Presented by Venerable Da Shi Translated by The Dharma Committee Miao You Pu Ti Yuan (Singapore)

Transcription

1 Everlasting Happiness, as Buddha Attains Presented by Venerable Da Shi Translated by The Dharma Committee Miao You Pu Ti Yuan (Singapore)

2 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ Preface Buddha came into this world to lead all sentient beings away from suffering and towards enlightenment. He forsook his throne and worldly possessions for the pursuit of enlightenment. It was his wish to guide all sentient beings in their understanding of the karmic cycle and the path to Nirvana. After his passing into Parinirvana, his teachings were collected and compiled by his followers. It is Venerable Da Shi s wish to continue the Buddha s teachings, spread the seeds of compassion, and carry on his wish for all sentient beings to attain Nirvana. Since his ordination, Venerable Da Shi has been actively involved in the teaching of the Dharma in many places, including Taiwan, Malaysia, and Singapore. In 2004/2005, Venerable Da Shi was invited by the Life Television Station in Taiwan to present talks on various Dharma topics. This book was written based on the consolidated content of Venerable Da Shi s televised talks, in hope that his compassionate wish would be furthered through the spreading of the Dharma. i

3 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ Foreword EVERLASTING HAPPINESS, AS BUDDHA ATTAINS Editorial Notes The Buddha was born into this world out of great compassion with the aim to help all mortal beings avoid sufferings and attain endless bliss. The world of mortal beings is full of suffering. It is a surreal world of endless desires and yet fulfillment of all desires is impossible. We have to work hard to find fulfillment but it is all transient. It is like a trap where we relentlessly pursue wealth, appearance, fame, gastronomic satisfaction, and excessive sleep without ever pondering what all these could lead to. We repeatedly go through birth, aging, sickness, and death and in this continuous cyclic existence, we suffer immeasurably. The Buddha is like an expert doctor with the ability to diagnose and treat all kinds of ailments. Indeed, he dispenses iii

4 ~ FOREWORD ~ eighty four thousands procedures for as much trouble that mortal beings could possibly face in this world. All these are found in the Buddha s teachings. If we practice his teachings with complete faith and realization, besides saving ourselves from suffering in this life, we can also find liberation in time to come. There are very few fortunate beings that have the chance to hear the Buddha s teachings. The number of people who are able to hear and learn the Buddha s Dharma teachings is said to be like the amount of soil caught in one s nail if one were to use hands to dig into the ground. Everlasting Happiness, as Buddha Attains is translated from a Chinese compilation of Venerable Da Shi s Dharma teachings on television in Taiwan, R.O.C. He has used the Agama Sutra as the central focus of these teachings, supplemented by relevant Dharma from Mahayana Sutras, including the Prajna Sutras, the Middle Way, the Mahaprajnaparamita Sastra, the Dasabhumika Vibhasa Sastra, the Saddharma Pundarika, etc. for better understanding. Through his skillful narration and explanation, Venerable Da Shi has made the Buddha s Dharma very easy to understand and at the same time, interesting. There are also many citations of examples where one can apply in one s life and practice. iv

5 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ It is the wish of Venerable Da Shi that these teachings should reach out to more people, Buddhists and non Buddhists alike. For Buddhists who have sought refuge in the Triple Gem, these teachings serve to strengthen their understanding of the Dharma and improve practices. For non Buddhists, may it serve as a guide to attain true bliss. There are a total of five chapters to this book, dwelling on four main themes. The first theme addresses the real benefits of being a Buddhist and how to attain it. Theme two, three and four expound the imperfections in our thoughts and actions which prevent us from reaping the real benefits as well as the methods to overcome them. This is the first of a translated series and it will also be made available on our website at Other topics in the series will be published progressively in subsequent books. The Dharma introduced in this series is in the Chinese Mahayana tradition, the text of which are translated from Sanskrit scriptures. Hence, Sanskrit has been used for the names and specific Buddhist terminologies in the text. Readers can find help from the footnote on the relevant page and the Glossary at the end of the book for explanation of common Buddhist terms (first appearance in italics in the text) and concepts. v

6 ~ FOREWORD ~ The Dharma Editorial Committee at Miao You Pu Ti Yuan in Singapore wishes all readers blissful fulfillments in This work is an effort to uphold and support Venerable Da Shi s great vow of spreading the Dharma in gratitude of the Buddha s compassion. Please help to spread the wisdom and cheers of the Dharma by passing this book on to someone else should you feel that you do not need it anymore. As the Buddha taught, the gift of the Dharma excels all gifts! May all have the chance to know the Buddha s The Dharma Editorial Team Miao You Pu Ti Yuan (Singapore) vi

7 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ Buddhism s Treasure What bliss do we receive as Buddhists? What comes to those who take refuge in the Triple Gem that makes it worthwhile? The "Triple Gem" refers to the Buddha, the Dharma, and the Sangha. The "Buddha" means the Fully Enlightened One. The "Dharma" means the teachings of the Buddha, and the "Sangha" means the Buddhist monastic community. One who has taken refuge seeks guidance from the Triple Gem to end all sufferings and to attain true happiness. So the first step to being a Buddhist is to take refuge in the Triple Gem. If we 1

8 ~ BUDDHISM S TREASURE ~ have already taken refuge in the Triple Gem, the next question would be, "What do we know about being Buddhists? What bliss do we receive as Buddhists?" Let s start with an analogy, that of a soldier. What might a soldier wish for? Firstly, vacations. After some hard training, a soldier would love a vacation away from the bind of the military. Secondly, a fat paycheck, otherwise what good would a vacation be without money to spend? Lastly, better food would be appreciated as well. But are these really the reasons one becomes a soldier? What good do they serve if the soldier gets defeated easily in a war? After all, a soldier s greatest asset lies in his ability to face and overcome enemies without fear as well as avoid getting killed. Thus, what makes it worthwhile to be a Buddhist? Is it a stately temple; gourmet vegetarian food and comfortable accommodations; or the monastic order s affirmation and praise? Are all these truly worthwhile? Amidst such benefits, let s contemplate these. What if you are worried by external criticisms; unable to adapt and lower your standards outside of the temple; arrogant over your temple s grandiosity yet easily upset by accusations against it? Would these, as were those perceived benefits of soldiering, be worthwhile? Clearly not! 2

9 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ What then makes it truly worthwhile being a Buddhist? 1) Fear not in the face of death All death is certain, should we fear it? If yes, one has yet to truly benefit from Buddhism. Facing death, we as Buddhists should not fear but instead have faith we shall not be reborn into the three bad existences. Instead, we shall be reborn into the heavenly realm, or the Western Pure Land, or even be liberated from Samsara, and attain Arahatship. 2) Grief not over separation in life or death When facing separation in life or death from our parent(s), spouse, children, relatives, or friends, we as Buddhists face it without pain or anguish. 3) Fear not danger When faced with dangerous situations, such as natural disasters and outbreak of diseases, we as Buddhists shall not be plagued by worry, fear, or distress. 4) Overcome temptations Seeing items on sale, would we be tempted to buy them? If we were told that we stood to win millions provided we 3

10 ~ BUDDHISM S TREASURE ~ first make a deposit, would we be tempted to rush to the ATM and fall into the conmen s scam? Finding a bundle of money, would we be tempted to keep it? If the answer is "yes", then these defilements have overcome us and we are deprived of the true benefits of Buddhism. To be able to look upon desirables and not crave for it, that is a true benefit of Buddhism. 5) Troubled not by criticism When criticisms are directed against us, our leaders, and organizations we belong to, or our loved ones, we as Buddhists shall not be troubled as a result. This is true benefit to us. The bliss we receive as Buddhists lies not in the grandiosity of our place of worship, the praises bestowed upon us, nor the satisfaction of a full stomach; but the absence of defilements arising from greed, hatred, and delusion. To not fear death, having comfort in the knowledge we shall merit a good rebirth, or ascend to the Western Pure Land, or attain Arahatship. Facing danger, we feel not fear, sadness, pain, nor worry; such is the bliss we receive as Buddhists. Having sought refuge in the Triple Gem through these years, have we reflected upon ourselves and kept these matters in mind so that we do not panic at the last moment? Once we 4

11 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ understand such matters, as Buddhists, we shall know the right action to take. How do we gain true bliss as Buddhists? Let us continue with the case of a soldier. To survive a war, a soldier must undergo rigorous training given by his superiors, perfect his combat skills, and make him formidable. Similarly, how do we as Buddhists attain true bliss? There are four fundamental steps to follow: 1. Seek and associate with virtuous companions. 2. Listen to and learn the Dharma. 3. Purify our thoughts and actions through reflecting on the Dharma. 4. Practice and cultivate in accordance with the Dharma. The practice of and reflection on the Dharma are personal responsibilities, while at the same time, we should seek out the company of virtuous ones and means to learn the Dharma expounded by the Buddha; such is the path to true bliss in our daily lives till the moment of death and beyond. 5

12 ~ BUDDHISM S TREASURE ~ The merits virtuous companions contribute Virtuous companions help us subdue our defilements in our daily lives and obtain liberation upon death. Examples of virtuous companions: 1) Mahākātyāyana Among Buddha s ten eminent disciples, there was Mahākātyāyana, who was second to none in doctrinal exposition. One of Mahākātyāyana s disciples was a country s crown prince before he joined the monastic order, his royal father s heir apparent. But the prince thought, "If one as revered as my father, the king, faces impermanence and death, the same fate shall befall me even when I m king. Worldly wealth and status cannot overcome death. I can only gain true happiness by joining the monastic order. Otherwise, if caught unprepared when death arrives, I will continue endless suffering in Samsara." Thus, he decided to follow Mahākātyāyana and became a monk. The prince became a Bhikshu and was, on a particular day, in meditation and cultivation in a foreign forest. On that day, the king of that land brought his palace maids with him on a hunting trip in the same forest. By noon, the king 6

13 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ was tired and laid down for a nap. The palace maids did not rest, and continued to play and wander about. When they came upon the Bhikshu who was meditating, they became curious and conversed with him. The Bhikshu was unsurpassed in debating skills which delighted the palace maids. They became so engrossed in the debate that they forgot to return to the king. When the king woke up and found his palace maids missing, he became anxious and searched for them. When he found them enjoying the Bhikshu s company, the king was furious and asked what the Bhikshu was doing there. He replied, "I m practicing endurance." The king said, "Since you are practicing endurance, I ll give you two strokes of my whip." The Bhikshu endured the whipping. But as the king was still angry, he gave the Bhikshu two more strokes till his skin became lacerated. Only then, did the king leave. Badly injured, the Bhikshu returned to his fellow Bhikshus and told them he wanted to leave the monastic order and return to secular life. He felt he had suffered a great humiliation that day. Had he not joined the monastic order, he could have harnessed his kingdom s full might against the king. Victory or loss mattered not, so long as he demonstrated his intolerance of being bullied. 7

14 ~ BUDDHISM S TREASURE ~ Mahākātyāyana and his fellow Bhikshus advised him, "A war will lead to heavy casualties on both sides. Losing yourself in such hatred and enmity, you will commit evil deeds of killing. Only in the monastic order can one be liberated and free from the endless cycle of existence, instead of suffering the fruits of hatred and enmity." Although the Bhikshu understood, he still found the humiliation intolerable without any response. Thus Mahākātyāyana advised him to rest for the night and leave the monastic order the next day. That night, the Bhikshu dreamed about his return and subsequent enthronement. As king, he gathered his army, started the war but lost, and was taken prisoner. Sentenced to public beheading, he saw Mahākātyāyana and his fellow Bhikshus coming from afar to collect alms, while he was on the executioner s block. The Bhikshu thought, "Had I not returned and started the war, I would not have to suffer so much. If I were collecting alms with my Master and fellow Bhikshus today, life would be carefree with no sufferings." As he called out to his teacher, the executioner s blade fell. Startled from the dream, he was glad that he was still alive. He rushed to Mahākātyāyana and told him he no longer desired to return to the secular life, but instead would like to remain a monk. His teacher said, "Good, you finally laid your 8

15 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ foolishness to rest. The dream you had, was in fact willed through my powers to show you the future down that path. " Such an example shows the importance of contemplation over the forces of causality before any action, as in this case where a return to secular life bore fruit to more suffering in the form of struggles and desires. It is good if one joins the monastic order to practice and cultivate, free of attachments, such that enlightenment can be attained earlier. Mahākātyāyana was the virtuous companion who turned his disciple away from unwholesome karma present in worldly conflicts and struggles with others. This illustrates the great merits a virtuous companion gifts. 2) Bhikshu Asvajit One day, Maha Sariputra saw Bhikshu Asvajit going round for alms. Impressed by his stately and dignified bearing, Maha Sariputra asked the Bhikshu who his teacher was, and what he had learnt from him. The Bhikshu replied, "I m just a beginner with shallow knowledge and have yet to learn much." Maha Sariputra did not give up and repeated, "What did your teacher teach you? Can you tell me?" 9

16 ~ BUDDHISM S TREASURE ~ The Bhikshu replied, "Buddha, the Enlightened One, often taught that all phenomena arise out of causes and conditions, and that all phenomena cease due to causes and conditions." Our body and mind which comprised the five aggregates also arise out of causes and conditions and cease due to causes and conditions. Within the arising and ceasing of all these causes and conditions, there is no inherent self to be found. Upon hearing this, Maha Sariputra attained the Pure Dharma Eye and achieved the first stage of liberation. Delighted, he shared the teachings with Maha Maudgalyayana. After reciting the teachings twice, Maha Maudgalyayana also achieved the first stage of liberation. One who has attained the first stage of liberation will never again be reborn into the three bad existences, and shall achieve Arahatship in seven cycles of rebirth or less, alternating between the heavenly and the human realms. Here, Bhikshu Asvajit was the virtuous companion to Maha Sariputra and Maha Maudgalyayana. Thus, we must value our virtuous companions as they can help us attain Nirvana and achieve Anuttara Samyak Sambodhi. 10

17 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ So what are the qualities of virtuous companions? The Buddha frequently praises virtuous companions in the Agama Sutra, the Prajna Sutras, and the Lotus Sutra. The Agama Sutra states that a virtuous companion has the following five qualities: 1. Faith in the Triple Gem and the Four Noble Truths. 2. Observes morality or the precepts (Sila). 3. Listens to and learns the Dharma. The Dharma is the key to wisdom, for it allows us to see the true nature of the five aggregates and generate detachment from them. 4. Practices generosity (Dana). A layperson s emphasis is on the sharing of material wealth 1 whilst the monastic order s emphasis is on the sharing of Dharma. 5. A virtuous companion possesses wisdom (Prajna). 1) Faith in the Triple Gem and the Four Noble Truths In good times we have strong faith in the Triple Gem, but in a crisis, would it remain strong? Virtuous companions 1 Giving of material wealth can be classified as giving of external wealth, which includes money, food, clothes, etc., or giving of internal wealth, which includes organ donation, time in volunteering, etc. 11

18 ~ BUDDHISM S TREASURE ~ constantly remind us to align our minds with the Triple Gem. With our minds set on the Triple Gem, we will not lose focus. The hour, minute, and second hands of a clock move continuously to their respective rhythms, while the axis remains stationary as a focal point for the hands. Should the axis move, the hands will be out of sync, and the clock unable to function! The same principle applies to our daily lives. We are always busy, like the hands of a clock, never stopping from morning till night, twenty four hours a day. If we can keep our minds set on the Triple Gem, the Triple Gem will be like the axis of the clock, maintaining order in our lives and preventing us from performing unwholesome acts. The hour hand, the minute hand and the second hand each moves to its own rhythm and yet in sync with one another; just as a father, a child, a husband, or wife, each have their own roles to fulfill in the family and the country. In this way, order is maintained. If an individual, a society, or a country does not set the Triple Gem as the focus to direct their behaviors, they would neglect their respective roles and responsibilities, 12

19 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ which in turn leads to chaos, the creation of unwholesome karma, and the eventual demise of the individual, family, society, and country. Therefore, one who reminds us to have faith and set our minds on the Triple Gem has the basic quality of a virtuous companion. 2) Observes morality or the precepts (Sila) A virtuous companion advises us to uphold the precepts. A person who has taken refuge in the Triple Gem observes the five precepts and the tenfold meritorious cause of action. The five precepts are: Do not kill, do not steal, do not engage in sexual misconduct, do not tell lies, and do not take intoxicants. The tenfold meritorious cause of action are: Do not kill, do not steal, do not engage in sexual misconduct, do not tell lies, do not slander, do not engage in frivolous speech, do not engage in harsh speech, do not bear greed, do not bear hatred, and do not stay deluded. A Bhikshu is first ordained as a Sramenera and progresses to a Bhikshu whilst a Bhikshuni, a female who joins the monastic order, is first ordained as a Sramanerika, and progresses to a Siksamana and eventually becomes a Bhikshuni. The benefit of observing and upholding the precepts is that our minds are at peace. Our minds will not be at peace when we break any of these precepts. 13

20 ~ BUDDHISM S TREASURE ~ To illustrate, if we slander others, we lose the nerve to meet them, worried that they might have done likewise. Thus, observing and upholding the precepts ensures a happy and peaceful life. Virtuous companions advise us to take refuge and place faith in the Triple Gem, as well as to uphold the precepts. Doing so, our minds are at peace. The result of a peaceful mind is the ability to concentrate, from which wisdom emerges. Hence, through the observation of the precepts, the acquisition of meditative concentration, and subsequently wisdom, we are able to gain liberation in our future lives. Even if we do not attain Arahatship in this life, as long as we continue to uphold the precepts in the next life, we shall be reborn into the heavenly realm and live a happier life than before. Such is the benefit of upholding the precepts. 3) Listens to and learns the Dharma Virtuous companions know about the Dharma and will advise us to listen to and learn the Dharma. In doing so, we can develop the wisdom to see the true nature of the five aggregates and develop detachment from them. We 14

21 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ will then have the wisdom to see how the causes and conditions arise and cease in our daily lives, and act accordingly. 4) Practices generosity (Dana) If the virtuous companion is a member of the monastic order, his emphasis is on expounding the Dharma. If the virtuous companion is a layperson, his emphasis is in sharing his material wealth. Virtuous companions advise us to give generously because generosity not only provides us with happiness in this life, it helps sow the seeds of enlightenment in the future. There was once a person who quietly placed one hundred dollars in the donation box at a temple in Taichung Province. Even though nobody was there to witness this act, the man still felt a sense of happiness whilst on his way home. Even now, more than ten years after this deed, he still remembers this meritorious act of generosity. 5) Possesses wisdom (Prajna) Virtuous companions must have the wisdom to realize the mundane world is full of suffering and encourage us to develop detachment from this world. Seeing the suffering of sentient beings, virtuous companions advise us to 15

22 ~ BUDDHISM S TREASURE ~ generate Great Compassion and Bodhicitta for the salvation of all sentient beings. Virtuous companions not only teach us the path that leads to our own liberation, but also the path that leads to the salvation of all sentient beings. So virtuous companions not only possess the above mentioned five qualities of having faith, observing morality or the precepts, listening to and learning the Dharma, practicing generosity, and having wisdom; they also help us cultivate these qualities within ourselves. Gratitude towards virtuous companions In the Prajna Sutras, it is said that a virtuous companion is one who is able to expound the teachings of Prajna Sutras and praise the Triple Gem. In the Lotus Sutra, it is said that a virtuous companion is one who is able to expound the teachings of the Lotus Sutra. The Buddha s gratitude towards his virtuous companion, Mahakasyapa Long ago, Sakra and Brahma were good friends. One day, Brahma visited Sakra in Trayastrimsat Heaven. Seeing that Sakra was unhappy, he asked him what the matter was. Sakra replied, "People in the human realm are committing 16

23 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ unwholesome acts instead of wholesome ones. As a result, they are reborn into the bad existences. Heavenly beings, who have taken rebirth into the human realm, have not returned either. As you can see, there are fewer heavenly beings here. This worries me." Brahma then said, "Let us go to the human realm together. You transform into a ferocious lion king whilst I ll transform into a Brahmin. We will teach the people to avoid unwholesome acts and practice wholesome ones so that they will be reborn in the heavenly realm after death." Sakra and Brahma went to the human realm and travelled from country to country, teaching people the practice of the five precepts and the tenfold meritorious cause of action. Citizens from eighty thousand countries took and upheld the precepts and the tenfold meritorious cause of action and as a result of their practice, the citizens were reborn into the heavenly realm after death and thus increased the population there. Through such skillful means, the Bodhisattvas led people towards salvation and eventually, Buddhahood. The Buddha related this story to his attendant, Ananda. He told him, "I was the Sakra, who transformed into the lion king. Mahakasyapa was the Brahma who transformed into the 17

24 ~ BUDDHISM S TREASURE ~ Brahmin. Mahakasyapa helped me practice the Bodhisattva path and lead people towards salvation. I was able to attain Buddhahood because of these actions. Hence out of gratitude, I offered half of my seat to Mahakasyapa." Maha Sariputra and Maha Maudgalyayana; their gratitude towards Maha Asvajit Maha Sariputra and Maha Maudgalyayana achieved the state of Srotapanna with help from their virtuous companion, Maha Asvajit, hence they decided to join the monastic order. Upon reaching the Buddha s residence, they saw Maha Asvajit practising walking meditation at the entrance and paid respects to him. Maha Asvajit s exposition of the Buddha s teaching had been of great benefit to them, enabling them to embark on the Right Path towards liberation. To demonstrate their deep gratitude, the two Venerable Ones paid their respects to Maha Asvajit before they went in to see the Buddha. The Buddha has high regard for virtuous companions The Buddha has the highest respect and praise for virtuous companions. There was once when Maha Ananda was meditating, he concluded that half the results of one s practice and cultivation is attributable to one s virtuous companions. Happily sharing this discovery with the Buddha, 18

25 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ the Buddha not only agreed with him but further emphasized that it is in fact fully attributable to one s virtuous companions, not merely half. Mahākātyāyana as a virtuous companion In an earlier story, Mahākātyāyana helped his disciple to continue with his practice to seek the Right Path by demonstrating the consequences of leaving the monastic order and returning to the secular life. Mahākātyāyana was the perfect virtuous companion to his disciple. Without his assistance, the disciple may end up in the endless cycle of existence, going through immeasurable sufferings in the six realms. The Buddha as a virtuous companion The Buddha was a virtuous companion to Maitreya Bodhisattva. Though Maitreya Bodhisattva had first generated Bodhicitta before Sakyamuni Buddha, the Buddha was often Matreya Bodhisattva s virtuous companion through their past lives. In one of them, the Buddha was Jingjinbian Bodhisattva who had attained the seventh of the ten stages of Bodhisattva practice and had supernatural powers whilst Maitreya Bodhisattva who was Delezheng Bodhisattva, was still mortal. Then, whenever the two Bodhisattvas practice together, Maitreya Bodhisattva would habitually fall asleep whenever 19

26 ~ BUDDHISM S TREASURE ~ he meditated. Jingjinbian Bodhisattva would frequently remind him not to doze off, lest the Buddha entered Parinirvana, he would lose the opportunity to learn from the Buddha personally. Though Maitreya Bodhisattva persevered, his body kept failing him and he would doze off whenever he closed his eyes. So Maitreya Bodhisattva went to meditate at the edge of a lotus pond assuming that the fear of falling into the pond, if he dozed off, would keep him awake. However, the moment Maitreya Bodhisattva closed his eyes, he dozed off again. Jingjinbian Bodhisattva then transformed himself into a bee and stung Maitreya Bodhisattva s eyes. Maitreya Bodhisattva was stung awake but did not fall into the pond. After trying for several times, the bee then crawled into Maitreya Bodhisattva s robes. This kept Maitreya Bodhisattva awake but disrupted his meditation, which required utmost concentration. In the end, the bee flew out and landed on a lotus to suck its nectar. After sucking a large amount, the bee fell into the lotus pond. Touching the water, it flew off and landed on another lotus for more nectar. After a while, the bee took in too much and fell onto a water lily. As it was already dusk, had the water lily closed up, the bee would be stuck inside the flower bud for a whole day and night. 20

27 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ Pondering over the situation, Maitreya Bodhisattva said to the bee, "Don t be greedy. If you consume too much, you will fall asleep. You will not only dirty your body but get trapped till the following day should you fall into a flower bud. Isn t that lamentable?" Then a strange thing happened. To the surprise of Maitreya Bodhisattva, the bee replied, "If I fall into the lotus pond, only my body gets soiled; if I fall into the flower bud, at most I ll be stuck for a day and a night. On the other hand, you who have met the Buddha "the lotus flower", are still dozing off when you are given the opportunity to listen to the essence of the Dharma. If the Buddha entered Parinirvana while you were sleeping, it will be like "the lotus flower" closing up. To have the lotus blossoming again and to meet the Buddha, not only will you have to wait for a day and a night, but countless lifetimes instead." Maitreya Bodhisattva was shocked into realization. This was no ordinary bee but a Bodhisattva. So he started to put more effort into his practice and soon attained the seventh stage of Bodhisattva practice as well. Using his supernatural powers, he saw that the bee was his virtuous companion Jingjinbian Bodhisattva. In their previous lifetimes, Sakyamuni Buddha had been Maitreya Bodhisattva s virtuous companion; which is why Maitreya Bodhisattva will become a Buddha in his next life. This illustrates the importance of a virtuous companion. 21

28 ~ BUDDHISM S TREASURE ~ Virtuous companions are difficult to come by, so one must seize the opportunity in time to embark on the Right Path Whenever we meet a virtuous companion, we must always seize the opportunity to learn from him and cultivate ourselves. One may tread countless lifetimes before meeting a Buddha Once a Brahmin went to see the Buddha and asked him, "How many Buddhas will there be in the future?" The Buddha replied, "There will be countless Buddhas in the future just as there are countless grains of sand in the Ganges River." The Brahmin thought, "If a grain of sand is equivalent to a Buddha, then there will be as many Buddhas as the number of grains of sand across the whole Ganges River appearing in the future." On his way back, the Brahmin thought again, "If there will be so many Buddhas in the future, I should also find out how many Buddhas there were in the past." So the Brahmin returned to ask the Buddha. The Buddha replied, "There were also countless Buddhas in the past just as there are countless grains of sand in the Ganges River." The Brahmin thought, "There were so many Buddhas in the past but I have not met any of them. Otherwise, with my diligence in practice, I should have attained liberation long ago. Now that I have the opportunity to meet this great 22

29 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ virtuous companion, Sakyamuni Buddha, if I should let this opportunity go, will I also miss the endless number of future Buddhas just as I had missed the endless number of Buddhas in the past?" So the Brahmin decided to seize this opportunity to practice with Sakyamuni Buddha and asked the Buddha if he could join the monastic order. The Buddha said, "Sadhu! Sadhu! Bhikshu, let thy hair be shaved and thy robes be worn." Once a person puts on the monastic robes and joins the monastic order with a sincere heart, he will attain liberation soon. This shows the importance of a virtuous companion. If we do not associate with and learn from virtuous companions, we will not be able to attain liberation and end the cycle of existence. One may miss the chance to meet a virtuous companion in one s lifetime Before the Buddha achieved Anuttara Samyak Sambodhi, he practiced with two ascetics, one was Alara Kalama (who had attained the Realm of Nothingness) and the other was Udraka Rāmaputra (who had attained the Realm of Neither Perception Nor Non Perception 2 ). Both ascetics were aware 2 The Realm of Nothingness and the Realm of Neither Perception Nor Non Perception are the second and highest attainments in the four stages of meditative practice in the formless realm. The third and fourth attainments are the Realm of Infinite Consciousness and the Realm of Infinite Space. 23

30 ~ BUDDHISM S TREASURE ~ that they had not achieved liberation and requested the Buddha to show them the way once the Buddha achieved enlightenment. When the Buddha achieved enlightenment, he wanted to help the two ascetics gain liberation. However, a heavenly being told him that Alara Kalama passed away seven days ago while Udraka Rāmaputra died the night before. The Buddha felt it was unfortunate for them as he knew with his guidance, their respective levels of spiritual achievements would certainly enable their liberation. Seize the opportunity to start practicing when one meets a virtuous companion When Maha Sariputra and Maha Maudgalyayana decided to follow the Buddha and join his monastic order, they bade farewell to their teacher, Sañjaya Belatthaputta. Sañjaya wanted them to stay on and offered to let them take over all his disciples. But having seen the Dharma and found the Great Teacher, they wanted to join the Buddha s monastic order. Thrice, the two Venerable Ones requested Sañjaya to let them go, but were refused, leaving them no choice but to leave on their own. At that moment, Sañjaya vomited blood and passed away. 24

31 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ As Sañjaya Belatthaputta had not met the great virtuous companion, Sakyamuni Buddha and had not listened to the Dharma, he remained in the endless cycle of existence. Such a pity indeed! Therefore to gain the true bliss as a Buddhist, the first basic step is to associate with and learn from our virtuous companions, not to drift apart from them! The true bliss we receive as Buddhists lies in our ability to not fear death, having comfort in the knowledge we shall merit a good rebirth, or ascend to the Western Pure Land, journeying towards liberation. We will not fear when facing danger such as a SARS outbreak; such is the bliss we receive as Buddhists. To achieve this, we need to associate with and learn from virtuous companions who will guide us in listening to and learning the Dharma. Since we have already learnt about the merits and importance of associating with virtuous companions, knowing that virtuous companions are difficult to come by, we must always be grateful when we meet them. Without them, we shall remain within the six realms of cyclic existence. On the other hand, if we associate with non virtuous companions and befriend them, not only will we be caught 25

32 ~ BUDDHISM S TREASURE ~ within the six realms of cyclic existence, it is likely that we may fall into the three bad existences: the animal, the hungry ghost, and the hell realms, experiencing endless suffering. Who are non virtuous companions? Non virtuous companions have the following characteristics: 1. They tell us not to place faith in the Triple Gem. 2. They tell us not to uphold the precepts. 3. They tell us not to listen to and learn the Dharma. 4. They tell us not to practice generosity. 5. They tell us not to seek the wisdom to liberation and even encourage us to be scheming, causing us to lose wisdom instead. 1) They tell us not to place faith in the Triple Gem If someone tells us, "Why go to the monastery? It s a waste of your time. You might as well enjoy yourself outside." Such a person is a non virtuous companion. If our minds are set on the Triple Gem, we will not commit unwholesome acts and thus will not be reborn into the bad existences. Those who tell us to enjoy ourselves, thereby wasting our precious lives, are telling us to desert the Triple Gem. 26

33 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ 2) They tell us not to uphold the precepts If someone tells us there is no need to uphold the precepts; that they were rules established by the Buddha more than 2,000 years ago due to the causes and conditions of that era; that they are obsolete and not applicable to current times, such a person is a nonvirtuous companion. The Buddha is the only one who could establish the precepts; even the Arahats and Bodhisattvas do not establish precepts. It is true that there were causes and conditions leading the Buddha to establish the precepts. However, whatever the Buddha did in terms of body, speech, and mind, he carried it out with wisdom. Hence, when he established the precepts, he would consider the past, present, and future. Therefore, the precepts set by the Buddha are applicable to all three periods and the ten directions of space. Thus, the precepts cannot be changed. If someone who joins the monastic order expresses that the precepts set for the Bhikshus and Bhikshunis are due to causes and conditions during the Buddha s time, no longer applicable to the present, such a person is said to be one without precepts. Can one be considered a Bhikshu or Bhikshuni, if one had taken on the precepts yet seeks to undermine them? 27

34 ~ BUDDHISM S TREASURE ~ A Bhikshu or Bhikshuni must recite the precepts regularly. Likewise for a layperson who has taken the five precepts, the tenfold meritorious cause of action and the Bodhisattva vows. Such a practice of reciting the precepts and vows, followed by confession and repentance, is a necessity as it serves as a constant reminder for one to uphold the precepts. Our memory is not dependable as it may last only a few seconds or minutes. If we recite the precepts and vows at least twice a month, it will help us revive our memories and enable us to carry on pure confessions and repentance. So anyone who tells us not to uphold the precepts and vows is a non virtuous companion. 3) They tell us not to listen to and learn the Dharma If someone tells us not to listen to and learn the Dharma or makes slanderous remarks about the Dharma, hence causing others to doubt the Dharma, or even tells us that the Buddha s teachings are no longer relevant, such a person is a non virtuous companion. 4) They tell us not to practice generosity If someone tells us, "Why would you give your money to those in the monastic order? You might as well keep them for your own enjoyment." Such a person who tells us to 28

35 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ indulge in ourselves and not sow good seeds for our future is a non virtuous companion. 5) They tell us not to seek the wisdom to liberation, and even encourage us to be scheming, causing us to lose wisdom instead If a person does not seek the wisdom to liberation, but spends his days scheming against others for their wealth, such a person is a non virtuous companion. What should we do when we encounter nonvirtuous companions? Now that we know the characteristics of non virtuous companions, should we continue to associate closely with them, we will be influenced by their bad traits. Our minds will become corrupted and we may even descend into the three bad existences. We should not argue or fight with nonvirtuous companions if we meet them, rather we should avoid them. What the Buddha did when he met a non virtuous companion One day, the Buddha was going round for alms with Maha Ananda. When they reached a lane and saw Devadatta heading their way, the Buddha told Maha Ananda to turn 29

36 ~ BUDDHISM S TREASURE ~ around and leave. Maha Ananda asked the Buddha, "Why should the Buddha, who can subdue wild elephants and heretics, be afraid of Devadatta?" The Buddha replied, "I am not afraid of him as no fatal harm can come to the Buddha. However it is also not necessary that I meet him." Maha Ananda told the Buddha, "You can use your powers to move him elsewhere." But the Buddha said, "I do not need to use my power to move him away; when his bad karma ripens, the karmic forces will naturally send him to another realm." Maha Ananda then realized when one meets a non virtuous companion, one only needs to stay away from him. How do we associate with and learn from virtuous companions? The right mindset to taking refuge If someone were to ask us whom we go to for refuge and we reply, "I go to Venerable So and So for refuge." this would be incorrect. According to the Agama Sutra, when the Venerable Ones, such as Maha Sariputra, Maha Nalanda, and Mahākātyāyana set out to save sentient beings including 30

37 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ heretics, those who understood the Dharma would request to go to these Venerable Ones for refuge. At such times, regardless of whether the Buddha was present or not, the Venerable Ones would tell these beings to take refuge in the Buddha, just as they did. Thereupon, these sentient beings would recite, "In this life, I go to the Triple Gem: the Buddha, the Dharma, and the Sangha for refuge." Thus, we should have the right mindset and seek the Triple Gem for refuge and not to any particular Venerable One. When we have the Right View, we shall not be deluded. Always keeping the Buddha in mind and having no discrimination During the Taiwanese Presidency Elections, there were two candidates, represented by the Blue and Green factions. Then, it was common to receive questions concerning one s political preferences. Answering one or the other would simply offend the opposing camp. As Buddhists, our reply should be neither. Why? If we take sides, we may create unnecessary enmity which may result in hatred. As Buddhists, we would highly regard the color Gold because all Buddhas are Gold and possess the same merits. There is no distinction between the Buddhas. Our minds should always rest with the Buddha. Only with such a mindset can we gain the bliss of being a Buddhist. 31

38 ~ BUDDHISM S TREASURE ~ Taking refuge in the Triple Gem Now, we know that we should always go to the Triple Gem for refuge. "Taking refuge in something" means "to put one s total faith and belief into something". During the elections, what do we take refuge in? During the elections, our speech and thoughts are all about the candidates. Heated discussions over the political election take place between husbands and wives, fathers and sons, brothers, and friends, and even between teachers and disciples in the Buddhist community. This shows that people have taken refuge in politics. To do so is not beneficial at all since politics involves arguing and fighting over fame and wealth which will cause everyone to become unsettled and troubled. It would be such a pity if we were unable to gain the true bliss of being a Buddhist because of that. For this reason we should not take refuge in politics. In fact, when we watch political programs, it would only increase our desires and create more conflict. It would be better to watch some educational programs instead. Some people take refuge in their parents or the people whom they respect. At the very least, our parents will love us. However, only taking refuge in the Triple Gem will bring us peace and calmness. Therefore, we should always keep the Buddha in mind. 32

39 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ The purpose of associating with virtuous companions is to help us develop faith, uphold the precepts, listen to and learn the Dharma, practice generosity, and gain wisdom. When we understand this, we would not think that we have taken refuge in a particular person. There was an incident where somebody tore up his refuge certificate because of differing political views. We should not be affected to such an extent by the developments in the elections or by what someone said. If we did that, we must sincerely confess and repent before the Buddha, so as to prevent future alienation from the Triple Gem. Drifting apart from the Triple Gem will result in suffering within Samsara. What are the merits of listening to and learning the Dharma? We have emphasized so much on listening to and learning the Dharma. What are its merits? 1) We can understand Dharma discourses and practice the teachings in our daily lives We would be introduced to new concepts and perspectives through the discourses of the Dharma and also have the opportunity to listen to those we have not heard of before. 33

40 ~ BUDDHISM S TREASURE ~ 2) We can also deepen our understanding of the Dharma by repeatedly reading and reciting the teachings After listening to the Dharma, we can seek to better understand them and carry out daily practice as well. After we take refuge in the Triple Gem, we will learn to carry out the morning and evening practices like offering incenses and flowers to the Buddha, lighting of candles, chanting, etc. 3) We will hold the right concepts and thoughts During the SARS outbreak, many people locked themselves up at home, and not even dared to attend Dharma classes. If someone were to attend Dharma classes and develop SARS symptoms seven days later, he may blame it on having attended the class. Is this mindset correct? Is listening to and learning the Dharma a wholesome or unwholesome act? What about expounding the Dharma? Is this action wholesome or unwholesome? Of course both actions are wholesome. Is getting a SARS infection a wholesome or unwholesome result? It is an unwholesome result. So, will a wholesome act produce an unwholesome result? Clearly not! Because good begets good and evil begets evil. A wholesome act will not produce an unwholesome result. So, will attending Dharma teachings 34

41 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ result in one contracting SARS? Clearly not as well! If so, why would one get infected? That could be due to the acts of killing committed in one s former life, resulting in the unwholesome consequence of being infected in this present life. If one caught the virus and passed away after attending the class or after expounding the Dharma, one would be reborn into the heavenly realm through the merits gained, and receive more wisdom as well. If our thoughts and understanding of the Dharma are clear enough, we will not be confused over our actions. Our faith will also be strong. An Arahat during the Buddha s time There was an Arahat who was practicing in the mountains when a snake fell from a rock and bit him. Before the Arahat passed away, he informed Maha Sariputra of his impending death. Maha Sariputra asked, "Your condition appears to be fine. Why would you claim to be dying?" The Arahat replied, "My condition might appear fine externally, but I m in fact suffering from the snake s poison." 35

42 ~ BUDDHISM S TREASURE ~ Maha Sariputra asked, "How is it that you can remain so calm and not be afraid?" The Arahat replied, "Because I can see that there is no inherent self in the five aggregates and that the six senses are impermanent, forming and disintegrating as a result of causes and conditions. Hence, I bear no fear or attachment to this body. If I can relinquish the body, I ll be able to attain Nirvana sooner." An Arahat is free from the three poisons of greed, hatred, and delusion. However, with this body, he still has to endure physical suffering. From this example, we know that an Arahat is not afraid of death, nor is he attached to the body. In fact, once he relinquishes the body, he is freed from physical suffering. Thus, we should learn from the Arahat not to fear death and hold attachment to our bodies. After the Arahat relinquished his body, Maha Sariputra settled his last rites and informed the Buddha what had happened. The Buddha praised the Arahat for having practiced well, but he added that if the Arahat had practiced loving kindness and compassion towards all snake kind, the poison from the snake bite would not have killed him. When we reflect upon ourselves, we will 36

43 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ learn that our anger is strong because we have not been practicing loving kindness. Thus, we learn from this example that we also need to start practicing lovingkindness and cultivate it. 4) We would have no doubts after listening to and learning the Dharma The Buddha once met a wealthy but miserly man. He did not share his wealth and materials, not even with his wife, parents, children, and family. The Buddha knew that it was time for the rich man s liberation as the causes and conditions were right. Hence, the Buddha approached the rich man for alms but was rejected. He then told the rich man, "You do not need to give away anything material. You only need to offer your willingness to commit to these five practices." No killing of sentient beings The rich man thought, "With so much wealth, I can get anything I want. I do not have to kill any sentient beings, nor do I have to kill another person for fame or fortune. This is not a problem, I can adhere to this." No stealing what belongs to others The rich man thought, "I have so much wealth and property; there is no need to take others possessions so I can adhere to this." 37

44 ~ BUDDHISM S TREASURE ~ No sexual misconduct which involves violation of women The rich man may not have as many concubines as the king had but he was definitely not lacking of a wife, so there was no need for him to seek indiscretion. Hence, this was easy too. No telling of lies Being a rich man, there was no need for him to deceive others in business dealings. No drinking of alcohol The rich man had everything he desired at home, so there was no need for him to drink and make merry with others for business. The Buddha requested that the rich man sincerely follow the above five practices. So, the rich man promised the Buddha that he will guard them well. After receiving the precepts, the rich man felt great joy and took refuge in the Triple Gem wholeheartedly. After taking up and upholding the precepts, the rich man became kinder. As it just turned noon, the rich man brought out the finest food from his house and offered them to the Buddha. From this we can see the Buddha s wisdom in guiding and saving sentient beings. The Buddha did not start by asking the rich man to give up any of his 38

45 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ wealth and property, but once the rich man had taken the precepts, he practiced generosity on his own accord. After the rich man had understood this Dharma and realized the law of causality, the Buddha expounded more profound Dharma to him. In this way the rich man was able to realize and attain the Dharma. The next day, Mara, the Demon King took the form of the Buddha and approached the rich man. Mara told him, "The Dharma I taught you yesterday was totally false; none of it was true. Forego and abandon it. What I am going to tell you now is the truth. This world is full of happiness; you should make the most of it and indulge yourself." The rich man was puzzled upon hearing this. The Dharma he realized yesterday was unmistakably the truth. Although these words came from one with the appearance of the Buddha, the Dharma expounded was very unlike that of the previous day. The rich man thought, "Although the expounder appears in the form of the Buddha, what he is expounding is not the Dharma at all." Therefore, he ignored it. Since Mara was unable to deceive the rich man, he went away. After listening to the Dharma expounded by the Buddha, the rich man had complete faith and he had no doubts in the Dharma. His understanding of the Dharma was very clear. 39

46 ~ BUDDHISM S TREASURE ~ Therefore, we must not blindly believe in appearances. Regardless of whether a person appears as a member of the monastic order or a layperson, we must always examine if the teachings given by that person is in line with the teachings expounded by the Buddha. We must rely on the Dharma and not any specific person. The advantage of listening to and learning the Dharma is that we will not have any doubts. 5) We are able to understand more profound Dharma What is more profound Dharma? According to the Agama Sutra, after an Arahat has gained liberation and attained Nirvana, he will not be caught in Samsara. This is also mentioned in the Mahaparamita Sutra. But in the Lotus Sutra, the Buddha said, "All sentient beings can become a Buddha; even an Arahat too can become a Buddha." Why did the Buddha say this in the Lotus Sutra? If we listen to and learn the Dharma progressively, we will understand the causes and conditions under which the Buddha made such a statement. We will also understand the causes and conditions for an Arahat to become a Buddha. Thus, this is the benefit of listening to and learning the Dharma; it will enable us to grasp the essence of the whole Dharma teaching. 40

47 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ What is the purpose of listening to and learning the Dharma? After knowing the advantages of listening to and learning the Dharma, what will these advantages lead us to? What is the true purpose of listening to and learning the Dharma? We must be attentive when listening to and learning the Dharma. But we must never use it as a yardstick to judge if others are practicing according to the Dharma or if a person is upholding the precepts. The true purpose of listening to and learning the Dharma is to tame the defilements in our minds, to focus our minds, and keep them under control and eventually to eradicate them. 1) To tame the defilements in our minds In order to subdue the defilements and habits in our minds, we need to view them as thieves. First, we need to catch hold of these thieves and not let them run off. We watch our minds and we are mindful of our defilements and habits. We must not allow them to lead our minds astray. This is the upholding of the precepts. 2) To focus our minds and keep the defilements under control Once we are able to uphold the precepts, we must focus our minds and not be distracted. When we are able to maintain focus, the defilements are under control. This is 41

48 ~ BUDDHISM S TREASURE ~ similar to using a rope to tie up the defilements so that they can be contained. 3) To eradicate our defilements After listening to and learning the Dharma, we must cultivate wisdom. With wisdom, we will be able to eradicate the defilements and be free from them. We may have listened to and learnt much Dharma, but we must fully understand what we have been listening to and learning. To gain the welfare and benefits of a Buddhist, we must think and act according to the Dharma we have learnt and not deviate from them. Why is it important to listen to and learn the Dharma? Once we know the purpose of listening to and learning the Dharma, we must listen to them frequently and repeatedly so that we can develop deeper and clearer understanding of the Dharma and apply them to our daily lives. The purpose of sending our children to school is to nurture them so that they will learn progressively and gain more knowledge that they can apply in their lives and work. Similarly by learning the Dharma frequently and repeatedly, we are able to gain the great bliss as mentioned earlier. So why not do it? 42

49 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ The Buddha once gave an analogy: a person is pierced by an ancient spear a hundred times in the morning. If he does not die from it, he will be pierced another hundred times in the afternoon. If he s still alive, he will be pierced yet another hundred times in the evening. To be alive even after being pierced by a spear 300 times within a single day; isn t that tremendous suffering? The suffering to be endured in seeking the Dharma is definitely less than the sufferings caused by all those piercings. Therefore, we must listen to and learn the Dharma. The reason why we are still stuck in Samsara is because we did not listen to and learn the Dharma and we did not associate with and learn from virtuous companions in our previous lives! Therefore, no matter how much suffering there is, we must be willing to endure it and treasure the chance to listen to and learn the Dharma. Once we do that, we will have opportunities for future liberation and attainment of Buddhahood. Is there a need to listen to the same Dharma teaching again? Rain or shine, we should always attend Dharma classes. The Buddha always reminds us, so long as there is a discourse on the Dharma, we must seize the opportunity to listen to it. 43

50 ~ BUDDHISM S TREASURE ~ Some people might think that because they have listened to a certain Dharma discourse before, there is no need to listen to it again. This is merely an excuse due to laziness! Even the Bodhisattvas are still listening to Dharma discourses. All the more we should be listening too! The two Bodhisattvas, Avalokitesvara Bodhisattva and Mahasthamaprata Bodhisattva, were always with Amitabha Buddha, not just to help Amitabha Buddha guide and save sentient beings but also to listen to and learn the Buddha s discourses. As long as they have not attained Buddhahood, the Bodhisattvas will continue to listen to and learn the Buddha s discourses. The same applies to Maitreya Bodhisattva. When Sakyamuni Buddha attained Buddhahood in the human realm, Maitreya Bodhisattva still came over to listen to and learn from him. The Bodhisattvas, especially those who are about to attain Buddhahood, will treasure being with the Buddha because it is then that they see most clearly the preciousness of a Buddha; as does a little girl or a young woman who only realizes the importance and greatness of her mother when she has her own children. Even the Bodhisattvas continue to listen to and follow the Buddha s discourses; all the more sentient beings like us should listen to the Dharma! We have not learnt much and do 44

51 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ not have an insightful understanding of the Dharma as the Bodhisattvas, so how can we say that we have heard the Dharma before? It is necessary for us to listen to the Dharma repeatedly and reflect upon them regularly, even those we have listened to and thought we understood. Good acts should be performed regularly How often do we perform good acts in society? Do we only perform it once? Of course not! We will continue to do it again and again, the more we do it the better. This is the mindset and attitude we must have when listening to Dharma teachings. No matter how many times we have listened to the Dharma, we will be equally happy. The Buddha once asked Maha Ananda to expound The Discourse on the Seven Factors of Enlightenment whilst he remained at the side and listened to the Discourse. Even the Buddha listens to the Dharma, who are we to say that we have known it all? What kind of attitude should we carry towards the Dharma? The Buddha has high respect for the Dharma. In one of his past lives, he offered himself as food to Maitreya Bodhisattva for the sake of the Dharma. The Buddha was a rabbit king living in the mountains. Maitreya Bodhisattva was also practicing diligently in the mountains. One year it was 45

52 ~ BUDDHISM S TREASURE ~ snowing and no food was available, hence, the Bodhisattva wondered if he should move to another place for his practice. Learning of the Bodhisattva s intention, the rabbit king thought, "The Bodhisattva may not be able to find food elsewhere too. It would be such a pity if an accomplished Bodhisattva who has realized the Dharma were to die while moving to another place." So the rabbit king told the Bodhisattva, "You do not need to go, I will find a way to provide you food." The Bodhisattva said, "You are only a rabbit, what means do you have?" The rabbit king had 500 followers and he instructed them to collect dry twigs and branches and pile them up into a heap. He told them to light up the heap of dry twigs and branches at a certain time the next day. The rabbit king had a son and he told his son his intention of offering himself as food. The son thought, "What a good deed my father is contemplating. I must do likewise." The rabbit king had told Maitreya Bodhisattva the time to come over for his food. The fire was started and just as the rabbit king was about to jump into the fire, his rabbit son leaped into the fire before him. Then, the rabbit king jumped in after his son. Maitreya Bodhisattva was then practicing loving kindness and compassion towards all sentient beings. When the Bodhisattva saw the rabbit king and son offering their lives 46

53 ~ EVERLASTING HAPPINESS, AS BUDDHA ATTAINS ~ selflessly to him, he thought it unfitting for himself as a Bodhisattva to feed on the meat of sentient beings. He then made a vow that when he becomes a Buddha, eating meat would break a major precept among his Buddha precepts. This rabbit king was Sakyamuni Buddha in his previous life. The rabbit king and son sacrificed their lives in order to protect and uphold the Dharma. We too must have the same determination to seek and sacrifice our lives when listening to and learning the Dharma. How can we be confident? Someone once asked: What should I do if I don t always have confidence in myself? The answer is, "Don t trust yourself or simply be confident of yourself. Build your trust and gain confidence from the Dharma instead. Read up on Dharma sutras, Dharma books, and work towards gaining an in depth understanding of the Dharma. With the right understanding, your every thought, word, and action will be in accordance with what the Buddha taught." Can I trust myself? Why can t I trust myself? What is wrong with trusting oneself? What is the so called self? It is the synthesis of ignorance, defilement, desires, habits, and ego. Therefore, do not trust yourself! When we learn the Dharma and gain confidence on 47

54 ~ BUDDHISM S TREASURE ~ the Dharma, our confidence will not be misplaced. By not creating actions that produce unwholesome consequences, not only will we go through life at ease, our defilements will also not arise. In this way, we will be able to acquire true bliss as Buddhists. What then is the Buddha s Dharma? 1) Mastering the law of cause and effect When we have mastered the essence of the law of causality, we have understood the Buddha s Dharma. What is the law of causality? There is a common saying of good begetting good and evil begetting evil. Wholesome actions do not produce unwholesome results; similarly, unwholesome actions do not produce wholesome results. 48