戒肉，懂猫儿 Be Vegetarian and Understand Cats

昨天我访问了一位相识, 浮现了她有新宠物猫儿。总的来说，那只截尾的猫儿不像很友好的，可是他一看到我，大声讲了很多貌性然的话。相识以为，“不平常的，他普通的不会跟不认识的人讲话。” 我告诉她了：“是因为我是佛家，戒肉。要是你吃肉，引发动物的害怕，这是佛法的学说。” 她大眼睛的凝视我。“真的了！” 我回答了。她瞬瞬的看我、望貌。 那只貌儿还是在强烈地望我。 想到了两位动物都很可笑。

你愿不愿意知道那只猫所讲的是什么？ 好，没有什么关系了。你到了我的站，以为你要听点儿我讲的话。那只貌儿以为的是： “嘿！不客气的大笨动物了！谁要你侵害别人的草皮？ 你前世犯的罪那么重，在现世仅仅的有两条腿，绝对地不是从我缺点而来的！不要把自己的恶点方在我的身上！” 连不提到我没说一声音。告诉你了，我的相识所得到的小宠物猫儿到底存在了一只很有意见的人物。

不过，我以为在这种被污染的世界上，任何的回事要这样。被压迫的有情，压迫的不敢说话，然后遇到了究竟不感觉压迫的情况，一直要发现替罪羊。 半点怨恨也没有的替罪羊异名为菩萨。

南无药师琉璃光如来
性平

Yesterday I visited an acquaintance, and it emerged that she had a new pet cat. Overall, that bob-tailed cat didn’t seem very friendly, but as soon as he caught sight of me, he very insistently spoke a lot of cat-talk. My acquaintance opined, “This is unusual, he usually won’t talk to strangers.” I told her, “That’s because I’m a Buddhist, and I don’t eat meat. If you eat meat, it induces terror in animals. That’s Buddhist doctrine.” She stared at me with big eyes. “It’s true!” I told her. She was looking back and forth from me to the cat from one moment to the next. That cat was still staring at me intensely. I arrived at the idea that both animals were pretty funny.

Do you want to know what that cat was talking about or not? That’s OK, it doesn’t make any difference at all. I think that if you come to my site, you can listen to some of what I have to say. What that cat opined was: “Hey! Big stupid animal! Who asked you to invade their turf? That your crimes in your former lives were so heavy that in this life you only have two legs is not my fault! Don’t attribute your own shortcomings to me.” Don’t even mention that I hadn’t said a word. I’m telling you, that cat that my acquaintance had gotten ahold of was proving to be a very opinionated personality.

However, I think that in this polluted world, everything is just like this. When beings have been oppressed to the point that they don’t dare to speak, and then later arrive at circumstances where they don’t feel oppressed, the first thing they do is to find scapegoats. A scapegoat who doesn’t have a single speck of resentment is also called a Bodhisattva.

NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA
Xing Ping

The Greatest Gift – 108-day Lay Precept Check-in

The Dharma is the greatest of all possible gifts. The world is full of people and institutions which are constantly giving us gifts, good and bad, and every single one of those gifts, without exception, tends to bind us further to the terrible wheel of rebirth. Dharma is the only gift that liberates us. The Buddhist Path, when actually trod the way it was spoken by the Buddha, is very simple, very straight, and very short, and anyone can tread it to Enlightenment in this very life. Anyone. The Pure Land Sutras speak of the liberation, in the current life, of people who have committed such offenses as the murder of pure renunciates. The Buddha has this power, and anyone can call on it. Anyone.

On 1 Mar 09, I received the Five Buddhist Lay Precepts at Fo Guang Shan, Honolulu. This ceremony is an empowerment. It is a self-fulfilling prophecy about results backed by the power of a lineage. It is an opportunity to coincide one’s personal will with the unlimited Will of the Buddha for our liberation, and by doing this, one can drop the beginningless ignorance that obstructs every single one of us from Enlightenment from birth. Left to our own devices, this could never happen. Without our personal dedication to it and desire for it, it could not happen. The egg-shell of Avidya must be simultaneously pecked, from the outside by the parent, and from the inside by the chick, and then Avidya (beginningless ignorance) can fall away. And what comes out in that case? Something wet, ugly, and powerless, no? NO! What comes out is the beginningless Light of the Buddha, aka Fo Guang (佛光）. It only may look, to start with, kind of like it might not belong here yet.

In Chinese, I could use three roots － 成功了 － meaning “it has succeeded,” and everyone would know what I was talking about. Some of them might not agree with it, but they would know what I was talking about. They would know the implied war, because they would have at least attempted it in their own case. In English, it becomes a huge hairball from lack of cultural context, and it was for the purpose of cutting through this hairball that I took birth in the West in this life. I have kept pure Precepts for 108 days. That is enough time to forsee that I can keep them indefinitely, and that fact constitutes a huge step forward on my Path. It is not the prized stage of non-retrogression yet; I can still screw up and fall back into another perfectly stupid birth, but it means that if I only do what I am already doing, I can be forseen to attain that stage, and even Enlightenment itself, in this very life. This is not because I am so extraordinary, please. It is because the Buddha-Way is so effective. If I can do it, anyone can do it.

The three obstructions that I personally had to cut through to keep the Lay Precepts were smoking, eating meat, and sexual thoughts. The worst of these, of course, is the latter. Even St. Francis of Assissi, who was God’s Perfect Saint, was bugged by sexual thoughts. Occasionally they still come back, typically at 3:30 AM, and I am blessed to be able to let them go by. At 4:30 AM I rise, take a cold shower, and do walking Buddha Recitation. This goes back to Meher Baba’s instructions for his intimate circle, and I doubt that it will become automatic any time soon. It is a fresh decision every single day, dreaded by every single cell in the carcase, every single day. And all of this needs to be anchored by my attendance at Temple on most Sundays. Otherwise, it would become not orthodox, and that would be dangerous. The detailed metaphysics of this are another subject for another time. Suffice it to say here that I’m not going blind in this. I know exactly what I’m doing and where it leads. And this is pretty arrogant, some of you are thinking, and that alone bodes ill for continued keeping of Precepts. NO, that’s not what this is. In my culture, at this stage, to hide my attainments would be arrogance. What I’m doing is to enact Bodhisattva vows brought forward from previous lives. If it looks arrogant, then so be it. I have no choice in this.

It should be understood that there is no compromise with respect to sexual thoughts. You either live by them implicitly, or you set your entire mind against them irrevocably, seek help in doing that, and live a life of free renunciation. I was a renunciate by previous attainment at birth, and I have returned to that birth-right. I am also 62 years old, which is to say in Hinduism, the mother-culture of Buddhism, I am of the age at which it is permitted to take renunciate vows, called Sanyas in that culture, and to spend the rest of my life in service to my own final renunciation and the teaching and transmission of Dharma to others. This is undoubtedly my choice. The lay vows are the root of the Dharma, and this is also true of Sanatana Dharma, aka Hinduism. If you can keep these, you can keep them all.

May all beings bound to the terrible wheel of rebirth be freed in this very life. And having attained again in this life, may I return again as a fully Enlightened and fully Empowered Boddhisattva, to take my birth in America in every succeeding life, until the Lion’s Roar of Buddhadharma is heard continuously from one end of my beautiful homeland to the other.

By my vow.

GATE, GATE, PARAGATE, PARASAMGATE, BODHI, SVAHA !

Namu Amida Butsu
Xing Ping

男种坐东边 — Males sit to the east

「男种坐东边」— 夏威夷佛光山妙山菩萨飘到了我当在坐老习惯的位子，正在佛堂西边中间，靠着中道。虽然上个礼拜受五戒的时候，方丈排过我在「东二班」，可是今天方丈不在的情况呢？ 糟糕的是我太早来到的犯规、厨房做工的挂上了些谁也不在乎的态度。让后，我好像被他们的脾气所感染，连方丈的话也都不要听。那时候，虽然我没犯了妄语的戒，其实上我心里还发了点儿无言的不满意。

幸运的是，妙山是一位很平等的、很有大爱的菩萨。她一看到我靠老习惯，就曾排我在东区二行。因为没有受过菩萨戒的师兄来到，让后她排过我在一行， 就是说正在她自己的位子的前面。哪、一定的是我最没想到的发展。我全会感觉了她为大家的大爱，真是给了我很重要的加持。

夏威夷佛光山佛堂，往坛看，东边就是右边，西边就是左边。在这些情景下，东边正切的是男区，西当女。古代的时候，不论是佛教法会或是印度教集会，每一个宗教会都是男女有其边的。我看，这个规矩是大有好影响的。法会里头的男女混想很是会伤害我们的。当然，真正的菩萨当站着在列外的境界。 她喜欢坐那里都行。

南无阿弥陀佛
性平

“Males sit to the east.”

Wonderful Mountain Bodhisattva of Hawaii Fo Guang Shan happened upon me sitting according to my old habits, right in the middle of the west side of the Buddha Hall, up against the center aisle. Although the Abbess had assigned me to the “Second East Squad” when we took Five Precepts last week, what of current conditions, the Abbess being absent? The disasterous thing of it was that when I committed the crime of arriving too early, some of the kitchen workers had copped a “who cares (about you)?” attitude. Afterwards, it seemed that I had been infected by their pissyness, to the point of not even heeding the Abbess. Although I didn’t break the precept with respect to reckless speech on that occasion, there was still some unspoken dissatisfaction going on in my mind.

Fortunately, Wonderful Mountain is a very even-handed Bodhisattva who really has Great Love (大爱)* As soon as she saw me reverting to old habits, she assigned me to the second row on the east side. Because there weren’t any Dharma Brothers with Bodhisattva vows who arrived, she later moved me to the first row, that is to say, directly in front of her seat. That certainly was my least expected development. Feeling her Great Love for everyone through the whole assembly really gave me important spiritual assistance.

When you look towards the altar in Hawaii Fo Guang Shan’s Buddha Hall, the east side is to the right, and the west side is to the left. Under these conditions, the east is the men’s section, and the west is for the women. In ancient times, no matter whether it was a Buddhist Dharma Assembly, or a Hindu gathering, every religious assembly was segregated by sex. I think this rule really has a great good influence. Confused thought between men and women inside the Dharma Assembly really has the capacity to harm us. Of course, a real and true Bodhisattva has exceptional status. Wherever she wants to sit is fine.

_______________________________________________

*Great Love (大爱) – This is a Mahayana technical term, the paradoxical definition of which flies straight in the face of absolutely everything westerners think we know about love. Love implies attachment, right? RIGHT? Um, well, sort of, if you’re a human being in his first incarnation as such, having spent all previous lives in no body more refined than that of an ape.

If you actually care to check it out in experience, and this usually takes all of at least a dozen human lives, attachment actually has absolutely nothing to do with love at all. Attachment is absolutely the limitation on love, which makes it unstable, because the more attached you are, the more you obsess on the person, until you’re both sick of each other, or one of you is dead, whichever comes first.

This is actually a book which someone seriously needs to write, but suffice it for right here that one of the numerous fallacies underlying this glib western delusion is that love is created by its object. Uh-huh. Sure. Oh, and hey, by the way, let’s save the world for democracy by deleting everyone who disagrees with that project. This is a sure way to be safe and have a wonderful economy. Emotions ARE NOT CREATED by their objects. They are the creations of our minds, and they actually have unlimited force when we create them. Then objects happen, and in the resulting limitation, the whole point, and all of the fun, is often lost. Oh, and hey, basic human sanity can also be a casualty of attachment gone wild.

Unlimited love, i.e., Great Love (大爱), is essentially, and by definition, unattached. It flies everywhere constantly because its possessor has had the appropriate training and transmission to keep it unattached to forms. Can it then persist to the attainment of goals, for example? It can, as long as the goals are themselves unattached. But what is an unattached goal? Hey, I warned you that it was a book, and I’m not even going to try to write it here.

Namu Amida Butsu
Xing Ping

Henry Steele Olcott and Madame Blavatsky also Took the Five Precepts

Read the great Sri Lanka Daily News article of 17 Feb 09.

Read Stephen Prothero’s great write-up on Olcott on the Aryasangha site.

Col. Henry Steele Olcott:

The great name in Buddhist History

World history finds its greatness and attraction through the services rendered by philanthropists. A person whoever he is achieves greatness through ideologies borne in his mind and to the extent of effectiveness and favourable consequences resulting therefrom.

If there was any person who was capable of uplifting the Sinhala Buddhists who were helpless due to colonial rule, although their forefathers enjoyed sublime virtues enriched with the advent of Arahath Mahinda. His achievement in reestablishing a golden era in this country makes really great and sublime. February 17th marks the 102nd death anniversary of Col. Henry Steele Olcott who was able to create history through his revival of Buddhism in Sri Lanka.

Col. Henry Steele Olcott awakened a nation

He clamoured and awakened a nation that was fast asleep without any vigour to rise up. He was the pioneer who agitated to give due place to Buddhism and the reformer who compelled the colonial government that existed at that time to declare the Vesak Full Moon Day, a public holiday. He was the architect who designed the six coloured Buddhist Flag that has gained universal recognition.

National Schools

He was the pioneer who was responsible for the establishment of National Schools such as Ananda College. Col. Olcott, whose contribution towards the betterment of our country, nation, religion, justice and good conduct has been so great, therefore remains in our hearts forever.

His motto was “The best religion is nothing but the truth.” He established the Theosophical Society at New York in America on the 17th November 1875 towards the achievements of his goal.

As a result of his endeavour towards justice, good conduct, universal fraternity and freedom many erudites around the world gathered around him. We have to record our highest gratitude to Madam Helena Blavatsky who assisted him in all his endeavours.

Col. Olcott was an American. However when we look into his clan, we note that his parents were English and had migrated to America. He was the eldest of a family of six siblings. This great child was born on August 2, 1832.

As an enthusiastic scholar, his research in agriculture in particular paved way for him to become the Head of a Department at Athens University of Greece. However he declined to accept this honour and instead he established an educational institution in agriculture because he preferred to serve his mother country.

During the American Civil War, he joined the army and through his achievements was appointed colonel. American government appreciated his bravery and sharp wisdom, appointed him commissioner to investigate and report on corruption in the American army. He performed this task very well.

For some time he practised as a lawyer. Although he was a Christian by birth, came across a copy of the Panadura controversy by Rev. Migettuwaththe Gunananda Thera, in Ceylon. He who was in search of the Truth and found it in Buddhist philosophy highlighted in this famous controversy.

Col. Olcott made an extensive study of Buddhism. Consequently with a team of people, including Madam Blavatsky came to Ceylon (then) on May 17, 1880 and at Vijayananda, Pirivana at Weliwatta Galle, Col. Olcott and Madam Blavatsky became true Buddhists by accepting the triple Gem and observing Panchaseela, from Rev. Akmeemana Dharmarama Chief Monk. …

Panchaseela is simply Sanscrit for the Five Precepts. These great westerners are all of our predecessors.

Namu Amida Butsu
Xing Ping

Garb Works

The Dharma Assembly recieving Fo Guang Shan’s Peace Bell has donned the traditional robe.

A major feature of taking the five lay precepts at Fo Guang Shan yesterday was learning to put on, wear, and take off robes. I recieved two robes, the haiqing, which I was supposed to have had since taking Refuge several years ago, and the Man’yi or precept robe. The first is a kind of black formal kimono, and it is commonly worn by anybody in a Chinese temple. The second is the full-bore ancient Buddhist robe, which has been worn in all Buddhist Sanghas everywhere since the Blissful Lord descended from Tushita Heaven to walk the dusty roads of Jampudvipa for all of our sakes, over 2,500 years ago.

The Man’yi is a square piece of cloth which is worn over the left shoulder but under the right arm, and in the Mahayana, held by a special and very beautiful clasp over the left shoulder. It is distinguished only in color from what the ordained Sangha wears, and I believe that its use by laymen is unique to the Mahayana. It is a sacred and consecrated object, and there are formal protocols for absolutely everthing you do with it, especially putting it on and taking it off. The appearance of the Man’yi is awesome, and it leaves no doubt in anybody’s mind, neither your own, nor anyone seeing you, that you are a practicing Buddhist. It changes your body language, and it changes your mind.

Protocols about these robes put me through my stuff about “Oriental ritualism” for sure, but I had decided to get through it no matter what, so after being instructed last weekend about robes, and still failing to get it, I went back twice last week to practice more, and by the time I arrived at the ceremony yesterday, I had the haiqing down, and with a little help from my peers, I got the Man’yi on right for the ceremony. I had tears about the robe-wearing gatha, which I believe is recited by the ordained Sangha when they don garb as well. By the time I arrived at this ceremony, it had become clear to me that I have to wear these robes, and be SEEN wearing them, every single day for the rest of my life. I just can’t have any more confusion, in any of the minds involved with me, about whether I’m a Buddhist, and in my own mind, about whether I’m keeping lay precepts or not.

This morning at home (I live in a barracks with 100 other people) I rose at 5:00 AM, recited the robe-wearing gatha, donned garb, and walked back and forth where I could be seen, but was not in anybody’s way, for an hour, simply clearing my mind and focusing on walking. The Buddha often practiced this way.

((editing on 24 Aug 09 – I moved out of the barracks last Monday – the Xtian majority got bent by my Buddhist practice, and the resulting stupidity wasn’t worth it. Life goes on. -xp))

Namu Amida Butsu
Xing Ping

The Five Precepts – My Next Translation Project

This Chinese source is from a handout that Fo Guang Shan Abbess Yi Feng gave us last Sunday:

五戒 – The Five Buddhist Lay Precepts

I think this is a really good discussion of something that the Chinese tend to go to extremes about.

I will take the Five Precepts at Fo Guang Shan on 1 Mar 09, and I intend to continue working on this document in the meantime.

Namu Amida Butsu
Xing Ping