Buddhism of Wisdom & Faith

 

9. TOLERANCE OF ADVERSITY

 

 

Causes of Adversity

 

Elder Masters of the past have made this observation:

When vowing to perform lofty, virtuous deeds or to begin cultivation, the practitioner usually encounters many obstacles that test his will and challenge his endurance.

There are four stages in the lives of monks and nuns when they can usually expect to face obstacles: when cutting their hair and entering the monastery, when receiving the precepts, when studying the sutras, particularly Mahayana sutras, and when setting everything aside to devote themselves to cultivation. Some, because they have created good conditions in the past or are especially diligent and persevering, may easily pass through the first three stages to reach the fourth. However, it is difficult to avoid obstructing conditions when cultivation reaches a fairly high level.

For example, while an Elder Master of the recent past was diligently engaged in meditation, his evil karma suddenly manifested itself, making him blind, deaf and mute for three long weeks.

Reviewing accounts of the past, this author recalls the story of a layman who built a hut in a quiet, out of the way place to practice meditation. He brought along a helper to relieve him of daily chores. At the beginning, he sat in meditation for periods of one to two hours. Then he progressively increased the time, until toward the end, he could sit up to three full days and nights, remaining all the while in deep concentration. At one point, he was in samadhi for twenty-one days without food or water. The helper, noticing that the layman had been seated for such a long time, approached him and saw that his breathing had "stopped." His chest, moreover, showed no sign of movement, as it had on previous occasions. Not realizing that this was the state of profound samadhi and thinking that the layman was dead, he buried him alive.

Another case: there was a Pure Land Master who practiced assiduously, reciting the Buddha's name up to one hundred thousand times each day. Thanks to such diligence, auspicious signs would appear wherever he went. One day, a vagrant appeared, requesting permission to stay overnight at the temple. The monk glanced at the man and told his young assistant, "This man has the features of a criminal; let him eat his fill and tell him to go elsewhere." However, the novice, being compassionate, was swayed by the man's repeated supplications and did not have the heart to follow his Master's instructions. Sure enough, a few days later, the man slipped furtively into the master's room in the middle of the night, broke his arms and legs and killed him. He then stole a few things from the temple and disappeared.

The ancients have commented that such occurrences are the result of "fixed karma" and are virtually unavoidable. Cultivators usually face three types of obstacles -- the Obstacle of Afflictions, the Obstacle of Karma and the Obstacle of Retribution -with the Obstacle of Karma being the most dangerous. Yet, nothing usually happens when the practitioner first begins to cultivate, while the deeper his cultivation, the more obstacles he is bound to encounter.

Why is this so?

It is because as common people living in the Dharma-Ending Age, most of us, naturally, have heavy obstructing conditions. If not, we would have been reborn in the Dharma Semblance Age or the Perfect Dharma Age. However, it is not cultivation that gives rise to obstacles but rather a phenomenon known as "reshuffling of karma." Heavy karma is commuted into light karma, future karma is "reshuffled" into current karma. Let us suppose that we have ten parts of bad karma but that through cultivation we manage to eradicate seven parts, so that only three parts remain. Instead of having to repay that karma in the future, thanks to our cultivation we may only have to endure light retribution in this very life, and thus be free to attain liberation swiftly.

For example, in one of his previous lives, an Elder Precept Master had been a monarch, who had waged many wars to conquer neighboring kingdoms. Having committed such great karma of killing, he was destined to descend into the hells once his residual merits were exhausted. However, thanks to the Master's earnest cultivation and propagation of the Dharma, his evil karma was commuted into daily bouts of seizures, which made him feel as though many invisible swords were stabbing and slashing his body. This went on for two years before the disease disappeared.

Buddhist treatises also mention the case of a layman who had also committed the karma of killing and was due to suffer rebirth as a hog for seven lifetimes. However, thanks to the fact that he was a vegetarian diligently practicing Buddha Recitation, he was, in his old age, stabbed seven times and killed by marauding soldiers. Thus he repaid his evil karma all at once. In summary, these occurrences are commonly referred to as the state of "bunching together of karma."

However, this does not mean that all cultivators have to suffer retribution for their past karma. In some cases, the more they practice, the more they witness auspicious signs and the more they are at peace and in harmony, with no obstacles in their way. This is because these practitioners did not commit very heavy transgressions in their past lives, or else they have already cultivated for some time and possess many good roots. The majority of practitioners, however, are likely to stumble over some obstacles, major or minor.

Apart from the obstacles caused by external factors, there are three other causes of karmic obstructions:

According to the Mind-Only School, various evil and wholesome karmic seeds are stored randomly in our Alaya consciousness. When we recite the Buddha's name or meditate, we accumulate the seeds of transcendental virtue, and therefore, evil karmic seeds have to emerge. For example, if a dense forest full of wild beasts is cleared for habitation, trees and shrubs are cut down, causing these beasts to flee out of the forest. The development of afflictions and obstacles from evil karmic seeds is similar. This is called "the reaction of evil karmic seeds."

There are cultivators who practice without fully understanding the Dharma, not realizing that the manifestations of the mind and the environment are illusory nor discovering what is true and what is false. They therefore have wrong views. Because of this, they develop thoughts of attachment, happiness, love, worry and fear, creating obstacles for themselves when they are faced with objects and conditions within themselves or in the outside world.

Take the case of a man who follows a map hoping to find a gold mine. The path that he takes crosses high mountains, deep ravines, empty open stretches and dense forests, an itinerary naturally requiring much labor, hardship and adversity. If his mind is not steady, and he does not adapt himself to the circumstances and his own strength, he is bound to retrogress. Alternatively, he may abandon his search, stop at some temporary location, or even lose his life an route. The path of cultivation is the same. 

Although the practitioner may follow the sutras, if he is not flexible and patient, ready to change according to his own strength and circumstances, and if his determination is weak, he will certainly fail. This obstacle, in the end, is created by himself alone.

The above summarizes some of the causes of the obstructions faced by cultivators.

 

Demonic Testing Conditions

 

The karmic conditions that test and create obstacles for the practitioner have many different manifestations. I will summarize them in six points:

 

1. Internal "testing conditions"

During cultivation, some people suddenly develop thoughts of greed, anger, lust, jealousy, scorn or doubt. They may also suffer delusion, leading to drowsiness and sleep. These thoughts sometimes arise with great intensity, making the Practioners feel annoyed and upset over, at times, trivial matters. Sometimes auspicious and evil events alternate in his dreams. The specific details of these events are too numerous to be described. Faced with these occurrences, the practitioner should realize that these karmic marks have appeared as a consequence of his cultivation. He should immediately understand that all karmic occurrences and marks are illusory and dream-like; he should foster right thought and they will disappear one after another. Otherwise, he will certainly be swayed, lose his concentration and retrogress. The ancients used to say in this respect:

Do not fear an early manifestation of evil karma, fear only a late Awakening.

Sometimes the practitioner, in the midst of intense cultivation, suddenly becomes confused and weary, which is a state difficult to fight off. At that very moment, he should arise and bow to the Buddhas or circumambulate the altar. Or else, he may take a temporary break, read a few pages of a book or rearrange some flowers, waiting for his mind to calm down before returning to the altar to resume recitation. Otherwise, the more he tries to focus his mind, the more scattered it becomes. This is a case of flexibility in cultivation. It is similar to the situation of a commander-in-chief facing an invading army as powerful as a river overflowing its banks. In such a situation, the general should stay on the defensive, consolidating his position, rather than charging into battle.

Some practitioners suddenly feel solitary and isolated when reciting the Buddha's name like a single-note musical piece, and grow melancholy and bored. In such cases, they should not hesitate to add mantra or sutra recitation or visualization to their practice.

By way of illustration, I shall recount a few incidents for the benefit of the reader. One day a laywoman visited the author, crying in anguish as she told him that whenever she engaged in Buddha or Sutra Recitation for more than half an hour, she would fall asleep without realizing it. At times she would even urinate right in front of the altar. Therefore, fearing evil karma, she ceased to practice and abandoned all cultivation. I advised her to concentrate on practicing repentance for a while. As expected, in time she was free of those karmic manifestations. Furthermore, she would view numerous snail shells in her dreams, and, as she broke them open, she would see a lotus seed in each shell. The laywoman was afflicted with heavy delusions and the shells were manifestations of the karma of delusion. Breaking them open and seeing lotus seeds symbolized eliminating delusion and creating the causes and conditions of Awakening and rebirth in the Pure Land.

Another story: A novice once told the author that in his dreams, from time to time he would see some thirty to forty persons armed with knives and spears coming at him, striking and slashing him all over. In his daily practice, he would diligently recite mantras, alternating between the Great Compassion Dharani and the Thousand-Armed Avalokitesvara Mantra, without success, as each time he recited either mantra a few times, he would develop a headache which lasted the whole day. He sought medical treatment to relieve these symptoms, to no avail. Knowing that his karma was heavy, the novice vowed to bow to the three thousand Buddhas in repentance. However, when he entered the main Buddha hall, he saw a huge, tall, fierce-looking man, who approached him and pushed him to the floor, preventing him from bowing. For this reason, he came to see the author, weeping in anguish, and asked, "the sutras teach repentance and cultivation to extinguish bad karma, but if you are prevented from repenting and cultivating, what else are you expected to do,"

The author pondered for a moment. He reflected that the novice must have committed a heavy "killing" karma, and been responsible for many deaths in past lives. Moreover, he knew that the Great Compassion Dharani and the Thousand-Armed Avalokitesvara Mantra had a powerful, beneficial effect, while vowing to bow to the three thousand Buddhas was an all-encompassing, lofty resolution. In this case, however, the novice had made the mistake of just praying and thinking of himself alone, forgetting those whom he had wronged in past lifetimes. Moreover, he was not being flexible in cultivation. This is not unlike a debilitated person suffering a heavy bout of influenza. He should take a mild analgesic, to recover little by little; instead, he begins to ingest a powerful antibiotic. This, of course, provokes a strong reaction which overwhelms him. Therefore, the author advised the novice to bow each night while reciting the short repentance liturgy, and then kneel to recite the rebirth mantra twenty-one times. After that, he should repeat the Buddha's name some five hundred times, seeking repentance, and transfer the merit to all whom he had wronged in previous existences, so that they, too, could swiftly escape the cycle of Birth and Death. He should continue this regimen for some time, and, if nothing untoward occurred, gradually increase the number of recitations. The novice followed the author's advice and as expected, his predicament was resolved.

These cases reflect internal karmic manifestations. If the practitioner does not understand them and eliminate them with flexibility, they will surely develop into dangerous obstacles.

 

2. External testing conditions

These are external obstacles creating difficult conditions which can make the practitioner retrogress. These obstacles include heat, noise, dirt and pollution, freezing weather, or an outbreak of mosquitoes and other insects. When faced with these conditions, the cultivator should be flexible and not become attached to forms and appearances. He should just seek tranquility and peace of mind.

For instance, in sweltering heat, he should not mind donning a light robe to bow to the Buddhas, and then retiring to a shady spot outdoors to recite the Buddha's name. At the end of the session, he can return to the altar to make his vows and transfer the merit. If the practitioner happens to be living in a mosquito-infested area, he can sit inside a net while reciting the Buddha's name. As another example, in northern climes, where the weather can be freezing, monks and nuns must dress carefully in socks, shoes and hats when going to the Buddha hall to recite sutras.

As another example, some destitute laymen, living from hand to mouth, going to work early and coming home late, pursued by creditors, tattered, hungry and cold, with sickly wives and malnourished children, can hardly afford a decent place to practice. In such situations, cultivation is truly difficult. The practitioner should redouble his efforts and have the patience and endurance of the beggar woman in one of our previous stories in order to succeed.

Other people, with heavy karmic obstructions, do not experience untoward occurrences as long as they do not cultivate, but as soon as they are ready to bow before the altar, they develop headaches, grow dizzy, and are afflicted with all kinds of ailments. Or else, they may receive sudden visitors or encounter unusual events. Faced with these occurrences, the practitioner should redouble his efforts and find ways to cultivate flexibly.

These ways depend on circumstances; they cannot all be described. One point, however, should always be kept in mind: when faced with difficult circumstances, pay attention to the mind, and do not cling to appearances and forms. The evil, turbid Saha World has always been full of suffering and tears. Without perseverance and forbearance, it is very difficult to succeed in cultivation.

 

3. Testing conditions caused by adverse circumstances

Practitioners on the path of cultivation are at times impeded by adverse circumstances. Some are prevented from cultivating or frustrated in their practice by parents, brothers and sisters, wives, husbands or children. Others suddenly develop a chronic disease, from which they never completely recover. Still others are continually pursued by opponents and enemies looking for ways to harm them. Others are slandered or meet with misfortunes which land them in prison, subject to torture, or they are sent into exile. Others, again, victims of jealous competition or calumny, lose all peace of mind. This last occurrence is the most frequent. Such cases occur because of the power of evil karma. The ancients had a saying:

There are instances of sudden praise and unexpected honors which are undeserved, and other instances, not deserving of blame, which create major opportunities for censure and contempt.

The author will recount a few minor incidents to demonstrate this truth.

Early in this century during the French colonial period, there was an abbot who was honored by the Emperor of Vietnam with the title of High Priest. His temple was also given a special honorific name. Thereafter, he was accompanied by soldiers and banners wherever he went and received special treatment, such as being carried on a hammock on and off ferry boats. A local tramp, seeing this, was greatly chagrined and began to curse the abbot. He then declared that on the occasion of the Ullambana Festival [Bon festival or Vu-lan] he would go to the temple and rail against the Master in front of his entire congregation. On the appointed day, the tramp, having gotten drunk, removed his shirt and went to the temple with torso bared. Right at that moment, however, the abbot happened to be busy praying for a number of turtles which were about to be released in the lotus pond. The tramp, unexpectedly touched by this scene, went home and called upon his friends to meet at the temple to become disciples of the abbot. From that day on, wherever he went, he would praise the abbot as a gentle monk of great merit and virtue. He would even explain away the special treatment accorded the abbot, including the instances of being carried by hammock, as fully justified by his great merit.

Another incident took place not long ago. Two laymen from far away came to visit an Elder Master who was from their village and whom they had known "way back when." They reached the temple about fifteen minutes after the Master had gone out. They questioned his young attendant, who said that the Master had just left. When they inquired of others at the temple, the latter, unaware of the Master's departure, replied that they had just seen him. Because of these contradictory responses, the laymen grew suspicious, thinking that the Master did not wish to meet with them. Thereupon, they left the temple, never to return. From that time on, they would criticize the Master wherever they went, accusing him of lacking virtue.

In truth, the conduct of the abbot in our first story was not praiseworthy, yet he was praised. The inadvertent action of the Elder Master in our second story did not warrant any criticism, but he was misunderstood and slandered. These two occurrences are commonly explained as chance events. In Buddhism, however, they are seen as the results of good or bad karma. If this applies even to minor occurrences, all other adverse events can similarly be traced to past or current karma. When faced with such occurrences, the practitioner should repent and exercise patience and forbearance. He should not grow dejected or complain, lest he retrogress on the Way.

 

4. Testing conditions caused by "favorable circumstances"

Some practitioners do not encounter adverse circumstances, but on the contrary, meet with favorable circumstances, such as having their wishes and prayers fulfilled. However, such successes belong to the category of "binding" conditions, rather than conditions conducive to liberation. Thus, just as some practitioners set their minds to peaceful cultivation, they suddenly encounter opportunities leading to fame and fortune, "beautiful forms and enchanting sounds." Or else, family members, relatives and supporters seek to follow and serve them on their retreats. For example, a monk who has made up his mind to cultivate in earnest may suddenly be requested to become the abbot of a large temple complex. Or else, a layman may unexpectedly receive a letter inviting him to become a minister heading such and such a government department, or offering him the chance to participate in a business venture which promises a quick profit. These instances, all of which are advantageous under mundane circumstances, are seductive to the cultivator, and may gradually lead to other complications. Ultimately, he I may forget his high aspirations and retrogress. As the saying goes, more lives are lost in a flood than in a fire.

Thus, on the path of cultivation, favorable circumstances should be feared more than unfavorable ones. Unfavorable events sometimes awaken the practitioner, making it easier for him to escape thoughts of attachment and redouble his efforts in cultivation. Favorable events, on the other hand, may make him quietly retrogress, without being aware of it. When he suddenly awakens, he may discover that he has slipped far down the slope. The ancients have said:

Even two or three favorable circumstances may cause one to be deluded until old age.

This saying is truly a ringing bell to wake cultivators up. Therefore, the challenge of favorable events is very subtle -- practitioners need to pay close attention to them.

 

5. Testing conditions of a clear, explicit nature

These are clear "testing conditions" which occur right before the practitioner's eyes, without his realizing their implications For instance, a monk of relatively mediocre talents and virtues becomes the object of adulation, praised for great merit, virtue and talent. He then develops a big ego and looks down on everyone, giving rise to thoughtless action resulting in his downfall. Or else we have the case of a layman with the potential to progress far along the Way. However he is blocked and opposed by others, who advise him, for example, that vegetarianism will make him sick, or that overly diligent mantra and Buddha Recitation will "unleash his evil karma," causing him to encounter many untoward events. He then develops a cautious, anxious attitude retrogressing in his determination to achieve the Way.

There are also circumstances in which the practitioner realizes that to advance further is to invite failure and defeat, yet, out of ambition or pride, he continues all the same. Or else, even though the cultivator knows that external circumstances are illusory and dream-like, he cannot let go of them, and thus brings great suffering upon himself. For example, there was once a monk who spent a good deal of effort and money hiring stonecutters, carpenters and masons to build a large temple complex on top of a mountain. As soon as the temple was completed, the monk, by then completely exhausted, became gravely ill. Before passing away, he requested his disciples to carry him around the temple on a hammock, as he touched each and every stone, weeping and lamenting!

Another story concerns a Vietnamese monk who was of fairly high rank within the Buddhist hierarchy. He was honest by nature, liberal and broadminded, given to practicing charity. However he had a shortcoming -- pride and conceit. Several local politicians, having noticed this, went to see him along with a fortune teller feigning a courtesy visit. During the ensuing conversation, the fortune teller took a glance at the Master and praised him for his "marks of merit," which would surely bring him many supporters, while his fame and renown would spread far and wide. He added that if the monk enjoyed political and social activities, he would surely become a great leader. For example, he would easily be elected Prime Minister, if he were a layman. Hearing this, the monk replied with a few words of modesty; however, his face exhibited extreme delight. Seizing the occasion, the politicians lamented the current period, expressed compassion for the sufferings of the people and the declining state of the country. They then gradually persuaded him to join a political movement. The result was a great deal of pain and anguish for the monk over an extended period of time.

This story demonstrates that the easy-going and credulous are often duped. When they have not eliminated greed, it is easy for others to deceive them with money, sex and fame. It also applies to those who have a temper and too much pride. Easily aroused, they bring a great deal of trouble and anguish upon themselves. These are the trappings and the pitfalls of the outside world -- which are also encountered within the Order. I bring them up here as a warning to fellow cultivators. If they are not careful, they will become entangled in the cycle of obstructing karma. The practitioner should develop a clear understanding of these adverse conditions and resolve to progress along a path consonant with the Way. Only then will he be able to overcome these obstacles.

 

6. Silent, hidden testing conditions

This refers to silent challenges, inconspicuous in nature. If the practitioner is not skillful in taking notice, they are very difficult to recognize and defeat. Some people, who may have recited the Buddha's name diligently in the beginning, grow worried and discouraged by deteriorating family finances or repeated failures in whatever they undertake, and abandon cultivation. Others see their affairs quietly progressing in a favorable way; they then become attached to profit and gain, forgetting all about the Way. Others diligently engage in Buddha and Sutra Recitation at the beginning, but because they fail to examine themselves, the afflictions within their minds increase with each passing day. They then grow lethargic and lazy, to the point where they do not recite a single time for months, or even years. Still others, although their lives are progressing normally, see their living conditions continuously fluctuating with changing external circumstances. With their minds always in confusion and directed toward the outside, they unwittingly neglect recitation or abandon it altogether.

All the above are the fluctuating effects of good and bad karma, which have the power to influence the practitioner and retard his cultivation. They are therefore called "trying, testing conditions." When first taking up cultivation, every practitioner has a seed of good intentions. However, as they encounter karmic conditions, one after another, both internal and external, ninety-nine cultivators out of a hundred will fail. The ancients had a saying:

 

In the first year of cultivation, Buddha Amitabha is right before our eyes; the second year, He has already returned West; by the time the third year rolls around, if someone inquires about Him or requests recitation [at a funeral, for example], payment is required before a few words are spoken or a few verses recited.

This saying reflects the points just discussed; practitioners should bear them in mind and take heed

 

Advice of Ancient Masters

 

When first entering the Order, the author heard a saying, handed down by word of mouth, which contains many hidden meanings and implications. However, he cannot vouch for its authenticity or provenance. The saying is as follows:

If the Buddha is one foot tall, the demon is ten feet tall; if the Buddha is ten feet tall, the demon stands just above the Buddha's head. However, if the Buddha grows taller still and exceeds the demon in height, the demon will surrender to the Buddha.

Reflecting on this story, the practitioner should ensure that his own Buddha is taller than the demon. Otherwise, he will be subverted and vanquished. Therefore, those cultivators who fail and retrogress should not fault external circumstances or lay blame on others. They should only blame their own Buddha, for being weaker than the demon. If they persist in holding fast to their vows and determination, demonic obstacles will disappear.

The Patriarch Bodhidharma once outlined four practices which Buddhist disciples should take to heart. They are summarized below.

1. The Practice of Compensating for Previous Wrongs

From time immemorial we have been lost along the six Evil Paths. In each lifetime we have incurred karmic debts, large and small, in connection with either love-attachment or hatred. These are truly countless. Although our efforts in cultivation dissolve part of this karma, it is not entirely eliminated, and must be gradually repaid. Thus, someone who is always ill, or is disabled, has created heavy karma of killing in past lives. Those who are the targets of a great deal of slander and calumny were, in earlier times, intelligent and influential people who, proud of their good fortune, despised others. Or else, they created the karma of vilifying the Dharma or the Order. Those who are always lacking in means lacked compassion and failed to practice charity in past lives. Those who must endure banishment, imprisonment, bondage and torture, were, in past lives, in the habit of chaining, beating or imprisoning sentient beings. Those who are lonely and isolated, lacking supportive friends, did not have bonds of affinity with other sentient beings in the past.

These karmas are countless. If today we encounter animosity and opposition to our cultivation, we should remain calm and forbearing, accepting that we must repay our karmic debts without chagrin or complaint. In the wasteland of Birth and Death, all sentient beings have been related at one time or another, sharing the same table, living in the same house -- as family members or as friends. Therefore, of all karmic obstructions, those of killing sentient beings and of love-attachment are the deepest. The ancients have lamented:

In the vast ocean of karma, love-attachment is the most difficult thing to sever. In the great wide world, killing sentient beings [for food] is the most common transgression!

In East Asian folklore, there is the tale of a famous poet who journeyed to the mountains during the Mid-Autumn Festival in search of inspiration. In the moonlit night, he witnessed the Immortals "mount the wind and ride the fog," as they gathered around a huge marble table laden with succulent fruits and rare wines, playing musical instruments and reciting poetry ... Among the fairies was a maiden by the name of "Mountain Moon," with lovely, ethereal features and a gracious, enchanting voice. The poet, eaveasdropping, was moved to the point of confusion. Suddenly, an elderly Immortal, having savored his cup of wine, began to recite verses:

Those of common destiny, Meet at the Assembly of Immortals; I consent to the poet Wedding Mountain Moon!

Hearing this stanza, the poet reluctantly emerged from hiding and joined the assembly. The elderly Immortal decreed that the young maiden had a karmic affinity with the earthly poet, and that they should live together for thirteen years. He thereupon ordered that the register of Immortals be brought over, and crossed her name out. After thirteen years of life together, her earthly life having come to an end, Mountain Moon rendered herself invisible and flew back to the mountains to pursue her cultivation. Thus, even Immortals are within the cycle of Birth and Death, causes and conditions.

Regarding the karma of killing, both Elder Master Arya Simha (the Twenty-fourth Indian Patriarch of Zen) and Elder Master Hui K'o (the Second Chinese Patriarch), despite having achieved Enlightenment, still had to repay their debts by calmly submitting to violent death. Take also the case of Maudgalyayana, a well-known disciple of Sakyamuni Buddha, with the highest spiritual power among Arhats. Because he wished to repay his previous karmic debts, he let a group of bandits kill him with sticks and stones and bury his body in an excrement pit. The Buddha, moved by this scene, ordered his disciples to unearth the body, cleanse and bathe it with perfume, then cremate it and retrieve the relics.

On the path of cultivation, no one knows who is really perfect. Thus, we should neither be complacent nor look down on others. Because the karmic debts of sentient beings are countless, sometimes they must repay one layer after another. Some cultivators seem to be free of karmic debts, but this may not be the case. It may just be that the time and conditions for repayment have not yet arrived. To eliminate evil karma, we should be patient, practice repentance, and strive to cultivate. Nguyen-Du, a famous Vietnamese poet of recent times, had perhaps deeply assimilated the Buddhas' teaching on karma and the possible transmutation of cause and effect when he wrote:

Having committed evil karma, 
Let us not blame Heaven for being near or far, 
While Providence plays a part, 
So do we ...

These words are generally recognized as a reflection of the truth.

 

2. The Practice of Adapting to Conditions

This means that the practitioner should adapt flexibly to his situation and conditions. For example, living in conditions of wealth or poverty, he lives in accordance with conditions of wealth or poverty. The same applies to conditions of underdevelopment or prosperity, adversity or good fortune, loss or gain, right or wrong ...

Contentment with conditions means being wealthy without being arrogant, being destitute and beset by misfortune without being sad and depressed or altering one's determination. Why is this so? It is because instances of prosperity, decline, misfortune, and/or blessings are all illusory. They appear for a while according to our karma and then disappear. It is really not worthwhile to become attached, discouraged or sad.

Confucius and his disciples were once surrounded by rebel soldiers. They had been short of food for seven days, yet Confucius was happily playing the lute. His leading disciple inquired, "How is it, Master, that in the face of death you can still smile happily?" Confucius replied, "Whatever misfortunes befall a man after he has done his best to prevent them, can only be the will of Heaven. Why, then, bemoan them and weep?" Confucius may be considered a sage conversant with the will of heaven and earth -- always calm and clearsighted, never bewildered or wavering, regardless of the circumstances.

The practitioner should be likewise, realizing that wealth and property, family and friends, are all the result of illusory, temporary conditions. He should not be unduly attached to or preoccupied with them, if he is to progress along the path to liberation.

 

3. The Practice of Being in Accord with the Dharma

"Dharma" here means "True Thusness Dharma." For Pure Land practitioners, it represents the Buddha Recitation Samadhi. For Zen followers, whether they are walking, standing, reclining or sitting, the mind should always accord with True Thusness, just as water blends with water and empty space is one with the atmosphere. The Pure Land practitioner is the same: his mind is always focused on the words "Amitabha Buddha."

The ancients have said:

If a practitioner is not in samadhi for one instant, at that moment, he is no different from a corpse.

This is because if a cultivator's mind is scattered, he has been effectively "captured" by worldly Dusts. Once captured and dragged away, his "Dharma-Body Wisdom-Life" is lost and gone. On the other hand, if the practitioner is always focused on the Buddha's name, his mind will gradually become silent, still and illuminated, in unison with Buddha Amitabha. He is thus assured of rebirth in the Pure Land.

 

4. The Practice of Non-Seeking

This refers to the pure practice of not seeking after anything. All dharmas are illusory and dream-like, born and destroyed, destroyed and reborn. What is there which is true, everlasting and worth seeking? Furthermore, worldly phenomena are all relative; in calamities are found blessings, in blessings there is misfortune. Therefore, those who have wisdom are always calm and unruffled, their minds undisturbed in all situations.

For example, when a monk cultivates alone in a deserted hut, his living conditions are miserable and lonely and he has few visitors. Although his mundane conditions may be wanting, his cultivation is diligent. After a while, if virtuous people learn of his situation and come with offerings, his hut will gradually grow into a large temple, filled with monks and nuns. By then, while his blessings may be great, his cultivation has effectively declined, because his mind is now preoccupied with external events. The truth of misfortunes and blessings, mutually dependent, is similar. Therefore, ideally, the cultivator should seek neither untoward occurrences and rebirth as a sentient being nor auspicious occurrences and Buddhahood.

Some may ask, "If we recite the Buddhas's name seeking neither rebirth in the Pure Land nor the ultimate blessings and wisdom of Buddhahood, how can we progress in our cultivation?" Answer: It is because Buddhahood is True Emptiness. The more we seek it, the farther we are from it, and the more likely we are to lose it. Thus, the Lotus Sutrastates:

Even if countless Arhats, Pratyeka Buddhas, and other sages, up to the level of Non-Regressing Bodhisattvas, were to ponder and seek it for innumerable kalpas, they still would not be able to see or understand the true wisdom of the Buddhas.

As far as rebirth in the Pure Land is concerned, the practitioner's method is to seek yet not seek, not to seek yet seek. This paradox resembles the case of a bright and clear mirror. When an image appears before the mirror, the mirror reflects it; when there is no image, the mirror remains empty and still. To cling to sight, knowledge and seeking is to "stray" into deluded thought. On the other hand, not to see, know or seek is to be no different from inanimate wood or stone! Speaking more broadly, the practice of non-seeking encompasses all "three doors of liberation": emptiness, signlessness and wishlessness.

If the cultivator can follow these four practices taught by the Patriarch Bodhidharma, he will be able to remain calm and unruffled in the face of all obstructing conditions.

 

How to Ensure Non-Retrogression of the Mind

 

A Pure Land treatise on the Buddha Recitation Samadhi has explained the "ten practices of non-seeking" to eliminate the ten major obstacles encountered by practitioners on the path to Enlightenment. These ten major obstacles encompass all obstructions and impediments. Therefore if we follow the ten non-seeking practices, all obstacles will disappear.

These ten practices are:

1. We should not wish that our bodies be always free of diseases and ailments, because a disease-free body is prone to desire and lust. This leads to precept-breaking and retrogression.

2. We should not wish that our lives be free of all misfortune and adversity, lest we be prone to pride and arrogance. This leads us to be disdainful and overbearing towards everyone else.

3. We should not wish that our mind cultivation be free of all obstacles because, in such a case, our knowledge would be exceptional. This leads to the transgression of thinking that we have awakened, when in fact we have not.

4. We should not wish that our cultivation be free of demonic obstacles, because our vows would not then be firm and enduring. This leads to the transgression of thinking that we have attained Enlightenment, when in fact we have not.

5. We should not wish that our plans and activities meet with easy success, for we will then be inclined to thoughts of contempt and disrespect. This leads to the transgression of pride and conceit, thinking ourselves to be filled with virtues and talent.

6. We should not wish for gain in our social relations. This leads us to violate moral principles and see only the mistakes of others.

7. We should not wish that everyone, at all times, be on good terms and in harmony with us. This leads to pride and conceit and seeing only our own side of every issue.

8. We should not wish to be repaid for our good deeds, lest we develop a calculating mind. This leads to greed for fame and fortune.

9. We should not wish to share in opportunities for profit, lest the mind of delusion arise. This leads us to lose our good name and reputation for the sake of unwholesome gain.

10. When subject to injustice and wronged, we should not necessarily seek the ability to refute and rebut, as doing so indicates that the mind of self-and-others has not been severed. This will certainly lead to more resentment and hatred.

 

Thus, we can see that life, while full of obstacles and impediments, can be summarized in ten points:

·         Sickness of the body

·         Misfortune and adversity

·         Hindrances and impediments to cultivation

·         Demonic obstacles to fulfillment of vows

·         Failure in activities and undertakings

·         Indifferent or treacherous friends

·         Opposition from many quarters

·         Hostility in return for good deeds

·         Loss of wealth and reputation

·         Subjection to injustice and wrongs.

Thus, in merit there is misfortune, in misfortune there is merit, in freedom there are obstructions, in obstructions there is freedom. Realizing this, cultivators in the past have used "obstacles as conditions for progress." They have said, "If others do not bother and disturb us, success in the Way is difficult to achieve." This is because contempt, slander, calamity, injustice and all other obstacles are the "yardsticks to measure the practitioner's level of attainment." Remaining patient and calm in the face of such impediments, the cultivator demonstrates that he has reached a high level of practice. If it were not for these obstacles, how could his level of attainment be measured?

In truth, it is not that the practitioner seeks obstacles and impediments, but that he must be ever-vigilant, for the Way is full of dangerous and unforeseen events. He should prepare himself for all eventualities so that when faced with actual obstacles, he can remain calm and unruffled. An Elder Master once said:

Only those with wisdom and strong determination can apply these ten practices. As long as they meditate, are enlightened and hold steadfastly to these ten practices, even if they enter the realms of the demons, the demons cannot make them retrogress. Even though they may be in the realms of form, sound, fame, fortune, love, hate, right, wrong, prosperity, decline, success, failure ... they will still be calm and at peace.

Thus, if we are deluded, all good and favorable circumstances can become conditions obstructing the Way. If we truly understand that all disease, suffering and demonic obstacles are inherently empty and false, lacking true substance, they cannot harm us in any way. The wise should apply the above ten points in the following way:

·         Turn suffering and disease into good medicine

·         Turn misfortune and calamity into liberation

·         Turn obstacles into freedom and ease

·         Turn demons into Dharma friends

·         Turn trying events into peace and joy

·         Turn bad friends into helpful associates

·         Turn opponents into "fields of flowers"

·         Treat ingratitude as worn-out shoes to be discarded

·         Turn frugality into power and wealth

·         Turn injustice and wrongs into conditions for progress along the Way.

 

We can see, then, that good or bad, success or failure always depends on the mind. Therefore, while beginning cultivators are very leery of obstacles, high-level masters are at times eager to face them. I will relate a few anecdotes in this regard.

The Second Patriarch Hui K'o, having experienced Awakening under the Patriarch Bodhidharma, left for an undisclosed destination to work as a hired hand, cutting wood, pounding rice, guarding other people's homes. When he was asked, "Why are you lowering yourself by performing such menial tasks, you who are next in succession as Patriarch?" he replied, "I want to subdue my mind; what difference does my occupation make?"

Another anecdote: A famous Immortal, having achieved success through self-effort, "escaped" his mortal body and went to visit the Heavens. Once there, his mind was moved at the sight of fairies with exquisite, ethereal features, beyond human description. The Fairy Queen reprimanded him sternly, "Although you have attained the Immortal Way, you have not purged your thoughts of lust and desire. How can you be worthy of joining the ranks of True Immortals?"

Ashamed, our protagonist returned immediately to the human realm. He then used his spiritual powers to transform stones into gold. After filling his pockets with the precious metal, he entered a brothel to consort with six or seven of the youngest and most lissome prostitutes. For two years, he would lie next to their nude bodies, training himself to overcome all thoughts of lust and desire. When he knew that he had succeeded, he asked the ladies to prepare a cake batter and place it on his stomach. He then proceeded to bake it, using his internal body heat concentrated at a point just below the navel. He then treated them to the cake and went on to expound the Immortal teachings, before "riding the clouds" back to the Heavens.

 

I shall next recount a few more stories, by way of comparison.

A certain nun vowed to hold a three months' retreat, to rid herself of transgressions. She followed the cultivation practice of "purifying speech" by taking a vow of complete silence. One evening, as she was seated by the window fingering the rosary and reciting the Buddha's name, a young novice saw her. He immediately turned toward his companion and told him that the nun had heavy karma and numerous character flaws. When she heard this, her face reddened in anger, but she remained calm and continued her recitation. A moment later, the novice added, "I have been watching her and saw her in bed with a neighbor." The nun, no longer able to contain her anger, shouted "Be sure to get the neighbor's name, as I am not going to let you get away with this story." The novice laughed loudly and replied, "I purposely wanted to test you. You have taken a vow of silence. Why are you speaking now? Moreover, the aim of purifying speech is really to purify the mind. Since you cannot purify your mind, what is the point of purifying speech?" The nun was suddenly awakened. Ashamed, she kept silent.

Another anecdote was related to the author by an abbot, when they met on the grounds of the Institute of Higher Buddhist Studies in Vietnam. There was once a Zen Master who was fairly diligent in his meditation practice. At each sitting, he would remain in concentration for six or seven hours without a break. The Master, perhaps out of fear of attachment to worldly conditions, would, as a rule, shun the company of women, to the point where at the end of their visits, he would fetch water and wash the spot where they had sat. After a while, he moved to the Ten Stupa Temple, located in a sparsely populated, mountainous area of Central Vietnam. One morning, he suddenly let out a scream and ran from the meditation hut. The abbot inquired and was told, "I was deep in samadhi when, suddenly, a beautiful woman grabbed me by the neck."

That same evening, the monk became ill. He remained in bed and asked to see the abbot. When the latter arrived, the monk said to him, "You had better get me a wife in a hurry; otherwise, starting from tonight I will not accept any food and will starve to death." The abbot sent for a trusted laywoman, to discuss the matter with her. "Let me go home and tell my young housemaid to pretend to become the Master's wife," she suggested. "After he begins to eat again and recovers, we will see what to do next."

Morning came and the abbot, accompanied by the maid, visited the sick monk and said, "I have settled the issue. This young woman has agreed to become your wife." Upon hearing this, the Zen monk opened his eyes, looked at the maid, held and caressed her hands for awhile, and expired.

From the above stories, we can see that the nun wanted to eliminate afflictions, but she followed external forms only. In the case of the Second Zen Patriarch, he understood that all afflictions were empty, grounded in attachment to the self. Therefore, he took the appearance of a poor and lowly laborer accepting orders and insults, to test his mind and cultivate further. As far as the Immortal is concerned, wishing to eliminate thoughts of attachment and lust, he courageously entered a brothel to cultivate and still his mind. As to the Zen monk in our last story, because he had not yet realized that form is emptiness and emptiness is form, he was unduly fearful of female allurements. Still heavily attached to forms and appearances, in the end he was harmed by the "demon of lust."

In conclusion, practitioners endowed with wisdom not only do not avoid obstacles, they use impediments to progress in cultivation. Those cultivators are no longer attached to forms and appearances, because appearances are merely expedients, while the mind represents the Ultimate.

 

Afterthoughts

In the Dharma-Ending Age, many people recite the Buddha's name, but few achieve results. This is because they lack earnest vows and deep faith. In a discourse on the character of the ideal gentleman, Mencius once wrote:

Wealth and power do not make him proud or lustful; poverty and want do not cause him to alter his resolution; force cannot make him yield and submit.

Even the ideal gentleman should be thus -- not to mention those who cultivate the Dharma and practice Buddha Recitation, seeking to transcend this world and enter the "stream of the sages ..."

The Pure Land method stems from the great compassionate Vows of the Tathagatas; with determination, no one will miss the boat of liberation. This author was moved to ask himself: the wonderful Nature in all sentient beings has always been equal and the same; why is it that some of us are reborn in the Pure Land, while others keep revolving within the cycle of Birth and Death? The music of the high mountains reverberates down to us; how many listen intently to the sound of the flowing stream? The author has, therefore, penned a few thoughts for the edification of others -- as well as himself.

 

 NIỆM PHẬT PHẢI AN NHẪN CÁC CHƯỚNG DUYÊN