The Conditions of the Devas

There are 3 classes of Devas or gods in Buddhist cosmology. The first kind are the formless devas in the formless heavens (arupa loka), who have no desire nor body, only pure mind. They enjoy the sublime bliss of the formless Jhanas & have extremely long lives (up to 84,000 Maha Kalpas or great eons), which gives these devas the illusion of eternal life. The second kind are the devas of form, who have bodies but no desire. They experience the pure bliss of the 1st to the 4th Jhana. Brahma devas belong to the the lower heavens of form (rupa loka) & there's no male & female distinction in this realm. Their bodies are sexless & are made of pure radiance. They also have very long lives (up to 16,000 Maha Kalpas). The last kind are the devas in the heavens of desire (kama loka), like the Tavatimsa or Tusita heavens, which have male & female distinction - meaning that these devas still have sex, but in a much more refined way compared to humans & animals. Different devas in the different heavens of desire have sex in different ways. For example those in the heaven of the 4 kings & the Tavatimsa simply let their spiritual energy mingle. Those in the Yama heaven only need to go close to each other. Those in Tusita heaven simply hold hands & those in the Nimmanarati heaven only have to look at each other! These devas are constantly enjoying great sensual pleasures which are the fruits of their good karma. Though their lives are relatively short (millions to billions of years) as compared to the devas of form & formlessness, but it's still a very long time to us humans.

When devas are going to die, they first show the 5 minor signs of decay, followed by the 5 major signs, after which they will immediately fall to the lower realms. This applies to all devas in the heavens of form & desire alike, no matter whether they are sexless, male or female.

The 5 minor signs are:
1. They no longer hear divine music.
2. Their radiance becomes diminished.
3. Water start to wet their bodies.
4. They start to miss the heavenly enjoyments.
5. Their divine sight could no longer perceive the entire world.

The 5 major signs are:
1. Their celestial robe becomes unclean.
2. Their crown of flowers wilt.
3. Sweat start to flow from their armpits.
4. Their bodies start to smell.
5. They start to become very agitated.

For the formless devas, they do not expereince these signs cos they have no bodies, but once their time is up, their minds will lose the bliss of the formless Jhanas & thus dissappear from that realm to be reborn into the lower realms.

So u can see that it is difficult for devas to cultivate the Dhamma bcos the bliss or enjoyments in the heavens are so great that often devas don't think of the Dhamma until it is too late (when the 5 major signs of decay appear). In the same way, humans who have a lot of money & pleasure will never think of practicing the Dhamma until they are old & dying. By that time, it will probably be too late. Thus the best condition to practice the Dhamma is not to be a deva or human with an easy life, but just a normal person that have experienced some degree of suffering. Only those who know suffering will have a heart to seek the end of suffering that is Nibbana.

The First Humans on Earth

According to the Aganna Sutta of the Digha Nikaya, the first humans that appeared were Devas from one of the heavens of form, the Abhassara heaven. Millions of years ago, when there were no humans on Earth yet, a group of devas descended down from the Abhassara to explore this land. During this time some of them ate and developed a craving for a naturally abundant crop down here. But after having ate this earthly food their subtle bodies became coarse and heavy, such that they were no longer able to fly back to their heavenly abodes; so they had no choice but to stay on earth as humans. From this group those with stronger craving became females and those with lesser became males. With males and females, they started to reproduce and populate the Earth. Those other devas whose good karma were exhausted like them were also reborn down here as humans.

Some people are also puzzled as to why the human population keep increasing if each being had only one consciousness. They forgot that besides the human realm there are also beings from the Deva, Asura, Animal, Ghost and Hell realms. They also forget that our world (called Jambudiva) is not the only world in the universe. Humans who do enough good karma get to be reborn as a deva, but this is a small number as compared to devas who used up their good karma & be reborn as humans. Those beings in the lower realms who have exhausted their bad karma were also reborn as humans, but this is also a relatively small number compared to humans who fall into those realms. Why is that so? Simply bcos the upward climb to the higher realms is always more difficult than the downward descend into the lower realms. That's why there are much more animals than humans.

Also considering the fact that beings from other worlds who share collective karma with the beings in this world get reborn here as well, so the number of people on earth can only go up!

Can a person be reborn in 2 or more bodies?

In the old movie the "Little Buddha", the main character of the story (the little boy) was said to be 1 of the 3 reincarnations of a great Tibetan Lama. Many Buddhists wonder if this kind of thing is possible. Cynical people don't even believe in rebirth, let alone multiple rebirths. Still others form preconceptions about this based only on reading or hearsay.

Brothers & sisters, it is not wise to form conclusions about this topic based on book knowledge or preconceived ideas on the nature of reality. Unless you have attained the supernormal power of seeing into past lives or seen your own true mind (through meditation), you would not really know for sure whether this is possible.

We must look at this from 2 viewpoints - the sentient being & the enlightened being. For sentient beings we can take the simile of a candle being used to lit another candle. At any one time the present candle can be used to lit only one other candle, because this delusional mind still clings to a single body as a self.
For the enlightened being, the mind is the Buddha-nature, & for the Buddha nature, one is all & all is one. The Buddha-nature can be one candle, & can also be many candles, in fact even infinite number of candles that can all be used to lit other candles. In the absolute mind there is no concept of time, space or numbers; because from the viewpoint of the absolute, all time, space & numbers are also not apart from it. That is how the Bodhisattvas can be reborn in many manifestations at the same time. Although they appear to be reborn, in reality nothing is born or dies. It is like an illusionist who creates many illusionary beings. Can these unreal beings be said to born & die? Likewise, manifestations of the enlightened ones appear & disappear all the time for the sake of teaching sentient beings, but the Buddha-nature remains unmoved.

This is Dhamma from the unborn mind; hope it will clear your doubts, sadhu.

The true meaning of Ksitigarbha's vow

Most of us may have read the Ksitigarbha (Dizang) Sutra & know the great vow of Bodhisattva Ksitigarbha: "If the Hells do not become empty, I will never attain Buddhahood." Given the unsurpassable willpower & intensity of such a vow, many Buddhists doubt whether it can ever be realized or is it even practical at all.

Please listen to me; do not doubt the true words of the Great Bodhisattvas, for in reality they ARE already Buddhas, but merely appear as Bodhisattvas to better help sentient beings. Dizang or Ksitigarbha refers to the untiring determination to save all sentient beings, which is an aspect of your own Buddha-nature. The Avatamsaka Sutra says:

"Such as the True Thusness, which is by nature untiring."

The Buddha-nature is untiring bcos there is neither a concept of a self nor something belonging to me. With this pure mind, it is omnipresent in all the Buddha Lands in the 10 directions. The Hells does not exist elsewhere, but they refer to the burning thoughts of craving & anger within your own mind. Sentient beings are not outside of you, but they refer to the countless klesha (defilements) that arise from your own fundamental ignorance to cloud your true mind. As long as ignorance is not broken, suffering & samsara will continue to exist forever.

When Ksitigarbha vowed not to attain Buddhahood until all the hells are empty, he is really saying that one can never see one's own Buddha-nature until craving & anger is conquered; one cannot attain enlightenment until all the klesha that cloud your mind is transformed. And the only way to do this is to attack the source of craving, anger & all klesha - Avijja or fundamental ignorance. If you can break this Avijja and realize the Absolute, then you will be no different from Ksitigarbha, Avalokitesvara & all the Buddhas & Bodhisattvas in the 10 directions.

Is it possible to be a Lotus amidst the Flames?

To be a Lotus amidst the Flames means to live an impure life, yet remaining completely pure in the heart. Many Bodhisattvas who have realized the Unborn Dhamma choose this as an expedient method to teach sentient beings who have unwholesome livelihoods. In the Avatamsaka Sutra, there are many such examples among the 53 teachers that Sudana sought out to learn the Supreme Dhamma. The courtesan Vasumi is one of the most notable ones, as I have mentioned before in previous writings. But before you think you can follow in the footsteps of these enlightened beings, consider this story first:

In the past when the great translator Kumarajiva was forced by the Emperor Yao to take several palace maids as consorts, he relented & allowed the girls to serve him. The emperor's intention was for Kumarjiva to have blood descendents to continue his line, such that his teachings will live on through his children. Kumarajiva, of course, had other plans. However this caused his disciples to think that "Oh, even our master is living with women, so is it not ok for us to give up our vows of celibacy too?" Knowing their thoughts, Kumarajiva assembled all his disciples, took a bowl of needles, & swallowed all the needles right before their very eyes! He then said "I know what u are all thinking. If any of you could swallow this bowl of needles and remain unharmed, then you are welcomed to follow what I'm doing now." Stunned, none of them could utter a word. Kumarajiva then used his spiritual power to expel all the needles from his body through the pores of his skin. Only then did the disciples understood what does it really mean to live in defilement & yet remain undefiled.

Are you able to do likewise? If not, it will be much wiser to keep to the safe shelter of the percepts on your journey towards enlightenment.

Retribution for Killing: A True Story

The Shin Min papers carried an interesting article on 7.1.06 abt a woman in Ipoh, Malaysia who gave birth to a "Snake Girl" after killing a snake in the vegetable plantation when she was pregnant. This woman believed she had offended a Snake Spirit, and she would carry this regret with her until her last day. The Snake Girl that is her retarded daughter is now 29 yrs old. From young she refused to wear any clothes and constantly twirls her tounge out like a snake's tounge. After she's fully fed she would coil herself up like a snake and go to sleep (see above)!
This Snake Girl was named Wen Jinlan by her mother, Yang Yamei (60 yrs old); not that a name had any meaning at all to her. Whenever her family tried to dress her, she would angrily tear up her clothes and throw them far far away, much to her mother's frustration. As Mdm Yang's husband is old (72 yrs) and in ill health, she had no choice but to get help from the Petaling Guanyin Temple. The temple managed to get the Ipoh Disabled Children's Home to take Snake Girl in. Last week Mdm Yang had finally taken Snake Girl to the home. Although she is 29, she looked no older than a teenage child, and is less than 4 feet tall. Still refusing to wear clothes, the mother had somehow put Snake Girl in a pair of shorts. After being hand-fed by her mother, Snake Girl lazily coils up on the floor to sleep, legs in the air & tounge still slithering.

Besides Snake Girl, who is Mdm yang's eldest daughter, she had also given birth to 6 other children. But they all suffered some form of misfortune; her 3rd son had gone missing for many years, the 5th son suffered from insanity and the rest of the children all lived hand to mouth. Mdm Yang knew this is her bad karma and had resigned herself to her fate.

The chairman of the Disabled Children's home, Mr Zhang Guoliang, sympathized with her and said they would take care of Snake Girl. But she must learn to dress herself and Mr Zhang would get the staff to slowly re-educate her into more human behaviour.

_________

This true story tells us that very often, those sentient beings that you have gravely offended in this life or in past lives can and will come to take their revenge on you when the opportunity arrives; and what better way to do this than to become your children! Children are born into our families all for a karmic purpose; either they are your creditors or your debtors. If they are the former, then you have no choice but to clothe them, feed them, raise them to pay pack, and yet still be abused or even killed by your own flesh and blood if their hatred is deep enough. Of course, in taking revenge these beings create even more negative karma in the process. Although they cause their parents to suffer, they themselves stand a high chance of falling into the Hells when they die. Especially if they commit the Parajika sins ie. kill their own parents, they will be reborn into Avici Hell where they will suffer unspeakble torment for countless eons.

Terrible indeed are the fruits of hatred and revenge, for it is a raging fire that burns both debtor and creditor alike without discrimination. It is a vicious cycle where nobody stands to gain anything at all in the whole painful process. The only way for sentient beings to break this samsaric cycle is for one party to give up the hatred in his or her heart and for the other party to sincerely seek forgiveness. Throughout the eons of samsaric existence, all of us have made innumberable enemies in ignorance and therefore we are both creditors and debtors in one body. The wise Dhamma practice is to constantly douse with Metta (loving-kindness) all thoughts of hate that arise in the delusional mind, and at the same time seek forgiveness from all sentient beings that we might have trangressed in our past and present lives. Observe the percepts, guard the mind so as not to make any more future enemies. In this way, with our enemies gradually reduced, the path to enlightenment will become smooth. Let us have unwavering faith in the Triple Gems, sadhu.

The Possiblity of Enlightenment in 1 lifetime

The Chan school of Buddhism, first brought to China from India by Bodhidharma, is the first Mahayana school that teaches the possiblity of attaining Buddhahood in this very life. The heart of enlightenment has been passed down from the past Buddhas to the Patriarches, and from the Patriarches down to monks and lay people alike. Whoever was ready to be awakened received instruction on the Absolute Dhamma from the Chan masters without discrimination. Of course, there were many teachers from other schools opposed to this aspect of Chan, and furthermore they also could not bring themselves to believe sudden enlightenment is possible.
Even up to today, renowned Buddhist scholars like Ven Shengyan from Taiwan also share this kind of thinking. The ironic thing is that he himself is a Chan Master who professes lineage from the Caodong (Soto) branch of Chan Buddhism. He once wrote in his book "The Orthodox Beliefs of Buddhism" that "The enlightenment of Chan is not equal to attaining Buddhahood. At most it is only equal to attaining the pure Dharma eye; which is the Sotapanna (stream-entry) stage of sainthood in Theravada or the first Bhumi (plane) of enlightenment in Mahayana."

He goes on to say that "If we consider this from the Tiantai school viewpoint, then a Chan practitioner who has passed through the 3 stages of practice is only at the Resemblance State of enlightenment (4th of the 6 states of enlightenment in Tiantai theory). Even after they have broken through the black pit of Avijja (fundamental ignorance), they still need to become hermits to continue cultivating their sainthood. At this point they would have only completed one of the 3 Asankhya Kalpas (immeasurable eons) required to reach Buddhahood."

Sorry to say, I totally cannot accept such statements from a famous teacher like him. Ven Shengyan's misguided views on enlightenment reminds me of a certain Vinaya master named Yuan who challenged Ven Huihai on the same subject. This was how it went:

Yuan: Chan masters keep saying that "this very body is the Buddha", I think this is unacceptable. Because the scriptures say that Bodhisattas who have reached the 1st Bhumi are able to manifest themselves in a hundred Buddha worlds. Those who reach the 2nd Bhumi have this power increased ten-fold. Why don't the master (refering to Hui Hai) try showing me some of this supernormal power?

Huihai: Acariya (teacher), are you yourself an ordinary person or a saint?

Yuan: I'm still an ordinary person.

Huihai: If you are an ordinary monk, how can you understand such states? The scriptures say, "Virtuous one, concepts of superiority & inferiority exists within your mind, and they are not in line with the Buddha's wisdom." This exactly describes you!

Yuan: Chan masters say that "If you realize the Dharma, with this very body you are liberated". I think this is unacceptable too.

Huihai: If a person does good throughout his life, but suddenly steals something into his hand; is he a thief in this very body?

Yuan: Of course.

Huihai: So if I clearly see my own Buddha-nature now, why can't I be liberated?

Yuan: Not right now, you still need to pass through the 3 Asankhya Kalpas before you can attain complete liberation.

Huihai: Can you count Asankhya (something immeasurable)?

Yuan: Then when you compared theft to liberation, is that comparison rational?

Huihai: Acariya, if you cannot see the Dharma, do not obstuct everyone from understanding it. If your eyes are closed, do not hate everybody who is able to see things.

At this, Yuan left in anger, saying that Huihai was an old fool without any Dharma. Huihai remarked "that" which had left is Yuan's Dharma. (end)

I feel sad for Ven Shengyan for he clings to doctrinal concepts which are only words, and presumptiously judges the wisdom of the past Buddhas & Patriarches with them. The scriptures say: "Do not slander Panna, for such a sin is limitless." It is indeed dangerous to try defining the Buddha-nature by mere scriptural knowledge instead of directly seeing it in your own heart through meditation. The Sutra of Complete Enlightenment says:

"Good man, the heart of complete enlightenment of all Buddhas is devoid of Bodhi & Nibbana; neither is there a concept of attaining or not attaining Buddhahood, not even a concept of false Samsara or not Samsara exists. Good man, even all the enlightened Savaka Arahants, with their mind, body & speech gone into extinction, cannot fathom the Nibbana that I have attained on my own. What more for ordinary people, with their conventional thinking, trying to define the completely enlightened state of the Tathagata? This is like trying to use a firefly's flame to burn Mount Sumeru - totally impossible to set alight. Or with the Samsaric mind producing Samsaric views, trying to enter the Tathagata's ocean of Nibbana - also completely impossible to reach. That is why I preach to all Bodhisattas & future sentient beings: destroy the root of Samsara (Avijja) that is without beginning first."

Thus, one must believe that Enlightenment is possible in 1 lifetime. The Supreme Dhamma is in each and everyone of us, and if you are determined enough to see it, it will reveal itself to you when the time is ripe. The transmission of Chan is beyond words & concepts. If Ven Shengyan forsake his book knowledge and look hard within his mind, he too will see the Buddha-nature one day, sadhu.

Sex in Buddhism: To avoid or not to avoid

The scriptures say:

"If the mind is transformed by phenomena, that makes us sentient beings.
If phenomena is transformed by the mind, then we are no different from the Tathagatas."

In the conventional Buddhist view, we are taught to shun sensual objects like sex, wealth & power etc. for their impermanant & corrupting nature. That is fine & good for treating people who has a strong craving to these objects, but the problem comes when they start to cling to the very Dhamma that frees them from such craving. They become dogmatic and mistakenly believe that only the total elimination of sensual craving can lead them to Nibbana. But in actual fact, they have strayed from the Dhamma and because of their clinging, their true mind is still obscured by Avijja or fundamental ignorance. Most Savaka practitioners fall into this category.

But in reality, abstinence & indulgence are 2 sides of the same coin. If one cannot see through this duality, then neither choice can lead you to enlightenment. To have sex or not to have sex is not relevant in the highest Dhamma - because in the absence both craving & aversion, all physical activities are enlightened in the first place. In this case, rather than saying we are part of the sensual world, it is more appropriate to say the sensual world is part of us - part of enlightenment.

Some will say that I abstain from impure sensual pleasures to seek the pure pleasure of meditation, or Jhana. But even though the pleasure of Jhana is not of a physical sensual nature, but it is still pleasure, albeit a mental kind. But this is still not the highest pleasure; for the mind, consisting of the 4 aggregates, is unreal in itself. Frankly speaking, in terms of unreality, there's no difference btw sensual & jhanic pleasure. Such being their nature, what is there to avoid or grasp to?

Just as clinging to sensual pleasure binds one to the realm of desire, they forget that clinging to jhanic pleasure binds u to the realm of form, or if one attains the immaterial jhanas, the realm of formlessness. If a practitioner abandons sensual pleasure, only to pursue jhanic pleasure, he still has not gone beyond the 3 realms, beyond Samsara. If one says that external sense objects are impermanant & suffering, then does that mean that such internal mental states are somehow permanant & pleasurable? Therefore understand that it is not the avoidance of pleasure, sensual or otherwise, that leads one to enlightenment, but rather transcending it, seeing that it is fundamentally empty like all things. It is for this reason that Ven Shariputra was scoffed at by Vimalakirti when he sat in meditation. Some will argue that one who has cut off craving will not want to have sex or even talk abt it; but that is the Savaka & Pacceka path, not the Bodhisatta path. A Bodhisatta, unlike the Savakas & Paccekas, has not totally cut off the roots of craving, because it is necessary to use it on the path to Buddhahood. Although he does not crave for sex, he is not averse to it either. When it is necessary, he will use this craving for the benefit of all sentient beings. That means that he can have sex, yet remaining totally unmoved in his mind. Only one who has realized the Unborn Dhamma can perform such a feat.

In the Avatamsaka Sutra there is one such Bodhisatta. She appears as a courtesan, enticing sentient beings prone to craving with her great beauty, then leading them to the Dhamma after they were hooked. And how do u think the Bodhisatta took birth in Queen Maya's womb? By using this very same root of craving! But does that mean that the Bodhisatta is by any means impure? No, because it is merely a tool of the Buddha-nature.

Sex is not impure & dirty; impurity & flith exists only in the deluded mind. If one thing is impure, all things are also impure. If delusion is no more, one thing is pure and all things also become pure. Nothing is increased or decreased; the Buddha-nature remains the same as before. This is the heart of Mahayana, do you understand?

To see the mind that is beyond pleasure & suffering, that is the highest pleasure; that is the bliss of Nibbana.

Somdej amulet protected wearer in accident

The Shin Min papers today (26.12.05) carried a report on a Singaporean man & his wife who met with a tour bus collision accident on Malaysia's North-South Highway. Apparently he was only slightly injured, as compared with his wife, who suffered broken cheekbones & teeth on impact. The man, Mr Zhang Yanguo, attributed his escape from serious injuries to a popular Thai Buddhist Amulet (called a Somdej) he was wearing. The amulet's casing was cracked by the impact, but Mr Zhang only got away with some minor bruises & abrasions to his knees. Other passengers were all injured to various degrees, and the female bus conductor was the one who got killed as she was sitting right in front.

So is it true that this amulet really protected its wearer? I believe so, because his wife, who was sitting next to him & not wearing any amulets, was seriously injured whereas he himself was not. If an amulet is made & consecreated properly by a venerable guru monk, there's no doubt that it would protect its wearer. It is also the wearer's good karma to get such an amulet and believe in the power of the Triple Gems to wear it constantly, & due to this very karma he is not harmed even when he meets with great dangers such as traffic accidents. Other victims, like the female conductor, does not have such karma and unfortunately had to meet with death as she was at the wrong place at the wrong time. There are many such incidents in Thailand where accident victims survived due to their faith in the amulets they are wearing. Although not all of them are true, it nevertheless reveals an undeniable link between amulets, Buddhist faith, & individual karma. The best protection is not simply wearing a good amulet, but to dilligently practice the Dhamma. Only one who lives with the teachings of the Buddha always in his heart will be protected by all the Devas and Vajra-holding guardian deities day & night, sadhu.

The Path in a pail of muddy water

Hui Neng, the 6th Patriach, said in his very first sermon:

"Our mind is by nature pure and enlightened;
With this very mind should we enter straight into Buddhahood."

What does a pail of muddy water got to do with the Dhamma? Lots. In fact that's all there is to it; if you can understand this simile, you don't need to learn anything else. Take a pail of muddy water. When you let the water come to rest, the mud will gradually settle to the bottom of the pail & the water will resume its original transparency. But if the water is disturbed, the transparency will again be lost. Similarly, our original mind always retains an inner transparency or luminosity, and if we learn to leave the mind undisturbed, the mind will regain its original transparency. Again, if we let the mind be disturbed by the presence of dual thoughts, the mind will lose its original transparency.

Our Buddha-nature is like the transparent nature of water. Our delusional mind is the muddy water itself; good thoughts, evil thoughts, emotions & concepts are like the mud. The goal of practicing Chan or Zen meditation is to attempt to let thought separate itself from the mind, in the same way that mud settles to the bottom of the pail, returning the water to its original transparent form. Once your mind return to its true essence, freed from all duality, one attains Nibbana. Such a mind will never be deluded or muddy again. This is the most direct path to enlightenment.

Are Enlightened Ones subject to Karma?

An old fox-spirit once asked Ven Bai Zhang whether a great practitioner of the Dhamma was still subject to Karma. This fox-spirit had in the past answered wrongly to this same question and was thus reborn as a fox for many lives. Ven Bai Zhang replied:

"He is not ignorant of karma."

The fox-spirit was awakened upon hearing Bai Zhang's answer and was released from his animal body. What does it mean by being not ignorant of karma? It means that the enlightened person has thoroughly understood how karma works and no longer creates any more new karma - thereby transcending the cycle of cause & effect altogether, entering Nibbana.

Some people think that Karma is an all-powerful force that controls the entire fabric of the universe, so much so that even the Buddha is subjected to its effects. Although it is true that not even the highest supernormal powers can alter karma, but it is also a wrong view to believe that everything is pre-destined and cannot be changed. If it was so, then there is really no point for us to follow the Dhamma because ultimately we cannot escape our karma and may never attain Nibbana. On the contrary, it is precisely bcos there is a possiblity of release from the samsaric cycle of karma & rebirth that the Buddha preached the doctrine to us, such that whoever follows the holy path can also reach a place beyond birth & death, beyond karma like he did. Karma is like seeds planted in your Store Consciousness (called the Alaya). In order for these seeds to grow & bear fruit, conditions like sunlight, water, fertilizer are needed. Similarly, although we may have planted seeds of negative karma in our past lives, as long as we do not create the conditions (by continuing to do unwholesome deeds) for them to bear evil fruit, we don't really have to worry about them. Bear in mind that the store consciousness, the most subtle essence of our Self, is in reality an illusion. It is in fact simply another name for fundamental ignorance. Whatever good & evil karmic seeds planted in it throughout the countless eons are just as unreal as the field itself. Once we awaken to the truth, we will understand that they are just like all experiences we have in our dreams - ultimately non-existent.

The Origin of the Universe

The Kevatta Sutta says:

"Then the Great Brahma, taking the monk by the arm and leading him off to one side, said to him, 'These gods of the retinue of Brahma believe, "There is nothing that the Great Brahma does not know. There is nothing that the Great Brahma does not see. There is nothing of which the Great Brahma is unaware. There is nothing that the Great Brahma has not realized." That is why I did not say in their presence that I, too, don't know where the four great elements... cease without remainder. So you have acted wrongly, acted incorrectly, in bypassing the Blessed One in search of an answer to this question elsewhere. Go right back to the Blessed One and, on arrival, ask him this question. However he answers it, you should take it to heart."

When we talk about the origin of the universe, a Creator always comes to mind. Depending on your religion, your creator can be known as God, Jehovah, Allah, Brahma, Ahura, Panggu etc. The names that people give their Creator are endless. In Buddhism, there is also a "Creator", but in actual fact he is not really who we believe him to be. In the scriptures there is a deity called Maha Brahma, who believes he is the creator, but in reality he is just the first sentient being that appears in our world. Being the only one around, he reigns over the Brahma heavens and all the celestial beings that subsequently appear mistakenly think that because Brahma was there before them, he must be their Father & Creator. And because all these subsequent beings revere him, Brahma also believes himself to be the Creator. This deluded view was later corrected when the Buddha taught the truth to Brahma & gave him the light of wisdom.

The origin of the universe is not caused by one person or deity, but by our own fundamental ignorance. From fundamental ignorance arose flucuating ignorance, which manifest as the 4 elements & the 5 aggregates, the constituents of our physical & mental world. Fundamental ignorance has no beginning and existed along with the Buddha-nature since time immemorial - that's why it is called "fundamental". But unlike the Buddha-nature, which has no beginning & no end, it is ultimately unreal and can one day be destroyed. When fundmental ignorance is vanquished, we become Buddhas and fluctuating ignorance is absorbed back into the Buddha-nature, transforming into pure Panna. Not having a "God" or a "Creator" is also what differentiates Buddhism from all other religions.

The 6 Perfections

The 6 Paramitas (Perfections) are the path leading one to Buddhahood, practiced by all Bodhisattvas in the universe. They are namely - Dana (giving), Sila (morality), Ksanti (patience), Viriya (zeal), Dhyana (concentration) & Prajna (wisdom). These 6 Paramitas encompasses the 84,000 methods of the Bodhisattva path, and nobody can achieve Samma Sambodhi (complete enlightenment) without fulfilling these perfections. Most Buddhists understand them as 6 different paths, but like all Dhamma, in reality there is only 1 Paramita. The Sutra of Contemplating Benefits say:

"If the Bodhisattva gives away all his defilements,
It is called Dana Paramita or the perfection of giving.
When false thoughts no longer arise in his mind,
It is called Sila Paramita or the perfection of morality.
No longer involving himself with the sensory universe,
It is called Ksanti Paramita or the perfection of patience.
Leaving behind all attachment to forms,
It is called Viriya Paramita or the perfection of zeal.
The mind being always flowing and never stagnating,
It is called Dhyana Paramita or the perfection of concentration.
Having realized the absolute truth, one abandons all sophistry,
Which is Prajna Paramita or the perfection of wisdom."

Thus you can see that the 6 Paramitas are actually: Giving away, Non-arising, Non-involvement, Leaving forms, Non-stagnation & No sophistry. All 6 Paramitas originate from the 1 Paramita - Giving. The rest are only empty names that vary according to different applications. But ignorant men do not see the truth and keep getting caught up with numbers, names & forms of the Dhamma. They create the Karma for birth & death and is trapped to the Samsaric cycle for an infinity due to their own clinging. If they only realize that when one defilement is given up, all defilements are also given up, one false thought no longer arise means all false thoughts no longer arise & so on & so forth; they would attain enlightenment right at this very moment. I hereby give you the perfection of giving - but are you ready to accept it?

The 3 Foundations of Nibbana

Hui Neng, the 6th Patriach said:

"Having no wrong in the Buddha-nature is true morality,
Having no ignorance in the Buddha-nature is true wisdom,
Having no distraction in the Buddha-nature is true concentration.
Neither increasing nor decreasing makes it adamantine,
Whether coming or going it always remain in Samadhi."

As we know, the 3 foundations of the path to Nibbana is Sila (morality), Samadhi (concentration) & Panna (wisdom). What exactly are they? Most Buddhists believe that following and not breaking the percepts is called Sila, practicing meditation & attaining Jhana is called Samadhi, and developing insight from the basis of Samadhi is called Panna. When Sila, Samadhi & Panna completely overcome the defilements in the mind, one realizes Nibbana. That is a very literal way of understanding the Dhamma, suitable for those who have not transcend duality.

However, when one realizes the non-duality of the absolute truth, one will see that the Buddha-nature is fundamenally pure and cannot be defiled - that is Sila.

Knowing that the true mind is immovable, the passions are stilled and one no longer any positive or negative emotions towards one's sensory experiences - that is Samadhi.

Seeing the purity of the Buddha-nature, yet not clinging to any concept of purity; knowing the immovablity of the true mind, yet not clinging to any concept of immovablity; such that one can perceive & differentiate all phenomena, yet never becoming attached to anything at all - that is Panna.

Understanding that the 3 foundations are fundamentally empty and that there is nothing to cultivate or attain is called the Equal Application of the 3 foundations. If you can practice the Dhamma in this way, then you are no different from the Buddha.

The Noble Eightfold Path

The Noble Eightfold Path is the first method of practice taught by the Buddha at the Deer Park in Benares, soon after His enlightenment. Through the ages followers tend to preceive them as 8 separate paths that can be categorized into the 3 foundations of the path to Nibbana - Sila (morality), Samadhi (concentration) & Panna (wisdom). But in reality, although there are 8 paths, 1 path encompass all the others. Which is that? The path of Right Understanding/ View. The Avatamsaka Sutra says:

"Without views one maintains the Right View,
To see all things as they truly are;
If you hold on to any Dhamma views,
You will not be able to see the Dhamma at all."

To have Right Understanding first one should let go of all conceptions and views with regard to what is the true Dhamma. When all conceived ideas are disgarded, until there is nothing left to disgard, the Dhamma will reveal itself. So to have right understanding is actually to see one's mind as it really is, rather than just hanging on to doctrinal concepts like Dukkha (suffering), Anicca (impermanace) & Anatta (no-self).

When one has Right Understanding, craving, anger & ignorance are no different from the Buddha mind - that is called Right Thought.

The things you say are all fingers point to the moon (the absolute truth) - that is called Right Speech.

Whether walking, standing, sitting or lying down, you are totally at peace with yourself - that is Right Action.

Whatever occupation you do, u do it with a undistracted mind - that is Right Occupation.

Such an undistracted mind cannot be defiled and thus requires no effort - that is Right Effort.

Because it is fundamentally pure, awareness and unawareness becomes non-dual - that is Right Mindfulness.

Once this mind is realized, one will never lose it again - that is Right Concentration.

And so from this you see, one is all and all is one. Free yourself from concepts and do not let your mind be stagnated. That is what we call the Panna Paramita (wisdom perfection) of the Buddhas.

The Copper Kumantong which grows hair

The Jataka tales say:

"Opening the doors wide to practice Dana,
is what you are doing today;
Out of compassion for all beings,
you seek to achieve Buddhahood."

Last week the Shin Min papers carried a report from Selangor, Malaysia talking about a certain man owning a copper Kumantong Roop (shown above) which started growing hairs on its own. The man was so shocked that he fell sick for 3 days. When he first saw the hairs (seen in the yellow circles) on the 2-inch tall roop, he thought they were just cobwebs and simply cut them away. To his surprise, it the hairs grew back soon after. These 1/2 cm hairs could be found on the roop's head, back, ears & arms. The most obvious ones are the ones on its back. The owner of this roop, Mr Liang Hui (31 yrs old), could not understand this phenomena and so he took it to Pulau Kitam to consult his friend, Mr Xu Jiangjin, who was more well versed in such matters. After seeing the roop, Mr Xu thought it was incredible and believed this KMT roop to be a sentient entity. Mr Liang got the roop from a Thai monk in Pulau Kitam about a year ago for RM180 (< 90 SGD). At that time, he bought the roop to venerate at home, hoping to gain protection, luck & metta for himself & his family. However, after 1/2 a year, when Mr Liang was doing some house cleaning, he discovered that the roop had grow 1/2-inch long hairs all over. Thinking it was just dirt, he cut them off, but the hair grew back after another 2 months! Not familiar with the supernatural, Mr Liang was of course scared out of his wits. Because of the relatively small size of the roop, one may not notice the hairs unless one takes a very close look; but all who saw them were equally amazed.

What Mr Liang doesn't know, is that this KMT roop is actually the "house" of a KMT spirit and growing hairs is just a way of telling his owner that he is real & existent. They are child beings of the ghost realm who are converted to Buddhism by the monks who made the roop. Using the roop as their temporary body, they must try to earn enough merit (by helping their owner or otherwise) to be reborn into a higher realm. Venerating a KMT is no different from taking care of a child. An owner must not only clothe & feed it diligently (through daily offerings), but should communicate with it whenever possible also. Let them hear recitations of the Dhamma & as the child spirit gains right understanding, it will progress quickly and eventually be liberated from its ghostly form. If a person could really take care of such a KMT well, it will help its benefactor fulfill their wholesome wishes in this life & the next. Even after they are reborn, they will still come back somehow to be of service. Therefore those who own KMTs should have the right motivation in order to earn merit for oneself as well as for the spirit. If all the owner thinks about is selfish gain, then even if one take care the KMT well and it also help you to satisfy unwholesome desires, this is a negative path and both KMT & owner will end up in the lower realms for sure. Heaven or hell, it is up to you.

Travels to Wat Phakho

The Mahaparinirvana Sutra says:

"The body of the of the Tathagata is beyond birth & death. It is the Self, it is Permanant; it is Blissful and it is Pure. Thus, Self signifies the Buddha, Permanance signifies the Dharmakaya (Body of Truth); Bliss signifies Nirvana, and Purity signifies the Dharma."

In August this year I went to Wat Phakho (pronounced Pah-ko) on the same day that I visited Wat Pagor. Actually there was some confusion with the driver, cause the names of the 2 temples sound similar. But after some clarifcation, we managed to proceed on our way there, which is in the northeast corner of Songkhla (Sathing Phra district). The journey, almost 100 km away, took 1 hr plus from Had Yai. As we all know, Wat Phakho is the temple where LP Tuad resided during his youth, before he travelled to Ayuthaya to further his Dhamma studies. This temple is located on the Phiphetasing Hill and therefore we need to climb up the hill to reach it. This long flight of steps are flanked by Nagas, which is a distinct feature of hilltop temples in Thailand. Near the entrance we are greeted by 2 statues of LP Tuad, in Samatid as well as Dhutanga postures. This temple was built many centuries ago (in 1514 AD) and houses many ancient objects & artifacts, many belonging to LP Tuad.The side hall is where the revered golden image of LP Tuad is kept, covered from head to toe with gold leaf. You can almost feel LP Tuad's presence here in the Sala. The main Chedi (Stupa) of the temple below is a well known symbol of Wat Phakho. It was renovated in recent years and given a fresh coat of white paint. It is said to house the Buddha's Footprint; notice the mystical aura or glow surrounding the Chedi. This a definitely a place of great power. A small Chedi below the main one caught my eye. In front of the Chedi is a statue of a young boy. Could this be a stupa of Kumantong or maybe just one of the young novices of this temple? A tall white Chedi behind the main one. This probably belongs to one of the past abbots. The golden reclining Buddha (Phra Non) statue in the pavillion (Sala). He smiles radiantly towards all sentient being who come and worship at the temple.The main prayer hall (Bot) of the temple houses 3 southern styled Buddha statues as well as another seated image of LP Tuad. As we can see, there's an intricate web of white string below the roof, used for consecration of sacred amulets & images. One of my favorite Buddhas, Phra Sangajai or Maitreya (to the Chinese) located at the back of the temple, overlooking the South China Sea.The old court house - Wat Phakho used to be the religious & political centre on this side of Songkhla, and therefore all legal matters were discussed here around 300 years ago. But it had long been converted into another Sala for people to worship. A life-sized wax image of LP Tuad, and yes, his magical crystal ball! According to the legend, this crystal ball is given to him by a python (probably a Naga) when he was a baby, and had followed LP Tuad ever since. I could not go near it as the whole thing was protected by a glass chamber. However, as it was raining heavily at that time, I sat down and meditated outside the chamber in order to feel the energy radiating from the ball. It was a blissful experience! When the rain became lighter, I made my way down to hill and proceeded on my way back to Had Yai. This was without a doubt, one of my most memorable temple tours I took to Thailand. Hopefully I can also visit Wat Changhai (in Pattani), where LP Tuad attained enlightenment when it is safe from the terrorist threat. May the Dharmakaya of LP Tuad protect everyone, sadhu.

Some subjects of meditation

True meditation is not about sitting down with crossed legs and focusing on your breath as most people think. The Mahayana way of meditation is neither sitting or focusing on anything at all, for its purpose is to see your own Buddha-nature and realize enlightenment. In the past when Master Mazu sat in meditation, his teacher Huairang asked him what he was doing. Mazu replied he was trying to meditate and achieve Buddhahood. Huairang said nothing, but he took a piece of tile and start polishing it in front of Mazu. This time it was Mazu who asked his teacher what he was doing. Huairang replied he was trying to polish the tile into a mirror. Mazu questioned how could a tile ever be polished into a mirror? Huairang asked him in return how could sitting in meditation lead one to Buddhahood? Mazu was dumbfounded. Huairang went on to ask him that if a bullock cart refuse to move forward, do you as the driver whip the bull or the cart? And from there, Mazu realized what was the true path to follow. The cart refer to our body and the bull our mind - it is the mind that attains Buddhahood, not the body. And so the practice of Dhamma should be based in the mind and not on physical form.

Here are some Buddha Koans that can be used in your meditation, extracted from the "Pointing at the Moon Records":

1. One day the Buddha sat on the high seat getting ready to expound the Dhamma. So Ven Maha Kassapa knocked the pestle on the ground and declared: "The World-honoured One has finished his sermon!" At this the Buddha got up and left.
For this Koan, meditate on "when did the Buddha give a sermon?"

2. Once the Buddha took a colour changing Mani Jewel and asked the 5 Celestial Kings: "What colour is this jewel?" Each King saw a different colour and responded accordingly. The Buddha then hid the jewel and asked them the same question with an empty hand. The Kings replied: "There's no jewel in your hand, Lord, so how can there be any colours?" The Buddha said: "How deluded you all are. Earlier I showed you a worldly jewel and each of you told me of a different colour. Now I am showing you the true jewel, yet you do not know it!" At that moment, the 5 Celestial Kings all attained enlightenment.
For this Koan, meditate on "what is the true jewel?"

3. At one time the Brahmin Kala made an offering of flowers to the Buddha. The Buddha responded by saying: "Rishi (hermit), let it go!" The Brahmin put down the flower in his left hand. The Buddha repeated again: "Rishi, let it go!" The Brahmin put down the flower in his right hand. The Buddha repeated himself for the 3rd time: "Rishi, let it go!" And the Brahmin said: "Both my hands are empty, what else will you have me put down?" Finally the Buddha told him: "I did not teach you to let go of the flowers. What you should let go are the external 6 sense objects, the internal 6 sense organs and the 6 sensory awareness in between. When everything is let go, until there is nothing left to let go, that is where you can find your true self." The Brahmin realized the Unborn Dhamma upon hearing these words.
For this Koan, meditate on "what is left when there is nothing left to let go?"

4.There was a Rishi who have attained the 5 supernormal powers (Clairvoyance, Clairaudience, Telepathy, Recollection of past-lives & Mind-body projection) asking the Buddha: "World-honoured One, you possess the 6 supernormal powers, whereas I only have 5 powers. What is the 6th power?" The Buddha suddenly exclaimed: "Rishi!" The Rishi answered: "Yes, lord?" Buddha: "That power; why do you ask me?"
For this Koan, meditate on "what is the 6th power?"

5. The Buddha was travelling with the Ven Ananda when they passed by the stupa of a past Buddha. The Buddha prostrated before the stupa, and Ven Ananda asked him: "Who does this stupa belong to?" Buddha: "It belongs to one of the past Buddhas." Ananda: "The past Buddhas were whose disciples?" Buddha: "They were my disciples." Ananda: "That should be the case."
For this Koan, meditate on "who is the Buddha?"

By meditating, it does not mean that you have to sit down all the time, but constantly contemplate on the answer to any of these Koans no matter whether you are sitting, walking, standing or lying down. When the time is ripe, this one thought of fluctuating ignorance will break through your fundamental ignorance and allow you the see your true Buddha-nature. This is the method taught in the Mahaparinirvana Sutra, and also the direct path of the Chan or Zen school. May you have swift progress on the path to enlightenment, sadhu.

The Deluge of New Orleans

The Mangala Sutta says:

"Abstaining from evil thoughts, evil deeds and evil speech;
Refraining from taking intoxicants,
And being mindful of wholesome conduct;
This is the highest blessing."

Even as New Orleans is slowly recovering from the flood waters that destroyed the entire city, and with the memory of 9.11 fresh on their minds, Americans cannot help but wonder why such a disaster had happened right in their heartlands. Besides the known physical causes, some religious people speculate it is God's punishment to the Americans for making the Israeli government pull out Jewish settlers from Gaza. Others say it is punishment for US arrogance and unjust control of Iraq & Afghanistan. As for terrorist groups, they laugh at any sign of American misfortune. Secular analysts blame the city's inadequate evacuation system, non-repair of the dam, the apathetic people, the welfare state, the breaking loose of criminals from prison and the incompetent police for the total anarchy that ensued after the disaster. Whatever people say, it is only speculation and the true causes of any major disaster in the world lies nowhere else other than in the minds of sentient beings. When many beings in one place share similar thoughts and perform similar deeds, collective karma is produced according to the nature of those deeds. Good & evil seeds beget corresponding fruits and nobody except maybe the enlightened ones can escape this universal law.
What is the karmic cause of such a disaster? None other than the 3 Poisons within one's mind. In the past, during the reign of Emperor Qianlong of the Qing Dynasty in China, there was a Runzhou district in the Jiangsu province. The inhabitants of that district were mostly fishermen who made a living catching fish, frogs & shells. They were used to daily killing and there was also a terrible tradition of disposing of female offspring by leaving them out in the open to die, or by drowning them. Everyday they caught fish & frogs and the elders would teach the children how to slaughter these creatures. This became their habit and these people thought it was great to know the art of slaughtering.

In the whole district there was only one old lady named Kong Po who abstained from killing and earned a living by weaving cloth. She would use her earnings to liberate lives and advice others to do so. Kong Po constantly admonished others to be compassionate towards living creatures and not to ignore any chance to perform wholesome deeds, no matter how small. Seeing the negative karma that her fellow villagers create everyday, she could not help but fear what kind of retribution they would reap in the future.

One night, some of the fishermen in the village saw an officer in black robes picking up a black record book from the river. Amazed, they asked who he was and what he was doing. The officer replied in this book lies the retribution for constant killing, and told them to stop killing immediately and practice liberating lives. After he finished his words the officer threw the book back into the river and disappeared. A few days later, the river embankment collapsed and the river waters flooded the entire district, sweeping houses away and killing many many villagers, much like New Orleans now. All except for Kong Po, who was with his grandson, praying to the Buddha on a hilltop monastery at the time of the disaster. This was proof that she had been blessed and protected by Devas as a result of her compassion, even as her fellow villagers suffered the unwholesome fruits of their collective karma.

Since time immemorial, whenever the people of any place commit too many sins, they were sure to be struck by some big disaster (natural or otherwise). This is not punishment from an Almighty Being, but karma created by the Craving, Hatred & Ignorance in their own minds. The law of cause & effect is clear for all to see yet sentient beings do not see it as they are blinded by their own ignorance. After the flood waters submerged the city of New Orleans, only then we see the true character of some of the surviving inhabitants there. No longer afraid of the consequences, they engaged in an orgy of looting, killing and raping, turning New Orleans into a watery hell as it is. Indeed, it was collective unwholesome karma that caused the disaster to happen, yet those lawless groups did not learn anything from it but go ahead to do more evil. How could these people be saved? Only the Hells awaits them. As for those who follow the Dhamma, they will always be free from harm, no matter what dangerous or disaster situation they find themselves in.

HK Stepmom: The Prison of Hatred

The Dhammapada says:

"Let a man conquer anger with love,
Let him subdue evil with good;
Let him overcome the greedy with generosity,
And the liar with truth."

Recently, there is a criminal assault case in Hong Kong that grips its entire populace with intrigue and pity; the case of 20 year old stepmom Hong Minyi hiring 2 young thugs to attack his 7 year old stepson, Cen Haoxian (Xian-zai) with cleavers, almost severing his arm and nearly killing the little boy. At the centre of the storm is the boy's father Cen Weicheng, who is undeniably the originator of this family tragedy.

What drives this young lady and a mother of a 2 month old baby (also fathered by Cen Weicheng) to mastermind such a cruel attack on a defenseless young boy? None other than the poison of hatred. Hatred is one of the most potent of the 5 Poisons of the mind. When hatred rages uncontrollably, binding the mind in a burning prison, it is the quickest way for anybody to enter Hell. Hong is very much a troubled young lady. On the one hand her husband and mother-in-law are consistently showing more affection to his stepson, such that she often perceives the young boy to be "bullying" her own baby.

On the other hand her once divorced husband, who by nature likes to flirt around, is still sticking to his old habits and not giving her the attention that she deserves. Provoked into jealousy and anger, Hong decided to hire a young delinquent to beat up the object of her hatred - Xian-zai. As the previous attack did not cause serious injury to Xian-zai, the crime was not reported to the police. It only made the family more protective of Xian-zai. Unfortunately, that made Hong even more peeved. She felt she needed to make an even stronger statement to draw the attention of her nonchalant husband. Hong took out her savings and hired 2 thugs to teach Xian-zai a lesson he would never forget. Wielding cleavers that could easily inflict fatal injuries to any adult, let alone a young boy, the 2 thugs struck Xian-zai while he was returning home from school with his grandma. Now lying in hospital and slowly making a recovery, he could only listen in bewilderment as people tell him how his stepmom and all suspected accomplices got arrested by the police one-by-one. Xian-zai could not have imagined himself becoming the object of sympathy of the entire Hong Kong in a single day. Celebrity well-wishers have been visiting him in hospital and consoling the boy with all sorts of gifts. Child-cousellers have been appointed to relieve him of his traumatic experience. As for Hong, she would be charged with attempted murder, which warrants a life-sentence. Under a jury system swayed by public opinion, the HK courts would no doubt convict the young lady and all those men she hired to harm Xian-zai. These are the unwholesome fruits of her jealousy and anger. For her this mental prison transforms into a physical prison - proof of the Dhamma that one's enviroment is shaped by the state of one's mind. It is also important to note that this family tragedy is caused by Cen Weicheng's thoughts of lust (much like Ah How in Singapore), which often drove him to sexual misconduct.

This directly broke up his first marriage and indirectly caused his second marriage to end up in that messy situation that it is now. The effects of broken families on children are far-reaching enough; Xian-zai is not just an innocent victim of his stepmom's burning anger, but more so of his father's moral failings. Hopefully he would learn not to repeat them when he grows up. Time and time again we see sentient beings in the world create suffering for themselves through their own craving, hatred, ignorance, egoism & doubt. Thus the need to educate people in the Dhamma is pressing indeed! Only through the Dhamma can we transform the 5 poisons into the 5 Buddha-wisdoms, and the burning prisons into jewelled palaces. May all beings find refuge in the Triple Gems, sadhu.