend on the basic necessities of life to obtain happiness, 

But these necessities are derived from previous charities. 

Thus, for sentient beings, the Buddha 

Always praises first the good fortune of giving.

When the Tathāgata expounded the Dharma, he did not teach like we do now. He did not always begin with discourses about liberation from birth and death, birth in a Pure Land, all things being identical with emptiness, or both mind and the Buddha being identical.

1. How is the Mind and Buddha identical? IS it referring to Buddha nature?

~> That’s right, we can think of it as Buddha-nature, it can also be regarded as the state of achieving liberation / enlightenment, and it can also be regarded as “the very moment when the Truth (emptiness) appears”.

~> However, these aspects are too profound to be understood by beginners, so the Buddha would not teach sentient beings these difficult teachings at the beginning.

If the people were able to believe in and practice these virtues and also appeared to have the roots of virtue necessary to transcend the world, then the Tathāgata would expound the world-transcending Dharma.

2. What is the world-transcending dharmma? Is it Mahayanna? or the end to suffering?

~> In Theravāda, it refers to all teaching and practice that lead to nibbana, the highest good and final goal in Theravāda Buddhism.

~> In Mahāyāna , it refers to the practice of all bodhisattvas, with the ultimate goal of becoming a Buddha and helping sentient beings.

For their happiness humans depend on the basic necessities of life such as clothing, food, lodging, transportation, and medication.

3. Is happiness just at the physical level?

~> There are different levels of happiness, but for ordinary people, they only consider the abundance of external materials, thinking that having these basic materials is equivalent to obtaining happiness.

~> They are not yet considering higher-level happiness, such as the happiness of achieving meditation, the happiness of saving sentient beings, or the happiness of liberating troubles.

Of the threefold fortunate karma, giving was what the Tathāgata always preached first. He did this for a very important reason, as was clearly expounded in the verses by Candrakīrti Bodhisattva.

4. What is the verse by Candrakirti Bodhisattva? (is this the same Candrakirti that wrote the commentary on narajuna?)

~> Madhyamakāvatāra (入中論) is a commentary on the meaning of Nagarjuna's Mūlamadhyamakakārikā (中觀論) and the Ten Stages Sutra (十地經).

~> The mentioned verse in the book as : 

All living beings yearn for only happiness,

And yet there is no human joy without enjoyment of possessions. The latter in their turn arise from generosity.

This Buddha knew and so spoke first of giving.

彼諸眾生皆求樂

若無資具樂非有

知受用具從施出

故佛先說布施論

~> The general idea is: all living beings pursue happiness, but in their pursuing process, the external material is often determined to be the main cause of happiness. In fact, those are not TRUE happiness.  Nevertheless, these external materials are not useless. With abundant resources such as food, clothing, housing and medicine, they can be used to relieve SOME of the suffering of sentient beings.  But, to be abundant, sentient beings must first learn to GIVE (You can fulfill your wishes only if you have a heart of charity). That's why the Buddha first expounded about the importance of "giving".

5. How do we cut the root of poverty? Is it by sharing our wealth after first taking care of our own needs?

~> From the perspective of “mindset”, Buddha encouraged us to cultivate “the sharing mind”.

~> From the perspective of “living (real life activity)”, we undoubtedly need to take care of our basic life in the first place.

~> The good deeds of “giving” will pay more attention to the "charity mind", especially the need to restrain one's greed and stinginess.

~> Hence, having the mind of generosity not only allows us to gradually eliminate poverty, but also does not prevent us from taking care of our own needs.

6. What are the differences between: Desire, craving and clinging?

~> Generally speaking, they are the same, but show varying degrees of greed. They are being counted as one of the 'three poisons' (三毒); in Yogâcāra (唯識) consciousness theory, it is one of the six primary afflictions (根本煩惱).

~> The basic sense includes :greed; sensual attachment, covetousness; to hanker after, to want.

~> From Skt. rāga / Pali. lobha, usually translated into CRAVE.

~> From Skt. tṛṣṇā / Pali. taṇhā, regularly translated into DESIRE.

~> In the narrative of twelve dependent origination (十二緣起), CLINGING will arise after CRAVE, which leads to different degrees of greed. As I usually say, the more we crave, the more we cling.

These necessities of life are dependent on the fortunate karma of giving, so when the Buddha preached the Dharma he urged people to accumulate merit through giving; by doing so they would avoid future poverty and the hardships that affect one’s economic state and one’s practice of the Buddha Dharma.

7. In which Sutta does the Buddha say: "give now and you will get a good return in your next life" or is this a comment by  Ven. Yin Shun?

~> This is a basic and common view in the Āgamas Sūtras, or divisions of the early Indian scriptures; and also in the Pāli Canon.

~> For instant, in the Saṃyuktâgama no.1146 and Samyutta Nikāya 3.21.

The Wisdom of Giving

 Q&A (2021/11/07)

In the 3rd paragraph:

The act of giving purifies intention, the quality of mind with which any action is undertaken. For a brief moment, the giver’s self-absorption is lifted, attachment to the gift is relinquished, and kindness towards the recipient is developed. All actions—of thought, word, and deed—undertaken for the sake of others rather than for one’s own selfish purposes become transformed by the power of generosity. [The Wisdom of Giving by Andrew Olendzki]

Q: How does the act of giving purify intention?

~> Very good question! The book club will get the answers when reading Verse 46 from The Way to Buddhahood.

In the 5th paragraph:

All schools of Buddhism recognize that giving brings the most benefit when coupled with wisdom. In the Mahayana tradition, this means recognizing the inherent emptiness of any true distinction between giver and recipient. In the earlier schools, less attention is paid to the metaphysics of giving and more to its psychology, focusing upon the intention of the giver, the nature of the gift, and the worthiness of the recipient. [The Wisdom of Giving by Andrew Olendzki]

Q: What does worthiness mean here? And which earlier schools is the author pointing to?

~> The “earlier schools” here are referring to the schools before Mahāyāna tradition. 

~> The concept of “The worthiness of the recipient” is very similar to “the fields for Giving (in Verse 46)”, will compare which kind of person is most worthy of accepting other people's gifts, or, giving to which kind of people can gain greatest merits.

~> Hence, it is not difficult to encounter such “comparison sayings” in the scriptures from earlier schools, for instance: it’s better to give to the enlightened practitioners then to the ordinary people, it’s better to offer to the Buddha then to the Arahant etc.

~> The generosity of Mahayana Buddhism, on this basis, proposes Giving or Offering that goes beyond external considerations and comparisons (mentioned by Andrew Olendzki as “the metaphysics of giving”). Regarding these ideas, the book club will learn more from the Verse 128 and Verse 129 in The Way to Buddhahood.

The Symbolic Meanings of the Buddhas from the East and West

 Q&A (2021/10/24)

VERSE 142

Because Lady Vaidehī experienced the suffering of this world deeply, she did not want to be reborn in this world, so the Buddha told her about the Most Blissful Pure Land. ……

1. Who is Lady Vaidehī? Is she associated with a sutta?

~> Pāli Vedehī. The wife of King Bimbisāra 頻婆沙羅 of Magadha, and the mother of Ajātaśatru 阿闍世. When the king was imprisoned, she asked the Śākyamuni to preach, and he responded by delivering the sermon of the *Guan wuliangshou jing 觀無量壽經. Throughout the sutra, Vaidehī and Ānanda serve as the main recipients of the sermon, which consists of a series of instructions on how to contemplate in a way that will bring rebirth into the Pure Land. At the end of the sutra, she receives assurance from the Buddha that she will be reborn in the Pure Land. She also appears in the Lotus Sutra. Her name is translated as 思惟, 思勝, 勝妙身, etc. (quoted from http://www.buddhism-dict.net/ddb/)

*Guan wuliangshou jing 觀無量壽經 : Sutra of the Meditation on the Buddha of Immeasurable Life

The Medicine Buddha's Pure Land is in the east, which symbolizes growth, whereas Amitâbha Buddha's Pure Land is in the west, which symbolizes retirement. ……

2. As mentioned in the Mandala: 

a) In regards to Abitaba: Does retirement mean death? 

~> The word “retirement” is actually translated from 歸藏，歸(gui) literally means return, back to the where we belong (back to pure land); 藏(zang) literally means a place that full of treasure (the treasure of merits and happiness).

b) Is there an East Medicine  West Amitâbha Yin Yang connection here?

~> YIN陰YANG陽, is two forces of creativity from classical Chinese philosophy, and first defined extensively in the Yijing [易經]. However, in Buddhism does not explicitly mention the concept of yin and yang.

~> We have countless of Buddhas in all directions, and emphasizing East and West here in Mahāyāna Buddhism, is mainly to conform to the two general tendencies of the people: some people focus on this life, while others focus on the afterlife.

Medicine Buddha made twelve great vows with great compassion. His aim was to develop knowledge, to promote enterprises, to save and heal those with bodily defects, poverty, illness, and helplessness, to enable people to enjoy abundant clothing and food, to keep people from believing in deviant teachers and non-Buddhists……

3. Why is the word enterprising used? And the word abundant? 

~> “To Promote Enterprise” may not be a precise translation, it is actually meant: to boost the economy, develop opportunities, make society thrive, and people can live and work in peace and contentment. And this is one of the vow from Medicine Buddha.

~> Food, clothing, sheltering and medicine can be said to be everyone's basic needs in life. 

~> We can learn from the news that the living conditions of the people in some countries are extremely terrible due to the lack of basic living materials.  Not only are there many diseases, but people also ignore moral values ​​because of poverty, and commit crimes frequently, resulting in social chaos and uneasiness. Hence, “ABUNDANCE” is also a vow of Medicine Buddha, and the Medicine Buddha wishes that all beings will live in a world of abundance.

So Yu Lin was full of praise: "In the world there are cranes that can carry one to Yangzhou; there is also the boat of the Tathagata' s virtue that can ferry one to the other shore." 

4. What is the Tathagata's virtue and how does it work?

~> It is actually referring to what we have studied right now, all the pāramitās.

~> The virtues of the Tathagata are actually achieved through learning the way of the Buddhahood.

~> The six paramitas are the good causes, and they are called the virtue of the Buddha when they are fully accomplished.

~> When a bodhisattva has attained the virtue of the Buddha, it is like moving away from THIS SHORE which is full of troubles and fears to the OTHER SHORE which is free from all kinds of suffering and defilement.

VERSE 143

Some people casually practice this or that, without determination and perseverance, and eventually develop bad habits and accomplish nothing.

5. “Since people practice this or that casually”...…What would be an example of this? Does it mean practicing without the goal of enlightenment?

~> Some practitioners like to listen to the Dharma everywhere, but never practice it. I think it is a common example.

~> This is to urge every practitioner, “Once one has started to practice, one should proceed from the beginning to the end without giving up. Only in this way can one develop firm will power.”

~> I would like to suggest that the “purpose of practice” is more important than the “goal”.

Practitioners who looking for Easy Path

 Q&A (2021/09/26)

From the book The Way to Buddhahood, verse 139,

Those who are timid and inferior,

Wish to have an easy path to practice.

1. When the author refers to incalculable weath ...what is meant by that? Is it literal or of the wisdom mind?

～》This is a parable recorded in the Lotus Sūtra: It is said that the poor man was originally the son of the elder who has incalculable wealth (enormously rich), and was separated from the elder when he was very young.  Therefore, he didn't know his origin. After he grew up, he wandered around to the elders' homes. Seeing the luxurious mansion, he was terrified. He wanted to go away quickly, but he was kept by the elder, because the elder discovered that the young man was his long-lost child. The elderly hope that the young man can inherit his family business, but how can young people who have been poor for many years have the confidence to manage that huge asset? Therefore, the elder uses all kinds of convenience and skill to rebuild the young man's confidence, so that he gradually accepts his background and abilities.

～》This parable is used by the Buddha to encourage those who lack of self-confidence (in taking Bodhisattva path), just as the elders used various methods to guide the poor man to accept his origin and identity【potential to become a buddha】. In order to bear the huge family business and wealth fearlessly 【helping sentient beings with hesitation】.

2. What is the "Timid fundamental nature" in the 2nd paragraph?

～》In fact, all sentient beings have the "possibility of becoming Buddha." In other words, everyone has Buddha Nature.

～》From the inner possibility of becoming a Buddha, we are all extremely wealthy people. However, long-term behaviors in the cycles of birth and death corresponding to the defilements make us feel that we have a timid and inferior fundamental nature.

～》As a practitioner of the Two Vehicles (Śrāvaka & Pratyekabuddha), who usually focused on personal attainment, will feel timid and inferior when compared to the Buddha. 

～》However, please bear in mind: a Śrāvaka or Pratyekabuddha who is free from defilements will definitely not compare themselves with others and feel that they are inferior to others. The TIMIDITY mentioned in the sutra refers to being able to attain Buddhahood but without completing it, and being able to help sentient beings but only focusing on one's own liberation. 

～》By bringing up the concept of TIMIDITY is to ENCOURAGE everyone to realize their potential (having buddha nature and becoming buddha), and does not mean to belittle Śrāvaka or Pratyekabuddha at all.

3. What is your interpretation of the last paragraph in verse 139? Starting with “This is similar...…”

～》This is a Q&A excerpted from the Daśabhūmivibhāṣā Śāstra, “Chapter on Easy Practice”（《十住毘婆沙論．易行品》）between a questioner and Nāgārjuna（龍樹菩薩）.

～》Before going to their Q&A, there’s a Buddhist term that we should know, which is “avivartins” or “avaivartika”. It is usually rendered into English as 'irreversible', 'non-retrogressing,' in the book is ‘nonretreaters’, in chinese is 不退轉 or 阿惟越致.

～》“avaivartika” literally means 'not liable to turn back’, it refers to a particular type of bodhisattva whose future enlightenment is assured. When we say someone has attained the stage of non-retrogression（得不退轉地）, it means that they have be assured of becoming a buddha. Not to overstate, this is the dream achievement of every person who devotes themselves to the path of Bodhisattva. 

～》Now, comes the questioner’s query, “what a pity if one vows to attain buddhahood, but retrogress and just become a Śrāvaka or Pratyekabuddha! Please tell us, is there any Easy Path (Easy Practice) that we can take, which lead us to the stage of non-retrogression（得不退轉地）?”

～》Alas, looking for “Easy Path (Easy Practice)”? They will naturally be disagreed by Nāgārjuna as an unambiguous practitioners. Instead of being timid, inferior, and small-minded, keep looking for the “Easy Path (Easy Practice)”, Nāgārjuna encourages them “to be diligent day and night, as if one’s own head were on fire.”

～》In other words, this paragraph is actually a quotation from Daśabhūmivibhāṣā Śāstra to tell us the importance of diligence.

～》But, is there any “Easy Path (Easy Practice)”? Yes, there is, and you will discover it in verse 140.

The Value of Diligence

 Q&A (2021/08/22)

1. In the book The Way to Buddhahood, on the second line of the verse 136, "The provision necessary for the attainment of blessing and wisdom", what is "attainment of blessing"? Can you explain the division between blessing and wisdom?

~> “Provision” is translated from “資糧 (zhi-liang)”, which refers to raw materials or nourishment, something very important and necessary to attain blessing and wisdom.

~> Other translations for “Blessing” are merit and virtue, an excellent reward from our good karma.

~> Hence, to attain blessing (merit/virtue), the vital resource is “Diligence”; in the same way, the achievement of supreme wisdom is also inseparable from "diligence".

~> Why is the attainment of blessing and wisdom so important?

~> For those who are blessed, apart from worrying about their dwelling place, food and clothing, they can often meet good people and do things smoothly.

~> Not to mention wisdom. In dealing with people and difficult situations, if we have wisdom, we will definitely be more fearless, and react to the situation wisely and calmly.

2. From the second paragraph, "approaching and paying homage to all buddhas, learning and practicing all dharmas, ..."  Since the Buddha's teaching is so deep and vast, and the Buddha presents his teaching in different ways to different people based on their capacity for understanding, is it necessary to learn and practice all of the Buddha's teachings, or should we focus on the teachings that best match our ability?

~> Definitely agree with your point of view that “focus on the teaching that best matches our ability”.

~> Diligence, the study of this subject, not only allows us to understand the vastness of the Dharma, but more importantly, it reminds us to maintain a magnanimous mind. 

~> With this bountiful mind, we accept the endless learning with humility, and at the same time never casually despise or deny others (or other teachings) with arrogance and rudeness. 

~> In this way, the value of diligence is naturally revealed.