Full text of "文昌帝君陰騭文新中英文版 / Lord Superior Wen Chang's Tract On The First Step Towards Non Abidance - 2014 Edition"

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Full text of "文昌帝君陰騭文新中英文版 / Lord Superior Wen Chang's Tract On The First Step Towards Non Abidance - 2014 Edition"

Lord Superior Wen Chang's Tract on the First Step Towards Non- Abidance A Modern Translation With Commentary x 5 * & m % xm t * *jr 2014 Edition Translation & Commentary by Brian Chung THIS TEXT IS IN THE PUBLIC DOMAIN AND HAS NO COPYRIGHT Page 2 FOREWORD X. % % X. or commonly known in English as the Lord Superior Wen Chang's Tract of the Quiet Way is without doubt one of the most important texts on moral cultivation and karma ever written. Spoken by the Taoist Deity Wen Chang, the text stresses the accumulation of "Yin" virtue. The term "Quiet Way" was coined by earlier translators in order to reflect the broad meaning of the Chinese title. However, after studying the Buddha's Diamond Sutra, I believe that the deep meaning of the words "|% % " (or Yin Chih) can be translated into "First Step Towards Non- Abidance". My reasoning is that the cultivation of modest, genuine and selfless virtue (i.e. "Yin Chih") logically represents the first steps towards cultivating Non- Abidance. In the Diamond Sutra, a famous Gatha goes: , All Concepts and Appearances are False and Illusory To Respond but Attach to Nothing & Abide Nowhere Hence, anyone who desires to attain Buddhahood must be able to let go of all their false and illusory kleshas and attachments. If they do not, their Buddha Nature (i.e. Non Abiding Cessation) will never be able to shine through the defilements. However, before someone can practice Samadhi and eliminate the defilements, he or she will need to first practice virtue (Slla) and cultivate untainted stocks of merit. If this is not done, Samadhi will be impossible as the Buddha's instructions in the Threefold Training clearly states that Samadhi can only be cultivated on a firm foundation of genuine merit and strong virtue. Therefore, an individual's first step towards Buddhahood would certainly be to cultivate virtue without attachments towards fame, prestige, pomp, arrogance, quid pro quo, temporal benefits and ulterior motives. For how can you transcend desire if you give only to attain praise and secure loyalty? How can you eliminate the ego if you observe the precepts simply to foster a sense of arrogant self righteousness? This is the reason that so many Mahayana Sutras mention "good men and women" as Page 3 the recipients of the full boundless benefits of the dharma door at hand. Their warm hearted compassion and sincere virtue makes them good people. Such goodness allows them to be in harmony with their Buddha Nature. For example, Patriarch Huineng was unable to educate himself or become literate due to his childhood poverty. However, owing to his filial piety, honesty and genuine virtue, he was able to achieve Buddhahood by listening to just one gatha of the Diamond Sutra. On the other hand, many have studied the same sutra for their whole lives but have not transcended death and rebirth. Consequently, it comes at no surprise that the 13th Patriarch of the Pureland School, the Great Master Yin Guang (Ep^A&i') printed more editions of this tract than even Buddhist Sutras. For he knew that in our turbid era of greed and defilement, only texts like this can help straighten the hearts and minds of cultivators and turn them into good men and women. Hence, I strongly encourage all who are interested in Buddhism to heed the teachings of Lord Superior Wen Chang and strive to cultivate virtue and merit with a heart of humility and genuine sincerity. Only by doing so will your Bodhi heart become strong and your foundation for the cultivation of Great Compassion and Non Abidance well formed. Note: I hereby dedicates all merits from this work towards Amita Buddha Pureland Rebirth. Part 1; Introduction The Lord Superior (Wen Chang) recounts : For seventeen past lives, I have held high office. Wielding power, I neither burdened Page 4 the people nor maltreated my subordinates. I saved those in distress; furnished the needy with whatever they lacked and succored the orphaned and underprivileged. Furthermore, I have shown forbearance towards offenders and forgiven the penitent. More importantly, my virtues were untainted by desire for popular acclaim and were certainly not the result of ulterior motives. I simply wished to accord with Heaven's way of genuine compassion. If people can emulate my sincerity, then the heavens will certainly bestow fortune upon them. Thus, for posterity's sake, I have left these instructions on cultivation. Commentary: Here, the Lord Superior illustrates the workings of karma and rebirth. Before he became a celestial deity, he was reborn 17 times as a scholar bureaucrat and governed at least a district sized jurisdiction. His administration was humane and exemplary. For instance, he did not burden the people with taxes, laws, conscription, red tape or involuntary labor. He was able to be reborn successively as a patrician because he was virtuous in every one of those rebirths. Furthermore, his virtue created such a overflowing surplus of good that he was able to become a deity (i.e. deva) in this life. Part 2: Fields of Fortune: Under heaven, there is no affair more important to society than public order & justice. Judges & officials must be merciful, careful, fair and compassionate. They must not be overzealous, self willed, rude or inconsiderate. More importantly, their proceedings must not burden, inconvenience or cause distress to anyone. If judges and officials can act as instructed, their blessings will accrue without cease. The weak, poor, fearful and disabled are trapped in dire straits. Hence, all who are able must compassionately and diligently assist them by almsgiving or by extricating Page 5 them from fear. Comfort their hearts and minds. The blessings for doing so will be as dense as the branches of a grand olea tree. Even the tiniest ants can feel pain like you and me. Hence, the truly virtuous feel compassion for both insects and animals alike. Good men and women do them no harm and would gladly save their lives if they should meet peril such as accumulating water. The blessings for such true compassion makes one the foremost among men. Those who desire to accumulate boundless merits must start by harboring correct intentions. For only genuine faith and sincere compassion can allow a person to benefit from true fields of merit. Commentary: In this part of the tract, the Lord Superior illustrates for us the 3 different fields of merit. Fields of merit refers to causes that bear the best karmic rewards (i.e. fertile farmland generates the best harvest). For instance, the first paragraph illustrates that maintaining public order in the correct way will generate strong blessings. However, public order cannot exist without the teachings of the Sages (i.e. Buddhism) and family harmony. Hence, Filial Piety and the Triple Gem are also causes that fall under this merit field. So if you are a merciful, gentle and considerate prosecutor or you print sutras and make offerings to Buddha images, then you will accumulate merits without cease. The same goes for the filial son or daughter. The highest act of filial piety is to help one's parents attain Amita Buddha's Pureland, thereby allowing them to transcend death and rebirth. Hence, we should recite Amita Buddha's name into the ears of our elders or parents when they are near death and encourage them to be mindful of Amita Buddha. Furthermore, we should diligently amass merits and dedicate them to our deceased relatives within the first 49 days after their death in order to ensure them a good rebirth. Furthermore, sincerely helping the poor and suffering should not be neglected as they are one of the three merit fields. Finally, the Lord Superior stresses that only those who have genuine compassion can truly take advantage of these merit fields. For instance, Judges who seek only career success will naturally give out harsh sentences while those who donate to seek fame will not care about the little insects and animals or the sufferings of anyone whose Page 6 relief will not generate for them praise or temporal benefit. Moreover, such persons will not be diligent and will not devote true effort and resources towards doing good. They will simply give the little that is necessary to be photographed or pick and choose causes based on PR considerations. They are selfish, partial and superficial. Part 3: Important Reminder Never neglect any opportunity to do good and always accumulate "Yin" virtue. Commentary: Before we start the section that lists the virtues, the Lord Superior again reminds us on the importance of our intention. We must not disregard any opportunity to do good (no matter how small) and we must do all good with selfless sincerity. We must be genuine, considerate and modest as that is the spirit of "Yin Chih". We must be careful in making sure that our kindness is not tainted by arrogance, quid pro quo, ulterior motives or desires for praise, approval and publicity. For instance, if we give simply to earn the approval of our friends, then that is not genuine kindness but if we give out of a sincere wish to help and are praised for it, then that is still genuine despite the praise. The difference is that we would still have given even if no praise was forthcoming. Nowadays, publicity is often necessary to do great good or to encourage other people to do good. So while "Yin Chih" is often translated into "hidden virtue", the truth is that it does not have to be hidden to be "Yin Chih". For instance, in Liao Fan's Four Lessons, Confucius once told one of his pupils that he was incorrect not to accept the state reward for his work in ransoming captives. Confucius said that while he may have wanted to appear modest by refusing the reward, there will always be more poor people than the rich. Thus, he should have accepted the reward to encourage everyone to follow suit. Hence, we do not need to reject publicity or rewards if they come our way. Moreover, we should use publicity to enlarge the effectiveness of our good deeds when possible. The key to "Yin" virtue is in our intention. It is "Yin" virtue if we use the publicity or reward to benefit others. However, if our intentions and choice of actions are tailored solely towards career success or good PR, then that is not "Yin" virtue. Page 7 Part 4: The List of Virtues: mm>}^ - #### ° Benefit both men and creatures and treat all objects with care and respect. Accumulate virtue and merits without cease. Be upright yourself and carry out heaven's will of promoting virtue. Exercise patriotism by promoting compassion and reform the people by taming their passions. Commentary: A true patriot and loyal citizen cares for the virtue of the nation. Hence, his public policy views are based on the wisdom of the Buddha and Sages. Furthermore, he ensures that the people are not carried away by demagoguery or extremism. > m%A* . Maintain a heart of impartiality, equanimity and tolerance. Be compassionate and open-minded. Avoid harboring thoughts of bigotry, spite or schadenfreude. Commentary: The purity of one's heart is the single most important factor in cultivation. If we are not open minded, we will not be compassionate. If we are partial, we will be superficial and insincere. One cannot cultivate true goodness without a heart of diligence and kindness. Compassion breeds goodness but selfishness breeds only greed, hatred and delusion. Both shallowness and bias originate from egotism, thus, the Buddha often stresses the importance of being upright in thought. For example, the Sutra on the Ten Good Deeds lists greed, hatred and delusion as the three offenses of the mind. Therefore, we must constantly extinguish evil thoughts from our mind while harboring positive and kind thoughts. We should think about how to benefit others rather than envying or hating. More importantly, we should often recite Buddha names and sutras (i.e. Namo Amitabha or the Larger Infinite Life Sutra ) in order to rectify our minds and intentions. Page 8 Good deeds spring from a good heart. Hence, we will fail to take advantage of opportunities to do good if we constantly harbor vicious or avaricious thoughts. For instance, how could you have the time to help the poor or the ability to bear slights with patience if your heart is full of hatred, lust and greed? Furthermore, how can we honestly self reflect and improve if our first thought is to blame others? Furthermore, evil thoughts generate karmic retribution. There are various demigods and spirits (e.g. The Hearth Spirit and Northern Deities) who shadow each individual and record all of their good or evil thoughts and actions. They are the agents of karma and the carry out the duty of punishing and rewarding. So do not delude yourself in thinking that no one is watching your thoughts. - tftJMtiL • Be loyal towards your superiors ; filial towards your parents; respectful towards your siblings and true and dependable towards your friends. Be faithful and kind towards your spouse ; teach your children by displaying exemplary conduct. Commentary According to Confucian methods on parenting, the Fetus is already learning in the womb. The first 3 years of a child's life will influence him or her up to the age of 80 and by the age of 7, his or her habits and dispositions will be confirmed for life. Hence, the conduct of the parents and their interactions with each other must be exemplary during the pregnancy and impressionable first years in order to ensure that their offspring stays on the proper path. It is highly recommended that parents teach their children using the Confucian text Di Zi Gui (^>^Md or Standards on Being a Good Pupil and Child. Furthermore, one mustn't just lecture the text but must teach it by example as well. With humility, respect your teachers and elders ; revere the Sages and their wise teachings Page 9 Commentary: Humility and reverence are essential. If we are arrogant and disrespectful, we will never be able to comprehend the teachings of the Sages. It is said that the more sincere you are the more wisdom you pick up. Hence, we must be modest even if we are indeed accomplished, talented or impressively cultivated. AW<!4 ' Some worship the heavens while others bow to Buddhas and recite sutras. Be grateful for the guidance the Buddha, Dharma and Sangha has given; the nurturance your parents have provided; the opportunities society has offered and the security your nation has ensured. Cultivate and promote the teachings of Taoism, Confucianism and Buddhism. Commentary: These precepts are to promote gratefulness and interfaith harmony. More specifically, they are here to illustrate the important relationships between Taoism/Confucianism and Buddhism. These three faiths compliment each other and are certainly not rivals. For as we have discussed in the foreword, if one sincerely cultivates Taoist precepts (i.e. this tract) and Confucian benevolence/filial piety in addition to the 5 precepts and 10 good deeds, then one will naturally be able to develop the virtue needed to practice Samadhi and attain enlightenment. Use morality and compassion to convert the obstinate and cunning. Speak the dharma to the dull minded, ignorant and deluded, thus planting roots of wisdom within their consciousness. Commentary: When we speak dharma, we should be mindful of the personality of the individual Page 10 listening. In the Diamond Sutra, the Buddha states that the dharma has no fixed form. Furthermore, the Buddha also mentions in the Shurangama Sutra that Buddhas and Bodhisattvas display different forms to teach different people. Hence, if we meet someone who has no wisdom, we should plant roots of wisdom within them by mentioning the Prajnaparamita Sutras. If we should meet vicious, obstinate and cunning people, we should display a unwavering attitude of kindness, honesty and compassion, thereby causing them to feel shame and change. This is why the Buddha stated that all 84,000 dharma doors are equal and that practitioners should praise each other instead of asserting that one dharma door is superior than the other. Each different dharma door is like a specific prescription, and we need to take the right medicine at the right time. Hence, this is why Shakyamuni Buddha stressed that the surest way to attain enlightenment in the dharma ending age (i.e. now) is via Amitabha Pureland Buddhism. The reason is that people of today have such turbid natures that only Pureland Buddhism can save them. Relieve those in dire need as speedily as you would save a fish deprived of water. Save those in danger with great haste lest the window of opportunity closes. #HMfc£ - «t*iHjt 0 Show concern for the welfare of the orphaned and widowed. Respect the elderly and maintain their dignity; pity and help the poor and underprivileged. **** Promote virtue and recommend the Sagely. Be lenient with others but strict with your own conduct. Commentary: Sages teach by promoting the positive. Hence, we should emulate them by promoting virtue. If someone is truly moral and good, we should recommend them for positions of leadership and responsibility. If there is a essay, comment or book that promotes the teachings of the ancient Sages, we should publish or share it. In the end, all good people think of other's welfare and interests as more important Page 11 than their own. In the words of Lao Tzu, "they give much but take little". Hence, we should be strict with ourselves but patient, undemanding and tolerant towards others. ' lM*J**JM**4fc* • Be thrifty with your clothes, cash and food so that you will always have some to spare if you should meet a cold or hungry person by chance. Donate caskets and coffins to those who are without the means to afford it. Pay for the funerals of the poor or bury unclaimed bodies. Provide educational opportunities and or scholarships for those who need it. If your family is wealthy, you must assist with the finances of your poorer relatives. If the economy declines or scarcity arises, you should provide (if able) relief towards your friends and neighbors. Be honest during transactions. Ensure that your weights, scales and measures are accurate and without fault. Do not maltreat your servants or subordinates and refrain from being overly demanding. Print and distribute sutras ; repair and build monasteries. Commentary: This is one of the more important good deeds. As we have mentioned before, Sagely teachings and the Buddhadharma are one of the most fertile fields of merit. Hence, we Page 12 should share sutras and purchase or print them for free distribution. Furthermore, we should contribute money for the upkeep of monasteries or dharma learning centers. Also, another way to earn limitless blessings would be to create or commission images of Buddhas and Bodhisattvas. In the Sutra on the Production of Buddha Images, it is said that those who produce but one image will never again be reborn in the three evil realms of the hells, hungry ghosts and animals. Furthermore, not only will their beauty and appearance be unrivaled but they will also be reborn in places of peace and prosperity, as members of noble families with great wealth and power. Donate medicine and provide healthcare for the poor, sick and needy. Make clean water available for those who lack it and relieve the thirsty by providing drink. Light lamps at night to illuminate paths and sidewalks. Donate or provide boats for the purpose of ferrying the public. *I4frfl6*4 - - ****** ' £*jy&Uj# • Purchase live fish and animals on sale for consumption and set them free. Adopt a Vegan or Vegetarian diet and observe the precept against taking life. While walking, be mindful of the little ants, insects and worms. Abstain from intentionally or accidently setting mountains and forests on fire. Do not catch, trap, capture, kill or poison animals in their natural habitats (i.e. the mountain, forests and rivers). Do not pollute natural environments. Do not slaughter the cow that plows your fields or provides milk for your family. Refrain from discarding moral texts and religious scriptures; preserve or rebind them for the benefit of posterity. Commentary: Page 13 Old sutras and tracts have benefited many cultivators over the course of time. Hence, they are holy objects that need to be treated with reverence. If they can still be used, they should be repaired. If they are too fragile in condition, then they should be kept in Stupas or on altars where offerings can be made to them. Furthermore, the text you have preserved may one day be the last copy in existence. For instance, the Ven. Master Chin Kung would not have been able to print new editions of important Chinese Sagely books if the century old copies that served as the manuscript were discarded by previous generations. Do not scheme for or covet the wealth of others ; refrain from envying someone else's skills, advantages and talents. Refrain from lust and adultery. Do not instigate lawsuits or stir others to litigation. Commentary: Lust is considered to be the foremost offense by Sages as it is often the starting motivation for countless types of evils. In fact, the Shurangama Sutra and mantra was first spoken to counteract the lust driven black magic of a courtesan that almost caused Ven. Ananda to break his vows. Hence, one must be vigilant in reducing one's sexual desire as much as possible. Lawsuits are full of contention but easy to file. Hence, one must be careful not to cause it as the Buddha has stated in the Infinite Life Sutra that even small disagreements can snowball into large karmic obstacles and future feuds, let alone a lawsuit. Neither damage reputations nor harm interests. Do not break the marriages or engagements of other people. Commentary: On the most basic level, the first part of this precept tells us not to libel and slander. Page 14 However, it's deeper meaning tells us not to broadcast or make known another's misconduct or scandals even if they are true. This is because a bad reputation will harm someone's interests and prospects. Sages are compassionate and therefore they do not damage the reputations or interests of anyone, regardless of whether they are indeed guilty of misconduct or not. The truth is that everyone living on this earth is sunk in karmic offenses from countless eons past so ostracizing others would be hypocritical. Thus, there is no need for us to criticize or expose wrongdoing. Instead, we should convert others by setting a good example. If we are willing to set a flawless example of virtue, then all the Buddhas and Bodhisattvas will help make our example known to the world. Do not cause discord between siblings and abstain from turning parents and children against each other. Commentary: Filial piety is a central virtue. Hence, it is a great offense to separate family members or to turn them against each other. Good people help unite families and iron out discord between members. ft. > *j#t B • If you have wealth and power, do not wield it arrogantly or abusively against the people, the underprivileged and the virtuous. Do not humiliate people in any way or for any purpose. #u^fl&*y** ■ ^aue • *>n%& > mm%m • Humbly carry out your duties with consideration, care and propriety. Live in harmony with your relatives and clansman. Commentary: Sages are always humble despite exuding competence. Hence, we must never be boastful. We should do our job well and be modest. It is also heaven's will that families should be united and harmonious. Hence, causing contention at home is not Page 15 virtuous, instead, forbearance should be exercised by all. Cultivate friendships with good people, thereby immersing yourself in good influence. Avoid the evil and wicked, thereby ensuring that you will not be pulled into their troubles nor influenced by their misconduct. Refrain from publishing or parroting scandals, arrests or misconduct. Diligently praise the kindness and virtues of others. Refrain from hypocrisy or from speaking what contradicts one's heart in order to manipulate. Commentary: Nowadays, we love to publish arrests, stigmatize people or make criminal records available. However, Sages do not stigmatize or ostracize, instead they praise the good and set an example, thereby becoming a beacon of light that shines across the entire community. Stigmatizing people or promoting the negative only breeds resentment. This only causes contention and a general atmosphere of negative emotions. Hypocrisy is rooted in pride, arrogance and the desire for approval. Thus, such dishonesty directly contradicts the spirit of "Yin" virtue. Diligently speak words that are kind, helpful and beneficial. Refrain from salacious gossip, abuse, sarcasm, profanity, taunting, libel and slander. Clear the roads and paths of broken bricks, rocks, vegetation and obstructions. Page 16 Repair ancient roads and build bridges that tens of thousands will cross. Commentary: Here, the Lord Superior exhorts us to build and maintain useful and beneficial infrastructure. He is not telling us to ignore small or new projects but is simply reminding us not to waste tax resources on projects that benefit few or no one (i.e. ancient roads refers to roads that have proven their importance by continued use). Furthermore, private persons are welcome to build roads and bridges that the public sorely needs when the government fails to do so. A# - %f - Expound moral teachings to reform others ; help other's carry out good deeds or achieve success in cultivation. Commentary: This is very important. For instance, Patriarch Huineng would not have been able to visit the monastery where he achieved Buddhahood if he had not first met the kind Upasaka who introduced him to Buddhism, provided him with several taels of silver and promised to look after his aged mother in his absence. Needless to say, the merit derived from helping someone attain Buddhahood is limitless. We can emulate this conduct by reciting Buddha names to insects and animals that we meet or pass by. Since one of Amita Buddha's 48 vows states that any sentient being who hears or feels his name will at the very least have a good rebirth and be able to study the dharma. Hence, this small act of kindness will greatly help sentient beings currently undergoing retribution as an animal or insect. In addition, we should dedicate the merits from the recitation to them as well. ' a»-r#*A<8 • Anything you do must accord with your conscience, which is actually heavens will. Anything you say must be tactful and polite. Commentary: Page 17 No sentient being is without the Buddha nature, therefore, all people are fundamentally good. It is our false habits and attachments that give the appearance of evil. Hence, we should never ignore our conscience since it represents the little bit of Buddha nature that has managed to shine through our layers of defilements. Furthermore, it is mentioned in the Confucian moral text if Jr ff->c that words can cut as deeply as a sharp knife. Thus, tact and politeness are very important. Always keep the ancient Sages and their teachings in mind ; contemplate their virtues at all times. Commentary: The teachings and conduct of the ancient Sages represent all that we must to aspire for. Hence, we ought to always keep them in mind. If we neglect to contemplate the virtues and teachings of the Sages, we will only be allowing our defilements and passions the opportunity to cement their influence into our hearts and lead us astray. Refrain from all evil and sincerely do all good. If you can do so, neither malevolence nor disaster can affect you while fortune will shadow you and demigods will protect you. Commentary: The passage in bold basically sums up the conduct of a true virtuous individual. Such a person refrains from all evil and causes no distress or inconvenience to anyone. Instead, he or she shows forbearance and displays sincere kindness, gentleness and virtue. Their hearts are always forgiving, serene and without vicious thoughts. Part 5: Conclusion If you are old and established, the fortune you accumulate will be experienced by your Page 18 descendants while your rewards lay in heaven. If you are young and unmarried, you will personally experience bliss in this very life from the good deeds you do. Commentary: What this means is that if you start cultivating merits from your childhood or early teenage years, you will create for yourself an unimaginably blissful life of happiness. If you can continue without cease, a splendid heavenly rebirth will also follow. This is because your early goodness has melted away bad karma that was originally pending, thereby allowing your current and past merits to manifest fully without being weighed down by negative karma. However, if you only start to cultivate when you are well into adulthood, then the personal benefits you experience would be less dramatic but your descendents will enjoy great fortune. This is not a punishment for being late but merely because your merits are so great that it can only be enjoyed with rebirth in the heavens where your mind and body will be fresh and young once more. Thus, we should ensure that our children start cultivating merits and virtue as young as possible. From the moment of conception, we should do no evil and do all that is good (e.g. recite sutras). If the child can be immersed in such an atmosphere of merit and purity while in the womb, then he or she will surely attain Buddhahood before long. ? mm* ' -t #*# ° A hundred types of fortune and thousands of blessings rain down and arrive by the cartloads to those who cultivate virtue and merit with sincerity, modesty and genuine selfless compassion! Commentary: The closing of the text illustrates the great karmic reward of those who are genuinely compassionate. As stated before, true goodness are good deeds done without desire for prestige, approval, ulterior motives and the like. If you can cultivate according to Lord Superior Wen Chang's instructions, you can be what the Buddha considers to be a good man or woman. Page 19 If you are a good man or woman, you have achieved the first stage of the Threefold Training. With this foundation of true virtue and merit, you can successfully and with concentration cultivate Samadhi (i.e. meditation, nianfo, chanting mantras, sutra recitation and listening to dharma talks). Finally, Non-Abidance (i.e. Buddhahood) can be achieved. In the Amitabha Sutra, it is stated that: "Shariputra, if there is a good man or a good woman who hears spoken 'Amitabha' and holds the name, whether for one day, two days, three, four, five days, six days, as long as seven days, with one heart unconfused, when this person approaches the end of life, before him will appear Amitabha and all the assembly of holy ones. When the end comes, his heart is without inversion; in Amitabha s Land of Ultimate Bliss he will attain rebirth " Hence, this passage unmistakably illustrates my point. First, you must be a good man or woman. Then you must cultivate Samadhi (in this case, it is mindfulness of Amita Buddha) and finally your efforts will allow you to achieve Buddhahood. Nevertheless, it must be stressed that what Lord Superior Wen Chang has taught is only the first step towards Non- Abidance. Taken by itself, the teachings can only help you achieve rebirth as a compassionate and fortunate human or deva. Only by combining it with the resolve for Bodhi will cultivators be able to fit Lord Wen Chang's advice into the Threefold Training. Thus, all cultivators are recommended to dedicate their merits towards fulfilling their vows for Buddhahood. Moral Tales & Ancient Commentary that Illustrate Lord Wen Chang's teachings: Translated by D. T. Suzuki and Dr. Paul Carus. Edited by Brian Chung. A GOOD JUDGE. In olden times, Yii King, judge of the criminal court, was held in such high esteem [on account of his virtue] that a gateway for four-horse carriages was erected in his honor. Page 20 Yii King of the Han dynasty (206 B. C. to A. D. 23) was judge of a criminal court on the eastern shore of China. In his district there was a young widow who, on account of her parental devotion, showed no disposition to marry again, lest her mother-in-law be left without support. The aged woman, however, was so much distressed over her helplessness that finally she hanged herself to release her daughter-in-law from the duty of self-sacrifice. Her own daughter hearing of the incident went to court and charged her sister-in-law with murder, and the latter, unable to vindicate herself, was condemned to death in spite of Yii King's protest. After this tragedy, Heaven failed to give rain all along the eastern coast for a period of three years. When a new governor was installed, Yii King explained to him the cause of the long drought. Thereupon the grave of the dutiful daughter-in-law was officially decorated, and then at last it started to rain. Yii King showed his humane disposition in many other trials. When the elder people in his district proposed to repair his family gate which was dilapidating, Yii King advised them to have it raised and enlarged, so that a four-horse carriage could be driven through it, saying: "I have a great many times in my official life practiced true compassion and genuine virtue and I have never condemned the innocent. Among my descendants there will surely be some one who will rise high and will occupy important positions." And so things came to pass. His son became prime minister and was created a noble, and his grandson, too, was promoted to a responsible position in the government. HUMANENESS REWARDED. Tou Yu-Chun was not yet favored with a son when he was thirty years old. One night his grandfather appeared to him in a dream and said: "You may not have any issue at all, nor may you live long, unless you are diligent in performing benevolent deeds." Yu-Chun was a well-to-do man and could afford to do many benevolent things. One of his servants stole a considerable sum of money from his chest. When the fact was exposed, the guilty one fled leaving his daughter thirteen years old, to whom a note was attached which read: "Offer this girl and my house for sale. With the money thus realized I wish to pay my debt." Yu-Chun burned the note, took the girl to his own house, and had her reared by his wife. When she reached maturity he gave her a large dowry and chose for her a good husband. When her father heard of it he was greatly affected and Page 21 returned home full of repentance. His old master forgave him and did not say anything about his former crime. Yu-Chun did many other good things. The poor who could not afford funeral services for their dead, were liberally assisted by him, and those who could not, on account of a lack of dowry, give their daughters in marriage, were handsomely supplied with gold. Poor children were educated and the helpless taken care of, while he himself lived most frugally. He also built a large library and gave employment to many learned men. In the meantime he saw again his grandfather in a dream, who said: "You were originally destined not to have any offspring and to live only a few more years. But on account of your humane deeds, your merits have been recorded by the Heavenly Lord. Your life will be prolonged and you will have five children who will be very prosperous." Yii- Chun's five sons successfully passed the literary examinations and were promoted to high official positions. SAVING MANY LIVES. He who took pity on ants attained the highest literary honor. Sung Chiao and Sung Ch'i (eleventh century A. D.) were brothers. When they were both at college, a Buddhist monk examined their physiognomy and prophesied: "The younger Sung will be the first on the list of literary graduates, and the elder, too, will unfailingly pass." Ten years later, the elder Sung again happened to meet the monk on the road. The monk showed great astonishment, exclaiming: "Your fortunes have suddenly changed. You look as if you had saved millions of lives." Sung said, laughing: "How could I, a poor follower of Confucius, achieve such a feat as that?" "Yes," replied the monk, "Even the smallest creatures are enjoying their lives you know." Reflecting a little while, Sung said: "I remember that about ten days ago I found an ants' nest under my porch in danger of being flooded. I took a few bamboo sticks and made a bridge over the water to let the poor ants cross over it. May this be it?" "Exactly," answered the monk, "the younger Sung is now leading the list but you will not be second to him." Page 22 When the order of literary graduates was declared, the younger Sung was found to be the first and the elder Sung the second. But the Empress Chang Hsien decreed that the younger brother should not precede the elder, and Sung Chiao was put at the head of the list. THE DOUBLE-HEADED STAKE. He who buried [out of sight] the snake [of bad omen] was deemed worthy of the honor of premiership. Shun Shu-Ao, of Chu state, when a boy, used to go out very frequently. One day he saw a double-headed snake which he killed and to put it out of sight, buried it in the ground. He came home in gloom and showed no appetite at the table. An anxious inquiry of his mother brought him to tears, and he said mournfully: "People say, those who have seen a double-headed snake are doomed to die soon. I saw one to-day and fear that before long I shall die, mother, and will have to leave you alone." The mother then asked him, "Where is the snake now?" "Fearing that others might see it too, I killed and buried it." "Never mind then," replied the mother, "you will not die. I understand that genuine concern for others (yin teh) brings great karmic rewards. Where there is virtue, there will gather a thousand blessings. Where there is benevolence, a hundred evils are distanced. Heaven above attends to affairs below. You are sure to become eminent in this state." When Shun was a man, he was made a minister of state. This historical account of the double headed snake is an excellent example of Lord Superior Wen Chang's statement that " If you are young and unmarried, you will personally experience bliss in this very life from the good deeds you do. " As the young boy killed and buried out of sight the evil omen, he managed to remove a sight that would have caused deep fear to the public. Thus, the boy had done a great virtuous deed at a young age. Therefore, with his evil karma eliminated and merits manifesting without hindrance, not only was his life prolonged considerably, he also became Prime Minister (i.e. 2nd in power behind the Emperor ) despite coming from a poor fatherless background. However, we must understand that this account is to encourage us to do sincere good while young and is not a license to wantonly kill animals we don't like. Page 23 THE FOUNDATION OF BLISS All deeds originate in the heart. All the good acts that are enumerated below begin in the heart and are completed, too, in the heart. The heart's inmost recess is the very spot where there is Heaven and where there is Hell. The difference between sages such as Yao and Shun and wretches such as Chieh or Chou, simply pivots here around the heart. Unexpected blessings grow, as it were, in a very actual field, which can be ploughed and harvested. The heart, though spiritual and mysterious, yet possesses a solid, tangible soil, which can be watered and tilled. The soul of a true, earnest gentleman has its root in this obscure recess, which he examines and purifies in solemn silence and privacy. Merely this, a heart to save the world; not one mote of a heart for worldliness. Merely this, a heart to love mankind; not a mote of a heart for hatred of people. Merely this, a heart to have respect for others; not a mote of a heart for making light of the world. Merely this, a heart earnestly to promote one's cultivation; not a mote of a heart for indulgent self-delusion. This is the way of self-purification and the sure foundation of bliss. SEEK TRUTH FOR THE SAKE OF SALVATION. Ch'ang-tze says: "If a respectable gentleman is at all disposed towards loving kindness, he cannot help doing things beneficial to others." Supplementing this, Ch'en An-Shan says: "If a villain is ever bent on selfishness, he will surely do things harmful to others." Both of these sayings are indisputably true. Those who are able to think of others are called superior men, and those who think of themselves are called small men. The difference is in one's own fundamental thought, whether it is of the ego or not. Some incessantly accumulate evils, others good deeds; and when we see the result, it is the difference between Heaven and Earth. Li Kwang-YUen, an eminent seeker of truth, was once warned by a strange saintly personage, thus: "I see thou art seeking truth. But wouldst thou have it for thy private self, saints and gods will have no regard for thee." Are not gods and saints as well as sages and holy men bent on saving the world? Some seek saintliness in their pursuit of life everlasting and immortality; but if their hearts are tainted with a single thought of egotism, they are grievously at fault, though Page 24 it be hidden and they know it not; and there is no thought of their ever attaining to saintship. THE DISEASE OF EGOTISM. Mother Cheng used to instruct her children to this effect: "When others do good, fall in line as if it were your work and be sure to bring it to completion. Treat others' property as if it were your own, so you will be thoughtful in using it." Hsieh Wen-Ching says: "The reason why a man has thousands of troubles is because he clings to the idea of self: therefore, he schemes and contrives in ten thousand different ways. He alone wants to be rich, he alone wants to be honored, he alone wants to be easy, he alone wants to be happy, he alone wants to enjoy life, he alone wants to be blessed with longevity; and to others' poverty, misery, danger, or suffering, he is altogether indifferent. It is for this reason that others are disregarded and Heaven's Reason is neglected. Only be cured of the disease of egotism, and your heart will be broadened even to the vastness of infinite space, so that wealth, honor, happiness, comfort, health, longevity could all be enjoyed with others. And, then, the will to live will have its way, everything will have its natural longings satisfied, and Heaven's Reason will be displayed in an untold exuberance. FILIAL PIETY. Filial piety is the guide of all actions. It is the ultimate root of humaneness; and is it possible that the root be rotten while the branches and leaves grow luxuriously? Yao-Jao Hou says: "The four essential elements of filial piety are: (1) To be established in virtue; (2) To keep up the family; (3) To keep the body unimpaired (so as to not cause out parents to worry); (4) To cultivate the character." Pious children will not let their parents' hearts be roused to thoughts of cold indifference. They will not let their parents' hearts be annoyed or harassed. They will not let their parents' hearts be alarmed or filled with fear. They will not let their parents' hearts be grieved or embarrassed. They will not let their parents' hearts be perplexed. They will not let their parents' hearts feel ashamed or indignant. SEVERAL WAYS Page 25 In his anxiety lest all people might not be induced to goodness, the Lord Superior invites them to come to him in any way they may be pleased to follow. They may pay homage at the Taoist sanctuary; they may worship the Northern Constellation; they may bow before the Buddha and recite his Sutras: if they only do so with singleness and sincerity of heart, these roads will lead to goodness; but there should be no thought of attaining blessings or acquiring rewards. BUDDHISM AND CONFUCIANISM. P'an Ch'ung-Mou says: "What is to be avoided most in our life is vacillation and frivolity (wang nien); and what is most excellent is a reverential heart. Therefore, we Confucians endeavor to preserve sincerity of heart and consider reverence as most essential. It is needless to say that sincerity and reverence make us companions of heaven and earth, gods and spirits. "There is, however, another class of people who adopt Buddhism as their guidance. They bow before the Buddha and recite his Sutras, always bent on preserving reverence and awe. They will never relax their vigilant guard over the heart, which will by degrees become pure and bright, free from evil thoughts and ready to do good. This enlightenment is called their most happy land. 7 What is necessary, then, for Buddhists as well as Confucians is to avoid vacillation and frivolity, which will render you unreliable. Keep the heart always restrained by reverence and awe. Otherwise what can be the use of the recitation of Sutras or the discourses of Confucius?" A SYMPATHETIC HEART. The great virtue of heaven and earth is to create, and all living beings, men and animals alike, derive their vitality from this one and the same source. Nowhere under the sun is there a being that dislikes life and embraces death with joy. To buy up captive animals for the sake of setting them free is nothing but an outburst of a sympathetic heart. Thoughtless people make light of puny creatures such as ants, spiders, etc., and wantonly kill them, having no thought of pity or remorse; but pious hearts refrain from such cruelty. THE VOICE WITHIN Page 26 "Heaven's Reason consists of two words; but they are in your own heart. If when you do a thing, there remains in your heart some misgiving, then your deed is against Heaven and contrary to Reason. A virtuous man punctiliously guards himself when alone, solely to retain Heaven's Reason and to calm human desires. Therefore says Tung Ch'ung-Shu [a famous Confucian]: "Attend to your duty and scheme not for gain. Look after what you ought to do and measure not your merit." The source of good and evil is in the heart, and the best method of controlling it is a reverential attitude of the heart. Ever turbulent is the heart of him who does evil; ever wakeful is the heart of him who does good. The teachings of holy men are written in the six canonical books. There are thousand gates and ten thousand doors; through which shall we enter? The main thing is to guard oneself when alone, lest one go astray; then you will see how one's strength grows. Proceed in goodness for a thousand days and there will be not enough; proceed in evil for half a minute and you will have too much. A Final Word From the Author: As a parting word, I hereby exhort all who read this to cultivate themselves into a good person by following Lord Superior Wen Chang's instructions. Be genuine and sincere. Do good to benefit others instead of for pomp, fame and profit. Furthermore, Lao Tzu has stated that karmic blessings naturally shadow those who do good. Hence, we should not try to measure our merits or be greedy for karmic rewards. Simply do good whenever you find the chance with only the intention of helping as much as possible. Lastly, everyone should resolve to attain Buddhahood in Amita Buddha's Pureland and every bit of good we do ought to be dedicated towards that goal. Hence, I urge all to recite Amita Buddha's name as often as possible, whether out loud or silently. It is said in the sutras that to recite the name of Amita Buddha but once will eradicate 8 billion eons worth of heavy karmic offenses. Hence, this Buddha name is the highest mantra. If you build the Samadhi of Amita Buddha name recitation upon a foundation


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of true goodness, you will surely attain Bodhi and Pureland. Namo Amita Buddha!



Acknowledgments :


This translation and commentary would not have been possible if not for the lectures of the Ven. Master Hsuan Hua and the Ven. Master Chin Kung(>#-^/'^l^). Thus, I would like to express my gratitude towards them both. Furthermore, the teachings of the Infinite Life Sutra, Earth Store Sutra, Contemplation Sutra, Amitabha Sutra, Diamond Sutra , Shurangama Sutra and Liao Fan's Four Lessons were all instrumental to the creation of this translation and commentary.