THE SORROWLESS FLOWERS
Thiện Phúc

VOLUME I

191. The Cultivation and Thoughts of Lay Practitioners
192. Buddhist Life
193. The Sigalaka Sutra (Advice To Lay People)
194. A Perfect Freedom
195. Cultivation
196. Two Modes of Practices
197. Three Kinds of Cultivation
198. Developping the Noble Eightfold Path
199. The Importance of Practice in Buddhism
200. Should We Wait Until After Retirement to Cultivate?

191. The Cultivation and Thoughts of Lay Practitioners

To help laypeople overcome their disturbing attitudes and stop committing harmful actions, the Buddha set out five precepts. During a brief ceremony performed by a monk or nun, laypeople can take refuge in the Triple Gem: Buddha, Dharma, and Sangha. At the same time, they can take any of the five lay precepts and become either an upasaka or upasika. When performing the ceremony, some masters include only the first precept of not killing, and let laypeople decide themselves to take any or all of the other four. Other masters give all five precepts at the time of giving refuge. Laypeople may also take eight precepts for a period of 24 hours every month. Many laypeople like to take the eight precepts on new and full moon days, or the end of the lunar month, or on Buddhist festivals, although they may be taken on any day. The first five of these eight are similar to the five lay precpets, with the expception that the precpet against unwise sexual behavior become abstinent from sex, because the precepts are kept for only one day (see Eight precepts). In Thailand’s and Cambodia’s traditions, there is a custom whereby most young men become monks and hold the Sramanera precepts for three months, at least once during their lives. They usually do this when they are young adults as it gives them a foundation in strict ethics and is very auspicious for their families. At the end of the three month period, they give back their precepts and return to worldly family life.

Concerning the ideas of a Buddhist in the Path of Cultivation, in the Satipatthana Sutra, the Buddha explained His Way of Enlightenment. Here, mental objects are mindfully examined and observed as they arise within. The task here is to be aware of the thoughts that arise and pass away within the mind. You must slowly understand the nature of thoughts. You must know how to make use of the good thoughts and avoid the danger of the harmful thoughts. Your thoughts need constant watching if the mind is to be purified. Concerning the methods of mindfulness of thoughts and mental states, the Buddha taught: “To sit alone and concentrate the mind on the thoughts. To watch the good thoughts and observe how they affect your mental state. To watch the harmful thoughts and observe how they disturb your mental state. Do not try to fight with the thoughts, for the more you try to fight them, the more you have to run with them. Simply observe the thoughts dispassionately and so create the opportunity to go beyond them. The moving beyond all thoughts and knowledge bring peace, harmony, and happiness. Simply observe these thoughts, you will slowly come to understand how to control evil thoughts and to encourage good thoughts. In the course of your working day, try to observe your thinking process. Simply observe and do not identify with this process.” To be able to do these, you will experience an endless inner happiness and peace even though you are living in a society that is full of troubles, sufferings and afflictions. Thought transformation is one of the methods of cultivation that can help laypeople achieve peace, mindfulness, liberation or enlightenment in this very life. This is a way to live each moment to the fullest, for example, when we wash dishes or clothes, we think ‘may I help all beings cleanse their minds of disturbing attitudes and obscurations.’

According to Mahamudra Master, an Indian famous monk: “Thought is like a horse, let it go free, just like a dove released from a ship in the middle of the infinite ocean. For just as the bird finds nowhere to land but back on the ship, thoughts have no place to go other than returning to their place of origin.” Thus, Mahamudra Master wrote a verse on “Thought” as follow:

Clouds that drift in the sky have no roots.
They have no home.
Conceptual thoughts that float in the mind are the same.
When we see the nature of mind,
All discrimination ends.

192. Buddhist Life

Buddhism never separates itself from the secular life. On the contrary, the Buddha always reminded his followers, monks, nuns, upasakas and upasikas, to live the best and highest life and to get the most out of life. However, the best joy in life according to Buddhism are not the pleasures and materials, but the light-hearted and joyful happiness at all time in mind. Sincere Buddhists should always remember that it is true that we must study the Buddha’s teachings, but the main thing is to live them in our daily life. If we can do this, we are truly Buddhists of a living Buddhism. If not, we are only embracing the corpse of a dead Buddhism. According to the Avatamsaka Sutra, there are two aspects of the Buddhist life.

Everyone has hopes that his wishes will be fulfilled someday. Hope itself is not wrong, for hope will help people try to reach to better situations. However, when a person begins to expect things have to happen the way he or she wishes, he or she begins to have trouble with disappointment. Thus, the Buddha taught: “Suffering of frustrated desire,” or unfulfilled wishes cause suffering (suffering due to unfulfilled wishes), or cannot get what one wants causes suffering. The pain which results from not receiving what one seeks, from disappointed hope or unrewarded effort, one of the eight sorrows. And therefore, the Buddha advised his disciples “content with few desires.” “Content with few desires” means having few desires; “knowing how to feel satisfied” means being content. Knowing how to feel satisfied with few possessions means being content with material conditions that allow us to be healthy and strong enough to practice the Way. “Knowing how to feel satisfied and being content with material conditions” is an effective way to cut through the net of passions and desires, attain a peaceful state of body and mind and accomplish our supreme goal of cultivation

There are some people who regard this life as a life of suffering or pessimists may be tolerated as long as they are simply feeling dissatisfied with this life, but when they begin to give up this life as hopeless and try to escape to a better life by practicing austerities or self-mortifications, then they are to be abhorred. Some people believe that Buddhism is pessimistic because its significant viewpoint on the idea that there is nothing but hardship in this world, even pleasures end in hardship. It is totally wrong thinking that way. Buddhism believes that in this present life, there are both pleasures and hardships. He who regards life as entirely pleasure will suffer when the so-called “happiness” ceases to exist. The Buddha believes that happiness and sufferings intertwine in our daily life. If one is ignorant of the fact that pleasures can cause hardships, one will be disappointed when that fact presents itself. Thus the Buddha teaches that one should regard hardship as hardship, accepting it as a fact and finding way to oppose it. Hence his emphasis on perserverance, fortitude, and forebearance, the latter being one of the six Perfections. In short, according to the Buddhist view, there are both pleasures and hardships in life, but one must not be discouraged when hardship comes, or lose oneself in rapture of joy when pleasure comes. Both pleasures and hardships must be taken alike with caution for we know that pleasures end in hardship. From this understanding, sincere Buddhists will be determined to cultivate diligently to turn both worldly pleasures and hardships to an eternally transcendental joy. It is to say that we are not bound to both worldly pleasures and hardships at all times. They come and go naturally. We are always live a life without worries, without afflictions because we know for sure that everything will pass. The Buddhist point of view on both optimism and pessimism is very clear: Buddhism is not optimistic nor pessimistic on human life. Two extremes of both optimism and pessimism are prevented by the moderate doctrine of Buddhism.

In Theravada countries, “Pirit” is a Pali term for a common practice for protecting of the Three Gems of laypeople, which involves reciting Buddhist texts as a way of generating merit. Often laypeople make donations to monks who do the recitation, believing that this activity makes merit both by supporting the monks and by causing the texts to be chanted. It is believed that this activity helps those who engage in it to accrue merit, which is conductive to a better rebirth, and it is also thought to bring benefits in the present life. The most common form of pirit involves a group of monks who chant a set of texts during the course of a night, then dedicate the merit to all beings. A worthwhile life, according to Mahayana Buddhist point of view, does not consist in merely spending one’s life in peace and quiet but in creating something good for other beings. When one tries to become a better person through his practice, this endeavor is the creation of good. When he does something for the benefit of other people, this is the creation of a still higher standard of good. The various arts are the creation of beauty, and all honest professions are the creation of various kinds of energy that are beneficial to society. Creation is bound to bring with it pain and hardship. However, one finds life worth living when one makes a strenuous effort for the sake of something good. He endeavors to become a little better a person and to do just a little more for the good of other people, through such positive endeavor we are enabled to feel deep joy in our human lives.

Buddhism has a very special point of view in “outer appearance or inner world” . For the understanding of the world within, science may not be of much help to us. Ultimate truth can not be found in science. To the scientist, knowledge is something that ties him more and more to this sentient existence. That knowledge, therefore, is not saving knowledge. To one who views the world and all it holds in its proper perspective, the primary concern of life is not mere speculation or vain voyaging into the imaginary regions of high fantasy, but the gaining of true happiness and freedom from ill or unsatisfactoriness. To him, true knowledge depends on this question: “Is this learning according to actuality? Can it be of use to us in the conquest of mental peace and tranquility, of real happiness?” To understand the world within we need the guidance, the instruction of a competent and genuine seer clarity of vision and depth of insight penetrate into the deepest recesses of life and cognize the true nature that underlies all appearance. He, indeed, is the true philosopher, true scientist who has grasped the meaning of change in the fullest sense and has transmuted this understanding into a realization of the deepest truths fathomable by man, the truths of the three signs or characteristics: Impermanence, Unsatisfactoriness, Non-self. No more can he be confused by the terrible or swept off his feet by the glamor of thing ephemeral. No more is it possible for him to have a clouded view of phenomena; for he has transcended all capacity for error through the perfect immunity which insight alone can give. Cultivator of the Way must leave behind everything, must use proper knowledge and views as their standard and cultivate vigorously. Our goal is to ‘leave behind the mark of speech’, so that there is nothing left to say. We also want to ‘leave behind the mark of the mind and its conditions,’ so that there is nothing left to climb on. We want to ‘leave behind the mark of written words.’ Once words also are gone, they can not represent our speech at all. Since there is no way to express with words, what is there to remember? What is there that we can not put down? What is left to take so seriously? We should apply ourselves to this, and stop toying with superficial aspects.

193. The Sigalaka Sutra (Advice To Lay People)

Thus, I have heard. Once the Lord was staying at Rajagaha, at the Squirrel’s Feeding Place in the Bamboo Grove. And at that time, Sigalaka the householder’s son, having got up early and gone out of Rajagaha, was paying homage, with wet clothes and hair and with joined palms, to the different directions: to the east, the south, the west, the north, the nadir and the zenith.

And the Lord, having risen early and dressed, took his robe and bowl and went to Rajagaha for alms and seeing Sigalaka paying homage to the different directions, he said: “Householder’s son, why have you got up early to pay homage to the different directions?”

Sigalaka respectfully responded: “Lord, my father, when he was dying, told me to do so. And so Lord, out of respect for my father’s words, which I revere, honor and hold secred, I got up early to pay sacred homage in this way to the six directions.”

The Buddha asked: “But householder’s son, that is not the right way to pay homage to the six directions according to the Ariyan discipline.”

Sigalaka respectfully responded: “Well, Lord, how should one pay homage to the six directions according to the Ariyan discipline? It would be good if the Blessed Lord were to teach me the proper way to pay homage to the six directions, according to the Ariyan discipline.

The Buddha said: “Then listen carefully, pay attention and I will speak.

“Yes, Lord,” said Sigalaka.

The Lord spoke: “Young householder, it is by abandoning the four defilements of action; by not doing evil from the four causes; by not following the six ways of wasting one’s substance; through avoiding these fourteen evil ways, that the Ariyan disciple covers the six directions, and by such practice becomes a conqueror of both worlds, so that all will go well with him in this world and the next, and at the breaking up of the body after death, he will go to a good destiny, a heavenly world. What are the four defilements of action that are abandoned? They are taking life, taking what is not given, sexual misconduct, and lying speech. These are the four defilements of action that he abandons. Taking life and stealing, lying, adultery; the wise reprove. What are the four causes of evil from which he refrains? Evil action springs from attachment, it springs from ill-will, it springs from folly, it springs from fear. If the Ariyan disciple does not act out of attachment, ill-will, folly or fear, he will not do evil from any one of the the four causes.”

And the Well-Farer having spoken, the Teacher added: “Desire and hatred, fear and folly. He who breaks the law through these, loses all his fair reputation (merit), like the moon at waning-time. Desire and hatred, fear and folly. He who never yields to these, grows in goodness and merit, like the mon at waxing-time.”

The Lord continued to teach: “And which are the six ways of wasting one’s subtance? Here are the six ways of wasting one’s substance: addiction to strong drinks and sloth-producing drugs is one way of wasting one’s substance; haunting the streets at unfitting time; attending fairs; being addicted to gambling; keeping bad company; habitual idleness. There are six dangers attached to addiction to strong drinks and sloth-producing drugs: present waste of money; increased quarrelling; liability to sickness; loss of good name; indecent exposure of one’s person; weakening of the intellect. There are six dangers attached to haunting the streets at unfitting time: one is defenseless and without protection; wife and children are defenseless and without protection; one’s property is defenseless and without protection; one is suspected of crimes; false reports are pinned on one; one encounters all sorts of unpleasantness. There are six dangers attached to frequenting fairs: one is always thinking, where there is dancing; where there is sinning; where they are playing music; where they are reciting; where there is hand-clapping; where the drums are. There are six dangers attached to gambling: the winner makes enemies; the loser bewails his loss; one wastes one’s present wealth; one’s word is not trusted in the assembly; one is despised by one’s friends and companions; one is not in demand for marriage. Therefore, a gambler cannot afford to maintain a wife.

There are six dangers attached to keeping bad company: the danger of gamblers, the danger of any glutton, the danger of the drunkard, the danger of cheaters, the danger of tricksters, and the danger of the bully. There are six dangers attached to idleness: thinking it’s too cold, one does not work; thinking it’s too hot, one does not work; thinking it’s too early, one does not work; thinking it’s too late, one does not work; thinking I’m too hungry, one does not work; and thinking I’m full, one does not work.

And the Well-Farer having spoken, He added: “Some are drinking-mates, and some profess their friendship to your face. But those who are your friends in need, they alone are friends indeed. Sleeping late, adultery picking quarrels, doing harm. Evil friends and stinginess, these six things destroy a man. He who goes with wicked friends, and spends his time in wicked deeds. In this world and the next as well that man will come to suffer woe. Dicing, wenching, drinking too, dancing, singing, daylight sleep, untimely prowling, evil friends, and stinginess destroy a man. He plays with dice and drinks strong drink, and goes with others’ well-loved wives. He takes the lower, baser course, and fades away like waning moon. The drunkard, broke and destitute, ever thirsting as he drinks, like stone in water sinks in debt, soon bereft of all his kin. He who spends his days in sleep, and makes the night his waking time, ever drunk and lecherous, cannot keep a decent home. Too cold! Too hot! Too late! They cry, they are pushing all their work aside, till ever chance they might have had of doing good has slipped away. But he who reckons cold and heat as less than straws, and like a man undertakes the task in hand, his joy will never grow the less.

Householder’s son, there are four types who can be seen as foes in friendly disguise. The man who takes everything. The man who takes everything, can be seen to be a false friend for four reasons. The first type is he who takes everything. The second type is he who wants a lot for very little. The third type is he who must do, he does out of fear. The fouth type is he who seeks his own ends. The great talker is not considered a friend. The great talker can be seen to be a false friend for four reasons. The first type is he who talks of favours in the past. The second type is he who talks of favours in the future. The third type is he whose mouths empty phrases of goodwill. The fouth type is he pleads inability owing to some disaster when something needs to be done in the present.

The flatterer cannot be consider a friend. The flatterer can be seen to be a false friend for four reasons: he assents to bad actions, but dissents from good actions. He praises you to your face, but he disparages you behind your back. The fellow-spendthrift cannot be consider a friend. The fellow-spendthrift can be seen to be a false friend for four reasons. First, he is a companion when you indulge in strong drink. Second, he is a companion when you haunt the streets at unfitting times. Third, he is a companion when you frequent fairs. Fourth, he is a companion when you indulge in gambling. And the Well-farer having spoken, He added: “A friend who seeks what he can get, a friend who talks but empty words, a friend who merely flatters you, and a friend who is a fellow-wastrel. These four are really foes, not friends, the wise man, recognizing this, should hold himself aloof from them as from some path of panic fear.”

Householder’s son, there are four types who can be seen to be loyal friends. The first type of friend is he who is a helper. The helpful friend can be seen to be a loyal friend in four ways: he looks after you when you are inattentive; he looks after your possessions when you are inattentive; he is a refuge when you are afraid; and when some business is to be done he lets you have twice what you ask for. The second type of friend is he who is the same in happy and unhappy times. The friend who is the same in happy and unhappy times can be seen to be a loyal friend in four ways: he tells you his secrets; he guards your secrets; he does not let you down in misfortune; and he would even sacrifice his life for you. The third type of friend is he who pints out what is good for you. The friend who points out what is good for you can be seen to be a loyal friend in four ways: he keeps you from wrongdoing; he supports you in doing good; he informs you of what you did not know; and he points out the path to Heaven. The fourth type of friend is he who is sympathetic. The sympathetic friend can be seen to be a loyal friend in four ways: he does not rejoice at your misfortune; he rejoices at your good fortune; he stops others who speaks against you; and he commends others who speak in praise of you.

The Well-Farer having spoken, He added: “A friend who is a helper, a friend in times both good and bad, a friend who shows the way that’s right, a friend who’s full of sympathy. These four kinds of friends the wise should know at their true worth, and he should cherish them with care, just like a mother with her dearest child. The wise man trained and disciplined shines out like a beacon-fire. He gathers wealth just as the bee gathers honey, and it grows like an ant-hill higher yet. With wealth so gained the layman can devote it to his people’s good. He should divide his wealth in four, this will most advantage bring one part he may enjoy at will, two parts he should put to work, and the fourth part he should set aside as reserve in times of need.”

How householder’s son, does the Ariyan disciple protect the six directions? These six things are to be regarded as the six directions. First, the East denotes mother and father. There are five ways in which a son should minister to his mother and father as the Eastern direction. He should think having been supported by them, I will support them, I will perform their duties for them, I will keep up the family tradition, I will be worthy of my heritage; and after my parents’ deaths, I will distribute gifts on the their behalf. There are five ways in which the parents, so ministered to by their son as Eastern direction. They will restrain him from evil, will support him in doing good, will teach him some skill, will find him a suitable wife; and in due time, they will hand over his inheritance to him. In this way the Eastern direction is covered, making it at peace and free from fear.

The South denotes teachers. There are five ways in which pupils should minister to their teachers as the Southern direction: by rising to greet them, by serving them, by being attentive, by waiting on them, and by mastering the skills they teach. There are five ways in which their teachers, thus ministered to by their pupils as the Southern direction, will reciprocate: will give thorough instruction, make sure they have grasped what they should have duly grasped, given them a thorough grounding in all skills, recommend them to their friends and colleagues, and provide them with security in all directions. In this way the Southern direction is covered, making it at peace and free from fear.

The West denotes wife and children. There are five ways in which a husband should minister to his wife as the Western direction: by honouring her, by not disparaging her, by not being unfaithful to her, by giving authority to her, and by providing her with adornments. There are five ways in which a wife, thus ministered to by her husband as the Western direction, will reciprocate: by properly organizing her work, by being kind to the relatives, by not being unfaithful, by protecting husband’s property, and by being skillful and diligent in all she has to do. In this way the Western direction is covered, making it at peace and free from fear.

The North denotes friends and companions. There are five ways in which a man should minister to his friends and companions as the Northern direction: by giving alms, by kindly words, by looking after their welfare, by treating them like himself, and by keeping his words. There are five ways in which friends and companions, thus administered to by a man as the Northern direction, will reciprocate: by looking after him when he is inattentive, by looking after his property when he is inattentive, by being a refuge when he is afraid, by not deserting him when he is in trouble, and by showing concern for his children. In this way the Northern direction is covered, making it at peace and free from fear.

The Nadir denotes servants and helpers. There are five ways in which a master should minister to his servants and workpeople as the Nadir direction: by arranging their work according to their strength, by supplying them with food and wages, by looking after them when they are ill, by sharing special delicacies with them, and by letting them off work at the right time. There are five ways in which servants and workpeople, thus ministered to by their master as the Nadir, will reciprocate: will get up before him, will go to bed after him, take only what they are given, do their work properly, and be bearer of his praise and good repute. In this way the Nadir is covered, making it at peace and free from fear.

The Zenith denotes ascetics and Brahmins. There are five ways in which a man should minister to ascetics and Brahmins as the Zenith: by kindness in bodily deed, by kindness in speech, by kindness in thought, by keeping an open house for them, and by supplying their bodily needs. The ascetics and Brahmins , thus ministered to by him as the Zenith, will reciprocate in six ways: will restrain him from evil, will encourage him to do good, will be benevolently compassionate toward him, will teach him what he has not heard, will help him purify what he has heard, and will point out to him the way to Heaven. In this way the Zenith is covered, making it at peace and free from fear.

The Well-Farer having spoken, He added: “Mother, father are the East, teachers are the Southward point, wife and children are the West, friends and colleagues are the North, servants and workers are Below, Ascetics and Brahmins are Above. These directions all should be honoured by a clansman true. He who’s wise and disciplined, kindly and intelligent, humble, free from pride. Such a one may honour gain. Early rising, scorning sloth, unshaken by adversity, of faultless conduct, ready wit. Such a one may honour gain. Making friends, and keeping them, welcoming, no stingy host, a guide, philosopher and friend. Such a one may honour gain. Giving gifts and kindly speech, a life well-spent for others’ good, even-handed in all things, impartial as each case demands: these things make the world go round, like the chariot’s axle-pin. If such things did not exist, no mother from her son would get any honour and respect, nor father either, as their due. But since these qualities are held by the wise in high esteem, they are given prominence and are rightly praised by all.

At these words, Sigalaka said to the Lord: “Excellent, Reverend Gotama, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost or to bring an oil-lamp into a dark place, so that those with eyes could see what was there. Just so the Reverend Gotama has expounded the Dharma in various ways, May the reverend accept me as a lay-follower from this day forth as long as life shall last!

194. A Perfect Freedom

To understand Buddhism properly we must begin at the end of the Buddha’s career. The year 486 B.C. or thereabouts saw the conclusion of the Buddha’s activity as a teacher in India. The death of the Buddha is called, as is well known, ‘Nirvana,’ or ‘the state of the fire blown out.’ When a fire is blown out, nothing remain to be seen. So the Buddha was considered to have enetered into an invisible state which can in no way be depicted in word or in form. Just prior to his attaining Nirvana, in the Sala grove of Kusinagara, the Buddha spoke to His disciples to the following effect: “Do not wail saying ‘Our Teacher has pased away, and we have no one to follow.’ What I have taught, the Dharma (ideal) with the disciplinary (Vinaya) rules, will be your teacher after my departure. If you adhere to them and practice them uninterruptedly, is it not the same as if my Dharma-body (Dharmakaya) remained here forever?” In spite of these thoughtful instructions some of his disciples were expressing a dissenting idea even before his funeral. It was natural, therefore, for the mindful elders to think of calling a council of elders in order to preserve the orthodox teaching of the Buddha. They consulted King Ajatasatru who at once ordered the eighteen monasteries around his capital to be repaired for housing the members of the coming Council of Rajagriha. When the time arrived five hundred selected elders met together. Ananda rehearsed the Dharmas (sutras) while Upali explained the origin of each of the Vinaya rules. There was no necessity of rehearsing the Vinaya rules themselves since they had been compiled during the Buddha’s lifetime for weekly convocation for confessions. At the council a fine collection of the Dharma and the Vinaya was made, the number of Sutras was decided, and the history of the disciplinary rules was compiled. The result of the elders’ activity was acknowledged as an authority by those who had a formalistic and realistic tendency. There were , however, some who differed from them in their opinion. Purana, for instance, was skilled in preaching. Purana was in a bamboo grove near Rajagriha during the council, and, being asked by some layman, is said to have answered: “The council may produce a fine collection. But I will keep to what I heard from my teacher myself. So we may presume that there were some who had idealistic and free-thinking tendencies.

195. Cultivation

To lead a religious life. Cultivation in Buddhism is to put the Buddha’s teachings into practice on a continued and regular basis. Cultivation in Buddhism also means to nourish the seeds of Bodhi by practicing and developing precepts, dhyana, and wisdom. Thus, cultivation in Buddhism is not soly practicing Buddha recitation or sitting meditation, it also includes cultivation of six paramitas, ten paramitas, thirty-seven aids to Enlightenment, etc. Sincere Buddhists should always remember that time is extremely precious. An inch of time is an inch of life, so do not let the time pass in vain. Someone is thinking, “I will not cultivate today. I will put it off until tomorrow.” But when tomorrow comes, he will put it off to the next day. He keeps putting it off until his hair turns white, his teeth fall out, his eyes become blurry, and his ears go deaf. At that point in time, he wants to cultivate, but his body no longer obeys him. Sincere Buddhists should always remember that living in this world, we all are like fish in a pond that is evaporating. We do not have much time left. Thus ancient virtues taught: “One day has passed, our lives are that much less. We are like fish in a shrinking pond. What joy is there in this? We should be diligently and vigorously cultivating as if our own heads were at stake. Only be mindful of impermanence, and be careful not to be lax.” From beginningless eons in the past until now, we have not had good opportunity to know Buddhism, so we have not known how to cultivate. Therefore, we undergo birth and death, and after death, birth again. Oh, how pitiful! Today we have good opportunity to know Buddhism, why do we still want to put off cultivating? Sincere Buddhists! Time does not wait anybody. In the twinkling of an eye, we will be old and our life will be over!

There are as many as eighty-four thousand Dharma-doors for cultivating the Path. For the sake of understanding, we should be familiar with each one of these Dharma-doors. You should not limit yourself in just a single method of cultivation. However, for the sake of practicing, we should focus on the dharma-door that is the most appropriate for us. “Tu” means correct our characters and obey the Buddha’s teachings. “Tu” means to study the law by reciting sutras in the morning and evening, being on strict vegetarian diet and studying all the scriptures of the Buddha, keep all the precepts; however, the most important factors in real “Tu” are to correct your character, to eliminate bad habits, to be joyful and compassionate, to build virtue. In reciting sutras, one must thoroughly understand the meaning. Furthermore, one should also practise meditation on a daily basis to get insight. For laypeople, “Tu” means to mend your ways, from evil to wholesome (ceasing transgressions and performing good deeds). According to the first patriarch Bodhidharma, “Requite hatred” is one of the four disciplinary processes. What is meant by ‘How to requite hatred?’ Those who discipline themselves in the Path should think thus when they have to struggle with adverse conditions: “During the innumerable past eons I have wandered through multiplicity of existences, never thought of cultivation, and thus creating infinite occasions for hate, ill-will, and wrong-doing. Even though in this life I have committed no violations, the fruits of evil deeds in the past are to be gathered now. Neither gods nor men can fortell what is coming upon me. I will submit myself willingly and patiently to all the ills that befall me, and I will never bemoan or complain. In the sutra it is said not to worry over ills that may happen to you, because I thoroughly understand the law of cause and effect. This is called the conduct of making the best use of hatred and turned it into the service in one’s advance towards the Path.

In the Dharmapada Sutra, the Buddha taught: “He who applies himself to that which should be avoided, not cultivate what should be cultivated; forgets the good, but goes after pleasure. It’s only an empty admiration when he says he admires people who exert themselves in meditation (Dharmapada 209).” According to the Forty-Two Sections Sutra, one evening a Sramana was reciting the Sutra of Bequeating the Teaching by Kasyapa Buddha. His mind was mournful as he reflected repentantly on his desie to retreat. The Buddha asked him: “When you were a householder in the past, what did you do?” He replied: “I was fond of playing the lute.” The Buddha said: “What happened when the strings were slack?” He replied: “They did not sound good.” The Buddha then asked: “What happened when the strings were taut?” He replied: “The sounds were brief.” The Buddha then asked again: “What happened when they were tuned between slack and taut?” He replied: “The sounds carried.” The Buddha said: “It is the same with a Sramana who cultivates or studies the Way. If his mind is harmonious, he can obtain (achieve) the Way. If he is impetuous about the Way, this impetuousness will tire out his body, and if his body is tired, his mind will give rise to afflictions. If his mind produces afflictions, then he will retreat from his practice. If he retreats from his practice, it will certainly increase his offenses. You need only be pure, peaceful, and happy and you will not lose the Way.”

We can cultivate in charity. The pitiable, or poor and needy, as the field or opportunity for charity. We can also cultivate the field of religion and reverence of the Buddhas, the saints, the priesthood. We can also cultivate of happiness by doing offerings to those who are still in training in religion. Or we can cultivate by making Offerings to those who have completed their course. According to The Commentary on the Ten Stages of Bodhisattvahood, there are two paths of cultivation. The first way is “the Difficult Path”. The difficult path refers to the practices of sentient beings in the world of the five turbidities, who, through countless Buddha eras, aspire to reach the stage of Non-Retrogression. The difficulties are truly countless, as numerous as specks of dust or grains of sand, too numerous to imagine; however, there are basically five major kinds of difficulties: externalists are legion, creating confusion with respect to the Bodhisattva Dharma; evil beings destroy the practitioner’s good and wholesome virtues; worldly merits and blessings can easily lead the practitioner astray, so that he ceases to engage in virtuous practices; it is easy to stray onto the Arhat’s path of self-benefit, which obstructs the Mind of great loving kindness and great compassion; and relying exclusively on self-power, without the aid of the Buddha’s power, make cultivation very difficult and arduous; it is like the case of a feeble, handicapped person, walking alone, who can only go so far each day regardless of how much effort he expends. The second way is the Easy Path. The easy path of cultivation means that, if sentient beings in this world believe in the Buddha’s words, practice Buddha Recitation and vow to be reborn in the Pure Land, they are assisted by the Buddha’s vow-power and assured of rebirth. This is similar to a person who floats downstream in a boat; although the distance may be thousands of miles far away, his destination will be reached sooner or later. Similarly, a common being, relying on the power of a ‘universal mornach’ or a deity, can traverse the five continents in a day and a night, this is not due to his own power, but, rather, to the power of the monarch. Some people, reasoning according to ‘noumenon,’ or principle may say that common beings, being conditioned, cannot be reborn in the Pure Land or see the Buddha’s body. The answer is that the virtues of Buddha Recitation are ‘unconditioned’ good roots. Ordinary, impure persons who develop the Bodhi Mind, seek rebirth and constantly practice Buddha Recitation can subdue and destroy afflictions, achieve rebirth and, depending on their level of cultivation, obtain vision of the rudimentary aspects of the Buddha (the thirty-two marks of greatness, for example). Bodhisattvas, naturally, can achieve rebirth and see the subtle, loftier aspects of the Buddha, i.e., the Dharma body. There can be no doubt about this. Thus the Avatamsaka Sutra states: “All the various Buddha lands are equally purely adorned. Because the karmic practices of sentient beings differ, their perceptions of these lands are different.”

196. Two Modes of Practices

According to Buddhist traditions, there are two modes or values of observing commandments. First, prohibitive or restraining from evil. Second, constructive or constraining to goodness. According to Most Venerable Thích Thiền Tâm in The Thirteen Patriarchs of Pureland Buddhism, Buddha Recitation has two components: Practice-Recitation and Theory-Recitation. The application of harmonizing Theory and Practice. If cultivators are able to practice Buddha Recitation in this way and maintain it throughout their lives, then in the present life, they will attain the Buddha Recitation Samadhi and upon death they will gain Rebirth to the Highest Level in the Ultimate Bliss World. The first way is the “Practice-Recitation”. Reciting the Buddha-name at the level of phenomenal level means believing that Amitabha Buddha exists in His Pure Land in the West, but not yet comprehending that he is a Buddha created by the Mind, and that this Mind is Buddha. It means you resolve to make vows and to seek birth in the Pure Land, like a child longing for its mother, and never forgetting her for a moment. This is one of the two types of practices that Most Venerable Thích Thiền Tâm mentioned in The Thirteen Patriarchs of Pureland Buddhism. Practice-Recitation means having faith that there is a Buddha named Amitabha in the West of this Saha World, the cultivators should be about the theory: mind can become Buddha, and mind is Buddha. In this way, they practice Buddha Recitation diligently and vigorously like children missing their mother, without a moment of discontinuity. Thereafter, sincerely vow and pray to gain rebirth in the Ultimate Bliss World. Practice-Recitation simply means people reciting Buddha’s name without knowing the sutra, the doctrine, Mahayana, Hinayana teachings, or anything else. It is only necessary for them to listen to the teaching of a Dharma Master that in the Western direction, there is a world caled Ultimate Bliss; in that world there are Amitabha Buddha, Avalokitesvara, Mahasthamaprapta, and Great Ocean Assembly of Peaceful Bodhisattvas. To regularly and diligently practice Reciting Amitabha Buddha’s Name as many times as they possibly can, follow by reciting the three enlightened ones of Avalokitesvara, Mahasthamaprapta, and Great Ocean Assembly of Peaceful Bodhisattvas. Thereafter, sincerely and wholeheartedly vow and pray to gain rebirth in the Pureland of Ultimate Bliss. After hearing the above teachings, practictioners should maintain and cultivate as they were taught, making vows to pray for rebirth in the Ultimate Bliss World for the remainder of their lives, to their last bath, and even after they have passed away, they continue to remember to recite Buddha’s name without forgetting. This is called Practice-Recitation. Cultivators are guaranteed to gain rebirth in the Ultimate Bliss World. The second method is the “Theory-Recitation”. This is one of the two types of practices that Most Venerable Thích Thiền Tâm mentioned in The Thirteen Patriarchs of Pureland Buddhism. Theory-Recitation is to have faith that Amitabha Buddha in the Western Direction is pre-existing and is an inherent nature within everyone because Buddha arises from within cultivator’s mind. Thereafter, the cultivators use the “Virtuous Name” already complete within their minds to establish a condition to tame the mind and influence it to “Never ever forget to recite the Buddh’a name.” Theory-Recitation also means “the people reciting Buddha” are individuals who learn and examine the sutra teachings, clearly knowing different traditions, doctrines, and deepest and most profound dharma teachings, etc. Generally speaking, they are well-versed knowledgeable, and understand clearly the Buddha’s Theoretical teachings such as the mind creates all ten realms of the four Saints and the six unenlightened. Amitabha Buddha and Buddhas in the ten directions are manifested within the mind. This extends to other external realities such as heaven, hell, or whatever, all are the manifestations within the mind. The virtuous name of Amitabha Buddha is a recitation that already encompasses all the infinite virtues and merits accumulated through the vow-power of Amitabha Buddha. Use the one recitation of “Namo Amitabha Buddha” as a rope and a single condition to get hold of the monkey-mind and horse-thoughts, so it can no longer wander but remain undisturbed and quiescent. At minimum, this will allow the cultivator to have a meditative mind during the ritual or at least for several minutes of that time. Never forgetting to maintain that recitation. Vowing to gain rebirth.

197. Three Kinds of Cultivation

According to Buddhist traditions, there are three sources of cultivation. The first method is the cultivation of Compassion and pity. The second method is the cultivation of Patience. The third method is the cultivation of emptiness or unreality of all things. Everything is being dependent on something else and having no individual existence apart from other things; hence the illusory nature of all things as being composed of elements and not possessing reality. For lay people, the Buddha always reminded about the three means to cultivate or practice Buddha dharma in their daily activities. First, to control one’s body for not doing bad deeds. Second, to control one’s mouth for not speaking vain talk or harsh speech. Third, to control one’s mind for not wandering with unwholesome karma. For the hearers, there are also three ways of cultivation. These are also three ways of discipline of Sravaka. These three trainings are the three inseparable aspects for any cultivators. The three Universal Characteristics (Existence is universally characterized by impermanence, suffering and not-self). Three methods according to the Mahayana Buddhism. First, practice on the impermanence. No realization of the eternal, seeing everything as everchanging and transient. Second, practice on suffering. Joyless, through only contemplating misery and not realizing the ultimate nirvana-joy. Third, practice on non-self. Non-ego discipline, seeing only the perishing self and not realizing the immortal self. While according to the Theravadan Buddhism, three ways to Enlightenment are “Sila-Samdhi-Prajna”. First, keeping the precepts, or training in Moral discipline by avoiding karmically unwholesome activities. Cultivating ethical conduct. Second, mental discipline, or training the mind in Concentration, or practicing concentration of the mind. Third, wisdom or prajna, meaning always acting wisely, or training in Wisdom, the development of prajna through insight into the truth of Buddhism. These are also the three studies or endeavors of the non-outflow, or the those who have passionless life and escape from transmigration. In Buddhism, there is no so-called cultivation without discipline, and also there is no Dharma without discipline. Precepts are considered as cages to capture the thieves of greed, anger, stupidity, pride, doubt, wrong views, killing, stealing, lust, and lying. In the same manner with keeping precepts, in Buddhism, there is no so-called cultivation without concentration, or training the mind. The resulting wisdom, or training in wisdom. If you want to get rid of greed, anger, and ignorance, you have no choice but cultivating discipline and samadhi so that you can obtain wisdom paramita. With wisdom paramita, you can destroy these thieves and terminate all afflictions.

198. Developping the Noble Eightfold Path

In the Connected Discourses of the Buddha, Chapter Esanavaggo (Searches), the Buddha taught that in order to develop the Noble Eightfold Path, Buddhist cultivators should cultivate many kinds of dharmas from searches, arrogances, existence, sufferings, to barrenness, stains, troubles, feelings, cravings, floods, yokes, clinging, knots, desires, hindrances, aggregate of grasping, and so on.

There are three kinds of searches. First, the search for sensual pleasure. Second, the search for existence. Third, the search for a holy life. To cultivate these three searches, devout Buddhists should do the followings: direct knowledge of the three searches, full understanding of the three searches, the utter destruction of the three searches, and the abandoning of the three searches.

There are also three kinds of “Arrogance”. First, the arrogance of ‘I am superior.’. Second, the arrogance of ‘I am equal.’ Third, the arrogance of ‘I am inferior.’ To cultivate these three arrogances, devout Buddhists should do the followings: direct knowledge of all three kinds of arrogance, full understanding of all three kinds of arrogance, the utter destruction of all three kinds of arrogance, and the abandoning of all three kinds of arrogance.

There are also three kinds of “Taints”. First, the intoxicant of worldly desires or sensual pleasures. Second, the love of existence in one of the conditioned realms. Third, the defilements of ignorance in mind. To cultivate these three taints, devout Buddhists should do the followings: direct knowledge of all three kinds of taints, full understanding of all three kinds of taints, the utter destruction of all three kinds of taints, and the abandoning of all three kinds of taints.

There are three kinds of existence or three states of mortal existence in the trailikya. First, the qualities (good, bad, length, shortness). Second, the phenomenal things. Third, the noumenal or imaginary, understood as facts and not as illusions. There are also three other kinds of existence or three states of mortal existence in the trailikya. First, the existence in the realm of desire (sense-sphere existence). Second, the existence in the realm of form (form-sphere existence). Third, the existence in the realm of formlessness or the immaterial realm (formless-sphere existence). There are also three other kinds of existence or three states of mortal existence in the trailikya. First, the present existence or the present body and mind. Second, the intermediate state of existence. Third, the existence in the future state. To cultivate these three kinds of existence, devout Buddhists should do the followings: direct knowledge of these three kinds of existence, full understanding of the three searches, the utter destruction of these three kinds of existence, and the abandoning of these three kinds of existence.

There are three kinds of suffering. First, “suffering due to pain” (dukkha as ordinary suffering, or suffering that produce by direct causes or suffering of misery, Including physical sufferings such as pain, old age, death; as well as mental anxieties). Second, “suffering due to change” (dukkha as produced by change, or suffering by loss or deprivation or change). Third, “suffering due to formations” (dukkha as conditioned states, or suffering by the passing or impermanency of all things, body and mind are impermanent). To cultivate these three sufferings, devout Buddhists should do the followings: direct knowledge of all three kinds of suffering, full understanding of all three kinds of suffering, the utter destruction of all three kinds of suffering, and the abandoning of all three kinds of suffering.

There are three kinds of barrenness. First, the barrenness of lust . Second, the barrenness of hatred. Third, the barrenness of delusion. To cultivate these three kinds of barrenness, devout Buddhists should do the followings: direct knowledge of all three kinds of barrenness, full understanding of all three kinds of barrenness, the utter destruction of all three kinds of barrenness, and the abandoning of all three kinds of barrenness.

There are three kinds of stain. First, the stain of lust (desire or greed). Second, the stain of hatred (anger). Third, the stain of delusion (stupidity or ignorance). To cultivate these three stains, devout Buddhists should do the followings: direct knowledge of all three stains, full understanding of all three stains, the utter destruction of all three stains, and the abandoning of all three stains.

There are three kinds of troubles. First, the trouble of lust. Second, the trouble of hatred. Third, the trouble of delusion. To cultivate these three troubles, devout Buddhists should do the followings: direct knowledge of three kinds of troubles, full understanding of three kinds of troubles, the utter destruction of three kinds of troubles, and the abandoning of three kinds of troubles.

There are three kinds of feelings. First, the painful (suffering). Second, the pleasurable (happy or joyful). Third, the freedom from both suffering and joyfull. To cultivate these three feelings, devout Buddhists should do the followings: direct knowledge of three kinds of feelings, full understanding of three kinds of feelings, the utter destruction of three kinds of feelings, and the abandoning of three kinds of feelings.

There are three kinds of cra ving. First, the craving (thirst) for sensual pleasures. Second, the craving (thirst) for existence. Third, the craving (thirst) for extermination. To cultivate these three kinds of craving, devout Buddhists should do the followings: direct knowledge of three kinds of craving, full understanding of three kinds of craving, the utter destruction of three kinds of craving, and the abandoning of three kinds of craving.

There are four floods. First, the flood of sensuality. Second, the flood of becoming or existence. Third, the flood of wrong views. Fourth, the flood of ignorance. To cultivate these four kinds of floods, devout Buddhists should do the followings: direct knowledge of four floods, full understanding of four floods, the utter destruction of four floods, and the abandoning of four floods.

There are four yokes (bonds). First, the yoke of desire or sensuality. Second, the yoke of possession or existence. Third, the yoke of unenlightened or non-Buddhist views or wrong views. Fourth, the yoke of ignorance. To cultivate these four kinds of yokes, devout Buddhists should do the followings: direct knowledge of four yokes, full understanding of four yokes, the utter destruction of four yokes, and the abandoning of four yokes.

There are four kinds of clinging. First, clinging to sensual pleasure. Second, clinging to views. Third, clinging to rules and vows. Fourth, clinging to a doctrine of self. To cultivate these four kinds of clinging, devout Buddhists should do the followings: direct knowledge of four kinds of clinging, full understanding of four kinds of clinging, the utter destruction of four kinds of clinging, and the abandoning of four kinds of clinging.

There are four kinds of knot. First, the bodily knot of covetousness. Second, the bodily knot of ill-will. Third, the bodily knot of distorted grasp of rules and vows. Fourth, the bodily knot of adherence to dogmatic assertion of truth. To cultivate these four kinds of knot, devout Buddhists should do the followings: direct knowledge of four knots, full understanding of four knots, the utter destruction of four knots, and the abandoning of four knots.

There are five cords of sensual pleasure or five desires. First, the desire of wealth, power, money, and talent. Second, the desire of sex or beauty. Third, the desire of fame, influence and praises. Fourth, the desire of food and drink or eating. Fifth, the desire of sleep and rest. To cultivate these five kinds of desire, devout Buddhists should do the followings: direct knowledge of five cords of sensual pleasure, full understanding of five cords of sensual pleasure, the utter destruction of five cords of sensual pleasure, and the abandoning of five cords of sensual pleasure.

There are five hindrances. First, the hindrance of sensuality (sensual desire). Second, the hindrance of ill-will. Third, the hindrance of sloth and torpor. Fourth, the hindrance of worry and flurry, also called restlessness and remorse. Fifth, the hindrance of sceptical doubt or uncertainty. To cultivate these five hindrances, devout Buddhists should do the followings: direct knowledge of five hindrances, full understanding of five hindrances, the utter destruction of five hindrances, and the abandoning of five hindrances.

There are five kinds of aggregate of grasping. First, the aggregate of grasping of body (the form agregate subject to clinging). Second, the aggregate of grasping of feelings (the feeling aggregate subject to clinging). Third, the aggregate of grasping of perceptions (the perception aggregate subject to clinging). Fourth, aggregate of grasping of mental formations (the volition aggregate subject to clinging). Fifth, the aggregate of grasping of consciousness (the consciousness aggregate subject to clinging). To cultivate these five kinds of aggregate of grasping, devout Buddhists should do the followings: direct knowledge of five kinds of aggregate of grasping, full understanding of five kinds of aggregate of grasping, the utter destruction of five kinds of aggregate of grasping, and the abandoning of five kinds of aggregate of grasping.

According to the Sangiti Sutta in the Long Discourses of the Buddha, the Buddha taught that in order to develop the Noble Eightfold Path, Buddhist cultivators should cultivate many kinds of dharmas from the five lower fetters, five higher fetters, to the seven underlying tendencies, and so on. There are five lower fetters. First, the sensual desire or sensuality. Second, the resentment or dislike. Third, the wrong view on Personality-belief, self, identity view, or egoism. Fourth, heretical ideals (false tenets) or attachment to rite and ritual, or distorted grasp of rules and vows. Fifth, doubt about the Buddha, the Dharma, the Sangha and the cultivation on the three studies of discipline, concentration and wisdom. However, according to Abhidharma, these five lower fetter include desire, dislike, pride, envy, and stinginess. To cultivate these five lower fetters, devout Buddhists should do the followings: the direct knowledge of five lower fetters, full understanding of five lower fetters, the utter destruction of five lower fetters, and the abandoning of five lower fetters.

Also according to the Sangiti Sutta in the Long Discourses of the Buddha and Kosa Sastra, there are five higher bonds of desire still exist in the upper realms of form and formlessness, for they fetter beings to aggregates, etc., produced in the higher forms of becoming. There are five higher fetters. First, the lust or desire for form (attachment to the world of forms, or greed for the fine-material, or love in the realm of form, or craving for the world of form). Second, the lust or desire for formlessness (attachment to the formless world, or greed for the immaterial, or love in the realm of formlessness, or craving for the formless world). Third, the restlessness. Fourth, pride or conceit. Fifth, ignorance. To cultivate these five higher fetters, devout Buddhists should do the followings: the direct knowledge of five higher fetters, full understanding of five higher fetters, the utter destruction of five higher fetters, and the abandoning of five higher fetters.

Also according to the Sangiti Sutta in the Long Discourses of the Buddha, there are seven latent proclivities or underlying tendencies, or inherent tendencies. For it is owing to their inveteracy that they are called inherent tendencis (anusaya) since they inhere (anusenti) as cause for the arising of greed for sense desire, etc., again and again. First, the sensous greed (the underlying tendency to sensual lust, or the inherent tendency to greed for sense desire). Second, the resentment (the underlying tendency to aversion, or the inherent tendency to resentment). Third, the wrong views (the underlying tendency to views, or the inherent tendency to false view). Fourth, doubt (the underlying tendency to doubt or the uncertainty). Fifth, conceit (the underlying tendency to conceit or pride). Sixth, craving for becoming (the underlying tendency to lust for existence or becoming). Seventh, ignorance (the underlying tendency to ignorance). To cultivate these seven underlying tendencies, devout Buddhists should do the followings: the direct knowledge of these seven underlying tendencies, full understanding of these seven underlying tendencies, the utter destruction of these seven underlying tendencies, and the abandoning of these seven underlying tendencies.

199. The Importance of Practice in Buddhism

It is traditional for Buddhists to honour the Buddha, to respect the Sangha and to pay homage the religious objects of veneration such as the relics of the Buddha, Buddha images, monastery, pagoda, and personal articles used by the Buddha. However, Buddhists never pray to idols. The worship of the Buddha, ancestors, and deceased parents, are encouraged. However, the word “worship” itself is not appropriate from the Buddhist point of view. The term “Pay homage” should be more appropriate. Buddhists do not blindly worship these objects and forget their main goal is to practice. Buddhists kneel before the image of the Buddha to pay respect to what the image represents, and promise to try to achieve what the Buddha already achieved 25 centuries ago, not to seek worldly favours from the image. Buddhists pay homage to the image not because they are fear of the Buddha, nor do they supplicate for worldly gain. The most important aspect in Buddhism is to put into practice the teaching given by the Buddha. The Buddha always reminded his disciples that Buddhists should not depend on others, not even on the Buddha himself, for their salvation. During the Buddha’s time, so many disciples admired the beauty of the Buddha, so the Buddha also reminded his disciples saying: “You cannot see the Buddha by watching the physical body. Those who see my teaching see me.”

200. Should We Wait Until After Retirement to Cultivate?

Some people believe that they should wait until after their retirement to cultivate because after retirement they will have more free time. Those people may not understand the real meaning of the word “cultivation”, that is the reason why they want to wait until after retirement to cultivate. According to Buddhism, cultivation means to turn bad things into good things, or to improve your body and mind. So, when can we turn bad things into good things, or when can we improve our body and mind? Ancient virtues taught: “Do not wait until your are thirsty to dig a well, or don’t wait until the horse is on the edge of the cliff to draw in the reins for it’s too late; or don’t wait until the boat is in the middle of the river to patch the leaks for it’s too late, and so on”. Most of us have the same problem of waiting and delaying of doing things. If we wait until the water reaches our navel to jump, it’s too late, no way we can escape the drown if we don’t know how to swim. In the same way, at ordinary times, we don’t care about proper or improper acts, but wait until after retirement or near death to start caring about our actions, we may never have that chance. Sincere Buddhists should always remember that impermanence and death never wait for anybody. So, take advantage of whatever time we have at the present time to cultivate, to plant good roots and to accumulate merits and virtues.