Why did Buddha teach?

...

The question, O me! so sad, recurring -- What good amid these, O me, O life?

Answer.

That you are here -- that life exists, and identity;

That the powerful play goes on, and you will contribute a verse.

....

The above is an excerpt of Walt Whitman's poem, "O Me!  O Life!". It is probably the most popular poem nowadays, made famous by the movie Dead Poets Society and in turn, Apple's iPad commercial.

As a Buddhist, we know the Buddha's answer to life is the Dharma. But why did he spread the Dharma? Right after the enlightenment before the first sermon, Buddha Sakyamuni hesitated to teach. Supposing you are wearing his shoe, you are free of attachment. Was concerning sentient beings' sufferings an attachment? So, why did he teach?

In Why Did Brahmā Ask the Buddha to Teach?, Dhivan Thomas Jones mentioned the possibility that the hesitation was added later for the Buddhist to claim superiority over Hinduism since the Brahmā was subjected to the teachings of the Buddha. I doubt the assertion since it also means that the Buddha strove for fame. One can also say that the Buddha did that because it was a skillful mean for people to realize the Dharma's superiority. Recalling the story where the Buddha asked some would-be followers to respect their original teachers instead of him, I would say this was not his wish.

In Why the Buddha “Hesitated” To Teach, the author quoted that the Brahmā said there were those "with little dust in their eyes” for Dharma to teach. The Buddha surveyed the world with the "Buddha Eye" and concluded with 3 fields parable. For the sake of the rich fields (ready for harvest), for the love of the medium fields (waiting for cultivation by the wise farmer) and for the thought of the poor fields (cultivated only after the better ones have been cultivated) that the Buddha resolved “to set the Wheel of Truth in motion.” To declare the Dharma to all, the Buddha sees the world as "a single mission field."

He declared: "In this blind world, I will beat the Drum of Deathlessness!"

Unlike the previous Buddha Vipassī, he taught. The Brahmā asked and I think this is the reason.

In Ch'an (Zen) Koan, the question "Why did the Bodhidharma come from the west?" is a recurring topic. Even he arrived the east, he gazed the wall for 9 years before Huike asked for the Dharma. If Hukie hadn't asked, there would have been a different Ch'an. In other words, it is the ripening of Karma seeds (when someone asks for it) that constitutes the teaching.

So, I go back to Walt Whitman. His answer to life is to contribute a verse. Without "that life exists", one couldn't contribute a verse. Without the Buddha's life, without Brahmā asking for teaching, we wouldn't have the Dharma. The teachers didn't strive for teaching. When causes and conditions are ripen, they would “set the Wheel of Truth in motion.”

When causes and conditions are ripen, when you ask, Avalokiteśvara will help (see 妙法蓮華經觀世音菩薩普門品).

When causes and conditions are ripen, do you leave your dust there or do you ask for the broom?

Pure Land

I learned a lot about Pure Land Buddhism recently. Their reason is simple. The solo effort to get enlighten is difficult. We are not as smart as the Buddha after all. So, practitioners have wishes to be born again in the Pure Land, a land of tremendous affluence, which supports easy enlightenment. The criteria is to have Amitabha in one's mind in every moment and especially, in the time the imminent death. I once heard people comparing the similarities between Pure Land Buddhism and the Jesus's teaching, one needs to let God enter and live within you. And, you can go to heaven when you pass away. I am sure there are many differences though.

But among all these Tientai, Mind-only, Chan schools, it seems that Pure Land is the simplest way to attend to people's need. I guess I also have a doubt about my intellectual ability and time. There are just too many things to study in Buddhism. A monk in 拉卜楞寺 needed to spend 40 years to study in order to gain his Buddhist degree in the documentary 千年菩提路.

So, I read 印光大師文鈔菁華錄 and according to 示修持方法, build a 儀軌 in epub. Download here.

ASTRID: (starts a computer search) You mean you think that someone made him crazy on purpose?
WALTER: (casual) It's a theory. The truth is there is no cure for madness -- it's a fantasy. The road back from madness is a struggle. Only the luckiest of people find their way, more or less, back to the world you live in. And from what we saw of Mister Slater, well, my only supposition is that he wasn't mad to begin with.

There is some truth in this regular TV script. The road back from madness is a struggle. What is your struggle?

Amitabha Puja

I am practicing Amitabha puja. I got the impression that the practice was for the swift rebirth of our master, Shamar Rinpoche. However, the more I practice, the more I think it is for the benefits of the practitioner. My points are:
1. Shamar Rinpoche is supposed to be able to choose the rebirth place & time when & wherever he wants. I trust he will choose wisely.
2. SR should be a living Bodhisattva. The chanting will not get him more enlighten but for us, the practitioner, to get enlighten.
3. The practice is dedicated to all living beings.

I came across this 開示 by 虛雲和尚 which matches my thoughts:

五日，師開示云：「佛菩薩豈要人念？只緣眾生障重，佛菩薩指示種種法門。念佛菩薩聖號，不過令眾生澄清妄念，徹見本來耳。所謂清珠投於濁水，濁水不得不清；佛號投於妄心，妄心不得不淨。蓋人如果以一菩薩之聖號，都攝六根，淨念相繼，則當下自與佛菩薩無異。」

六祖壇經、機緣品

六祖壇經、機緣品﹕

「有僧舉臥輪禪師偈曰﹕『臥輪有伎倆，能斷百思想，對境心不起，菩提日月長。』

師聞之，曰﹕『此偈未明心地。若依而行之，是加繫縛。』

因示一偈曰﹕『惠能沒伎倆，不斷百思想，對境心數起，菩提作麼長』」

無念者，不是一個念頭不起，而是念起不隨，事來不住。一點不動，那就成了死屍，還有什麼用？！

離無念，誰無生，莫將鏡影認作真。

凡夫當然是有念頭、有生死的，那我們悟道之後呢？是不是一個念頭不生呢？這句話大家都以為，悟道之後當然是沒有念頭了，念頭不生了。那就錯了！無念不是一個念頭不生，而是生如不生叫無念，生而無住，不停留，是為不生。惠能大師不是說「不斷百思想」，「對境心數起」嘛。「不斷百思想」還是有思想啊，「對境心數起」還是要起念頭啊。所以我們要認識正路，不要認錯路，以為是沒有念頭，死在那裏不動。「誰無念，誰無生」，念頭一起知道了，不跟它走、不停留，就是無念；無生，生生不已無所住叫無生，不是斷絕種姓叫無生。

Dream

I dreamt of my old friend on 6/6/14. In the dream, I asked about her father's health. She said he passed away in "May", some time between 14th to 15th.

Incidentally, Shangpa Rinpoche had teachings in Pasadena from 6/6 to 6/8. I thought it was just a dream to remind me about the possibility of seeing her. So, I didn't bother to call. However, I didn't see her in the teaching. My curiosity overcame me and I decided to text. She said there was no bad news. So, I thought it was an incorrect dream. I was so wrong.

On 6/11, Shamar Rinpoche unexpectedly passed away in Germany. I went to regular weekly Bodhi Path Pasadena meeting the same night for a special ritual practice for the loss. I met my old friend this time. We had the refuge vow together with Shamar Rinpoche years ago. She put the dream in a different perspective. She said "father" might mean the Rinpoche and "May" might mean Chinese calendar's 5th month. I checked and 6/11 is the 14th day of the 5th Month. (For Tibetan calendar, 6/11 is 13th day of 4th month).

Yesterday, 6/23, I dreamt of Shamar Rinpoche. When mentioning about his students, he said: "I shall call them 'my son'".

One may say the more recent dream is a make-believe to the perspective proposed by my old friend. However, the dream on 6/6 seems to be a correct prediction. I feel obliged to write them down.

A Few Things I Know About Shamar Rinpoche

Today is the sixth day after Shamar Rinpoche passed away on 6/11/14. I have read a few eulogies and attended two sermons in remembrance of him. Unlike some sangha members, I didn't get too emotional on the loss. However, there are a few things that I haven't seen from other writings. So, I would like to write down my own.

When I decided to explore more about Buddhism many years ago, I came across "The Karmapa Paper" in a small library. Being both a history & detective novel addict, the Karmapa controversy has all the interesting elements: betrayal, greed, political conspiracy. I also know that there are two sides of the stories. There must be lairs there. I just don't know whom. However, putting aside who is the real Karmapa, Shamar Rinpoche needed to stand up against the Dalai Lama, the Chinese government and Tai Situ Rinpoche about the recognition of Trinley Thaye Dorje as the 17th Karmapa. To withstand the storms, he was either a determined liar or a determined monk. Through the years, I have taken the latter stand. Why? You can see my reason below.

I waited a year for his visit to US. There were many devotees in the Bunea Park center. With my little doubt, I took the refuge vow from him anyway for I didn't want to spoil the big ceremony. I confided my hesitation to CC afterwards. She was surprised and thought I always wanted it. I should have told her earlier. Her silent support was thanked silently.

In the text we recited during the ceremony, one part was about dedication to the masters, one by one. He asked us to take out the current Karmapa. His reason was that there was a controversy behind the identification. There was no need to introduce confusion. As a supporter of Trinley Thaye Dorje, I thought he would do the opposite. I believe he did it to protect his student's devotion.

They said it would require a master & a student to check against each other. I began to track his activities on the web. I heard that there was some advanced Varjayana practice that would be considered as sexual activities. Then, I heard about a scandal in France. I am glad that there was no connivance and it was handled promptly even without the public pressure. One lama was put into solitude and stripped of teaching activities. Later, I saw his announcement about turning Bodhi Path centers into Mahayana teaching without Varjayana. He mentioned about slanted Westerners' view about sex and by being a Mahayana center, no more confusion is possible.

A while later, he took away the "lama" title from many teachers in our centers. He said it would avoid confusion with the lamas who strictly follow the precepts in the monastery. I admire his courage since people make easy conclusion from the "lama" label. Many famous lama out there couldn't simply follow a monk's precepts at all. It is more like a marketing keyword than a qualification for teaching Dharma. Without a lama title, it is a good move to clear confusion though not necessary good for publicity.

Then, he asked people not to call him "His Holiness". I couldn't agree more. I don't believe a monk is a king and it still strike me uneasy when I see the "H.E." or "H.H." title before any monk, no matter which religion. Are the monks supposed to have no attachment to worldly fame and fortune? With that title, I feel it is counter-productive. He is the first one in public to do so.

Several years past, the sangha has been praising him but I haven't had a chance to talk to him in person until this March. He came to the states for a book signing tour. He stopped by Pasadena and asked us to meet in RF's home. I was the first one to arrive. They have just finished the dinner. I haven't had dinner yet. RF generously offered the dinner to me. Shamar Rinpoche asked me to come to him for my questions. I felt it would be impolite to ask questions while eating. So, I stayed in the dining room and told him I would be in the living room right after the dinner. He then walked from the living room to dining room to attend my questions. I felt honored and appreciate his humbleness.

Some people are writing about miracles around him. I couldn't tell what is miracle and what is not. (In fact, CC or CS would know there might be a miracle when I first read "The Karmapa Paper" in Mi Piace the time I first came to Bodhi Path center. But I don't feel there is a need to put it here). So, I could only write about my concerns that is common to be seen. I don't know about the identity of Karmapa. He changed the text to address it. I worried about the sex scandal. He changed the centers to non-cult, Mahayana centers. I felt weird about the "H.H." title. He dropped it. I didn't raise these concerns to the teachers and he addressed them all already. I develop a trust of his judgement. From the roots he built, I feel comfortable with the Bodhi Path and would wait for his next reincarnation. I hope my last doubt about reincarnation will be eradicated then.

Om Ami Devi Hrih

I had a dream last night: I was in a fancy hotel preparing to see the Karmapa in an event. I came across my old co-worker, Raymond, whom was a Christian and also, a polite gentleman. We exchanged gratitudes. To my surprise, he wanted to see the Karmapa too. I offered to lead him the way to the monk. The dream ended here.

I thought about the dream this mornng. I've never seen the Karmapa in person. My abysmal achievement in Buddhism might not be a good reflection to share, not to mention to lead. I could only have offered to walk beside him to the monk if I have had the chance. Years ago, when I had a fall-out with a friend, I ridiculed at her pride of leading me to the God by abasing her demeanor, which was not what the religion taught. Many years later, I clearly see even my dream has this same pride. How could I abase the others?

Incidentally, I re-watched the HBO miniseries "The Pacific" tonight. To quote a line from the character:

"The jungle holds both beauty and terror in its depths, most terrible of which is man. We have met the enemy and have learned nothing more about him. I have, however, learned some things about myself. There are things men can do to one another that are sobering to the soul. It is one thing to reconcile these things with God, but another to square it with yourself."

http://www.imdb.com/character/ch0189200/quotes