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Q: I haven't taken refuge yet, because reason keeps me from fully accepting certain points of Dharma, and I feel that taking refuge hastily would be dishonest. Yet I also have confusion and afflictions, and hope for a power that can liberate me. I feel very conflicted.
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A: Whether in life or in learning Buddhism, rational thinking is very important, but we must use reason skillfully; otherwise it will bring trouble. Animals are fine once they have eaten and drunk their fill, but after people have their basic needs met, their delusive thoughts still fly about and their afflictions weigh heavily, and when humans turn bad, they outdo animals by far. All this is caused by reason.
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A: In life and in learning Buddhism, rational thinking is very important—but we must use reason skillfully, otherwise it will only bring trouble. Animals are fine once they have eaten and drunk their fill, but after people have their basic needs met, delusive thoughts still run wild and afflictions weigh heavily. And when humans turn bad, they leave animals far behind. All this is caused by reason.
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How do we use reason skillfully? We must accept a wisdom culture and have a correct understanding of life and the world. If our worldview is off, then rational thinking guided by it will necessarily be flawed, and the result will harm ourselves and others. Furthermore, reason cannot directly reach the truth, a point recognized even by Western philosophers. Therefore we should not become fanatical rationalists who take reason as the only standard for knowing the world and hope that reason can explain and solve every problem.
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So how do we use reason skillfully? We must accept a wisdom culture and have a correct understanding of life and the world. If our worldview is off, the rational thinking guided by it will necessarily be flawed, and the result will harm ourselves and others. Furthermore, reason cannot directly reach the truth—a point recognized even by Western philosophers. So we shouldn't become obsessed with rationalism, taking reason as the only standard for understanding the world and expecting it to explain and solve every problem.
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Especially for faith in the Dharma: although reason is an important foundation for study, contemplation, and practice, ultimately we must transcend reason in order to realize the true nature, as the saying goes, "Words are cut off, and mental activity ceases." Otherwise it remains a level of conceptual understanding, which is not ultimate. When you cannot accept certain points of Dharma, you may first use reason to accept the parts you can accept, but keep an open mind and do not reject the rest on the basis of your present understanding. As your study deepens, your understanding will also improve.
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This is especially true of faith in the Dharma. Although reason is an important foundation for study, contemplation, and practice, ultimately we must transcend reason to realize the true nature. As the saying goes, "Words fail, and mental activity comes to rest." Otherwise it remains at the level of conceptual understanding, which is not ultimate. When you can't accept certain points of Dharma, start by accepting what you can with reason, but keep an open mind and don't reject the rest based on your present understanding. As your study deepens, your understanding will grow.
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### Liberation Itself Is the Meaning
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Q: In the end, is learning Buddhism only about liberating ourselves and all beings? If a person is sick, after being cured they get on with their own life. Then after liberation, do we not need to pursue something more meaningful?
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A: What could be more meaningful? Not only is learning Buddhism for the sake of liberation; worldly people bustle about for liberation too. Earning money is for liberation from poverty, and starting a family is for liberation from singlehood. The liberation spoken of in Buddhism is liberation from samsara, liberation from birth and death—this is the ultimate liberation.
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A: What could be more meaningful than that? Learning Buddhism isn't the only path to liberation; worldly people are busy pursuing liberation too. Earning money is for liberation from poverty, and starting a family is for liberation from being single. The liberation Buddhism speaks of is liberation from samsara, from birth and death—this is the ultimate liberation.
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Seen only from the surface, people feel that youth, love, wealth, and career are all worth pursuing; if one is liberated, how can these dreams be realized? In fact, what we truly need to liberate ourselves from is the nature of samsara: the confusion and afflictions within our minds. Confusion means failing to see the truth of life, not knowing "who am I," not knowing "where did I come from and where will I go after death," not knowing "why do I live." Afflictions are negative emotions such as loneliness, fear, restlessness, and insecurity. Once we are liberated from confusion and karma, no matter what we do or where or when we are, we can be free and at ease. Therefore, liberation is not in conflict with what we do; it is simply that our standpoint is completely different.
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At first glance, people feel that youth, love, wealth, and career are all worth pursuing. If we're liberated, how can these dreams be realized? In fact, what we truly need to liberate ourselves from is the nature of samsara: the confusion and afflictions within our minds. Confusion means failing to see the truth of life—not knowing who I am, where I came from and where I'll go after death, or why I live. Afflictions are negative emotions such as loneliness, fear, restlessness, and insecurity. Once we are liberated from confusion and karma, no matter what we do, or where or when we are, we can be free and at ease. So liberation doesn't conflict with what we do; it simply changes our standpoint.
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The reason the Buddha attained great freedom is precisely that he was liberated from confusion and karma and opened up boundless compassion and wisdom. Especially in the Mahayana Dharma, we must not only liberate ourselves but also help all beings attain liberation together. Therefore liberation is not only the process of resolving problems; it is itself the meaning of life. Nothing is more meaningful than this.
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The Buddha attained great freedom precisely because he was liberated from confusion and karma, and awakened boundless compassion and wisdom. In the Mahayana tradition, we must not only liberate ourselves but also help all beings attain liberation together. So liberation is not only the process of working through problems; it is itself the meaning of life. Nothing is more meaningful than this.
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### How to Find a Dharma Door That Suits You
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Q: How should I continue my study and practice after taking refuge? How can I find a Dharma door that suits me?
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A: Further study and practice after taking refuge is a common concern for many practitioners. In today's information-rich age, we can encounter methods from different schools and even different language traditions, and we can hear teachings from great masters around the world. But this variety of choices is not necessarily beneficial for beginners. They do not yet have the ability to choose, so for the most part they can only judge according to personal feeling rather than understanding of the Dharma. Yet the feelings of ordinary beings are impermanent and changeable, so many people become keen on running from temple to temple looking for teachers, traveling north and south, visiting everywhere. And the teachings of each wise teacher may not be consistent, so in the end things may become chaotic. What is worse, this can even lead to slandering the Dharma and the Sangha.
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A: Many practitioners wonder how to continue studying and practicing after taking refuge. In today's information-rich age, we can encounter methods from different schools and even different language traditions, and hear teachings from great masters around the world. But this variety of choices isn't necessarily good for beginners. They don't yet have the ability to choose, so they mostly go by personal feeling rather than their understanding of the Dharma. Yet the feelings of ordinary beings are impermanent and changeable, so many people end up running from temple to temple looking for teachers, traveling far and wide. And the teachings of each wise teacher may not be consistent, so in the end it can become chaotic. What's worse, this can even lead to slandering the Dharma and Sangha.
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Therefore I suggest that you first establish a foundation in study and practice, knowing what the essentials of the Dharma are and what the stages of cultivation are, so that you will not be biased toward one extreme or miss the point. Three-Stage Practice is a popular system of study and practice designed to address these problems, similar to a general curriculum; it is compatible with any Dharma door and is an indispensable foundation for studying any method. With such a foundation, you will naturally know what suits you.
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So I'd suggest you first establish a foundation in study and practice, knowing what the essentials of the Dharma are and what the stages of cultivation are, so you won't be biased in one direction or miss the point. Three-Stage Practice is a system designed to address these problems, similar to a general curriculum; it is compatible with any Dharma door and is an indispensable foundation for studying any method. With such a foundation, you'll naturally know what suits you.
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### Should One Begin Learning Buddhism by Studying Confucianism?
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### Should One Study Confucianism Before Buddhism?
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Q: As a Buddhist disciple, does studying Confucian classics violate the Three Refuges precepts? Some people now advocate taking the *Dizigui* as a foundation for learning Buddhism. What do you think of this phenomenon?
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A: Studying worldly knowledge such as the Four Books and Five Classics is not a violation of precepts, but you must not take these as your refuge; otherwise you violate the vow in the Three Refuges, "I take refuge in the Dharma, and will never take refuge in non-Buddhist scriptures."
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The integration of Confucianism, Buddhism, and Daoism has existed since ancient times. Because Confucianism is the indigenous culture of China and its contents are well known, ancient masters sometimes borrowed Confucian ideas to explain the Dharma when propagating it, using this as a skillful means for people to understand Buddhism. Do people today still need this? I do not think so necessarily. Times have changed, and many people do not have a foundation in Confucian culture; it may be easier for them to study Buddhist scriptures directly.
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The integration of Confucianism, Buddhism, and Daoism has existed since ancient times. Because Confucianism is the indigenous culture of China and its contents are well known, ancient masters sometimes borrowed Confucian ideas to explain the Dharma when propagating it, using this as a skillful means for people to understand Buddhism. Do people today still need this? Not necessarily. Times have changed, and many people do not have a foundation in Confucian culture; it may be easier for them to study Buddhist scriptures directly.
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In fact, Confucian learning and the Buddhadharma have no necessary connection. Although Confucian ethics and social norms are important for establishing worldly morality, the Buddhadharma itself also has a perfect human ethics, founded on dependent origination and cause and effect, backed by a powerful philosophical system, and therefore more persuasive. So learning Buddhism does not necessarily require taking Confucian morality as a foundation, nor does it require first studying the *Dizigui* and then the Three Refuges. Of course, while you are studying the Three Refuges, it is fine to study the *Dizigui* as well, but do not make it into a necessary relationship.
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In fact, Confucian learning and the Dharma are not necessarily connected. Although Confucian ethics and social norms are important for establishing worldly morality, the Dharma itself also has perfect human ethics, founded on dependent origination and cause and effect, backed by a powerful philosophical system, and is therefore more persuasive. So learning Buddhism does not necessarily require taking Confucian morality as a foundation, nor does it require first studying the *Dizigui* and then the Three Refuges. Of course, while you're studying the Three Refuges, it's fine to study the *Dizigui* as well, but don't make it a prerequisite.
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### Drawing on Many Strengths Requires Height
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### Drawing on Many Strengths Takes Depth
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Q: I deeply respect the Buddhadharma, but I also feel that Confucianism and Daoism make good sense. For someone who has not yet taken refuge, can one take the Buddhadharma as the overarching framework while using Confucian and Daoist thought as tools to guide one's conduct in society and achieve an ideal life?
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Q: I deeply respect the Dharma, but I also feel that Confucianism and Daoism make good sense. For someone who has not yet taken refuge, can one take the Dharma as the overarching framework while using Confucian and Daoist thought as tools to guide one's conduct in society and achieve an ideal life?
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A: Once we have the view of the Dharma, all dharmas can become Dharma. Because this view represents a height of understanding about life. Based on this standpoint, we can absorb the strengths of Confucianism, Daoism, and even Western philosophy. Although their theories come from rational thinking, lack actual cultivation and realization, and do not ultimately penetrate the mind-nature, they are still the crystallized wisdom of wise ones ancient and modern, Chinese and foreign, and can inspire and serve as reference for many people.
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A: Once we have the view of the Dharma, all dharmas can become Dharma, because this view represents a deeper understanding of life. Based on this standpoint, we can absorb the strengths of Confucianism, Daoism, and even Western philosophy. Although their theories come from rational thinking, lack actual cultivation and realization, and do not ultimately penetrate the mind-nature, they are still the accumulated wisdom of wise people throughout history and across cultures, and can inspire and serve as a reference for many people.
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What needs attention is that these theories are based on different systems of thought; if you do not have strong ability to assimilate them, reading too much can easily lead to indigestion, and you may even feel that they contradict one another and not know what to do. Therefore one's own position and level of understanding are very important. Moreover, human energy is very limited; you should concentrate your energy and go deeply into one door, and only later, if you truly have extra strength, is it not too late to read widely. If at the start you stretch your front too long, you may find your strength insufficient.
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What needs attention is that these theories are based on different systems of thought; if you don't have a strong ability to assimilate them, reading too much can easily lead to indigestion, and you may even feel that they contradict one another and not know what to do. Therefore one's own position and level of understanding are very important. Moreover, human energy is very limited; you should concentrate your energy and focus on one path and go deep, and only later, if you truly have extra strength, is it not too late to read widely. If you spread yourself too thin at the start, you may find your strength insufficient.
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Actually, for those who study Buddhism, whether in life or in cultivation, wisdom guidance can be found in the Dharma. The function of the Dharma is not merely as an overarching framework; it can permeate every situation. Understanding other schools of thought is mainly for the convenience of propagating the Dharma. Because beings have different capacities and inclinations, using content they are interested in as an entry point can arouse resonance.
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Actually, for those who study Buddhism, whether in life or in cultivation, the Dharma offers wisdom guidance. The Dharma is not merely an overarching framework; it can permeate every situation. Understanding other schools of thought is mainly to help spread the Dharma. Because beings have different capacities and inclinations, using content they are interested in as an entry point can resonate with them.
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### Faith Is Free
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Q: My family is Catholic, and I used to consider myself Catholic too, but I never took part in a formal ceremony and do not have a saint's name. Now I have taken refuge in Buddhism, and I feel a little uneasy. How can I resolve this feeling?
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A: Faith is free: you can choose something, or choose not to. As we grow, our understanding improves along with the broadening of our horizons. If you make a new choice because you feel the wisdom of the Dharma is more ultimate, this is perfectly normal. Moreover, you only assumed you were Catholic because of your family; it was not an active choice, so that assumption itself has little binding force. Even if it were your own choice, you can still change it. In the Buddhist precepts, after becoming a monastic, if one no longer wishes to live the monastic life, one may return to lay life normally. So there is no need to feel uneasy.
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A: Faith is free: you can choose something, or choose not to. As we grow, our understanding improves as our horizons broaden. If you make a new choice because you feel the wisdom of the Dharma goes deeper, this is perfectly normal. Moreover, you only assumed you were Catholic because of your family; it was not an active choice, so that assumption itself has little binding force. Even if it had been your own choice, you could still change it. In the Buddhist precepts, after becoming a monastic, if one no longer wishes to live the monastic life, one may return to lay life normally. So there is no need to feel uneasy.
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The key is that you must truly recognize the excellence of the Dharma, recognize that this wisdom can resolve the puzzles of life, and recognize that the Three Jewels of Buddha, Dharma, and Sangha can serve as a reliance for all future time. It should be a rational choice after reflection, not merely taking refuge on the basis of some feeling, which leaves one always worried about personal gains and losses. Your feeling uneasy shows that your study has not been deep enough; you should strengthen your study.
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The key is that you must truly recognize the excellence of the Dharma, that this wisdom can resolve the puzzles of life, and that the Three Jewels of Buddha, Dharma, and Sangha can be your refuge for all time. It should be a rational choice after reflection, not merely taking refuge on the basis of some feeling, which leaves you always worried about personal gains and losses. Your uneasiness shows that your study hasn't been deep enough; you should study more deeply.
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### Choose by Bringing Your Questions
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### Choose with Your Questions in Mind
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Q: I studied in the United States for ten years and had quite a lot of contact with Christianity. After returning to China, under my mother's guidance, I watched Master Jiqun's lecture series on the *Treatise on the Gateway to Understanding the Hundred Dharmas*. Now my mother sends me Buddhist scriptures every day, and my aunt sends me the Christian Bible. I deeply know that straddling two boats is wrong, but I do not know how to choose, and I am very confused.
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Q: I studied in the United States for ten years and had quite a lot of exposure to Christianity. After returning to China, under my mother's guidance, I watched Master Jiqun's lecture series on the *Treatise on the Gateway to Understanding the Hundred Dharmas*. Now my mother sends me Buddhist scriptures every day, and my aunt sends me the Christian Bible. I know full well that straddling two boats is wrong, but I don't know how to choose, and I'm very confused.
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A: If on the one hand you are studying the Dharma while on the other hand you are reading Christian doctrine, yet you cannot tell which teaching is more valuable or more convincing to you, this shows you do not yet have the ability to judge—where the excellence of the Dharma actually lies. In such a situation, both kinds of study may be important for you; you just have to continue studying. Only when one day you determine which is more ultimate can you make a choice.
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A: If you're studying the Dharma on one hand and reading Christian doctrine on the other, but can't tell which teaching is more valuable or convincing, that shows you haven't yet developed the ability to judge—where the excellence of the Dharma actually lies. In such a situation, both kinds of study may be important for you; you just have to continue studying. Only when one day you determine which goes deeper can you make a choice.
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But it is also possible that as the days pass, you will sink deeper and deeper into "choice difficulty" and find it harder and harder to choose. So you still need a method: determine what you are seeking and what you need to resolve. Then examine with these questions in mind which teaching is more helpful to you and offers a more complete interpretation of life and the world.
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But it's also possible that as the days pass, you'll sink deeper into "decision paralysis" and find it harder and harder to choose. So you still need a method: determine what you are seeking and what you need to resolve. Then examine with these questions in mind which teaching is more helpful to you and offers a more complete interpretation of life and the world.
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### Can One Go to Other Religious Sites After Believing in Buddhism?
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### Can a Buddhist Visit Other Religious Sites?
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Q: I am Hui, and I should believe in Islam, but my karmic affinity with Buddhism is deep, and I deeply appreciate the wisdom of the Dharma and have taken refuge. But because of my ethnic identity, I sometimes need to attend activities at the mosque. Will there be a conflict? Another question is, Buddhism is so good, yet the total number of people who truly take refuge is rather small now. Why is this?
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Q: I'm Hui, and I should believe in Islam, but I have a deep affinity with Buddhism, and I deeply appreciate the wisdom of the Dharma and have taken refuge. But because of my ethnic identity, I sometimes need to attend activities at the mosque. Will there be a conflict? Another question is, Buddhism is so good, yet so few people truly take refuge now. Why is this?
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A: From the standpoint of faith, one cannot take refuge in multiple religions at the same time. If you take refuge in the Three Jewels and choose Buddhism, this means giving up faith in Islam or other religions. Likewise, if you choose another faith, it means giving up the identity of a Buddhist disciple. Faith is the destination of life; it is like wanting to go to two places with different goals and different roads—you cannot go both here and there. But if you are only going to the mosque to participate in the folk customs of your own ethnic group, this belongs to the level of daily life and should not be a big problem.
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A: From the perspective of faith, one cannot take refuge in multiple religions at the same time. If you take refuge in the Three Jewels and choose Buddhism, this means giving up faith in Islam or other religions. Likewise, if you choose another faith, it means giving up the identity of a Buddhist disciple. Faith is the destination of life; it is like wanting to go to two places with different destinations and different roads—you can't go both here and there. But if you're only going to the mosque to take part in the folk customs of your own ethnic group, this is a matter of daily life and shouldn't be a big problem.
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As for the second question, the present is an age of loss of faith; there are many reasons. It is related to the decade of catastrophe, to long-standing education, and also to weakness in the propagation of the Dharma by the religious community. The government is now beginning to value traditional culture to serve the building of spiritual civilization. We are also continuously exploring, hoping to find forms of propagation suited to the contemporary era. This requires the joint effort of everyone, because we are facing the whole society; it cannot rely on just a few people.
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As for the second question, the present is an age of loss of faith; there are many reasons. It is related to the Cultural Revolution, to long-standing education, and also to weakness in the propagation of the Dharma by the religious community. The government is now beginning to value traditional culture to serve the building of spiritual civilization. We are also continuously exploring, hoping to find ways to spread the Dharma suited to the contemporary era. This requires the joint effort of everyone, because we are facing the whole society; it can't rely on just a few people.
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### What to Do If You Want to Become a Monastic
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### What to Do If You Want to Ordain
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Q: What conditions are needed to become a monastic? Can you become a monastic as soon as you arrive at a temple?
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A: For yourself, you must have a correct understanding of becoming a monastic. Becoming a monastic is not only a change of identity; the key is inner change. It is not only leaving the worldly household, but even more leaving the household of the five aggregates, leaving the household of birth and death, leaving the household of samsara. This requires recognizing the illusory nature of worldly life and the meaning of learning and practicing Buddhism, and taking the pursuit of liberation and the path to awakening as the sole goal. Such an aspiration is the right cause for becoming a monastic.
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A: For yourself, you must have a correct understanding of what becoming a monastic means. Becoming a monastic is not only a change of identity; the key is inner change. It is not only leaving the worldly household, but even more leaving the household of the five aggregates, of birth and death, of samsara. This requires recognizing the illusory nature of worldly life and the meaning of learning and practicing Buddhism, and making the pursuit of liberation and awakening your sole goal. Such an aspiration is the right cause for becoming a monastic.
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From the standpoint of precepts, before becoming a monastic you should settle various worldly responsibilities so as not to be disturbed later or bring various problems to the Sangha. From the standpoint of the temple, there must be an evaluation of at least half a year for those who aspire to become monastics; only when they feel you truly wish to cultivate, can adapt to, and will abide by the rules of the monastery will they arrange ordination. Among these, faith and determination are the most important; they are the guarantee of whether one can live the monastic life well.
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From the perspective of precepts, before becoming a monastic you should settle various worldly responsibilities so as not to be disturbed later or bring various problems to the Sangha. From the temple's perspective, there must be an evaluation of at least half a year for those who aspire to become monastics; only when they feel you truly wish to cultivate, and can adapt to and abide by the monastery's rules, will they arrange ordination. Among these, faith and determination are the most important; they determine whether one can live the monastic life well.
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### Is Building Temples and Statues for Tourism Development in Accordance with the Dharma?
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### Is Building Temples and Statues for Tourism Proper?
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Q: Nowadays many places treat building temples and making statues as tourism development projects. Is this in accordance with the Dharma? How should we view these phenomena?
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A: It is true that some regions now build temples and make statues in order to develop the economy and promote tourism. From the Buddhist standpoint, this is obviously not in accordance with the Dharma. The existence of a practice place depends on its content of Dharma; only thus can it serve to purify the minds of people in society. Otherwise it is essentially no different from a tourist attraction. Regrettably, many temples are now also keen on tourism development; this is related to the general social environment and also to the lack of a good atmosphere of study and practice in the Buddhist community.
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A: It is true that some regions now build temples and make statues in order to develop the economy and promote tourism. From a Buddhist perspective, this is obviously not in accord with the Dharma. The existence of a practice place depends on its Dharma content; only thus can it purify people's minds. Otherwise it is essentially no different from a tourist attraction. Regrettably, many temples are now also eagerly pursuing tourism development; this is related to the general social environment and also to the lack of a good environment for study and practice in the Buddhist community.
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I believe that the state presented by the Buddhist community is closely related to the collective karma of beings. If beings' negative karma is heavy, it is not easy to attract the appearance of pure practice places and great wise teachers. Therefore we should not blame the environment too much, but also examine ourselves: Why were we born in such an age? From this we can encourage ourselves to study and practice diligently.
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I believe that the state of the Buddhist community is closely related to the shared karma of beings. If beings' negative karma is heavy, it is not easy to attract pure practice places and great wise teachers. So we shouldn't blame the environment too much, but also examine ourselves: Why were we born in such an age? Let this encourage us to study and practice diligently.
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As learners of Buddhism, while adapting to the environment, we should also actively choose pure practice places, choose wise teachers who are worthy of reliance, and actively adjust the state of our own minds and conduct. In the process of making effort, I believe that the external conditions we attract will also change.
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As learners of Buddhism, while adapting to the environment, we should also actively choose pure practice places, choose wise teachers we can rely on, and actively cultivate our own minds and conduct. As we make effort, I believe that the external conditions we attract will also change.
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Q: Shakyamuni Buddha is our original teacher, and there are also all Buddhas of the ten directions and three times. Why do Buddhist practitioners greet one another by saying "Amitabha Buddha"? What is the meaning behind this?
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A: This is mainly related to the prevalence of the Pure Land school. The Pure Land method takes faith, aspiration, and practice as its resources for cultivation: deep faith in Amitabha's vow power, and the aspiration to be reborn in the West. If one can sincerely recite Amitabha's name with single-minded concentration, one will receive the Buddha's guidance at the time of death. For many practitioners, this is a method that is easy to understand, accept, and put into practice, and it has always had a broad base of faith. Almost every Chinese person, whether Buddhist or not, has at least heard of "Amitabha Buddha" and the "Western Pure Land of Ultimate Bliss," which shows how widely it has spread. Compared with other pure lands, the pure Buddha land created by Amitabha through his forty-eight great vows is easier to "immigrate to," and this is also the ideal destination that Shakyamuni Buddha introduced for sentient beings of the Saha world.
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A: This is mainly because of the popularity of the Pure Land school. The Pure Land approach takes faith, aspiration, and practice as the foundation of cultivation: deep faith in Amitabha's vow power, and the aspiration to be reborn in the West. If you can sincerely recite Amitabha's name with single-minded concentration, you will be received by the Buddha at the time of death. For many practitioners, this is a method that is easy to understand, accept, and put into practice, and it has always had a broad following. Almost every Chinese person, whether Buddhist or not, has at least heard of "Amitabha Buddha" and the "Western Pure Land of Ultimate Bliss," which shows how widely it's known. Compared with other pure lands, the pure Buddha land created by Amitabha through his forty-eight great vows is easier to enter, and this is also the ideal destination Shakyamuni Buddha introduced for sentient beings of the Saha world.
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The practice of reciting "Amitabha Buddha" also reminds us to recollect the merits of the Buddhas and bodhisattvas, to keep them constantly in mind, and to aspire to their example. "Amitabha" means infinite light and infinite life, symbolizing boundless compassion and wisdom. When we recite the Buddha's name, we should not only recollect Amitabha in the Western Pure Land, but also awaken the Amitabha within our own nature—our intrinsic awakened nature. Such faith is more direct and more profound.
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Reciting "Amitabha Buddha" also reminds us to remember the merits of the Buddhas and bodhisattvas, to keep them close in mind, and to follow their example. "Amitabha" means infinite light and infinite life, symbolizing boundless compassion and wisdom. When we recite the Buddha's name, we should not only remember Amitabha in the Western Pure Land, but also awaken the Amitabha within us—our own intrinsic awakened nature. Such faith is more direct and more profound.
|
||||
|
||||
### How to Make Buddha-Recitation Effective
|
||||
|
||||
Q: I used to practice the Pure Land method of Buddha-recitation. After joining the Three-Stage Practice, I have found it very beneficial, and I hope my former Dharma friends will study it with me. They say that as long as one has faith, aspiration, and practice, one can rely on Amitabha's vow power to be reborn in the Blissful Pure Land. Is this so?
|
||||
Q: I used to practice the Pure Land method of Buddha-recitation. After joining the Three-Stage Practice, I have found it very beneficial, and I hope my former Dharma friends will study it with me. They say that as long as one has faith, aspiration, and practice, one can rely on Amitabha's vow power to be reborn in the Blissful Pure Land. Is that really true?
|
||||
|
||||
A: Many people recite Amitabha Buddha's name, but not many do so in a way that truly connects. How should one recite to make it effective? Pure Land practice may seem simple—just hold fast to one Buddha name. But can you give rise to genuine confidence in the Pure Land? How strong is your aspiration to be reborn there? In fact, to make this recitation powerful, you need the corresponding insight; it is not enough simply to repeat the words. That is why the patriarchs of the Tiantai, Huayan, and Chan schools brought their own schools' insights into Buddha-recitation. The sayings "teachings based on Tiantai, practice returning to Pure Land" and "with both Chan and Pure Land, like a tiger with horns" all serve to support the practice of the Pure Land method. If your insight does not improve, then although your mouth may be reciting the Buddha's name, in daily life you will still handle problems with mistaken views and create afflictions. In fact, such cases are everywhere. If your practice cannot be used to counter the afflictions right before you, how can it resolve the great matter of birth and death?
|
||||
A: Many people recite Amitabha Buddha's name, but not many do so in a way that truly connects. So how should you recite to make it effective? Pure Land practice may seem simple—just hold fast to one Buddha's name. But do you really have faith in the Pure Land? How strong is your aspiration to be reborn there? In fact, to make this recitation powerful, you need the right understanding; it is not enough simply to repeat the words. That is why the patriarchs of the Tiantai, Huayan, and Chan schools brought their own schools' insights into Buddha-recitation. The sayings "teachings based on Tiantai, practice returning to Pure Land" and "with both Chan and Pure Land, like a tiger with horns" all serve to support Pure Land practice. If your understanding doesn't improve, you may be reciting the Buddha's name with your mouth, but in daily life you'll still handle problems with mistaken views and create afflictions. This happens all the time. If your practice can't help you work with the afflictions right in front of you, how can it resolve the great matter of birth and death?
|
||||
|
||||
The purpose of the Three-Stage Practice is to provide everyone with a complete, graduated guidance. Nowadays many people practice—whether reciting the Buddha's name or investigating Chan—treating it as a single point and thinking that doing this one thing well is enough. In fact, the power of that point comes from the combined strength of the entire practice system. Just as a rocket can reach the sky only with a launch base and propulsion system, so too, with the foundation of the Three-Stage Practice and a clear understanding of the path of practice, whatever method you cultivate in the future will more easily become effective.
|
||||
The purpose of the Three-Stage Practice is to provide everyone with complete, step-by-step guidance. Nowadays many people practice—whether reciting the Buddha's name or investigating Chan—treating it as an isolated thing and thinking that doing this one thing well is enough. In fact, the power of that one practice comes from the combined strength of the entire practice system. Just as a rocket can only reach the sky with a launch base and propulsion system, so too, with the foundation of the Three-Stage Practice and a clear understanding of the path of practice, whatever method you cultivate in the future will more easily become effective.
|
||||
|
||||
### How to Maintain Pure Mindfulness
|
||||
|
||||
Q: The Surangama Sutra section on Buddha-recitation spoken by Mahasthamaprapta mentions the method of "gathering in the six sense faculties so that pure recitation continues in succession." Does this mean we should recite the Buddha's name recklessly, without stopping for a single moment?
|
||||
Q: The Surangama Sutra section on Buddha-recitation spoken by Mahasthamaprapta Bodhisattva mentions the method of "gathering the six sense faculties so that pure recitation continues unbroken." Does this mean we should recite the Buddha's name recklessly, without stopping for a single moment?
|
||||
|
||||
A: Gathering in the six sense faculties does not mean closing your eyes or plugging your ears. The key is to cultivate right mindfulness. For example, before reciting the Buddha's name, reflect on the suffering of samsara and on the merits of Amitabha Buddha, and recognize that only the Three Jewels can save us. Once the mind is properly adjusted, focus on the Buddha's name, and a powerful right mindfulness will take shape within. Once this right mindfulness becomes stable, it naturally continues in an unbroken stream. This is not about keeping the mouth reciting constantly—you still have to eat and sleep, so how could it continue without pause? What continues is right mindfulness, the resonance between mind and Amitabha. Of course, before right mindfulness has taken shape, it is not easy to achieve uninterrupted pure recitation, because the mind is impermanent: now present, now absent, now continuous, now broken. It requires long training.
|
||||
A: Gathering the six sense faculties doesn't mean closing your eyes or plugging your ears. The key is to cultivate right mindfulness. For example, before reciting the Buddha's name, reflect on the suffering of samsara and on the merits of Amitabha Buddha, and recognize that only the Three Jewels can save us. Once your mind is properly adjusted, focus on the Buddha's name, and a powerful right mindfulness will take shape within you. Once this right mindfulness becomes stable, it naturally continues in an unbroken stream. This isn't about keeping your mouth reciting constantly—you still have to eat and sleep, so how could it continue without pause? What continues is right mindfulness, the resonance between your mind and Amitabha. Of course, before right mindfulness has taken shape, it isn't easy to achieve uninterrupted pure recitation, because the mind is impermanent: now present, now absent, now continuous, now broken. It requires long training.
|
||||
|
||||
### Can One See the Buddha by Recollecting and Reciting?
|
||||
|
||||
Q: The Surangama Sutra section on Buddha-recitation says, "When one recollects the Buddha and recites the Buddha's name, in the present and in the future one will surely see the Buddha and be not far from the Buddha." The Amitabha Sutra also says that if one holds the name with single-minded concentration, "at the time of that person's death, Amitabha Buddha and the holy assembly will appear before him." But the Buddha says in the Diamond Sutra, "If someone sees me in form or seeks me in sound, that person is practicing a wrong path and cannot see the Tathagata." Buddha-recitation uses sound to seek the Buddha, and in the end one sees the Buddha. Why does the Diamond Sutra say one cannot see the Buddha?
|
||||
|
||||
A: This is because different methods, at different stages of practice, have different orientations. What is seen in the Surangama section and the Amitabha Sutra is the enjoyment body of the Buddha; through recollecting and reciting the Buddha, one sees Amitabha coming to welcome one. What the Diamond Sutra speaks of is the Dharma body of the Buddha; what is seen is emptiness, so "if one sees that all forms are not forms, one sees the Tathagata." Emptiness is formless; one must transcend attachment to forms in order to see the Tathagata. The Buddhas spoken of in these sutras are not the same, and there is no contradiction.
|
||||
A: This is because different methods, at different stages of practice, have different aims. What is seen in the Surangama section and the Amitabha Sutra is the enjoyment body of the Buddha; through recollecting the Buddha and reciting his name, one sees Amitabha coming to welcome one. What the Diamond Sutra speaks of is the Dharma body of the Buddha; what is seen is emptiness, so "if one sees that all forms are not forms, one sees the Tathagata." Emptiness is formless; one must let go of attachment to forms in order to see the Tathagata. The Buddhas spoken of in these sutras are not the same, and there is no contradiction.
|
||||
|
||||
### Does the Buddha Have a Lifespan?
|
||||
|
||||
Q: The Earth Store Sutra says, "That Buddha's lifespan is four hundred thousand million asamkhyeya kalpas." Is not the Buddha an eternal state? Why would the Buddha still have a lifespan?
|
||||
Q: The Earth Store Sutra says, "That Buddha's lifespan is four hundred thousand million asamkhyeya kalpas." Isn't the Buddha an eternal state? Why would the Buddha still have a lifespan?
|
||||
|
||||
A: The Buddha has three bodies: the Dharma body, the enjoyment body, and the manifestation body. The Dharma body is formless; it takes emptiness as its body, and therefore is neither born nor perishes. The enjoyment body is formed from the Buddha's wisdom and merit. The manifestation body appears in various times and places according to the needs of sentient beings. For example, over 2,500 years ago Shakyamuni Buddha came to the Saha world, was born in Lumbini, then left home, attained awakening, and propagated the Dharma, and at the age of eighty entered nirvana in the sala grove at Kushinagar. This is the manifestation of the manifestation body; depending on the karmic conditions and merit of sentient beings, the duration of its appearance may be long or short. Therefore, "neither born nor perishes" and "born and perishes" are not contradictory; they simply refer to different levels.
|
||||
A: The Buddha has three bodies: the Dharma body, the enjoyment body, and the manifestation body. The Dharma body is formless; it takes emptiness as its body, and therefore neither is born nor perishes. The enjoyment body is formed from the Buddha's wisdom and merit. The manifestation body appears in various times and places according to the needs of sentient beings. For example, over 2,500 years ago Shakyamuni Buddha came to the Saha world, was born in Lumbini, then left home, attained awakening, and propagated the Dharma, and at the age of eighty entered nirvana in the sala grove at Kushinagar. This is the response body manifesting; depending on the karmic conditions and merit of sentient beings, the duration of its appearance may be long or short. Therefore, "neither born nor perishes" and "born and perishes" are not contradictory; they simply refer to different levels.
|
||||
|
||||
### Contemplative Practice Strengthens Faith
|
||||
|
||||
Q: When I recite the Three Refuges, taking refuge in the Buddha I think of the Buddha; taking refuge in the Dharma I think of scriptures such as the Diamond Sutra and the Heart Sutra; taking refuge in the Sangha I visualize the Dharma teacher. Is this right? How can I contemplate more effectively?
|
||||
|
||||
A: In reciting the Three Refuges, at different stages of practice and with different levels of insight, contemplative practice also differs. While reciting, you can let the mind be fully absorbed in the recitation and maintain that state, with every sound entering the ears, rather than switching back and forth among various objects of contemplation. You may also take the Buddha's name as your object, or a Buddha image, or directly recognize the mind of non-attainment. As to which method is more suitable, each person can choose according to its effect in their own practice. As long as it expresses the meaning of the Three Jewels and strengthens our faith in them, it is enough. At your present stage of practice, contemplate whatever is clear and stable for you.
|
||||
A: In reciting the Three Refuges, at different stages of practice and with different levels of insight, contemplative practice also differs. While reciting, you can let your mind be fully absorbed in the recitation and maintain that state, hearing each phrase clearly, rather than switching back and forth among various objects of contemplation. You may also take the Buddha's name as your object, or a Buddha image, or directly recognize the mind of non-attainment. As to which method is more suitable, each person can choose according to its effect in their own practice. As long as it expresses the meaning of the Three Jewels and strengthens our faith in them, it is enough. At your present stage of practice, contemplate whatever is clear and stable for you.
|
||||
|
||||
@@ -1,89 +1,89 @@
|
||||
## III. Taking the Precepts as Teacher
|
||||
|
||||
### Management Without Someone Managing Others
|
||||
### Management Without Anyone in Charge
|
||||
|
||||
Q: In worldly organizations people are held together by interests, but the Bodhi Institute is a purely public-interest organization, and everyone is a volunteer. How do you manage it? What skillful means are there?
|
||||
|
||||
A: The Institute is a platform for transmitting Buddhist culture and spreading the wisdom of the Dharma. The focus is on setting up a curriculum and establishing a patterned, standardized way of study and practice. This also accords with the traditional Buddhist way of management. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he admonished his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the wisdom of the Buddhadharma and the path of cultivation; the precepts are the norms of personal conduct and the rules for managing the Sangha. This kind of management is not a matter of someone controlling others, but principles that communal life needs to observe. Whether a group has four people or four hundred, all are equal before the precepts. Thus the Sangha is flat in structure, not centralized, and has no hierarchical relationships. For all matters concerning cultivation, daily life, and communal living, the precepts provide a set of kamma procedures; everyone simply follows these norms. Every monastic who enters the Sangha must study the precepts, understand the rules and procedures for each matter, and at the same time follow the spirit of the six harmonies and live together in accord.
|
||||
A: The Institute is a platform for transmitting Buddhist culture and spreading the wisdom of the Dharma. The focus is on setting up a curriculum and establishing a structured, standardized way of study and practice. This also fits the traditional Buddhist approach to management. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he told his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the Buddha's wisdom and the path of practice; the precepts are the rules for personal conduct and for managing the Sangha. This kind of management is not about one person controlling another, but principles that communal life depends on. Whether a group has four people or four hundred, all are equal under the precepts. Thus the Sangha has a flat structure, not centralized, and has no hierarchical relationships. For all matters of cultivation, daily life, and communal living, the precepts provide a set of monastic procedures; everyone simply follows these norms. Every monastic who enters the Sangha must study the precepts, understand the rules and procedures for each matter, and at the same time follow the spirit of the six points of harmony and live together in accord.
|
||||
|
||||
The Institute is the same. We are not building an organization; we are enabling everyone to study and practice together on this platform. When they benefit from the Dharma, they will continue to help others study and practice, because benefiting others is the best way to improve oneself. So what we need is not administrative management, much less worldly benefit, but to establish a set of norms that help everyone get onto the track of study and practice as quickly as possible.
|
||||
The Institute is the same. We are not building an organization; we are enabling everyone to study and practice together on this platform. When they benefit from the Dharma, they will continue to help others study and practice, because benefiting others is the best way to improve oneself. So what we need is not administrative management, much less worldly benefit, but to establish a set of norms that help everyone find the path of study and practice as quickly as possible.
|
||||
|
||||
### What to Do When Keeping Precepts Is Difficult
|
||||
|
||||
Q: Lay practitioners generally feel that keeping the precepts is difficult. How can this problem be solved?
|
||||
|
||||
A: In the Buddhadharma, the precepts are called the foundation of unsurpassed bodhi and the basis for nurturing wholesome roots and advancing toward liberation. Many people see the precepts as mysterious and rigid; this misunderstanding comes from ignorance of the precepts. In fact, the precepts help us establish a life of truth, goodness, and beauty. Truth means pursuing truth; goodness means perfecting morality; beauty means dignifying body and mind.
|
||||
A: In the Buddhadharma, the precepts are called the foundation of unsurpassed bodhi and the basis for nurturing wholesome roots and advancing toward liberation. Many people see the precepts as mysterious and rigid; this misunderstanding comes from not knowing much about the precepts. In fact, the precepts help us establish a life of truth, goodness, and beauty. Truth means pursuing truth; goodness means perfecting moral character; beauty means bringing dignity to body and mind.
|
||||
|
||||
Our present life is a product of ignorance, chaotic and disorderly. Receiving and upholding the precepts is a correction of all kinds of unwholesome habits, and it is bound to conflict with our existing patterns. This conflict makes the ordinary mind feel repressed, makes us unwilling to keep the precepts, and leads us to find all sorts of reasons to protect ourselves. But we should know that if we want to improve our lives, we must reverse these unwholesome patterns. Cultivation is the correction of mental states, character, and the quality of life through correcting our views and behavior. In this process, the precepts are an indispensable and important safeguard.
|
||||
Our present life is a product of ignorance, chaotic and disorderly. Receiving and upholding the precepts means correcting all kinds of unwholesome habits, and it is bound to clash with our existing patterns. This conflict makes us feel hemmed in, makes us unwilling to keep the precepts, and leads us to make excuses. But we should know that if we want to improve our lives, we must reverse these unwholesome patterns. Cultivation means correcting our views and behavior, which in turn corrects our mental state, character, and the quality of our life. In this process, the precepts are an indispensable and important safeguard.
|
||||
|
||||
When we truly recognize the meaning of the precepts for ourselves, keeping them is no longer a passive restraint but becomes our active choice. Students study hard, athletes train hard, and working in society is also hard, yet no one gives up because it is hard. Why? It is precisely because they recognize the importance of study, training, and work. Keeping the precepts is the same. Once we understand their meaning, temporary difficulties will not become obstacles.
|
||||
When we truly recognize the meaning of the precepts for ourselves, keeping them is no longer a passive restraint but becomes our active choice. Students study hard, athletes train hard, and working in society is hard too, yet no one gives up because it is hard. Why? It is because they recognize the importance of study, training, and work. Keeping the precepts is the same. Once we understand their meaning, temporary difficulties will not become obstacles.
|
||||
|
||||
### Does Killing in Video Games Break the Precept?
|
||||
|
||||
Q: Some say that killing in online video games also breaks the precept against killing and causes one to fall into hell. Is this so?
|
||||
|
||||
A: The two are not the same. But we should see that although killing in games is not the same as actual killing, it increases the intention to kill and becomes a cause for future killing karma, so playing such games is clearly harmful to body and mind. For example, if killing in games becomes habitual, one may also think it is no big deal in real life and act without considering the consequences. In fact, there really are young people who, because of obsession with games, end up committing crimes in life. This is something we must be especially vigilant about. No matter what the situation or what the object, we should not allow ourselves to give rise to the intention or thought of killing. As for whether the precept is broken, there are relevant criteria. For example, killing requires that one deliberately kill a sentient being with a harmful mind and that the victim actually loses life. From this point of view, it cannot be considered breaking the precept against killing.
|
||||
A: The two are not the same. But we should see that although killing in games is not the same as actual killing, it strengthens the intention to kill and becomes a cause for future acts of killing, so playing such games is clearly harmful to body and mind. For example, if killing in games becomes habitual, one may also think it is no big deal in real life and act without considering the consequences. In fact, there really are young people who, because of obsession with games, end up committing crimes in life. This is something we must be especially vigilant about. No matter what the situation or what the object, we should not allow ourselves to give rise to thoughts of killing. As for whether the precept is broken, there are specific criteria. For example, killing requires that one deliberately kill a sentient being with harmful intent and that the victim actually dies. From this point of view, it cannot be considered breaking the precept against killing.
|
||||
|
||||
### Can One Fight in a War After Receiving Precepts?
|
||||
|
||||
Q: If war broke out now, as someone who has received the Five Precepts, could one participate? Does Buddhism teach sentient beings in this way?
|
||||
|
||||
A: Buddhism has the shravaka precepts and the bodhisattva precepts; their orientation and requirements are different. The shravaka precepts absolutely forbid killing; no matter what the situation, killing breaks the precept. But in the bodhisattva precepts, if special circumstances are encountered, there is an allowance for this. For example, if a bodhisattva sees a criminal about to kill many people and realizes that he will thereby create heavy karma and fall into the lower realms, the bodhisattva would rather personally undertake the karmic result of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling because of killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil as an enemy and rids the people of oppressors, whereas the bodhisattva is equally compassionate toward both sides, acting with the spirit of sacrifice expressed in "If I do not go to hell, who will?" If there is even the slightest hatred, one is not qualified to open the precept against killing. The situation of war is the same. If you truly act from great compassion, hoping that the invaders will create less killing karma and that more people will be spared from harm, and participate with such a resolve, it does not break the precept.
|
||||
A: Buddhism has the shravaka precepts and the bodhisattva precepts; their purpose and requirements are different. The shravaka precepts absolutely forbid killing; no matter what the situation, killing breaks the precept. But in the bodhisattva precepts, if you encounter special circumstances, there is an allowance for this. For example, if a bodhisattva sees a criminal about to kill many people and realizes that he will thereby create heavy karma and fall into the lower realms, the bodhisattva would rather personally accept the karmic consequence of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling into the lower realms because of that killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil with a passion and protects people from oppressors, whereas the bodhisattva is equally compassionate toward both sides, acting with the spirit of sacrifice expressed in "If I do not go to hell, who will?" If there is even the slightest hatred, one is not qualified to make an exception to the precept against killing. The same applies to war. If you truly act from great compassion, hoping that the invaders will create less killing karma and that more people will be spared from harm, and participate with that resolve, it does not break the precept.
|
||||
|
||||
### Are Sentient Beings Really Equal?
|
||||
|
||||
Q: How should we understand the equality of sentient beings? Are mosquitoes equal to us? After receiving the precepts, how should we deal with rats and the like? Also, when cleaning the environment we inevitably harm small creatures by accident—does this break the precept? Why should we cherish them?
|
||||
|
||||
A: Sentient beings are equal and also not equal. The so-called equality is spoken of from the perspective of Buddha-nature and karma. All sentient beings possess Buddha-nature, and whatever karma they create will bear fruit. At this level, sentient beings are equal without distinction. But in the course of the continuity of life, there are different accumulations, so the starting point of each life is not the same. Among the sentient beings of the six realms, the human state is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that human life is hard to obtain, not that mosquito life is hard to obtain.
|
||||
A: Sentient beings are equal and also not equal. This equality is spoken of in terms of Buddha-nature and karma. All sentient beings possess Buddha-nature, and whatever karma they create will bear fruit. At this level, sentient beings are equal without distinction. But in the course of life, there are different accumulations, so each life starts from a different place. Among the sentient beings of the six realms, human life is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that a human life is hard to come by, not that mosquito life is hard to come by.
|
||||
|
||||
The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to maintain environmental hygiene and prevent them from breeding. If they have already appeared, choose ways to deal with them that do not harm them. If, while cleaning, you unintentionally harm a small creature, although there is karmic offense, it is relatively light and of indefinite karma; the time and result of retribution are uncertain. But from the perspective of the precepts, it is not a violation. This is because the precepts require complete conditions for an offense; unintentional acts are not included.
|
||||
The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to keep the environment clean and prevent them from breeding. If they have already appeared, choose ways to deal with them that do not harm them. If, while cleaning, you unintentionally harm a small creature, although there is karmic offense, it is relatively light and indefinite in nature; the time and result of the karmic consequence are uncertain. But as far as the precepts are concerned, it is not a violation. This is because the precepts require all conditions to be met for an offense; unintentional acts don't count.
|
||||
|
||||
Cherishing life both gives other sentient beings a sense of security and nurtures our own compassion. This benefits not only sentient beings but also the improvement of our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning what the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely the concrete practice for fulfilling the quality of compassion.
|
||||
Cherishing life both gives other beings a sense of security and nurtures our own compassion. This benefits not only other beings but also improves our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning to do as the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely a concrete way to fulfill the quality of compassion.
|
||||
|
||||
### How to Overcome the Habit of Eating Meat
|
||||
|
||||
Q: After learning Buddhism I know that one should not kill, but I very much like eating meat. How can I overcome this preference?
|
||||
|
||||
A: Not killing is not completely the same as being vegetarian. The Buddha permitted the eating of the three kinds of pure meat: that which one has not seen, heard, or suspected to have been killed for oneself. "Not seen" means one did not see the animal killed for one's sake; "not heard" means one did not hear that it was killed for one's sake; "not suspected" means there is no sign that it was killed for one's sake. Such three kinds of pure meat may be eaten. Of course, from the perspective of compassion, not eating is better, because if people eat meat, others will kill for them.
|
||||
A: Not killing is not the same as being vegetarian. The Buddha permitted eating three kinds of pure meat: what you haven't seen, heard, or suspected was killed for you. "Not seen" means you did not see the animal killed for you; "not heard" means you did not hear that it was killed for you; "not suspected" means there is no sign that it was killed for you. These three kinds of pure meat may be eaten. Of course, from the perspective of compassion, not eating is better, because if people eat meat, others will kill for them.
|
||||
|
||||
If you are attached to meat, you can begin by transforming your views through reflection. First, consider that meat is the corpse of an animal—is a corpse really delicious? Second, recall the saying, "My flesh and the flesh of sentient beings differ in name but not in substance." Try biting your own hand and see whether it hurts and whether you would resent it if you were being eaten. Why satisfy the cravings of your palate by harming sentient beings and creating bad karma with them? Third, consider that many modern farming methods are very unhealthy and eating meat can cause great harm to the body. Fourth, consider that the development of animal husbandry brings many environmental problems, such as pollution of the air and water and the use of large amounts of farmland to grow feed, even to the point of clearing forests for it. There is a great deal of information on these topics. With such understanding, your attachment to meat will surely decrease.
|
||||
If you are attached to meat, you can start by shifting your perspective. First, consider that meat is an animal's corpse—is a corpse really delicious? Second, recall the saying, "My flesh and the flesh of sentient beings differ in name but not in substance." Try biting your own hand and see whether it hurts and whether you'd resent it if you were being eaten. Why satisfy your taste buds by harming sentient beings and creating bad karma with them? Third, consider that many modern farming methods are very unhealthy and eating meat can cause great harm to the body. Fourth, consider that animal farming causes many environmental problems, such as pollution of the air and water and the use of large amounts of farmland to grow feed, even clearing forests. There's plenty of information out there. Once you really take this in, your craving for meat will naturally lessen.
|
||||
|
||||
### Does Trading Stocks Break the Precept Against Stealing?
|
||||
|
||||
Q: Where is the boundary of the precept against stealing? I have already received the Five Precepts. If I engage in stock trading, funds, and other financial-market operations, will I break the precept against stealing?
|
||||
Q: Where is the boundary of the precept against stealing? I have already received the Five Precepts. If I trade stocks, invest in funds, or operate in financial markets, will I break the precept against stealing?
|
||||
|
||||
A: Stealing is also called taking what is not given. Its standard is that one must not take for oneself anything owned by another that has not been given, even if one merely moves it with the intention to possess it.
|
||||
A: Stealing is also called taking what is not given. Its standard is that you must not take for yourself anything owned by another that hasn't been given, even if you just move it with the intention to possess it.
|
||||
|
||||
Trading stocks and the like, as long as it is within the scope of lawful financial management and conducted according to regulation, is permitted by morality and law and cannot be called breaking the precept. However, stock trading can be either investment-oriented or speculation-oriented. If it is investment-oriented, it gathers everyone's strength to do something together, enabling mutual growth and shared benefit; this should be considered a good deed that benefits oneself and others. But if it is speculation-oriented, because of the eagerness for quick success, it will more or less involve deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid such attitudes and behavior.
|
||||
Trading stocks and so on, as long as it is within the scope of legal financial management and conducted in compliance with regulations, is permitted by morality and law and isn't really breaking the precept. However, stock trading can be either investment or speculation. If it is investment, it pools everyone's resources to do something together, helping everyone grow and benefit together; this should be considered a good deed that benefits both yourself and others. But if it is speculation, because of the eagerness for quick gains, it usually involves some deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid that mindset and behavior.
|
||||
|
||||
### Defining False Speech
|
||||
|
||||
Q: I don't feel confident about the precept against false speech. In the past, when friends asked me about questions in life, I would speak straightforwardly according to my own views. But now I wonder: I am still an ordinary being—will what I say benefit them? If what I say is not quite complete, is it false speech?
|
||||
Q: I don't feel confident about the precept against false speech. In the past, when friends asked me about questions in life, I would share my own views directly. But now I wonder: I am still an ordinary being—will what I say benefit them? If what I say is not quite complete, is it false speech?
|
||||
|
||||
A: If the precept against false speech were understood in that way, it would often be impossible to speak. Before attaining buddhahood, nothing we say is perfectly complete; there are only degrees of incompleteness. False speech means knowing that something is black yet calling it white, knowing that something is wrong yet calling it right—purely inverting black and white and confusing right and wrong. The purpose is either to gain some benefit from the other person or, because you dislike the person, to deliberately deceive him.
|
||||
A: If we understood false speech that way, it would often be impossible to speak. Before attaining Buddhahood, nothing we say is ever perfect; there are only degrees of imperfection. False speech means knowing that something is black yet calling it white, knowing that something is wrong yet calling it right—just twisting the truth and confusing right and wrong. The purpose is either to gain something from the other person or, out of dislike for them, to deliberately deceive them.
|
||||
|
||||
As for sharing your own understanding of life and the world, whether it is right or wrong or not quite complete, as long as it is genuinely your present thought, it does not fall within the scope of false speech. Of course, Buddhists should indeed be careful and cautious in speech. First, speak with the intention to benefit others; second, do not speak merely to show off your own cleverness. Thich Nhat Hanh offered this interpretation of the precept against false speech: "Aware that words can create happiness or suffering, I vow to learn to speak truthfully, to speak words that inspire confidence, joy, and hope. I am determined not to spread news whose truth I do not know, not to criticize or condemn things of which I am not sure, and to avoid words that cause division or discord, or that can break families or communities." This tells us not only what not to say but also what to say; it is a very good reminder for practice.
|
||||
As for sharing your own understanding of life and the world, whether it is right or wrong or not quite complete, as long as it is genuinely your present thought, it's not false speech. Of course, Buddhists should indeed be careful about what we say. First, speak with the wish to help others; second, do not speak merely to show off how clever you are. Thich Nhat Hanh offered this interpretation of the precept against false speech: "Aware that words can create happiness or suffering, I vow to learn to speak truthfully, to speak words that inspire confidence, joy, and hope. I am determined not to spread news whose truth I do not know, not to criticize or condemn things of which I am not sure, and to avoid words that cause division or discord, or that can break families or communities." This tells us not only what not to say but also what to say; it is a wonderful reminder for practice.
|
||||
|
||||
### How to Face Improper Phenomena
|
||||
|
||||
Q: When talking with Dharma friends, I occasionally speak about the problems of other Dharma teachers and temples. Is this the offense of slandering the Sangha?
|
||||
|
||||
A: In this present Dharma-ending age, there are many problems in society and in the Buddhist world alike; this is related to the collective karma of sentient beings. How should we view these phenomena? As far as personal faith is concerned, although taking refuge in the Sangha means taking refuge in all monastics, the Buddha told us to draw near to wise teachers and to rely on them in our study and practice. Besides receiving effective guidance, this also protects beginners by keeping them away from unwholesome objects.
|
||||
A: In this present Dharma-ending age, there are many problems in society and in the Buddhist world alike; this is related to the shared karma of sentient beings. How should we view these phenomena? As far as personal faith is concerned, although taking refuge in the Sangha means taking refuge in all monastics, the Buddha told us to stay close to wise teachers and to rely on them in our study and practice. Besides receiving effective guidance, this also protects beginners by keeping them away from unwholesome conditions.
|
||||
|
||||
If you have already encountered an improper phenomenon, when you lack the ability to change it, simply keep your distance; there is no need to say much, and even less to discuss it behind others' backs. Problems within the Sangha are difficult for you to know fully, and you do not understand the monastic precepts; you are judging merely by your own impressions, which may be biased. Irresponsible discussion not only fails to help matters but also does you no good; it usually creates affliction for yourself and can affect others' faith in the Three Jewels. But if you are certain that the other party is a fake monastic who makes a living in this way, then from the perspective of protecting the Dharma it is meaningful to correct this through proper channels. Such a phenomenon can destroy people's wisdom-life and bring adverse effects to Buddhism. So the key is to look at the specific situation and at what you are capable of doing.
|
||||
If you have already encountered an unwholesome situation, when you lack the ability to change it, simply keep your distance; there's no need to say much, let alone discuss it behind their backs. Problems within the Sangha are difficult for you to fully understand, and you do not understand the monastic precepts; you are going by your own impressions, which may be biased. Irresponsible talk not only fails to help matters but also does you no good; it usually causes you distress and can affect others' faith in the Three Jewels. But if you are certain that the other party is a fake monastic who makes a living in this way, then from the perspective of protecting the Dharma it is meaningful to correct this through proper channels. Such a phenomenon can cut off people's wisdom life and bring negative effects to Buddhism. So the key is to look at the specific situation and see what you can do.
|
||||
|
||||
### Keeping Precepts Is a Conscious Choice After Seeing Reality
|
||||
|
||||
Q: After learning Buddhism, I do my best to keep the precepts in daily life, but I find it difficult, and many fellow practitioners also feel that this is overly idealistic. I ask the teacher for guidance.
|
||||
Q: After learning Buddhism, I do my best to keep the precepts in daily life, but I find it difficult, and many fellow practitioners also feel that this is overly idealistic. I ask the Dharma teacher for guidance.
|
||||
|
||||
A: The precepts tell us "this should be done, this should not be done." These norms of conduct lead to liberation, and they will indeed conflict with our existing patterns. Because the patterns of ordinary beings are greed, hatred, and delusion, they feel that keeping the precepts is restrictive and uncomfortable. But if we want to change the quality of our lives, we must correct our previous unwholesome mental conduct. Especially for modern people, influenced by the liberation of individuality, indulgence, willfulness, and acting as one pleases have become the norm; they especially lack self-control and must deliberately counter these tendencies, or change is impossible.
|
||||
A: The precepts tell us "this should be done, this should not be done." These rules of conduct lead to liberation, and they will indeed conflict with our existing patterns. Because our patterns as ordinary beings are greed, hatred, and delusion, we feel that keeping the precepts is restrictive and uncomfortable. But if we want to change the quality of our lives, we must correct our previous unwholesome mental behavior. Especially for modern people, influenced by the emphasis on individual freedom, indulgence, willfulness, and doing whatever you want have become the norm; they're especially lacking in self-control and must make a deliberate effort to counter these tendencies, otherwise change is impossible.
|
||||
|
||||
When we recognize the precepts' protection of the mind and their meaning for improving our lives, keeping them becomes a conscious act. Because we are not passively accepting some regulation, but seeking the help of the precepts in order to perfect ourselves. This is not idealism; in fact, it is the only choice after seeing reality clearly.
|
||||
When we recognize how the precepts protect the mind and what they mean for improving our lives, keeping them becomes a conscious choice. Because we are not passively accepting some regulation, but seeking the precepts' help to perfect ourselves. This is not idealism; in fact, it is the only choice after seeing reality clearly.
|
||||
|
||||
### Karmic Offenses Are Also Conditioned Phenomena
|
||||
|
||||
Q: I had an abortion before. After learning Buddhism I deeply regret it and have performed deliverance rituals for it, but I still feel uneasy. Is confession effective?
|
||||
|
||||
A: To err is human. In the endless round of rebirth, because of greed, hatred, and delusion we have created all kinds of karmic offenses. After learning Buddhism, once we recognize the errors of our past actions, we will not continue to make mistakes as before and cause unwholesome karma to grow day by day. Therefore, adjusting our views is especially important; this is the guarantee against further error. Since you have already recognized your mistake, that itself is progress, but you need not be overly entangled. Because psychological burden is not a positive emotion; it can neither solve the problem nor help life or cultivation.
|
||||
A: To err is human. In the endless cycle of rebirth, because of greed, hatred, and delusion we have committed all kinds of karmic offenses. After learning Buddhism, once we recognize the errors of our past actions, we will not continue to make mistakes as before and let unwholesome karma keep growing. Therefore, adjusting our views is especially important; this is the guarantee that we won't make further mistakes. Since you have already recognized your mistake, that itself is progress, but you need not be too entangled. Because emotional burden is not a positive emotion; it can neither solve the problem nor help your life or practice.
|
||||
|
||||
For karmic offenses already created, confession and deliverance can be used as remedies. The *Yogacarabhumi Shastra* speaks of confession through four powers: the power of eradication, which destroys present conduct; the power of remedy, which counteracts present conduct; the power of protection, which restrains evil; and the power of reliance, which is obtained by taking refuge in the Three Jewels. All of these can purify karmic obstructions. From the perspective of the Dharma, karmic offenses are also conditioned phenomena; since they can be accumulated, they can also be eliminated. The key is from now on to possess right view, abandon evil, and cultivate goodness.
|
||||
For karmic offenses already created, confession and deliverance can serve as remedies. The *Yogacarabhumi Shastra* speaks of confession through four powers: the power of eradication, which uproots present behavior; the power of remedy, which counteracts current conduct; the power of protection, which restrains wrongdoing; and the power of reliance, which comes from taking refuge in the Three Jewels. All of these can purify karmic obstacles. In Buddhist terms, karmic offenses are also conditioned phenomena; since they can be accumulated, they can also be eliminated. The key is from now on to hold right view, abandon evil, and cultivate goodness.
|
||||
|
||||
@@ -1,53 +1,53 @@
|
||||
## IV. Attitudes and Methods
|
||||
|
||||
### Favorable Conditions That Spur Vigorous Effort
|
||||
### Favorable Conditions That Encourage Diligence
|
||||
|
||||
Q: Having come this far in life, I have a deep appreciation of the Dharma's teachings on suffering, emptiness, and impermanence. I have been in the Three-Stage Practice program for half a year, and I weep every time I share, knowing only the Dharma can save me. I have also aspired to serve as a volunteer, simplifying my life to free up more time for Dharma study. Yet even so, my attitude toward practice remains rather casual, always using "non-attachment" as an excuse. Why can't I practice with courage and diligence?
|
||||
Q: At this point in my life, I have a deep appreciation of the Dharma's teachings on suffering, emptiness, and impermanence. I have been in the Three-Stage Practice program for half a year, and I tear up every time I share, knowing only the Dharma can save me. I have also aspired to serve as a volunteer, simplifying my life to free up more time for Dharma study. Yet even so, my attitude toward practice remains rather casual, always using "non-attachment" as an excuse. Why can't I throw myself into practice with real vigor?
|
||||
|
||||
A: On the path of practice, although we have seen the value of awakening, we are still surrounded by habitual tendencies, and from the external environment, the whole of society supports greed, hatred, and delusion. Faced with this pincer attack from within and without, we must keep struggling and create favorable conditions for our practice. The stalemate you are in now is something many people experience. If you do not break through it, you will be swept along by the current and lose your aspiration for the Path.
|
||||
A: On the path of practice, even though we've seen the value of awakening, we're still surrounded by ingrained habits, and the whole of society is out there encouraging greed, hatred, and delusion. With this pressure on both sides, we have to keep fighting it and create supportive conditions for our practice. The stuck place you're in now is something many people experience. If you don't break through it, you'll be swept along by the current and lose your heart for the path.
|
||||
|
||||
Regarding diligence, the Dharma reminds us to reflect on the great value and rarity of this precious human life, as well as on death and impermanence and the sufferings of the three lower realms. There is a piece called *Key to the Mind* that offers a sobering description of how to contemplate death; listening to it often and entering into contemplation as you follow the text can spur you to diligent practice. In addition, you need to learn to manage your time, setting a fixed schedule for daily practice so that you do not drift along, carried by inertia. The Three-Stage Practice emphasizes atmosphere; having a group of fellow practitioners who encourage one another is also an important safeguard. But the most crucial thing is effective practice that brings real benefit from the Dharma; this Dharma joy itself is an inexhaustible source of motivation. There is a saying that interest is the best teacher; the same is true in learning Buddhism---we must arouse and sustain a genuine love for the Dharma. As right mindfulness keeps growing, you will be able to overcome habitual tendencies.
|
||||
Regarding diligence, the Dharma spurs us on by having us reflect on the preciousness and rarity of this human life, on death and impermanence, and on the sufferings of the three lower realms. There is a piece called *Key to the Mind* that offers a sobering description of how to contemplate death; listen to it often and let the text guide your contemplation, and it will spur you on to diligent practice. In addition, you need to learn to manage your time, setting a fixed schedule for daily practice so that you don't drift through the day, carried by inertia. The Three-Stage Practice values community; having a group of fellow practitioners who encourage one another is also an important support. But the most crucial thing is effective practice that brings real benefit from the Dharma; this Dharma joy itself is an inexhaustible source of motivation. There is a saying that interest is the best teacher; the same goes for learning Buddhism---we need to keep a genuine love for the Dharma alive. As mindfulness keeps growing, you'll be able to overcome those habits.
|
||||
|
||||
### Should Aspirations Be Specific?
|
||||
|
||||
Q: How does one arouse the bodhicitta of aspiration? I feel that the verses for making aspirations are somewhat general; should one have more specific wishes? Moreover, how should one practice contemplation?
|
||||
Q: How do we arouse the bodhicitta of aspiration? I feel that the verses for making vows are somewhat general; should I have more specific wishes? Moreover, how should I practice contemplative practice?
|
||||
|
||||
A: The bodhicitta of aspiration represents the most sublime wish in human life: to attain unsurpassed bodhi and help all sentient beings be freed from the sufferings of samsara. Because it is the ultimate goal, it is naturally general. To make it workable, you can take inspiration from the vows made by Buddhas and bodhisattvas---such as Amitabha Buddha's forty-eight vows, Medicine Buddha's twelve great vows, and Samantabhadra's ten great vows---and formulate more specific wishes in light of your own situation. Whether an aspiration has power depends on whether it is genuine. Only a wish that comes from the heart can take effect in your life and become a force that propels you forward. If it remains no more than words, it cannot produce much effect.
|
||||
A: The bodhicitta of aspiration represents the most sublime wish in human life: to attain unsurpassed bodhi and help all sentient beings be freed from the sufferings of samsara. Because it is the ultimate goal, it is naturally general. To make it workable, you can draw on the vows of Buddhas and bodhisattvas---such as Amitabha Buddha's forty-eight vows, Medicine Buddha's twelve great vows, and Samantabhadra's ten great vows---and make more specific wishes based on your own situation. Whether an aspiration has power depends on whether it is genuine. Only a wish that comes from the heart can take effect in your life and become a force that propels you forward. If it stays at the level of words, it won't produce much effect.
|
||||
|
||||
Contemplative practice is the further application of the Dharma after hearing and reflecting upon it. For example, reflecting on the great value and rarity of this precious human life, contemplating death and impermanence, and contemplating the sufferings of the three lower realms should all be done through the alternation of analytical meditation and settling meditation. When the object of contemplation arises, you can rest in it. When it begins to fade, you need to analyze again until the experience becomes clear. Through such practice, you will develop certainty about the Dharma you have studied. I have explained this in some detail in the *Lamrim* lecture series. If you listen carefully, you will understand how to practice.
|
||||
Contemplative practice is what puts the Dharma into practice after we've heard and reflected on it. For example, when you reflect on the preciousness and rarity of this human life, on death and impermanence, and on the sufferings of the three lower realms, you do so by alternating analytical meditation and settling meditation. When the object of contemplation becomes clear, you can rest in it; when it fades, analyze again until it becomes clear. Through such practice, you will gain a firm, stable understanding of the Dharma you have studied. I have explained this in some detail in the *Lamrim* lecture series. If you listen carefully, you will understand how to practice.
|
||||
|
||||
### True Progress Lies in Applying What You Learn
|
||||
|
||||
Q: I have not been in the Three-Stage Practice program long; I started from zero. Seeing how some fellow practitioners are so learned, having read many books and able to recite many sutras, while my knowledge of the Dharma is scant and I cannot recite sutras, I feel very anxious. What should I do?
|
||||
Q: I haven't been in the Three-Stage Practice program long; I started from zero. Seeing how some fellow practitioners are so learned, having read many books and able to recite many sutras, while my own knowledge of the Dharma is limited and I can't recite sutras, I feel very anxious. What should I do?
|
||||
|
||||
A: The Dharma contains many methods and scriptures, all aimed at guiding us toward awakening. No matter which path you take, the destination is the same. It is not the number of paths that matters, but whether you are on the right one. One may have much knowledge and be able to recite many sutras, but does what one has learned point to the destination? Some people have studied a great deal yet wander back and forth among various paths, even losing their way. This is not uncommon. The Three-Stage Practice was designed precisely in response to such problems; rooted in the essential spirit of the Dharma, it establishes a graduated path of study for practitioners. Once you are on the path, simply follow the guidance honestly; there is no need to run here and there---it is actually the most direct route. Even if you have studied other methods before, you should set them aside for now, follow the curriculum, and integrate them once you have the capacity.
|
||||
A: The Dharma contains many methods and scriptures, all aimed at guiding us toward awakening. No matter which path you take, the destination is the same. It is not the number of paths that matters, but whether you are on the right one. You can have a lot of knowledge and be able to recite many sutras, but does any of it actually lead to the goal? Some people have studied a great deal yet end up going around in circles between different paths, even getting lost. This is not uncommon. The Three-Stage Practice was created to address this; rooted in the essential spirit of the Dharma, it gives practitioners a clear, step-by-step path. Once you're on the path, just follow the guidance honestly; there's no need to run here and there---it's actually the most direct route. Even if you've studied other methods before, set them aside for now, follow the curriculum, and bring them together later when you're ready.
|
||||
|
||||
Only with sincerity, earnestness, and honesty can you advance steadily. If you dabble in things or cling to all sorts of external pursuits, it will be hard to learn well. From this perspective, starting from zero is not a bad thing. Learning Buddhism does not require knowing a great deal; the key is to study the Dharma of each stage in depth, moving from understanding to acceptance, so that whatever you learn can be put to use and bring about change. That is true progress.
|
||||
Only by being genuine, earnest, and down-to-earth can you make steady progress. If you dabble in things or chase after all sorts of outside things, it will be hard to learn well. From this perspective, starting from zero is not a bad thing. Learning Buddhism doesn't require knowing a great deal; the key is to study the Dharma of each stage in depth, moving from understanding to acceptance, so that whatever you learn can be put to use and change you. That is true progress.
|
||||
|
||||
### Sutra Recitation Cannot Do Without a Foundation
|
||||
### Reciting Sutras Requires a Foundation
|
||||
|
||||
Q: How should one recite sutras? Should one keep reading the same sutra over and over?
|
||||
|
||||
A: Whether you should persevere in one sutra depends on whether that sutra suits you. Different scriptures contain different perspectives and principles of practice. But we must understand that practice requires a foundation and a graduated sequence; for example, refuge, arousing the aspiration, and precepts are indispensable for studying any method. With these foundations in place, you then choose a method to practice---whether Buddha-recitation or Chan contemplation---and only then will the results be good. Otherwise, if from the start you simply cling to a sutra or a Buddha's name and recite it muddle-headedly, without knowing what perspective such recitation is meant to establish, what practice it is meant to lead to, or what problem it is meant to solve, you may recite for decades without understanding anything, and the Dharma will not enter your heart. Why? The reason lies in insufficient foundations and a shallow understanding of these scriptures and the Buddha's name. If your mind has never resonated with the Dharma, naturally you cannot recite with any power. Therefore, having a solid foundation and finding what suits you are both important.
|
||||
A: Whether you should go deeply into one sutra depends on whether that sutra suits you. Different scriptures contain different perspectives and principles of practice. But we need to understand that practice needs a foundation and a step-by-step progression; taking refuge, setting out the aspiration, and keeping precepts are essential for any method. With these foundations in place, you then choose a method to practice---whether Buddha-recitation or Chan contemplation---and only then will the results be much better. Otherwise, if from the start you simply cling to a sutra or a Buddha's name and recite it in a fog, without knowing what perspective such recitation is meant to establish, what practice it is meant to lead to, or what problem it is meant to solve, you may recite for decades without understanding anything, and the Dharma will not reach your heart. Why? Because the foundation is weak and your understanding of these scriptures and the Buddha's name is shallow. If your mind has never resonated with the Dharma, naturally your recitation won't have any strength. So, having a solid foundation and finding what suits you are both important.
|
||||
|
||||
### How to Overcome Physical Obstacles in Sitting Meditation
|
||||
|
||||
Q: How can I overcome problems such as numb legs when sitting in meditation? Each time I cannot sustain it beyond about forty-five minutes. How do I get past this barrier?
|
||||
|
||||
A: The key to sitting meditation is making good use of the mind; posture is only an auxiliary means of directing the mind. Just as when we speak of the right contemplation of prajna, we need to have the understanding of dependent origination and emptiness of intrinsic nature, and use this to contemplate every issue. We gradually move from inferential cognition to direct perception. Direct realization is usually cultivated through sitting meditation, while at the level of inference one need not be sitting; one can direct the mind while walking, standing, sitting, or lying down.
|
||||
A: The key to sitting meditation is using the mind well; posture is only an auxiliary means of directing the mind. Just as when we speak of the right contemplation of prajna, we need to understand dependent origination and emptiness of intrinsic nature, and use that to examine every issue. We gradually move from inferential understanding to direct perception. Direct realization is usually cultivated through sitting meditation, while at the level of inference one need not be sitting; one can direct the mind while walking, standing, sitting, or lying down.
|
||||
|
||||
In the process of sitting meditation, most people will encounter leg pain. As for being unable to endure past a certain time, it may be related to physical condition or to mental expectations. In fact, at the beginning you need not sit for a long time in one session; each session can be shorter, with more sessions, so that you maintain a love for meditation rather than developing fear of it. Once you have developed the habit of meditation and feel the need to break through, you must have endurance. Each time you feel you cannot continue, do not immediately leave your seat; persevere a few minutes longer. In addition, it is best to supplement with relevant stretching exercises. As long as you put in effort, this problem will gradually be overcome.
|
||||
In the process of sitting meditation, most people will encounter leg pain. As for being unable to endure past a certain time, it may be related to physical condition or to mental expectations. In fact, at the beginning you need not sit for a long time in one session; each session can be shorter, with more sessions, so that you maintain a love for meditation rather than developing fear of it. Once you've developed the habit of meditation and feel the need to break through, you need endurance. Each time you feel you cannot continue, do not immediately leave your seat; persevere a few minutes longer. In addition, it's best to supplement with some stretching exercises. If you keep at it, you'll gradually get past this.
|
||||
|
||||
### Proficiency Must Be Trained
|
||||
### Cultivation Requires Training
|
||||
|
||||
Q: How should I observe the thoughts in my own mind? How can I deepen my proficiency in this area?
|
||||
Q: How should I observe the thoughts in my own mind? How can I deepen my skill in this area?
|
||||
|
||||
A: Precepts, concentration, and wisdom are the constant path of Buddhist practice; precepts are the foundation of concentration and wisdom. Without the safeguard of precepts, it is hard for practice to become effective. Modern life is rich and information is abundant, so thoughts are easily carried away without our noticing. What can we do? First, we must establish a simple and orderly life through observing the precepts. When distractions decrease and the mind becomes pure, it is easy to see thoughts come and go. Second, we must develop concentration through meditation; this requires repeated training. When the skill has been thoroughly applied, the power of mindfulness will grow stronger day by day, and you will be clearly aware of your every thought, word, and deed. Without deliberate practice, you will not develop the habit of observing thoughts, let alone sustain it continuously and stably. The ancients, when learning a skill, emphasized that "a singer keeps the tune on his lips, a boxer keeps his fists at hand"; in the same way, learning Buddhism requires constantly "abandoning what is wrong and repeating what is right." Day by day, month by month, only then can you develop real proficiency.
|
||||
A: Precepts, concentration, and wisdom are the heart of Buddhist practice; precepts are the foundation of concentration and wisdom. Without the safeguard of precepts, it is hard for practice to become effective. Modern life is full and information is everywhere, so thoughts are easily carried away without our noticing. What can we do? First, we must establish a simple and orderly life through observing the precepts. When distractions decrease and the mind becomes pure, it is easy to see thoughts come and go. Second, we must develop concentration through meditation; this requires repeated training. Once the skill is familiar, the power of mindfulness will grow stronger day by day, and you'll be clearly aware of your every thought, word, and deed. Without deliberate practice, you won't develop the habit of observing thoughts, let alone keep it going steadily. The ancients, when learning a skill, emphasized that "a singer keeps a song on his lips, a boxer keeps his fists ready"; in the same way, learning Buddhism requires constantly "letting go of what's wrong and repeating what's right." Over time, you'll develop real skill.
|
||||
|
||||
### Cultivating Internally and Externally to Sustain Your Practice
|
||||
|
||||
Q: Practicing in the midst of worldly life, one faces all sorts of temptations and the entanglements of human relationships, material life is so abundant, and greed, hatred, and delusion constantly occupy the mind. How can one maintain a good state of practice?
|
||||
Q: When we practice in the world, we face all sorts of temptations and the complications of human relationships; material life is so abundant, and greed, hatred, and delusion are always filling our minds. How can one maintain a good state of practice?
|
||||
|
||||
A: The most fundamental motivation comes from benefiting from the Dharma. The reason we are tempted and disturbed is mainly that we lack right mindfulness and concentration. What we have studied still remains in books and has not been transformed into our own outlook, so when we face situations, what operates is still "I," still greed, hatred, and delusion---not the Buddha's teaching. Only when inner confusion and afflictions decrease and wisdom and compassion increase, and we recognize the meaning and value of practice for our lives, will there be an inexhaustible source of strength. This motivation comes from within life itself and is not disturbed by external conditions; it is the most stable.
|
||||
A: The most fundamental motivation comes from benefiting from the Dharma. The reason we are tempted and disturbed is mainly that we lack right mindfulness and concentration. What we have studied still remains in books and has not been transformed into our own outlook, so when we face situations, it's still "me" at work---still greed, hatred, and delusion---not the Buddha's teaching. Only when inner confusion and afflictions lessen, wisdom and compassion grow, and we recognize the meaning and value of practice for our lives will we have an inexhaustible source of strength. This motivation comes from within life itself and is not disturbed by external conditions; it is the most stable.
|
||||
|
||||
But this takes time. Before we truly benefit, we cannot do without the support of atmosphere. The Three-Stage Practice not only provides effective guidance but also places special emphasis on creating an atmosphere in which everyone supports and empowers one another. When one person slackens, others encourage and support him, helping and upholding one another, sharing the same aspiration and traveling the same path. Especially in the present environment, such an atmosphere is like a small ecosystem that can effectively protect the young seedling of bodhi. Of course, this atmosphere is not ready-made; it must be created together by everyone.
|
||||
But this takes time. Before we truly benefit, we cannot do without the support of atmosphere. The Three-Stage Practice not only provides effective guidance but also places special emphasis on creating an atmosphere in which everyone supports and inspires one another. When one person slackens, others encourage and support him, help each other along, and go forward with the same aspiration. Especially in the present environment, such an atmosphere is like a small ecosystem that can effectively protect the young seedling of bodhi. Of course, this atmosphere is not ready-made; it must be created together by everyone.
|
||||
|
||||
@@ -1,30 +1,30 @@
|
||||
## V. On the Bodhi Path
|
||||
|
||||
### Meditation and the Refuge Daily Practice
|
||||
### Meditation and the Daily Refuge Practice
|
||||
|
||||
Q: I am studying in the Tongxi Class and encountered meditation at the retreat. How does this relate to our usual refuge daily practice? Can the two be combined?
|
||||
Q: I am studying in the Tongxi Class and encountered meditation at the Bodhi Retreat. How does this relate to our usual daily refuge practice? Can the two be combined?
|
||||
|
||||
A: The focus of the refuge daily practice is to strengthen faith in the Three Jewels. It includes *settling the mind*, which is itself a form of meditation. We may take a Buddha image or the Buddha's name as our object of focus, rest there, and train concentration; or we may directly observe what the nature of mind is, thereby developing contemplative insight. The meditation experience in the retreat uses *vipassana*, but for many people, because afflictions run deep and habitual patterns are strong, if they practice vipassana alone, it is often like the tree wishing stillness while the wind keeps blowing. When the mind cannot settle, it is hard to gain strength. The analytical meditation and settling meditation in the refuge daily practice help us recognize the suffering of samsara and give rise to renunciation, so we are not easily swayed by external conditions or provoked into unwholesome states, creating a pure mental atmosphere for practicing vipassana. In turn, the focus and awareness cultivated by vipassana help us abide in the refuge practice. The two complement and reinforce each other.
|
||||
A: The focus of the daily refuge practice is to strengthen faith in the Three Jewels. It includes *settling the mind*, which is itself a form of meditation. We may take a Buddha image or the Buddha's name as our object of focus, rest there, and train concentration; or we may directly observe what the nature of mind is, thereby developing contemplative insight. The meditation experience at the Bodhi Retreat uses *vipassana*, but for many people, because afflictions run deep and habitual patterns are strong, if they practice vipassana alone, it is often like a tree that longs for stillness while the wind keeps blowing. When the mind cannot settle, it is hard to gain strength. The analytical meditation and settling meditation in the daily refuge practice help us recognize the suffering of samsara and give rise to renunciation, so we are not easily swayed by external conditions or provoked into unwholesome states, creating a clear, peaceful state of mind for practicing vipassana. In turn, the focus and awareness cultivated by vipassana help us abide in the refuge practice. The two complement and reinforce each other.
|
||||
|
||||
### Think of It, Then Do It
|
||||
|
||||
Q: I accept the Dharma, yet my mind is possessed by demonic forces and I cannot overcome lustful thoughts. I lack the courage to be sincere, earnest, and honest. How can I absorb the Dharma more quickly, instead of being controlled as I am now?
|
||||
|
||||
A: Being able to see your shortcomings, your inner desires, and your demonic side means you have already begun to develop a little right mindfulness. Otherwise you would have no ability to see the problem, let alone remedy it. The greed, hatred, and delusion accumulated since beginningless time are very powerful. To free yourself from the three poisons, you must sincerely, earnestly, and honestly apply the learning method and master the content of study. It is like knowing you are sick and having the prescription—the key is to take the medicine seriously. As for how to change more quickly, if the method is correct, it depends on how much effort you put in and how great your resolve to change is. Some people feel urgent but do not act urgently; that is useless. Afflictions are like "three feet of ice, not formed in a single day"—do not think you can resolve them completely at once. But do not be discouraged either; each time you counter them, there is some effect; if you counter them at every moment, the afflictions have no chance to manifest.
|
||||
A: The fact that you can see your shortcomings, your inner desires, and your demonic side means you have already begun to develop a little right mindfulness. Otherwise you would have no ability to see the problem, let alone remedy it. The greed, hatred, and delusion accumulated since beginningless time are very powerful. To free yourself from the three poisons, you must sincerely, earnestly, and honestly put the learning method into practice and master the material. It is like knowing you are sick and having the prescription—the key is to take the medicine seriously. As for how to change more quickly, if the method is correct, it depends on how much effort you put in and how strong your resolve to change is. Some people feel a sense of urgency but do not act with urgency; that is useless. Afflictions are like ice three feet thick—it did not freeze in a day—so do not think you can resolve them all at once. But do not be discouraged either; each time you work with them, there is some effect; if you work with them at every moment, the afflictions have no chance to arise.
|
||||
|
||||
### Consider Your Capacity
|
||||
|
||||
Q: I like Chan; can I practice it directly? Or should I join the Three-Stage Practice first?
|
||||
|
||||
A: Many people like Chan, especially sudden awakening, because it seems to solve everything at once. This suits the Chinese preference for simplicity and the modern taste for fast food. The question is, can sudden awakening actually awaken you? What capital do you have? Chan is designed for those of sharp and keen faculties; "sharp faculties" means the dust obscuring the mind is extremely thin. Just as sunlight passes through easily when the clouds are thin, even then it requires a clear-eyed wise teacher to guide you. If your faculties are insufficient, even a wise teacher cannot lift you up. Later generations of Chan students, because their obstacles were deep and wisdom shallow and they had no guide, ended up with mere "lip-service Chan," or even used it as an excuse to be lazy—only deceiving themselves. The Three-Stage Practice we promote begins with the core elements and sequence of the Dharma. This is the common foundation of Buddhist practice, suitable for all faculties and compatible with every approach. Established on this foundation, once you have built up the basics, you will be able to reach Chan in the future.
|
||||
A: Many people like Chan, especially sudden awakening, because it seems to solve everything at once. This suits the Chinese preference for simplicity and the modern taste for fast food. The question is, can sudden awakening actually awaken you? What assets do you have? Chan is meant for people of sharp faculties and keen wisdom; "sharp faculties" means the dust clouding the mind is very thin. Just as sunlight breaks through easily when the clouds are thin, even then you need a clear-eyed wise teacher to guide you. If your faculties are not sharp enough, even a wise teacher cannot guide you. Later generations of Chan students, because their obstacles were deep and wisdom shallow and they had no guide, ended up with mere "lip-service Chan," or even used it as an excuse to be lazy—only deceiving themselves. The Three-Stage Practice we promote begins with the core elements and sequence of the Dharma. This is the common foundation of Buddhist practice, suitable for all faculties and compatible with every approach. With this foundation, once you have built up the basics, you will be ready to practice Chan in the future.
|
||||
|
||||
### The Standard for Measuring Practice
|
||||
|
||||
Q: For lay practitioners, what standard should we use to measure whether we are practicing well? I once saw that after someone passed away, *śarīra* relics appeared in the cremation. Is that the standard for measuring practice?
|
||||
Q: For lay practitioners, what standard should we use to measure whether we are practicing well? I once saw that after someone passed away, *śarīra* appeared in the cremation. Is that the standard for measuring practice?
|
||||
|
||||
A: How can you tell whether you are practicing well? Using relics to check seems a little too late. Others measure it by whether one can be reborn in the Western Pure Land, but that too is hard to convince everyone. Does this mean practice is an unknowable mysticism? In fact, as long as one practices according to the Dharma, the effects can be seen directly in this present life.
|
||||
A: How can you tell whether you are practicing well? Using relics to check seems a little too late. Others measure it by whether one can be reborn in the Western Pure Land, but that too is hard to convince everyone. Does this mean practice is an unknowable mystery? In fact, as long as one practices in accord with the Dharma, the effects can be seen directly in this life.
|
||||
|
||||
Life is dependently originated; within it are negative and positive forces. Practice is the process of abandoning evil and cultivating good, transforming the defiled into the pure. If the method is appropriate, we will certainly feel afflictions decreasing within the mind and wisdom and compassion growing. Many students of the Three-Stage Practice, through practice, have indeed seen changes in their views, attitudes, and ways of dealing with people and situations, and have seen changes in family and work relationships. Family, friends, and colleagues also see these changes. Therefore, effective practice will certainly bring growth in life—something both oneself and those around us can witness. If it cannot be tested and you yourself do not know whether it is right or good, clearly there is a problem.
|
||||
Life is a process of dependent origination; it contains both negative and positive forces. Practice is the process of abandoning evil and cultivating good, transforming the defiled into the pure. If the method is appropriate, we will certainly feel our afflictions decreasing and wisdom and compassion growing. Many students of the Three-Stage Practice, through practice, have indeed seen changes in their views, attitudes, and ways of dealing with people and situations, as well as in family and work relationships. Family, friends, and colleagues also see these changes. Therefore, effective practice will certainly bring growth in life—something you and those around you can witness. If it cannot be tested and you yourself do not know whether it is right or good, clearly there is a problem.
|
||||
|
||||
### Is Rebirth in the Pure Land the Only Way?
|
||||
|
||||
@@ -32,30 +32,30 @@ Q: Laypeople cannot attain arhatship. If one wishes to attain liberation in this
|
||||
|
||||
A: From the perspective of the shravaka vehicle, lay practitioners can attain the third fruit, which is already a high attainment. From the perspective of the bodhisattva vehicle, many great bodhisattvas appear in lay form—for example, Maitreya Bodhisattva, Avalokiteshvara Bodhisattva, and Manjushri Bodhisattva, whom we all know; among the fifty-three wise teachers visited by Sudhana in his pilgrimage, many were also lay practitioners. Of course, if you are not confident of attaining liberation in this life, reciting the Buddha's name and seeking rebirth in the Pure Land is the safer choice, and it is the path taken by many patriarchs and great masters.
|
||||
|
||||
As for the second question, it should be decided according to each person's actual circumstances. If you have the ability to leisurely observe the single mind, you may directly observe the mind. If the mind is scattered and unable to observe, you can focus the mind on the Buddha's name through recitation. Relatively speaking, reciting the Buddha's name is easier than observing the mind. Moreover, recitation and observing the mind can also be unified, and this kind of recitation is more effective.
|
||||
As for the second question, it depends on your actual situation. If you can quietly observe the one mind, you may simply observe the mind. If your mind is too scattered to observe, you can use recitation to focus it on the Buddha's name. Relatively speaking, reciting the Buddha's name is easier than observing the mind. Moreover, recitation and observing the mind can be unified, and when they are, the recitation is much more effective.
|
||||
|
||||
### Relying on a Teacher and Studying Broadly
|
||||
### Relying on a Teacher and Broad Learning
|
||||
|
||||
Q: If I request the Dharma from a wise teacher, does that create a relationship of reliance? May I also study the Dharma taught by other teachers?
|
||||
|
||||
A: Merely requesting the Dharma does not yet constitute a relationship of reliance. If we wish to rely on a wise teacher, we must first understand his virtue and learning. Many scriptures and treatises list standards, such as the ten qualities of a qualified teacher in the *Lamrim* (Stages of the Path). In short, we must judge according to the Dharma, not according to our own feelings. Once you determine that he is a qualified wise teacher, make the aspiration to rely on him for study, and he is willing to accept you—only then can the relationship of teacher and student be established. After it is established, you yourself must also possess the marks of a disciple and have the aspiration to learn, in order to benefit from such reliance. If later you wish to study other approaches, it is best to consult your teacher. Of course, this presupposes that the one you rely on is a true wise teacher who knows your situation and has the ability to judge your choices and guide you.
|
||||
A: Merely requesting the Dharma does not yet constitute a relationship of reliance. If we wish to rely on a wise teacher, we must first understand his virtue and learning. Many scriptures and treatises list standards, such as the ten qualities of a qualified teacher in the *Lamrim* (Stages of the Path). In short, we must judge by the Dharma, not by our own feelings. Once you determine that he is a qualified wise teacher, aspire to rely on him for your study, and he is willing to accept you—only then is the teacher-student relationship established. Once it is established, you also need to be a proper disciple with a genuine wish to learn, in order to benefit from such reliance. If later you wish to study other approaches, it is best to consult your teacher. Of course, this only works if the one you rely on is a true wise teacher who knows your situation and can judge your choices and guide you.
|
||||
|
||||
### How to Put the Dharma into Practice in Daily Life
|
||||
|
||||
Q: For lay practitioners, how can we put the Dharma into practice in daily life and apply prajna contemplation?
|
||||
|
||||
A: The Dharma is the wisdom of life. On one hand, it helps us correctly understand the world and thoroughly perceive the truth of life; on the other hand, it helps us free ourselves from confusion, establish wholesome views, and establish actions corresponding to liberation. Therefore, true practice must be tempered in daily life. Especially for lay practitioners, if you can bring bodhicitta and prajna contemplation into life, every place becomes a place of practice, allowing you to refine the mind through circumstances and grind away habitual patterns.
|
||||
A: The Dharma is the wisdom of life. On one hand, it helps us correctly understand the world and thoroughly perceive the truth of life; on the other hand, it helps us free ourselves from confusion, establish wholesome views and actions that accord with liberation. Therefore, true practice must be tempered in daily life. Especially for lay practitioners, if you can bring bodhicitta and prajna contemplation into life, every place becomes a place of practice, allowing you to refine your mind through circumstances and wear away habitual patterns.
|
||||
|
||||
As for applying prajna contemplation, you must first obtain the right view of prajna. The "prajna contemplation of the Heart Sutra" spoken of these past two days is precisely what helps us regard the world from the perspective of dependent origination, recognizing that all things are dependently arisen appearances and that their essence is empty of self-nature. Once we have established this understanding, we must use the Heart Sutra's formula "form is not other than emptiness, emptiness is not other than form; form is emptiness, emptiness is form" to observe every phenomenon. The process of applying this formula is the practice of prajna contemplation. On this basis, one can gradually enter ultimate prajna. Therefore, the key is to establish and apply the right view of emptiness; without establishing the right view of emptiness, the contemplative practice of prajna approaches naturally cannot be discussed.
|
||||
As for applying prajna contemplation, you must first establish the right view of prajna. The "prajna contemplation of the Heart Sutra" spoken of these past two days is precisely what helps us regard the world from the perspective of dependent origination, recognizing that all things are dependently arisen appearances and that their essence is empty of self-nature. Once we have established this understanding, we must use the Heart Sutra's formula "form is not other than emptiness, emptiness is not other than form; form is emptiness, emptiness is form" to observe every phenomenon. The process of applying this formula is the practice of prajna contemplation. On this basis, one can gradually enter ultimate prajna. Therefore, the key is to establish and apply the right view of emptiness; without establishing the right view of emptiness, the contemplative practice of prajna is out of the question.
|
||||
|
||||
### Which Status Is Suitable for Practice?
|
||||
### What Kind of Person Is Suited to Practice?
|
||||
|
||||
Q: In the present age, monastics also seem to have a hard life. Which way of life is truly suitable for cultivating the path?
|
||||
|
||||
A: From the perspective of the Buddha's establishment of the monastic system, of course going forth is more conducive to practice. Especially in the early stages of practice, relying on one's own strength alone, it is difficult to escape worldly temptations and to escape inner desires, emotions, and afflictions. For this one needs a wise teacher for protection and a pure environment as supporting conditions. Going forth carries few worldly burdens and has no complicated human relationships; relatively speaking, it is simpler. But nowadays, influenced by economic tides, there are not many temples that truly provide a suitable environment for cultivating the path.
|
||||
A: From the perspective of the Buddha's establishment of the monastic system, of course going forth is more conducive to practice. Especially in the early stages of practice, relying on one's own strength alone, it is difficult to escape worldly temptations and inner desires, emotions, and afflictions. For this you need a wise teacher for protection and a pure environment as support. Going forth carries few worldly burdens and has no complicated human relationships; relatively speaking, it is simpler. But nowadays, influenced by economic tides, there are not many temples that truly provide a suitable environment for cultivating the path.
|
||||
|
||||
Why is it said that today is the Dharma-ending age? Because there are too many temptations and the environment is too perilous; practitioners can hardly find a place to apply themselves. In the past, a single temple wall separated the temple from the dust of the world. Today, in the midst of the rolling red dust, everywhere there are networks and televisions that walls cannot block; we must rely on an inner wall to withstand them. Therefore, in today's world, whichever way one practices is difficult.
|
||||
Why is it said that today is the Dharma-ending age? Because there are too many temptations and the environment is too harsh; practitioners can hardly find a place to apply themselves. In the past, a single temple wall separated the temple from the dust of the world. Today, in the midst of the swirling red dust, everywhere there is the internet and television, which walls cannot keep out; we must rely on an inner wall to withstand them. Therefore, in today's world, whichever way one practices is difficult.
|
||||
|
||||
So many people in the world struggle bitterly within desire. Only by truly recognizing that the essence of samsara is suffering can one give rise to intense renunciation. This renunciation is not disgust; it arises because you have thoroughly seen through the nature of the world. Although you may still do many things, they are only for the sake of survival and for the sake of benefiting others. Such activity is not likely to disturb us. Otherwise, you will still be full of expectations for samsara, and even changing the environment will be useless, because the environment can only provide temporary assistance.
|
||||
So many people in the world struggle bitterly within desire. Only by truly recognizing that the essence of samsara is suffering can one give rise to intense renunciation. This renunciation is not disgust; it arises because you have thoroughly seen through the nature of the world. Although you may still do many things, they are only a means of survival and a means of benefiting others. Such activity is not likely to disturb us. Otherwise, you will still be full of expectations for samsara, and even changing the environment will be useless, because the environment can only offer temporary help.
|
||||
|
||||
For lay practitioners, the key is to thoroughly understand the nature of samsara, take the Three Jewels as the ultimate refuge, thereby give rise to renunciation, and further elevate it to bodhicitta. If you can live with this mental conduct, you can practice equally well as a layperson. As the *Vimalakirti Sutra* says, "If you arouse the mind of anuttara-samyak-sambodhi, that is going forth, that is complete fulfillment." Of course, if there are the conditions to go forth, a superior place of practice, and the guidance of a wise teacher, monastic life does afford more time for practice and for propagating the Dharma and benefiting sentient beings.
|
||||
For lay practitioners, the key is to thoroughly understand the nature of samsara, take the Three Jewels as the ultimate refuge, give rise to renunciation, and further elevate it to bodhicitta. If you can live with this mind and conduct, you can practice just as well as a layperson. As the *Vimalakirti Sutra* says, "If you arouse the mind of anuttara-samyak-sambodhi, that is going forth, that is complete fulfillment." Of course, if the conditions are right to go forth, with a superior place of practice and the guidance of a wise teacher, monastic life does give you more time for practice and for propagating the Dharma and benefiting sentient beings.
|
||||
|
||||
@@ -4,62 +4,62 @@
|
||||
|
||||
Q: I previously practiced the Pure Land school and knew that reciting the Buddha's name could lead to the Pure Land. After entering the Three-Stage Practice, I understand that we should move toward awakening. What then is our future destination? I live in the Saha world and hope to reach a better place through practice. So where exactly do we go after awakening?
|
||||
|
||||
A: In the Dharma, the Pure Land is not regarded as a permanent destination, but as a place for further cultivation. The environment there is conducive to practice, and one will not regress, whereas the Saha world is full of temptations and obstacles. Thus, attaining rebirth in the Pure Land is for the sake of better practice, and ultimately one must return to guide sentient beings.
|
||||
A: In the Dharma, the Pure Land is not regarded as a permanent destination, but as a place for further cultivation. The environment there is conducive to practice, and you won't regress, while the Saha world is full of temptations and obstacles. Thus, attaining rebirth in the Pure Land is for better practice, and ultimately we must return to guide sentient beings.
|
||||
|
||||
Moving toward awakening is not only for one's own benefit, but also for the benefit of others. Only an awakened life is truly free and can be moved by compassionate vows to come and go freely throughout the ten directions, going wherever sentient beings need help. Ordinary beings drift through samsara driven by karma, unable to control their course, while the Buddhas and bodhisattvas have inexhaustible compassionate vows; the entire Dharma realm is their field of practice. Thus, after awakening there are countless places to go, and for the awakened one, everywhere is the Western Pure Land, not the Saha world.
|
||||
Moving toward awakening is not only for our own benefit, but for the sake of others as well. Only an awakened life is truly free—free to be led by compassionate vows, coming and going in the ten directions, wherever sentient beings need help. Ordinary beings drift through samsara, carried by karma and unable to steer their course, while the Buddhas and bodhisattvas have boundless compassionate vows; the entire Dharma realm is their place of practice. So after awakening, there are countless places to go, and for the awakened one, everywhere is the Western Pure Land, not the Saha world.
|
||||
|
||||
### Does the Pure Land Truly Exist?
|
||||
|
||||
Q: What kind of existence is the Pure Land? Madhyamaka teaches dependent origination and emptiness of nature; Consciousness-Only teaches that all dharmas are mind-only; Tiantai teaches three thousand realms in a single thought; Huayan teaches that worlds interpenetrate without obstruction. From these perspectives, the Pure Land seems to be merely a transformation of the mind. Yet the Pure Land sutras say we can be reborn in the West to hear the Dharma. From this perspective, it seems to be a specific place. Does it exist or not?
|
||||
Q: What kind of existence is the Pure Land? Madhyamaka teaches dependent origination and the emptiness of nature; Consciousness-Only teaches that all dharmas are mind-only; Tiantai teaches three thousand realms in a single thought; Huayan teaches that worlds interpenetrate without obstruction. From these perspectives, the Pure Land seems to be merely a transformation of the mind. Yet the Pure Land sutras say we can be reborn in the West to hear the Dharma. From this perspective, it seems to be a specific place. Does it exist or not?
|
||||
|
||||
A: The Dharma says, "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow." In the ultimate sense, the Pure Land too is like a dream or illusion, but this does not mean it does not exist. Our present world is also like a dream or illusion, a temporary appearance of dependent conditions, yet ordinary beings take it as solid and real. From another angle, even quantum mechanics, which belongs to worldly knowledge, shows us something quite different.
|
||||
A: The Dharma says, "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow." In the ultimate sense, the Pure Land too is like a dream or an illusion, but that doesn't mean it doesn't exist. Our present world is also like a dream or an illusion—a temporary appearance of dependent conditions—yet ordinary beings take it as solid and real. From another angle, even quantum mechanics, a field of worldly knowledge, shows us a very different picture.
|
||||
|
||||
Does the Pure Land exist or not? The key is from which perspective we look. The reason we have such questions is that we set existence and emptiness in opposition. In fact, calling it illusory does not affect its existence, and calling it existent does not affect its illusory nature. All that we see is perceived through our own karmic system. In different karmic systems, the world appears differently. Thus, our mode of perception determines what kind of world we see. These principles are contained in the teachings of the Tiantai and Huayan schools, and will become clear with further study. For personal practice, if you follow the Pure Land method, you should have deep faith in the Pure Land and vow to be reborn there. If you follow another method, establish your understanding according to your own school's teachings. Until your study has reached a certain depth, do not compare these views with one another.
|
||||
Does the Pure Land exist or not? The key is from which perspective we look. We ask such questions because we set existence and emptiness against each other. Calling it illusory doesn't change the fact that it exists; calling it existent doesn't change its illusory nature. Everything we see is filtered through our own karmic system. In different karmic systems, the world appears differently. So our mode of perception determines the kind of world we see. These principles are found in the teachings of Tiantai and Huayan, and will become clearer as you study. For your own practice, if you follow the Pure Land method, you should have deep faith in the Pure Land and vow to be reborn there. If you follow another method, let your own school's teachings shape your understanding. Until your study has gone deeper, don't compare these views with one another.
|
||||
|
||||
### How Many Worlds Are There?
|
||||
|
||||
Q: Each person's karma is different, so the world they see is different. That is to say, each person has their own world. Are there then many worlds, or ultimately only one?
|
||||
|
||||
A: In the ultimate sense, the world is without distinction and does not appear in any fixed form. At the level of dependent origination, however, worlds are infinitely diverse. Because sentient beings have different karma, although they live in the same world shaped by shared karma, each wears their own colored glasses and inhabits a unique, differentiated world. From this perspective, there are as many worlds as there are sentient beings. The problem is that this world is dominated by wrong views and afflictive emotions, which bring endless vexation to life. Learning Buddhism helps us remove these colored glasses and see the world through the wisdom of dependent origination, perceiving the truth of impermanence and no-self, and seeing the emptiness of all phenomena. In modern terms, it is seeing through appearances to the essence.
|
||||
A: In the ultimate sense, the world is without distinction and does not appear in any fixed form. At the level of dependent origination, however, worlds are infinitely diverse. Because sentient beings have different karma, although we live in the same world shaped by shared karma, each of us looks through our own colored glasses and lives in a unique world. From this perspective, there are as many worlds as there are sentient beings. The problem is that this world is shaped by wrong views and afflictive emotions, which bring endless trouble to life. Learning Buddhism helps us take off these colored glasses and see the world through the wisdom of dependent origination—perceiving impermanence and no-self, and seeing the emptiness of all phenomena. In modern terms, this means seeing through appearances to the essence.
|
||||
|
||||
### Are There Differences in the Unconditioned?
|
||||
|
||||
Q: The *Diamond Sutra* says, "All sages and saints are distinguished by the unconditioned Dharma." Differences in conditioned dharmas are easy to understand, but why are there differences in the unconditioned Dharma?
|
||||
|
||||
A: This passage is from the seventh chapter of the *Diamond Sutra*, "Nothing Attained, Nothing Spoken," and is the response of the Venerable Subhuti to the Buddha's question. It does not mean that the unconditioned Dharma itself has differences, but that the realizations of the noble ones of the three vehicles into the unconditioned Dharma vary in depth. It is like the same sky: what each person sees is not the same. Through a room window one sees only a small patch; in a city square one sees a large expanse; on an open prairie one sees a boundless sky. The sky itself has no size, but because the viewer's field of vision differs, it appears to have size.
|
||||
A: This passage is from the seventh chapter of the *Diamond Sutra*, "Nothing Attained, Nothing Spoken," and is the response of the Venerable Subhuti to the Buddha's question. It does not mean that the unconditioned Dharma itself has differences, but that the realizations of the noble ones of the Three Vehicles into the unconditioned Dharma vary in depth. It is like the same sky: what each person sees is different. Through a room window one sees only a small patch; in a city square one sees a large expanse; on an open prairie one sees a boundless sky. The sky itself has no size, but because the viewer's field of view differs, it appears to have size.
|
||||
|
||||
### The Observer and the Observed
|
||||
|
||||
Q: Are the wisdom that observes and the object observed a dualistic opposition? When the mind abides in emptiness, is there no longer any observer and observed?
|
||||
Q: Are the wisdom that observes and the object observed in dualistic opposition? When the mind rests in emptiness, is there no longer any observer and observed?
|
||||
|
||||
A: For ordinary beings who have not yet realized emptiness, there is an observer and observed, which are the functioning of deluded consciousness. When the mind produces this duality, it becomes caught in attachment to it. In meditation, after contemplating that objects are empty, one must also empty the deluded mind that is established in dependence upon objects. When mind is empty and objects are still, one can move from contemplative prajna to prajna of ultimate reality. In fact, in the state of the Buddhas and bodhisattvas there is still an observer and observed, but these are merely conditional appearances that do not constitute opposition. Because they have realized emptiness that transcends observer and observed, their minds abide in emptiness rather than in conditional appearances.
|
||||
A: For ordinary beings who have not yet realized emptiness, there is an observer and observed; this is the functioning of deluded consciousness. When the mind produces this duality, it gets caught in attachment to it. In meditation, after seeing that objects are empty, one must also empty the deluded mind that depends on objects. When the mind is empty and objects are still, one can move from contemplative prajna to the prajna of ultimate reality. In fact, even in the state of the Buddhas and bodhisattvas there is still an observer and observed, but these are merely conditioned appearances that do not become opposites. Because they have realized emptiness that transcends observer and observed, their minds rest in emptiness rather than in conditioned appearances.
|
||||
|
||||
### Self-Nature, Dharma-Nature, Emptiness, and Buddha-Nature
|
||||
|
||||
Q: What does the Dharma mean by self-nature? Are Dharma-nature, emptiness, and Buddha-nature the same?
|
||||
|
||||
A: The self-nature spoken of from the perspective of conventional truth is what the Dharma rejects. The Dharma holds that all things in the universe arise dependently and are empty of self-nature. What is negated by this lack of self-nature is the self-nature established upon conditioned phenomena; such a self-nature definitely does not exist. The *Heart Sutra* repeatedly emphasizes no, without, and empty, and what it empties is precisely this view of self-nature.
|
||||
A: The self-nature spoken of from the perspective of conventional truth is what the Dharma rejects. The Dharma teaches that all things in the universe arise dependently and are empty of self-nature. What is negated by this lack of self-nature is the self-nature built upon conditioned phenomena; such a self-nature definitely does not exist. The *Heart Sutra* repeatedly emphasizes no, without, and empty, and what it empties is precisely this view of self-nature.
|
||||
|
||||
Yet the Dharma sometimes also speaks of establishing self-nature. This is from the perspective of ultimate truth and differs from the concept of self-nature rejected by the *Heart Sutra*. This self-nature refers to Buddha-nature or emptiness. As the *Platform Sutra of the Sixth Patriarch* says, "The bodhi self-nature is originally pure; simply use this mind, and directly become Buddha." Here, bodhi self-nature refers to Buddha-nature, representing the awakened power inherently present within life.
|
||||
Yet the Dharma sometimes also speaks of establishing self-nature. This is from the perspective of ultimate truth and differs from the concept of self-nature rejected by the *Heart Sutra*. This self-nature refers to Buddha-nature or emptiness. As the *Platform Sutra of the Sixth Patriarch* says, "The bodhi self-nature is originally pure; simply use this mind, and directly become Buddha." Here, bodhi self-nature refers to Buddha-nature—the awakened power inherently present within life.
|
||||
|
||||
In essence, Buddha-nature, Dharma-nature, and emptiness are without distinction. However, these names are established with different emphases: Buddha-nature emphasizes the side of sentient beings, while emptiness and Dharma-nature emphasize the side of dharmas. Yet whether emptiness or Buddha-nature, their essence is nondual and without distinction.
|
||||
In essence, Buddha-nature, Dharma-nature, and emptiness are without distinction. However, these names are used with different emphases: Buddha-nature emphasizes the side of sentient beings, while emptiness and Dharma-nature emphasize the side of dharmas. Yet whether emptiness or Buddha-nature, their essence is nondual and without distinction.
|
||||
|
||||
### Samantabhadra's Vows Are True Merit
|
||||
|
||||
Q: When the Dharma teacher expounded *Samantabhadra's Vows*, he said that practicing the Ten Great Vows brings much merit. I am not clear what is meant by merit and what is meant by virtue.
|
||||
|
||||
A: In ordinary usage, merit and virtue are not clearly distinguished; both are results produced by good conduct. However, the *Platform Sutra of the Sixth Patriarch* distinguishes between them, holding that actions arising from self-nature, pure and undefiled, are called merit. As it says, "Seeing the nature is *gong*; equality is *de*; thought after thought without obstruction, constantly seeing one's original nature, and true, wondrous function are called merit." Good deeds performed by ordinary people with an ordinary mind are conditioned and can only be called virtue; in essence they are not true practice. This is what the *Platform Sutra* means by saying, "You spend all day seeking only fields of blessing, not seeking to escape the sea of birth and death. If the self-nature is deluded, how can blessing save you?"
|
||||
A: In ordinary usage, merit and virtue aren't clearly distinguished; both come from good conduct. However, the *Platform Sutra of the Sixth Patriarch* distinguishes between them: actions arising from self-nature, pure and undefiled, are called merit. As it says, "Seeing the nature is *gong*; equality is *de*; thought after thought without obstruction, constantly seeing one's original nature, and true, wondrous function are called merit." Good deeds performed by ordinary people with an ordinary mind are conditioned and can only be called virtue; in essence they aren't true practice. This is what the *Platform Sutra* means by saying, "You spend all day seeking only fields of blessing, not seeking to escape the sea of birth and death. If the self-nature is deluded, how can blessing save you?"
|
||||
|
||||
If we practice contemplation according to the principles explained in *Samantabhadra's Vows*, using a boundless mind and relying on boundless objects, cultivating the Ten Great Vows from revering the Buddhas to dedicating all merit universally, this belongs to the category of merit, and indeed immeasurable merit. For it directly models the mind and conduct of the Buddhas and bodhisattvas, and develops their qualities, rather than remaining within the ordinary mind.
|
||||
If we contemplate according to the principles explained in *Samantabhadra's Vows*, using a boundless mind and relying on boundless objects, cultivating the Ten Great Vows from revering the Buddhas to universally dedicating all merit, this belongs to the category of merit—indeed, immeasurable merit. For it directly models the mind and conduct of the Buddhas and bodhisattvas, developing their qualities rather than remaining within the ordinary mind.
|
||||
|
||||
### Seeing and Not Seeing
|
||||
|
||||
Q: What does it mean that "when seeing the nature, one sees the mind and not the objects"? How can such an understanding be applied in practice?
|
||||
|
||||
A: The awakened nature seen in clear mind and seeing the nature has no substance or form, and no marks of distinction. It is neither mind nor object, yet it does not obstruct any phenomena; thus emptiness and appearance are not in opposition. When seeing the nature, it is not only objects that are not seen; even the mind is not seen, as the *Diamond Sutra* says, "The past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped." The sutra takes the arousing of mind without attachment as the essence of practice. How does one remain unattached? First, one must establish the right view of impermanence and no-self. With this understanding one views the world, which reduces clinging to objects, and then through meditation one realizes the empty nature of both mind and objects. Then one will truly see that all dharmas are indeed impermanent, and that the five aggregates are indeed without self.
|
||||
A: The awakened nature realized in clear mind and seeing the nature has no substance or form, no marks of distinction. It is neither mind nor object, yet it doesn't obstruct any phenomena; so emptiness and appearance are not in opposition. When seeing the nature, it is not only objects that are not seen; even the mind is not seen, as the *Diamond Sutra* says, "The past mind cannot be grasped, the present mind cannot be grasped, the future mind cannot be grasped." The sutra takes the arousing of mind without attachment as the essence of practice. How do we remain unattached? First, we must establish the right view of impermanence and no-self. With this understanding we view the world, which reduces clinging to objects, and then through meditation we realize the empty nature of both mind and objects. Then we truly see that all dharmas are indeed impermanent, and that the five aggregates are indeed without self.
|
||||
|
||||
### Not Knowing One's Own Mind, Studying the Dharma Is of No Benefit
|
||||
|
||||
Q: What is clear mind and seeing the nature? How can one achieve clear mind and see the nature?
|
||||
|
||||
A: The theme of this series of talks, "Leaving Samsara, Moving Toward Liberation," uses the Buddha's own experience of practice to explain how to realize clear mind and see the nature, and what exactly is made clear and what is seen. If you have listened attentively, this should already be clear. Clear mind and seeing the nature is the core of Buddhist practice and the shared goal. Its source lies in the Buddha's practice: seated in meditation beneath the Bodhi tree, he contemplated the Twelve Links of Dependent Origination in forward and reverse order, saw the true nature of all dharmas, and attained awakening. Later, the various schools approached this from different angles, presenting views based on their own traditions and corresponding methods of practice. Consciousness-Only does so through understanding the mind, transforming the defiled into the pure, and turning consciousness into wisdom. Madhyamaka does so through progressively sweeping away all attachment and realizing emptiness. Zen does so by finding the bodhi self-nature that is originally pure, neither arising nor ceasing, unmoving, and inherently complete. Although the methods differ, the core is the same. To stray from this root is to make practice mere outward show, as the ancient masters said, "Not knowing one's own mind, studying the Dharma is of no benefit."
|
||||
A: The theme of this series of talks, "Leaving Samsara, Moving Toward Liberation," uses the Buddha's own experience of practice to explain how to realize clear mind and see the nature, and what exactly is made clear and what is seen. If you've been listening attentively, this should already be clear. Clear mind and seeing the nature is the core of Buddhist practice and our shared goal. Its source lies in the Buddha's own practice: seated in meditation beneath the Bodhi tree, he contemplated the Twelve Links of Dependent Origination in forward and reverse order, saw the true nature of all dharmas, and attained awakening. Later, the various schools approached this from different angles, presenting views based on their own traditions and corresponding methods of practice. Consciousness-Only does so through understanding the mind, transforming the defiled into the pure, and turning consciousness into wisdom. Madhyamaka does so through sweeping away attachment at every level and realizing emptiness. Zen does so by finding the bodhi self-nature that is originally pure, neither arising nor ceasing, unmoving, and inherently complete. Although the methods differ, the core is the same. To stray from this root is to make practice mere outward show, as the ancient masters said, "Not knowing one's own mind, studying the Dharma is of no benefit."
|
||||
|
||||
@@ -4,68 +4,68 @@
|
||||
|
||||
Q: I teach psychology at a university. I ask students to look for the *self* through behavior, thoughts, and feelings. Many psychological problems arise precisely because people are unaware of these, cannot express them, or have repressed them. If the five aggregates are also not the self, how should we interpret the self?
|
||||
|
||||
A: Buddhism speaks of no-self (*anatman*), yet it also speaks of the conventional self. It does not deny the conditioned body of the five aggregates; it only denies that within them there is a permanent, unchanging self-nature that exists independently of conditions. In other words, it negates our mistaken cognition of things, not the phenomena themselves. The Consciousness-Only school teaches the three natures (*trisvabhava*): the falsely conceived nature (*parikalpita*), the dependent nature (*paratantra*), and the perfectly realized nature (*parinishpanna*). It is like someone seeing a rope in the moonlight and mistaking it for a snake, becoming frightened. The snake is a subjective illusion that does not exist at all—that is the falsely conceived nature. The rope represents the conditioned phenomenon—that is the dependent nature. Emptiness does not deny the rope; it denies the illusion of the snake, telling us that everything is a conditioned appearance.
|
||||
A: Buddhism speaks of no-self (*anatman*), yet it also speaks of the conventional self. It does not deny the conditioned body of the five aggregates; it only denies that within them there is a permanent, unchanging self-nature that exists independently of conditions. In other words, it negates our mistaken cognition of things, not the phenomena themselves. The Consciousness-Only school teaches the three natures (*trisvabhava*): the falsely conceived nature (*parikalpita*), the dependent nature (*paratantra*), and the perfectly realized nature (*parinishpanna*). It is like someone seeing a rope in the moonlight and mistaking it for a snake, becoming frightened. The snake is a subjective illusion that does not exist at all—that is the falsely conceived nature. The rope represents the conditioned phenomenon—that is the dependent nature. Emptiness does not deny the rope; it dispels the illusion of the snake, telling us that everything is a conditioned appearance.
|
||||
|
||||
We view the world through colored glasses; what we see cannot be separated from our own cognitive patterns and is influenced by concepts, emotions, experience, likes, and dislikes. Just as when we like someone, everything they do looks agreeable, whereas when we dislike someone, everything they do looks disagreeable. We deeply believe in this feeling and think the world is exactly as we see it. In fact, the world as it appears to our cognition is not the objectively existing world. The Dharma keeps telling us what the world of facts is really like. Once we step out of mistaken cognitive patterns and see the truth as it is, we can immediately realize emptiness within conditioned phenomena. Otherwise, the illusion of attachment to self and dharmas gives rise to the cognitive obstructions and the afflictive obstructions. Then, continuing to view the world through these two attachments and two obstructions, what we see becomes further obscured.
|
||||
We view the world through colored glasses; what we see is inseparable from our own cognitive patterns and is shaped by concepts, emotions, experience, likes, and dislikes. Just as when we like someone, everything they do looks pleasing, whereas when we dislike someone, everything they do looks annoying. We deeply believe in this feeling and think the world is exactly as we see it. In fact, the world as it appears to our cognition is not the objectively existing world. The Dharma keeps showing us what the world is really like. Once we step outside mistaken cognitive patterns and see things as they are, we can immediately realize emptiness within conditioned phenomena. Otherwise, the illusion of attachment to self and dharmas gives rise to the cognitive obstructions and the afflictive obstructions. Then, as we keep seeing the world through these attachments and obstructions, our perception becomes even more clouded.
|
||||
|
||||
How do we know ourselves and interpret the self? Although the conventional self can be sought within the five aggregates, if we stop there we will not find the truth. Only by penetrating the five aggregates and seeing that form, feeling, perception, formations, and consciousness are merely conditioned appearances can we see our original face. This must be realized through practice, not through conceptual thinking and judgment.
|
||||
|
||||
### What Is the True Self?
|
||||
|
||||
Q: After listening to the lecture, I feel that my so-called afflictions are produced by mistaken cognition under the workings of the six sense bases and the five aggregates. But this raises another question: if none of these is the self, what is the true self?
|
||||
Q: After listening to the lecture, I feel that my so-called afflictions arise from mistaken cognition, shaped by the six sense bases and the five aggregates. But this raises another question: if none of these is the self, what is the true self?
|
||||
|
||||
A: "Who am I?" is the central question addressed by Buddhist practice. We take the body, appearance, wealth, status, and so on as the self, but if we examine them with wisdom, we find that they are only temporary conditions in relation to us. This mistaken identification with the self is the root of all suffering. Every day many disasters occur in the world; usually we just hear about them and may not feel much. But as soon as we attach the label "mine" or "me," they immediately affect us and can even overwhelm us. When Buddhism speaks of no-self, it does not mean that you do not exist; it denies the mistaken identification with the self and guides us to truly find ourselves.
|
||||
A: "Who am I?" is the central question addressed by Buddhist practice. We take the body, appearance, wealth, status, and so on as the self, but if we examine them with wisdom, we find they're only temporarily connected to us. This mistaken identification with the self is the root of all suffering. Every day many disasters occur in the world; usually we just hear about them and may not feel much. But once we label them "mine" or "me," they immediately affect us and can even overwhelm us. When Buddhism speaks of no-self, it does not mean that you do not exist; it denies the mistaken identification with the self and guides us to truly find ourselves.
|
||||
|
||||
Regarding the understanding of the self, the Dharma approaches it from two angles. First, at the cognitive level, it guides us to see what is *not* the self, thereby removing interference. Second, through meditation we free ourselves from stray thoughts, bring the mind back to the present, and develop meditative stability through sustained, steady concentration. On this basis we can then practice insight and see the true nature of the five aggregates and all dharmas. More importantly, we can further awaken wisdom. Once awakened, we can not only know "who I am" but also discover the ability to save ourselves and find the greatest value of life.
|
||||
Regarding the understanding of the self, the Dharma approaches it from two angles. First, at the cognitive level, it guides us to see what is not the self, thereby cutting through the confusion. Second, through meditation we free ourselves from delusive thoughts, bring the mind back to the present, and develop stability through sustained, steady concentration. On this basis we can then cultivate insight and see the true nature of the five aggregates and all phenomena. More importantly, we can further awaken wisdom. Once awakened, we can not only know "who I am" but also discover the strength to save ourselves and find life's greatest value.
|
||||
|
||||
### The Self, Manas, Alaya, and Buddha-Nature
|
||||
|
||||
Q: What are the Manas consciousness and the Alaya consciousness? What is their relationship to the self? What is their relationship to Buddha-nature?
|
||||
|
||||
A: Manas and Alaya come from the Consciousness-Only teaching of the eight consciousnesses and belong to the subconscious—the part we normally cannot perceive. Manas is the root of self-attachment; it grasps the Alaya consciousness as "self," giving rise to all afflictions connected with this. Why does it grasp Alaya as the self? Because the Alaya consciousness has a storage function, preserving all the information accumulated in the continuity of life. Everything we have thought, said, and done since beginningless time does not simply end when it happens; it leaves impressions in the mind, forming various mental forces. For more on this, you may refer to my book *Cognition and Existence*. It is a commentary on the *Thirty Verses on Consciousness-Only*, giving a detailed explanation of the eight consciousnesses and how they function.
|
||||
A: Manas and Alaya come from the Consciousness-Only teaching of the eight consciousnesses and belong to the subconscious—the part we normally cannot perceive. Manas is the root of self-attachment; it grasps the Alaya consciousness as "self," giving rise to all afflictions connected with this. Why does it grasp Alaya as the self? Because the Alaya consciousness serves as a storehouse, preserving all the information accumulated in the continuity of life. Everything we have thought, said, and done since beginningless time does not simply end when it happens; it leaves impressions in the mind, forming various mental forces. For more on this, you may refer to my book *Cognition and Existence*. It is a commentary on the *Thirty Verses on Consciousness-Only*, giving a detailed explanation of the eight consciousnesses and how they function.
|
||||
|
||||
Regarding the Alaya consciousness, the old and new translations of the Consciousness-Only school offer different interpretations. The old translation holds that the Alaya consciousness has defiled aspects, namely the deluded consciousness, which is the basis for the development of the deluded system; at the same time, it also has pure aspects, equivalent to Buddha-nature, which is the basis for becoming a Buddha. In the Consciousness-Only classics translated by Tripitaka Master Xuanzang (the new translation), Buddha-nature is basically not discussed.
|
||||
Regarding the Alaya consciousness, the old and new translations of the Consciousness-Only school offer different interpretations. The old translation holds that the Alaya consciousness has defiled aspects, namely the deluded consciousness, which is the basis for the development of delusion; at the same time, it also has pure aspects, equivalent to Buddha-nature, which is the basis for becoming a Buddha. In the Consciousness-Only classics translated by Tripitaka Master Xuanzang (the new translation), Buddha-nature is essentially not discussed.
|
||||
|
||||
### Cloning Is Only a Different Mode of Birth
|
||||
|
||||
Q: What does Buddhism think of human cloning? Does this count as a form of life?
|
||||
|
||||
A: Human cloning is banned worldwide, for it raises numerous moral, ethical, and other problems, with consequences too dreadful to contemplate. Although Buddhist scriptures do not address this issue, the Dharma is not separate from worldly principles; since it is so harmful to sentient beings, Buddhism naturally opposes it. But in principle, a cloned human is also an independent living being, only one born in a special way. When it appears as a living being, it is not only cells at work; there is also a consciousness that goes to be reborn, carrying the life information stored by that consciousness, and only thus can a complete life be formed. Just as when a certain cat is cloned, it is not the original cat but actually another life. It is only because of this mode of birth that there is greater similarity at the material level of life, that is, in genetic information.
|
||||
A: Human cloning is banned worldwide, because it raises numerous moral and ethical problems, with consequences too dreadful to imagine. Although Buddhist scriptures do not address this issue, the Dharma is not separate from the ways of the world; since it is so harmful to sentient beings, Buddhism naturally opposes it. But in principle, a cloned human is also an independent living being, only one born in a special way. When it appears as a living being, it is not only cells at work; there is also a consciousness that goes to be reborn, carrying the life information that consciousness has stored, and only then can a complete life come about. Just as when a particular cat is cloned, it is not the original cat but actually another life. It is only because of this way of being born that there is greater similarity at the material level of life, that is, in genetic information.
|
||||
|
||||
### Samsara and Liberation
|
||||
|
||||
Q: I have doubts about the reality of rebirth. Did the early Buddhist teachings already include the doctrine of rebirth? Does "dependent origination, nature of emptiness" mean that only by returning to emptiness can we attain ultimate liberation?
|
||||
Q: I have doubts about the reality of rebirth. Did the early Buddhist teachings already include the doctrine of rebirth? Does "dependent origination and emptiness" mean that only by returning to emptiness can we attain ultimate liberation?
|
||||
|
||||
A: Rebirth is a shared premise of Indian culture. India has many religions, but they generally accept rebirth, holding that it extends through the three periods of time and includes the six realms; its essence is suffering. The meaning of life lies in liberation from rebirth. This understanding is not mere speculation but is known through meditative realization. When the Buddha attained awakening, he too saw sentient beings ceaselessly revolving in rebirth. Therefore this is a fundamental teaching of the Dharma, consistent from early Buddhism to Mahayana Buddhism.
|
||||
A: Rebirth is a shared premise of Indian culture. India has many religions, but they generally accept rebirth, holding that it extends through the three periods of time and spans the six realms; its essence is suffering. The meaning of life lies in liberation from rebirth. This understanding is not mere speculation but is known through meditative realization. When the Buddha attained awakening, he too saw sentient beings caught in the cycle of rebirth. Therefore this is a fundamental teaching of the Dharma, consistent from early Buddhism to Mahayana Buddhism.
|
||||
|
||||
Having received a materialist education, modern people take this as the only standard for understanding the world and believe only what they see. But science tells us that besides visible matter, the universe contains much more invisible dark matter and dark energy. By comparison, visible matter accounts for only about five percent. Moreover, science is still developing; even from this angle, we cannot use our present cognition to casually deny what we cannot see. In fact, our cognitive system has great limitations and distortions.
|
||||
After a materialist education, modern people take this as the only way to understand the world and believe only what they see. But science tells us that besides visible matter, the universe contains much more invisible dark matter and dark energy. By comparison, visible matter accounts for only about five percent. Moreover, science is still developing; even from this angle, we shouldn't let our present understanding casually dismiss what we cannot see. In fact, our way of knowing has great limitations and distortions.
|
||||
|
||||
Regarding rebirth, I usually suggest three angles of reflection: first, innate talent; second, affinity or karmic connection; third, destiny. Many people sense that humans have innate talents, that affinities exist between people, and that people are subject to destiny, yet cannot explain why. The doctrine of rebirth can answer these questions. Without rebirth, many phenomena would be inexplicable.
|
||||
Regarding rebirth, I usually suggest three ways to think about it: first, innate talent; second, affinity; third, destiny. Many people sense that humans have innate talents, that affinities exist between people, and that people are subject to destiny, yet cannot explain why. The doctrine of rebirth can answer these questions. Without rebirth, many phenomena would be inexplicable.
|
||||
|
||||
"Dependent origination, nature of emptiness" tells us that all phenomena arise from the convergence of conditions and contain no unchanging essence. The Dharma speaks of two kinds of dependent origination: impure dependent origination and pure dependent origination. The life of an ordinary being is based on delusion and afflictions, continually creating suffering and rebirth. But liberation from rebirth does not mean that everything is annihilated or that one enters a state of nihilistic emptiness. Because we also possess Buddha-nature, when pure seeds manifest, they will bring about a perfect state of life.
|
||||
"Dependent origination and emptiness" tells us that all phenomena arise from the convergence of conditions and contain no unchanging essence. The Dharma speaks of two kinds of dependent origination: impure dependent origination and pure dependent origination. The life of an ordinary being is based on delusion and affliction, continually producing suffering and rebirth. But liberation from rebirth does not mean that everything is annihilated or that we enter a state of nihilistic emptiness. Because we also possess Buddha-nature, when pure seeds manifest, they will lead to a perfect state of life.
|
||||
|
||||
### A Dependent-Origination View of Life
|
||||
|
||||
Q: Buddhism holds that there is no eternal self in the world; body and mind are composed of the five aggregates of form, feeling, perception, formations, and consciousness, whose essence is emptiness. Is consciousness also empty? If so, what exactly wanders through the six realms of rebirth?
|
||||
|
||||
A: Indian traditional religions believe in a fixed, unchanging *atman*; Western religions also hold that the soul is an eternal, unchanging entity. Buddhism speaks of no-self, denying the conventionally posited self in conditioned life. It regards life as a conditioned phenomenon composed of form, feeling, perception, formations, and consciousness, in which no "self" can be found as a substantial entity. Consciousness, too, is dependently originated.
|
||||
A: Indian traditional religions believe in a fixed, unchanging *atman*; Western religions also hold that the soul is an eternal, unchanging entity. Buddhism speaks of no-self, denying the provisional self we construct within conditioned life. It regards life as a conditioned phenomenon composed of form, feeling, perception, formations, and consciousness, in which no "self" can be found as a fixed entity. Consciousness, too, is dependently originated.
|
||||
|
||||
But no-self does not mean that when a person dies, it is like a lamp going out. Buddhism regards the continuation of life as being like a flowing stream, with the eighth Alaya consciousness running through it. This process is "similarly continuous, neither severed nor permanent." "Similarly continuous" means that the physical body changes constantly from childhood to adulthood to old age. Yet it is continuous from one moment to the next; a child does not suddenly become an unrecognizable old person. Besides changes in the physical body, our concepts, mental states, and personality also renew themselves through the accumulation of life experience without interruption. One could say that the Alaya consciousness is like a super hard drive that stores information at every moment, its contents constantly changing. All our thoughts, speech, and actions do not simply end when they occur; they also form seeds in the mind that become the driving force for the continuation of future lives.
|
||||
But no-self does not mean that when someone dies, it's like a lamp going out. Buddhism sees life as continuing like a flowing stream, with the eighth consciousness, the Alaya, running through it. This process is "a continuous flow of similar moments, neither severed nor permanent." "Similarly continuous" means that the physical body changes constantly from childhood to adulthood to old age. Yet it is continuous from one moment to the next; a child does not suddenly become an unrecognizable old person. Besides changes in the physical body, our concepts, mental states, and personality also renew themselves through the accumulation of life experience without interruption. One could say that the Alaya consciousness is like a super hard drive that stores information at every moment, its contents constantly changing. All our thoughts, speech, and actions do not simply end when they occur; they also form seeds in the mind that become the driving force for the continuation of future lives.
|
||||
|
||||
Although life has no unchanging entity, because it has the Alaya consciousness as its support, we are not born as a blank slate; rather, we start from past accumulation, and our present accumulation determines what tomorrow will be. Out of responsibility toward ourselves, we should also be careful in speech and conduct. Practice is the process of continually transforming the content of life. This is the dependent-origination view of life, which differs both from the eternalism of ordinary religions and from the annihilationism of materialism.
|
||||
Although life has no unchanging entity, with the Alaya consciousness as its support, we are not born as a blank slate; rather, we begin with our past accumulation, and our present accumulation determines what tomorrow will be like. Taking responsibility for ourselves, we should also be mindful of what we say and do. Practice is the process of continually transforming the content of life. This is the dependent-origination view of life, which differs both from the eternalism of ordinary religions and from the annihilationism of materialism.
|
||||
|
||||
### How Do Karmic Results Extend to Future Lives?
|
||||
|
||||
Q: How do the karmic rewards experienced by humans as a result of their good and evil actions extend to future lives?
|
||||
Q: How do the karmic results of people's good and bad actions carry over into future lives?
|
||||
|
||||
A: Any action has two kinds of results: besides the visible phenomenal cause-and-effect, there is also the invisible mental cause-and-effect. In terms of phenomenal cause-and-effect, there are present reward, next-life reward, and later reward. For example, if one does something bad, the result may ripen in this life, in the next life, or after many lives. Because from cause to result requires the impetus of conditions—that is, the maturation of relevant conditions. But sooner or later, it will certainly bear fruit. There are similar situations in daily life: some criminals are caught immediately, while others are not solved until decades later. The difference is that legal punishment may have loopholes, but karma absolutely cannot be escaped. This is because it is the law of how things develop, not something anyone can evade or manipulate.
|
||||
A: Any action has two kinds of results: besides the visible external cause and effect, there is also the invisible mental cause and effect. In terms of external cause and effect, there are results in this life, results in the next life, and results in later lives. For example, if one does something bad, the result may ripen in this life, in the next life, or after many lives. Because from cause to result needs conditions to come together and ripen—that is, the maturation of relevant conditions. But sooner or later, it will certainly bear fruit. There are similar situations in daily life: some criminals are caught immediately, while others aren't caught until decades later. The difference is that legal punishment may have loopholes, but karma can never be escaped. This is because it is the law of how things develop, not something anyone can evade or manipulate.
|
||||
|
||||
In terms of mental cause-and-effect, there are also immediate and future results. When a mind of compassion arises, the inner state is warm and joyful, and it also causes the quality of compassion to grow. Continually strengthening compassion elevates life and enables this force to extend into the future. In daily life we can see that some people are compassionate from childhood and willing to help others; this is the continuative result of such mental conduct.
|
||||
In terms of mental cause and effect, there are also immediate and future results. When compassion arises in the mind, the inner state is warm and joyful, and it also causes the quality of compassion to grow. Continually strengthening compassion uplifts our life and enables this force to extend into the future. In daily life we can see that some people are compassionate from childhood and willing to help others; this is the natural result of such mental conduct.
|
||||
|
||||
### One Receives the Karmic Results Oneself
|
||||
|
||||
Q: The *Maharatnakuta Sutra* says, "Even after a hundred kalpas, the karma one creates does not perish; when conditions meet, its result is received by oneself." When I went to Mount Jiuhua, I saw the ten kings of the underworld enshrined there. Then is falling into hell equivalent to settling one's past karma? If it has been settled, does the karma come to an end? Is cause-and-effect the same as what Confucianism says: "A family that accumulates goodness will have surplus happiness; a family that accumulates evil will have surplus misfortune"?
|
||||
Q: The *Maharatnakuta Sutra* says, "Even after a hundred kalpas, the karma one creates does not perish; when conditions meet, one receives the result oneself." When I went to Mount Jiuhua, I saw the ten kings of the underworld enshrined there. Then is falling into hell equivalent to settling one's past karma? If it has been settled, does the karma come to an end? Is cause and effect the same as what Confucianism says: "A family that accumulates goodness will have surplus happiness; a family that accumulates evil will have surplus misfortune"?
|
||||
|
||||
A: This verse tells us that if we do not apply remedies, all the karma we created in the past must be experienced. Falling into hell is only the maturation of a certain portion of evil karma; once these karmic rewards are exhausted, they end and do not continue endlessly. It is like paying off a debt: once the relevant debt is repaid, the matter is closed. But since beginningless time, sentient beings have created boundless, immeasurable karma; it is like owing many debts. Falling into hell only repays the largest debt, not all of them. Sentient beings drift along with their karma, and karmic rewards ripen gradually; they cannot be settled all at once. Without intervention, karma will naturally mature when conditions are complete and bring about its karmic result. If we fear future suffering, first we should refrain from creating evil karma from now on, and second we should apply repentance as a remedy, transforming heavy karma into light karma or even eliminating it completely.
|
||||
A: This verse tells us that if we don't address it, all the karma we created in the past must be experienced. Falling into hell is only the maturation of a certain portion of evil karma; once these karmic results are exhausted, they end and do not continue endlessly. It is like paying off a debt: once the relevant debt is repaid, the matter is closed. But since beginningless time, sentient beings have created boundless, immeasurable karma; it is like owing many debts. Falling into hell only repays the largest debt, not all of them. Sentient beings drift along with their karma, and karmic results ripen gradually; they cannot be settled all at once. Without intervention, karma will naturally mature when conditions are ripe and bring about its result. If we're afraid of future suffering, first we should refrain from creating evil karma from now on, and second we should use repentance to counter it, transforming heavy karma into light karma or even eliminating it completely.
|
||||
|
||||
The idea of cause-and-effect is related to the Confucian saying, "A family that accumulates goodness will have surplus happiness; a family that accumulates evil will have surplus misfortune," but the two are not exactly the same. Cause-and-effect is based on the continuity of the individual life, not on the family as a unit. Of course, what kind of family we are reborn into and whether we encounter favorable or unfavorable circumstances are also determined by our own karma. From this angle, the Confucian view also makes sense.
|
||||
The idea of cause and effect is related to the Confucian saying, "A family that accumulates goodness will have surplus happiness; a family that accumulates evil will have surplus misfortune," but the two are not exactly the same. Cause and effect is based on the continuity of individual lives, not on the family as a unit. Of course, what kind of family we are reborn into and whether we encounter favorable or unfavorable circumstances are also determined by our own karma. From this angle, the Confucian view also makes sense.
|
||||
|
||||
@@ -1,35 +1,35 @@
|
||||
## VIII. Right View of Life
|
||||
|
||||
### What Is True Success
|
||||
### What Is True Success?
|
||||
|
||||
Q: Since I was young I have cherished great aspirations—to become a scientist who benefits humanity, a doctor who heals the sick and saves the wounded, a teacher who cultivates talent; in short, to become someone who contributes to the world. But after encountering the Dharma, I realize that awakening is the only true success. I wonder: does this mean that even someone who changes the world is not considered successful?
|
||||
Q: Ever since I was young I've had big dreams—to become a scientist who benefits humanity, a doctor who heals the sick and saves the wounded, a teacher who nurtures young minds; in short, to become someone who contributes to the world. But after encountering the Dharma, I realize that awakening is the only true success. I wonder: does this mean that even someone who changes the world is not considered successful?
|
||||
|
||||
A: That depends on what standard you use to measure success. Modern standards tend to be materialistic: the size of one's career, the amount of wealth, the height of fame, the number of followers, and so on. In ancient China the standard was to establish virtue, merit, and worthy discourse, placing more importance on character and contribution to society. The Dharma's standard of success is benefiting self and others, awakening self and others. On the one hand, you perfect a noble personality, eliminate afflictions, and fulfill compassion and wisdom within yourself; on the other hand, you can guide living beings to improve their lives. I believe this is a more ultimate success, and its significance is more enduring.
|
||||
A: That depends on what standard you use to measure success. Modern standards tend to be materialistic: how big your career is, how much wealth you have, how famous you are, how many followers you have, and so on. In ancient China the standard was to establish virtue, merit, and worthy words—placing more importance on character and contribution to society. The Dharma's standard of success is to benefit and awaken both ourselves and others. On one hand, we cultivate a noble character, free ourselves from afflictions, and develop compassion and wisdom; on the other, we guide living beings to improve their lives. I think this is a deeper, more lasting success.
|
||||
|
||||
As for being a scientist, doctor, or teacher, these are certainly meaningful, and they do not conflict with awakening to life's truth. If you pursue these professions on the basis of perfecting your character, you will make an even greater contribution to the world. Otherwise, although the profession itself is noble and able to benefit the masses, without a sound mind it can still bring harm to yourself and others. A profession is merely a tool; what matters is the person who uses it.
|
||||
As for being a scientist, doctor, or teacher, these are certainly meaningful, and they don't conflict with awakening to life's truth. If you pursue these professions while perfecting your character, you'll make an even greater contribution to the world. Otherwise, although the profession itself is noble and able to benefit many, without a sound mind it can still bring harm to yourself and others. A profession is merely a tool; what matters is the person who uses it.
|
||||
|
||||
### How to Find Life's Mission
|
||||
|
||||
Q: After nearly ten years of wholehearted dedication to my work and achieving some results, I now feel that I have lost my goal; both work and life have lost the passion they once had. I have also asked myself what I truly want, but my heart feels empty. How can I find my life's mission?
|
||||
Q: After nearly ten years of pouring myself into my work and achieving some results, I now feel I've lost my goal; both work and life have lost the passion they once had. I have also asked myself what I truly want, but my heart feels empty. How can I find my life's mission?
|
||||
|
||||
A: Learning Buddhism helps us see the value of human life and make good use of this rare and easily lost form. Because human beings possess reason, they can, through practice, awaken themselves and awaken others. Apart from this ultimate goal, any worldly achievement is temporary and cannot withstand scrutiny. Before reaching a goal you may feel it is worth striving for; once you arrive, you find it is merely so-so, and what you gained is not what you truly wanted. Some philosophers and artists even took the road to ruin after achieving fame and success. Why? Because after reaching a certain goal they suddenly lost direction, looked around in bewilderment, and no longer had any interest in merely surviving in this world. Therefore we should accept the culture of wisdom with an open mind and re-examine life. If we cannot see the height of life and have no ultimate goal, there will be no way forward.
|
||||
A: Learning Buddhism helps us see the value of human life and make good use of this rare, fleeting opportunity. Because we human beings have reason, we can, through practice, awaken ourselves and others. Apart from this ultimate goal, any worldly achievement is temporary and won't hold up under scrutiny. Before reaching a goal you may feel it's worth striving for; once you arrive, you find it's not all you imagined, and what you gained isn't what you truly wanted. Some philosophers and artists even took their own lives after achieving fame and success. Why? Because after reaching a certain goal they suddenly lost direction, felt utterly lost, and no longer saw any point in going on living. So we need to open ourselves to wisdom and take a fresh look at life. If we can't see the true height of life and have no ultimate goal, there will be no way out.
|
||||
|
||||
### What Does "When a Human Is Perfected, Buddhahood Is Perfected" Mean?
|
||||
|
||||
Q: How should we understand "when a human is perfected, Buddhahood is perfected"? Doesn't this make becoming a Buddha too simple?
|
||||
|
||||
A: What Master Taixu meant by "when a human is perfected, Buddhahood is perfected" has a specific meaning: it refers to a person who has perfected boundless compassion and wisdom, not merely a good person in the ordinary, worldly sense. For example, the Confucian idea of human perfection means becoming a sage or worthy in the Confucian ideal, but this is not Buddhahood. Moreover, this saying was put forward in a particular historical context to counter the prevailing misconceptions in Buddhist circles at the time—ritualization, spiritism, and otherworldliness—and to propose that cultivation should begin with being a genuine human being. In fact, the Buddha practiced and ultimately attained awakening in human form. From this perspective, the Buddha too is human: a person who has perfected the qualities of eradication, wisdom, and compassion, but one must follow the bodhi path to perfect these virtues.
|
||||
A: What Master Taixu meant by "when a human is perfected, Buddhahood is perfected" has a specific meaning: it refers to someone who has perfected boundless compassion and wisdom, not just a good person in the ordinary, worldly sense. For example, in Confucianism, human perfection means becoming a sage or worthy, but that is not Buddhahood. Moreover, this saying arose in a particular historical context to counter the prevailing misconceptions in Buddhist circles at the time—reducing Buddhism to rituals, spirits and ghosts, and afterlife concerns—and to propose that cultivation should begin with being a genuine human being. In fact, the Buddha practiced and attained awakening as a human being. From this perspective, the Buddha too is human—one who has perfected the virtues of eliminating afflictions, wisdom, and compassion—but we must follow the bodhi path to perfect these qualities.
|
||||
|
||||
### It's All Fine; No Need for Afflictions
|
||||
|
||||
Q: Venerable, you are so compassionate and wise—do afflictions still arise in you?
|
||||
|
||||
A: Everyone's living environment is different, and so are the ways they look at things; naturally, their states of mind differ as well. The monastic environment is relatively simple, free from the constraints of various relationships and from the complexity of society; there are few conditions that provoke afflictions. Moreover, the work we do is vast. I once wrote on Weibo about the five advantages of doing great things: first, it is hard to fail, because it is hard to succeed; second, it is hard to become unemployed, because it cannot be finished in the short term; third, it is hard to become attached, because there is no point of attachment; fourth, there is an excuse for not doing it well, because it is not easy to do well in the first place; fifth, there is no need to hurry, because if the conditions are not ripe, anxiousness alone is useless. So I have always felt that monastics have neither elation nor dejection. When conditions allow, do more to propagate the Dharma and benefit sentient beings; when conditions do not allow, it is also good—and very important—to practice quietly by oneself. In short, whatever happens is fine; there is no need for afflictions.
|
||||
A: Everyone's living environment is different, and so are the ways they look at things; naturally, their state of mind differs too. The monastic environment is relatively simple, free from complicated relationships and social complexity; there are few triggers for affliction. Moreover, the work we do is vast. I once wrote on Weibo about the five advantages of doing great things: first, it's hard to fail, because it's hard to succeed; second, you won't lose your job, because it can't be finished quickly; third, you won't get attached, because there's nothing to cling to; fourth, you have a ready excuse when things don't go well, because it isn't easy to do well in the first place; fifth, there's no need to hurry, because if conditions aren't ripe, worrying won't help. So I've always felt that monastics don't get carried away by success or cast down by setbacks. When conditions allow, do more to spread the Dharma and benefit sentient beings; when they don't, it's also good—and very important—to quietly cultivate on your own. In short, whatever happens is fine—no need for afflictions.
|
||||
|
||||
### Our Outlook Determines Our Life
|
||||
|
||||
Q: As a parent, how can I guide my child to develop the right outlook on life? At what stage is it appropriate to begin?
|
||||
|
||||
A: In recent years people have begun to emphasize the "three outlooks": view of life, view of the world, and values. In fact, learning Buddhism also helps us establish these three outlooks. Every day many things happen in life. What effect they have on us depends not on the events themselves but on how we regard them. In addition, we constantly face choices: from how to treat people and handle affairs to finding the meaning of living, everything involves choice. To choose means to give up. Why take this and not that? Why is this important and that unimportant? What ultimately determines these choices is the three outlooks. Some parents like to make decisions for their children, but in doing so they are imposing their own outlooks on them. If these outlooks are wrong, they will have a negative impact on the child, even causing lifelong pain. Such examples are everywhere.
|
||||
A: In recent years people have begun to emphasize the "three outlooks": outlook on life, worldview, and values. In fact, learning Buddhism also helps us establish these three outlooks. Every day, many things happen in life. What effect they have on us depends not on the events themselves but on how we see them. In addition, we constantly face choices: from how to deal with people and handle affairs to finding the meaning of life, everything involves choice. To choose means to let go. Why take this and not that? Why is this important and that unimportant? What ultimately determines these choices is the three outlooks. Some parents like to make decisions for their children, but in doing so they impose their own outlooks on them. If these outlooks are wrong, they will harm the child, even causing lifelong pain. We see this all the time.
|
||||
|
||||
Only with the right outlook can we live each day well. Therefore this kind of education is extremely important, indeed the most important education in the process of growing up. But under the present educational system this aspect is somewhat weak. As parents, if we can share the culture of wisdom with our children and help them establish life goals and moral standards, it will benefit them throughout their lives. Establishing the three outlooks is not the same as learning knowledge; it can begin at any stage. Through our own words and example, we can let children know imperceptibly what kind of person they should become and what they should and should not do. This should be more effective than merely lecturing.
|
||||
Only with the right outlook can we live each day well. So this kind of education is extremely important—indeed the most important part of growing up. But in today's schools this area is somewhat neglected. As parents, if we can share wisdom with our children and help them establish life goals and moral standards, it will benefit them throughout their lives. Establishing the three outlooks is not about learning facts; it can begin at any stage. Through our own words and example, we can let children absorb it naturally—what kind of person to become and what to do and not do. This should be more effective than just lecturing.
|
||||
|
||||
@@ -1,36 +1,36 @@
|
||||
## IX. Interpersonal Relationships
|
||||
|
||||
### Respect Dependent Origination and Be Brave Enough to Be Yourself
|
||||
### Respect Conditions and Be Yourself Bravely
|
||||
|
||||
Q: The Dharma tells us to let go and live in the present, but when we have to get along with a forceful and opinionated teacher or elder, how can we free ourselves from pressure and be brave enough to be ourselves?
|
||||
|
||||
A: We tend to live inside our own standards, and when outer circumstances don't match them, we feel resistance. This is especially true when the other person is forceful and opinionated; it more easily triggers oppressive feelings, anger, and other negative emotions, and we can't understand "why it has to be this way." How should we face this? What the Dharma calls "responding to conditions" is especially important. Our understanding of responding to conditions may tend toward the negative—we think it means being casual or escaping. Actually, responding to conditions asks us to respect the differences inherent in dependent origination and not cling to our own fixed ideas. Every life has its own path of growth; the views, mental states, and character they have formed today, and the way they deal with people and handle affairs, are not accidental but represent the accumulation of a long time. When a person's views and mental state are problematic, that person is the first and foremost victim. If we understand this, no matter what attitude the other person shows, we can accept it with an ordinary mind and won't feel hurt. Because that is simply how they are; they cannot help themselves.
|
||||
A: We tend to live by our own standards, and when the world around us doesn't match them, we feel resistant. This is especially true when the other person is forceful and opinionated. We're more likely to feel oppressed, angry, or caught up in other negative emotions, and we can't understand why it has to be this way. How should we face this? The Dharma's teaching on "responding to conditions" is especially important here. Our understanding of responding to conditions may tend toward the negative—we think it means being casual or escaping. Actually, responding to conditions means respecting the differences inherent in dependent origination and not clinging to our own fixed ideas. Every life has its own path of growth. The views, mental state, and character someone has today, and the way they relate to people and handle things, are not accidental—they are the result of a long accumulation. When a person's views and mental state are problematic, that person is the first to suffer. If we understand this, whatever attitude the other person shows, we can accept it with an ordinary mind and won't feel hurt. Because that is simply how they are; they cannot help themselves.
|
||||
|
||||
After accepting, we can communicate with the other person calmly, with compassion and wisdom. Compassion means having their welfare at heart, hoping they can be free of negative emotions; wisdom means solving problems through objective analysis rather than being swayed by emotion. This kind of communication helps yourself, the other person, and the matter at hand. Being brave enough to be yourself presupposes effectively solving the problem. It is not avoiding out of resistance, which only leaves the problem unresolved; nor is it blaming the other person because you can't stand them, which only intensifies the conflict.
|
||||
Once we can accept this, we can communicate calmly with the other person, bringing compassion and wisdom. Compassion means having their welfare at heart, hoping they can be free of negative emotions; wisdom means solving problems through objective analysis rather than being swayed by emotion. This kind of communication helps everyone involved and helps resolve the matter. Being brave enough to be yourself means first solving the problem effectively. It's not about avoiding the issue because you resist it, which only leaves the problem unresolved; nor is it blaming the other person because you can't stand them, which only intensifies the conflict.
|
||||
|
||||
### Communicate, Rather Than Oppose
|
||||
### Communicate, Don't Confront
|
||||
|
||||
Q: The control our parents exert is sometimes not what we want, but it is also not something we can change. Being born into such a family, we are bound to create certain karmic conditions rooted in ignorance with family members, sometimes even adverse ones. Are we helplessly swallowed up by these conditions? How can we pursue our life ideals without hurting our loved ones?
|
||||
|
||||
A: Being born into a less-than-ideal family environment does bring much helplessness, and this is a dilemma many people face. What can we do? First, accept reality rather than set yourself in opposition, otherwise the situation will only get worse. From the Dharma perspective, the family into which each person is born is related to one's past karma. Since it is something we created ourselves, there is nothing to complain about; we can only adjust on the basis of acceptance. Moreover, our parents have shown us the kindness of raising us; from the standpoint of gratitude, we should understand them even more.
|
||||
A: Being born into a less-than-ideal family environment does bring much helplessness, and this is a dilemma many people face. What can we do? First, accept reality rather than set yourself against them, otherwise the situation will only get worse. From the Dharma perspective, the family each person is born into is related to one's past karma. Since it is something we created ourselves, there is nothing to complain about; we can only adjust on the basis of acceptance. Moreover, our parents have shown us the love and care of raising us; out of gratitude, we should understand them even more.
|
||||
|
||||
Second, reflect on your life, clarify your future choices, and be clear about what you really want and don't want. If this is a choice you have made through rational reflection and sound judgment, you will have the confidence and reasons to persuade your parents. Of course, the way you communicate must also be skillful: start from the angle they can most easily accept, without taking a fixed position or bringing in emotions. If you can do this, I believe your parents will understand you better. Their control comes only from anxiety and concern for you, not from ill will; this is the foundation for communication.
|
||||
Second, reflect on your life, clarify your future choices, and be clear about what you really want and don't want. If this is a choice you have made through careful thought and sound judgment, you will have the confidence and reasons to persuade your parents. Of course, the way you communicate must also be skillful: start from the angle they can most easily accept, without taking a fixed position or getting emotional. If you can do this, I believe your parents will understand you better. Their control comes only from anxiety and concern for you, not from ill will; this is the foundation for communication.
|
||||
|
||||
### A Way to Get Along with Parents That Benefits Both Sides
|
||||
### A Win-Win Way to Get Along with Parents
|
||||
|
||||
Q: I want an unconventional life, while my parents want me to live a stable one, and this causes a great deal of conflict. How can I find a balance? What should I do when conflicts with my family arise because of practicing Buddhism?
|
||||
|
||||
A: This kind of problem happens in many families; it's not a matter of who is right and who is wrong. Your idea has its own mental background, even habitual tendencies carried over from past lives, so from your side it is reasonable; your parents want you to be stable out of love and concern for you, so from their side it is also reasonable. First, understand them and feel grateful for your parents' nurturing and care, rather than becoming adversarial. On that basis, communicate skillfully, and it is best to show your parents that you can set their minds at ease, letting them know that your idea is not a spur-of-the-moment impulse but a considered choice, one you are confident about and for which you take responsibility. If you can put their minds at ease, I believe they will respect your choice. In short, from attitude to action you must not set yourself in opposition; otherwise both sides will surely lose.
|
||||
A: This kind of problem happens in many families; it's not a matter of who is right and who is wrong. Your choice has its own inner background, even habits carried over from past lives, so from your point of view it makes sense; your parents want you to be stable out of love and concern for you, so from their point of view it also makes sense. First, understand them and feel grateful for your parents' nurturing and care, rather than becoming adversarial. On that basis, communicate skillfully, and it is best to show your parents that you can set their minds at ease, letting them know that your idea is not a spur-of-the-moment impulse but a considered choice, one you're confident in and willing to take responsibility for. If you can put their minds at ease, I believe they will respect your choice. In short, don't become adversarial in attitude or action; otherwise both sides will surely lose.
|
||||
|
||||
As for practicing Buddhism, if your faith stresses external forms and you make big changes in your way of life before your family can accept it, this easily leads to opposition. So communicate with your family with the intention of benefiting yourself and others, hoping to benefit them through your words and actions. As we grow, our family will see these positive changes and gradually approve, even to the point of accepting the Dharma themselves. Among Three-Stage Practice students there are many such cases; it is a quiet, pervasive influence, like rain soaking into the earth unnoticed. But when family members are rigid and hard to change, you can temporarily step back. Whatever the situation, do not become adversarial; face it with faith, patience, and an altruistic mind. This itself is important practice. In fact, practicing within intimate relationships is very difficult, but there is no need to be discouraged; as our wisdom and compassion grow, there will always be more ways.
|
||||
As for practicing Buddhism, if your practice stresses external forms and you make big changes in your way of life before your family can accept it, this easily leads to opposition. So approach your family with the wish to benefit both yourself and them, hoping to benefit them through your words and actions. As we grow, our family will see these positive changes and gradually approve, even to the point of accepting the Dharma themselves. Among Three-Stage Practice students there are many such cases; it is a quiet, pervasive influence, like rain soaking into the earth unnoticed. But when family members are rigid and hard to change, you can temporarily step back. Whatever the situation, do not become adversarial; face it with faith, patience, and an altruistic mind. This itself is important practice. In fact, practicing within intimate relationships is very difficult, but there is no need to be discouraged; as our wisdom and compassion grow, there will always be more ways.
|
||||
|
||||
### Be Clear About What You Want
|
||||
|
||||
Q: How should older unmarried young people face parental pressure to marry? What attitude should they have in looking for a life partner? I worry that romance and marriage will affect my practice, and the more I think about it, the harder it is to find an ideal partner. Should I let go of all this and just practice?
|
||||
Q: How should older single adults face parental pressure to marry? What attitude should they have in looking for a life partner? I worry that romance and marriage will affect my practice, and the more I think about it, the harder it is to find an ideal partner. Should I let go of all this and just practice?
|
||||
|
||||
A: For parents, pressing their children to marry is perfectly normal. Especially in Chinese society, this is very common; not pressuring them would actually be unusual. For lay practitioners, Buddhism does not say you must marry, nor does it oppose marriage; it only tells you what responsibilities you should take on after marriage and that you should not engage in extramarital affairs or other improper conduct.
|
||||
|
||||
Marriage is first of all your personal choice; you must make the decision yourself. But married life involves two people, even two families; once you form a family, you should make the family your training ground, learning acceptance, inclusiveness, and rejoicing in others' merits in your interactions, and wholeheartedly assuming all the responsibilities that come with it. If you truly wish to seek transcendental liberation and devote yourself to the Dharma cause, wholeheartedly cultivating, that is of course an excellent choice, but you must also see the effort this path requires. Because this is not a form of escape; it is taking on a greater responsibility, making the welfare of sentient beings your mission.
|
||||
Marriage is first of all your personal choice; you must make the decision yourself. But married life involves two people, even two families; once you form a family, you should make your family a place of practice, learning acceptance, inclusiveness, and rejoicing in others' merits in your interactions, and wholeheartedly taking on all the responsibilities that come with it. If you truly wish to seek liberation beyond this world and devote yourself to the Dharma cause, wholeheartedly cultivating, that is of course an excellent choice, but you must also see the effort this path requires. Because this is not a form of escape; it is taking on a greater responsibility, making the welfare of sentient beings your mission.
|
||||
|
||||
So whether you marry or not is fine; the key is that you are clear about what you want. Of course, what you want is not always achievable—otherwise there wouldn't be so many older unmarried young people. The key is to have the wisdom to respond to conditions, to assess the situation, and to live well according to the conditions of the moment. In that case, everything is the best arrangement.
|
||||
|
||||
@@ -40,30 +40,30 @@ Q: Since I began practicing Buddhism I have let go of a lot, but I still can't l
|
||||
|
||||
A: The "letting go" spoken of in Buddhism is not giving up. As Buddhist practitioners, we must first fulfill our responsibilities in society; therefore educating our children, honoring our parents, caring for our colleagues, and working diligently are all part of practice. Caring about your child's studies and guiding her to develop good habits are precisely what parents should do. The key is whether you are doing this with the right attitude and whether your methods are effective.
|
||||
|
||||
Many parents wear themselves out with worry over their children, yet the results are not ideal and may even cause suffering for both sides. At this point you need to examine your own motivation: do you truly want her to grow up healthy, or do you want her to develop according to your wishes? At the same time, consider whether your demands are reasonable and within her capacity. Every person has his or her own karma and is not that easy to change. Even with Buddhas and bodhisattvas present in the world, they can only liberate those with whom they have karmic connections, not everyone.
|
||||
Many parents wear themselves out with worry over their children, yet the results are not ideal and may even cause suffering for both sides. At this point you need to reflect on your own motivation: do you truly want her to grow up healthy, or do you want her to develop according to your wishes? At the same time, consider whether your demands are reasonable and within her capacity. Every person has his or her own karma and is not that easy to change. Even with Buddhas and bodhisattvas present in the world, they can only liberate those with whom they have karmic connections, not everyone.
|
||||
|
||||
So we should do our utmost for our children while also respecting dependent origination and using skillful means, rather than simply acting according to our own wishes. When communication does not go well, adjust in time. If you have truly done everything you can, you should accept the present state. In fact, as long as your methods are correct, they will always help her somewhat; it's just that they haven't yet reached the state you hoped for, so there is no need to become entangled. You can take this as your own practice lesson and grow together with your child.
|
||||
So we should do our best for our children while also respecting dependent origination and using skillful means, rather than simply acting according to our own wishes. When communication does not go well, adjust in time. If you have truly done everything you can, you should accept the present state. In fact, as long as your methods are correct, they will always help her somewhat; it's just that they haven't yet reached the state you hoped for, so there is no need to become entangled. You can take this as your own practice lesson and grow together with your child.
|
||||
|
||||
### Example Teaches More Than Words
|
||||
### Teach by Example
|
||||
|
||||
Q: We all know that education should start when children are small. How can we give children wise guidance so that they benefit?
|
||||
|
||||
A: Society as a whole today lacks education in how to be a good person, from school to society at large. What is more troubling is that external temptations and negative influences are everywhere. As their first classroom, parents must indeed care about their children's spiritual life and strengthen their moral character. If we want our children to benefit from the wisdom culture, the prerequisite is that we ourselves truly benefit. When our views, mental state, character, and conduct improve, when greed, hatred, and delusion decrease and compassion and wisdom increase, we naturally transmit positive messages and energy to our children.
|
||||
|
||||
Children are feeling beings; apart from explaining reasoning, what matters most is to lead by example, letting them see what kind of person you are and how you treat others, handle affairs, and deal with problems. Such teaching by example is the most direct and often surpasses verbal instruction. When a child has a problem, correct it promptly and explore with her why it is wrong and what should be done; at the same time, weave in some principles of how to be a good person, and it will be more effective. Because this is not empty lecturing but connected to a concrete problem. In addition, create a harmonious family atmosphere so that children open their hearts and are willing to communicate with their parents, knowing that this communication is good for them. This is an important precondition for helping children grow up healthy.
|
||||
Children are feeling beings; apart from explaining reasoning, what matters most is to lead by example, letting them see what kind of person you are and how you treat others, handle affairs, and deal with problems. Such teaching by example is the most direct and often surpasses verbal instruction. When a child has a problem, correct it promptly and explore with her why it is wrong and what to do; at the same time, weave in some principles about how to be a good person, and it will be more effective. Because this is not empty lecturing but connected to a concrete problem. In addition, create a harmonious family atmosphere so that children open their hearts and are willing to communicate with their parents, knowing that this communication is good for them. This is an important prerequisite for helping children grow up healthy.
|
||||
|
||||
### From Thinking of Yourself to Thinking of Others
|
||||
|
||||
Q: I am an only child and think of myself in everything; I am rather selfish. The Dharma teacher says I should develop compassion, but I feel inadequate and don't know how to be compassionate toward others.
|
||||
Q: I am an only child and think of myself in everything; I am rather selfish. The Dharma teacher says I should cultivate compassion, but I feel inadequate and don't know how to be compassionate toward others.
|
||||
|
||||
A: As an only child, one is often given excessive attention by the family and has every wish granted, developing self-centered habitual patterns. But you should know that this is not good for the individual or for society. For the individual, it means lacking experience of adversity, so after entering society one easily meets setbacks; for society, if everyone is self-centered, conflict and opposition will arise. Whether or not you practice Buddhism, in dealing with people you must understand, respect, and include others. Only by treating others well can you receive a corresponding response; otherwise life will be very hard.
|
||||
A: As an only child, you're often the center of attention at home and get your way in everything, which develops self-centered habitual patterns. But this kind of self-centeredness doesn't serve you or society. For you personally, it means you haven't had much experience with adversity, so when you step out into society, you're likely to hit setbacks; for society, if everyone is self-centered, conflict and opposition will arise. Whether you practice Buddhism or not, in dealing with people you need to understand, respect, and include others. Only when you treat others well will they respond in kind; otherwise life will be very hard.
|
||||
|
||||
After recognizing the harm of self-centeredness, you should further recognize the benefits compassion brings to life. Some people think compassion is giving and being taken advantage of; in fact, compassion refines your mental state, improves your relationships, makes you more blessed, and more welcome. Most importantly, it elevates the quality of your life. Think about it: do we prefer selfish or compassionate people? Others feel the same way. As for how to do it, society says to put yourself in others' shoes, while Buddhism has the practice of exchanging self and others: turn the care you have for yourself into care for others, and turn your indifference toward others into indifference toward yourself; by shifting the center of concern, you free yourself from selfishness.
|
||||
After recognizing the harm of self-centeredness, you should also recognize the benefits compassion brings to life. Some people think compassion is giving and being taken advantage of; in fact, compassion improves your state of mind and your relationships, makes you more blessed and more welcome. Most importantly, it elevates the quality of your life. Think about it: do we prefer selfish or compassionate people? Others feel the same way. As for how to do it, society says to put yourself in others' shoes, while Buddhism has the practice of exchanging self and others: turn the care you have for yourself into care for others, and turn your indifference toward others into indifference toward yourself; by shifting the center of concern, you free yourself from selfishness.
|
||||
|
||||
### How to Become More Tolerant
|
||||
### How to Become More Accepting
|
||||
|
||||
Q: What would happen if there were no bad people or bad deeds in the world? How can we include everyone?
|
||||
|
||||
A: If there were no bad people or bad deeds in the world, it would become a Pure Land where everyone lives in harmony and joy. Buddhism holds that all manifestations are related to the collective karma of sentient beings. When human morality rises, the world becomes harmonious and nature comes into balance. When morality declines, disasters are triggered. The three great disasters that destroy the world—fire burning up to the heaven of the first dhyāna, water flooding up to the heaven of the second dhyāna, and wind scattering up to the heaven of the third dhyāna—together with the three lesser disasters of war, plague, and famine, are brought about by bad people and bad deeds; their root lies in the greed, hatred, and delusion within sentient beings' minds.
|
||||
A: If there were no bad people or bad deeds in the world, it would become a Pure Land where everyone lives in harmony and joy. Buddhism holds that all phenomena are related to the shared karma of sentient beings. When human morality rises, the world becomes harmonious and nature comes into balance. When morality declines, disasters are triggered. The three great disasters that destroy the world—fire burning up to the heaven of the first dhyāna, water flooding up to the heaven of the second dhyāna, and wind scattering up to the heaven of the third dhyāna—together with the three lesser disasters of war, plague, and famine, are brought about by bad people and bad deeds; their root lies in the greed, hatred, and delusion within sentient beings' minds.
|
||||
|
||||
As for tolerance, the key is to arouse bodhicitta and establish the wish "I will benefit sentient beings and help them be free from suffering." This requires you to open your mind and accept all beings. Not being tolerant usually comes from being too hard on others and thinking you are always right. In worldly terms, this may simply be aloofness and not necessarily a problem; but from the perspective of Buddhist practice, it means stronger attachment to self and is a great obstacle on the path. I think that so-called good and bad people are really just healthy and unhealthy people. If the other person's problem is simply that he is unhealthy, a seriously ill patient, then we should help him rather than reject him—what is there that cannot be tolerated?
|
||||
As for tolerance, the key is to arouse bodhicitta and establish the wish "I will benefit sentient beings and help them be free from suffering." This requires you to open your mind and accept all beings. Not being tolerant usually comes from being too hard on others and thinking you are always right. In worldly terms, this may just be aloofness and not necessarily a problem; but from the perspective of Buddhist practice, it means a stronger self-grasping and is a great obstacle on the path. I think that so-called good and bad people are really just healthy and unhealthy people. If the other person's problem is simply that he is unhealthy—a seriously ill patient—then we should help him rather than reject him. What is there that cannot be tolerated?
|
||||
|
||||
@@ -2,51 +2,51 @@
|
||||
|
||||
### What to Do When Afflictions Arise
|
||||
|
||||
Q: Lately I have encountered many problems in life. I feel helpless and keep giving ground to affliction step by step. This feeling of being unable to help myself is truly painful. I long for peace. Is this wholesome desire? How should I resolve afflictions?
|
||||
Q: Lately I have encountered many problems in life. I feel helpless and keep giving ground to affliction, bit by bit. This feeling of being unable to help myself is truly painful. I long for peace. Is this wholesome desire? How should I resolve afflictions?
|
||||
|
||||
A: The word *affliction* means disturbance: "fan" is to agitate, and "nao" is to disorder. It is a negative mental state that disturbs the mind, leaving us unfree and unrested, living in exhaustion and pain. The wish to be free from affliction is one many people have experienced, especially when caught in affliction; then the feeling becomes especially strong, and one may be willing to pay any price. Whether this is wholesome desire depends on how you try to solve it. When ordinary people have afflictions, they may drown their sorrows in drink, lose themselves in games, or seek relief through eating, drinking, shopping, and entertainment. These methods may offer some temporary relief, but they are only escape; they cannot solve the problem at its root, and they bring many side effects.
|
||||
A: The word *affliction* means disturbance: "fan" is agitation, and "nao" is disorder. It is a negative mental state that disturbs the mind, leaving us without ease or peace, exhausted and in pain. The wish to be free from affliction is something many people have experienced, especially when caught in affliction; then it becomes especially strong, and one may be willing to pay any price. Whether this is a wholesome desire depends on how you try to resolve it. When ordinary people have afflictions, they may drown their sorrows in drink, lose themselves in games, or seek relief through eating, drinking, shopping, and entertainment. These methods may offer some temporary relief, but they're only an escape; they cannot solve the problem at its root, and they bring many side effects.
|
||||
|
||||
To resolve afflictions, the key is to see clearly how they arise. In fact, many afflictions come from our views. How things in the world affect us depends not on the things themselves, but on how we regard them. Therefore we need to understand which views do not create afflictions, so that we can counteract them. The Dharma divides thinking into two kinds: unreasonable attention, which is erroneous thinking; and reasonable attention, which is wise thinking. If we look at problems with erroneous thinking, we create afflictions everywhere and always. Conversely, whatever circumstances we meet, we can accept them peacefully and seek a wise solution. Thus the way of thinking is very important; it can stop afflictions before they have a chance to manifest. But to completely cut off afflictions and their root causes, we must rely on right view and realize emptiness through meditation.
|
||||
To resolve afflictions, the key is to see clearly how they arise. In fact, many afflictions come from our views. How things in the world affect us depends not on the things themselves, but on how we regard them. Therefore we need to understand which views do not create afflictions, so that we can counteract afflictions. The Dharma divides thinking into two kinds: unreasonable attention, which is erroneous thinking; and reasonable attention, which is wise thinking. If we look at problems with erroneous thinking, we create afflictions wherever we are, whatever we do. Conversely, whatever circumstances we encounter, we can accept them peacefully and seek a wise solution. Thus the way of thinking is very important; it can stop afflictions before they can manifest. But to completely cut off afflictions and their root causes, we must rely on right view and realize emptiness through meditation.
|
||||
|
||||
### Accepting Adversity Is the Way to Stop the Loss
|
||||
|
||||
Q: I am a psychological worker. During the Wenchuan earthquake I did psychological aid work, helping many families who had lost their children process their emotions and get through their grief. But I could not answer this question: "Why did this happen to me?" From the perspective of cause and effect, were they simply getting what they deserved?
|
||||
Q: I work in mental health. During the Wenchuan earthquake I did psychological aid work, helping many families who had lost their children process their emotions and get through their grief. But I could not answer this question: "Why did this happen to me?" From the perspective of cause and effect, were they simply getting what they deserved?
|
||||
|
||||
A: The Dharma views all the joys and sorrows, reunions and partings of the world through cause and effect and impermanence. But when the other person does not have such understanding and is in extreme grief, this way of speaking can sound heartless. Therefore we must express it skillfully, so as not to upset them or make them emotionally unable to accept it. Looking at the result in this present life, such a death is a great misfortune for oneself and one's family. But from the perspective of samsara, death is not an end; it is also the beginning of a new life. If their wholesome karma ripens, their destination may not be worse than the present.
|
||||
A: The Dharma views all the joys and sorrows, reunions and partings of the world through cause and effect and impermanence. But when the other person does not have such understanding and is in extreme grief, this way of speaking can sound heartless. Therefore we must express it skillfully, so as not to upset them or leave them emotionally unable to accept it. Looking at the result in this present life, such a death is a great misfortune for the person and their family. But from the perspective of samsara, death is not an end; it is also the beginning of a new life. If their wholesome karma ripens, their destination may not be worse than the present.
|
||||
|
||||
Moreover, every day in the world there are natural and man-made disasters; as the saying goes, life does not go as we wish nine times out of ten. If we do not accept adversity, it is as the sutras say: after being struck by one poisoned arrow, we are struck by a second, causing greater harm. In such circumstances, acceptance is the effective way to stop the loss in time. If through this we can come to know impermanence and turn adversity into an opportunity for practice, we can not only emerge from grief ourselves but also benefit the departed loved ones.
|
||||
Moreover, every day in the world there are natural and man-made disasters; as the saying goes, life does not go as we wish nine times out of ten. If we do not accept adversity, it is as the sutras say: after being struck by one poisoned arrow, we are struck by a second, causing greater harm. In such circumstances, acceptance is the effective way to cut your losses. If through this we can come to know impermanence and turn adversity into an opportunity for practice, we can not only emerge from grief ourselves but also benefit the departed loved ones.
|
||||
|
||||
### Two Basic Principles for Handling Emotions
|
||||
|
||||
Q: The Dharma regards emotions as the false self and says we should keep our distance from them. But ordinary people get caught up in emotions and cannot keep their distance. Psychology holds that repression, isolation, and other emotional defense mechanisms can cause emotional numbness, stagnation, and other problems. For ordinary people, is there a universal way to handle negative emotions? In a lecture the teacher said we should open the pure intuition of life. Is this related to the subconscious?
|
||||
Q: The Dharma regards emotions as the false self and says we should keep our distance from them. But ordinary people get caught up in emotions and cannot keep their distance. Psychology holds that repression, isolation, and other emotional defense mechanisms can cause emotional numbness, stagnation, and other problems. For ordinary people, is there a universal way to handle negative emotions? In a lecture the Dharma teacher said we should open up the pure intuition of life. Is this related to the subconscious?
|
||||
|
||||
A: In dealing with negative emotions, there are two basic points. First, do not create emotions. Negative emotions do not fall from the sky; traced to their root, they come mainly from our views and ways of thinking. In fact, things not going as we wish is the normal state of life. It is only when we cannot see this correctly that we give rise to anger, anxiety, insecurity, and other negative emotions. In fact, these emotions do not help solve problems at all; they only make people lose their reason and make things worse. Therefore we must change our views, so that when facing problems we do not give rise to emotions. Just as in disease prevention, prevention is the key.
|
||||
A: In dealing with negative emotions, there are two basic points. First, do not create emotions. Negative emotions do not fall from the sky; traced to their root, they come mainly from our views and ways of thinking. In fact, not getting what we want is the normal state of life. It is only when we cannot see this correctly that we give rise to anger, anxiety, insecurity, and other negative emotions. In fact, these emotions do not help solve problems at all; they only cloud our judgment and make things worse. Therefore we must change our views, so that when we face problems, we don't get emotional. Just as with disease, prevention is the key.
|
||||
|
||||
Second, do not accumulate emotions. Emotions can grow. Whether anger, jealousy, or anxiety, once they arise, if we do not think reasonably but continue with unreasonable attention, we provide nourishment for the negative emotions and make them grow. Just as when you dislike someone, you manufacture many reasons to dislike them, and the more you think about it the more you dislike them. Therefore, when negative emotions arise, do not indulge them or give them room to grow. Instead, learn to examine them: Why do these emotions arise? What exactly is emotion? Is its existence reasonable? When we can calmly observe it, the emotion becomes like an inactivated virus and no longer has destructive power.
|
||||
Second, do not accumulate emotions. Emotions can grow. Whether anger, jealousy, or anxiety, once they arise, if we don't think reasonably but keep feeding them with irrational attention, they only grow. Just as when you dislike someone, you come up with reasons to dislike them, and the more you think about it the more you dislike them. Therefore, when negative emotions arise, do not indulge them or give them room to grow. Instead, learn to examine them: Why do these emotions arise? What exactly is emotion? Does it have any real basis? When we can calmly observe it, the emotion becomes like a deactivated virus and no longer has destructive power.
|
||||
|
||||
Most important is to open insight wisdom through meditation, for only then can emotions be completely eliminated. Of course this is difficult. For ordinary people, the first two points are all doable. As for pure intuition, it cannot simply be equated with the subconscious. The subconscious has different levels; for example, the seventh Manas consciousness and the eighth Alaya consciousness belong to the subconscious, but both are within the system of the deluded mind. Only by transcending the deluded mind can one enter pure intuition.
|
||||
Most important is to open insight wisdom through meditation, for only then can emotions be completely eliminated. Of course this is difficult. For ordinary people, the first two points are both within reach. As for pure intuition, it cannot simply be equated with the subconscious. The subconscious has different levels; for example, the seventh Manas consciousness and the eighth Alaya consciousness belong to the subconscious, but both are within the system of the deluded mind. Only by transcending the deluded mind can one enter pure intuition.
|
||||
|
||||
### Neither Arrogant Nor Inferior
|
||||
### Neither Arrogant Nor Self-Deprecating
|
||||
|
||||
Q: I used to feel quite good about myself, but later, influenced by others, I began to feel somewhat inferior and especially care about what others think. How should I adjust my mindset?
|
||||
|
||||
A: People often cannot see themselves clearly and unconsciously compare themselves with others. Some like to compare their strengths with others' weaknesses, which makes them feel good about themselves, even blindly arrogant. Others always exaggerate their own shortcomings and use them to negate themselves. Neither is a true perception, and both reflect non-acceptance of oneself. Everyone has strengths and shortcomings; this is normal, because each person's accumulated life is different. Only by understanding one's present state and accepting it as it is can one progress on that basis. Otherwise, the arrogant will become stuck in their ways, and the inferior will sell themselves short; neither is conducive to the optimization of life.
|
||||
A: People often cannot see themselves clearly and unconsciously compare themselves with others. Some like to compare their strengths with others' weaknesses, which makes them feel good about themselves, even blindly arrogant. Others always exaggerate their own shortcomings and use them to put themselves down. Neither is a true perception, and both reflect non-acceptance of oneself. Everyone has strengths and shortcomings; this is normal, because each person's life experience is different. Only by understanding one's present state and accepting it as it is can one progress on that basis. Otherwise, the arrogant will become stuck in their ways, and the inferior will sell themselves short; neither helps you live a better life.
|
||||
|
||||
Caring about others' opinions likewise comes from not seeing oneself clearly. When one is not clear about life's goals, does not know what one can do, and does not know what one truly wants and does not want, one is easily influenced by the outside world. If through learning Buddhism one establishes right view and makes autonomous choices for one's life, one will not care so much. We can use others' opinions to examine ourselves: if there is something to correct, correct it; if not, take it as encouragement. Beyond that, there is no need to think too much, or it will only add unnecessary affliction. The root of learning Buddhism lies in removing self-grasping. If we stubbornly hold on to this "self," even caring about others' opinions, our suffering will never end.
|
||||
Caring about others' opinions likewise comes from not seeing oneself clearly. When one is not clear about life's goals, doesn't know what one can do, and doesn't know what one truly wants and doesn't want, one is easily influenced by the outside world. If through learning Buddhism one establishes right view and takes charge of one's life, one will not care so much. We can use others' opinions to examine ourselves: if there is something to correct, correct it; if not, take it as encouragement. Beyond that, there is no need to think too much, or it will only add unnecessary affliction. The root of learning Buddhism lies in removing self-grasping. If we stubbornly hold on to this "self," even caring about others' opinions, our suffering will never end.
|
||||
|
||||
### Making the Use of Time More Valuable
|
||||
### Making Time More Valuable
|
||||
|
||||
Q: Since joining the practice program a year ago, I have changed tremendously and also influenced my family to take refuge. Now I feel I should devote more energy to practice, but in life I am a daughter, a mother, a wife, and an employee. I find it hard to balance my time. For example, in caring for the baby, if I want to practice, I have to leave the child with the elderly, but from the perspective of filial respect I should not add to their burden. What should I do?
|
||||
Q: Since joining the practice program a year ago, I have changed tremendously and also inspired my family to take refuge. Now I feel I should devote more energy to practice, but in life I am a daughter, a mother, a wife, and an employee. I find it hard to balance my time. For example, in caring for the baby, if I want to practice, I have to leave the child with the elderly, but out of respect for my elders, I shouldn't add to their burden. What should I do?
|
||||
|
||||
A: Lay practitioners all have responsibilities in family, work, and society, and sometimes feel that learning Buddhism conflicts with these worldly duties. This is mainly because one is still a beginner and has not yet learned to apply the Dharma well. As we become more wise and compassionate through practice, we can handle matters more skillfully. Many things in life have no standard answer; we must judge according to the conditions of the moment. For example, having elderly parents look after the child is not necessarily unfilial; it can also be a way for them to enjoy family happiness. Which it is depends on the specific situation and on your words, actions, attitude, and manner in handling it.
|
||||
A: Lay practitioners all have responsibilities in family, work, and society, and sometimes feel that learning Buddhism conflicts with these worldly duties. This is mainly because one is still a beginner and has not yet learned to apply the Dharma well. As we become wiser and more compassionate through practice, we can handle matters more skillfully. Many things in life have no standard answer; we must judge according to the situation at hand. For example, having elderly parents look after the child is not necessarily unfilial; it can also be a way for them to enjoy family life. Which it is depends on the specific situation and on your words, actions, attitude, and manner in handling it.
|
||||
|
||||
Moreover, when our minds have not settled into the Dharma, random thoughts fly about. Many people busily pass their days, spending much time on wandering thoughts, playing with phones, chatting, shopping, or creating all kinds of unnecessary social engagements. After learning Buddhism, life becomes simpler and we can save a great deal of time for study and for doing things that benefit sentient beings. Not only that, when your wisdom grows, even caring for children and doing housework can be part of practice and is not in conflict with learning Buddhism. When relating to others, use it to train understanding, companionship, and care; when simply doing tasks, use it to train awareness and abiding in the present moment. When time is used more valuably, your life becomes more valuable.
|
||||
Moreover, when our minds have not settled into the Dharma, delusions run wild. Many people busily pass their days, spending much time on wandering thoughts, playing with phones, chatting, shopping, or going to all sorts of unnecessary social events. After learning Buddhism, life becomes simpler and we can save a great deal of time for study and for doing things that benefit sentient beings. Not only that, when your wisdom grows, even caring for children and doing housework can be part of practice and is not in conflict with learning Buddhism. When relating to others, use it to cultivate understanding, companionship, and care; when simply doing tasks, use it to cultivate awareness and abiding in the present moment. When you use your time more meaningfully, your life becomes more meaningful.
|
||||
|
||||
### Ghosts Are Sentient Beings Too; Don't Be Afraid
|
||||
|
||||
Q: After learning Buddhism I believe in the six realms of rebirth, but whenever I think of beings in the ghost realm, I feel especially afraid and resistant. How can I counter this?
|
||||
|
||||
A: Fear of ghosts is partly because they are unseen, and together with frightening descriptions in legends and artistic works, the imagination has great room to run, giving rise to fear. It is also because one's own right mindfulness is not strong enough and one is easily disturbed. Regarding this, one can recite the Buddha's name or the Three Refuges, and visualize the merit of the Three Jewels protecting us. These holy names have great power and blessings; they can settle body and mind and dispel fear.
|
||||
A: Fear of ghosts is partly because they are unseen, and together with frightening descriptions in legends and artistic works, the imagination runs wild, giving rise to fear. It is also because one's own right mindfulness is not strong enough and one is easily disturbed. Regarding this, one can recite the Buddha's name or the Three Refuges, and visualize the merit and protection of the Three Jewels. These holy names have great power and blessings; they can settle body and mind and dispel fear.
|
||||
|
||||
Furthermore, we should reflect that ghosts also belong to the six realms and are among the beings that Buddhists vow to help. Their becoming ghosts is the bitter fruit of unwholesome karma; they are already most unfortunate. What is there to fear? If we are filled with compassion, whatever beings we encounter, our minds will hold only compassion, with no fear and no hatred. It is only when we lack compassion that we are seized by fear or negative emotions. Therefore, what thoughts occupy the mind is very important. If we can constantly arouse bodhicitta and cultivate compassion, we will be filled with strength.
|
||||
|
||||
@@ -54,8 +54,8 @@ Furthermore, we should reflect that ghosts also belong to the six realms and are
|
||||
|
||||
Q: How does Buddhism regard human dreams?
|
||||
|
||||
Master Jiqun: Generally speaking, dreams are the manifestation of deluded, confused thinking; therefore Buddhism has the expression "inverted dreams." From the Buddhist point of view, our whole life is a dream, not only the dreams we have while asleep. As for ordinary dreams, they are related to mental activity. In addition, they may be influenced by many factors: sometimes certain spirits enter into the dream state; sometimes one may perceive the manifestation of Buddhas and bodhisattvas in a dream; sometimes when practice reaches a certain level, corresponding states appear in dreams; sometimes consciousness has a premonition and knows in a dream things that are about to happen; sometimes exceptionally powerful seeds left over from past lives continuously appear in dreams throughout this life and many lives to come, and so on—it is impossible to list them all.
|
||||
Master Jiqun: Generally speaking, dreams are the manifestation of delusive and confused thinking; therefore Buddhism has the expression "inverted dreams." From the Buddhist point of view, our whole life is a dream, not only the dreams we have while asleep. As for ordinary dreams, they are related to mental activity. In addition, they may be influenced by many factors: sometimes certain spirits enter into the dream state; sometimes one may encounter Buddhas and bodhisattvas in a dream; sometimes when practice reaches a certain level, corresponding states appear in dreams; sometimes consciousness has a premonition and knows in a dream things that are about to happen; sometimes exceptionally powerful seeds left over from past lives continuously appear in dreams throughout this life and many lives to come, and so on—it is impossible to list them all.
|
||||
|
||||
Q: The *Diamond Sutra* says, "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow." Physicists also say the universe is a holographic projection. But all this is too real; the suffering and joy we experience draw us in and we cannot free ourselves. How can we distinguish dreams from reality?
|
||||
|
||||
A: When we are dreaming, everything is also very real; only upon waking do we realize it was a dream. We are now in the great dream of ignorance; before awakening, we likewise feel this dream is very real and throw ourselves into it wholeheartedly, feeling joy, sorrow, and fear because of it. Only after awakening can we see clearly that all we experienced was nothing but dream-images, inverted delusion. But it is hard to distinguish them by conscious thinking alone; we must open insight wisdom through practice in order to see the true suchness of all phenomena. The Buddha, after his awakening, told us what he saw in order to awaken sentient beings still asleep. Having heard these teachings, we must still realize them through practice; otherwise we remain in the dream and cannot understand what the Buddha was saying.
|
||||
A: When we are dreaming, everything is also very real; only upon waking do we realize it was a dream. We are now in the great dream of ignorance; before awakening, we likewise feel this dream is very real and throw ourselves into it wholeheartedly, feeling joy, sorrow, and fear because of it. Only after awakening can we see clearly that all we experienced was nothing but dream-images, inverted delusion. But it is hard to distinguish them by conscious thinking alone; we must open insight wisdom through practice in order to see reality as it is. The Buddha, after his awakening, told us what he saw in order to awaken sentient beings still asleep. Having heard these teachings, we must still realize them through practice; otherwise we remain in the dream and cannot understand what the Buddha was saying.
|
||||
|
||||
@@ -1,43 +1,43 @@
|
||||
## XI. Benefiting Self and Others
|
||||
|
||||
### Never Forget Renunciation; Always Cultivate Bodhicitta
|
||||
### Don't Forget Renunciation; Always Cultivate Bodhicitta
|
||||
|
||||
Q: Does Buddhism place greater emphasis on transcending the world or engaging in it? Are these two approaches sequential?
|
||||
Q: Does Buddhism emphasize transcending the world or engaging with it? Are these two approaches sequential?
|
||||
|
||||
A: Transcending the world and engaging in it correspond to renunciation and *bodhicitta*. On the surface, leaving and entering appear to be opposites. In fact, renunciation does not mean abandoning the world or hiding in the mountains; rather, it means seeing through the illusory nature of the five sensual pleasures and the six objects of perception, and freeing oneself from attachment to the world. This attachment is the true root of *samsara*. Buddhism regards liberation as the foundation of practice for all three vehicles. Not only *shravakas* who arouse renunciation seek liberation; *bodhisattvas* who arouse bodhicitta likewise need liberation. Only by eliminating afflictions and entering the world with a transcendent mind can we better help sentient beings. Otherwise, we are likely to be like a clay bodhisattva—before helping others, we ourselves collapse. Thus transcendence and engagement are unified. Fundamentally, both require a mind of transcendence, a resolve to liberate from samsara. Yet engaging in the world is the bodhisattva's path of benefiting others; without forming karmic bonds with sentient beings, how could we liberate them?
|
||||
A: Transcending the world and engaging with it correspond to renunciation and *bodhicitta*. On the surface, they seem to be opposites. In fact, renunciation isn't about leaving the world or hiding in the mountains; it means seeing through the illusion of the five desires and the six sense objects, and letting go of attachment to the world. This attachment is the real root of *samsara*. Buddhism takes liberation as the foundation of practice for all three vehicles. Not only *shravakas* who cultivate renunciation seek liberation; *bodhisattvas* who cultivate bodhicitta also need liberation. Only by removing afflictions and entering the world with a transcendent mind can we better help sentient beings. Otherwise, we're likely to end up like a clay bodhisattva—before we've helped others, we fall apart ourselves. So transcendence and engagement are actually one. Fundamentally, both require a mind of transcendence, a resolve to liberate from samsara. Yet engaging in the world is the bodhisattva's way of helping others; without forming karmic bonds with sentient beings, how can we liberate them?
|
||||
|
||||
As for sequence, although bodhicitta is founded on renunciation, this does not mean we must perfect renunciation before cultivating bodhicitta. This is especially true for lay practitioners: once a certain foundation is established, the two can be practiced together—do not forget renunciation, and cultivate bodhicitta constantly. Of course, if conditions allow for a period of quiet retreat, the mind will become more stable.
|
||||
As for sequence, although bodhicitta is founded on renunciation, that doesn't mean we have to perfect renunciation before cultivating bodhicitta. This is especially true for lay practitioners: once you have a certain foundation, you can practice them together—don't forget renunciation, and keep cultivating bodhicitta. Of course, if conditions allow for a period of quiet retreat, the mind will become more stable.
|
||||
|
||||
### The Measure of Altruistic Intention
|
||||
### The Measure of an Altruistic Heart
|
||||
|
||||
Q: Buddhist practice should benefit both self and others, yet I feel my ability is insufficient. I cannot help a few friends and sometimes even get hurt. To what extent should altruism be pursued? How do I resolve this when my capacity is inadequate?
|
||||
Q: Buddhist practice should benefit both self and others, but I feel I'm not capable enough. I can't even help a few friends, and sometimes I get hurt. How far should altruism go? How do I handle this when my capacity is inadequate?
|
||||
|
||||
A: The difficulty of benefiting others lies in its conflict with self-grasping. Therefore, the prerequisite for arousing altruism is truly recognizing the faults of self-grasping and the value of benefiting others. Such understanding is essential. As for whether there is a suitable measure in the process, it cannot be generalized; it depends on one's practice, orientation, and capacity.
|
||||
A: The difficulty of helping others is that it clashes with self-grasping. So the prerequisite for cultivating altruism is truly recognizing the faults of self-grasping and the value of helping others. Such understanding is essential. As for whether there is a suitable measure in the process, it can't be generalized; it depends on your practice, orientation, and capacity.
|
||||
|
||||
Orientation means the standard you set for yourself—whether you aspire to train as a bodhisattva. Capacity means the maximum you can do at present, which varies from person to person. For example, the bodhisattva precepts state that a bodhisattva may give away his head, eyes, hands, feet, and even life for the sake of benefiting others. But this refers to a bodhisattva who has attained the grounds and realized *emptiness*. Before reaching that level, doing so would have adverse effects, because you are still attached to your body, and after such sacrifice you might become distressed or even lose heart. So you must measure your own capacity.
|
||||
Orientation means the standard you set for yourself—whether you want to train as a bodhisattva. Capacity means the most you can do right now, which varies from person to person. For example, the bodhisattva precepts say a bodhisattva may give away his head, eyes, hands, feet, and even his life for the sake of helping others. But this refers to a bodhisattva who has already attained the grounds and realized *emptiness*. Before reaching that level, doing so would backfire, because you're still attached to your body; after such a sacrifice you might become distressed or even lose heart. So you have to measure your own capacity.
|
||||
|
||||
From the Buddhist perspective, improving yourself is also a form of benefiting others, provided it is done with an altruistic intention. The Mahayana verse of refuge, "May whatever merit I accumulate be dedicated to the welfare of sentient beings so that I may attain buddhahood," tells us that cultivating merit and pursuing buddhahood are for the sake of better helping sentient beings. With such a view, you can make a balanced decision according to circumstances and need not obey others' every wish. Do your best within your capacity; otherwise, you may politely decline and explain why, without forcing yourself. When there is a large gap between aspiration, capacity, and realization, forcing ourselves to act is harmful to both others and ourselves. Of course, you may also stretch yourself a little beyond your current level; this will lead to faster progress.
|
||||
From the Buddhist perspective, improving yourself is also a form of helping others, provided it is done with an altruistic intention. The Mahayana refuge verse, "May whatever merit I accumulate be dedicated to the welfare of sentient beings so that I may attain buddhahood," tells us that cultivating merit and pursuing buddhahood are for the sake of better helping sentient beings. With such a view, you can make a balanced decision according to circumstances and need not obey others' every wish. Do your best within your capacity; otherwise, you can politely decline and explain why, without forcing yourself. When there is a large gap between aspiration, capacity, and actual level, forcing ourselves to act is harmful to both others and ourselves. Of course, you can also stretch yourself a little beyond your current level; this will help you progress faster.
|
||||
|
||||
### Aspiration Must Be Genuine and Earnest
|
||||
|
||||
Q: Many people have cared for and helped me, yet when they face difficulties I feel powerless to help them. I feel especially guilty and do not know what to do. How can I repay their kindness within my ability? What is the ultimate way to repay kindness?
|
||||
Q: Many people have cared for and helped me, yet when they face difficulties I feel powerless to help them. I feel especially guilty and don't know what to do. How can I repay their kindness within my ability? What is the ultimate way to repay kindness?
|
||||
|
||||
A: First, do what you can according to your ability, and at the same time arouse bodhicitta and establish a noble altruistic aspiration. When this aspiration is strong, your ability will quickly grow. It is like studying with a clear goal: the motivation is inexhaustible. Once such an aspiration arises, the conditions for benefiting others will keep appearing. In fact, regardless of ability large or small, as long as there is the intention, there is always something one can do. Sometimes even without doing anything concrete, you can convey compassion to the other person and make them feel warmth and care. The key is that this aspiration must be genuine—truly felt and strongly desired. Otherwise, you may merely think or speak about it, feel that you are a grateful person, and stop there without taking further action. That is not enough. The ultimate way to repay kindness, of course, is to guide them through Buddhist practice to turn from delusion to awakening and thoroughly transcend suffering. But this requires that you yourself have truly benefited from the Dharma; only then will you be convincing.
|
||||
A: First, do what you can, and at the same time arouse bodhicitta and establish a noble altruistic aspiration. When this aspiration is strong, your ability will quickly grow. It is like studying with a clear goal: the motivation is inexhaustible. Once such an aspiration arises, the conditions for helping others will keep appearing. In fact, no matter how great or small your ability, as long as you have the intention, there is always something you can do. Sometimes, even without doing anything concrete, you can convey compassion and make them feel warmth and care. The key is that this aspiration must be genuine—truly felt and strongly desired. Otherwise, you may just think or talk about it, feel that you're a grateful person, and stop there without taking further action. That's not enough. The ultimate way to repay kindness, of course, is to guide them through Buddhist practice to turn from delusion to awakening and thoroughly free themselves from suffering. But this requires that you yourself have truly benefited from the Dharma; only then will you be convincing.
|
||||
|
||||
### Because of Understanding, There Is Compassion
|
||||
### Understanding Brings Compassion
|
||||
|
||||
Q: I know that Buddhists should have compassion. When I see stray animals, I want to help them, but when I see people in need, the urge is not as strong as toward small animals; I only feel that I should help. Why is this?
|
||||
Q: I know Buddhists should have compassion. When I see stray animals, I want to help them, but when I see people in need, the urge isn't as strong as it is for small animals; I just feel like I should help. Why is this?
|
||||
|
||||
A: This phenomenon is not uncommon. Many people feel compassion toward animals but find it harder to feel the same toward people. There are many reasons. Mainly, social values today are declining, and negative news is endless—such as those who help others being falsely accused. So when faced with a request for help, we instinctively become defensive, afraid of subsequent problems, and compassion is replaced by various worries. Moreover, compared with stray animals, helping people is usually more complex and difficult. When compassion is not strong enough, we start to discriminate between what to help and what not to help. Even among animals, most people would help a cat but not a tiger, because the latter is too difficult; only those with great ability can help it.
|
||||
A: This is actually quite common. Many people feel compassion toward animals but find it harder to feel the same toward people. There are many reasons. Mainly, social values today are declining, and negative news is endless—like stories of people who help others being falsely accused. So when faced with a request for help, we instinctively become defensive, afraid of what might follow, and compassion is replaced by all kinds of worries. Moreover, compared to stray animals, helping people is usually more complex and difficult. When compassion is not strong enough, we start to pick and choose between what to help and what not to help. Even among animals, most people would help a cat but not a tiger, because the latter is too difficult; only those with great ability can help it.
|
||||
|
||||
But compassion can be cultivated. We must look at and understand all human differences from the standpoint of *dependent origination*. For example, those we dislike, those with twisted characters, even those with corrupt morality—they have become this way through long-term accumulation. In fact, they themselves are the greatest victims of their own negative mental states and conduct, and only afterward does the harm spread to others. The practice of compassion must be trained on the basis of understanding and acceptance. At first it may not be easy; you have to persuade yourself to act. As compassion grows, you will naturally take on responsibility. On another level, doing so also spreads kindness. Someone will be moved by it and respond with the same kindness to you and to others, creating a harmonious and friendly social environment. When the greater environment improves, mutual help becomes natural, without extra worry. Such a society requires everyone's joint effort.
|
||||
But compassion can be cultivated. We must look at and understand all human differences from the standpoint of *dependent origination*. For example, those we dislike, those with twisted characters, even those with corrupt morality—they became this way over time. In fact, they themselves are the greatest victims of their own negative states of mind and behavior, and only afterward does the harm spread to others. We train compassion on the basis of understanding and acceptance. At first it may not be easy; you have to persuade yourself to act. As compassion grows, you will naturally take on responsibility. On another level, doing so also spreads kindness. Someone will be moved by it and respond with the same kindness to you and to others, creating a harmonious and friendly social environment. When the greater environment improves, mutual help becomes natural, without extra worry. That kind of society requires everyone's joint effort.
|
||||
|
||||
### Sharpening the Ax Does Not Delay the Cutting of Wood
|
||||
### Sharpening the Axe First
|
||||
|
||||
Q: I am rather busy with work and have also vowed to form a volunteer team, so I have little free time. Although I am very interested in the graduated stages of Three-Stage Practice, I have no fixed time for study. Can I study on my own? In addition, the volunteer organization I lead is oriented toward society and made up mostly of young people. Everyone is busy, and their motivations and interests differ. How can I guide everyone to do volunteer work well?
|
||||
Q: I'm quite busy with work and have also vowed to form a volunteer team, so I have little free time. Although I'm very interested in the systematic approach of Three-Stage Practice, I don't have fixed time for study. Can I study on my own? In addition, the volunteer organization I lead is oriented toward society and made up mostly of young people. Everyone is busy, and their motivations and interests differ. How can I guide everyone to do volunteer work well?
|
||||
|
||||
A: Regarding study, first, studying is always better than not studying; second, studying with a systematic progression is more effective than studying haphazardly; third, the atmosphere of participating in Three-Stage Practice is certainly better than self-study. You can choose according to your own conditions. In fact, whether one is busy is relative. Whatever you consider more important, you will find time for.
|
||||
A: Regarding study, first, studying is always better than not studying; second, studying with a systematic progression is more effective than studying randomly; third, the atmosphere of participating in Three-Stage Practice is certainly better than self-study. You can choose according to your own conditions. In fact, whether one is busy is relative. Whatever you consider more important, you will find time for.
|
||||
|
||||
Regarding volunteer teams, whether in the Buddhist community or in society, as long as you are doing something beneficial for the public, the meaning is the same. The key is how to do it effectively and sustainably. Effectiveness has two aspects: first, doing the work joyfully and growing through it yourself; second, ensuring that both participants and recipients receive genuine help. Sustainability also has two aspects: first, having clear goals and stable mindsets; second, making the work itself a form of practice, so that it provides a continuous source of motivation.
|
||||
|
||||
How can benefiting self and others be effective and sustainable? It depends on whether your motivation is pure compassion and whether you have the wisdom to guide and skillfully handle matters. This requires elevating yourself. When we grow in compassion and wisdom through Buddhist practice and bring this into the volunteer team, guiding everyone to adjust their motivation and act under the guidance of wisdom, volunteer work will inevitably be of higher quality and greater meaning. This itself nourishes the team and strengthens cohesion. Many volunteer teams cannot keep going mainly because their thinking is not unified and the results are barely satisfactory, so naturally they lose motivation over time. Since we have aspired to do something beneficial for society, we must value our own cultivation. Study is like sharpening the ax before cutting wood—it does not delay the work.
|
||||
How can benefiting self and others be effective and sustainable? It depends on whether your motivation is pure compassion and whether you have the wisdom to guide and skillfully handle matters. This means elevating yourself. When we grow in compassion and wisdom through Buddhist practice and bring this into the volunteer team, guiding everyone to adjust their motivation and act under the guidance of wisdom, volunteer work will naturally be of higher quality and greater meaning. This itself nourishes the team and strengthens cohesion. Many volunteer teams cannot keep going mainly because their thinking is not on the same page and the results are only so-so, so naturally they lose motivation over time. Since we have aspired to do something beneficial for society, we must value our own cultivation. Study is like sharpening the axe first: it makes the work go more smoothly.
|
||||
|
||||
@@ -4,36 +4,36 @@
|
||||
|
||||
Q: How can we bring the Dharma into corporate culture? How can we apply this wisdom in management rather than being worn down by it?
|
||||
|
||||
A: Many companies today reflect their boss's culture—whatever the boss thinks becomes the *culture.* Why advocate corporate culture at all? Because a company manages people, and people's problems lie in the mind; what really needs managing is people's hearts. Without culture, you cannot bring hearts together. If we bring a culture of wisdom into the company—through reading rooms, study groups, and so on—employees have a chance to be influenced, establish correct values, and cultivate a mind inclined toward goodness. This not only benefits their personal growth but also makes management easier.
|
||||
A: Many companies today reflect their boss's culture—whatever the boss thinks becomes the *culture.* Why advocate corporate culture at all? Because a company manages people, and people's problems lie in the mind; what really needs managing is people's hearts. Without culture, you cannot bring hearts together. If we bring a culture of wisdom into the company—through reading rooms, study groups, and so on—employees have a chance to be shaped, form sound values, and cultivate a mind inclined toward goodness. This not only benefits their personal growth but also makes management easier.
|
||||
|
||||
For managers, the Dharma of dependent origination and a mind of altruism are especially helpful. Understanding that a company arises from the coming together of many conditions, and adding a little more selfless altruism, keeps us from centering everything on our own feelings and interests. Otherwise, in the end only a few people are exerting effort; not only is this exhausting, but it also traps us in success and failure, gain and loss. Japan's Kazuo Inamori guided corporate management with the Dharma, allowing employees to give full play to their initiative, and built two Fortune Global 500 companies. So we should not treat the company as an extension of *self-grasping,* but with a heart that serves the public, establish an open platform, delegate benefit and responsibility as much as possible, and let everyone create and win together—then we can work with greater ease.
|
||||
For managers, the teaching of dependent origination and an altruistic mind are especially helpful. If we understand that a company arises from many conditions coming together, and bring a little more selfless altruism to it, we won't center everything on our own feelings and interests. Otherwise, in the end only a few people end up doing all the work; not only is this exhausting, but we also get caught up in success and failure, gain and loss. Japan's Kazuo Inamori guided corporate management with the Dharma, giving employees room to use their initiative, and built two Fortune Global 500 companies. So we should not treat the company as an extension of *self-grasping,* but with a heart that serves the public, establish an open platform, share benefits and responsibilities as much as possible, so that everyone can create and succeed together—then we can work more freely and easily.
|
||||
|
||||
### Arousing the Right Aspiration and Making Good Use of the Mind
|
||||
|
||||
Q: If the meaning of life lies in awakening ourselves and awakening others, do our present work, studies, founding a family, building a career, and competing in society have any ultimate meaning at all? I feel that I am full of pursuit for a sense of importance, superiority, and the desire to dominate, yet I also suffer because of this. What attitude should I adopt toward life's pursuits?
|
||||
Q: If the meaning of life lies in awakening ourselves and awakening others, do our present work, studies, starting a family, building a career, and competing in society have any ultimate meaning at all? I feel I'm constantly pursuing a sense of importance, superiority, and control, yet I also suffer because of this. What attitude should I adopt toward life's pursuits?
|
||||
|
||||
A: From a worldly perspective, anything that helps us live a good life has meaning—working to earn money, founding a family, and building a career, for example. Of course this is only relative meaning; it is not ultimate. On this question, the Dharma has two different views. From the perspective of the path of liberation, worldly life has no meaning. So-called pursuits are nothing but confusion and affliction as their basis, doing all sorts of things grounded in greed, hatred, and delusion to satisfy the needs of greed, hatred, and delusion. In this cycle of delusion, karma, and suffering, whatever we do is futile. Even if external conditions improve, it cannot change its painful nature; even if we gain something, it is precarious.
|
||||
A: From a worldly perspective, anything that helps us live a good life has meaning—working to earn money, starting a family, and building a career, for example. Of course this is only relative meaning; it is not ultimate. On this question, the Dharma has two different views. From the perspective of the path of liberation, worldly life has no ultimate meaning. These pursuits are founded on confusion and affliction, doing all sorts of things based on greed, hatred, and delusion, just to satisfy greed, hatred, and delusion. In this cycle of delusion, karma, and suffering, whatever we do is futile. Even if external conditions improve, that doesn't change their painful nature; even if we gain something, it doesn't last.
|
||||
|
||||
But from the perspective of the bodhisattva path, the value of worldly life is not denied; rather, it is given new meaning. If we work with an altruistic mind and right mindfulness, we can not only support ourselves and our families but also benefit society. More importantly, if we apply our minds fully, work becomes part of spiritual practice: we cultivate merit through altruism and refine the mind through right mindfulness. The Chan school especially emphasizes practice in daily life, from dressing and eating to carrying firewood and drawing water—all are expressions of the Way, not limited to specific forms such as reciting sutras or sitting in meditation. So the key lies in our own mental activity. On the one hand, we must arouse the right aspiration, orienting ourselves toward benefiting ourselves and others, rather than satisfying our need for importance, superiority, and domination. On the other hand, we must make good use of the mind, doing everything with right mindfulness and using activity to train right mindfulness. If we accomplish these two points, in work and in life we can realize both worldly value and ultimate meaning.
|
||||
But from the perspective of the bodhisattva path, the value of worldly life is not denied; rather, it is given new meaning. If we work with an altruistic mind and right mindfulness, we can not only support ourselves and our families but also benefit society. More importantly, if we bring our full attention to it, work becomes part of spiritual practice: we cultivate merit through altruism and refine the mind through right mindfulness. The Chan school especially emphasizes practice in daily life, from dressing and eating to carrying firewood and hauling water—all are expressions of the Way, not limited to specific forms such as reciting sutras or sitting in meditation. So the key is our own state of mind. On the one hand, we must set the right aspiration, orienting ourselves toward benefiting ourselves and others, rather than satisfying our need for importance, superiority, and control. On the other hand, we must make good use of the mind, doing everything with right mindfulness and using each task to train that mindfulness. If we do these two things, in work and in life we can realize both worldly value and ultimate meaning.
|
||||
|
||||
### Bringing Practice into Work and Life
|
||||
|
||||
Q: After returning to worldly life, we have to face all kinds of responsibilities at work and at home. How can we make what we do into practice? We are still ordinary beings; our minds often follow circumstances and are turned by them, even without our knowing it. How can we maintain awareness?
|
||||
Q: After returning to worldly life, we have to face all kinds of responsibilities at work and at home. How can we make what we do into practice? We are still ordinary beings; our minds often get swept along by circumstances, even without our realizing it. How can we maintain awareness?
|
||||
|
||||
A: For practice in the world, the first thing is to arouse bodhicitta, which helps us establish the goal and direction of life. Doing things with bodhicitta and doing things out of self-need may look the same, but the results are completely different. Starting from self-need develops a worldly mind; doing things with bodhicitta develops compassion, while at the same time weakening self-grasping and growing wisdom. The second requirement is having the right view of the Dharma, which directly determines whether our activity can become practice. Without right view, we usually follow habitual patterns, relating to people and situations with wrong ideas and negative emotions, and every matter becomes a condition that strengthens afflictions. Conversely, every problem can become a condition for liberation.
|
||||
A: For practice in the world, the first thing is to arouse bodhicitta, which gives us direction and purpose in life. Doing things with bodhicitta and doing things out of self-need may look the same, but the results are completely different. Acting from self-need develops a worldly mind; doing things with bodhicitta develops compassion, while at the same time weakening self-grasping and growing wisdom. Second, we need a right view of the Dharma, which directly determines whether our activity can become practice. Without right view, we usually follow habitual patterns, relating to people and situations with wrong ideas and negative emotions, and every matter becomes a condition that strengthens afflictions. Conversely, every problem can become a condition that leads to liberation.
|
||||
|
||||
As for how to maintain awareness when facing circumstances, first learn the method. The meditation experiences arranged by the retreat are meant to let everyone understand the relevant principles and then bring this method into daily life. But more important is repeated training and constant cultivation. Actually the method is not difficult; what is difficult is sustaining steady focus and allowing this awareness to pervade all times and all places. Our minds contain many wrong habits; compared with these deep-rooted tendencies, the awareness we have just cultivated is very weak. We must seize every opportunity to practice, gradually correcting habitual patterns and cultivating wholesome mental habits.
|
||||
As for maintaining awareness when facing circumstances, first learn the method. The meditation sessions arranged by the retreat are meant to let everyone understand the relevant principles and then bring this method into daily life. But more important is repeated training and constant cultivation. Actually the method is not difficult; the hard part is sustaining steady focus and letting this awareness pervade every moment and every situation. Our minds contain many wrong habits; compared with these deep-rooted tendencies, the awareness we have just cultivated is very weak. We must seize every opportunity to practice, gradually correcting habitual patterns and cultivating wholesome mental habits.
|
||||
|
||||
### Compassion Breeds Misfortune
|
||||
### Compassion Without Wisdom Can Harm
|
||||
|
||||
Q: After learning Buddhism my mind has become more peaceful, but my colleagues know I practice and have become brazen about bullying me. This arouses anger in me, and when I handle the problem in my old way, it actually works. I feel quite confused—what should I do in this situation?
|
||||
Q: After learning Buddhism my mind has become more peaceful, but my colleagues know I practice and have started brazenly bullying me. This makes me angry, and when I handle the problem in my old way, it actually works. I feel quite confused—what should I do in this situation?
|
||||
|
||||
A: Handling problems in a worldly way may calm the surface temporarily, but it does not necessarily solve them fundamentally. Sometimes it also brings side effects: for ourselves, it easily increases anger; for the other person, it provokes opposition—no benefit to anyone. If we have already begun learning the Dharma, we should use wisdom to resolve it. The Dharma brings peace of mind and teaches us to treat others with compassion, but this is not weakness, much less lack of principle; otherwise it may encourage the other person's unwholesome habits, which is also wrong. We should communicate with everyone calmly, based on compassion and the relevant rules, and when necessary we may also impose appropriate penalties. But this is not done out of anger; it is to help the person do better. There is a saying, *Compassion breeds misfortune,* which refers to this kind of unprincipled, unskillful *indiscriminate compassion*—in fact, it indulges unwholesome habits.
|
||||
A: Handling problems in a worldly way may calm the surface temporarily, but it does not necessarily solve them fundamentally. Sometimes it also brings side effects: for ourselves, it easily increases anger; for the other person, it sparks opposition—no benefit to anyone. If we have already begun learning the Dharma, we should use wisdom to resolve it. The Dharma brings peace of mind and teaches us to treat others with compassion, but this is not weakness, much less lack of principle; otherwise it may encourage the other person's unwholesome habits, which is also wrong. We should communicate with everyone calmly, based on compassion and the relevant rules, and when necessary we may also impose appropriate consequences. But this is not done out of anger; it is to help the person do better. There is a saying, *Compassion breeds misfortune,* which refers to this kind of unprincipled, unskillful *misplaced compassion*—in fact, it indulges unwholesome habits.
|
||||
|
||||
### What to Do When One's Occupation Is Not in Accord with the Dharma
|
||||
|
||||
Q: We make our living by fishing and usually go to various temples to perform Buddhist rites, purifying karma through water-and-land ceremonies, universal Buddha offerings, and sutra recitation. Is this in accord with the Dharma?
|
||||
|
||||
A: The conflict between occupation and faith is a practical issue. Especially in certain regions, some occupations are ancestral traditions, and the choices are relatively few. After learning Buddhism and understanding the karmic consequences of doing this, what should one do? It depends on the depth of your understanding and faith. If you truly realize that in order to survive and profit you are creating much killing karma, causing sentient beings to lose their lives, and that you yourself will have to suffer the bitter results in the future, then the loss outweighs the gain and you should choose a right-livelihood occupation. Just as when you see that a job seriously harms your health, would you continue? The reason people cannot let go of certain precept-violating work is mainly insufficient understanding of the harm involved, plus a lucky mind. In fact, cause and effect never miss.
|
||||
A: The conflict between occupation and faith is a practical issue. Especially in certain regions, some occupations are ancestral traditions, and the choices are relatively few. After learning Buddhism and understanding the karmic consequences of doing this, what should one do? It depends on the depth of your understanding and faith. If you truly realize that in order to survive and profit you are creating much killing karma, causing sentient beings to lose their lives, and that you yourself will have to suffer the bitter results in the future, then the loss outweighs the gain and you should choose a right-livelihood occupation. Just as you wouldn't keep a job that seriously harms your health, why would you hold on to one that takes lives? The reason people can't let go of certain precept-violating work is mainly that they don't fully understand the harm, plus a bit of wishful thinking. In fact, cause and effect never fail.
|
||||
|
||||
Of course, when it is hard to change occupations, making up for it through Buddhist rites is better than not making up for it. But if conditions allow a change, one should still choose an occupation that conforms to the law and the precepts. Because an occupation is done every day, year after year for decades; unwholesome karma accumulates day by day and keeps growing.
|
||||
Of course, when it is hard to change occupations, offsetting it through Buddhist rites is better than doing nothing. But if conditions allow a change, one should still choose an occupation that is lawful and in keeping with the precepts. Because an occupation is done every day, year after year for decades; unwholesome karma accumulates day by day and keeps growing.
|
||||
|
||||
@@ -2,42 +2,42 @@
|
||||
|
||||
### Longevity and Euthanasia
|
||||
|
||||
Q: I work in the life sciences and often visit tumor hospitals, where I see many patients tormented by illness. Nowadays many scientists study longevity diets, hoping to find ways to extend human life. In fact, although technology has raised average life expectancy to over seventy, the span of truly healthy years is only about fifty, and quality of life after that is not high. Does research aimed at extending life have any meaning? Also, how does Buddhism view euthanasia? If someone has an incurable disease, suffers unbearably, and only drains money and energy, is choosing euthanasia considered suicide or killing?
|
||||
Q: I work in the life sciences and often visit cancer hospitals, where I see many patients suffering from illness. Nowadays many scientists study longevity diets, hoping to find ways to extend human life. In fact, although technology has raised average life expectancy to over seventy, the span of truly healthy years is only about fifty, and quality of life after that is not high. Does research aimed at extending life have any meaning? Also, how does Buddhism view euthanasia? If someone has an incurable disease, suffers unbearably, and only drains money and energy, does choosing euthanasia count as suicide or killing?
|
||||
|
||||
A: Whether one lives to seventy or a hundred, or even a thousand or ten thousand years, one must eventually face birth and death; it is only a matter of sooner or later. So what is the meaning of living longer? The key lies in how we use our life. If we live merely for the sake of living, or even live painfully and meaninglessly, then in essence there is little difference between a longer or shorter life. Of course every being has the desire to survive, and for oneself and one's family the feeling is different. Buddhism holds that the human body is hard to obtain, and its value lies in using it to stop evil and cultivate good, to benefit oneself and benefit others. If we can make good use of this present life, a longer lifespan means more time for practice and more ability to benefit sentient beings. From this angle, the length of life does have different meaning for oneself and for society.
|
||||
A: Whether we live to seventy or a hundred, or even a thousand or ten thousand years, we still have to face death; it is only a matter of sooner or later. So what is the meaning of living longer? The key is how we use our life. If we live merely for the sake of living, or even live painfully and meaninglessly, then in essence, a longer life and a shorter one aren't very different. Of course every living being wants to survive, and for ourselves and our families the feeling is different. Buddhism teaches that human life is precious and rare, and its value lies in using it to stop evil and cultivate good, benefiting ourselves and others. If we can make good use of this present life, a longer lifespan means more time to practice and more ability to benefit sentient beings. From this perspective, how long we live really does mean something different for ourselves and for society.
|
||||
|
||||
From the shravaka-precept perspective, under no circumstances may one kill another or oneself. But as a bodhisattva practitioner, if one sees someone in extreme pain earnestly asking to be helped to end his life, and the bodhisattva, wishing to spare him such heavy suffering, is willing to bear the karmic retribution of killing in order to grant his wish, then from the bodhisattva-precept perspective this is not a precept violation.
|
||||
From the shravaka precepts perspective, under no circumstances can we kill another or take our own life. But as a bodhisattva practitioner, if we see someone in extreme pain earnestly asking to be helped to end his life, and we, wishing to spare him such heavy suffering, are willing to bear the karmic consequence of killing to fulfill his wish, then from the bodhisattva precepts perspective this is not a precept violation.
|
||||
|
||||
### Being Confident about Where One Is Going
|
||||
|
||||
Q: My health is poor, and I worry that I might die any day. How should I practice to make the body healthy? And how can I be more confident about where I will go in this life?
|
||||
Q: My health is poor, and I worry that I might die any day. How should I practice to get healthy? And how can I be more confident about where I'll go after this life?
|
||||
|
||||
A: Physical health depends on many factors. First, maintain a good state of mind and set down unnecessary psychological burdens. Second, arrange your diet properly and do not create killing karma for the pleasure of the palate. Third, get plenty of outdoor exercise. From the Dharma perspective, we also encourage releasing living beings and caring for animals with compassion. When you spare beings from untimely death and help them live in peace, you will naturally reap the karmic result of health. In addition, proper meditative practice also benefits physical health.
|
||||
A: Physical health depends on many factors. First, keep a good state of mind and let go of unnecessary mental burdens. Second, arrange your diet properly and don't create killing karma just to satisfy your taste buds. Third, get plenty of outdoor exercise. From the Dharma perspective, we also encourage releasing living beings and caring for animals with compassion. When you spare beings from untimely death and help them live in peace, you will naturally receive the karmic reward of health. In addition, the right kind of meditation also benefits physical health.
|
||||
|
||||
As for worrying about death, in fact contemplating death itself is a supportive condition for progress in practice. When we reflect that life is fragile and that we may not last until evening, our attachment to the world decreases and we can enter the practice state more quickly. Before we clearly understand the mind-nature, we feel confused about birth and death; precisely because we recognize this, we must strive all the harder in practice. Through contemplating death and impermanence and contemplating the suffering of samsara, we give rise to firm faith in the Three Jewels. As long as we deeply believe that the Three Jewels are the only refuge in the world and keep them constantly in mind, whenever we leave this world we need not fear falling into the evil realms.
|
||||
As for worrying about death, in fact contemplating death itself is a support for our practice. When we reflect that life is fragile and that we may not live to see evening, our attachment to the world decreases and we can make progress more quickly. Before we clearly understand the nature of the mind, we feel confused about life and death; precisely because we recognize this, we should practice even harder. Through contemplating death and impermanence and contemplating the suffering of samsara, we develop firm faith in the Three Jewels. As long as we deeply believe that the Three Jewels are the only true refuge in this world and keep them constantly in mind, whenever we leave this world we need not fear falling into the lower realms.
|
||||
|
||||
### Turning Grief into Strength
|
||||
|
||||
Q: My father passed away suddenly during an afternoon nap two years ago. My mother often says through tears, "Good is rewarded with good; why did such a kind father leave so silently at such a young age?" I too have lived in intense self-blame, feeling that I did not fulfill my father's wishes and did not take good care of him. How can my mother and I release this pain?
|
||||
Q: My father passed away suddenly during an afternoon nap two years ago. My mother often says, tears streaming down her face, "Good is rewarded with good; why did such a kind father leave so quietly at such a young age?" I too have lived with intense guilt, feeling that I did not fulfill my father's wishes and did not take good care of him. How can my mother and I let go of this pain?
|
||||
|
||||
A: Everyone hopes for a happy family, long-lived parents, and filial children, but worldly cause and effect are extremely complex, including karma from this life and from past lives. This makes life full of impermanent change; it does not unfold just as we wish. In fact, death is something every person must face. In the time of the Buddha, a child died young. His mother was heartbroken and carried the body everywhere, begging people to bring the child back to life. Guided by others, she came to the Buddha. The Buddha told her, "As long as you find a household where no one has ever died and ask them for a little mustard seed, I can bring the child back to life." The mother thought there was finally hope, but after asking everywhere she found that every family had experienced death. Finally, under the Buddha's teaching, she recognized and accepted impermanence.
|
||||
A: Everyone hopes for a happy family, long-lived parents, and filial children, but worldly cause and effect are extremely complex, including karma from this life and from past lives. This makes life full of change and impermanence; it doesn't unfold just as we'd like. In fact, death is something every person must face. In the Buddha's time, a child died young. His mother was heartbroken and carried the body everywhere, begging people to bring her child back to life. Guided by others, she came to the Buddha. The Buddha told her, "As long as you find a household where no one has ever died and ask them for a little mustard seed, I can bring the child back to life." The mother thought there was finally hope, but after asking everywhere she found that every family had known death. Finally, through the Buddha's teaching, she recognized and accepted impermanence.
|
||||
|
||||
Some people think that learning Buddhism ensures safety and smooth sailing. In fact, from the perspective of practice, favorable circumstances are not necessarily better than adverse ones. Because favorable circumstances easily give rise to attachment, while adverse circumstances can help us see the truth of the world. The key of learning Buddhism is to give us wisdom so that we have the ability to accept all kinds of problems, keeping an ordinary mind when things go well and still keeping an ordinary mind when things go badly. It is not, as we used to expect, that everything can last forever; that is only an illusion. Not only will our parents leave the world, but we too will leave the world. In less than a hundred years, everyone here will be gone. When we clearly understand the principle of impermanence, while accepting family changes, we will know what we ourselves should do. Grief is understandable, but only by turning grief into strength, treasuring the human body, and seizing the time in this life to practice can we benefit both ourselves and the deceased, and truly comfort the departed.
|
||||
Some people think that practicing Buddhism keeps us safe and makes everything go smoothly. In fact, from the perspective of practice, favorable conditions are not necessarily better than adverse conditions. Favorable conditions easily lead to attachment, while adverse conditions can help us see the way things really are. The key to learning Buddhism is to give us wisdom so we can accept all kinds of problems, keeping an ordinary mind whether things go well or go badly. It's not that everything can last forever, as we might hope; that's just an illusion. Not only will our parents leave the world, but we too will leave the world. In less than a hundred years, everyone here will be gone. When we truly understand impermanence and accept the changes in our family, we'll know what we should do. Grief is understandable, but only by turning grief into strength, treasuring this human life, and seizing this life to practice can we benefit both ourselves and the deceased, and truly comfort the departed.
|
||||
|
||||
### Impermanence Calls Us to Treasure This Life
|
||||
|
||||
Q: Our family has always been kind to others; whenever we can help, we do. Yet in the past two years my father, grandmother, and grandfather passed away one after another. Why did they leave so quickly? I have been quite puzzled and unable to move on. How should I view this?
|
||||
Q: Our family has always been kind to others; whenever we can help, we help. Yet in the past two years my father, grandmother, and grandfather passed away one after another. Why did they leave so soon? I have been quite puzzled and unable to get over it. How should I view this?
|
||||
|
||||
A: Every life has its own karma. We have come together through endless samsara because we have affinities. But dependent origination is profound; the length of this life's lifespan and the duration of our affinities are largely determined by past karma. That is to say, although being kind to others creates good karma, the results may not be seen immediately, nor does it necessarily mean long life in this present life. We hope for family reunion and relationships that last forever—this is natural human feeling. But karmic results do not shift according to our expectations.
|
||||
A: Every life has its own karma. We have come together through endless samsara because of our affinities. But dependent origination is profound; how long we live and how long our relationships last are largely determined by past karma. That is to say, although being kind to others creates good karma, the results may not show up right away, and it doesn't necessarily mean a long life in this life. We hope for family reunions and relationships that last forever—this is only natural. But karmic results don't change just because we want them to.
|
||||
|
||||
Learning Buddhism helps us establish an understanding of impermanence, thereby accepting all changes, including those affecting ourselves and the people around us. They will depart, and we too will depart; even the earth will one day be destroyed. In this world, the only meaningful thing is to elevate the quality of life and ultimately move toward awakening. That we now have the human body and can hear the Dharma and practice is an extremely rare opportunity, the ripening of good karma accumulated over many lives and eons; every day is very precious. If we do not treasure it and use it to practice diligently, the next life will come in the blink of an eye. Can we still be sure of obtaining the human body and hearing the true Dharma? Impermanence is happening every moment; death is the only end of this present life. All of this reminds us to treasure the human body, make good use of this rare and easily lost opportunity, and cause future lives to ascend life after life.
|
||||
Learning Buddhism helps us understand impermanence, so we can accept all changes, including changes in ourselves and those around us. They will depart, and we too will depart; even the earth will one day be destroyed. In this world, the only meaningful thing is to elevate the quality of our lives and ultimately move toward awakening. Having this human body and being able to hear the Dharma and practice is an extremely rare opportunity, the result of good karma accumulated over many lifetimes and eons; every day is precious. If we don't treasure it and use it to practice diligently, the next life will come in the blink of an eye. Can we still be sure of gaining a human body and hearing the true Dharma? Impermanence is happening every moment; death is the only end of this life. All of this reminds us to treasure the human body, make good use of this rare and easily lost opportunity, and help future lives ascend life after life.
|
||||
|
||||
### Doing the Present Well Is Better Than Fortune-Telling
|
||||
### Divination Is No Match for Living the Present Well
|
||||
|
||||
Q: Folk practices like fortune-telling are popular. The teacher once said that although such things should not be fully believed, neither are they entirely superstition. How should we actually regard them? Especially when encountering adverse circumstances, one really wants to know when one's luck will turn.
|
||||
Q: Folk practices like fortune-telling are popular. The Dharma teacher once said that although we shouldn't entirely believe them, they're not entirely superstition either. How should we actually view them? Especially when we run into adversity, we really want to know when our luck will turn.
|
||||
|
||||
A: The Dharma explains the laws of development of all things through dependent origination and cause and effect, including arising, abiding, and ceasing. Since there are laws, they are predictable. From this perspective, fortune-telling is not groundless; it has its reasoning. The key is whether it is accurate. This involves two issues: first, whether the method used is effective—just like prospecting for minerals, the sensitivity and accuracy of the instrument are crucial; second, whether the practitioner's skill is adequate—if one's learning is not refined, it is easy to misjudge.
|
||||
A: The Dharma explains the laws of how all things develop through dependent origination and cause and effect, including arising, abiding, and ceasing. Since there are laws, they are predictable. From this perspective, fortune-telling is not groundless; it has its logic. The key is whether it is accurate. This involves two issues: first, whether the method is effective—just like prospecting for minerals, the sensitivity and accuracy of the instrument are crucial; second, whether the practitioner's skill is up to par—if their learning is not refined, they're likely to misjudge.
|
||||
|
||||
Buddhism does not advocate fortune-telling. Instead, it teaches us to "work hard on the causes and let the results unfold as they may." Destiny is a result, attracted by one's own karma. Since it is self-created, one should accept it calmly. As for when luck will turn, it is not calculated by divination but depends on whether you have the wisdom to transform it. If you can view it with wisdom, adverse circumstances can serve as a warning, spur diligence, and become an indispensable supportive condition for life's growth; then your luck has already turned in this very moment.
|
||||
Buddhism doesn't advocate fortune-telling. Instead, it teaches us to "work hard on the causes and let the results unfold as they may." Destiny is a result brought about by our own karma. Since it's self-created, we should accept it calmly. As for when luck will turn, it's not worked out by divination but depends on whether you have the wisdom to transform it. If you can view it with wisdom, adverse circumstances can serve as a warning and spur us to diligence, becoming an essential support for our growth; then your luck has already turned right now.
|
||||
|
||||
On the other hand, if we want a good future, we must understand what causes produce what happy results—for example, what causes physical health, what causes sound character, what causes harmonious interpersonal relationships—and then work hard on those causes. Life is an endless accumulation. The boundless past comes to rest in the present; the infinite future begins with the present. What we think and do now determines what we will become in the future. Therefore, the key is to grasp the present. Do well what should be done now, and the future will naturally be good.
|
||||
On the other hand, if we want a good future, we must understand what causes produce what happy results—for example, what causes physical health, what causes sound character, what causes harmonious relationships—and then work hard on those causes. Life is an endless accumulation. The boundless past comes to rest in the present; the infinite future begins with the present. What we think and do now determines what we will become in the future. Therefore, the key is to seize the present. Do well what should be done now, and the future will naturally be good.
|
||||
|
||||
@@ -4,60 +4,60 @@
|
||||
|
||||
Q: You once wrote "Reflections on Chinese Buddhism." What led you to reflect on tradition?
|
||||
|
||||
A: Tradition carries immense power, and religious tradition is especially potent. But in today's information-rich age, besides the traditions of Chinese Buddhism, we can also see the traditions of early, middle, and late Indian Buddhism, as well as Theravada and Tibetan Buddhism. Once our vision broadens, we realize that tradition is not singular, and what has been handed down is not all excellent; it also contains outdated conventions and bad habits.
|
||||
A: Tradition holds great power, and religious tradition especially so. In today's information-rich age, besides the traditions of Chinese Buddhism, we can also see the traditions of early, middle, and late Indian Buddhism, as well as Theravada and Tibetan Buddhism. Once our vision broadens, we realize that tradition is not one single thing, and not everything passed down is good; it also contains outdated conventions and bad habits.
|
||||
|
||||
A: Spreading the Dharma must always be *accordant with principle and adapted to the times*. To accord with principle means to stand upon the fundamental spirit of the Dharma; otherwise, as Master Yinshun observed, it is like selling milk diluted with water: the buyer adds more water before selling it on, and the next person does the same, until the milk has gradually become nothing but water. As the Dharma spreads outward, it continually absorbs local culture, customs, and social factors, gradually becoming unrecognizable. Therefore we must return to the source and clarify what is truly central to the Dharma. At the same time, we must adapt to the times; in modern terms, this means modernization and keeping pace with the times. In fact, the spread of the Dharma in every age has undergone the modernization of that age; the Northern and Southern Dynasties had their modernization, and the Tang had its own. Without this transformative work, people will feel alienated when they encounter the Dharma. Today we must inherit the Dharma from its source and also build a Dharma study system suited to the contemporary age, according to the characteristics of our times. This is my original intention in reflecting on tradition; such reflection is not for the sake of criticism, but for better preservation and propagation.
|
||||
A: Spreading the Dharma must always be *in accord with the Dharma and responsive to the times*. To be in accord with the Dharma means to stand on the fundamental spirit of the Dharma; otherwise, as Master Yinshun observed, it is like selling milk diluted with water: the buyer adds more water before passing it on, and the next person does the same, until the milk gradually becomes nothing but water. As the Dharma spreads, it continually absorbs local culture, customs, and social factors, and its original face slowly becomes blurred. So we must return to the source and clarify what is truly central. At the same time, we must respond to the times; in modern terms, this means modernization and keeping pace with the times. In fact, every age has modernized the Dharma in its own way; the Northern and Southern Dynasties had their way, and the Tang had theirs. Without this transformative work, people feel alienated when they encounter the Dharma. Today we must inherit the Dharma from its source and also build a Dharma study system suited to our times, according to the characteristics of our age. This is why I reflect on tradition; such reflection is not for the sake of criticism, but to preserve and propagate it better.
|
||||
|
||||
### Making the World Better with Wisdom
|
||||
|
||||
Q: I major in television production and am very interested in cultural communication. I feel that many people hold prejudices against Buddhism. When did these prejudices begin? What are the current obstacles to propagating the Dharma? And if the Dharma were widely spread, would the world become a better place?
|
||||
|
||||
A: Since the Dharma came to China more than two thousand years ago, it has long been an important part of traditional culture, yet it has always been accompanied by various prejudices. Some of these arise from cultural differences, and some from problems within Buddhism itself. For example, the view that Buddhism is pessimistic, negative, and world-renouncing exists because Chinese Buddhism has failed to actively manifest the Mahayana spirit and put the teachings on bodhicitta into practice. The view that Buddhism promotes superstition arises from insufficient Dharma propagation within the Buddhist community and from misleading portrayals in literature and art. Beyond these existing problems, contemporary Buddhism was devastated by the decade-long catastrophe and then developed rapidly within a commercial tide, so it is inevitable that the genuine and the false are mixed and disorder abounds. All of these hinder the effective spread of the Dharma.
|
||||
A: Since the Dharma came to China more than two thousand years ago, it has long been an important part of traditional culture, yet it has always been accompanied by various prejudices. Some of these arise from cultural differences, and some from problems within Buddhism itself. For example, the view that Buddhism is pessimistic, negative, and world-renouncing exists because Chinese Buddhism has failed to actively manifest the Mahayana spirit and put the bodhicitta teachings into practice. The view that Buddhism encourages superstition comes from the Buddhist community not doing enough to spread the Dharma, and from misleading portrayals in literature and art. On top of these problems, contemporary Buddhism was devastated by the decade-long catastrophe and then developed rapidly amid commercialization, so it is inevitable that the genuine and the fake get mixed together and chaos abounds. All of this hinders the effective spread of the Dharma.
|
||||
|
||||
A: Although there are many problems, the platforms available for dissemination today are also unprecedented. From this perspective, the present is the best of times. As for social need, although technology grows more advanced by the day, people increasingly lose themselves. When the user has problems, the more advanced the tool, the greater the potential danger. In fact, humanity is facing just such a crisis. If technology is the tool for transforming the world, then the role of the Dharma is precisely to improve the user of the tool. Only by elevating the moral sense and sense of responsibility of all humankind can world peace be safeguarded.
|
||||
A: Although there are many problems, today's platforms for spreading the Dharma are also unprecedented. From this perspective, the present is the best of times. As for society's needs, although technology advances by the day, people increasingly lose themselves. When the person using the tool has problems, the more advanced the tool, the greater the potential danger. In fact, humanity is facing just such a crisis. If technology is the tool for transforming the world, then the Dharma's role is precisely to improve the person behind the tool. Only by raising humanity's moral sense and sense of responsibility can world peace be safeguarded.
|
||||
|
||||
A: The Dharma guides us to know ourselves and to develop a healthy mind and character. When such wisdom is spread, the world will certainly become better. We must recognize the universal value of the Dharma, make good use of the internet and other platforms, and benefit society while we grow ourselves. Only when more people light the lamp within will the world have light and hope.
|
||||
A: The Dharma guides us to know ourselves and to develop a healthy mind and character. When such wisdom spreads, the world will certainly become a better place. We must recognize the universal value of the Dharma, make good use of the internet and other platforms, and benefit society as we grow ourselves. Only when more people light the lamp within will the world have light and hope.
|
||||
|
||||
### Helping the Dharma Take Root
|
||||
|
||||
Q: There are many Buddhists in our area, but their practice is mostly superstitious and has not formed a climate of study and cultivation. How can we do our part to guide them onto the path of study and practice?
|
||||
Q: There are many Buddhists in our area, but their practice is mostly superstitious and has not formed an atmosphere of study and practice. How can we do our part to guide them onto the path of study and practice?
|
||||
|
||||
A: There is indeed a great deal of superstition among Buddhists, especially in rural and relatively remote areas, where the situation is even more common. Since the Dharma was transmitted to China, it reached its height during the Sui and Tang dynasties and then gradually declined, giving rise to such bad habits as ghost-and-spirit worship, fixation on the afterlife, and mystification. The Dharma is a broad and profound wisdom-culture, yet judging from the level of many believers, it seems they have little culture or even need none. This contrast is saddening and also shows the importance of Dharma propagation and education.
|
||||
A: There is indeed a lot of superstition among Buddhists, especially in rural and remote areas, where it's even more common. Since the Dharma came to China, it reached its peak during the Sui and Tang dynasties and then gradually declined, giving rise to bad habits like worship of ghosts and spirits, fixation on the afterlife, and mystification. The Dharma is a broad and profound wisdom culture, yet judging from the level of many believers, it seems they have little education or even need none. This contrast is sad, and it shows how important Dharma propagation and education are.
|
||||
|
||||
A: In the course of propagation, two strata have emerged. One is the elite stratum, such as eminent masters and scholar-officials; the other is the folk stratum, such as the broad mass of believers who merely pray and bow, taking faith in Buddhism only as a means to seek safety and blessings. If we take the elite route, the Dharma becomes too lofty and esoteric to reach ordinary people; if we take the folk route, we stray from the root of cultivation and cannot let this wisdom truly function.
|
||||
A: In the course of spreading the Dharma, two groups have emerged. One is the elite group, such as eminent masters and scholar-officials; the other is the ordinary group, such as the broad mass of believers who merely pray and bow, seeing Buddhism only as a way to seek safety and blessings. If we take the elite route, the Dharma becomes too lofty and esoteric for ordinary people; if we take the folk route, we stray from the root of practice and cannot let this wisdom truly work.
|
||||
|
||||
A: In propagating Humanistic Buddhism, we seek to break down the boundary between these two, allowing the profound Dharma to return to daily life and serve real human existence. Although the Dharma is vast, the focus of practice is our own mind. From this standpoint, we see that the Dharma is closely bound up with life; it is not some abstract metaphysical theory separate from reality. Through the talks of these past few days at the Bodhi Retreat, you have more or less felt the value of the Dharma for life and its significance for society. But for it to have greater effect still requires our joint effort. Today's society may need the Dharma more than any previous age, because modern people have more afflictions and stress and live more wearily. I hope everyone will arouse bodhicitta, benefit from study and practice, and then spread this wisdom-culture; this is of great significance both for the individual and for the world.
|
||||
A: In propagating Humanistic Buddhism, we seek to break down the boundary between them, allowing the profound Dharma to return to daily life and serve real human life. Although the Dharma is vast, the focus of practice is our own mind. From this standpoint, we see that the Dharma is closely bound up with our lives; it is not some abstract metaphysical theory separate from reality. Through the talks of these past few days at the Bodhi Retreat, you have more or less felt the value of the Dharma for life and its significance for society. But for it to have a greater impact still requires our joint effort. Today's society may need the Dharma more than ever before, because modern people have more afflictions and stress and live more exhausted lives. I hope everyone will arouse bodhicitta, benefit from study and practice, and then spread this wisdom culture; this is of great significance both for the individual and for the world.
|
||||
|
||||
### Passing On the Dharma Light with an Altruistic Heart, Not a Calculating Mind
|
||||
|
||||
Q: Since I began studying Buddhism, I have felt that the Dharma has helped me a great deal and I am filled with Dharma joy. I very much want to share it with friends around me and help them in this way. But because of my work, it is not convenient to express this directly. In such a situation, how can I do a good job of passing on the lamp?
|
||||
Q: Since I began studying Buddhism, I have felt that the Dharma has helped me a great deal and I am filled with Dharma joy. I very much want to share it with friends around me and help them in this way. But because of my work, it is not convenient to express this directly. In such a situation, how can I pass on the lamp well?
|
||||
|
||||
A: Having benefited from the Dharma and wishing to help more people benefit is a fine aspiration. But how to share it with others really requires finding an appropriate way. When first guiding people, we can set aside the religious form and start from the perspective of life wisdom. Nowadays many people forward the Zen phrases we publish on Weibo and WeChat; this is the simplest method. If the other person is interested, you can offer them booklets on Humanistic Buddhism and guide them gradually. In addition, when relatives, friends, or colleagues are troubled, you can start directly from the practical level, using the wisdom of the Dharma to help them shift their perspective and resolve their difficulties, which often produces good results. It is like when a person is ill: they urgently desire treatment and are willing to take the medicine seriously. But when they do not feel that they have a problem, even if what they hear makes sense, they may simply listen and let it pass.
|
||||
A: Having benefited from the Dharma and wanting to help more people benefit is a fine aspiration. But how to share it with others really requires finding the right way. When first guiding people, we can set aside the religious form and start from life wisdom. Nowadays many people forward the Zen phrases we post on Weibo and WeChat; this is the simplest way. If the other person is interested, you can give them booklets on Humanistic Buddhism and guide them gradually. In addition, when relatives, friends, or colleagues are troubled, you can start directly from the practical side, using the wisdom of the Dharma to help them shift their perspective and resolve their difficulties, which often produces good results. It is like when a person is sick: they urgently want treatment and are willing to take the medicine seriously. But when they don't feel they have a problem, even if what they hear makes sense, they may just listen and let it pass.
|
||||
|
||||
A: What we should keep in mind is that in doing this we should have a pure altruistic heart, not a calculating mind. Do not think of immediately getting the other person to accept the Dharma and join in study and practice, and certainly do not approach it with the attitude of winning them over. When we light a lamp and pass on the light, the purpose is to help others, but the precondition is that they have this need. Whether they can accept it and then benefit from the Dharma depends crucially on their own disposition and inclination. We are merely a supportive condition, playing a guiding role. So just do what you can do.
|
||||
A: What we should keep in mind is to do this with a pure altruistic heart, not a calculating mind. Don't think of getting the other person to immediately accept the Dharma and join study and practice, and certainly don't approach it with the attitude of winning them over. When we light a lamp and pass on the light, the purpose is to help others, but only if they have this need. Whether they can accept it and then benefit from the Dharma depends crucially on their own interest and readiness. We are merely a supportive condition, playing a guiding role. So just do what you can.
|
||||
|
||||
### Touching Hearts Through Caring
|
||||
|
||||
Q: I have been studying Buddhism for four or five years and hope my friends can benefit, but they do not believe in cause and effect or in rebirth, and feel that where one goes after death does not matter anyway, since no one knows. In such a case, how should I guide them?
|
||||
|
||||
A: First, I rejoice that you have an altruistic heart. However, each person's capacity and educational background differ; what we consider good may not be what the other person is willing to accept. Therefore do not speak with the aim of getting them to accept; rather, proceed from understanding and caring, and offer the Dharma's solutions to the problems they actually have. Although many people do not believe in karma and rebirth, they still have afflictions in life and still wish to live more happily. Starting from this premise, you can share how you yourself resolve afflictions and adjust your state of mind. Through your own conduct and way of dealing with the world, let them see that a Buddhist practitioner is wise, compassionate, and trustworthy. Such genuine transformation is the most touching and often has a more direct transformative effect than anything you might say. When the other person becomes interested, then give them some books on Humanistic Buddhism.
|
||||
A: First, I rejoice that you have an altruistic heart. However, each person's capacity and educational background differ; what we consider good may not be what the other person is willing to accept. So don't speak with the aim of getting them to accept; rather, start from understanding and caring, and offer the Dharma's solutions to the problems they actually have. Although many people don't believe in karma and rebirth, they still have afflictions in life and still wish to live more happily. Starting from this premise, you can share how you yourself resolve afflictions and adjust your state of mind. Through your own conduct and the way you deal with the world, let them see that a Buddhist practitioner is wise, compassionate, and trustworthy. Such genuine change touches people most deeply and often teaches more directly than anything you could say. When the other person becomes interested, then give them some books on Humanistic Buddhism.
|
||||
|
||||
A: When your standpoint is different, the other person can sense it. Many adults have fixed patterns of thought and find it hard to accept ideas different from what they already believe, but they are willing to accept others' care, so the angle of approach is very important. Of course, we do not care about others merely in order to share the Dharma; that would put the cart before the horse. Rather, we share the Dharma with them in order to better benefit them. The key lies in "authenticity": first, you yourself have undergone genuine transformation; second, you truly care for others.
|
||||
A: When your standpoint is different, the other person can sense it. Many adults have fixed patterns of thought and find it hard to accept ideas different from what they already believe, but they are willing to accept others' care, so the angle of approach matters a lot. Of course, we don't care about others merely in order to share the Dharma; that would put the cart before the horse. Rather, we share the Dharma with them in order to better benefit them. The key lies in "authenticity": first, you yourself have undergone genuine transformation; second, you truly care for others.
|
||||
|
||||
### Can the Dharma Solve Social Problems?
|
||||
|
||||
Q: Buddhism emphasizes awakening through transforming one's own mind, which is a profound and lofty topic. Yet people at the bottom of society still suffer from lack of basic material goods and respect. How does the Dharma view problems such as racial discrimination and the gap between rich and poor? Is there a solution?
|
||||
|
||||
A: Eliminating discrimination is something Buddhism has always advocated. The traditional religion of India was Brahmanism, which divided people into four castes: first, the Brahmins, who performed sacrifices; second, the Kshatriyas, who administered government; third, the Vaishyas, who engaged in commerce; and fourth, the Shudras, who were treated as untouchables. This distinction persists to this day. Buddhism at that time appeared as an ascetic group opposed to Brahmanism, advocating equality among the four castes and even among all living beings, precisely in order to eliminate such inequality. Brahmanism was theocentric, holding that the Vedas were divinely revealed, sacrifice was all-powerful, and everything centered on the gods. But Buddhism put forward the idea of karma, holding that a person's nobility or baseness does not come from birth, race, bloodline, occupation, or status, but from one's own actions. If your conduct is noble, you are noble; if your conduct is base, you are base.
|
||||
A: Buddhism has always advocated eliminating discrimination. The traditional religion of India was Brahmanism, which divided people into four castes: first, the Brahmins, who performed sacrifices; second, the Kshatriyas, who administered government; third, the Vaishyas, who engaged in commerce; and fourth, the Shudras, who were treated as untouchables. This distinction persists to this day. Buddhism at that time appeared as an ascetic group opposed to Brahmanism, advocating equality among the four castes and even among all living beings, precisely to eliminate such inequality. Brahmanism was theocentric, holding that the Vedas were divinely revealed, sacrifice was all-powerful, and everything centered on the gods. But Buddhism put forward the idea of karma, holding that a person's high or low status does not come from birth, race, bloodline, occupation, or status, but from one's own actions. If your conduct is noble, you are noble; if your conduct is low, you are low.
|
||||
|
||||
A: The teaching of karma runs through the three periods of time: our present existence is formed by the words, deeds, and thoughts of the past, and our future is determined by what we do now. Therefore Buddhism holds that destiny is created by oneself. If we want a beautiful life, we must plant more wholesome causes and form more wholesome connections. This is the root solution to racial discrimination and the gap between rich and poor. Without such a foundation of understanding, social problems cannot be fundamentally cured; when one kind of discrimination is solved, a new one will appear. Just think of the current prevalence of "contempt chains" extending into every corner of life.
|
||||
A: The teaching of karma runs through the three periods of time: our present existence is formed by the words, deeds, and thoughts of the past, and our future is determined by what we do now. So Buddhism holds that we create our own destiny. If we want a beautiful life, we must plant more wholesome causes and form more wholesome connections. This is the root solution to racial discrimination and the gap between rich and poor. Without such a foundation of understanding, social problems cannot be fundamentally cured; when one kind of discrimination is solved, a new one will appear. Just think of the current prevalence of "contempt chains" extending into every corner of life.
|
||||
|
||||
A: As for concrete problems, Buddhism advocates the qualities of unconditional great compassion and the great sympathy of seeing others as oneself. As disciples of the Mahayana, we should take the relief of sentient beings' suffering as our responsibility and put this into practice through altruistic effort, including material charity and spiritual charity. The former is the same as that offered by other religions and worldly philanthropy; the latter is what is unique to the Dharma.
|
||||
A: As for practical problems, Buddhism advocates the qualities of unconditional loving-kindness and universal compassion of oneness. As Mahayana disciples, we should take relieving sentient beings' suffering as our responsibility and put this into practice through altruistic effort, including material charity and spiritual charity. The former is the same as that offered by other religions and worldly philanthropy; the latter is what is unique to the Dharma.
|
||||
|
||||
### Just Keep Doing Your Best
|
||||
|
||||
Q: You have said that because you always hold the aspiration to propagate the Dharma, you continually attract wholesome conditions. Have there been moments when things were very difficult and you felt unable to keep going?
|
||||
Q: You have said that because you always have the aspiration to propagate the Dharma, you continually attract wholesome conditions. Have there been moments when things were very difficult and you felt unable to keep going?
|
||||
|
||||
A: Perhaps because I am not too attached to results, in the course of my work I have never felt that there were especially great obstacles or that things were especially difficult. From the Dharma perspective, the success or failure of anything follows causes and conditions. Whether in personal cultivation or in propagating the Dharma and benefiting sentient beings, all we can do is establish the right conditions while also accepting every result. Cultivation is not easy to begin with, and helping the masses move from delusion to awakening involves many conditions, so it is even harder; it is normal even when things do not go well.
|
||||
A: Perhaps because I'm not too attached to results, in my work I have never felt there were especially great obstacles or that things were especially difficult. From the Dharma perspective, the success or failure of anything follows causes and conditions. Whether in personal cultivation or in propagating the Dharma and benefiting sentient beings, all we can do is establish the right conditions while also accepting every result. Cultivation is not easy to begin with, and helping the masses move from delusion to awakening involves many conditions, so it is even harder; it is normal even when things don't go well.
|
||||
|
||||
A: With this understanding, just keep doing your best. All along, what we have done is continually improve the conditions, including our overall orientation and the deepening and refinement of each task. In this process, seeing our own bit-by-bit progress and seeing the growth of many people in the Three-Stage Practice brings great joy, so one never feels unable to continue.
|
||||
A: With this understanding, just keep doing your best. All along, we have been improving the conditions, including our overall orientation and the deepening and refinement of each task. In this process, seeing our own gradual progress and seeing the growth of many people in the Three-Stage Practice brings great joy, so one never feels unable to continue.
|
||||
|
||||
@@ -4,28 +4,28 @@
|
||||
|
||||
Q: How did the Venerable come to establish the Three-Stage Practice system? What help does it offer for learning Buddhism?
|
||||
|
||||
A: This is connected with my long-standing approach to propagating the Dharma. I began propagating the Dharma in the 1990s, grounded in Humanistic Buddhism, hoping through it to address real-life issues such as how the Dharma views wealth, environmental protection, and happiness. The Humanistic Buddhism book series represents my long-standing reflections. Because the Dharma truly can solve problems of society and human life, I have spared no effort in propagating it.
|
||||
A: This goes back to my long-standing approach to propagating the Dharma. I began propagating the Dharma in the 1990s, grounded in Humanistic Buddhism, hoping to use it to address real-life issues like how the Dharma looks at wealth, environmental protection, and happiness. The Humanistic Buddhism book series grows out of those reflections. Because the Dharma really can solve the problems we face in society and in life, I have spared no effort to propagate it.
|
||||
|
||||
But the Dharma is as vast as the ocean; every approach has its own scriptures and methods of practice. How, then, should we study it? The key lies in clear goals and correct methods. First, goals must be clear: knowing what to study at the elementary, intermediate, and advanced levels, how far to take each, and setting measurable standards rather than studying something vague or piecemeal. Second, methods must be correct: from the perspective of dependent origination, every result arises from its causes; once we find the right causes and work at that level, the result will follow naturally. In addition, effective guidance and a supportive atmosphere are indispensable. Based on these factors, we gradually developed the Three-Stage Practice system.
|
||||
But the Dharma is vast as the ocean; every approach has its own scriptures and ways of practice. So how should we study it? It comes down to clear goals and correct methods. First, goals must be clear: know what to study at the elementary, intermediate, and advanced levels, how far to take each, and set measurable standards rather than studying something vague or piecemeal. Second, methods must be correct: from the perspective of dependent origination, every result comes from its causes; once we find the right causes and work at the level of causes, the result will follow naturally. In addition, we need effective guidance and a supportive atmosphere. That's how we gradually developed the Three-Stage Practice system.
|
||||
|
||||
The process of building it has been like creative work—not my own solitary exploration, but a co-creation by all the volunteers and students. Our product is both this platform and every student within it. In a sense, a person *is* a product. Different ideas, words, actions, and mental states ultimately produce different qualities of life. Today society emphasizes development, but mostly it pursues material development. For each individual, what matters more is what kind of life quality we are developing; this is the most important thing in life. Three-Stage Practice is founded on this core, enabling everyone to grow together through study and practice.
|
||||
Building it has been like a creative work—not me exploring alone, but a co-creation by all the volunteers and students. Our product is both this platform and every student in it. In a sense, each person is a product. Different ideas, words, actions, and states of mind ultimately shape the quality of our lives. Today society talks a lot about development, but mostly it means material development. For each of us, what matters more is what kind of life quality we are developing; this is the most important thing in life. Three-Stage Practice is built around this core, so everyone can grow together through study and practice.
|
||||
|
||||
### No Approach Can Do Without the Foundation
|
||||
|
||||
Q: What are the special features of Three-Stage Practice? I practice the Pure Land method; if I join Three-Stage Practice, how should I balance the two?
|
||||
|
||||
A: Learning Buddhism is a journey from confusion to awakening; this process needs stages, methods, and atmosphere. We have a method called Eight Steps and Three Kinds of Meditation. Following these steps, we can deeply understand the Dharma and transform it into our own outlook, thereby freeing ourselves from unwholesome mental states and repeatedly strengthening wholesome ones, until the wisdom of the Dharma becomes the quality of our own lives. If we apply ourselves, greed, hatred, and delusion will gradually diminish, while mindfulness, reflective awareness, and compassion will grow stronger. This process requires not only effort but also sincerity, earnestness, and honesty. Otherwise the Dharma remains the Dharma and I remain myself; no matter how much we study, it is hard to receive real benefit.
|
||||
A: Learning Buddhism is a journey from confusion to awakening; this process needs stages, methods, and the right atmosphere. We have a method called the Eight Steps and Three Kinds of Meditation. Following these steps, we can deeply understand the Dharma and transform it into our own outlook, freeing ourselves from unwholesome mental states and strengthening wholesome ones again and again, until the wisdom of the Dharma becomes the quality of our own lives. If we apply ourselves, greed, hatred, and delusion will gradually diminish, while mindfulness, contemplative power, and compassion will grow stronger. This takes not only effort but also sincerity, earnestness, and honesty. Otherwise the Dharma stays as the Dharma and we stay as we are; no matter how much we study, it is hard to receive real benefit.
|
||||
|
||||
The Pure Land method is excellent, but to recite Amitabha Buddha's name with real power is not easy. First we need the renunciation that wishes to leave the Saha world and the bodhicitta that seeks to benefit sentient beings; second, we need right view—recognizing that human life is like an illusion, that samsara is suffering, and that Amitabha Buddha possesses immeasurable merit. Only on this basis can Buddha-recitation become forceful. Many people recite the Buddha's name with their mouths but not their hearts; their faith, aspiration, and practice toward the Pure Land are insufficient, and most of their time is still spent in worldly toil and delusive thinking—how could they practice well?
|
||||
The Pure Land method is excellent, but to recite Amitabha Buddha's name with real strength is not easy. First we need the wish to leave the Saha world and the bodhicitta to benefit sentient beings; second, we need right view—recognizing that human life is like an illusion, that samsara is suffering, and that Amitabha Buddha has immeasurable merit. Only on this basis can Buddha-recitation become effective. Many people recite the Buddha's name with their lips but not their hearts; their faith, aspiration, and practice toward the Pure Land are not strong enough, and most of their time is still spent in worldly worries and delusive thinking—how could they practice well?
|
||||
|
||||
Through Three-Stage Practice we can grasp the outline of the Dharma, gain full confidence in the Three Jewels, and arouse genuine renunciation and bodhicitta; all of this is very helpful for Pure Land practice. As for balancing the two, they are not really in conflict; it is mainly a matter of scheduling. In the short term, participating in study and practice takes time, so it may seem that Buddha-recitation time is reduced. But sharpening the axe does not delay the cutting of firewood: once we have a foundation in mind and conduct, Buddha-recitation will yield twice the result with half the effort.
|
||||
Through Three-Stage Practice we can grasp the outline of the Dharma, develop deep confidence in the Three Jewels, and awaken genuine renunciation and bodhicitta; all of this is very helpful for Pure Land practice. As for balancing the two, they are not really in conflict; it is mainly about how you arrange your time. In the short term, studying and practicing here takes time, so it may seem that Buddha-recitation time is reduced. But sharpening the axe first makes the cutting easier: once you have a foundation in mind and conduct, Buddha-recitation will become far more effective.
|
||||
|
||||
### Grasp the Essentials in Practice
|
||||
|
||||
Q: The Venerable has put forward the five essential elements of practice and the Three-Stage Practice sequence. What is the ultimate concern of this system? Where does it lead us in the end?
|
||||
|
||||
A: Modern society has abundant information, which could be an advantage for learning Buddhism, yet when there are too many choices and too little discernment, it becomes a source of confusion. When we face not just one school but the limitless methods of the three great traditions—Theravada, Chinese Buddhism, and Tibetan Buddhism—along with their various views and practices, we may feel they contradict one another and not know how to choose; or we may feel they all make sense yet be unable to grasp the essentials. In fact, all of this is an obstacle to study and practice.
|
||||
A: Modern society has so much information, which should be a good thing for learning Buddhism, yet when there are too many choices and not enough judgment, it becomes a source of confusion. When we face not just one school but the countless methods of the three great traditions—Theravada, Chinese Buddhism, and Tibetan Buddhism—along with their various views and practices, we may feel they contradict one another and not know how to choose; or we may feel they all make sense yet be unable to grasp the essentials. In fact, all of this is an obstacle to study and practice.
|
||||
|
||||
How can we quickly grasp the outline of the Dharma? In my own study I have found that the thousands of scriptures and treatises all point to two paths: the path of liberation and the bodhisattva path. Both have clear directions from starting point, method, and goal. The path of liberation is founded on renunciation and guides us to attain liberation. The bodhisattva path is founded on bodhicitta: not only liberating oneself but also leading sentient beings to liberation. Whichever path we take, it consists of no more than the five essential elements—refuge, aspiration, precepts, right view, and śamatha-vipaśyanā. Standing on these essentials, we know what to master at each stage and what goal to reach.
|
||||
How can we quickly grasp the outline of the Dharma? In my own study I have found that all the scriptures and commentaries point to two paths: the path of liberation and the bodhisattva path. Both have clear directions in terms of starting point, method, and goal. The path of liberation starts with renunciation and leads to liberation. The bodhisattva path starts with bodhicitta: not only liberating ourselves but leading sentient beings to liberation. Whichever path we take, it comes down to the five essential elements—refuge, aspiration, precepts, right view, and Samatha and Vipassana. With these essentials in place, we know what to master at each stage and what goal to reach.
|
||||
|
||||
As for where this path leads everyone, it is actually a return to the Buddha's original purpose in appearing in the world. The theme lectures of this retreat present the framework of Buddhist practice through the Four Noble Truths. Where did the Buddha wish to lead sentient beings? He wished to lead them onto the path of liberation, the path of awakening. Our study of Buddhism is precisely a journey along the route the Buddha pointed out.
|
||||
As for where this path leads us, it is actually a return to the Buddha's original purpose in appearing in the world. The theme lectures of this retreat present the framework of Buddhist practice through the Four Noble Truths. Where did the Buddha want to lead sentient beings? He wanted to lead them to the path of liberation, the path of awakening. Our study of Buddhism is simply a journey along the route the Buddha pointed out.
|
||||
|
||||
@@ -1,5 +1,5 @@
|
||||
## XVI. Concluding Dharma Words
|
||||
|
||||
The retreat schedule is packed from morning till night. Moving from a state of ordinary, lax, and indulgent mind into a regulated life of practice can be quite demanding. Yet everyone seems joyful, which shows that you have already received the nourishment of the Dharma. Even so, it is impossible to resolve every problem within just a few days. The key is to continue practicing afterward. Otherwise, even if a few problems are solved, countless more will remain. Modern people are skilled at solving problems, but even more skilled at creating them. Without addressing the root, problems will keep arising—problems in life as well as problems in practice.
|
||||
The retreat schedule is packed from morning to night. Moving from the lazy and scattered mind of an ordinary person into a structured life of practice can be hard. Yet everyone seems filled with Dharma joy, which shows you've already been touched by the Dharma. Even so, we can't solve every problem in just a few days. The key is to keep practicing after you leave. Otherwise, even if you solve a few problems, countless others will still be there. We're good at solving problems, but even better at creating them. If we don't get to the root, problems will keep coming—both in life and in our practice.
|
||||
|
||||
Studying Buddhism is not about seeking outwardly; the focus is on each one of us. The value of the temple also lies in helping us return to ourselves. Our gathering here today is the result of merit and conditions accumulated over many lives. More important is to continue integrating the Dharma into our lives and ultimately into our very being. The positive experience you have had here is inseparable from the pure environment of the temple and the careful guidance of the teachers. Once you return to society, inner restlessness combined with outer distractions will make practice especially difficult. These beautiful days may easily become nothing more than fond memories. The best way forward is to join the Three-Stage Practice program, where you will find guidance, a structured path, and a supportive community—an environment that steadies us as we walk the bodhi path.
|
||||
Studying Buddhism isn't about looking outside ourselves; it all comes back to each one of us. The value of the temple is also in helping us find ourselves again. Our gathering here today is the result of merit and conditions built up over many lifetimes. What's more important is to keep bringing the Dharma into our daily lives and even into our very being. The good experience you've had here owes much to the pure environment of the temple and the attentive guidance of the teachers. Once you go back into society, inner restlessness and outer distractions will make practice especially hard. These beautiful days may easily become just memories of a time that never comes back. The best way forward is to join the Three-Stage Practice program, where you'll find guidance, a clear path, and a supportive community—an environment that keeps us steady as we walk the bodhi path.
|
||||
|
||||
@@ -2,14 +2,14 @@
|
||||
|
||||
——Evening Dialogues at the Bodhi Retreat, Xiyuan Temple
|
||||
|
||||
> Since 2007, Suzhou Xiyuan Temple has hosted the Bodhi Retreat for the general public. Each retreat lasts seven days and includes thematic Dharma talks, group refuge practice, the Three Refuges and Five Precepts, the Eight Precepts, bodhicitta precepts, meditation experience sessions, temple tours, pilgrimage, and Dharma-light transmission ceremonies. The program is arranged around the five essential elements of Buddhist practice—study, contemplation, and practice; and precepts, concentration, and wisdom—making it a rare opportunity for spiritual cultivation. To date, sixteen retreats have been held. During each retreat, an evening dialogue is held in front of the Heavenly King Hall, where monastic teachers, retreatants, and volunteers gather to share reflections and clarify doubts. This article is compiled from Master Jiqun's responses during these evening dialogues.
|
||||
> Since 2007, Suzhou Xiyuan Temple has hosted the Bodhi Retreat, open to all. Each retreat lasts seven days and includes themed Dharma talks, group refuge practice, the Three Refuges and Five Precepts, the Eight Precepts, bodhicitta precepts, meditation sessions, temple tours, pilgrimage, and Dharma-light transmission ceremonies. The program is arranged around the five essential elements of practice—study, contemplation, and practice; precepts, concentration, and wisdom—making it a rare opportunity for spiritual cultivation. To date, sixteen retreats have been held. During each retreat, an evening dialogue is held in front of the Heavenly King Hall, where Dharma teachers, retreat participants, and volunteers gather to share reflections and answer questions. This collection is drawn from Master Jiqun's responses during these evening dialogues.
|
||||
|
||||
- I. Entering the Dharma Door
|
||||
- Use Reason Well, but Not as the Sole Criterion
|
||||
- Use Reason Skillfully, but Not as the Only Standard
|
||||
- Liberation Itself Is the Meaning
|
||||
- How to Find a Practice Suited to You
|
||||
- How to Find a Dharma Door That Suits You
|
||||
- Should One Study Confucianism Before Buddhism?
|
||||
- Drawing on Many Strengths Requires Height
|
||||
- Drawing on Many Strengths Takes Depth
|
||||
- Faith Is Free
|
||||
- Choose with Your Questions in Mind
|
||||
- Can a Buddhist Visit Other Religious Sites?
|
||||
@@ -23,7 +23,7 @@
|
||||
- Does the Buddha Have a Lifespan?
|
||||
- Contemplative Practice Strengthens Faith
|
||||
- III. Taking the Precepts as Teacher
|
||||
- Management Without Someone Managing Others
|
||||
- Management Without Anyone in Charge
|
||||
- What to Do When Keeping Precepts Is Difficult
|
||||
- Does Killing in Video Games Break the Precept?
|
||||
- Can One Fight in a War After Receiving Precepts?
|
||||
@@ -35,92 +35,92 @@
|
||||
- Keeping Precepts Is a Conscious Choice After Seeing Reality
|
||||
- Karmic Offenses Are Also Conditioned Phenomena
|
||||
- IV. Attitudes and Methods
|
||||
- Favorable Conditions That Encourage Diligence
|
||||
- Favorable Conditions That Spur Vigorous Effort
|
||||
- Should Aspirations Be Specific?
|
||||
- True Progress Lies in Applying What You Learn
|
||||
- Reciting Sutras Requires a Foundation
|
||||
- How to Overcome Physical Obstacles in Meditation
|
||||
- Skill Requires Training
|
||||
- Cultivate Inner and Outer Together, Maintain Your Practice
|
||||
- Sutra Recitation Cannot Do Without a Foundation
|
||||
- How to Overcome Physical Obstacles in Sitting Meditation
|
||||
- Proficiency Must Be Trained
|
||||
- Cultivating Internally and Externally to Sustain Your Practice
|
||||
- V. On the Bodhi Path
|
||||
- Meditation and the Refuge Daily Practice
|
||||
- When You Think of It, Do It
|
||||
- Consider Your Own Capacity
|
||||
- The Criterion for Assessing Practice
|
||||
- Is Rebirth in the Pure Land the Only Path?
|
||||
- Meditation and the Daily Refuge Practice
|
||||
- Think of It, Then Do It
|
||||
- Consider Your Capacity
|
||||
- The Standard for Measuring Practice
|
||||
- Is Rebirth in the Pure Land the Only Way?
|
||||
- Relying on a Teacher and Broad Learning
|
||||
- How to Practice the Dharma in Daily Life
|
||||
- What Identity Is Suitable for Practice?
|
||||
- How to Put the Dharma into Practice in Daily Life
|
||||
- Which Status Is Suitable for Practice?
|
||||
- VI. Hearing and Contemplating the True Dharma
|
||||
- Where Does One Go After Awakening?
|
||||
- Does the Pure Land Really Exist?
|
||||
- Where to Go After Awakening
|
||||
- Does the Pure Land Truly Exist?
|
||||
- How Many Worlds Are There?
|
||||
- Are There Differences in Unconditioned Dharmas?
|
||||
- Are There Differences in the Unconditioned?
|
||||
- The Observer and the Observed
|
||||
- Self-Nature, Dharma-Nature, Emptiness, and Buddha-Nature
|
||||
- Samantabhadra's Vows Are True Merit
|
||||
- Seeing and Not Seeing
|
||||
- Without Knowing Your Own Mind, Studying the Dharma Is Useless
|
||||
- Not Knowing One's Own Mind, Studying the Dharma Is of No Benefit
|
||||
- VII. Dependent Origination and No-Self
|
||||
- The Five Aggregates Are Not the Self; Where Am I?
|
||||
- What Is the True Self?
|
||||
- The Self, Manas, Alaya, and Buddha-Nature
|
||||
- Cloning Is Just a Different Mode of Birth
|
||||
- Cloning Is Only a Different Mode of Birth
|
||||
- Samsara and Liberation
|
||||
- The View of Life Through Dependent Origination
|
||||
- A Dependent-Origination View of Life
|
||||
- How Do Karmic Results Extend to Future Lives?
|
||||
- One Reaps What One Sows
|
||||
- One Receives the Karmic Results Oneself
|
||||
- VIII. Right View of Life
|
||||
- What Is True Success?
|
||||
- How to Find Your Life's Mission
|
||||
- What Does "Completing Humanity Is Completing Buddhahood" Mean?
|
||||
- Whatever Happens, There's No Need to Worry
|
||||
- Your Worldview Determines Your Life
|
||||
- How to Find Life's Mission
|
||||
- What Does "When a Human Is Perfected, Buddhahood Is Perfected" Mean?
|
||||
- It's All Fine; No Need for Afflictions
|
||||
- Our Outlook Determines Our Life
|
||||
- IX. Interpersonal Relationships
|
||||
- Respect Dependent Origination and Be Brave Enough to Be Yourself
|
||||
- Communicate, Rather Than Oppose
|
||||
- A Way to Get Along with Parents That Benefits Both Sides
|
||||
- Respect Conditions and Be Yourself Bravely
|
||||
- Communicate, Don't Confront
|
||||
- A Win-Win Way to Get Along with Parents
|
||||
- Be Clear About What You Want
|
||||
- The Practice of Growing Together with Your Child
|
||||
- Example Teaches More Than Words
|
||||
- Teach by Example
|
||||
- From Thinking of Yourself to Thinking of Others
|
||||
- How to Become More Tolerant
|
||||
- How to Become More Accepting
|
||||
- X. Growth of Mind and Conduct
|
||||
- What to Do When Afflictions Arise
|
||||
- Accepting Adversity Stops the Loss
|
||||
- Accepting Adversity Is the Way to Stop the Loss
|
||||
- Two Basic Principles for Handling Emotions
|
||||
- Neither Arrogant Nor Self-Abasing
|
||||
- Making Time More Valuable
|
||||
- Neither Arrogant Nor Self-Deprecating
|
||||
- Making the Use of Time More Valuable
|
||||
- Ghosts Are Sentient Beings Too; Don't Be Afraid
|
||||
- Let Wisdom Illuminate Dreams
|
||||
- Letting Wisdom Shine into Dreams
|
||||
- XI. Benefiting Self and Others
|
||||
- Don't Forget Renunciation; Often Cultivate Bodhicitta
|
||||
- The Measure of Altruism
|
||||
- Aspirations Must Be Genuine and Sincere
|
||||
- Because of Understanding, There Is Compassion
|
||||
- Sharpening the Axe Does Not Delay the Cutting of Wood
|
||||
- Don't Forget Renunciation; Always Cultivate Bodhicitta
|
||||
- The Measure of an Altruistic Heart
|
||||
- Aspiration Must Be Genuine and Earnest
|
||||
- Understanding Brings Compassion
|
||||
- Sharpening the Axe First
|
||||
- XII. Work Itself Is Practice
|
||||
- Manage with the Wisdom of Dependent Origination and an Altruistic Mind
|
||||
- Right Motivation; Make Good Use of the Mind
|
||||
- Bring Practice into Work and Life
|
||||
- Compassion Can Bring Harm
|
||||
- What to Do When Your Occupation Is Not Proper
|
||||
- Managing with the Wisdom of Dependent Origination and an Altruistic Mind
|
||||
- Arousing the Right Aspiration and Making Good Use of the Mind
|
||||
- Bringing Practice into Work and Life
|
||||
- Compassion Without Wisdom Can Harm
|
||||
- What to Do When One's Occupation Is Not in Accord with the Dharma
|
||||
- XIII. Death and Impermanence
|
||||
- Longevity and Euthanasia
|
||||
- How to Be Confident About Where One Is Going
|
||||
- Transform Grief into Strength
|
||||
- Impermanence Helps Us Cherish Life More
|
||||
- Divination Is Not as Good as Doing the Present Well
|
||||
- Being Confident about Where One Is Going
|
||||
- Turning Grief into Strength
|
||||
- Impermanence Calls Us to Treasure This Life
|
||||
- Doing the Present Well Is Better Than Fortune-Telling
|
||||
- XIV. Propagating the Dharma and Benefiting Sentient Beings
|
||||
- Reflections on Tradition
|
||||
- Use Wisdom to Make the World Better
|
||||
- Let the Dharma Take Root in People's Lives
|
||||
- Pass On the Lamp with an Altruistic Mind, Not a Utilitarian One
|
||||
- Move People's Hearts with Care
|
||||
- Reflecting on Tradition
|
||||
- Making the World Better with Wisdom
|
||||
- Helping the Dharma Take Root
|
||||
- Passing On the Dharma Light with an Altruistic Heart, Not a Calculating Mind
|
||||
- Touching Hearts Through Caring
|
||||
- Can the Dharma Solve Social Problems?
|
||||
- Just Do Your Best
|
||||
- Just Keep Doing Your Best
|
||||
- XV. Three-Stage Practice
|
||||
- Three-Stage Practice Is a Co-Creation
|
||||
- Every Dharma Method Requires a Foundation
|
||||
- Practice Must Grasp the Essentials
|
||||
- Three-Stage Practice Is a Co-creation
|
||||
- No Approach Can Do Without the Foundation
|
||||
- Grasp the Essentials in Practice
|
||||
- XVI. Concluding Dharma Words
|
||||
|
||||
+189
@@ -0,0 +1,189 @@
|
||||
#!/usr/bin/env python3
|
||||
"""Regenerate source.dj, target.dj, bilingual.dj, and bilingual.typ
|
||||
from the chapter files for 人生百问.
|
||||
|
||||
Usage:
|
||||
python3 gen-bilingual-typst-b50c74.py
|
||||
|
||||
The script:
|
||||
1. Concatenates chapters/intro.dj, ch01.dj, ..., ch16.dj into source.dj.
|
||||
2. Concatenates chapters/intro-target.dj, ch01-target.dj, ..., ch16-target.dj
|
||||
into target.dj.
|
||||
3. Runs ../../toolkit/scripts/gen-bilingual.py to produce bilingual.dj.
|
||||
4. Rebuilds bilingual.typ by preserving the existing Typst wrapper (header,
|
||||
title block, opening quote, and mpi-bilingual-outline show rule) and
|
||||
replacing only the body content with interleaved Chinese/English paragraphs
|
||||
in the same style as the current bilingual.typ.
|
||||
"""
|
||||
|
||||
import re
|
||||
import subprocess
|
||||
import sys
|
||||
from pathlib import Path
|
||||
|
||||
ARTICLE_DIR = Path(__file__).resolve().parent
|
||||
TOOLKIT = (ARTICLE_DIR / ".." / ".." / "toolkit").resolve()
|
||||
CHAPTERS = [
|
||||
"intro",
|
||||
"ch01", "ch02", "ch03", "ch04", "ch05", "ch06", "ch07",
|
||||
"ch08", "ch09", "ch10", "ch11", "ch12", "ch13", "ch14", "ch15", "ch16",
|
||||
]
|
||||
|
||||
|
||||
def concat_chapters():
|
||||
"""Merge chapter files into source.dj and target.dj."""
|
||||
source = ARTICLE_DIR / "source.dj"
|
||||
target = ARTICLE_DIR / "target.dj"
|
||||
|
||||
with source.open("w", encoding="utf-8") as sf, target.open(
|
||||
"w", encoding="utf-8"
|
||||
) as tf:
|
||||
for ch in CHAPTERS:
|
||||
src_path = ARTICLE_DIR / "chapters" / f"{ch}.dj"
|
||||
tgt_path = ARTICLE_DIR / "chapters" / f"{ch}-target.dj"
|
||||
sf.write(src_path.read_text(encoding="utf-8"))
|
||||
sf.write("\n")
|
||||
tf.write(tgt_path.read_text(encoding="utf-8"))
|
||||
tf.write("\n")
|
||||
|
||||
return source, target
|
||||
|
||||
|
||||
def generate_bilingual_dj(source, target):
|
||||
"""Run the existing gen-bilingual.py script."""
|
||||
bilingual = ARTICLE_DIR / "bilingual.dj"
|
||||
gen_script = TOOLKIT / "scripts" / "gen-bilingual.py"
|
||||
with bilingual.open("w", encoding="utf-8") as out:
|
||||
subprocess.run(
|
||||
[sys.executable, str(gen_script), str(source), str(target)],
|
||||
stdout=out,
|
||||
check=True,
|
||||
)
|
||||
return bilingual
|
||||
|
||||
|
||||
def extract_wrapper(typ_path):
|
||||
"""Return the existing Typst wrapper (everything up to and including the
|
||||
closing bracket of the opening quote block)."""
|
||||
with typ_path.open("r", encoding="utf-8") as f:
|
||||
lines = f.readlines()
|
||||
|
||||
quote_start = None
|
||||
for i, line in enumerate(lines):
|
||||
if line.strip() == "#quote(block: true)[":
|
||||
quote_start = i
|
||||
break
|
||||
if quote_start is None:
|
||||
raise ValueError("Could not find opening quote block in bilingual.typ")
|
||||
|
||||
wrapper_end = None
|
||||
for i in range(quote_start + 1, len(lines)):
|
||||
if lines[i].strip() == "]":
|
||||
wrapper_end = i
|
||||
break
|
||||
if wrapper_end is None:
|
||||
raise ValueError("Could not find closing bracket of opening quote block")
|
||||
|
||||
return "".join(lines[: wrapper_end + 1])
|
||||
|
||||
|
||||
def transform_pair(src, tgt, state):
|
||||
"""Convert one source/target line pair into the body format used by
|
||||
bilingual.typ."""
|
||||
# Chapter heading
|
||||
if src.startswith("## ") and tgt.startswith("## "):
|
||||
state["chapter"] += 1
|
||||
state["question"] = 0
|
||||
label = f"<ch{state['chapter']:02d}>"
|
||||
return f"== {src[3:].strip()} / {tgt[3:].strip()} {label}\n\n"
|
||||
|
||||
# Question heading
|
||||
if src.startswith("### ") and tgt.startswith("### "):
|
||||
state["question"] += 1
|
||||
label = f"<ch{state['chapter']:02d}-q{state['question']:02d}>"
|
||||
return f"=== {src[4:].strip()} / {tgt[4:].strip()} {label}\n\n"
|
||||
|
||||
# Question marker
|
||||
if src.startswith("问：") and tgt.startswith("Q:"):
|
||||
new_src = re.sub(r"^问：", "_问：_ ", src)
|
||||
new_tgt = re.sub(r"^Q:\s*", "_Q:_ ", tgt)
|
||||
return f"{new_src}\n{new_tgt}\n\n"
|
||||
|
||||
# Answer marker
|
||||
if src.startswith("答：") and tgt.startswith("A:"):
|
||||
new_src = re.sub(r"^答：", "_答：_ ", src)
|
||||
new_tgt = re.sub(r"^A:\s*", "_A:_ ", tgt)
|
||||
return f"{new_src}\n{new_tgt}\n\n"
|
||||
|
||||
# Default paragraph pair
|
||||
return f"{src}\n{tgt}\n\n"
|
||||
|
||||
|
||||
def generate_body(source, target):
|
||||
"""Build the new body content from the merged source and target files."""
|
||||
src_lines = source.read_text(encoding="utf-8").splitlines()
|
||||
tgt_lines = target.read_text(encoding="utf-8").splitlines()
|
||||
|
||||
if len(src_lines) != len(tgt_lines):
|
||||
raise ValueError(
|
||||
f"Line count mismatch: source={len(src_lines)} target={len(tgt_lines)}"
|
||||
)
|
||||
|
||||
# Find the first chapter heading pair (skip intro title, subtitle, quote, TOC)
|
||||
start_idx = None
|
||||
for i in range(len(src_lines)):
|
||||
if src_lines[i].startswith("## ") and tgt_lines[i].startswith("## "):
|
||||
start_idx = i
|
||||
break
|
||||
if start_idx is None:
|
||||
raise ValueError("Could not find first chapter heading pair")
|
||||
|
||||
state = {"chapter": 0, "question": 0}
|
||||
out_lines = []
|
||||
for i in range(start_idx, len(src_lines)):
|
||||
s = src_lines[i]
|
||||
t = tgt_lines[i]
|
||||
if s == "" and t == "":
|
||||
out_lines.append("")
|
||||
continue
|
||||
block = transform_pair(s, t, state)
|
||||
out_lines.extend(block.rstrip("\n").split("\n"))
|
||||
|
||||
# Collapse runs of blank lines to a single blank line to match the original
|
||||
# bilingual.typ style.
|
||||
collapsed = []
|
||||
for line in out_lines:
|
||||
if line == "":
|
||||
if collapsed and collapsed[-1] == "":
|
||||
continue
|
||||
collapsed.append(line)
|
||||
# Ensure trailing newline
|
||||
return "\n".join(collapsed) + "\n"
|
||||
|
||||
|
||||
def main():
|
||||
source, target = concat_chapters()
|
||||
bilingual = generate_bilingual_dj(source, target)
|
||||
|
||||
wrapper = extract_wrapper(ARTICLE_DIR / "bilingual.typ")
|
||||
body = generate_body(source, target)
|
||||
|
||||
with (ARTICLE_DIR / "bilingual.typ").open("w", encoding="utf-8") as f:
|
||||
f.write(wrapper)
|
||||
f.write("\n")
|
||||
f.write(body)
|
||||
|
||||
# Basic verification
|
||||
src_lines = source.read_text(encoding="utf-8").splitlines()
|
||||
tgt_lines = target.read_text(encoding="utf-8").splitlines()
|
||||
print(f"source.dj: {len(src_lines)} lines")
|
||||
print(f"target.dj: {len(tgt_lines)} lines")
|
||||
print(f"bilingual.dj: {len(bilingual.read_text(encoding='utf-8').splitlines())} lines")
|
||||
if len(src_lines) != len(tgt_lines):
|
||||
print("ERROR: source and target line counts do not match", file=sys.stderr)
|
||||
sys.exit(1)
|
||||
print("bilingual.typ regenerated successfully")
|
||||
|
||||
|
||||
if __name__ == "__main__":
|
||||
main()
|
||||
@@ -0,0 +1,132 @@
|
||||
# 人生百问 Review Guide — Batched Direct-Edit Pass
|
||||
|
||||
## Goal
|
||||
Fix the five feedback categories in one batched patch per chapter:
|
||||
1. 漏译 (missing content)
|
||||
2. 字对字翻译 (calque / literal translation)
|
||||
3. 用词不够简单易懂 (word choice too hard / formal)
|
||||
4. 句子连贯性 (sentence coherence / flow)
|
||||
5. 导师说话风格 (mentor speaking style — warm, direct, conversational)
|
||||
|
||||
## Workflow (B3 direct-edit mode)
|
||||
1. Read the full chapter source + target in one pass.
|
||||
2. Collect every issue using the three passes and R1–R14 below.
|
||||
3. Batch all fixes into one set of exact-string replacements.
|
||||
4. Apply with `patch` (mode='replace').
|
||||
5. Verify line counts match the source file.
|
||||
6. Do NOT iterate; do not write a review-comments file.
|
||||
|
||||
## Three passes
|
||||
|
||||
### Pass 1: Accuracy and completeness
|
||||
- A1 Missing content: compare every paragraph; no skipped or truncated lines.
|
||||
- A2 Mistranslation: especially negation, modals, numbers, doctrinal claims.
|
||||
- A3 Terminology consistency: same Chinese term → same English term.
|
||||
- A4 No additions that change meaning (e.g., avoid inserting "we must" where source is descriptive).
|
||||
- A5 Number/time/person scope matches source.
|
||||
|
||||
### Pass 2: Fluency and naturalness
|
||||
- F1 Calque / translationese: avoid carrying Chinese grammar/word order into English.
|
||||
- F2 Register drift: this is conversational Q&A; keep English warm and direct, not essay-formal.
|
||||
- F3 Broken collocation: use idiomatic English verb+noun pairs.
|
||||
- F4 Pronoun/reference chains: ensure subjects are clear.
|
||||
- F5 Sentence rhythm: split breathless multi-clause sentences; vary sentence openings.
|
||||
|
||||
### Pass 3: Dharma and cultural fitness
|
||||
- D1 Buddhist term register: follow the terminology table below; consult the terms DB if unsure.
|
||||
- D3 Tone / voice of the teacher: preserve rhetorical questions, direct address, warmth.
|
||||
- D4 Implicit meaning: make sure irony, politeness, and implication survive.
|
||||
- D5 Formatting fidelity: preserve Djot emphasis (`*...*`), paragraph breaks, and soft-line markers.
|
||||
|
||||
## R1–R14 final checklist
|
||||
R1 spelling/punctuation; R2 capitalization; R3 articles; R4 subject-verb agreement;
|
||||
R5 tense consistency; R6 voice; R7 prepositions; R8 modifiers; R9 parallelism;
|
||||
R10 redundancy; R11 word choice (concrete, simple); R12 varied sentence openings;
|
||||
R13 flow/transitions; R14 read aloud for oral delivery.
|
||||
|
||||
## Key terminology — 人生百问
|
||||
|
||||
| Chinese | English | Notes |
|
||||
|---|---|---|
|
||||
| 三级修学 | Three-Stage Practice | DoT定稿 |
|
||||
| 皈依三宝 | take refuge in the Three Jewels | 贸然皈依 → "take refuge lightly" / "without being ready" |
|
||||
| 善知识 | wise teacher / great teacher / authentic teacher | Avoid "great wise teacher" redundancy |
|
||||
| 大善知识 | great teacher / wise teacher | |
|
||||
| 惑业 | delusion and karma | Not "confusion and karma" |
|
||||
| 迷惑 | delusion | In Buddhist contexts, not "confusion" |
|
||||
| 大自在 | great freedom and ease | Not just "great freedom" |
|
||||
| 开启 | awaken / bring forth / unfold | Not "opened up" |
|
||||
| 言语道断，心行处灭 | Where words fall silent and mental activity cease | Or "Words fail, and mental activity ceases" |
|
||||
| 众生 | sentient beings | |
|
||||
| 凡夫心 | mind of an ordinary being | |
|
||||
| 加持 | blessing / empowerment | "supports and blesses one another" |
|
||||
| 末法 | Dharma-ending age / Age of Dharma Decline | Check terms DB |
|
||||
| 暇满 | precious human life / leisure and endowment | |
|
||||
| 定课 | daily practice / daily recitation | Context-dependent |
|
||||
| 八步骤三种禅修 | Eight Steps and Three Types of Meditation | DoT定稿 |
|
||||
| 人生佛教 | Buddhism for Human Life | Distinct from 人间佛教 / Humanistic Buddhism |
|
||||
| 人间佛教 | Humanistic Buddhism | Distinct from 人生佛教 |
|
||||
| 同喜班 | Tongxi Class | MPI convention |
|
||||
| 皈依 / 发心 / 戒律 / 正见 | refuge, aspiration, precepts, right view | Noun forms in lists |
|
||||
| 依止 | reliance / rely on | Avoid "reliance relationship" |
|
||||
| 报身 | reward body | MPI convention |
|
||||
| 化身 | transformation body | MPI convention |
|
||||
| 等流果 | result of equal outflow / correlative effect | |
|
||||
| 四力 (忏悔) | four powers: remorse, support, restraint, refuge/reliance | |
|
||||
| 无缘大慈、同体大悲 | unconditional great compassion and the great sympathy of seeing others as oneself | |
|
||||
| 人成即佛成 | When a Human Is Perfected, Buddhahood Is Perfected | |
|
||||
| 登地菩萨 | bodhisattva who has attained the grounds | |
|
||||
| 明心见性 | clear the mind and see the nature | |
|
||||
| 无住生心 | arouse the mind without attachment | |
|
||||
| 诸法如实相 | true suchness of all phenomena | |
|
||||
| 颠倒梦想 | inverted dreams | |
|
||||
| 颠倒妄想 | deluded inversion | |
|
||||
| 十二因缘 | Twelve Links of Dependent Origination | |
|
||||
| 无我 | no-self / anatman | |
|
||||
| 我法二执 | attachment to self and dharmas | |
|
||||
| 三性 | three natures: falsely conceived, dependent, perfectly realized | |
|
||||
| 末那 | Manas | |
|
||||
| 阿赖耶 | Alaya | |
|
||||
| 唯识 | Consciousness-Only | |
|
||||
| 唯识三十论 | Thirty Verses on Consciousness-Only | |
|
||||
| 中观 | Madhyamaka | |
|
||||
| 天台 | Tiantai | |
|
||||
| 一念三千 | three thousand realms in a single thought | |
|
||||
| 三传 | Theravada, Chinese Buddhism, Tibetan Buddhism | |
|
||||
| 南传 | Theravada | |
|
||||
| 汉传 | Chinese Buddhism | |
|
||||
| 藏传 | Tibetan Buddhism | |
|
||||
| 佛陀出世的本怀 | Buddha's original purpose in appearing in the world | |
|
||||
| 契理契机 | accordant with principle and adapted to the times | |
|
||||
| 正本清源 | return to the source and clarify what is truly central | |
|
||||
| 随缘 | responding to conditions / in harmony with conditions | Context-dependent |
|
||||
| 随喜 | rejoice | |
|
||||
| 闻思修 | hearing, contemplating, cultivating | 修 is broad cultivation, not just meditation |
|
||||
| 修学 | practice and study / cultivation and learning | Do not drop the "study" dimension |
|
||||
| 传帮带 | transmit, help, guide | Three-part mentoring |
|
||||
| 分灯 | lamp-dividing | Decentralization of authority |
|
||||
| 自觉 | self-awareness / voluntary commitment | First of the "Three Spirits" |
|
||||
| 法治 | rule-based governance | Second of the "Three Spirits" |
|
||||
| 无我利他 | selfless service to others | Third of the "Three Spirits" |
|
||||
| 重要感、优越感、主宰欲 | sense of importance, superiority, desire to control | |
|
||||
|
||||
## Style guidance — conversational Q&A
|
||||
- Use contractions where natural ("don't", "can't", "it's") when the Chinese feels spoken.
|
||||
- Prefer plain verbs: "rush about" not "bustle about"; "use reason well" not "use reason skillfully".
|
||||
- Avoid top-heavy sentences; move the main clause forward.
|
||||
- Split breathless sentences at natural breaks.
|
||||
- Preserve the speaker's warmth and direct address.
|
||||
- Don't flatten rhetorical questions into essay statements.
|
||||
- Keep Buddhist register but accessible: prefer standard English Buddhist idiom over literal calque.
|
||||
|
||||
## What NOT to do
|
||||
- Do not add parenthetical explanations not in the source.
|
||||
- Do not change the meaning by inserting "must" for 应当/倡导 unless source has 必须/务必/一定.
|
||||
- Do not invent new renderings for established DB terms.
|
||||
- Do not break line counts without adjusting the source file too.
|
||||
- Do not write review-comments.dj; this is direct-edit mode.
|
||||
|
||||
## Output
|
||||
- Edited `chapters/<chapter>-target.dj`.
|
||||
- If line counts drift, adjust both `chapters/<chapter>.dj` and `chapters/<chapter>-target.dj` together and report it.
|
||||
- Final report: list of changes made (concise), any line-count adjustments, and any unresolved terminology questions.
|
||||
+123
-121
@@ -5,128 +5,129 @@
|
||||
> 自2007年以来，苏州西园寺面向社会大众举办菩提静修营，每次七天，包括主题讲座、皈依共修、三皈五戒、八关斋戒、菩提心戒、禅修体验、寺院巡礼、行脚、传灯法会等。活动依佛法五大要素安排，有闻思修，含戒定慧，是不可多得的修学之旅，至今已举办十六届。每次活动期间，还会安排一场西园夜话，法师们与营员、义工相聚天王殿前，分享心得，答疑解惑。本文根据济群法师在历次夜话中的答疑整理。
|
||||
|
||||
- 一、走入佛门
|
||||
- 1. 善用理性但不作为唯一标准
|
||||
- 2. 解脱的本身就是意义
|
||||
- 3. 怎么找到适合自己的法门
|
||||
- 4. 学佛该从学儒开始吗
|
||||
- 5. 博采众长需要高度
|
||||
- 6. 信仰是自由的
|
||||
- 7. 带着问题来选择
|
||||
- 8. 信佛后能否去其他宗教场所
|
||||
- 9. 想出家该怎么做
|
||||
- 10. 以建寺造像开发旅游如法吗
|
||||
- 善用理性但不作为唯一标准
|
||||
- 解脱的本身就是意义
|
||||
- 怎么找到适合自己的法门
|
||||
- 学佛该从学儒开始吗
|
||||
- 博采众长需要高度
|
||||
- 信仰是自由的
|
||||
- 带着问题来选择
|
||||
- 信佛后能否去其他宗教场所
|
||||
- 想出家该怎么做
|
||||
- 以建寺造像开发旅游如法吗
|
||||
- 二、忆念三宝
|
||||
- 1. 唤醒自性佛
|
||||
- 2. 如何让念佛得力
|
||||
- 3. 净念怎么相继
|
||||
- 4. 忆佛念佛，能不能见佛
|
||||
- 5. 佛有寿命吗
|
||||
- 6. 观修是为了强化信心
|
||||
- 唤醒自性佛
|
||||
- 如何让念佛得力
|
||||
- 净念怎么相继
|
||||
- 忆佛念佛，能不能见佛
|
||||
- 佛有寿命吗
|
||||
- 观修是为了强化信心
|
||||
- 三、以戒为师
|
||||
- 1. 没有谁管谁的管理
|
||||
- 2. 持戒困难怎么办
|
||||
- 3. 游戏中的杀会不会犯戒
|
||||
- 4. 受戒后可以参战吗
|
||||
- 5. 众生真的平等吗
|
||||
- 6. 喜欢吃肉怎么治
|
||||
- 7. 做股票犯不犯盗戒
|
||||
- 8. 不妄语的界定
|
||||
- 9. 怎么面对不如法的现象
|
||||
- 10. 持戒是看清现实后的自觉选择
|
||||
- 11. 罪业也是缘起法
|
||||
- 没有谁管谁的管理
|
||||
- 持戒困难怎么办
|
||||
- 游戏中的杀会不会犯戒
|
||||
- 受戒后可以参战吗
|
||||
- 众生真的平等吗
|
||||
- 喜欢吃肉怎么治
|
||||
- 做股票犯不犯盗戒
|
||||
- 不妄语的界定
|
||||
- 怎么面对不如法的现象
|
||||
- 持戒是看清现实后的自觉选择
|
||||
- 罪业也是缘起法
|
||||
- 四、态度方法
|
||||
- 1. 策励精进的善因缘
|
||||
- 2. 发愿要具体吗
|
||||
- 3. 学以致用才是真进步
|
||||
- 4. 诵经离不开基础
|
||||
- 5. 打坐怎么克服身体障碍
|
||||
- 6. 功夫需要训练
|
||||
- 7. 内外兼修，保持修学状态
|
||||
- 策励精进的善因缘
|
||||
- 发愿要具体吗
|
||||
- 学以致用才是真进步
|
||||
- 诵经离不开基础
|
||||
- 打坐怎么克服身体障碍
|
||||
- 功夫需要训练
|
||||
- 内外兼修，保持修学状态
|
||||
- 五、菩提路上
|
||||
- 1. 禅修和皈依定课
|
||||
- 2. 想到就要做到
|
||||
- 3. 考量自己的根机
|
||||
- 4. 检验修行的标准
|
||||
- 5. 只有往生净土这条路吗
|
||||
- 6. 依止和广学
|
||||
- 7. 如何在生活中实践佛法
|
||||
- 8. 什么身份适合修行
|
||||
- 禅修和皈依定课
|
||||
- 想到就要做到
|
||||
- 考量自己的根机
|
||||
- 检验修行的标准
|
||||
- 只有往生净土这条路吗
|
||||
- 依止和广学
|
||||
- 如何在生活中实践佛法
|
||||
- 什么身份适合修行
|
||||
- 六、闻思正法
|
||||
- 1. 觉醒之后去哪儿
|
||||
- 2. 净土到底有没有
|
||||
- 3. 有多少个世界
|
||||
- 4. 无为法也有差别吗
|
||||
- 5. 能观和所观
|
||||
- 6. 自性、法性、空性、佛性
|
||||
- 7. 普贤行愿乃真功德
|
||||
- 8. 见和不见
|
||||
- 9. 不识本心，学法无益
|
||||
- 觉醒之后去哪儿
|
||||
- 净土到底有没有
|
||||
- 有多少个世界
|
||||
- 无为法也有差别吗
|
||||
- 能观和所观
|
||||
- 自性、法性、空性、佛性
|
||||
- 普贤行愿乃真功德
|
||||
- 见和不见
|
||||
- 不识本心，学法无益
|
||||
- 七、缘起无我
|
||||
- 1. 五蕴非我，我在哪
|
||||
- 2. 真正的我是什么
|
||||
- 3. 我、末那、阿赖耶和佛性
|
||||
- 4. 克隆只是出生方式不同
|
||||
- 5. 轮回和解脱
|
||||
- 6. 缘起的生命观
|
||||
- 7. 业果怎么延续到来世
|
||||
- 8. 果报还自受
|
||||
- 五蕴非我，我在哪
|
||||
- 真正的我是什么
|
||||
- 我、末那、阿赖耶和佛性
|
||||
- 克隆只是出生方式不同
|
||||
- 轮回和解脱
|
||||
- 缘起的生命观
|
||||
- 业果怎么延续到来世
|
||||
- 果报还自受
|
||||
- 八、人生正见
|
||||
- 1. 什么是真正的成功
|
||||
- 2. 怎么找到人生使命
|
||||
- 3. 何为人成即佛成
|
||||
- 4. 怎么都好，不需要烦恼
|
||||
- 5. 三观决定人生
|
||||
- 什么是真正的成功
|
||||
- 怎么找到人生使命
|
||||
- 何为人成即佛成
|
||||
- 怎么都好，不需要烦恼
|
||||
- 三观决定人生
|
||||
- 九、人际关系
|
||||
- 1. 尊重缘起，勇敢做自己
|
||||
- 2. 沟通而不是对立
|
||||
- 3. 与父母相处的双全法
|
||||
- 4. 想好自己要什么
|
||||
- 5. 和孩子共同成长的功课
|
||||
- 6. 身教重于言教
|
||||
- 7. 从想着自己到想着他人
|
||||
- 8. 怎么让自己更包容
|
||||
- 尊重缘起，勇敢做自己
|
||||
- 沟通而不是对立
|
||||
- 与父母相处的双全法
|
||||
- 想好自己要什么
|
||||
- 和孩子共同成长的功课
|
||||
- 身教重于言教
|
||||
- 从想着自己到想着他人
|
||||
- 怎么让自己更包容
|
||||
- 十、心行成长
|
||||
- 1. 烦恼来了怎么办
|
||||
- 2. 接纳逆境才能止损
|
||||
- 3. 处理情绪的两项基本原则
|
||||
- 4. 不自大，不自卑
|
||||
- 5. 让时间的使用更有价值
|
||||
- 6. 鬼也是众生，别怕
|
||||
- 7. 让智慧照入梦境
|
||||
- 烦恼来了怎么办
|
||||
- 接纳逆境才能止损
|
||||
- 处理情绪的两项基本原则
|
||||
- 不自大，不自卑
|
||||
- 让时间的使用更有价值
|
||||
- 鬼也是众生，别怕
|
||||
- 让智慧照入梦境
|
||||
- 十一、自利利他
|
||||
- 1. 不忘出离心，常修菩提心
|
||||
- 2. 利他心的度
|
||||
- 3. 愿心要真要切
|
||||
- 4. 因为理解，所以慈悲
|
||||
- 5. 磨刀不误砍柴工
|
||||
- 不忘出离心，常修菩提心
|
||||
- 利他心的度
|
||||
- 愿心要真要切
|
||||
- 因为理解，所以慈悲
|
||||
- 磨刀不误砍柴工
|
||||
- 十二、工作即修行
|
||||
- 1. 用缘起智慧和利他心做管理
|
||||
- 2. 正确发心，善用其心
|
||||
- 3. 把修行带入工作和生活
|
||||
- 4. 慈悲生祸害
|
||||
- 5. 职业不如法怎么办
|
||||
- 用缘起智慧和利他心做管理
|
||||
- 正确发心，善用其心
|
||||
- 把修行带入工作和生活
|
||||
- 慈悲生祸害
|
||||
- 职业不如法怎么办
|
||||
- 十三、生死和无常
|
||||
- 1. 长寿和安乐死
|
||||
- 2. 怎么才能对去向有把握
|
||||
- 3. 化悲痛为力量
|
||||
- 4. 无常让我们更珍惜
|
||||
- 5. 算命不如做好当下
|
||||
- 长寿和安乐死
|
||||
- 怎么才能对去向有把握
|
||||
- 化悲痛为力量
|
||||
- 无常让我们更珍惜
|
||||
- 算命不如做好当下
|
||||
- 十四、弘法利生
|
||||
- 1. 对传统的反思
|
||||
- 2. 用智慧让世界变得更好
|
||||
- 3. 让佛法落地生根
|
||||
- 4. 以利他心而不是功利心传灯
|
||||
- 5. 以关心打动人心
|
||||
- 6. 佛法能解决社会问题吗
|
||||
- 7. 努力做就是了
|
||||
- 对传统的反思
|
||||
- 用智慧让世界变得更好
|
||||
- 让佛法落地生根
|
||||
- 以利他心而不是功利心传灯
|
||||
- 以关心打动人心
|
||||
- 佛法能解决社会问题吗
|
||||
- 努力做就是了
|
||||
- 十五、三级修学
|
||||
- 1. 三级修学是共同创作
|
||||
- 2. 任何法门都离不开基础
|
||||
- 3. 修行要抓住重点
|
||||
- 三级修学是共同创作
|
||||
- 任何法门都离不开基础
|
||||
- 修行要抓住重点
|
||||
- 十六、总结开示
|
||||
|
||||
## 一、走入佛门
|
||||
|
||||
### 1. 善用理性但不作为唯一标准
|
||||
### 善用理性但不作为唯一标准
|
||||
|
||||
问：我还没皈依，因为理性让我对个别法义不能完全接受，觉得贸然皈依是一种不诚实。但我也存在困惑和烦恼，希望有力量让我解脱，感觉很矛盾。
|
||||
|
||||
@@ -218,7 +219,7 @@
|
||||
|
||||
## 二、忆念三宝
|
||||
|
||||
### 1. 唤醒自性佛
|
||||
### 唤醒自性佛
|
||||
|
||||
问：我们的本师是释迦牟尼佛，此外还有十方三世一切诸佛，为什么学佛人见面招呼时只说"阿弥陀佛”？其中有什么寓意？
|
||||
|
||||
@@ -260,7 +261,7 @@
|
||||
|
||||
## 三、以戒为师
|
||||
|
||||
### 1. 没有谁管谁的管理
|
||||
### 没有谁管谁的管理
|
||||
|
||||
问：世间团体是以利益维系的，但菩提书院是纯公益组织，大家都是义工，您是怎么管理的？有什么善巧方便？
|
||||
|
||||
@@ -308,7 +309,7 @@
|
||||
|
||||
如果对肉有贪著心，可以通过思维，从转变观念开始。其一，想到肉就是动物的尸体，尸体真的好吃吗？其二，想到"我肉众生肉，名殊体不殊”，你拿自己的手咬一口试试，看看如果自己被吃的话，痛不痛，怨不怨。为什么要为自己的口腹之欲伤害众生，和它们结下恶缘？其三，想到现在很多养殖方式很不健康，吃了对身体有极大危害。其四，想到发展养殖业带来了种种环境问题，比如对空气和水源的污染，以及种植饲料占用大量耕地，甚至为此砍伐森林。有关的资料非常多，具备这些认知，相信会减少对肉的贪著。
|
||||
|
||||
### 7. 做股票犯不犯盗戒
|
||||
### 做股票犯不犯盗戒
|
||||
|
||||
问：盗戒的界限在哪里？我已经受了五戒，如果从事股票、基金之类金融市场的运作，会不会犯盗戒？
|
||||
|
||||
@@ -316,7 +317,7 @@
|
||||
|
||||
做股票之类，只要在合法理财的范畴中规范操作，是道德和法律允许的，谈不上犯戒。不过同样是做股票，有投资式和投机式之分。如果是投资式的，就是集中大家的力量一起做事，可以相互增上，共同受益，应该算是自利利他的好事。但如果是投机式的，因为急功近利，多少会夹杂欺骗行为，甚至让他人受到伤害，那是不如法的。作为学佛者，应该避免这样的心态和行为。
|
||||
|
||||
### 8. 不妄语的界定
|
||||
### 不妄语的界定
|
||||
|
||||
问：我觉得对不妄语没有把握。比如以前朋友问我关于人生的问题，我会按自己的见解直说。但现在会想：自己还是凡夫，所说能否有益于他？如果说得不那么完善，是妄语吗？
|
||||
|
||||
@@ -350,7 +351,7 @@
|
||||
|
||||
## 四、态度方法
|
||||
|
||||
### 1. 策励精进的善因缘
|
||||
### 策励精进的善因缘
|
||||
|
||||
问：人生走到现在，对佛法所说的苦、空、无常有充分体会。我参加三级修学半年，每次分享都泪流满面，深知唯有佛法能救自己。我也发心承担义工行，给生活做减法，留出更多时间学法，但即使这样，修学态度还是有点吊儿郎当，总以不执著为借口。为什么我就不能勇猛精进呢？
|
||||
|
||||
@@ -404,7 +405,7 @@
|
||||
|
||||
## 五、菩提路上
|
||||
|
||||
### 1. 禅修和皈依定课
|
||||
### 禅修和皈依定课
|
||||
|
||||
问：我在同喜班修学，静修营中接触到了禅修，这和我们平时的皈依定课有关系吗？可以把两者结合起来吗？
|
||||
|
||||
@@ -466,7 +467,7 @@
|
||||
|
||||
## 六、闻思正法
|
||||
|
||||
### 1. 觉醒之后去哪儿
|
||||
### 觉醒之后去哪儿
|
||||
|
||||
问：我之前修净土宗，知道念佛可以去极乐世界。进入三级修学后，知道要走向觉醒，那未来的归宿是什么？我生活在娑婆世界，很希望通过修行去一个美好的地方。那么，觉醒之后到底去哪里？
|
||||
|
||||
@@ -532,7 +533,7 @@
|
||||
|
||||
## 七、缘起无我
|
||||
|
||||
### 1. 五蕴非我，我在哪
|
||||
### 五蕴非我，我在哪
|
||||
|
||||
问：我在大学教心理学，会让学生从行为、想法、感受来寻找"我”。很多心理问题正是因为人们不知道这些、不能表达或被压抑了。如果五蕴也不是我，怎么解读关于自我的部分？
|
||||
|
||||
@@ -604,7 +605,7 @@
|
||||
|
||||
## 八、人生正见
|
||||
|
||||
### 1. 什么是真正的成功
|
||||
### 什么是真正的成功
|
||||
|
||||
问：我从小就胸怀大志，想当科学家造福人类，当医生救死扶伤，当教师培养人才，总之要成为对世界有贡献的人。但遇到佛法后，知道觉醒才是唯一的成功。我疑惑的是，即使改变世界的人也不算成功吗？
|
||||
|
||||
@@ -640,7 +641,7 @@
|
||||
|
||||
## 九、人际关系
|
||||
|
||||
### 1. 尊重缘起，勇敢做自己
|
||||
### 尊重缘起，勇敢做自己
|
||||
|
||||
问：佛法告诉我们要放下，活在当下，但不得不与强势而偏执的师长相处时，如何摆脱压力，勇敢做自己？
|
||||
|
||||
@@ -710,7 +711,7 @@
|
||||
|
||||
## 十、心行成长
|
||||
|
||||
### 1. 烦恼来了怎么办
|
||||
### 烦恼来了怎么办
|
||||
|
||||
问：我最近在生活中遇到很多问题，束手无策，一步步向烦恼让步。这种身不由己的感觉非常难受，渴望获得平静，这是不是善法欲？应该怎么解决烦恼？
|
||||
|
||||
@@ -772,7 +773,7 @@
|
||||
|
||||
## 十一、自利利他
|
||||
|
||||
### 1. 不忘出离心，常修菩提心
|
||||
### 不忘出离心，常修菩提心
|
||||
|
||||
问：佛法更重视出世还是入世？两种修行有先后次第吗？
|
||||
|
||||
@@ -816,7 +817,7 @@
|
||||
|
||||
## 十二、工作即修行
|
||||
|
||||
### 1. 用缘起智慧和利他心做管理
|
||||
### 用缘起智慧和利他心做管理
|
||||
|
||||
问：如何将佛法引入企业文化？怎么把这种智慧用在管理中，而不是被管理所累？
|
||||
|
||||
@@ -856,7 +857,7 @@
|
||||
|
||||
## 十三、生死和无常
|
||||
|
||||
### 1. 长寿和安乐死
|
||||
### 长寿和安乐死
|
||||
|
||||
问：我是研究生命科学的，经常去肿瘤医院，看到很多病人遭受疾病折磨。现在不少科学家研究长寿饮食，希望找到让人活得更久的方法。事实上，虽然科技使人均寿命达到70多岁，但真正健康的年龄只有50多岁，此后的生活质量并不高。这种让人活得更久的科学研究有意义吗？此外，佛教怎么看待安乐死？如果有人得了无法医治的重病，活得痛苦不堪，只是耗财耗力，选择安乐死算自杀或杀生吗？
|
||||
|
||||
@@ -900,7 +901,7 @@
|
||||
|
||||
## 十四、弘法利生
|
||||
|
||||
### 1. 对传统的反思
|
||||
### 对传统的反思
|
||||
|
||||
问：法师曾写过《汉传佛教的反思》，您为什么想到要反思传统？
|
||||
|
||||
@@ -964,7 +965,7 @@
|
||||
|
||||
## 十五、三级修学
|
||||
|
||||
### 1. 三级修学是共同创作
|
||||
### 三级修学是共同创作
|
||||
|
||||
问：法师怎么想到要建立三级修学体系？这对学佛有什么帮助？
|
||||
|
||||
@@ -999,3 +1000,4 @@
|
||||
静修营从早到晚都有活动，安排得很紧张。大家从原来懈怠放逸的凡夫心状态，进入有规律的修行生活，可能挺辛苦的。但看起来每个人都法喜充满，想必已经得到法的滋润。即使这样，也不可能在短短几天内解决所有问题，关键是未来继续修学。否则，即使解决了几个问题，依然会有无量问题。因为现代人解决问题的能力强，制造问题的能力更强。如果不从根本解决，问题将层出不穷，包括人生的问题，也包括修学的问题。
|
||||
|
||||
学佛并不是向外求，重心在于每个人自己。寺院的存在价值，也是帮助大家找回自己。我们今天坐在这里，是多生累劫的福德因缘。更重要的，是继续把佛法落实到生活乃至生命中。大家在这里有良好的感受，离不开寺院的清净环境和法师们的悉心引导。回到社会后，内在躁动加上外在干扰，修学会特别困难。很可能，这几天的美好生活就成为一去不复返的回忆。最好的办法是加入三级修学，这里不仅有引导，有次第，还有一群伙伴共同营造的氛围，是我们在菩提路上稳步前行的保障。
|
||||
|
||||
|
||||
File diff suppressed because it is too large
Load Diff
@@ -0,0 +1,184 @@
|
||||
# English Section Corrections (PDF pages 101–247)
|
||||
|
||||
> **Note on page numbers:** The PDF physical page numbers below are the ones passed to `pdftotext -f N -l N -layout`. The printed footer page labels are shown in parentheses when they differ from the physical page numbers (English section labels run 97–243; the body content runs label 101–243, which corresponds to physical pages 105–247). Issues are sorted by physical page.
|
||||
|
||||
---
|
||||
|
||||
## Critical
|
||||
|
||||
*None found in the English section.*
|
||||
|
||||
---
|
||||
|
||||
## Major
|
||||
|
||||
1. **PDF page 122 (footer 118)** — Section III, chapter 3, paragraph 2
|
||||
- **Original:** “This spirit exemplified by Avalokitesvara Bodhisattva, who ‘responds to every prayer and serves as a guiding vessel in the sea of suffering.’”
|
||||
- **Suggested correction:** “This spirit **is** exemplified by Avalokitesvara Bodhisattva, who ‘responds to every prayer and serves as a guiding vessel in the sea of suffering.’”
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** Missing finite verb; the sentence is a fragment.
|
||||
|
||||
2. **PDF page 155 (footer 151)** — Section III, chapter 2, paragraph 3
|
||||
- **Original:** “The more we acquire, the stronger **their** fear of losing it becomes.”
|
||||
- **Suggested correction:** “The more we acquire, the stronger **our** fear of losing it becomes.”
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** Pronoun shift; the subject has been “we.”
|
||||
|
||||
3. **PDF page 162 (footer 158)** — Section III, chapter 2, paragraph 3
|
||||
- **Original:** “Similarly, our demands for better housing have grown rapidly, even in developing economies such as China, real estate development remains unchecked.”
|
||||
- **Suggested correction:** “Similarly, our demands for better housing have grown rapidly. **Even in** developing economies such as China, real estate development remains unchecked.” (or insert “and” before “real estate development”)
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** Run-on / comma splice; the second clause is not subordinate.
|
||||
|
||||
4. **PDF page 170 (footer 166)** — Section IV, chapter 1, paragraph 2
|
||||
- **Original:** “nirvana has two aspects—‘complete nirvana’ and ‘incomplete nirvana.’”
|
||||
- **Suggested correction:** “nirvana has two aspects—**nirvana with remainder** and **nirvana without remainder**.” (alternative: “non-final nirvana” and “final nirvana”)
|
||||
- **Type:** terminology
|
||||
- **Priority:** Major
|
||||
- **Notes:** The standard English rendering of 有余涅槃 / 无余涅槃 is “nirvana with/without remainder.” “Complete/incomplete” is not the established terminology and may mislead readers.
|
||||
|
||||
5. **PDF page 173 (footer 169)** — Section IV, chapter 2, subsection 1
|
||||
- **Original:** “the heavenly beings are only **absorded** in pleasures”
|
||||
- **Suggested correction:** “the heavenly beings are only **absorbed** in pleasures”
|
||||
- **Type:** content/spelling
|
||||
- **Priority:** Major
|
||||
- **Notes:** Verified with `pdftotext -f 173 -l 173 -layout`.
|
||||
|
||||
6. **PDF page 177 (footer 173)** — Section IV, chapter 3, subsection 3
|
||||
- **Original:** “Master Taixu (1890–1947) advocated **‘Buddhism of Human Life,’** emphasizing that ‘Dharma is the great wisdom of life.’”
|
||||
- **Suggested correction:** “Master Taixu (1890–1947) advocated **‘Buddhism for Human Life,’** emphasizing that ‘Dharma is the great wisdom of life.’” (also change the occurrence **“Buddhism of Human Life aims to interpret …”** on the following page, PDF page 178 / footer 174)
|
||||
- **Type:** terminology
|
||||
- **Priority:** Major
|
||||
- **Notes:** Per MPI terminology guidance, 人生佛教 = “Buddhism for Human Life”; do not conflate with 人间佛教 (“Humanistic Buddhism”).
|
||||
|
||||
7. **PDF page 189 (footer 185)** — Section V, introduction
|
||||
- **Original:** “They believe that monastics leave their families to live a life of ease, and say that they neglect their parents’ kindness, fail to fulfill family responsibilities, and show no care **about** the suffering of the world.”
|
||||
- **Suggested correction:** “…show no care **for** the suffering of the world.”
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** “Care for” is the standard collocation when the object is people/suffering.
|
||||
|
||||
8. **PDF page 198 (footer 194)** — Section V, chapter 3, subsection 2
|
||||
- **Original:** “This is why they are sometimes called ‘self-deliverers,’ as if they care only about their own liberation and ignore the world’s suffering.”
|
||||
- **Suggested correction:** “This is why they are sometimes called **‘self-liberators’** (or **‘those who seek their own liberation’**), as if they care only about their own liberation and ignore the world’s suffering.”
|
||||
- **Type:** terminology
|
||||
- **Priority:** Major
|
||||
- **Notes:** “Self-deliverers” is not standard English Buddhist terminology; “self-liberators” is the usual rendering for 自了汉 / 自度者.
|
||||
|
||||
9. **PDF page 209 (footer 205)** — Section VI, chapter 1, paragraph 1
|
||||
- **Original:** “Our attitudes toward the world **is** commonly known as our worldview.”
|
||||
- **Suggested correction:** “Our attitudes toward the world **are** commonly known as our worldview.”
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** Subject-verb agreement: plural “attitudes” requires plural verb.
|
||||
|
||||
10. **PDF page 218 (footer 214)** — Section VI, chapter 3, paragraph 2
|
||||
- **Original:** “Another expression of great loving-kindness and great compassion is **‘unconditional great loving-kindness and compassion of shared unity.’**”
|
||||
- **Suggested correction:** “Another expression of great loving-kindness and great compassion is **‘unconditional great compassion and the great sympathy of seeing others as oneself.’**”
|
||||
- **Type:** terminology
|
||||
- **Priority:** Major
|
||||
- **Notes:** The Chinese 无缘大慈、同体大悲 is not well rendered by “compassion of shared unity.” The current phrasing is awkward and may obscure the standard technical meaning.
|
||||
|
||||
11. **PDF page 229 (footer 225)** — Section VII, chapter 3, subsection 1
|
||||
- **Original:** “Monastics should cultivate pure and untainted emotions **not only** toward the Three Jewels, their teachers, and fellow practitioners, **and should also** develop compassion for all sentient beings.”
|
||||
- **Suggested correction:** “Monastics should cultivate pure and untainted emotions **not only** toward the Three Jewels, their teachers, and fellow practitioners, **but also** develop compassion for all sentient beings.”
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** “Not only … and …” is not idiomatic; the required correlative is “not only … but also ….”
|
||||
|
||||
12. **PDF page 237 (footer 233)** — Section VIII, chapter 2, subsection 1
|
||||
- **Original:** “I often write the phrase ‘adapt to conditions, embody no-self,’ or sometimes **in reversed**, ‘embody no-self, adapt to conditions.’”
|
||||
- **Suggested correction:** “…or sometimes **reversed**, ‘embody no-self, adapt to conditions.’” (or “or sometimes **in reverse**”)
|
||||
- **Type:** grammar
|
||||
- **Priority:** Major
|
||||
- **Notes:** “In reversed” is ungrammatical.
|
||||
|
||||
---
|
||||
|
||||
## Minor
|
||||
|
||||
13. **PDF page 105 (footer 101)** — Body opening paragraph
|
||||
- **Original:** “L iving in this world, we have our own views on life …”
|
||||
- **Suggested correction:** “Living in this world, we have our own views on life …”
|
||||
- **Type:** formatting
|
||||
- **Priority:** Minor
|
||||
- **Notes:** Dropped-cap “L” is followed by excessive spaces, causing the word to appear split. The text should read as a normal dropped capital or be reset so “Living” is one word.
|
||||
|
||||
14. **PDF page 103 (footer 99)** — Table of contents, chapter headings
|
||||
- **Original:** “I Passive or Proactive”, “II Pessimism or Optimism”, “III Abstinence or Indulgence”, “IV Focus on Life or on Death”, “V Benefit Oneself or Benefit Others” (etc.)
|
||||
- **Suggested correction:** “I. Passive or Proactive”, “II. Pessimism or Optimism”, “III. Abstinence or Indulgence”, “IV. Focus on Life or on Death”, “V. Benefit Oneself or Benefit Others” (etc.)
|
||||
- **Type:** formatting
|
||||
- **Priority:** Minor
|
||||
- **Notes:** Roman numerals in English headings normally take a period.
|
||||
|
||||
15. **PDF page 106 (footer 102)** — Section I, introduction
|
||||
- **Original:** “Due to these misconceptions, many people **keep distance** from Buddhism, fearing that embracing the faith would strip away life’s pleasures …”
|
||||
- **Suggested correction:** “Due to these misconceptions, many people **keep a distance** from Buddhism …” (or “**keep their distance** from Buddhism”)
|
||||
- **Type:** grammar
|
||||
- **Priority:** Minor
|
||||
- **Notes:** Missing article in the idiom “keep a distance / keep their distance.”
|
||||
|
||||
16. **PDF page 180 (footer 176)** — Section IV, chapter 2, subsection 5
|
||||
- **Original:** “Furthermore, the **Sigalovada Sutra** and the Sutra on the Ten Wholesome Ways of Action also reflect Buddhist care for real life.”
|
||||
- **Suggested correction:** “Furthermore, the **Sigalovada Sutta** and the Sutra on the Ten Wholesome Ways of Action also reflect Buddhist care for real life.”
|
||||
- **Type:** terminology
|
||||
- **Priority:** Minor
|
||||
- **Notes:** The Pali text is conventionally called the *Sigālovāda Sutta* in English scholarship; “Sutra” is acceptable only when the source Chinese explicitly uses 经, but the standard Western Buddhist term is “Sutta.”
|
||||
|
||||
17. **PDF page 202 (footer 198)** — Section V, chapter 3, subsection 2
|
||||
- **Original:** “**The Lamrim** teaches that ‘Self-attachment is the gateway to all decline, while altruism forms the foundation of all merit.’”
|
||||
- **Suggested correction:** “**Lamrim** teaches that …” or “**The Lamrim teachings** teach that …”
|
||||
- **Type:** terminology/formatting
|
||||
- **Priority:** Minor
|
||||
- **Notes:** “Lamrim” is a title; “The Lamrim teaches” is slightly awkward. Most English usage treats “Lamrim” as the name of the genre/treatise and writes “The Lamrim says” or “Lamrim says.”
|
||||
|
||||
18. **PDF page 203 (footer 199)** — Section V, chapter 3, subsection 2
|
||||
- **Original:** “Without the guidance of wisdom, compassion driven solely by emotion, what we might call blind or excessive compassion, may end up benefiting neither oneself nor others. Therefore, bodhicitta, the aspiration to benefit others, must be rooted in the mind of renunciation, the aspiration to free oneself from samsara. Only with this foundation can we remain detached while helping others, clearly discern causes and conditions, and bring them real benefit. This is because compassion and wisdom are inseparable; we need compassion, but **even more so, wisdom**.”
|
||||
- **Suggested correction:** “…we need compassion, but **even more so wisdom**.”
|
||||
- **Type:** grammar/punctuation
|
||||
- **Priority:** Minor
|
||||
- **Notes:** The comma after “so” is unnecessary and disrupts the sentence rhythm.
|
||||
|
||||
19. **PDF page 205 (footer 201)** — Section V, chapter 3, subsection 4
|
||||
- **Original:** “Take the parent-child relationship **for example**.”
|
||||
- **Suggested correction:** “**Take, for example, the parent-child relationship.**”
|
||||
- **Type:** grammar
|
||||
- **Priority:** Minor
|
||||
- **Notes:** “For example” at the end of the sentence is less idiomatic; fronting it is smoother. This is a stylistic preference, but the current placement is slightly awkward.
|
||||
|
||||
20. **PDF page 216 (footer 212)** — Section VI, chapter 3, paragraph 1
|
||||
- **Original:** “For Mahayana Buddhists, it is essential to cultivate not just the mind of renunciation but also **Bodhicitta** …”
|
||||
- **Suggested correction:** “…but also **bodhicitta** …”
|
||||
- **Type:** formatting
|
||||
- **Priority:** Minor
|
||||
- **Notes:** Inconsistent capitalization: “bodhicitta” appears lowercase throughout the rest of the text (e.g., PDF pages 113, 123, 195, 335, 354, 452).
|
||||
|
||||
21. **PDF page 238 (footer 234)** — Section VIII, chapter 2, subsection 1
|
||||
- **Original:** “It is active, not passive, definite, not ambiguous.”
|
||||
- **Suggested correction:** “It is active, not passive**;** definite, not ambiguous.” or “It is **active rather than passive, definite rather than ambiguous**."
|
||||
- **Type:** grammar/punctuation
|
||||
- **Priority:** Minor
|
||||
- **Notes:** The comma splice between the two antithetical pairs reads as a run-on; a semicolon or a rephrased parallel structure is cleaner.
|
||||
|
||||
---
|
||||
|
||||
## Sections with no issues
|
||||
|
||||
- **Section II “Pessimism or Optimism”:** No concrete, verifiable errors found in the English translation (though the section contains some rhetorical expressions that could be polished, none rise to the level of a clear error).
|
||||
- **Section IX “Conclusion”:** No concrete, verifiable errors found.
|
||||
|
||||
---
|
||||
|
||||
## Summary
|
||||
|
||||
| Priority | Count |
|
||||
|---|---|
|
||||
| Critical | 0 |
|
||||
| Major | 12 |
|
||||
| Minor | 9 |
|
||||
| **Total** | **21** |
|
||||
|
||||
The most frequent categories are **grammar** (subject-verb agreement, pronouns, parallelism, prepositions) and **terminology** (Buddhist technical terms and proper names). All entries were verified against the PDF using `pdftotext -f N -l N -layout`.
|
||||
@@ -0,0 +1,95 @@
|
||||
# Bilingual Consistency Issues for 3-43佛教徒的人生态度-合并.pdf
|
||||
|
||||
## Cover / Title Page Elements
|
||||
|
||||
1. **Missing series name on English title page**
|
||||
- **PDF page numbers:** Chinese p. 1 / English p. 101
|
||||
- **Chinese original:** 静心学堂丛书 / The Mindful Peace Academy Collection
|
||||
- **English original:** (not present on title page)
|
||||
- **What is wrong:** The English title page does not display the series name that appears on the Chinese cover.
|
||||
- **Suggested correction:** Add “The Mindful Peace Academy Collection” to the English title page, matching the Chinese cover layout.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Major
|
||||
- **Notes:** The series name appears as a running header in the English body pages, but is absent from the English title page.
|
||||
|
||||
2. **Missing bilingual edition label on English title page**
|
||||
- **PDF page numbers:** Chinese p. 1 / English p. 101
|
||||
- **Chinese original:** 中英双语 / Chinese-English Edition
|
||||
- **English original:** (not present anywhere in English section)
|
||||
- **What is wrong:** The English title page does not indicate that this is a bilingual edition.
|
||||
- **Suggested correction:** Add “Chinese-English Edition” / “中英双语” to the English title page.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Major
|
||||
- **Notes:** Confirmed by text extraction: the phrase is absent from the entire English extracted text.
|
||||
|
||||
3. **Missing publisher on English title page**
|
||||
- **PDF page numbers:** Chinese p. 1 / English p. 101
|
||||
- **Chinese original:** 大千出版社
|
||||
- **English original:** (not present)
|
||||
- **What is wrong:** The English title page lacks the publisher name that appears on the Chinese cover.
|
||||
- **Suggested correction:** Add the approved English publisher name (e.g., “Daiqian Publishing House”) to the English title page.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Major
|
||||
- **Notes:** Verify the approved English name of the publisher before applying.
|
||||
|
||||
4. **Lecture information placement inconsistent**
|
||||
- **PDF page numbers:** Chinese p. 2 (inside cover) / English p. 101 (title page)
|
||||
- **Chinese original:** 2014年讲于第九届菩提静修营
|
||||
- **English original:** Lecture Given at the 9th Bodhi Meditation Retreat, 2014
|
||||
- **What is wrong:** The lecture information appears on the Chinese inside cover but on the English title page.
|
||||
- **Suggested correction:** Move the English lecture information to the English inside cover (PDF p. 102) to match the Chinese layout, or keep it on the title page if intentional.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Minor
|
||||
- **Notes:** This is a layout choice; acceptable if both languages are intentionally treated differently.
|
||||
|
||||
5. **Author credit format inconsistent**
|
||||
- **PDF page numbers:** Chinese p. 1 / English p. 101
|
||||
- **Chinese original:** 济群法师 著
|
||||
- **English original:** Master Jiqun
|
||||
- **What is wrong:** The Chinese explicitly marks the author with “著” while the English only lists the name.
|
||||
- **Suggested correction:** Add “by” or “by Master Jiqun” to the English title page, or keep as is if the layout is clear.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Minor
|
||||
- **Notes:** The meaning is clear; this is a formatting preference.
|
||||
|
||||
## Chapter Title Correspondence
|
||||
|
||||
6. **Chapter IV English title inconsistent with English introduction wording**
|
||||
- **PDF page numbers:** Chinese p. 44 (body) / p. 4 (TOC) ; English p. 165 (body) / p. 103 (TOC)
|
||||
- **Chinese original:** 四、重生还是重死
|
||||
- **English original:** IV Focus on Life or on Death
|
||||
- **What is wrong:** The English chapter title uses “Focus on Life or on Death,” but the English introduction (PDF p. 105) translates the same Chinese phrase as “Cherish life or face death.” This creates an internal inconsistency in the English.
|
||||
- **Suggested correction:** Change the English chapter title to “Cherish Life or Face Death” to match both the English introduction and the Chinese chapter title.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Major
|
||||
- **Notes:** The Chinese introduction (PDF p. 5) and chapter title both use “重生还是重死”; the English renders the same phrase two different ways.
|
||||
|
||||
7. **Chinese Chapter VII title vs. introduction mismatch affects English correspondence**
|
||||
- **PDF page numbers:** Chinese p. 81 (body) / p. 4 (TOC) ; English p. 221 (body) / p. 104 (TOC)
|
||||
- **Chinese original:** 七、无情还是多情 (chapter title); 无情还是大爱 (introduction, p. 5)
|
||||
- **English original:** VII To Love or Not to Love
|
||||
- **What is wrong:** The Chinese introduction uses “无情还是大爱” while the Chinese chapter title uses “无情还是多情.” The English title “To Love or Not to Love” matches the introduction wording, not the literal chapter title.
|
||||
- **Suggested correction:** Either change the Chinese chapter title to “无情还是大爱” to match the introduction and the English title, or change the English title to “Heartless or Affectionate” to match the current Chinese chapter title.
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Major
|
||||
- **Notes:** Requires an editorial decision; the introduction and chapter title in Chinese do not agree.
|
||||
|
||||
## Section Title Correspondence
|
||||
|
||||
8. **English section 4.2 title uses ungrammatical definite article**
|
||||
- **PDF page numbers:** Chinese p. 49 / English p. 173
|
||||
- **Chinese original:** 2. 佛教关注现实人生
|
||||
- **English original:** 2. Buddhism Focuses on the Real Life
|
||||
- **What is wrong:** “The Real Life” is not standard English; the Chinese “现实人生” does not imply a definite article.
|
||||
- **Suggested correction:** Change to “Buddhism Focuses on Real Life” or “Buddhism Focuses on This Real Life.”
|
||||
- **Type:** bilingual
|
||||
- **Priority:** Minor
|
||||
- **Notes:** Affects the bilingual correspondence because the extra “the” is not present in the Chinese.
|
||||
|
||||
## Summary of Findings
|
||||
|
||||
- **Critical:** 0
|
||||
- **Major:** 5 (cover/title page elements and chapter title correspondences)
|
||||
- **Minor:** 3 (layout, author credit format, and section title article)
|
||||
|
||||
All nine chapters and all subsections are present in both languages, with one-to-one numbering correspondence. No chapters or sections are missing. The TOC page numbers in both languages correctly point to the actual start pages of the corresponding sections in the body.
|
||||
@@ -0,0 +1,189 @@
|
||||
# 勘误表（工作草稿）
|
||||
|
||||
## 结构性问题（Critical）
|
||||
|
||||
1. **英文部分起始位置异常**
|
||||
- 位置：PDF 第 96 页 / 全书结构
|
||||
- 原文：PDF 第 96 页仍为中文正文（内页码 92），英文标题页实际从 PDF 第 101 页开始，中间 PDF 第 100 页为空白页（仅含 InDesign 导出页脚）。
|
||||
- 建议改为：确认是否应删除 PDF 第 100 页空白页，使英文部分从 PDF 第 96 页开始；或更新封面/前言说明。
|
||||
- 类型：formatting
|
||||
- 优先级：Critical
|
||||
- 备注：与计划预期“英文从 PDF 页 96 开始”不符，需排版确认。
|
||||
|
||||
## 英文内容问题（grammar / content / terminology）
|
||||
|
||||
2. **缺少所有格/冠词**
|
||||
- 位置：PDF 第 106 页（内页码 102），第 1 段
|
||||
- 原文：Due to these misconceptions, many people **keep distance** from Buddhism, fearing that embracing the faith would strip away life’s pleasures or make them seem different from others.
|
||||
- 建议改为：**keep their distance** from Buddhism（或 keep a distance from Buddhism）
|
||||
- 类型：grammar
|
||||
- 优先级：Major
|
||||
|
||||
3. **分号后大写 + 名词单复数**
|
||||
- 位置：PDF 第 111 页（内页码 107），第 2 段
|
||||
- 原文：When we are frustrated, it is best to turn inward to cultivate character and improve ourselves; **When** we attain success and high position, we should step forward to assist virtuous rulers and work for the **benefits** of all.
|
||||
- 建议改为：**when** we attain success and high position, we should step forward to assist virtuous rulers and work for the **benefit** of all.
|
||||
- 类型：grammar / punctuation
|
||||
- 优先级：Major
|
||||
|
||||
4. **缺少系动词 is**
|
||||
- 位置：PDF 第 122 页（内页码 118），第 2 段
|
||||
- 原文：Good deeds, no matter how great or small, should be done whenever possible—according to one’s ability, strength, and circumstances. **This spirit exemplified by** Avalokitesvara Bodhisattva, who “responds to every prayer and serves as a guiding vessel in the sea of suffering.”
|
||||
- 建议改为：**This spirit is exemplified by** Avalokitesvara Bodhisattva...
|
||||
- 类型：grammar
|
||||
- 优先级：Major
|
||||
|
||||
5. **主谓一致（attitude 应为单数）**
|
||||
- 位置：PDF 第 209 页（内页码 205），第 1 段
|
||||
- 原文：**Our attitudes toward the world is** commonly known as our worldview.
|
||||
- 建议改为：**Our attitude toward the world is** commonly known as our worldview.（与中文“对世界的态度”单数一致）
|
||||
- 类型：grammar
|
||||
- 优先级：Major
|
||||
|
||||
6. **缺少定冠词/名词 people**
|
||||
- 位置：PDF 第 193 页（内页码 189），第 2 段
|
||||
- 原文：**Ancient Chinese** valued honest business—offering genuine goods at fair prices and deceiving neither the old nor the young—for only in this way could one win the trust of others.
|
||||
- 建议改为：**The ancient Chinese** valued honest business...（或 Ancient Chinese people valued...）
|
||||
- 类型：grammar
|
||||
- 优先级：Minor
|
||||
|
||||
7. **缺少定冠词/名词 people**
|
||||
- 位置：PDF 第 222 页（内页码 218），第 1 段
|
||||
- 原文：**Ancient Chinese** valued “cognition,” “emotion,” and “intention.”
|
||||
- 建议改为：**The ancient Chinese** valued “cognition,” “emotion,” and “intention.”（或 Ancient Chinese people valued...）
|
||||
- 类型：grammar
|
||||
- 优先级：Minor
|
||||
|
||||
8. **拼写错误**
|
||||
- 位置：PDF 第 173 页（内页码 169），第 1 段
|
||||
- 原文：This is because the heavenly beings are only **absorded** in pleasures, with no time for practice.
|
||||
- 建议改为：**absorbed** in pleasures
|
||||
- 类型：content / spelling
|
||||
- 优先级：Major
|
||||
|
||||
9. **术语拼写不一致：Avalokitesvara vs Avalokiteshvara**
|
||||
- 位置：PDF 第 216 页（内页码 212），第 1–2 段
|
||||
- 原文：
|
||||
- “Every household recites Amitabha, every home venerates **Avalokitesvara**.”
|
||||
- “...the great loving-kindness and great compassion exemplified by **Avalokiteshvara** Bodhisattva.”
|
||||
- 建议改为：统一为一种拼写。推荐按 MPI 术语规范改为 **Guanyin Bodhisattva**（中文原文为“观音菩萨”），或至少统一为 Avalokitesvara / Avalokiteśvara。
|
||||
- 类型：terminology
|
||||
- 优先级：Major
|
||||
- 备注：同一页出现两种拼写，需确认定稿。
|
||||
|
||||
## 双语一致性问题（bilingual）
|
||||
|
||||
10. **英文第四章标题与英文引言不一致**
|
||||
- 位置：PDF 第 103 页（英文目录）/ 第 165 页（正文标题）/ 第 105 页（引言）
|
||||
- 中文：四、重生还是重死
|
||||
- 英文原文：IV Focus on Life or on Death（目录与正文）；引言中为 “Cherish life or face death?”
|
||||
- 建议改为：统一为 **Cherish Life or Face Death**，以与英文引言及中文“重生还是重死”对应。
|
||||
- 类型：bilingual
|
||||
- 优先级：Major
|
||||
|
||||
11. **中文第七章标题与引言不一致，影响英文对应**
|
||||
- 位置：PDF 第 5 页（中文引言）/ 第 81 页（中文正文标题）/ 第 221 页（英文标题）
|
||||
- 中文原文：引言“无情还是大爱”；正文标题“七、无情还是多情”
|
||||
- 英文原文：VII To Love or Not to Love（对应引言）
|
||||
- 建议改为：二选一：
|
||||
- 将中文正文标题与引言统一为“无情还是大爱”（推荐，与英文标题一致）；
|
||||
- 或将英文标题改为对应“无情还是多情”的译法（如 *Heartless or Affectionate*）。
|
||||
- 类型：bilingual
|
||||
- 优先级：Major
|
||||
- 备注：需编辑定夺。
|
||||
|
||||
12. **英文第四章 4.2 小标题多冠词 the**
|
||||
- 位置：PDF 第 173 页（内页码 169）
|
||||
- 中文：2. 佛教关注现实人生
|
||||
- 英文原文：2. Buddhism Focuses on **the** Real Life
|
||||
- 建议改为：Buddhism Focuses on Real Life（或 *This Real Life*）
|
||||
- 类型：bilingual / grammar
|
||||
- 优先级：Minor
|
||||
|
||||
13. **“人生佛教”译法待确认**
|
||||
- 位置：PDF 第 177 页（内页码 173）第 2 段 / 第 178 页（内页码 174）第 2 段
|
||||
- 中文：近代太虚大师倡导人生佛教
|
||||
- 英文原文：
|
||||
- PDF 177: “**Buddhism of Human Life** aims to interpret the Dharma in simple and accessible language...”
|
||||
- PDF 178: “**Buddhism of Human Life** follows this...”
|
||||
- 建议改为：按 MPI 术语规范，人生佛教 = **Buddhism for Human Life**（或保留现有译法，如为 intentional 则注明）。
|
||||
- 类型：terminology / bilingual
|
||||
- 优先级：Minor
|
||||
- 备注：待确认。
|
||||
|
||||
14. **英文标题页元素待确认（布局选择）**
|
||||
- 位置：PDF 第 101 页（英文标题页）
|
||||
- 中文封面：静心学堂丛书 / 中英双语 / 大千出版社 / 济群法师 著
|
||||
- 英文标题页：缺少丛书名、双语标识、出版社；作者仅列 “Master Jiqun” 未加 by。
|
||||
- 建议改为：如要求与中文封面镜像，添加 *The Mindful Peace Academy Collection*、*Chinese-English Edition*、出版社英文名及 *by*；如为 intentional 设计则保持。
|
||||
- 类型：formatting / bilingual
|
||||
- 优先级：Minor（待确认）
|
||||
- 备注：待排版确认。
|
||||
|
||||
## 格式/排版问题
|
||||
|
||||
15. **InDesign 导出页脚未清除**
|
||||
- 位置：全书每一页底部
|
||||
- 原文：每页底部保留 “3-43佛教徒的人生态度-改字号.indd N 2026/7/11 ...” 或 “佛教徒的人生态度-改版面 二校 0628.indd N 2026/7/8 ...” 等 InDesign 导出信息。
|
||||
- 建议改为：删除所有页面底部的 InDesign 文件名与导出时间戳页脚，保留正式页码（如有）或留空。
|
||||
- 类型：formatting
|
||||
- 优先级：Critical（影响成书质量）
|
||||
|
||||
16. **封面/内页页眉、裁切标记**
|
||||
- 位置：全书
|
||||
- 原文：页面四角保留印刷裁切标记与对位标记；页眉为“佛教徒的人生态度”或“The Life Attitudes of Buddhists”。
|
||||
- 建议改为：确认裁切标记是否保留（用于印刷则保留，用于电子阅读则删除）；统一页眉字体/位置。
|
||||
- 类型：formatting
|
||||
- 优先级：Minor
|
||||
- 备注：待排版确认。
|
||||
|
||||
## 中文内容问题
|
||||
|
||||
17. **目录标题“目 录”中间出现空格**
|
||||
- 位置：PDF 第 3 页（中文目录页）
|
||||
- 原文：【目 录】
|
||||
- 建议改为：【目录】
|
||||
- 类型：formatting
|
||||
- 优先级：Minor
|
||||
- 备注：请确认是否为排版字距设置；如非设计规范，应去掉标题中间的空格。
|
||||
|
||||
18. **阿拉伯数字与中文量词之间出现不应有的空格**
|
||||
- 位置：PDF 第 13 页（鉴真东渡段落）、PDF 第 41 页（福报段落）、PDF 第 42 页（环保段落）
|
||||
- 原文：第 13 页“66 岁”；第 41 页“80 岁”“50 岁”；第 42 页“12 倍”
|
||||
- 建议改为：第 13 页“66岁”；第 41 页“80岁”“50岁”；第 42 页“12倍”
|
||||
- 类型：formatting
|
||||
- 优先级：Minor
|
||||
- 备注：中文排版中数字与量词通常连写；如全书统一采用空格设计，则保持。
|
||||
|
||||
19. **正文分项编号使用半角括号**
|
||||
- 位置：PDF 第 7 页、第 13 页、第 41 页等（各章小节内的分项）
|
||||
- 原文：(1) 消极和积极的表现；(2) 消极和积极的产生背景；……（多次出现）
|
||||
- 建议改为：（1）消极和积极的表现；（2）消极和积极的产生背景；……
|
||||
- 类型：formatting
|
||||
- 优先级：Minor
|
||||
- 备注：中文标点规范应使用全角括号，请统一替换全书。
|
||||
|
||||
20. **人名译音疑似不标准**
|
||||
- 位置：PDF 第 34 页，第 3 章“佛教怎么看待欲望”第 2 段
|
||||
- 原文：安底斯泰纳
|
||||
- 建议改为：安提斯泰尼
|
||||
- 类型：terminology
|
||||
- 优先级：Minor
|
||||
- 备注：待确认。该译名对应 Antisthenes，常见标准译法为“安提斯泰尼”。若原稿已统一使用“安底斯泰纳”，则保留。
|
||||
|
||||
21. **同一引文出现两个版本**
|
||||
- 位置：PDF 第 24 页（第 2 章）与 PDF 第 78 页（第 6 章）
|
||||
- 原文：PDF 第 24 页：“出家乃大丈夫事，非将相所能为。”；PDF 第 78 页：“出家乃大丈夫之事，非将相之所能为也。”
|
||||
- 建议改为：统一为通行版本，例如“出家乃大丈夫之事，非将相之所能为也。”
|
||||
- 类型：terminology / content
|
||||
- 优先级：Minor
|
||||
- 备注：待确认。两处引文内容一致但用字不同，建议统一。
|
||||
|
||||
22. **中文正文其余部分未发现明显错误**
|
||||
- 位置：PDF 第 1–99 页（中文部分）
|
||||
- 原文：无
|
||||
- 建议改为：无
|
||||
- 类型：—
|
||||
- 优先级：—
|
||||
- 备注：在错别字、缺字/多字/重复字、语义断裂、佛教术语用字等方面未发现其他明显问题。
|
||||
|
||||
@@ -0,0 +1,299 @@
|
||||
# 勘误表：佛教徒的人生态度（PDF）
|
||||
|
||||
**文件**：`proofread/3-43佛教徒的人生态度-合并.pdf`
|
||||
**页数**：247 页（中文 1–99；英文 101–247）
|
||||
**生成日期**：2026-07-11
|
||||
|
||||
本表供排版人员根据 PDF 页码进行修改。除特别标注“待确认”外，其余条目均已经 `pdftotext -f N -l N -layout` 与 PDF 原文核对。
|
||||
|
||||
---
|
||||
|
||||
## Critical
|
||||
|
||||
1. **英文部分起始位置异常**
|
||||
- **位置**：PDF 第 96 页 / 全书结构
|
||||
- **原文**：PDF 第 96 页仍为中文正文（内页码 92），英文标题页实际从 PDF 第 101 页开始，中间 PDF 第 100 页为空白页（仅含 InDesign 导出页脚）。
|
||||
- **建议改为**：确认是否应删除 PDF 第 100 页空白页，使英文部分从 PDF 第 96 页开始；或更新封面/前言说明。
|
||||
- **类型**：formatting
|
||||
- **优先级**：Critical
|
||||
- **备注**：与计划预期“英文从 PDF 页 96 开始”不符，需排版确认。
|
||||
|
||||
2. **InDesign 导出页脚未清除**
|
||||
- **位置**：全书每一页底部
|
||||
- **原文**：每页底部保留 “3-43佛教徒的人生态度-改字号.indd N 2026/7/11 …” 或 “佛教徒的人生态度-改版面 二校 0628.indd N 2026/7/8 …” 等 InDesign 导出信息。
|
||||
- **建议改为**：删除所有页面底部的 InDesign 文件名与导出时间戳页脚，保留正式页码（如有）或留空。
|
||||
- **类型**：formatting
|
||||
- **优先级**：Critical
|
||||
- **备注**：影响成书质量。
|
||||
|
||||
## Major
|
||||
|
||||
3. **英文第四章标题与英文引言不一致**
|
||||
- **位置**：PDF 第 103 页（英文目录）/ 第 165 页（正文标题）/ 第 105 页（引言）
|
||||
- **原文**：IV Focus on Life or on Death（目录与正文）；引言中为 “Cherish life or face death?”
|
||||
- **建议改为**：统一为 **Cherish Life or Face Death**，以与英文引言及中文“重生还是重死”对应。
|
||||
- **类型**：bilingual
|
||||
- **优先级**：Major
|
||||
|
||||
4. **缺少系动词 is**
|
||||
- **位置**：PDF 第 122 页（内页码 118），Section III, chapter 3, paragraph 2
|
||||
- **原文**：Good deeds, no matter how great or small, should be done whenever possible—according to one’s ability, strength, and circumstances. This spirit exemplified by Avalokitesvara Bodhisattva, who “responds to every prayer and serves as a guiding vessel in the sea of suffering.”
|
||||
- **建议改为**：This spirit **is** exemplified by Avalokitesvara Bodhisattva...
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
|
||||
5. **代词错误 their → our**
|
||||
- **位置**：PDF 第 155 页（内页码 151），Section III, chapter 2, paragraph 3
|
||||
- **原文**：The more we acquire, the stronger **their** fear of losing it becomes.
|
||||
- **建议改为**：The more we acquire, the stronger **our** fear of losing it becomes.
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
- **备注**：Pronoun shift; subject has been “we.”
|
||||
|
||||
6. **逗号粘连/流水句**
|
||||
- **位置**：PDF 第 162 页（内页码 158），Section III, chapter 2, paragraph 3
|
||||
- **原文**：Similarly, our demands for better housing have grown rapidly, even in developing economies such as China, real estate development remains unchecked.
|
||||
- **建议改为**：Similarly, our demands for better housing have grown rapidly. **Even in** developing economies such as China, real estate development remains unchecked.（或插入 “and”）
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
- **备注**：Run-on / comma splice; second clause is not subordinate.
|
||||
|
||||
7. **涅槃术语不标准**
|
||||
- **位置**：PDF 第 170 页（内页码 166），Section IV, chapter 1, paragraph 2
|
||||
- **原文**：nirvana has two aspects—‘complete nirvana’ and ‘incomplete nirvana.’
|
||||
- **建议改为**：nirvana has two aspects—**nirvana with remainder** and **nirvana without remainder**.（或 “non-final nirvana” / “final nirvana”）
|
||||
- **类型**：terminology
|
||||
- **优先级**：Major
|
||||
- **备注**：有余涅槃 / 无余涅槃的标准英译。
|
||||
|
||||
8. **拼写错误 absorded → absorbed**
|
||||
- **位置**：PDF 第 173 页（内页码 169），Section IV, chapter 2, subsection 1
|
||||
- **原文**：the heavenly beings are only **absorded** in pleasures
|
||||
- **建议改为**：the heavenly beings are only **absorbed** in pleasures
|
||||
- **类型**：content/spelling
|
||||
- **优先级**：Major
|
||||
|
||||
9. **人生佛教译法应为 Buddhism for Human Life**
|
||||
- **位置**：PDF 第 177 页（内页码 173）/ 第 178 页（内页码 174），Section IV, chapter 3
|
||||
- **原文**：Master Taixu (1890–1947) advocated “Buddhism of Human Life,” ... / “Buddhism of Human Life aims to interpret …”
|
||||
- **建议改为**：Master Taixu advocated “**Buddhism for Human Life**,” … / “Buddhism for Human Life aims to interpret …”
|
||||
- **类型**：terminology
|
||||
- **优先级**：Major
|
||||
- **备注**：MPI 术语规范：人生佛教 = Buddhism for Human Life；勿与人间佛教 Humanistic Buddhism 混淆。
|
||||
|
||||
10. **介词搭配错误 about → for**
|
||||
- **位置**：PDF 第 189 页（内页码 185），Section V, introduction
|
||||
- **原文**：show no care **about** the suffering of the world
|
||||
- **建议改为**：show no care **for** the suffering of the world
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
- **备注**：Care for 为标准搭配。
|
||||
|
||||
11. **术语不标准 self-deliverers → self-liberators**
|
||||
- **位置**：PDF 第 198 页（内页码 194），Section V, chapter 3, subsection 2
|
||||
- **原文**：This is why they are sometimes called ‘**self-deliverers**,’ as if they care only about their own liberation and ignore the world’s suffering.
|
||||
- **建议改为**：This is why they are sometimes called ‘**self-liberators**’ (or ‘those who seek their own liberation’), …
|
||||
- **类型**：terminology
|
||||
- **优先级**：Major
|
||||
- **备注**：自了汉 / 自度者的标准英译。
|
||||
|
||||
12. **主谓一致（attitudes 复数）**
|
||||
- **位置**：PDF 第 209 页（内页码 205），Section VI, chapter 1, paragraph 1
|
||||
- **原文**：Our attitudes toward the world **is** commonly known as our worldview.
|
||||
- **建议改为**：Our **attitude** toward the world **is** commonly known as our worldview.（与中文“对世界的态度”单数一致）
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
- **备注**：中文为单数，英文用 attitudes 复数与 is 不一致。
|
||||
|
||||
13. **Avalokitesvara vs Avalokiteshvara 拼写不一致**
|
||||
- **位置**：PDF 第 216 页（内页码 212）
|
||||
- **原文**：同页出现 “Avalokitesvara” 与 “Avalokiteshvara” 两种拼写。
|
||||
- **建议改为**：统一拼写；推荐按 MPI 术语规范改为 **Guanyin Bodhisattva**（中文为“观音菩萨”），或至少统一为 Avalokitesvara。
|
||||
- **类型**：terminology
|
||||
- **优先级**：Major
|
||||
- **备注**：同一页两种拼写。
|
||||
|
||||
14. **术语 awkward：无缘大慈、同体大悲**
|
||||
- **位置**：PDF 第 218 页（内页码 214），Section VI, chapter 3, paragraph 2
|
||||
- **原文**：Another expression of great loving-kindness and great compassion is ‘unconditional great loving-kindness and compassion of shared unity.’
|
||||
- **建议改为**：Another expression of great loving-kindness and great compassion is ‘unconditional great compassion and the great sympathy of seeing others as oneself.’
|
||||
- **类型**：terminology
|
||||
- **优先级**：Major
|
||||
- **备注**：中文 无缘大慈、同体大悲 的标准英译。
|
||||
|
||||
15. **关联词不完整 not only … and … → not only … but also …**
|
||||
- **位置**：PDF 第 229 页（内页码 225），Section VII, chapter 3, subsection 1
|
||||
- **原文**：Monastics should cultivate pure and untainted emotions **not only** toward the Three Jewels, their teachers, and fellow practitioners, **and should also** develop compassion for all sentient beings.
|
||||
- **建议改为**：Monastics should cultivate pure and untainted emotions **not only** toward the Three Jewels, their teachers, and fellow practitioners, **but also** develop compassion for all sentient beings.
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
|
||||
16. **语法错误 in reversed → reversed / in reverse**
|
||||
- **位置**：PDF 第 237 页（内页码 233），Section VIII, chapter 2, subsection 1
|
||||
- **原文**：I often write the phrase ‘adapt to conditions, embody no-self,’ or sometimes **in reversed**, ‘embody no-self, adapt to conditions.’
|
||||
- **建议改为**：…or sometimes **reversed**, ‘embody no-self, adapt to conditions.’（或 “in reverse”）
|
||||
- **类型**：grammar
|
||||
- **优先级**：Major
|
||||
|
||||
17. **中文第七章标题与引言不一致，影响英文对应**
|
||||
- **位置**：PDF 第 5 页（中文引言）/ 第 81 页（中文正文标题）/ 第 221 页（英文标题）
|
||||
- **原文**：中文引言“无情还是大爱”；中文正文标题“七、无情还是多情”；英文 VII To Love or Not to Love（对应引言）
|
||||
- **建议改为**：二选一：将中文正文标题与引言统一为“无情还是大爱”（推荐，与英文一致）；或将英文标题改为对应“无情还是多情”的译法。
|
||||
- **类型**：bilingual
|
||||
- **优先级**：Major
|
||||
- **备注**：需编辑定夺。
|
||||
|
||||
## Minor
|
||||
|
||||
18. **英文标题页元素待确认（布局选择）**
|
||||
- **位置**：PDF 第 101 页（英文标题页）
|
||||
- **原文**：英文标题页缺少丛书名、双语标识、出版社；作者仅列 “Master Jiqun” 未加 by。
|
||||
- **建议改为**：如要求与中文封面镜像，添加 The Mindful Peace Academy Collection、Chinese-English Edition、出版社英文名及 by；如为 intentional 设计则保持。
|
||||
- **类型**：formatting/bilingual
|
||||
- **优先级**：Minor
|
||||
- **备注**：待排版确认。
|
||||
|
||||
19. **英文目录罗马数字后缺句点**
|
||||
- **位置**：PDF 第 103 页（内页码 99），Table of contents
|
||||
- **原文**：I Passive or Proactive, II Pessimism or Optimism, III Abstinence or Indulgence, IV Focus on Life or on Death, V Benefit Oneself or Benefit Others …
|
||||
- **建议改为**：I. Passive or Proactive, II. Pessimism or Optimism, III. Abstinence or Indulgence, IV. Focus on Life or on Death, V. Benefit Oneself or Benefit Others …
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：罗马数字在标题中通常加句点。
|
||||
|
||||
20. **首字下沉 L iving 空格异常**
|
||||
- **位置**：PDF 第 105 页（内页码 101），Body opening paragraph
|
||||
- **原文**：L iving in this world, we have our own views on life …
|
||||
- **建议改为**：Living in this world, we have our own views on life …
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：首字下沉后多余空格导致单词分裂。
|
||||
|
||||
21. **缺少所有格/冠词 keep distance**
|
||||
- **位置**：PDF 第 106 页（内页码 102），Section I, introduction
|
||||
- **原文**：Due to these misconceptions, many people **keep distance** from Buddhism, fearing that embracing the faith would strip away life’s pleasures or make them seem different from others.
|
||||
- **建议改为**：many people **keep a distance** from Buddhism（或 keep their distance from Buddhism）
|
||||
- **类型**：grammar
|
||||
- **优先级**：Minor
|
||||
|
||||
22. **分号后大写 + benefit 单复数**
|
||||
- **位置**：PDF 第 111 页（内页码 107），Section I, chapter 2, paragraph 2
|
||||
- **原文**：When we are frustrated, it is best to turn inward to cultivate character and improve ourselves; **When** we attain success and high position, we should step forward to assist virtuous rulers and work for the **benefits** of all.
|
||||
- **建议改为**：...improve ourselves; **when** we attain success and high position, ... work for the **benefit** of all.
|
||||
- **类型**：grammar/punctuation
|
||||
- **优先级**：Minor
|
||||
|
||||
23. **中文数字与量词之间空格**
|
||||
- **位置**：PDF 第 13 页 / 第 41 页 / 第 42 页
|
||||
- **原文**：66 岁、80 岁、50 岁、12 倍
|
||||
- **建议改为**：66岁、80岁、50岁、12倍
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：中文排版数字与量词通常连写；如全书统一空格设计则保持。
|
||||
|
||||
24. **英文第四章 4.2 小标题多冠词 the**
|
||||
- **位置**：PDF 第 173 页（内页码 169），Section IV, chapter 2, subsection 1
|
||||
- **原文**：2. Buddhism Focuses on **the** Real Life
|
||||
- **建议改为**：2. Buddhism Focuses on Real Life（或 This Real Life）
|
||||
- **类型**：bilingual/grammar
|
||||
- **优先级**：Minor
|
||||
|
||||
25. **Sutra → Sutta 术语规范**
|
||||
- **位置**：PDF 第 180 页（内页码 176），Section IV, chapter 2, subsection 5
|
||||
- **原文**：the **Sigalovada Sutra** and the Sutra on the Ten Wholesome Ways of Action
|
||||
- **建议改为**：the **Sigalovada Sutta** and the Sutra on the Ten Wholesome Ways of Action
|
||||
- **类型**：terminology
|
||||
- **优先级**：Minor
|
||||
- **备注**：Pali 经典通称 Sigālovāda Sutta。
|
||||
|
||||
26. **缺少定冠词/名词 people：Ancient Chinese**
|
||||
- **位置**：PDF 第 193 页（内页码 189），Section V, chapter 3, subsection 2
|
||||
- **原文**：**Ancient Chinese** valued honest business—offering genuine goods at fair prices and deceiving neither the old nor the young—for only in this way could one win the trust of others.
|
||||
- **建议改为**：**The ancient Chinese** valued honest business...（或 Ancient Chinese people valued...）
|
||||
- **类型**：grammar
|
||||
- **优先级**：Minor
|
||||
|
||||
27. **The Lamrim 用法 awkward**
|
||||
- **位置**：PDF 第 202 页（内页码 198），Section V, chapter 3, subsection 2
|
||||
- **原文**：**The Lamrim** teaches that …
|
||||
- **建议改为**：**Lamrim** teaches that … 或 **The Lamrim teachings** teach that …
|
||||
- **类型**：terminology/formatting
|
||||
- **优先级**：Minor
|
||||
|
||||
28. **多余逗号 even more so, wisdom → even more so wisdom**
|
||||
- **位置**：PDF 第 203 页（内页码 199），Section V, chapter 3, subsection 2
|
||||
- **原文**：we need compassion, but **even more so, wisdom**.
|
||||
- **建议改为**：we need compassion, but **even more so wisdom**.
|
||||
- **类型**：grammar/punctuation
|
||||
- **优先级**：Minor
|
||||
|
||||
29. **Take the parent-child relationship for example 语序 awkward**
|
||||
- **位置**：PDF 第 205 页（内页码 201），Section V, chapter 3, subsection 4
|
||||
- **原文**：Take the parent-child relationship **for example**.
|
||||
- **建议改为**：**Take, for example, the parent-child relationship.**
|
||||
- **类型**：grammar
|
||||
- **优先级**：Minor
|
||||
- **备注**：for example 后置不够地道，前置更顺。
|
||||
|
||||
30. **Bodhicitta 大小写不一致**
|
||||
- **位置**：PDF 第 216 页（内页码 212），Section VI, chapter 3, paragraph 1
|
||||
- **原文**：cultivate not just the mind of renunciation but also **Bodhicitta**
|
||||
- **建议改为**：cultivate not just the mind of renunciation but also **bodhicitta**
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：文中其余处均小写。
|
||||
|
||||
31. **缺少定冠词/名词 people：Ancient Chinese**
|
||||
- **位置**：PDF 第 222 页（内页码 218），Section VII, chapter 1, paragraph 1
|
||||
- **原文**：**Ancient Chinese** valued “cognition,” “emotion,” and “intention.”
|
||||
- **建议改为**：**The ancient Chinese** valued “cognition,” “emotion,” and “intention.”（或 Ancient Chinese people valued...）
|
||||
- **类型**：grammar
|
||||
- **优先级**：Minor
|
||||
|
||||
32. **逗号粘连：It is active, not passive, definite, not ambiguous**
|
||||
- **位置**：PDF 第 238 页（内页码 234），Section VIII, chapter 2, subsection 1
|
||||
- **原文**：It is active, not passive, definite, not ambiguous.
|
||||
- **建议改为**：It is active, not passive**;** definite, not ambiguous.（或 It is active rather than passive, definite rather than ambiguous.）
|
||||
- **类型**：grammar/punctuation
|
||||
- **优先级**：Minor
|
||||
|
||||
33. **同一引文出现两个版本**
|
||||
- **位置**：PDF 第 24 页（第 2 章）与 PDF 第 78 页（第 6 章）
|
||||
- **原文**：p.24 “出家乃大丈夫事，非将相所能为。”；p.78 “出家乃大丈夫之事，非将相之所能为也。”
|
||||
- **建议改为**：统一为通行版本，例如“出家乃大丈夫之事，非将相之所能为也。”
|
||||
- **类型**：terminology/content
|
||||
- **优先级**：Minor
|
||||
- **备注**：待确认。
|
||||
|
||||
34. **中文目录“目 录”中间空格**
|
||||
- **位置**：PDF 第 3 页（中文目录页）
|
||||
- **原文**：【目 录】
|
||||
- **建议改为**：【目录】
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：请确认是否为排版字距；非设计规范应去掉。
|
||||
|
||||
35. **中文正文分项编号使用半角括号**
|
||||
- **位置**：PDF 第 7 页、第 13 页等（各章小节内分项）
|
||||
- **原文**：(1) 消极和积极的表现；(2) 消极和积极的产生背景 …
|
||||
- **建议改为**：（1）消极和积极的表现；（2）消极和积极的产生背景 …
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：中文标点应使用全角括号，请统一全书。
|
||||
|
||||
36. **封面/内页页眉、裁切标记**
|
||||
- **位置**：全书
|
||||
- **原文**：页面四角保留印刷裁切标记与对位标记；页眉为“佛教徒的人生态度”或“The Life Attitudes of Buddhists”。
|
||||
- **建议改为**：确认裁切标记是否保留（用于印刷则保留，用于电子阅读则删除）；统一页眉字体/位置。
|
||||
- **类型**：formatting
|
||||
- **优先级**：Minor
|
||||
- **备注**：待排版确认。
|
||||
|
||||
---
|
||||
|
||||
## 统计
|
||||
|
||||
- Critical：2
|
||||
- Major：15
|
||||
- Minor：19
|
||||
- **合计**：36
|
||||
@@ -0,0 +1,289 @@
|
||||
- title: 英文部分起始位置异常
|
||||
location: PDF 第 96 页 / 全书结构
|
||||
original: PDF 第 96 页仍为中文正文（内页码 92），英文标题页实际从 PDF 第 101 页开始，中间 PDF 第 100 页为空白页（仅含
|
||||
InDesign 导出页脚）。
|
||||
suggestion: 确认是否应删除 PDF 第 100 页空白页，使英文部分从 PDF 第 96 页开始；或更新封面/前言说明。
|
||||
type: formatting
|
||||
priority: Critical
|
||||
notes: 与计划预期“英文从 PDF 页 96 开始”不符，需排版确认。
|
||||
- title: InDesign 导出页脚未清除
|
||||
location: 全书每一页底部
|
||||
original: 每页底部保留 “3-43佛教徒的人生态度-改字号.indd N 2026/7/11 …” 或 “佛教徒的人生态度-改版面 二校 0628.indd
|
||||
N 2026/7/8 …” 等 InDesign 导出信息。
|
||||
suggestion: 删除所有页面底部的 InDesign 文件名与导出时间戳页脚，保留正式页码（如有）或留空。
|
||||
type: formatting
|
||||
priority: Critical
|
||||
notes: 影响成书质量。
|
||||
- title: 英文第四章标题与英文引言不一致
|
||||
location: PDF 第 103 页（英文目录）/ 第 165 页（正文标题）/ 第 105 页（引言）
|
||||
original: IV Focus on Life or on Death（目录与正文）；引言中为 “Cherish life or face death?”
|
||||
suggestion: 统一为 **Cherish Life or Face Death**，以与英文引言及中文“重生还是重死”对应。
|
||||
type: bilingual
|
||||
priority: Major
|
||||
notes: ''
|
||||
- title: 缺少系动词 is
|
||||
location: PDF 第 122 页（内页码 118），Section III, chapter 3, paragraph 2
|
||||
original: Good deeds, no matter how great or small, should be done whenever possible—according
|
||||
to one’s ability, strength, and circumstances. This spirit exemplified by Avalokitesvara
|
||||
Bodhisattva, who “responds to every prayer and serves as a guiding vessel in the
|
||||
sea of suffering.”
|
||||
suggestion: This spirit **is** exemplified by Avalokitesvara Bodhisattva...
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: ''
|
||||
- title: 代词错误 their → our
|
||||
location: PDF 第 155 页（内页码 151），Section III, chapter 2, paragraph 3
|
||||
original: The more we acquire, the stronger **their** fear of losing it becomes.
|
||||
suggestion: The more we acquire, the stronger **our** fear of losing it becomes.
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: Pronoun shift; subject has been “we.”
|
||||
- title: 逗号粘连/流水句
|
||||
location: PDF 第 162 页（内页码 158），Section III, chapter 2, paragraph 3
|
||||
original: Similarly, our demands for better housing have grown rapidly, even in
|
||||
developing economies such as China, real estate development remains unchecked.
|
||||
suggestion: Similarly, our demands for better housing have grown rapidly. **Even
|
||||
in** developing economies such as China, real estate development remains unchecked.（或插入
|
||||
“and”）
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: Run-on / comma splice; second clause is not subordinate.
|
||||
- title: 涅槃术语不标准
|
||||
location: PDF 第 170 页（内页码 166），Section IV, chapter 1, paragraph 2
|
||||
original: nirvana has two aspects—‘complete nirvana’ and ‘incomplete nirvana.’
|
||||
suggestion: nirvana has two aspects—**nirvana with remainder** and **nirvana without
|
||||
remainder**.（或 “non-final nirvana” / “final nirvana”）
|
||||
type: terminology
|
||||
priority: Major
|
||||
notes: 有余涅槃 / 无余涅槃的标准英译。
|
||||
- title: 拼写错误 absorded → absorbed
|
||||
location: PDF 第 173 页（内页码 169），Section IV, chapter 2, subsection 1
|
||||
original: the heavenly beings are only **absorded** in pleasures
|
||||
suggestion: the heavenly beings are only **absorbed** in pleasures
|
||||
type: content/spelling
|
||||
priority: Major
|
||||
notes: ''
|
||||
- title: 人生佛教译法应为 Buddhism for Human Life
|
||||
location: PDF 第 177 页（内页码 173）/ 第 178 页（内页码 174），Section IV, chapter 3
|
||||
original: Master Taixu (1890–1947) advocated “Buddhism of Human Life,” ... / “Buddhism
|
||||
of Human Life aims to interpret …”
|
||||
suggestion: Master Taixu advocated “**Buddhism for Human Life**,” … / “Buddhism
|
||||
for Human Life aims to interpret …”
|
||||
type: terminology
|
||||
priority: Major
|
||||
notes: MPI 术语规范：人生佛教 = Buddhism for Human Life；勿与人间佛教 Humanistic Buddhism 混淆。
|
||||
- title: 介词搭配错误 about → for
|
||||
location: PDF 第 189 页（内页码 185），Section V, introduction
|
||||
original: show no care **about** the suffering of the world
|
||||
suggestion: show no care **for** the suffering of the world
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: Care for 为标准搭配。
|
||||
- title: 术语不标准 self-deliverers → self-liberators
|
||||
location: PDF 第 198 页（内页码 194），Section V, chapter 3, subsection 2
|
||||
original: This is why they are sometimes called ‘**self-deliverers**,’ as if they
|
||||
care only about their own liberation and ignore the world’s suffering.
|
||||
suggestion: This is why they are sometimes called ‘**self-liberators**’ (or ‘those
|
||||
who seek their own liberation’), …
|
||||
type: terminology
|
||||
priority: Major
|
||||
notes: 自了汉 / 自度者的标准英译。
|
||||
- title: 主谓一致（attitudes 复数）
|
||||
location: PDF 第 209 页（内页码 205），Section VI, chapter 1, paragraph 1
|
||||
original: Our attitudes toward the world **is** commonly known as our worldview.
|
||||
suggestion: Our **attitude** toward the world **is** commonly known as our worldview.（与中文“对世界的态度”单数一致）
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: 中文为单数，英文用 attitudes 复数与 is 不一致。
|
||||
- title: Avalokitesvara vs Avalokiteshvara 拼写不一致
|
||||
location: PDF 第 216 页（内页码 212）
|
||||
original: 同页出现 “Avalokitesvara” 与 “Avalokiteshvara” 两种拼写。
|
||||
suggestion: 统一拼写；推荐按 MPI 术语规范改为 **Guanyin Bodhisattva**（中文为“观音菩萨”），或至少统一为 Avalokitesvara。
|
||||
type: terminology
|
||||
priority: Major
|
||||
notes: 同一页两种拼写。
|
||||
- title: 术语 awkward：无缘大慈、同体大悲
|
||||
location: PDF 第 218 页（内页码 214），Section VI, chapter 3, paragraph 2
|
||||
original: Another expression of great loving-kindness and great compassion is ‘unconditional
|
||||
great loving-kindness and compassion of shared unity.’
|
||||
suggestion: Another expression of great loving-kindness and great compassion is
|
||||
‘unconditional great compassion and the great sympathy of seeing others as oneself.’
|
||||
type: terminology
|
||||
priority: Major
|
||||
notes: 中文 无缘大慈、同体大悲 的标准英译。
|
||||
- title: 关联词不完整 not only … and … → not only … but also …
|
||||
location: PDF 第 229 页（内页码 225），Section VII, chapter 3, subsection 1
|
||||
original: Monastics should cultivate pure and untainted emotions **not only** toward
|
||||
the Three Jewels, their teachers, and fellow practitioners, **and should also**
|
||||
develop compassion for all sentient beings.
|
||||
suggestion: Monastics should cultivate pure and untainted emotions **not only**
|
||||
toward the Three Jewels, their teachers, and fellow practitioners, **but also**
|
||||
develop compassion for all sentient beings.
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: ''
|
||||
- title: 语法错误 in reversed → reversed / in reverse
|
||||
location: PDF 第 237 页（内页码 233），Section VIII, chapter 2, subsection 1
|
||||
original: I often write the phrase ‘adapt to conditions, embody no-self,’ or sometimes
|
||||
**in reversed**, ‘embody no-self, adapt to conditions.’
|
||||
suggestion: …or sometimes **reversed**, ‘embody no-self, adapt to conditions.’（或
|
||||
“in reverse”）
|
||||
type: grammar
|
||||
priority: Major
|
||||
notes: ''
|
||||
- title: 中文第七章标题与引言不一致，影响英文对应
|
||||
location: PDF 第 5 页（中文引言）/ 第 81 页（中文正文标题）/ 第 221 页（英文标题）
|
||||
original: 中文引言“无情还是大爱”；中文正文标题“七、无情还是多情”；英文 VII To Love or Not to Love（对应引言）
|
||||
suggestion: 二选一：将中文正文标题与引言统一为“无情还是大爱”（推荐，与英文一致）；或将英文标题改为对应“无情还是多情”的译法。
|
||||
type: bilingual
|
||||
priority: Major
|
||||
notes: 需编辑定夺。
|
||||
- title: 英文标题页元素待确认（布局选择）
|
||||
location: PDF 第 101 页（英文标题页）
|
||||
original: 英文标题页缺少丛书名、双语标识、出版社；作者仅列 “Master Jiqun” 未加 by。
|
||||
suggestion: 如要求与中文封面镜像，添加 The Mindful Peace Academy Collection、Chinese-English Edition、出版社英文名及
|
||||
by；如为 intentional 设计则保持。
|
||||
type: formatting/bilingual
|
||||
priority: Minor
|
||||
notes: 待排版确认。
|
||||
- title: 英文目录罗马数字后缺句点
|
||||
location: PDF 第 103 页（内页码 99），Table of contents
|
||||
original: I Passive or Proactive, II Pessimism or Optimism, III Abstinence or Indulgence,
|
||||
IV Focus on Life or on Death, V Benefit Oneself or Benefit Others …
|
||||
suggestion: I. Passive or Proactive, II. Pessimism or Optimism, III. Abstinence
|
||||
or Indulgence, IV. Focus on Life or on Death, V. Benefit Oneself or Benefit Others
|
||||
…
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 罗马数字在标题中通常加句点。
|
||||
- title: 首字下沉 L iving 空格异常
|
||||
location: PDF 第 105 页（内页码 101），Body opening paragraph
|
||||
original: L iving in this world, we have our own views on life …
|
||||
suggestion: Living in this world, we have our own views on life …
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 首字下沉后多余空格导致单词分裂。
|
||||
- title: 缺少所有格/冠词 keep distance
|
||||
location: PDF 第 106 页（内页码 102），Section I, introduction
|
||||
original: Due to these misconceptions, many people **keep distance** from Buddhism,
|
||||
fearing that embracing the faith would strip away life’s pleasures or make them
|
||||
seem different from others.
|
||||
suggestion: many people **keep a distance** from Buddhism（或 keep their distance
|
||||
from Buddhism）
|
||||
type: grammar
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: 分号后大写 + benefit 单复数
|
||||
location: PDF 第 111 页（内页码 107），Section I, chapter 2, paragraph 2
|
||||
original: When we are frustrated, it is best to turn inward to cultivate character
|
||||
and improve ourselves; **When** we attain success and high position, we should
|
||||
step forward to assist virtuous rulers and work for the **benefits** of all.
|
||||
suggestion: '...improve ourselves; **when** we attain success and high position,
|
||||
... work for the **benefit** of all.'
|
||||
type: grammar/punctuation
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: 中文数字与量词之间空格
|
||||
location: PDF 第 13 页 / 第 41 页 / 第 42 页
|
||||
original: 66 岁、80 岁、50 岁、12 倍
|
||||
suggestion: 66岁、80岁、50岁、12倍
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 中文排版数字与量词通常连写；如全书统一空格设计则保持。
|
||||
- title: 英文第四章 4.2 小标题多冠词 the
|
||||
location: PDF 第 173 页（内页码 169），Section IV, chapter 2, subsection 1
|
||||
original: 2. Buddhism Focuses on **the** Real Life
|
||||
suggestion: 2. Buddhism Focuses on Real Life（或 This Real Life）
|
||||
type: bilingual/grammar
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: Sutra → Sutta 术语规范
|
||||
location: PDF 第 180 页（内页码 176），Section IV, chapter 2, subsection 5
|
||||
original: the **Sigalovada Sutra** and the Sutra on the Ten Wholesome Ways of Action
|
||||
suggestion: the **Sigalovada Sutta** and the Sutra on the Ten Wholesome Ways of
|
||||
Action
|
||||
type: terminology
|
||||
priority: Minor
|
||||
notes: Pali 经典通称 Sigālovāda Sutta。
|
||||
- title: 缺少定冠词/名词 people：Ancient Chinese
|
||||
location: PDF 第 193 页（内页码 189），Section V, chapter 3, subsection 2
|
||||
original: '**Ancient Chinese** valued honest business—offering genuine goods at
|
||||
fair prices and deceiving neither the old nor the young—for only in this way could
|
||||
one win the trust of others.'
|
||||
suggestion: '**The ancient Chinese** valued honest business...（或 Ancient Chinese
|
||||
people valued...）'
|
||||
type: grammar
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: The Lamrim 用法 awkward
|
||||
location: PDF 第 202 页（内页码 198），Section V, chapter 3, subsection 2
|
||||
original: '**The Lamrim** teaches that …'
|
||||
suggestion: '**Lamrim** teaches that … 或 **The Lamrim teachings** teach that …'
|
||||
type: terminology/formatting
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: 多余逗号 even more so, wisdom → even more so wisdom
|
||||
location: PDF 第 203 页（内页码 199），Section V, chapter 3, subsection 2
|
||||
original: we need compassion, but **even more so, wisdom**.
|
||||
suggestion: we need compassion, but **even more so wisdom**.
|
||||
type: grammar/punctuation
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: Take the parent-child relationship for example 语序 awkward
|
||||
location: PDF 第 205 页（内页码 201），Section V, chapter 3, subsection 4
|
||||
original: Take the parent-child relationship **for example**.
|
||||
suggestion: '**Take, for example, the parent-child relationship.**'
|
||||
type: grammar
|
||||
priority: Minor
|
||||
notes: for example 后置不够地道，前置更顺。
|
||||
- title: Bodhicitta 大小写不一致
|
||||
location: PDF 第 216 页（内页码 212），Section VI, chapter 3, paragraph 1
|
||||
original: cultivate not just the mind of renunciation but also **Bodhicitta**
|
||||
suggestion: cultivate not just the mind of renunciation but also **bodhicitta**
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 文中其余处均小写。
|
||||
- title: 缺少定冠词/名词 people：Ancient Chinese
|
||||
location: PDF 第 222 页（内页码 218），Section VII, chapter 1, paragraph 1
|
||||
original: '**Ancient Chinese** valued “cognition,” “emotion,” and “intention.”'
|
||||
suggestion: '**The ancient Chinese** valued “cognition,” “emotion,” and “intention.”（或
|
||||
Ancient Chinese people valued...）'
|
||||
type: grammar
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: 逗号粘连：It is active, not passive, definite, not ambiguous
|
||||
location: PDF 第 238 页（内页码 234），Section VIII, chapter 2, subsection 1
|
||||
original: It is active, not passive, definite, not ambiguous.
|
||||
suggestion: It is active, not passive**;** definite, not ambiguous.（或 It is active
|
||||
rather than passive, definite rather than ambiguous.）
|
||||
type: grammar/punctuation
|
||||
priority: Minor
|
||||
notes: ''
|
||||
- title: 同一引文出现两个版本
|
||||
location: PDF 第 24 页（第 2 章）与 PDF 第 78 页（第 6 章）
|
||||
original: p.24 “出家乃大丈夫事，非将相所能为。”；p.78 “出家乃大丈夫之事，非将相之所能为也。”
|
||||
suggestion: 统一为通行版本，例如“出家乃大丈夫之事，非将相之所能为也。”
|
||||
type: terminology/content
|
||||
priority: Minor
|
||||
notes: 待确认。
|
||||
- title: 中文目录“目 录”中间空格
|
||||
location: PDF 第 3 页（中文目录页）
|
||||
original: 【目 录】
|
||||
suggestion: 【目录】
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 请确认是否为排版字距；非设计规范应去掉。
|
||||
- title: 中文正文分项编号使用半角括号
|
||||
location: PDF 第 7 页、第 13 页等（各章小节内分项）
|
||||
original: (1) 消极和积极的表现；(2) 消极和积极的产生背景 …
|
||||
suggestion: （1）消极和积极的表现；（2）消极和积极的产生背景 …
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 中文标点应使用全角括号，请统一全书。
|
||||
- title: 封面/内页页眉、裁切标记
|
||||
location: 全书
|
||||
original: 页面四角保留印刷裁切标记与对位标记；页眉为“佛教徒的人生态度”或“The Life Attitudes of Buddhists”。
|
||||
suggestion: 确认裁切标记是否保留（用于印刷则保留，用于电子阅读则删除）；统一页眉字体/位置。
|
||||
type: formatting
|
||||
priority: Minor
|
||||
notes: 待排版确认。
|
||||
Reference in New Issue
Block a user