Wisdom of the Buddhas 1

Buddism is Education not Religion

Be Mindful of the Kindness of Others

Repay the Kindness With Gratitude

Today, we see an increasing number of people around the world starting to practice Buddhism but many do not understand what it is and thus cannot truly benefit from it. Buddhism is a most virtuous and perfect education directed by the Buddha towards all sentient beings in the universe. It covers a boundless range of phenomena and principles that is much broader than what is currently studied in modern universities. It is an education of the wisdom and understanding of life and the universe and is not a religion.

How can we tell that Buddhism is an education? Today, the terms teacher and student are only used in school. First, we call Buddha Shakyamuni our Original Teacher. In the sutras, those who listened to him were called students and this is what we call ourselves today. This teacher-student relationship is only found in education.

Another reason that Buddhism is an education is also to be found in the sutras, where we learn that the students would ask questions of the Buddha, who would often reply in turn with another question to help the students realize the answer themselves. If the students did not thoroughly understand, or thought that we would not understand, they would ask for further clarification. This is essentially a classroom discussion. Please understand that Buddha Shakyamuni simply taught; he conducted neither ceremonies nor rites.

Buddha Shakyamuni’s teachings can help us to understand why we live as we do and how we can change and uncover our wisdom but this is not the worldly wisdom we think of today. Rather it is the ability to perfectly comprehend the true reality of life and the universe. One who has perceived this wisdom is called a Buddha, which means wisdom and enlightenment. Buddha Shakyamuni, told us that all sentient beings possess this innate wisdom and ability, so all beings are equal. But, although we are equal in origin, presently we cannot see this because everyone’s wisdom and abilities differ.

In our society, there are those who are intelligent and those who are not, those with great ability and those with less. This is due to our varying degrees of delusion. Our innate wisdom and debilities are thus temporarily lost. However, if we can break through this delusion, then we will be able to recover these abilities.

We often read in the sutras, which are recorded teachings of Buddha Shakyamuni, that Buddhas do not directly help sentient beings. They can only assist from the side by explaining how we delude ourselves. After realizing this, it is entirely up to us to diligently put his teachings into practice so that we may then become Buddhas. Accomplishing this is attainable by all sentient beings. However, a teacher can only educate us about the principles, tell us of his or her experiences, and suggest various methods for our practice and attainment. The rest ultimately depends upon us. We are the ones who need to be enthusiastic and diligent in order to attain achievement.

Once we comprehend that Buddhism is an education, we will then see why in learning centres where this is understood, we do not regard the Buddha or Bodhisattva images as gods to be worshipped. First we do so to remember and repay our gratitude for this truly great education that we have so fortunately encountered in this lifetime.

The second reason we make offerings to the Buddha is to follow the examples of the virtuous. Buddha Shakyamuni was an ordinary person like us; yet, he reached enlightenment. What is there to stop us from achieving this as well? Therefore, his images serve to remind us every moment to advance diligently towards this goal.

The Buddha and Bodhisattva images are not to be regarded as gods or objects of superstition. The images of Buddhas, who are perfectly enlightened beings and Bodhisattvas who are enlightened sentient beings, have many appearances. This has often led to the misconception that not only is Buddhism a religion, but one that worships many gods. These perfectly enlightened beings and enlightened sentient beings represent infinite wisdom and virtuous abilities that cannot be completely represented by merely 1 name. The names of the perfectly enlightened beings represent these complete, innate, and virtuous abilities already within our original-nature. The names of the enlightened sentient beings represent cultivation of different virtues.

We said earlier that Buddhism is not a religion. Why is it not a philosophy, an academic study? Philosophy is just one course that is offered at a college or university. Buddhism is a whole university in itself. It includes many areas of learning not just one. In regards to time, it encompasses the the past, present and future. In regards to space, it encompasses everything from our daily lives to the infinite universe.

We need a profound, intuitive comprehension to truly understand the reality of life and the universe. But, we are deluded, because we see everything in opposition to each other, not knowing that in reality everything is actually one, not two. This delusion is why we are leading lives of suffering and why the Six Realms exist. The wisdom and virtuous abilities in our original natures have yet to be uncovered, so all our views and ways of interacting with life are incorrect. The erroneous acts committed due to these incorrect views and ways of interaction have resulted in the suffering of reincarnation within the Six Realms of heavens, demi-gods, humans, animals, hungry ghosts, and hells. The goal of the Buddha’s teachings is to help us to break through our misconceptions, to be awakened, to escape this suffering to obtain happiness. What do we seek? Perfect Complete Enlightenment.

There are three stages of enlightenment. First is “Proper Enlightenment.” In our world, there are some very intelligent and wise people who have attained higher realization than most people have. However, although they may have reached a certain level of realization, the Buddha would not recognize their knowledge as the proper enlightenment, because they have not severed their afflictions, the conditions that cause pain, distress and suffering.

These individuals still dwell on the rights and wrongs of others, on greed, anger, ignorance, and arrogance. They still harbor wandering discriminatory thoughts, and attachments. In other words, their minds are not pure. Without the pure mind, the mind without discrimination or attachments, no matter how high the level of realization one reaches, it is still not the proper enlightenment.

In Buddhism, the standard for proper enlightenment is the pure mind from which wisdom arises. It is the wish of all Buddhas that we attain this proper enlightenment. This is the level of Arhats. They do not have illusory or misleading thoughts and views. They do not dwell on the rights and wrongs of others, or on thoughts of greed, anger, ignorance or arrogance. Only with this proper enlightenment can we obtain true happiness and transcend the sufferings of birth, old age, sickness, death, hardships, the inability to have what we want, separation from our loved ones, and association with those we dislike or even hate. And these occur in the human realms, one of the higher realms in the cycle of birth and death. Most of our time is spent in the lower realms where the suffering seems eternal and the lifetimes seem never-ending.

Practicing Buddhism is to accord with the teachings and to understand the root cause of our problems thus to rid ourselves of wandering discriminatory thoughts and attachments. We then can uncover our pure mind, in turn giving rise to true wisdom, which is proper enlightenment. Therefore, perfectly enlightened beings and enlightened sentient beings would not recognize worldly wisdom, as it lacks the pure mind, the proper enlightenment. Upon attaining this proper enlightenment, we will have the ability to transcend the endless cycles of reincarnation.

Whether talking about the Buddha’s education or worldly education, it is essential to understand the concept of delving deeply into one method in order to attain achievement. This is especially so in Buddhism. When we truly wish to learn effectively we need to follow only one teacher and to practice only one path to ensure a smooth journey. When following two teachers with two different paths, we are bound to become confused as to which path to take. Following three teachers catches us at a T street and with four teachers, we are stuck at a crossroads. Today, people like to learn a lot, but they often fail to attain a good result. The problem lies with being caught at those crossroads, confused as to which one to take. We need to follow just one teacher and concentrate on just one method to succeed and attain achievement in our practice.

What is this achievement? Attaining purity of mind. Upon achieving some degree of purity of mind, we will have fewer afflictions and thus an increase in true wisdom, enabling us to solve problems in this world and beyond. There really is no way to solve problems without this true wisdom, therefor, it is essential in leading happy and fulfilling lives and on a broader scale, helping us to solve society’s problems.

We need to break free of our own views to attain this wisdom for without it, we could misinterpret the meanings within the sutras. If we are able to do away with the mind of selfishness, then true benefits will be ours. With proper enlightenment, only when we have no ego or self-attachment, will we be able to differentiate true from false, proper from deviated and beneficial from harmful. Without breaking through our own views, we will not have these abilities.

One level above proper enlightenment is “Equal and Proper E.” Equal means equal to the Buddha, but not yet achieving Buddhahood. This is the level of a Bodhisattva. Equal and proper enlightenment requires us to break through one degree of ignorance, to attain one degree of Dharma body, the original true body. At this point, the way we view the reality of life and the universe is very close to that of the Buddhas. After breaking through the very last degree of ignorance, perfecting wisdom and enlightenment, we achieve the third level, the “Perfect Complete Enlightenment” that is Buddhahood. 

From the intrinsic nature of Buddhism, we realize that the purpose of our practice is to seek wisdom. Different methods are practiced by different people but the results or the level of the state of mind are the same. Therefore, to criticize other schools would be to slander both Buddha Shakyamuni and his teachings for all these methods were passed down to us from him. Choosing any of these methods will enable us to attain achievement. How can we say that one is better than another?

Among all these different methods, we just need to know how to choose the one that is most suitable for us. First, it needs to be suitable because if we chose a method that was beyond us and was difficult to practice, we would not easily succeed. Second, it needs to be appropriate and convenient for our manner of living and third, it needs to be compatible with modern society, because we cannot separate ourselves from the world or from other people. But regardless of which method is chosen, it is essential to be rid of egotism and attachment in order to obtain the benefits or else all our efforts will be in vain.

Once we clearly understand the goal of the Buddha’s teachings, we will view the sutras differently. These sutras are a vast collection and in order to obtain their benefits, it is necessary for us to know and understand its essence, which is the true reality of all phenomena, the true reality of life and the universe. Life refers to ourselves; universe refers to the living environment that surrounds us. It would be incorrect to treat the teachings as an abstract, obscure learning that had nothing to do with our daily lives because every word in the sutras closely relates to our daily living.

Buddhism teaches us how to live in harmony with the true reality of life and the universe. In other words, we live perfect and wonderful lives similar to those of perfectly enlightened beings and enlightened sentient beings. This is the true, ultimate, and perfect Mahayana teaching. To practice Buddhism, we start by:

Being filial and respectful to parents, teachers and elders,

Having the great compassionate mind,

Nurturing our thinking and wisdom, and

Broadening our minds to care for all sentient beings.

Although in sequence they can also be practiced simultaneously, as each encompasses the others. Being filial includes compassion and wisdom; nurturing wisdom includes filial piety and logic.

Once we have a general understanding of the teachings, how do we apply them daily? First, we need to know what each Buddha and Bodhisattva represents. If we do not, then Buddhism will be reduced to mere superstition. All Buddhist sutras contain these values, characteristics, and the ways of practice; therefore, learning only one sutra is sufficient. However, we need to know how to understand and apply the teachings effectively in our practice.

We will better dong the teachings when we enter a way place, where we will see a container of water on the Buddha table. The clear water symbolizes the principle that our minds need to be as pure as the water; to be void of greed, anger and ignorance. It is calm without a single ripple indicating that we relate to other people and situations with the serene and non-discriminating mind of equality. Also, it is pure and calm, reflecting clearly and thoroughly just as we would see everything around us in a mirror.

Offerings of flowers symbolize the cause as the blossoms result in the bearing of fruit, reminding us that there are consequences to our every thought, word and deed. Lamps or candles symbolize wisdom and brightness illuminating the darkness of our ignorance. The images of lotus flowers symbolize transcending the Ten Realms of existence. First it rises through the mud at the bottom of the pond, which symbolizes the Six Realms of birth and death. Then it rises through the water, which symbolizes the Four Sage Realms. Finally, it breaks through the surface of the water completely transcending the Ten Realms, reaching the one true Dharma realm, the stage of ultimate enlightenment.

The lotus flower teaches us that although we live in the world, we should not become polluted by our surroundings. The lotus flower above the water symbolizes that one day, all beings, from those in the hell realms to those who are Bodhisattvas, will have Perfect Complete Enlightenment. The Buddha realm exceeds the Ten Realms and to become a Buddha is the ultimate goal of our teachings. So, when we see the lotus flower, we are reminded to practice the teachings as well as to transcend to Ten Realms.

Usually in the centre of the main hall of a way place, there are statues of one Buddha and two Bodhisattvas representing our self-nature and our original entity. The two Bodhisattvas represent the virtuous abilities within our self-nature; understanding and practice. If the Buddha in the middle is Buddha Shakyamuni, then the two figures on either side of him will be Manjushri Bodhisattva and Universal Worthy Bodhisattva, respectively representing wisdom and application. Thus, understanding and practice are combined into one.

If the hall has the three sages of the Western Pure Land with Buddha Amitabha in the middle, representing self-nature; then the two figures on either side of him will be Great Compassion Bodhisattva and Great Strength Bodhisattva. They respectively represent compassion and wisdom, completely symbolizing infinite wisdom and virtuous capabilities. So, we again see that Buddhism is a teaching.

There are profound teachings within the names of the Buddhas and Bodhisattvas. The name Buddha Shakyamuni tells us the principles of his education. “Shakya” means humanity and kindness. “Muni” means purity of mind. The teaching of these two values is advocated because many people lack compassion and kindness, thus they are selfish. Sentient beings lack purity of mind and constantly dwell in wandering thoughts, greed, anger, ignorance, and constantly dwell in wandering thoughts, greed, anger, ignorance, and arrogance. Any Bodhisattva who becomes a Buddha in this world will be named Shakyamuni to teach us the remedy for our problems. Once the representations of the Buddha and Bodhisattva images are intuitively understood just by looking at them, we will perfectly comprehend the goal of the Buddha’s teachings.

The main principle of our practice is awakening, proper thoughts, and purity. An initial step in our learning is to Take Refuge in the Triple Jewels. After we have the compassionate heart to Take Refuge in the Triple Jewels by accepting, learning, and practicing Buddhism, we request a Dharma Master to pass on the principles and goal of practicing Buddhism. The Triple Jewels are the Buddha, Dharma and the Sangha. When we take refuge in the Buddha, we are returning from our deluded state of mind and relying upon an awakened, understanding mind. When we take refuge in the Dharma we are returning from incorrect views by relying upon proper views and understanding. When we take refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind and the Six Harmonies.

The latter help us to get along harmoniously with others. Not only are these applicable within a Buddhist community but also in any organization or group be it a family, a nation, or the world. The first principle is to share the same goals and views. Everyone in this group shares similar thoughts and views, providing the foundation for living in harmony. If everyone has different views and ideas, then conflicts would be unavoidable, making the group discordant and worse.

The second principle is to abide by the same precepts and rules. There are both broad and narrow meanings within the word “Precept.” The narrower meaning includes upholding the five or then layperson precepts, monk or nun precepts, or Bodhisattva precepts well as the Buddha’s teachings. In a broader sense, abiding by the precepts includes abiding by codes of behaviour, customs, rules and laws of the entire world.

Next, we practice the third principle of living and practicing together harmoniously. This naturally leads to the fourth principle of according with others. When living together and sharing a common consensus, a group would naturally not have any conflicts. To practice with the same goal and to achieve improvement daily ensures that the community will meet the fifth principle, that of experiencing the joy and inner peace from practicing the teachings.

The sixth principle is to share benefits harmoniously. This refers to our daily necessities for we really do not need more than these, wherever we are. Living by the Six Harmonies will help us to get along better with others. When with others, regardless of whether or not they follow the Six Harmonies, we ourselves need to accord with the spirit of these principles to truly follow the teachings.

Another important guideline for our practice is the Three Learnings of abiding by the precepts, deep concentration and wisdom that summarize all the teachings of Buddha Shakyamuni and of all the Buddhas in the past, present and future.

The teachings of the precepts place most emphasis on rules and laws that we need to follow to successfully interact with people and circumstances. This will enable the members of society to enjoy a wonderful and fulfilling life. Worlds absent of law and order are worlds of chaos. Although we may possess good fortune and wealth, we may still be unhappy, living in fear and insecurity if we have discarded law and order.

The precepts thoroughly explain the principles, methods and the state of mind we need to bring about a lawful society and world. The Three Learnings clearly explain this concept. We practice self-discipline thru these precepts to attain deep concentration, then practice deep concentration to attain wisdom. In other words, we practice the Buddha’s teachings in order to uncover our ultimate, perfect wisdom. Once we uncover this inner wisdom, we will know the true reality of life and the universe, including how to restore our original abilities.

Presently we are in a state of delusion. Delusion occurs when the mind and heart are not still, while an enlightened mind and heart remain unaffected. When our six senses encounter the environment; our minds and hearts cannot remain still and this give rise to wandering thoughts.

The Buddha taught numerous ways of practice to enable us to remain unaffected in all situations, not giving rise to any wandering discriminatory thoughts or attachments, thus recovering our original capabilities. This state of mind is deep concentration. Correcting our erroneous thoughts, speech, and behaviour is cultivation. We accomplish these through self-discipline and concentration. For the pure mind, self-discipline is the external standard; deep concentration is the internal standard. While the external standard is important, the internal is much more important because it helps us to achieve our goal to attain wisdom. With self-discipline, we attain the concentration that gives rise to ultimate perfect wisdom.

Whether we practice Buddha Name Recitation, precept observation, mantra chanting, meditation, etc.; if we do not follow the guidelines, we cannot attain purity of mind. With one degree of purity of mind, we attain one degree of W. With two degrees of purity of mind, we attain two degrees of wisdom, etc. Therefore, practicing accordingly while maintaining and protecting our purity of mind to give rise to true wisdom is crucial.

The Six Paramitas are the primary guidelines for Bodhisattvas. Each Paramita encompasses our whole way of living; for example, the first of the Six Paramitas is “Giving.” Most people think of giving as simply donating money, but this is only one of the infinite kinds of giving. On appearance, giving is sacrificing oneself to give to others. However, from its intrinsic nature, giving is letting go.

We can practice giving of our wealth or physical strength. For example, without proper understanding, when we do the same work everyday, we usually feel these daily chores are repetitive and boring. If however, we could understand that we are cultivating the Bodhisattva Way by practicing the Six Paramitas, then our feelings of resentment will be replaced by joy.

Changing our perception of doing the same chores with a giving, non-attaching heart is practicing the Paramita of giving. Not only do we serve those we live or work with, but we also serve as a role model for many others and in this way, not just one but all beings benefit. Being a role model for others is practicing the Bodhisattva Way in guiding sentient beings. The Paramita of giving can be expanded to include the infinite universe.

Giving is comprised of three categories: wealth, teaching, and fearlessness. The giving of wealth includes internal and external wealth. Internal wealth involves all of our mental and physical labours that benefit others. External wealth is the giving of all other things, money, food, etc. As a result, we gain wealth.

The giving of teaching is the willingness to instruct others while not selfishly holding back any knowledge. It is to do our best in educating willing students. As a result, we gain intelligence and wisdom. The giving of fearlessness includes soothing away other’s fears and fostering a feeling of security. As a result, we gain health and long life. Most people wish for happiness, for wealth, intelligence, health and long life. The Law of Cause and Effect explains that when there is a good cause, a good reward will follow. However, we do not receive the reward without first planting the good cause. By practicing all three kinds of giving, we perfectly attain all of these rewards.

After careful observation, we will see that very few people have all they wish for. Some have wisdom, others have good fortune. They planted different seeds. Using Buddhist principles to observe society enables us to now how to conduct ourselves in the future.

Frankly, true wisdom is more important than good fortune. Wealth is good fortune, but properly using and allocating wealth requires much wisdom for without it possessing wealth may lead us to create infinite negative karma from evil deeds, while thinking that we are doing good. Without wisdom, we are unable to distinguish true from false, or beneficial from harmful, what may appear to have been good can turn out to have been bad and what may initially have appeared to be bad can turn out to have been good. Throughout all this we are usually unaware of having done anything wrong. Hence, we need insight to understand the outcome of all good and bad deeds and we need wisdom to deeply understand and to be far-sighted enough to distinguish the truth.

The Second Paramita is abiding by the precepts or self-discipline. We follow the proper teachings, accord with the customs of society and abide by the rules and laws of a country. We follow both the law and its spirit.

The Third Paramita is “Patience.” Whether interacting with people or circumstances, everything is attained from patience. Without it, we cannot attain achievement in anything. Having patience to endure what others cannot, we achieve what others cannot.

The Fourth Paramita is “Diligence,” seen as focused daily improvement, not trying to advance in many different directions. Advancing with diligence to a certain level, we attain concentration, the ability to remain unmoved and uninfluenced by external conditions. We achieve the Fifth Paramita of “Deep Concentration” clearly and knowing that all is intuitive wisdom, the Prajna Wisdom that is the Sixth Paramita.

Today we do not exist in wisdom but in a state of delusion; not yet having understood that we are not individuals, but are just one very small part of the whole, not many but one. Our mistaken viewpoints have led to being immersed in selfish thoughts but we need to replace these with thoughts of how to benefit others. Our selfishness, wandering discriminatory thoughts, attachments, and afflictions have hidden the truth from us. Buddha Shakyamuni taught us how to break thru these obstacles to awaken, to attain perfect wisdom and compassion, to end unhappiness, and to find genuine lasting joy, serenity, and peace for all beings.

THE TENE RECITATION METHOD

The Ten-Recitation method is a simple, convenient, and effective way of practicing Buddha Name Recitation. It is especially suitable for those who find little time in the day for cultivation. Practicing this method helps us to regain mindfulness of Buddha Amitaba and brings us peace and clarity in the present moment. 

The practice begins first thing in the morning when we wake up. We sit up straight and clearly recite Buddha Amitabha’s name ten times with an undisturbed mind, aloud or silently to ourselves. We repeat this process eight more time for the rest of the day. Altogether, we do one round of ten recitations, nine times a day, everyday as follows:

1.    Upon waking up

2.    Before starting breakfast

3.    After finishing breakfast

4.    Before work

5.    Before starting lunch

6.    After finishing lunch

7.    Before starting dinner

8.    After finishing dinner

9.    At bedtime 

Altogether, this method is practiced nine times daily. The key is regularity; disruption of this practice will reduce its effectiveness. Without interruption, as cultivators, we will soon feel an increase in our purity of mind and wisdom. 

Diligent practice of the Ten-Recitation method, together with unwavering belief and vows, can ensure fulfillment of our wish to reach the Western Pure Land of Infinite Life and Light. We hope everyone will practice accordingly.

DEDICATION OF MERIT

May the merits and virtues accrued from this work

Adom the Buddha’s Pure Land,

Repay the four kinds of kindness above,

And relieve the sufferings of those in the Three Paths below.

May those who see and hear of this,

All bring forth the heart of understanding

And live the teachings for the rest of this life,

Then be born together in the Land of Ultimate Bliss.

Buddhist terminology explanation

Homage to Buddha Amitabha 

Affliction 煩惱 Fannao. Condition or cause of pain, distress, and suffering which disturbs the body and mind. 

Alaya Consciousness 阿賴耶識 Alaiye Shi. Our store consciousness, the thought database from all of our past and present lives, good and bad. 

Amitabha 阿彌陀 Amituo. The name of the Buddha of the Western Pure Land, primarily meaning Infinite Life and Infinite Light. 

Anuttara-Samyak-Sambodhi 阿耨多羅三藐三菩提 Anouduoluo Sanmiao Sanputi. Perfect Complete Enlightenment.

Arhat 阿羅漢 Aluohan. One who has reached self-realization, a state in which one possesses no erroneous views, speech, or behaviour.

Asuras 阿修羅 Axiuluo. Quarrelsome, half-gods.

Attachments 執著 Zhizhuo. Fixed to certain ideas or objects.

Bodhi mind 菩提心 Puti Xin. The great compassionate and sincere mind, with every thought to attain complete self-realization for self and others.

Bodhisattva 菩萨 Pusa. One who has vowed to attain Supreme Enlightenment for themselves and all beings.

Buddha 佛 Fo. One who has reached perfection in both self-realization and helping others to reach realization.

Delusion 迷惑 MiHuo. False beliefs and views.

Deva 天衆TianZhong. Heavenly Beings or gods.

Dharma 法 Fa. 1) The teachings of the Buddha (generally capitalized in English); 2) Things, events, phenomena, everything in the universe; and 3) Duty, law, doctrine.

Dusts 尘 Chen. Metaphor for all the mundane things that can cloud our self-nature.

Eight Afflictions 八纏/纏縛 Ba Chan/Chan Fu. Absence of embarrassment and shamefulness, and the presence of jealousy, stinginess, misdeeds, drowsiness, sleep, and agitation.

Eight Consciousnesses 八識 Ba Shi. Eye, ear, nose, tongue, body, mind, Mana, and Alaya. Information from the sixth consciousness, which is the mind, is transmitted by the seventh consciousness, which is the Mana, to the eighth, which is the Alaya, our store consciousness, the thought database of our karma created from all our past and present lives, good or bad.

Eight Emotions of Others 八風/八世俗法 Ba Feng/Ba Shisu Fa. Four pairs of emotions that hinder our practice: praise and blame, gain and loss, happiness and suffering and fame and disgrace.

Eight Sufferings 八苦 Ba Ku. As human beings, we undergo the sufferings of birth, old age, sickness, and death. We do not attain what we seek, suffer hardships, are parted from our loved ones and find ourselves in the presence of those whom we dislike or hate.

Eighth Ground Bodhisattva 八地菩薩 Ba Di PuSa. The eighth of the ten stages or grounds of a Bodhisattva’s enlightenment, which summarize the most important steps in a Bodhisattva’s path right before attaining Buddhahood. Some say it is at this level that Bodhisattvas reach the stage of Non-regression, the level at which they will never retreat from the Bodhisattva-path.

Eon 劫 Jie. 1,334,000,000 years. Often expressed as the time it would take for a mountain of solid rock of ten cubic leagues to wear down if the tip of a heavenly maiden’s delicate tunic brushed against it every hundred years. The length of time between the creation and recreation of a world /universe, spanning the period of a world’s formation, existence, destruction, and non-existence. A fantastically long time.

Field of merit 福田 Fu Tian. Someone who is worthy of offerings; for example, enlightened beings, monks and nuns, parents and teachers, animals and the needy.

Fifty-Two Levels of Bodhisattva Practice 菩薩五十二修行次第 Pusa Wushi Er Xiuxing Ci Di. Ten Beliefs (十信Shi Xin), Ten Abodes (十住Shi Zhu), Ten Conducts (十行 Shi Xing), Ten Transferences (十迴向Shi Hui Xiang), Ten Grounds (十地Shi Di), Equal-enlightenment (等覺Deng Jue), and Perfect Complete Enlightenment (Buddhahood) (妙覺Miao Jue)

Five Aggregates 五蘊 Wu Yun. Constituent elements of all existences: form (色Se), feeling (受Shou), conception (想Xiang), impulse (行Xing), and consciousness (識Shi).

Five Classics 五經 Wu Jing. The Five Classics of Confucianism can be described in terms of five visions. The metaphysical by I Ching, Book of Changes (易經 Yi Jing), political by Book of History (書經 Shu Jing), poetic by Book of Songs (詩經 Shi Jing), social by Book of Rites (禮記Li Ji), and historical by Spring-Autumn Annals (春秋Chun Qiu).

Five Deadly Offenses 五逆 Wu Ni. Murdering one’s own father or mother, causing a Buddha to bleed (destroying Buddha images), killing an Arhat, and disrupting the unity of the Sangha. One who commits any of these offenses is destined for the Avici Hell, the lowest of the hell realms.

Five Desires 五欲 Wu Yu. Wealth, lust, fame, food-drink, and sleep.

Five Extraordinary Abilities 五通 Wu Tong. 1. To be anywhere at will; 2. Heavenly Eye to see all forms without obstruction; 3. Heavenly Ear to hear all sounds without obstruction; 4. To know the thoughts of others; and 5. To do everything at will

Five Human Relationships 五倫 Wu Lun. These principles taught by Confucius are founded on traditional moral principles. They include those between husbands and wives, parents and children, siblings, friends, political leaders and the public.

Five Kinds of Eys 五眼 Wu Yan. 1. Human eyes (肉眼Rou Yan); 2. Heavenly eye (天眼Tian Yan), extraordinary ability of heavenly beings to see all things without obstruction; 3. Wisdom Eye (慧眼Hui Yan), ability of Theravada sages to perceive the principle of voidness; 4. Dharma Eye (法眼Fa Yan), Bodhisattva’s ability to discern teaching methods for guiding people; 5. Buddha Eye (佛眼Fo Yan), to possess all of above. The last three correspond to triple truth. The Wisdom Eye realizes the truth of voidness, the Dharma-eye discerns provisional methods of teaching, and the Buddha Eye sees everything in its true nature.

Five Pure Land Sutras and One Sastra 淨土五經一論 Jingtu Wujing YiLun.(1)The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity, Equality, and Enlightenment of the Mahayana School (The Infinite Life Sutra); (2)The Amitabha Sutra; (3) The Visualization on the Infinite Life Buddha Sutra; (4)”Universal Worthy Bodhisattva’s Conduct and Vows”, from the Flower Adornment Sutra; (5)The Chapter on the Perfect Complete Realization of Great Strength Bodhisattva through Buddha Name Recitation” from the Surangama Sutra; and (6)the Rebirth Treatise.

Five Virtues 五德 Wu De. Confucian virtues of gentleness, kindness, respectfulness, thriftiness, and humility.

Four Books 四書 Si Shu. Great Learning (大學 Da Xue), Doctrine of the Mean (中庸 Zhong Yong), Analects (論語 Lun Yu), and Mencius (孟子 Meng Zi).

Four Stages of Enlightenment (Arhatship) in Theravada Buddhism 四果 Si Guo. 1) Stream-enterer (須陀恆果/入流 Xutuohuan Guo/Ru Liu). By destroying various wrong views, one enters into the flow of Dharma-nature. 2.Once-returner (斯陀含果/一流/一來 Situohan Guo/Yi Liu/Yi Lai). By destroying obvious afflictions, one is subject to rebirth only once more in the heavenly realm. Then one descends to the human realm once more before final liberation from reincarnation. 3.Non-returner(阿那含果/不還/不來 Anahan Guo/Bu Huan/Bu Lai). By destroying subtle afflictions, one is no longer subject to rebirth in the Desire Heaven Realm. 4.Arhat(阿羅漢果/不生Aluohan Guo/Bu Sheng). By destroying all afflictions, one is no longer subject to reincarnation.

Four Studies 四教 Si Jiao. Confucian studies of virtuous conduct, speech, skills for earning a living and the arts.

Four Universal Vows of Buddhas and Bodhisattvas 四弘誓願Si Hong Shi Yuan. (1)Sentient beings are innumerable, I vow to help them all. (2)Afflictions are inexhaustible, I vow to end them all. (3)Ways to practice are boundless, I vow to master them all. (4)Enlightenment is unsurpassable, I vow to attain it.

Good Fortune 福報 Fu Bao. Happiness, intelligence, wellbeing, prosperity, etc. The great benefits of the human and celestial realms; therefore, they are temporary and subject to birth and death.

Hungry Ghost 餓鬼 E Gui. One of the Three Lower Realms. Hungry ghosts wander in a limbo-like state in which they can find no satisfaction for their desires, especially but not exclusively, for their hunger or thirst. One is reborn there because of greed.

Kama/Cause and Effect 業Ye因果Yin Guo. Consequences result from thought, speech, and behaviour. Karma mainly applies to intentional thoughts.

Mahayana 大乘Da Cheng. One of the two major branches of Buddhism, it is the Bodhisattva path of helping all sentient beings to attain Enlightenment.

Merits and Virtues 功德 Gong De. They are accumulated by doing good deeds selflessly without expectation of reward, wandering or discriminatory thoughts, or attachments.

Mindfulness of Buddha 念佛 Nian Fo. Initially the mind remember the Buddha and does not forget. After further cultivation, one constantly contemplates the Buddha.

Nine Realms 九界 Jiu Jie. The ten realms minus the Buddha realm.

Non-regression 不退Bu Tui. One who will never retreat from the Bodhisattva-path. It is not reached until attaining at least the eighth of the ten grounds of a Bodhisattva.

Patriarch祖師Zu Shi. Founder of a school and his primary successors in the transmission of its teachings.

Phenomena真相 Shi Xiang. Things, events, happenings, everything in the entire universe.

Practice Guidelines 修學五大綱領 Xiuxue Wuda Gangling. 1)The Three Conditions (三福San Fu); 2)The Six Principles of Harmony (六和 Liu He); 3)The Three Learnings (三學，San Xue); 4)The Six Paramitas (六度 Liu Du)； and 5)Universal Worthy Bodhisattva’s Ten Great Vows (十大願 Shi Da Yuan).

Prajna-Wisdom 般若智慧 Boruo Zhihui. Intuitive wisdom.

Pratyekabuddha 闢支佛 Pi Zhi Fo. One who attains his enlightenment alone by meditating on the principle of Twelve Causations, independent of a teacher, with the objective of attaining Nirvana for him/herself.

Precepts 戒 Jie. Rules set up by Buddha Shakyamuni to guide his students from erroneous thoughts, speech, and behavior.

Pure Mind or Purity of Mind 清淨心 Qingjing Xin. The mind without wandering and discriminatory thoughts and attachments.

Retribution 報應 Bao Ying Karmic punishment from erroneous thoughts, words, or deeds.

Root of Goodness 善根 Shan Gen. Good qualities or seeds sown in a good life to be reaped later.

Saha world 娑婆世界 Suopo Shijie. Refers to our solar system, filled with suffering and afflictions, yet gladly endured by its inhabitants.

Samadhi 三昧 San Mei. Proper enjoyment. Usually denotes the particular final stage of pure concentration and contemplation. There are many degrees and types of Samadhi.

Sangha 僧團 Seng Tuan. A group of four or more people who properly practice the Buddha’s teaching together, especially the Six Principles of Harmony.

Sanskrit 梵文 Fan Wen. A language of ancient India.

Sastra 論 Lun. Commentaries on sutras that are primarily written by Bodhisattvas. Most translations use the word treatise for sastra in the title.

Self-Nature 自性 Zi Xing Our original, true self that we still have, but is currently covered by deluded thoughts.

Sentient-being 衆生Zhong Sheng. A living being that is self-aware and that can experience feeling or sensation.

Sharira 舍利子 She Li Zi. Relics that remain after cremation indicating the person had attained some degree of purity of body and mind.

Six Paramitas 六度 Liu Du. Giving (布施 Bu Shi), self-discipline (持戒 Chi Jie), Patience (忍辱 Ren Ru), Diligence (精进 Jing Jin), Deep concentration (禅定 Chan Ding), and Wisdom (智慧 Zhi Hui).

Six Harmonies 六和敬 Liu He Jing 1) Share the same views and goals. 2) Observe the same precepts. 3) Live and practice together harmoniously. 4) Accord with others and do not quarrel. 5) Experience the inner peace and happiness from practicing the teachings. 6) Share benefits harmoniously.

Six Realms 六道 Liu Dao. Three upper realms are heavens, asuras, and humans, Three lower realms are animals, hungry ghosts, and hells.

Six Senses 六境 Liu Jing. Sight (色Se), Sound (声Shen), Scent (香Xiang), Taste (味Wei), Texture (触Chu), and thought (法Fa) External.

Six Sense Objects 六尘 Liu Chen. Form（色Se）,sound（声Sheng），Scent（香Xiang），taste（味Wei），texture（触Chu），and thought（法Fa）. Inernal.

Six Sense Organs六根 Liu Gen. Eyes, ears, nose, mouth, body and mind object.

Stream-enterer. (See Four Stages of Enlightenment in Theravada Buddhism.)

Sutra 經 Jing. Teaching by the Buddha, initially given verbally, later compiled and written down by the Buddha’s students.

Ten Directions 十方 Shi Fang. North, Northeast, East, Southeast, South, Southwest, West, Northwest, above and below.

Ten Virtuous Conducts 十善業 Shi Shan Yie. No killing (不殺生 Bu Sha Sheng), stealing (不偷盗 Bu Tou Dao), sexual misconduct (不邪淫 Bu Xie Yin), lying (不妄語 Bu Wang Yu), abusive language (不噁口 Bu E Kou), bearing tales (不两舌 Bu Liang She), seductive words (不綺語 Bu Qi Yu), greed (不貪 Bu Tan), anger (不瞋 Bu Chen), and ignorance ( 不癡 Bu Chi) 

Ten Great Vows of Universal. Universal Worthy Bodhisattva 普賢十大願Puxian Shi Da Yuan. 1) Equally respect all beings and things. 2) Praise the virtues and kindnesses of others. 3) Make offerings extensively and respectfully. 4) Feel deep remorse for our faults that obstruct us from seeing our true-nature and vow not to repeat them. 5) Rejoice in every virtuous deed and do not harbor jealousy or hinder others. 6) Request those who truly practice to widely propagate the teachings. 7) Ask teachers to remain in the world and to guide us. 8) Tirelessly uphold the Buddha’s teachings in our every thought, word, and deed. 9) Accord with those who are proper and patiently wait for the opportunity that allows us to guide those who are not. 10) Dedicate the peace and happiness gained from practicing the above deeds to all living beings, hoping that they will attain the unsurpassed understanding.

Ten (Dharma) Realms 十道/十法界 Shi Dao/Shi Fajie. Six Realms plus the Four Sage Realms of Buddhas, Bodhisattvas, Pratyekabuddhas, and Sound hearers.

Theravada Buddhism 小乘 Xiao Cheng. The Path of strictly abiding by the precepts. The objective is to attain realization for him/herself. It is often called the path of the elders and is primarily practiced in Southern Asia and the west.

Three Conditions 三福 San Fu. The First Condition is to: A) Be filial to one’s parents, B) Be respectful to one’s teachers and elders, C) Be compassionate and not kill any living beings, and D) Follow the Ten Virtuous Conducts. The Second Condition is to: E) Take the Three Refuges, F) Abide by the precepts, laws and customs, and G) Conduct oneself in a proper and dignified manner. The Third Condition is to: H) Give rise to the Bodhi mind, I) Deeply believe in the Law of Cause and Effect and that chanting ”Amituofo” is the cause and attaining Buddhahood is the effect, J) Recite and uphold Mahayana sutras, and K) Encourage others to advance on the path to Enlightenment. 

Three Dharma Ages. 法運三時代 Fayun San Shidai The Dharma Perfect Age (正法Zheng Fa) began with Buddha Shakyamuni’s demise and lasted five hundred years, during which Enlightenment was often attained. The Dharma Semblance Age (像法 Xiang Fa) began after that and lasted one thousand years, during which Enlightenment was seldom attained. The Dharma Ending Age (末法Muo Fa) that we are now in began after that and will last for ten thousand years during which Enlightenment during which Enlightenment will rarely be attained. 

Three Karmas 三業 San Ye. Created by our body (身Shen), mouth (口Kou), and mind (意 Yi). 

Three Lands 三土San Tu. When we are born into the Pure Land through the state of Constan Mindfulness, we will be born into the Land where Both Sages and Ordinary Beings Dwell Together. With the state of One Mind Undisturbed in Mindfulness, we will be born into the Land Where Everything is Temporary. With the state of One Mind Undisturbed in Enlightenment, we will be born into the Land of Real Reward. 

Three Learning 三學 San Xue. Self-discipline, deep concentration, and wisdom.

Three Levels of Achievement. 三種成就 San Zhong Chengjiu One Mind Undisturbed in Enlightenment (理一心不亂 Li Yi Xin Bu Luan), One Mind Undisturbed in Mindfulness (事一心不亂 Shi Yi Xin Bu Luan) and Constant Mindfulness (功夫成片 Gong Fu Cheng Pian).

Three Poisons三毒 San Du. Greed (貪 Tan), anger (嗔 Chen), and ignorance (痴 Chi).

Three Refuges 三皈 San Gui. We take refuge in the Buddha, Dharma and Sangha. Ｗhen we take refuge in the Buddha, we are returning from our deluded state of mind and relying upon an awakened, understanding mind. When we take refuge in the Dharma, we are returning from deviated views and relying upon proper views and understanding. When we take refuge in the Sangha, we are returning from pollution and disharmony and relying upon purity of mind and the Six Principles of Harmony. 

Three Relationships. 三種關繫 Sanzhong Guanxi. These three relationships taught by Confucius are among humans, among humans and spirits, and among humans and the nature. 

Three Periods of Time 三世 San Shi. Past, present, and future. 

Transliteration 譯音 Yi Yin. The representation of letters or words in the corresponding characters of another alphabet, so the original sound is retained. 

Virtues. See Merits.

Wandering Discriminatory Thoughts and Attachments 妄想分别執着

Wangxiang Fenbie Zhizhuo. Afflictions that cloud our true nature.

Way Place 道場Dao Chang. Usually called a temple, a place where Buddhist practitioners come to practice. A way place is also called a Learning Centre.

Western Pure Land極樂世界 Jile Shijie. The world created by Buddha Amitabha, which is ideal place of cultivation, for those who are born there are no longer subject to reincarnation.

Based on the Talks of Venerable Master Chin Kung

Translated by Silent Voices

By Venerable Wu Ling - ( an American Buddhist nun of the Pure Land school of Mahayana Buddhism) 

Collected, corrected, re-edited, and shared by Prusha Taichi

May all beings live in peace with a smile

keep smiling

Prusha