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.

Self-help & Helping Others

 Q&A (2021/07/25)

In the article entitled: Saving Vacchagotta the author states:

In refusing to answer Vacchagotta’s questions, the Buddha reveals himself as the self-help guru of them all, in the most literal sense. He is telling us: don’t mess with anything that won’t help you get to release; focus only on what can lead to your ultimate well-being and happiness. The implication of his silence on the issue of whether or not the self exists, which he explains later in the sutta to Ananda and elsewhere in the canon, is a signpost for his entire teaching on anatta, or not-self. 

Is there a literal self help program or progression of sutras that can be categorized as such?

~> The teachings of Buddhism are actually centered on the concept of "help".

~> The Three General Aspects of Buddhist Practice — Moral discipline, Meditative Concentration and Study of Buddhist Doctrines to gain Wisdom, are tend to "self-help". In the process of learning, we will improve our virtue, inner stability and wisdom.

~> The Six Pāramitās, the six practices that ferry one beyond the sea of mortality to nirvana — generosity, precepts, patience, diligence, meditation, wisdom — are developed from the level of "self-help" to "helping others."

~> Whether it is "self-help" or "helping others," Buddhism takes "eliminating affliction" as a clear learning goal.

~> It is "self-help" to reduce one's worries through practice; in the same way, if it reduces the suffering of others, it is "helping others".

~> In the process of practicing, they are called "Improving Oneself and Bringing Benefits to Others"（自利利人）; in the aspect of achieving enlightenment and liberation, they are called "To Enlighten Oneself and Enlighten Others"（自覺覺他）.

The Cycle of Life — Dependent Origination (Q&A 2021/04/25)

Q&A 2021/04/25

Verse 76

Cloaked in ignorance, 

Bound by the knots of desire,

The body with consciousness continues, 

Ceaselessly continues.

~ The Way to Buddhahood

1. Are all actions volitional actions?

For example: If you walk from point A to B and your trip and fall.

~> this is a good question for self-notifications from moment to moment during mindful practices.

~> some actions start involuntarily, it will become voluntary when we feel safe/comfortable/confidence etc., then we will change to do it volitionally, and once it became our behavior, the action will arise voluntarily as well as involuntarily depends on our conditions. 

2. Does Volition mean intention?

~> yes.

3. Why is ignorance male and desire female?

~> it’s just a metaphor, to describe how our suffering or unsatisfactoriness arise, as similar as how we appear in the world due to the combination of a father (male) and a mother (female).

~> All sufferings caused by ignorance and desire. 

~> Put aside discrimination and sexism, maybe we can easily discover more ignorance (wrong views) in males and more desire (cravings) in females. This is a probabilistic statement, for reference only.

4. Is there shared Karma. How do you explain genocide in terms of karma? Is there environmental karma?

~> Indeed, there is a idea of “shared karma” under the topic of Karma.

~> Shared karma is kind of karma that is held in common by certain groups of people or effects that are shared with others as a result of their sharing activities. 

~> Some of the shared karma are due to environmental condition, and there are also certain shared karma caused by human factors, genocide sadly is an example.

~> However, during the campaign of genocide, we not only see those who have shared-karma, but also learned that there are some survivors who have unshared karma.

5. Is karma accumulated at the intersection of time and space...that moment? 

(Horizontal and vertical)

~> Yes, in worldly aspects, this is how we understand the accumulation of karma.

6. Is karma stored form all your past life plus more from your most previous past life? 

~>  What we encounter now is highly related to the past, the past in THIS life and PREVIOUS life. 

~> Although related, it (our current fruition) also constantly changing.

~> This is because what we have just done will become PAST immediately, and will influence the coming fruition.

~> And that’s why no matter how our fruits are inferior currently, we are encouraged to do more good physically and mentally, which will change our current situation.

The Cycle of Life — Dependent Origination (Q&A 2021/03/21)

 Q&A 2021/03/21

Verse 75

Suffering and accumulation become entangled with one another. 

Death and birth arise from dependent origination 

Which has twelve links, as taught by the Buddha. 

They are like a castle or a fruit tree.

~ The Way to Buddhahood

1. Dependent origination as a “vertical” explanation vs “horizontal” explanation of the first and second noble truth. What does vertical mean?  What does horizontal mean?

Dependent origination is a “vertical” explanation of the mutual production of accumulation and suffering, complementing the horizontal explanation of the first and second Noble Truths. ~ The Way to Buddhahood

~> The concept of horizontal and vertical is occasionally used in the interpretation of Buddhism.

~> The horizontal concept is mostly used in the analysis of the static (immobile) state, in other words, it’s an observation that does not involve the concept of time.

~> As for the concept of vertical, it is a dynamic analysis, which involves the concept of time, it is an observation how things change from past to present, from present to future.

~> Actually, the teaching of Dependent Origination and Noble Truth are the teachings that unveil the facts of CAUSE and EFFECT. The author tries to remind us that both of the teachings shared the same purpose, but reveal the facts in a different manner.

2. What does accumulation mean? What’s being accumulated? Karma?

3. This book describes the second noble truth as accumulation. How is that different from another version that says the cause of suffering is craving?

The Buddha said that there was no beginning to birth and death. Just as in the case of accumulation and suffering — suffering comes from accumulation and accumulation also arises from suffering — birth and death occur in a circular fashion. ~ The Way to Buddhahood

~> The Second Noble Truth, it is called samudaya in Pali, has many different translations in English. 

~> Indeed, it is the CAUSE of suffering mainly due to craving. 

~> However, when we observe the CAUSE of suffering, it is not just one or two cause(s), it’s like a “complicated bundle”, and that’s why in English, words like “accumulation, aggregate or exacerbation” are use to describe “samudaya” (集).

4. This section describes a castle being Guarding the door to liberation. Who are the guards? Are they our own afflictions. Is the only exit here referencing the path.

The Buddha used different parables to explain the twelvefold dependent origination. First, he said it is like a castle. Sentient beings are like people enclosed in a castle unable to get to the door. The only exit is blocked by guards, so if they approach a door they are unable to get out. ~ The Way to Buddhahood

~> Absolutely, the GUARDs here are our afflictions. We are trapped in the CASTLE, the twelve links of Dependent Origination. 

~> The PATH (the practices) is the TOOL to find the EXITs and the EXIT-PASS, so that we can show to the Guard. This is what I'm going to share with you in Section 4 when you’ve finished the reading.