Wisdom of the Buddhas 2

A World Free of Conflicts

Be Mindful of Kindness of Others

Repay the Kindness With Gratitude

In recent years, our world has become beset with adversities and our lives filled with increasing unhappiness. As time goes on, these adversities will become more and more severe, more and more frequent. Someone asked how the compassionate Buddha and Bodhisattvas help all sentient beings to be free from pain. They do this by teaching us to overcome greed, anger, and ignorance so that our minds will no longer be deluded, but awakened. By teaching us the Law of Cause and Effect. 

To end our suffering, we first have to know what causes it. As human beings, we undergo the sufferings of birth, old age, sickness, and death. We suffer hardships, the inability to attain what we seek, separation from those we love, and association with those whom we resent or even hate. We are surrounded by all of these with no apparent way of being truly free.

We need to understand that catalytic conditions or circumstances have to exist for a cause to generate an effect. By controlling these catalytic conditions, we can have some influence on our consequences. We need to practice good deeds during our lifetime to generate good karma. Then we will truly appreciate that living a happy and fulfilling life is the karmic result generated from a good cause and a good condition, and this is the way to attain liberation from suffering and to attain happiness. 

Today, many of us feel the weight of our negative karma as we witness the unhappiness and suffering around us. They are caused by our selfish and erroneous behaviour, by our choosing to benefit ourselves at the expense of others. How do we remove this negative karma? How do we prevent further occurrences? By dedicating ourselves to helping and benefiting society, by not protecting ourselves while harming others.

Most of us have the sub-conscious desire to control other people, animals, even inanimate objects. But by letting go of this attachment, we can be liberated. Awakened beings live their lives their lives with great ease. They fulfill their responsibility of advising and educating sentient beings by explaining to them the true reality of life and the universe, the Law of Cause and Effect by explaining that every cause, every thought, word and action has a result.

Whatever people decide to do, it is their choice, their consequence. We simply accord with the condition as we educate them and then leave the rest up to them. By doing this, our minds will remain serene, as it generates the concentration and thus the wisdom to effectively interact with people, matters, and objects. The benefits that can be derived from such practice are infinite and boundless. Not only can our present suffering be resolved, but our negative karma accumulated over infinite life times can be eliminated as well. 

Why then are we unable to realize the true benefit? Because we are obstructed by our very eyes. We are constantly reminded by the images of awakened beings. Constantly prompted by our reciting the sutra, impelled by our daily chanting and listening to Dharma talks. Yet, we still are unable to truly comprehend the teachings, still unable to apply the principles in our daily lives. 

We cannot blame the Buddha and Bodhisattvas for not helping. The fact is they are trying to; we are not paying attention. We have a wondrous and rare chance that is about to slip by us. To be born as human beings who are able to hear the teachings is an unbelievably rara opportunity, not encountered for millions of years. It is as rare as a bubble rising to the surface of a vast sea and breaking the surface of that sea within the one wreath of flowers that is floating upon it. 

Allowing this to happen will be a tragic mistake that is entirely of our own making. To prevent this from happening, we need to reflect and feel remorse for our mistakes. This is a learning process that will enable us to overcome our afflictions and bad habits and thus to remove our negative karma. How do we do this? By feeling deep regret for our mistakes and vowing to not be separated from it. Our goal is the mind of sincerity, purity, equality, compassion, and awakening. Only with this mind will we be able to solve all problems. They cannot be solved by physical force, by war. They are solved with gentleness and loving-kindness toward all other beings , animate and inanimate. 

It is in our best interest to be rid of the desire to control, for it will only result in our committing further transgressions, thus increasing our negative karma. No one can truly control another. History provides us with many examples of countries that tried to use force to control another country; Hitler’s invasion of Europe, the Japanese invasion of China, the Russians in Afghanistan and the United States in Vietnam. All failed. 

Instead of those countries spending huge sums of money on warfare, they could have spent the money on caring for and supporting people who were suffering hardships. In this way, they would have peacefully won them over. Or they could have used the money to educate their own citizens, to help them become self-sufficient; to pay more attention to internal need instead of constantly interfering with external affairs. 

Our every thought needs to be of benefiting all sentient-beings. Not only in our behaviour should we never hurt any sentient beings, but also we should never give rise to a single hostile thought or say anything that can cause distress to others. If we can truly follow this teaching then in our daily lives no matter what we do, there will be great goodness, great gentleness. This is the way to truly influence people, with loving-kindness and compassion. Using physical force to try to solve problems will not only create enemies but will also generate the cause to be born into the hell realms. By practicing in accordance with the teachings, we will achieve results for in this way we will transform our minds. Since everything is a reflection of our minds, everything can be transformed by our minds. When we accord with the teachings, our thoughts will change; our actions will be proper and correct.

We would do well to let go of selfishness, to only have thoughts that benefit others. Instead, we are wrapped up in our own concerns, thinking only of protecting the interests of ourselves, our group or our country. This way of thinking has led to quarrels between people, feuds between families, and wars between countries. It has led to massive damage on both sides; the tragic loss of lives, the excessive monetary cost, the disastrous destruction of land, the final destruction of friendships and peace and the grave consequences incurred due to the law of Cause and Effect.

Our complete lack of concern for plants, living and non-living creatures of our natural environment has resulted in the destruction of our environment. Ultimately, we are the ones who suffer from this negligence and lack of compassion. We are all one entity, one being, all interrelated closely with one another. Everything, including us arises from the coming together of causes, so to harm others is to harm ourselves.

Once we truly comprehend this, we will have no more problems. Being overly concerned with our own interests and those of our group and country, is the root cause of all misfortunes and adversities. Taking care of this problem solves everything else. When we practice accordingly, with proper and caring behaviour, we will see an increase in our good karma and a decrease in our bad. In turn, our suffering will be reduced or eliminated and we will experience a favourable change in our circumstances. 

When we give rise to one single bad thought of inequality, we turn a favourable situation into an unfavourable one. However, with one single good thought of equality, the Buddha realm will appear in that moment. When realms will appear in that moment. Likewise, with one thought of greed, anger, or ignorance, our daily lives will become unsettled and unmanageable. However, with one thought of purity, our lives will become harmonious and peaceful. 

Our lives are short. However, we are unbelievably fortunate to have been born as humans, able to learn and understand that the Law of Cause and Effect is unchangeable, is permanent. We reap what we sow. By sowing good causes, we reap good consequences; sowing bad causes, we reap bad consequences. Even beings with perfect understanding wisdom, and compassion cannot alter this reality. 

However, with the causes that we have already planted, we can learn how to alter our catalytic conditions before they come into effect. Furthermore, we need to refrain from committing any more bad deeds and to do more good deeds, to distance ourselves from adverse conditions. In some cases, this can reduce or eliminate the bad effect. In this way, we can control our own consequences, transform our environment, and change the direction in which we are currently headed. 

We are learning of more and more prophecies that speak of upcoming disasters, even of the end of the world. These prophecies also tell us that these could either be reduced or delayed or even prevented if we replaced our incorrect ways with those that are good, with those that benefit others and not ourselves. But if we do not turn back now, then it will be very hard to avoid them.

It is crucial that people understand that using physical force cannot solve problems, for even if we destroy a country, even if we detonate enough bombs to wipe out the face of the earth, it still will not solve our problems. We cannot waste this opportunity but need to cultivate in a sincere and diligent manner, to apply the principles with unselfish thought and behaviour. To be good, to be warm, to be sincere, to put all our efforts into helping others. In this way, all that is good will come our way.

Buddha Shakyamuni told us that there are three cataclysmic disasters in this world: fire, water, and wind. Fire is caused when we feel jealousy, feel hatred. Where do floods come from? From our greed. Disasters caused by wind are result of ignorance.

If we want to avoid or to be rid of these, we must sever our greed, anger, ignorance, and arrogance. We should neither feel greed for worldly teaching nor for any other teachings. For to feel the slightest trace will block us from severing the mind of greed will block us from eradicating the disasters, which are increasing in both frequency and severity. This is very important. These have been predicted by many ancient prophecies from respected religious leaders in many ancient prophecies from respected religious leaders in many different countries.

Three thousand years ago Buddha Shakyamuni told us of the partial destruction of the world, which would be from war, epidemic, and famine. He told of a war that would last for seven days and seven nights, then an epidemic that would last for seven months and seven days, and finally, a famine that would last for seven years, seven months and seven days. In the past it was difficult to imagine how a war could last just seven days but have such devastating results. It was beyond imagination.

But anyone who has been to Hiroshima or Nagasaki would realize that the Buddha was describing nuclear warfare. In Nagasaki, after the atomic explosion, many people survived the explosion itself, but were infected with atomic fallout and consequently many of them died during the first six months. This can be described as an epidemic.

The radiation sickness that results from atomic fallout is insidious. It starts by destroying one white cell and gradually progresses until there is massive cell destruction then uncontrolled bleeding and finally, death. Anyone, who was still alive at least seven months after the detonation would be considered as having survived the immediate effects of the bomb.

For years after the explosion, there were no trees-no plants-no grass: all was barren. The trees and grass started to grow approximately eight years after the detonation of the bombs. It was as we had been told: the ground would grow nothing for seven years, seven months, seven days. In this period, all will suffer from famine.

From this, we realize that the partial destruction of the world that was told to us by the Buddha is indeed that of nuclear warfare. Could it really happen? Many believe it is very likely. Access to nuclear weapons is becoming more widespread, more difficult to control. No one knows how long this tentative control can be maintained. Very honestly, the only way to attain real control is to encourage and help all to understand the need to prevent human made tragedies. If we observe the world situation objectively, then we will see that it is very difficult to avid this probable disaster.

If the war were to happen now, half of the world’s population could be killed. How can we escape such a war? We need to stop all bad thoughts, speech, and behaviour and to accumulate good deeds. How? By ceasing all others, by letting go of our own interest for the sake of others. This will help us to avoid all that is bad and embrace all that is good. But, if our every thought is only of ourselves, it will be very difficult for us to avoid even more problems.

Why do we persist in our anger, our hatred, our fighting? Why do we have conflicts, the inability to tolerate others? Why do we seem so determined to keep heading towards the brink? Selfishness. Wrong viewpoints. The inability to truly care for others. The inability to understand that every thought we have is instantly felt throughout the entire universe.

We need to let go of our selfishness and comprehend that the whole universe is our home and that we are one with the universe. We have the same self-nature as enlightened beings. The difference between them and us is that they comprehend this. All sentient beings have been our past parents. All sentient beings are future enlightened beings. Understanding this, how can we not be respectful to all beings? How can we possibly harm them?

We originally had this comprehension, this great broad mindedness. Then why are we so narrow minded now? We are deluded, unable to see through our false beliefs and wrong viewpoints. Our innate wisdom and abilities are thus temporarily lost to us. However, if we can break through this delusion, then we will be able to uncover this wisdom for it is not permanently lost. In the Flower Adornment Sutra, we can see the broad-mindedness of enlightened beings. All of the infinite and countless numbers of beings at the assembly who gathered to hear this unsurpassed teaching are one.

If we could just understand this true reality and expand our minds, then we too would recognize that no matter what race, what religion, what culture, we are all one. With this wisdom, discrimination, misunderstanding, and conflict among beings would naturally diminish. First, human made tragedies would be avoided. Then what we think of, as natural tragedies would likewise dissolve.

The environment changes with our minds. When our minds are serene and compassionate, our living environment will become tranquil and peaceful. Today our living environment is being polluted and destroyed. Some say that the earth is rapidly becoming unsuitable for living. How did this happen? It is the result of the bad intentions and deeds of we human beings and this is the real reason for what is happening today. To save our world, we need to use great wisdom to help those who are deluded to become awakened. How? Through education. All the great sages have used education to overcome ignorance.

Recently, a practitioner asked how he could be assured of being freed from the cycle of birth and death, from reincarnation. He was told to let to of all desires, good, or bad. We cannot be truly free if we have not yet let go and we cannot let go because we are still clinging to something. Find it. We must find it! If we cannot, then even if we are born into the highest level of heaven, where we will live through eighty thousand cycles of creation, existence, and compete annihilation of the world, we will still be mired, still be lost in the cycle of birth and death. What can we do? Find out what we are clinging to and LET GO! Let go of all attachments. Let go of all feelings of gain and loss. Let go of discriminating and wandering thoughts. Let go of the thought of how others treat us. Let go of the thought of those who owe us, of those we owe.

Only with purity of mind can we let go and only then can we attain genuine and permanent happiness. If we cannot do this, then we are truly lost for our vows; our beliefs are not sincere enough. No matter how much we practice, we will be unable to be free, serene and at peace. For we are still clinging to one of the five desires of wealth, lust, fame, food or drink, and sleep. Still discriminating between what we perceive as right or wrong. Greed for these will lead us into the downward spiral of the three bad realms.

And although, with enough good karma, we can go to the highest heavenly realm of Neither Thought nor Non-thought, where the beings have a life span of eighty thousand cons; with enough bad karma we go to the hell realm, where the beings have a life span of infinite cons. When compared to eighty thousand cons, the time spent in the hell realms is unbelievably long. When we consider the time spent in this world compared to the other realms, our time here is a flash of lightning, a drop of dew, a fleeting cloud; it is inconsequential.

Today, we still have obstacles due to our lack of understanding. Why can we not let go? We are still clinging to something. Because of this clinging, we are still mired, still lost in the cycle of birth and death, and still lost in the ten realms of existence. We need to know that if we cannot transcend the cycle of birth and death, most of our time will be spent in the three bad realms. Greed is the cause of the karma that results in our being born into the hungry ghost realm. Anger is the cause of our being born into the hell realm. Then why are we born into the animal realm? Because we were ignorant. Allow me to give you an example.

Once upon a time, there was a very famous priest in a very old religion. He decided it was the right day to perform the ritual sacrificing of a goat. In his ignorance, he thought this was an offering demanded by his god. He obtained an appropriate goat for the sacrifice. He ordered his servants to take the goat to the holy river, wash him, and decorate him with flower garlands. Then they were to wash themselves, as part of the purification practice.

Down at the riverbank, the goat suddenly understood that today he would definitely be killed. He also became aware of his past births and deaths, and rebirths. He realized that the results of his past unwholesome deeds were about to finally be completed. So, he laughed and uproarious goat -laugh, like the clanging of cymbals, In the midst of his laughter, he realized another truth that the priest, by sacrificing him, would suffer the same terrible results, due to his ignorance. So, he began to cry as loudly as he had just been laughing!

The servants, who were bathing in the holy river, heard first the laughing and then the crying. They were amazed. They asked the goat, “Why did you loudly laugh and then just as loudly cry? What is the reason for this?” He replied, I will tell you the reason. But it must be in the presence of your master, the priest.” Since they were very curious, they immediately took the sacrificial goat to the priest. They explained all that had happened. The priest too, became very curious. He respectfully asked the goat, “Sir, why did you laugh so loudly, and the just as loudly cry?”

The goat, remembering his past lives, said, “A long time ago, I too was a priest who, like you, was well educated in the sacred religious rites. I thought that to sacrifice a goat was a necessary of fering to my god, which would benefit others, as well as myself in future rebirths. However, the true result of my action was that in my next 499 lives I myself have been beheaded!

“While being prepared for the sacrifice, I realized that today it is inevitable that I will lose my head for the 500^th time. Then I will finally be free of all the results of my unwholesome deed of so long ago. The joy of this made me laugh uncontrollably.” Then I suddenly realized that you, the priest, were about to repeat the same unwholesome action, and would be doomed to the same result of having your head chopped off in your next 500 lives! So, out of compassion and sympathy, my laughter turned to tears.”

The priest was afraid this goat might be right, so he said, “Well, sir goat, I will not kill you.” The goat replied, “Reverend priest, even if you do not kill me, I know that today I will lose my head and finally be released from the results of my past unwholesome action.” The priest said, “Don’t be afraid, my fine goat. I will provide the very best protection and personally guarantee that no harm will come to you.” But the goat said, “Oh priest, your protection is very weak, compared to the power of my unwholesome deed to cause its necessary results.”

So, the priest cancelled the sacrifice, and began to have doubts about killing innocent animals. He released the goat and, along with his servants, followed him in order to protect him from any danger. The goat wandered into a rocky place. He saw some tender leaves on a branch and stretched out his neck to reach them. All of a sudden, a thunderstorm appeared out of nowhere. A lightning bolt struck an over-hanging rock, and cut off a sharp slab, which fell and chopped off the goat’s head! He died instantly, and the thunderstorm disappeared.

There was a fairy that lived in a nearby tree and he had seen everything that had happened. He appeared, gently fluttering in the air overhead. He began to teach the curious people, saying, “Look at what happened to this poor goat. This was the result of killing animals! All beings are born, and suffer through sickness, old age, and death. But all wish to live, and not to die. Not seeing that all have this in common, some kill other living beings. This causes suffering also to those who kill, both now and in countless future rebirths.

“Being ignorant that all deeds must cause results to the doer, some continue to kill and heap up more suffering on themselves in the future. Each time they kill, a part of themselves must also die in this present life and the suffering continues even by rebirth in hell worlds!” Those who heard the fairy speak felt that they were very lucky indeed. They gave up their ignorant killing, and were far better off, both in this life, and in pleasant rebirths.

Fellow practitioners and guests, please listen carefully. The Law of Cause and Effect is unchangeable, immutable. Our greed, anger, ignorance, and arrogance have resulted in disasters that are increasing in both frequency and severity and are approaching a scale that is impossible for us to imagine.

Everything arises from our minds. But just as we have given rise to the cause of this approaching disaster, we can also give rise to another, greater cause that can maybe reduce or possibly even prevent it from happening. We must replace thoughts of self with thoughts of all others. We must give up feelings of pride, the desires for fame and wealth. We must let go of thoughts of trying to control others. Let go of narrow-mindedness and biased viewpoints. Let go of criticizing, of blaming, of gossiping. Let go of the thought of those who owe us, of those we owe. We must let go!

Only by letting go, can we return to purity and tranquility.

Only in this way, will our hearts become gentle; our minds become serene, as we give rise to the wisdom to accord with all beings, animate and inanimate. For only with gentle hearts and serene minds will we be able to solve our problems. The goodness that we can bring to others by using our loving-kindness and compassion is infinite-is boundless. And this is our best, our only way to bring true peace to our world. Not for ourselves but for the sake of all sentient 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