Sangha

  receives offerings in the East

Answers to questions on Dharma by the Venerable Master Hua, Abbot of Gold  Mountain  Monastery, given in response to offerings at the home of Mr. and Mrs. Eberle, parents of Kuo Chao Eberle, in February, 1973, on Long Island.

-continued from Issue 39

-taken from the notes of Bhiksuni Heng Hsien

The Master asked if there were any questions. Mrs. Eberle said that the group probably did not know enough to ask any, but that she herself wondered about the mir­aculous penetrations, whether considered as a gift or as acquired by meditation practice, that she knew some in the group must have. At this point the Master began to speak,

"The Buddha has three bodies, four wisdoms, five eyes, six spiritual penetrations and much more. If one wishes to understand the six spiritual penetrations one also needs to be familiar with the five eyes. These pow­ers manifest when one cultivates. They are not obtained from outside, but are inherent in all beings. If one practices and works very hard, there will be a response and they manifest. In cultivation one should not set out to obtain them for they are not goals in themselves. This is why those who have such powers rarely use them. The six spiritual penetrations are: First, penetration of the heavenly ear. With this,one can hear the sounds not just of people and of the world, but of the divine beings in the heavens. This is not just the sounds of the many heavens in this one world system, but in countless world systems. Although ordinary people cannot hear them, with the penetration of the heavenly ear they can be heard.

"Second is ^the Penetration of the heavenly eye. This is the ability to see all kinds of things in this and other world systems' heavens. Notice "heavens" is in the plural.  The majority of people who do not under­stand the Buddhadharma think there is just one heaven which is ruled by one lord. This is not the case.  There are infinite numbers of heavens, not just one. Ordinary people see one world and one heaven, but genuine sages can see an infinite number of worlds, and in them an in­finite number of heavens and gods.

"The third is the penetration of the minds of others Most people do not know what is in the minds of others, but with this power, a sage knows.

When someone has a thought it shows up on his own "radar screen," sometimes even before it has been thought. The other person does not need to speak for his thoughts to be known. This is especially true if there are faults connected with greed, hatred, or stu­pidity, all of which show up on the radar screen.

"The three penetrations just described manifest in varying degrees. One may see through one world, through out one hundred worlds, throughout 1000 worlds, and so forth. Some can hear within one world, while some can hear throughout infinite worlds. Some can know one per­son's thoughts, while dealing with him on a one-to-one basis. For example one may know that someone is think­ing of going to a restaurant, or of listening to music, or of having a camera and taking pictures. If the power is not sufficiently developed, then one cannot handle many people at once.without becoming like a juggler with too many balls to handle. Someone with more highly dev­eloped powers can know the thoughts of all the people in a room.

"The fourth is the penetration of past lives. With this penetration one can know what people did in their past lives. For example, he may see that someone in a previous life was a doctor who gave half of his services free to the poor, and so saved many lives and benefited many people. Consequently in this life he is never sick, and from always having given he is always rich. He is happy and peaceful from having helped others. With this penetration of past lives it can be seen that in the past a poor person was rich bat stingy, squeezing coins until they bled. He feared that if he gave he would have nothing for himself, and so he didn't give--and now he's poor. Or one might see that someone who now has many blessings in past lives was always poor, but helped people nonetheless, giving of his strength so now he's rich. Just how does one see past lives? They show up like movies. When looking at someone, the "past-life machine" turns on and movies of his past lives are projected along with running commentary.

"The fifth is the penetration of the extinction of outflows. Outflows are long-term bad habits, and their extinction means their end. The sixth is the penetra­tion of spiritual accomplishments. This is the ability to work wonders: to appear-then vanish, to change from one form to another, to appear where before there was nothing and the like. A situation which cabled for a disaster can be modified to one free from disaster.

Although all the activities of common folk look real, they are. actually like events in a dream: sheer illusions. For example, one may be asleep, and in a .dream someone tells him he is dreaming. He might well become upset and insist that it's all real. In his dream he amasses great wealth, an honorable position, a wife and sons. When he wakes up he does not need 34

anyone to tell him it was just a dream; he knows this for himself. This very world in which we live is like this, like what is seen within a dream. But when people are told, they don't believe it.  Once they awaken, how-even, they know it for themselves, and can distinguish between their dreaming and reality.

"The world may be divided into 10 D.harma realms, four sagely and six common realms. The four sagely are those of the Buddha, the Bodhisattvas, those Enlightened to Conditions, and the Sound-Hearers. The six common coincide with the six paths of rebirth, that is, among gods, people, assures, animals, hungry ghosts, and hell-beings. We are now in one of the six, and we constantly turn, life after life, on the wheel of rebirth. What we will be is never fixed. If we stay people we change our names. If we do good deeds then we may end up in the heavens. If we act like animals then we fall into their realm. It all depends upon the kind of thinking one does. If one thinks of becoming a Buddha, and turns his thoughts to Buddhahood, then he certainly will be­come a Buddha. If one has Bodhisattva-thoughts, and is intent upon benefiting all living beings, then he will become a Bodhisattva. If he is intent upon understand­ing the Twelve Links of Conditioned Co-production, then he becomes one Enlightened to Conditions. Intent upon comprehending the Four Noble Truths, he becomes a Sound-Hearer. One's wishes are fulfilled in accordance with what one does, and the kind of thinking he does.

If one holds the five precepts and practices the ten goods, then he will be reborn in the heavens. If he must constantly be conspicuous and is stubborn and bel­ligerent, he will be reborn as an a-sura who always likes to fight. If he holds the five precepts of no killing, no stealing, no sexual misconduct, no false speech, and no intoxicants, he will be reborn as a person. From grasping one falls into the hells; from hatred one be­comes a .hungry ghost; from stupidity one ends up an an­imal. It all depends upon the way in which one's thoughts manifest. All ten Dharma realms are simply manifestations of people's thoughts." +++++++

The Master then inquired if those present were pressed for time. They were not, and so he asked if there were any further questions. Mr. Eberle asked if when someone was reborn would he necessarily be reborn on this earth, or if he might be reborn in another world-system. The Master replied that it was not all fixed, but depended upon the causal conditions. "One goes where one has af­finities, depending upon where the wind of one's karma blows."

One young man then asked if it was necessary to do good deeds and so acquire greater prosperity in order better to continue in the quest for Buddhahood, or if one should try to transcend the creation of karma. The Master replied that before one becomes a Buddha he must act in terms of the world of karma, and must constantly do good. "It is only after one becomes a Buddha that one transcends the involvement in karma. Therefore one should always do what is wholesome."

Mr. Eberle then asked how one knows he has become a Buddha and who decides.

"When you become a Buddha you certainly know it," replied the Master, "and furthermore, all the Buddhas of the ten directions come to certify you. It is con-parable to graduation from a university, for which a number of professors must pass you."

One young man asked if the awareness of Buddhahood was like samadhi, and what the relationship was between Nirvana and realization of Buddhahood.

Samadhi is a skill involved in cultivation. Nir­vana is entered after one has realized Buddhahood. At that time all effort becomes tranquil, all virtue is complete. When one becomes a Buddha the three enlightenment are perfected and the myriad practices complete. In realizing Buddhahood first one must enlighten him­self. Self-enlightenment, which distinguishes one from ordinary unenlightened people, is a state of those of the two vehicles. A Bodhisattva is distinguished-from the two vehicles, the Sound-Hearers and those Enlight­ened to Conditions, in that Bodhisattvas practice six perfections and 10,000 conducts. The six perfections are l) giving, that is, giving wealth, giving Dharma, and giving fearlessness; 2) morality, which means hold­ing the precepts the Buddha transmitted; 3) patience, which means one can endure all circumstances without getting angry; 4) vigor, so one is never tired and never retreats; 5) dhyana-samadhi; and 6) prajna wisdom. A Bodhisattva enlightens himself and enlightens others, but his enlightenment is not yet complete. A Buddha is enlightened himself, can enlighten others, and has to­tally complete enlightenment, which is what distinguish­es him from a Bodhisattva.

"When one becomes a Buddha he is aware of it himself, and the Buddhas of the ten directions come to certify his realization of Buddhahood. Samadhi is a circum­stance prior to enlightenment. Nirvana is a circum­stance which occurs after the realization of Buddhahood. After one becomes a Buddha he can enter Nirvana. So the three are not the same."

"How many Buddhas are there?" someone asked.

"There are as many Buddhas as there are living beings," replied the Master. "In some other religions there is only one god who is eternal and perfect unto himself so that no other living being can be that god. Only god can be god and living beings have to be living beings. That is called a dictatorial divinity. Accord­ing to the Buddhadharma, on the other hand, all living beings can become Buddhas. They only need to cultivate, work hard, and follow the teachings in their practice and they can all realize Buddhahood. Everyone has a share. In other religions there is only one god and other people have no share. No matter who the living being may be, he cannot become god. God is 'only one. Which leads one to wonder why since he's eternal, 'per­fect unto himself,' does he require people's belief? Shouldn't it be sufficient that he's the one and only god? Buddha, however, is not the only Buddha. Everyone is Buddha. That is, if you cultivate you become a Bud­dha, and if you do not cultivate you don't.

"So the Buddha said, *A11 living beings have the Buddha-nature, all can become Buddhas.' It is only nec­essary to break through false thinking and attachments, to break through ignorance and cut off afflictions with­out a trace, and then you can all become Buddhas. The Buddha is neither solitary nor dictatorial. That is why the number of Buddhas is the same as the number of living beings. If there were no living beings...it would not necessarily mean there would be no Buddhas, because the Buddhas could transform lots more living beings in the world. Living beings are transformed by Buddhas and Buddhahood is realized by living beings. Is that not democratic and egalitarian, magnanimous, and unselfish? It is only to be feared that you won't cultivate. If you want to cultivate you can become a Buddha. Therefor in Buddhism no one says, "You can't become me, I am a solitary Buddha. I am a dictatorial Buddha.' There is no such principle.

"The Buddhadharma takes the entire Dharma realm as its substance, consequently it includes all other teachings. It is not that the Buddhadharma is superior to all other religions such as Protestantism, Catholic­ism, Mohammedanism, Confucius, Taoism and the like, it is just bigger. Other religions are not inferior they are just smaller. The Buddhadharma is the total sub­stance, like, for example, this table. Other religions are like a square foot or just a corner of the table, whereas Buddhism is represented in the entire substance of the table. That is why Buddhists do not criticize other religions, for all of them teach people to do good But some principles are ultimate and some are not.

"The difference is that Buddhism speaks principles which are ultimate, penetrating, and complete. Other religions express the principles unclearly and get them confused, so that they seem to be right and yet aren't. Sometimes their explanations are incomprehensible. Some say 'you must just believe, you must not question; you must just believe you must not doubt; you must just be­lieve, you must not disbelieve.' Some say, 'If you be­lieve in me you can go to heaven even if you don't cul­tivate. I, the dictatorial 3od, will escort you to hea­ven to enjoy bliss; but when you get there you can't be me, for I am the only God. You can just be my people. I am going to be the only God forever and ever and you have no way to become God.  If you believe in me, the only God, then you can commit offenses and still go to heaven, but if you don't believe in me, then even if you do good, you will go to hell.' There are no principles such as these in the entire world, and I believe heaven is certainly not that way either." Everyone present enjoyed that point.

Then a young man made an inquiry concerning esoteric Christianity which revolved around the question, "Jesus said that only through him could one enter the Kingdom of Heaven. What did he mean by that? Was it an egotis­tical statement?"

"Not just that statement was egotistical, but inher­ent in the entire doctrine of the religion is a condes­cending attitude toward other religions which are viewed as the work of the devil and so forth. What he said, anybody could say. I could say, 'Jesus, unless you go my way, you can never get to heaven.' Also you must remember that the people he was speaking to were unin­formed and ready to be fooled. It all took place in the past and is not so likely to be accepted today when peo­ple are so much smarter about these things."

"Is that really the way it was?" someone asked.

"It might have been that way and it might not have. We are just investigating a question, and it is not our intention to slander Jesus."

"Was Jesus himself any form of enlightened being?"

"One could say he was a Bodhisattva.  Bodhisattvas dare to say anything and will do anythingeven kill and there is no offense, because they can bring beings back to life again. They are like magicians who make things appear and disappear, disappear and reappear. People who lack deep understanding are like children who see everything the magician does as magical, for they do not understand the tricks he employs.

"Great Master Chih Kung exemplifies this principle. To begin with he was a strange individual. As an infant he was found in a bird's nest. Someone passing the nest heard the cries of a human baby and found the new-born infant nestled there. He took the child out and discovered it had the talons of a bird on its hands and feet. When the baby grew up he became the Buddhist monk Chih Kung.

"Buddhists are vegetarians but Chih Kung ate fish and pigeons. Every day he had two pigeons for lunch. One day his cook could bear it no longer and decided to taste the birds, thinking that they must indeed be deli­cacies. He lopped off a wing and ate it. Since he served the birds minced, he figured the Dharma Master would never miss the wing; but when Chih Kung had fin­ished his meal that day he called the cook out and asked who had been stealing his pigeon meat.

"The cook denied everything, whereupon Dharma Mas­ter Chih Kung opened his mouth and a whole pigeon flew out followed by another which hopped out and flopped to the ground--because it was missing a wing> "If you didn't eat it,' Chih Kung challenged the cook, "where did it go?"'

The young man then asked if it was really fair of Jesus to perform tricks, or if he was just out to cheat people.

"Not only did he cheat people at that time, he cheated them before he was born and has cheated them since his death. What I mean is, the principles he taught were unclear.

"The religions at that time were polytheistic. People believed in all kinds of spirits. They believed everything had a spirit connected with it, so upon see­ing rocks or stones they would light incense and bow. They bowed to shoes, they bowed to turds, and their obeisance’s kept them so busy they didn't even have time to go to work. Jesus analyzed the situation and decided to devise a method to rescue them.  He thought about it for several days, probably sat down in meditation and thought up a plan to get the people to change their superstitious ways. His solution (drawing on the Judaic tradition) was to say that there was only one God. He proposed that one should not believe in other gods or spirits, but just bow to one. With only one God to wor­ship the people would have time to get their work done as well. That is how the idea of a solitary God got started."

Mrs. Eberle asked if such manipulation was proper on the part of a Bodhisattva.

"Things had gone to an extreme and Jesus was trying to rescue people. But in attempting to-correct the sit­uation. he just set up the other extreme and failed to establish the Middle Way. He saw things had gone too far one way and he ended up over-compensating. Not only did he do that, this is a failing of all religions. If you recognize that failing then you understand religion in general."

Mr. Eberle remarked that they all require belief, and he asked if Buddhism required belief in anything except the idea of transforming oneself into a Buddha.

"Buddhism speaks of cause and effect" replied the Master.  "If you plant a certain cause you will reap a certain effect. If you plant the cause to become a Jesus you will bear that fruit. If you plant a Catholic cause, you will reap a Catholic- fruit. Buddhist causes yield Buddhist fruit,and so forth. Things are the result of causes and conditions coming together. Therefore the Buddha does not expound a principle which just tends in one direction, but expresses an infinite number of prin­ciples which do not block each other, and which don't block the principle of other religions either. Rather, the principles of the Buddhadharma completely include and explicate the principles of other religions, which are all contained within it.  Why?  The Buddha said, 'ah living beings have the Buddha nature, all can become Buddhas.' We are all living beings and so we all have the opportunity to become Buddhas, just as in this coun­try where anyone can become the president.'¹

At this point the Master told the group not to be­lieve a word of the principles he had been speaking on that day. He then asked if people were tired. No one was, but they were cold. The Master said that the rea­son they were cold was that his explanation had not been warm. One man said it was heart-warming, but not foot-warming, and the Master counseled him to dispense with

his feet and just retain his heart. When the Master arose, everyone stood up, and obviously pleased by this rare opportunity, thanked the Master.

This article concludes the series.

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