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In early 1979 the author encountered an unusual spiritual experience which changed his life and put him onto the Buddhist path. For weeks he had fervently prayed to the Blessed Virgin Mary and to Sai Baba for a miraculous cure as his younger brother was stricken with cancer and slowly withering away. Heaven responded to his cries and Kuan Yin P'usa came into his life most unexpectedly. Kuan Yin not only promised that his brother would live but would also be blessed with a son the following year... and it was so! The author was also asked to establish a place of worship so that many others could also enjoy Her blessings in the future. Thus, the Kuan Yin Contemplative Order was founded in the same year and Kuan Yin has indeed given Her blessings to a great number of people who went there to worship Her.

Over the years the Kuan Yin Contemplative Order (KYCO) had been blessed with the visits of numerous world-renowned Buddhist Dharma Masters who gave teachings there. It was then that the author realised that many who called themselves Buddhists had only a very vague idea of what Buddhism is. This led him to produce this book with the sincere objective of inducing such people to spend more time in Dharma study. With a comprehensive description of each of the Buddhas and Bodhisattvas of the popular Chinese Pantheon, the inclusion of the many colourful illustrations and the basic teachings of the Buddha which all Buddhists should know, it is hoped that this unique book will make Dharma-reading pleasurable. For the sake of avoiding undue publicity he has chosen to use his Buddhist name as the author of this book.

Popular (-Deities

Qhinese (-Buddhism

Jtyan

Yin Qontemplative Order (^Malaysia

POPULAR DEITIES

CHINESE BUDDHISM

KUAN MING

To my father and mother the kindest persons that I have ever known,

Preface

This elementary book on Chinese Buddhism and its more popularly worshipped Deities, has been written for the benefit of Buddhists amongst the Chinese community. I refer to them as Buddhists in italics because they do not have a clear idea of their faith. Their spiritual practices have been reduced to mere superstitious beliefs and blind faith due to lack of doctrinal knowledge and opportunities to meet with Dharma teachers.

It is amazing to find Buddhists who do not know what their religion stands for. Some do not even know who the Buddha is or whether He is the same Buddha who was born in India, or what is meant by "Refuge-taking". Just by offering incense to the Heavenly Gods and to the Ancestral Tablets does not qualify them to be Buddhists as it is not a Buddhist practice at all. In order for them to find comfort and meaning in their religious pursuits they must, first of all, have a clear idea of what Buddhism is and what constitutes its practice. It is also important that they are able to distinguish the differences between Buddhas, Bodhi-sattvas and Gods, otherwise the term 'deity' would have to be used to describe them. This explains why the title of this book has been changed from "The Buddhas and Bodhisattvas of Chinese Buddhism" to the "Popular Deities of Chinese Buddhism".

The picture of the popular Chinese Pantheon of Deities gave me the inspiration to write a book which offers the opportunity to

give an explanation on the meanings and differences between the various classes of divine beings that exist in Buddhism. I have the chosen the same picture for the cover design with the hope that its familarity with the average Buddhist will induce them to read it so as to gain a basic knowledge of their religion. Apart from giving a general outline of Buddhism and its entry into China, I have also attempted to provide brief accounts on the important doctrines that the Buddha has taught, prayers that one may recite to the Buddhas and Bodhisattvas, how to become a Buddhist, and a number of interesting articles that are related to Chinese Buddhism.

This is indeed a book of love — love for the Greatly Compassionate Kuan Shih Yin who came so suddenly into my life in 1979 and bringing so much meaning to it. It is also written for the benefit and sustenance of our insignificant Kuan Yin Contemplative Order which has been blessed with the visits of so many wonderful Dharma teachers and friends. Finally, my very grateful thanks to my brother Nelson Wong, who is my spiritual benefactor, and my wife for her great patience with me during my nightly struggles to bring forth this book.

Kuan Ming

1985

(Jon tents

Preface .......................................................................................................................................................... iv

An Introduction to Buddhism ......................................................................................... 11

— deities ofQhinese buddhism Chapter I

A Typical Chinese Monastery ......................................................................................... 21

Chapter II

Chinese Buddhist Images ................................................................................................... 24

Chapter III

The Chinese Buddhist Pantheon .................................................................................. 27

Description of The Chinese Pantheon .................................................................. 27

Chapter IV

Chinese Buddhists Festive Days .................................................................................. 31

Chapter V

The Buddha ........................................................................................................................................... 33

Who is The Buddha? ................................................................................................................. 33

The Great Enlightenment ..................................................................................................... 36

The Great Decease ....................................................................................................................... 40

Prayers to the Buddha Sakyamuni ............................................................................. 43

Chapter VI

Amitabha Buddha — "Namo O-Mi-To Fwo" ............................................ 46

Who is Amitabha? ....................................................................................................................... 46

Method of Prayer-Recitation ........................................................................................... 48

Pure Land Buddhism ................................................................................................................ 50

Description of the Pure Land .......................................................................................... 52

Amitabha Buddha's Festive Day ................................................................................... 58

Ta-Shih-Chi P'usa ....................................................................................................................... 60

Chapter VII

Yao Shih Fwo — Bhaisajyaguru Buddha .......................................................... 63

Chapter VIII

Kuan Shih Yin P'usa — Avalokitesvara Bodhisattva ......................... 71

The Miao Shan Legend .......................................................................................................... 88

Miao Shan Kuan Forms ........................................................................................................ 91

Kuan Yin Festivals ....................................................................................................................... 92

The Heart Sutra ............................................................................................................................... 95

The Dharani of Great Compassion .......................................................................... 97

The Mantra of Avalokitesvara ..................................................................................... 100

A Prayer to Kuan Shih Yin P'usa ............................................................................ 102

Chapter IX

Wen-Shu-Shih-Li P'usa — Manjusri Bodhisattva ............................. 106

Manjusri in China ..................................................................................................................... 110

Chapter X

Pu Hsien P'usa — Samantabhadra Bodhisattva .................................... 115

Chapter XI

Ti Tsang P'usa — Ksitigarbha Bodhisattva ............................................... 122

Description of Ti Tsang P'usa .................................................................................... 124

Chapter XII

Mi-Lo-Fwo — Maitreya Buddha .......................................................................... 132

Chapter XIII

Kuan Ti — The Protector of Buddhism ......................................................... 139

Chapter XIV

Wei-To P'usa .................................................................................................................................... 149

Chapter XV

Ta-Mo Bodhidharma

Partiarch of Zen Buddhism ........................................................................................... 152

Chapter XVI

Vajrayana — Tibetan Buddhism .............................................................................. 158

Guru Padmasambhava ......................................................................................................... 159

— Buddhist Teachings

Chapter XVII

What The Buddha Taught ............................................................................................... 165

The Four Noble Truths ........................................................................................................ 165

The Noble Eightfold Path ................................................................................................. 169

The Law of the Twelve Causes ................................................................................... 171

The Six Realms of Existence ......................................................................................... 175

Karma — The Law of Cause and Effect ......................................................... 178

The Six Paramitas ...................................................................................................................... 182

The Discourse on Loving Kindness ...................................................................... 183

Chapter XVIII

Becoming a Buddhist ............................................................................................................ 185

The Buddha ....................................................................................................................................... 187

TheDharma ...................................................................................................................................... 189

IheSangha ........................................................................................................................................ 189

The Ways of Practice .............................................................................................................. 190

Chapter XIX

Famous Chinese Sutras ....................................................................................................... 194

The Sutra of Forty-Two Sections .............................................................................. 194

The Karma Sutra ........................................................................................................................ 209

The Diamond Sutra

(The Vajracchedika-Prajna-Paramita Sutra) ................................................ 215

Chapter XX

The Dhammapada ..................................................................................................................... 235

Chapter XXI

The Twelve Principles of Buddhism ..................................................................... 250

Illustrations

Kek Lok Si Temple ......................................................................................................................... 20

bodhidharma ...................................................................................................................................... 23

18 Lohans ................................................................................................................................................. 30

The Buddha ........................................................................................................................................... 35

The Buddha ........................................................................................................................................... 38

Amitabha Buddha ......................................................................................................................... 49

Kuan Shih Yin P'usa .................................................................................................................... 55

Ta Shih Chi P'usa ........................................................................................................................... 56

Pure Land ............................................................................................................................................... 59

Yao Shih Fwo — Bhaisajyaguru Buddha ............................................................ 65

Bhaisajyaguru — Tibetan Depiction ...................................................................... 69

Kuan Shin Yin P'usa — Avalokitesvara Bodhisattva ......................... 73

Chien-Shou-Chien-Yen — Kuan Shih Yin P'usa ......................................... 78

Chenrizig — Four-Armed Avalokitesvara ...................................................... 82

Miao Shan Kuan Yin .................................................................................................................. 93

Kuan Shin Yin P'usa .................................................................................................................. 105

Wei-Shu-Shi-Li P'usa — Manjusri .......................................................................... 107

Wen-Shu-P'usa ................................................................................................................................ 113

Samantabhadra Bodhisattva ...................................................................................... 117

PuHsien P'usa ................................................................................................................................. 119

PuHsien P'usa ................................................................................................................................. 121

Ti Tsang P'usa — Ksitigarbha Bodhisattva ................................................ 125

TiTsang P'usa .................................................................................................................................. 129

Mi-Lo-Fwo — Maitreya Buddha ............................................................................. 135

Maitreya Buddha ....................................................................................................................... 137

Kuan Ti .................................................................................................................................................... 142

Wei To ....................................................................................................................................................... 150

An Image of Wei-To .................................................................................................................. 151

Tamo — Bodhidharma .......................................................................................................... 155

Guru Padmasambhava ............................................................................................................ 162

The Wheel of Life — 12 causes of Dependent Origination .... 174

The Wheel of Life ..................................................................................................................... 179

Peace to all beings — Kuan Shih Yin P'usa ................................................. 254

Buddhism is a universal religion, one which has brought peace of mind, happiness and harmony to millions of people in its long history of more than 2,500 years. It is suitable for anyone who has a mind to perceive the Truth and who wishes to live his life meaningfully for the benefit of others as it teaches one to have a realistic view of both life and the world. It has no place however, for those who are selfish and narrow-minded.

Buddhism does not encourage blind faith nor indulge in frightening and agonising people with imaginary fears and feelings of guilt in order to convert them. It is a practical religion which encourages its followers to reason and query, even the teachings of the Buddha. To live the life of a Buddhist, one must be ready to follow the way of life that the Buddha has taught and this requires great discipline, determination and self-effort. Right practice of the religion leads to peace, tranquillity, happiness, wisdom and perfect freedom. For these and many other reasons, Buddhism has satisfied the spiritual needs of more than one third of mankind.

Buddhism is a way of life. It is also a religion of reason and disciplinary meditational practices leading to the purification of the mind and Deliverance, the full liberation from the cycle of birth,

old age, diseases and death. In its long history, Buddhism has not shed a single drop of blood in persuading people to walk its gentle path. It is a religion that requires all its followers to practise loving kindness and compassion towards all sentient beings.

Sakyamuni Buddha was deeply concerned with suffering in life and for some forty-five years after his Enlightenment, taught ways and means to overcome and transcend it. The Buddha's theme is therefore one of liberation from all suffering and sorrow.

The Buddha established the Noble Order of the Sangha, the community of monks, more than 2500 years ago. After His death (Parinirvana), His Teachings (Dharma) became the sole guide and source of inspiration to the Sangha. However, the vast teachings together with their profundity brought about different understanding and interpretations so that two main schools of thought came into being.

At the second Buddhist Council in Vaisali, held some 100 years after the death of the Buddha, the two great traditions of the Hinayana and Mahayana were formally established. The Hinayanists (Theravadins) follow the Pali Canon while the Mahayanists took to heart the scriptures that were written in Sanskrit.

This chart gives a brief summary of the two great schools of Buddhism: Hinayana and Mahayana.

Brief History of the Development of Buddhism

The Schools of buddhism

Sakyamuni Buddha

The Sangha __________________________i__________________________

Theravada , _

_/T _T v JVlAHAYANA

(HlNAYANAj

Ultimate Goal Ultimate Goal

Arahatship Bodhisattvahood

Scriptures The Pali Canon Scriptures

Sanskrit and Translations in Chinese & Tibetan

Schools

Pure Land, Ch'an and other

Chinese, Japanese & Tibetan

Schools.

From India Buddhism gradually spread out all over the Asian continent with the Theravada being widely accepted in Sri Lanka, Burma, Thailand, Laos, Cambodia and Malaysia while China, Mongolia, Japan, Tibet, Nepal, Sikkim and Bhutan accepted the Mahayana School of thought.

The two great traditions share the same basic teachings of the Buddha but their interpretations of the ideals and practices are not quite the same. The Theravada, often referred to as the Hi-nayana, focuses on the attainment of the Arhat level of realisation while the Mahayana, being much more progressive, liberal and open-minded, strives not for self liberation but to serve mankind actively through the attainment of Bodhisattvahood. The Mahayana recognises the weakness of human beings and offers help in salvation through the services of the Bodhisattvas. This great concern and attitude earns it the title "Mahayana" or "Great Vehicle" as it seeks to benefit all beings by awakening their enlightenment thought which leads them to practise the Bodhi-sattva path. It is open to all who wish to practise it, whether monk or laity, and therefore has won the hearts of countless people, especially the Chinese. As the Mahayana spreads across the land, it absorbed the different cultures and indigenous beliefs, thus allowing the Great Vehicle to transform the wisdom of Buddhahood to different people in a variety of ways. Thus we find that there are more schools of Mahayana Buddhism which are but different paths of practice leading to the same goal.

Hinayana Buddhism is not a metaphysical doctrine but a philosophical one. It does not speculate on the origin of the world nor the existence of God and neither does it accept the divinity of the Buddha. The Buddha, himself is regarded as a man, a great teacher, but not a God or Deity. The stress is on self-reliance and it follows therefore that one should not expect miraculous help from any deity in heaven at all. One should rather rely on one's own efforts and conduct to achieve one's goals.

In Hinayana, the main aim of the strenuous religious disciplines is to develop oneself into a spiritual being of the highest level, that of an Arhat, a 'worthy one' or a 'perfected being', who is able to bring to an end, the repeated rounds of rebirths in the suffering worlds known as Samsara. Within Samsara are six different kinds of existences: that of the Devas (gods), Asuras (demi-gods), Humans, Animals, Pretas (ghosts) and Hell-beings. Each being in these worlds or realms are subject to the pains of birth, disease, old age and death which will be discussed in details later on.

Mahayana Buddhism is Devotional Buddhism which requires its adherents to put full faith in the Buddhas and Bodhisattvas who possess the infinite power to save all beings. It is the path of compassion and it rejects the idea of pursuit of Nirvana as a lone quest which is considered self-centred and selfish. It also teaches the concept of the Bodhisattva who is fully concerned in the salvation of all living beings. Bodhisattvahood, therefore, is the goal of the Mahayana which requires a resolve to win full enlightenment for the benefit of all that lives, and thereafter, until Buddhahood, passes countless lifetimes in the practice of the Six Perfections (Paramitas) of Giving, Morality, Patience, Perseverance, Meditation and Wisdom. Through the practice of Giving, Morality and Patience, vast merits are gained; through the practice of Meditation and Wisdom, transcendental Knowledge is attained; and in order to be successful in these practices the Perfection of Perseverance must be accomplished.

What then is a Bodhisattva?

Bodhisattva is a Sanskrit term with Bodhi meaning Wisdom or Enlightenment, and sattva, which means Essence or Being. A Bodhisattva is thus a Wisdom-being or an Aspiring Buddha who is determined to attain Buddhahood.

When enlightened, he renounces Nirvana and goes on living Samsaric existences for the sake of others, perfects himself during an incalculable period of time and finally realises Nirvana and becomes a Fully Enlightened Buddha, a Samyaksambuddha. His main attributes are love, compassion, selflessness and wisdom and his capacity for service to others is unlimited. The Vows that he aspires to fulfill are:

"Irfowever innumerable sentient beings are, I vow to save them, however inexhaustible the defilements are, I vow to extinguish them. Irfowever immeasurable the ^harmas are, I vow to master them. Irfowever difficult Enlightenment is, I vow to attain it!"

These great Vows thus commit the Bodhisattva to lead all beings to liberation and to remain in this world till the end, even for the sake of a single being. They are known as the Bodhisattva Vows which all Mahayanists should practise.

A Bodhisattva is usually presented as the personification of a particular trait of the Buddha, and as there are numerous such

traits, so also are there different Bodhisattvas. A transcendent Bodhisattva who enjoys the most devotion and popularity as helper to liberation is Avalokitesvara (Kuan Shih Yin), who is the compassionate aspect of the Buddha. He and other popular Celestial Bodhisattvas described in this book will help to remove incorrect ideas and speculative doubts from the minds of those who have little or no knowledge of the Bodhisattvas of the Mahayana teachings.

While the Hinayana Arhat accumulates meritorious karma for his own salvation through following and practising the teachings of the Buddha, he also serves others though his capacity to do so is limited. The Mahayana Bodhisattva, on the other hand, relentlessly carries out his mission of universal salvation, transferring his vast merits to the less fortunate ones so that they too may enjoy the fruits of such merits. Thus the Bodhisattva Ideal brings about much hope for the down-trodden and provides a noble goal to those who are seriously on the Buddha's path. The Arhat ideal may not sound as noble as that of the Bodhisattva but it does not necessarily mean that the Mahayana is in any way superior to the Hinayana practice. Both are ideal paths that lead to enlightenment and those who are aspiring to become Arhats are not necessarily selfish since Arhatship cannot be attained if there is even the slightest tinge of selfishness left in his being. A true Buddhist will not indulge in glorifying his path of practice, he should realise that without the Hinayana there can be no Mahayana path. What is more important is that they both share the same fundamental teachings such as:-

1. Sakyamuni Buddha as the Original Buddha.

2. There is no supreme deity who created the world and governed it.

3. The Four Noble Truths.

4. The Noble Eightfold Path.

5. The Truth of Dependent Origination (Patticasamupada).

6. The concepts on Impermanence (Anicca), Suffering (Dukkha) and Non-self (Anatta).

7. The Three Trainings (Trisiksa) of Morality (sila), Meditation (samadhi) and Wisdom (prajna).

Both Schools of Buddhism entered China a few hundred years after the Buddha's death but the Mahayana took firm roots in the hearts of the Chinese as can be seen by the number of Mahayana Sects that eventually developed.

Qhinese buddhism

Historical record has it that two Buddhist missionaries from India, on the 30th day of the 12th month, in the year 68 ad, arrived at the court of Emperor Ming (ruled 58-75 ad) of the Han Dynasty. They enjoyed imperial favours and stayed on to translate various Buddhists Texts, one of which, The Sutra in Forty-two Sections, enjoyed wide popularity which continues to be so even today. Buddhism soon took roots in the Chinese soil covering the entire country with monasteries which welcome all who felt a call to enter a monastic life. These monasteries subsisted on a common fund sustained by gifts from the charitable. They became a refuge for the unhappy, the unwanted and those who have noble intentions.

What gave the early Buddhists their popularity can be attributed mainly to the doctrines of the common brotherhood of men and the Law of Cause and Effect. This taught that every good act such as worship, charity, reading and printing scriptures, wishing for the good of others and other good deeds would infallibly cause good results. The rewards of their faith in the compassion and saving powers of the Buddhas and Bodhisattvas and other Mahayana teachings easily attracted a great following. Moreover, one could be a good Buddhist without actually entering the Order, as was impossible according to the Hinayana. Another very important factor which helped to spread and popularised Mahayana Buddhism was its non-rejection of the peoples' ethnic faiths so that their gods and spirits were absorbed into its vast pantheon. There was no real harm in worshipping such deities so long as it was recognised that englightenment could be won only by following the way of the Buddha and not gained through godly worship. The Chinese could thus continue to turn to their gods for worldly boons such as success in love affairs, business, gaining wealth, recovering of illness and even requesting for extension of life. This may seem a superstitious practice but do not people of other faiths also pray to their gods for such help? Chinese Buddhism has therefore, its own unique flavour and beauty since it has, to a certain extent, been influenced by Tao-ist thoughts. Thus the Chinese Pantheon came into being. The sole intention of producing this book is to provide useful information to the uninformed Buddhists who worship such figures in the temples. It also serves to explain to non-Buddhists that Buddhists often respect and honour gods and deities but do not take refuge in them.

As a result of the seeds sown by the Indian missionaries, Buddhism soon flowered into a number of distinctive schools which were the products of the Chinese mind. Each of these schools developed its own method of practice basing on a particular text and appealing to different sets of people. The most outstanding schools amongst them being the T'ien-tai, Hua Yen, Ch'an and Pure Land. The Pure Land School with its easy method of practice that leads to salvation, together with such a lovable deity as the Greatly Compassionate Kuan Shih Yin P'usa easily won the largest number of adherents to make it the principal school of Buddhism among the Chinese. Kuan Yin is so popular that She is even worshipped in Taoist temples as the Goddess of Mercy.

Kek Lok Si Temple

Chapter I

(^/[Typical Qhinese (^Monastery

The Chinese Buddhist monastery or temple is fashioned after the palaces and bears very little resemblance to that of temples in India or any other Buddhist countries. Generally there are three groups of buildings separated by courtyards. The monastery, like other Chinese structures, normally faces south.

Entering the front hall, one is confronted by four huge images, usually made of wood, two on each side. These are the Four Heavenly Kings or Devas, the Guardians of the four Directions, and the hall is named after them as the 'Si Tien Wang Tien'. In this hall too, one is greeted at the entrance, by the lovable and kindly Buddha-to-be, Maitreya Buddha, known to the Chinese as the 'Laughing Buddha' or 'Ta-pao Mi-Lei-Fwo', who has a fat paunch, looking joyously towards the entrance. Directly behind Mi-Lei-Fwo, often separated by a wall, is the great Deva Wei-to, the Protector of Buddhist temples and Faith. He is depicted clad in full armour and holding either a gnarled staff or a sceptre-shaped weapon of assault resting on the ground. Wei-To, who is a general under the Four Heavenly Kings, is also accorded the title of 'Protector of Buddhist Books'. He is always facing the Great Hall known as the 'Ta-Hung-Pau-Tien' which is separated from the front hall by a wall or a courtyard.

In the Great Hall the main altar is found along with the images of Sakyamuni Buddha and his two foremost disciples Maha-

kasyapa and Ananda, or other Buddhas of the past eras. The arrangement and choice of personages in this altar varies from temple to temple. Most of the time Sakyamuni Buddha is depicted in the attitude of contemplation with his disciples flanking him. Temples dedicated to Amitabha Buddha have his image at the centre, Sakyamuni Buddha and Bahaisajyaguru, better known to the Chinese as 'Yao-Shih-Fwo', each accompanied by two disciples. To the right and left of the main altar one usually finds the two Great Bodhisattvas, Manjusri (Wen-Shu-Shih-Li) and Samantabhadra (Pu-Hsien). The placements of personages are not really fixed so that one may often find Sakyamuni Buddha being flanked by Amitabha (O-Mi Two-Fwo) and Yao-Shin-Fwo (Medicine Buddha), the two great Buddhas of past eras. At other times a single Buddha is seen seated between his two Bodhisattvas, Sakyamuni (Shih Jia-Mo-Ni-Fwo) between Manjusri and Samantabhadra or Amitabha Buddha with Avalo-kitesvara (Kuan Yin) and Mahasthamaprata (Ta-Shih-Chih). Temples dedicated to Kuan Shih Yin P'usa will have her flanked by Wen-shu-Shih-Li and P'u-Hsien.

On the east and west sides of the walls of this Great Hall are often arranged the figures of the Eighteen Arhats (Lohans) who are represented as possessing various kinds of supernatural power. Along the north wall are often found the images of Jan-teng Fwo or Dipankara, the ancient Buddha who predicted Sakyamuni's Buddhahood, and the popular Bodhisattvas such as Kuan Yin, Wen-shu, Pu-Hsien and Ti-tsang (Ksi-tigarbha), or other Bodhisattvas. Very often, images of Kuan Ti, the Protector of Buddhism, can also be found in this hall. It is here at

the Ta-Hung-Pau-Tien that devout Buddhists offer their prayers and offerings of flowers, fruits and other gifts which are placed on the table in front of the main altar. Very often, behind the central images of this hall and facing northwards, is placed the images of Kuan Yin P'usa.

The third, or Back Hall, at the back is usually divided into several smaller halls (Tien) or rooms. The central hall is generally the altar of a Buddha or a Bodhisattva, the right housing the funerary tablet of the temple founder, while the left may be the Teaching or Meditation Hall. On the side or behind these main buildings are the living quarters, the dining area and the kitchen.

BODHIDHARMA

Chapter II

Qhinese Buddhist Images

Much abuse or unkind remarks have been heaped upon Chinese Buddhists accusing them as being idolators because of their use of images in their temples. Accusations of such nature only reveal the ignorance of those who made them as the principle of the use of images in places of worship should be viewed as symbolical and not idol worship. It should be stressed that all the images that are found in the temples or home shrines only serve as reminders of their respective qualities. For example, when a Buddhist kneels down before the image of the Buddha, he does not worship the holy image but brings to mind the great compassion of the Enlightened One who has taught him the way to liberation.

Idolatory is not what Buddhists practise and only the unkind person will choose to deride the use of holy images in the temples. He should have the wisdom to realise that no religion in the world can do away with symbolism, whether they be human or otherwise, for without symbolism, identification would be quite impossible. The world, in fact, cannot exist without symbolism and it can safely be said that only civilisations as old and advanced in culture as China are able to bring forth symbolic images such as those produced by the Chinese people. The images used in the Chinese temples are therefore useful aids to generating faith and devotion in the minds of the believers and are objects worthy of reverence.

Upon entering the front hall of the temple, one is met with the idea of 'protection' from the celestial beings and as one stands before the Buddha's image, one is reminded of Sakyamuni's compassion, benevolence and wisdom. Looking at the Bodhisattvas' images he sees their particular attributes so that Kuan Yin's image instantly reminds him of her infinite mercy, compassion and other gentle qualities. Many a troubled mind have found solace and comfort upon looking at the sweet image of Kuan Yin. Even the animals which are portrayed with the deities have their own symbolic meanings. Thus Fu Hsien's great white elephant indicates purity, caution, strength, gentleness and a weighty dignity while the lion of Wen-shu represents honour, boldness, bravery and a fresh, eager and advancing spirit as well as the wild and almost untameable spirit of the unruly mind which one must eventually subdue in order to gain wisdom and enlightenment. In the Arhat's images one sees those who have perfected themselves by ridding their worldly passions and earned the freedom from samsaric sufferings. Such is the symbolism of the Chinese Buddhist images which one should know of instead of jumping into wrong conclusions, which are the causes of ill-will. Therefore when a Buddhist bows before a holy image and makes his offerings, one should know that this is but an act of respect and veneration to the Buddhas and Bodhisattvas.

The Chinese Buddhist Pantheon

Chapter III

The Qhinese Buddhist Pantheon

The Buddhist Pantheon has a vast number of Deities in the seemingly endless variation of forms so that it is quite impossible to portray them in any one illustration. Most of these Deities fall into the category of Buddhas, Bodhisattvas, Arahants and other Heavenly Beings. The illustration of the Chinese Pantheon only depicts the most popular Deities whom the Chinese adore and there is another popular illustration which includes the Eighteen Lohans that can be found in many temples and homes of the Buddhists.

description of the Qhinese Pantheon

The Trinity of the Buddhas on the top row of the illustration consists of the historical Sakyamuni Buddha who is seated in the centre and is attended by his two foremost disciples. The older monk standing on his left is Mahakasyapa, who later became the First Patriarch of Buddhism after the Buddha's death. The young monk on his right is An an da, his personal attendant, who was well known for his great memory power and ability to repeat accurately all the teachings that had been spoken by the Buddha. He later became the Second Patriarch of Buddhism.

The two most adored Buddhas of the distant past, whose existence were revealed to us by Sakyamuni Buddha himself, are shown seated by his sides. Amitabha Buddha, The Buddha of Boundless Light and Limitless Life, the Creator of the Western Paradise (Sukhavati) where all Pure Land Buddhists hope to take rebirth into, sits on the right hand side of Sakyamuni Buddha. Bhaisajya-Guru, the Healing Buddha, the Creator of the Eastern Paradise, also known as the Medicine Buddha because of his healing powers, is seated on the left.

Just below the Buddhas are the Three Great Bodhisattvas. A Bodhisattva or P'usa, in Chinese, is an Enlightened Being who forsakes Nirvana and accepts rebirth into the suffering worlds of Samsara for the sake of relieving the pains of sentient beings and leading them to the path of enlightenment. The six sam-saric realms or worlds are those belonging to the gods, asuras, humans, animals, ghosts and hell-beings.

Kuan Shin Yin P'usa or Avalokitesvara Bodhisattva can be seen seated just below Sakyamuni Buddha and is flanked by her two famous disciples 'Golden Youth' and 'Jade Girl'. Being the personification of Compassion, Kuan Yin is easily the most popular of all the Deities of the entire pantheon.

Wen-Shu P'usa or Manjusri Bodhisattva, the embodiment of Wisdom, is the figure seated upon the lion which represents the 'wild mind' which meditation transforms. Pu Hsien P'usa or Samantabhadra Bodhisattva, the personification of Perfect Activity and Happiness, is depicted as seated upon the white

elephant. She also represents active love, virtue, diligent training and patience.

Ti-Tsang Wang P'usa or Ksitigarbha, the embodiment of Benevolence, the only Bodhisattva depicted in a monk's attire, is seated just below Kuan Yin P'usa. His two disciples, a father and son combination, are Mung Kung and monk Tao Ming.

Mi-Lo Fwo or Maitreya Buddha, or the Buddha-to-come and often referred to as the Laughing Buddha, sits below Ti-tsang P'usa. He is flanked by Kuan Ti, the Protector of the Buddhist religion, on his right, and Wei-To, the Protector of Buddhist Dharma, on his left.

The rest of the magnificent figures, all clad in complete armour, are the famous Si-Ta-Tien-Wang, or the Four Great Kings of Devas. These Four Guardian Kings of the four directions represent the protection of the Buddhas and the Patriarchs and are actively involved with the affairs of the world. Mo-Li Ching, the Guardian of the East, holds a magical mandolin or p'i-pa, while Mo-Li Hai, the Guardian of the West, has with him the magic dragon. On the other side, Mo-Li Shou, the Guardian of the North, is seen holding an umbrella, at the elevation of which darkness envelopes the world or a violent and thunderous storm commences. Mo-Li Hung, the Guardian of the South, who possesses a black countenance and ferocious expression, has in his hand a precious sword.

The Eighteen Arhats (Lo-Hans), not depicted in this illustration but often appearing in other versions of the Chinese Buddhist Pantheon, are usually represented as possessing various kinds of supernatural power, symbolised either by objects held in their hands or by wild animals crouching submissively beside them. These are perfected beings who have listened and practised the teachings of the Buddha. In Chinese Buddhism there are a number of famous groups of Arhants of which this group of eighteen is the most popular.

In the Great Hall the Eighteen Lohans are found nine on

EACH SIDE OF THE WALLS. The ABOVE PICTURE ONLY SHOWS PART OF

the nine Lohans on one side. Incense are often offered to them as a mark of respect for their spiritual attainments.

Chapter IV

Qhinese Buddhists festive t-Days

These are the holy days that Chinese Buddhists celebrate by visiting temples to make offerings of prayers, incense, fruits, flowers and donations. On such days they observe the moral precepts very strictly as well as a full day's vegetarian diet, a practice originally from China.

The dates given are based on the Chinese Lunar system so that 1.1 means the 'First day of the First lunar moon' and so on.

Dates Festivals

8.12 — Buddha Sakyamuni's Enlightenment Day.

30.12 — Avatamsaka Bodhisattva's Birthday.

1.1 — Maitreya Buddha's Birthday.

9.1 — Sakra Devaraja's Birthday

8.2 — Sakyamuni's Renunciation Day

15.2 — Sakyamuni Buddha's Mahapari-Nirvana Day

19.2 — Birthday of Kuan Shih Yin P'usa.

21.2 — Birthday ofPuHsien P'usa

16.3 — Birthday of Cundi P'usa

3¹

23.3 — Birthday of Marichi Devata 4.4 — Birthday of Wen-shu P'usa

8.4 — Birthday of Buddha Sakyamuni

15.4 — Wesak Day

28.4 — Birthday of Yao-Wang P'usa (Bhaisajyaraja Bodhisattva)

3.6 — Birthday of Wei-to

10.6 — Birthday of Guru Rinpoche (Padmasambhava)

19.6 — Enlightenment Day of Kuan Shih Yin P'usa

13.7 — Birthday of Ta-Shih-Chi P'usa

15.7 — Yu-lan-pen (Ullambana) Ceremony, for feeding hungry ghosts.

30.7 — Birthday of Ti-tsang P'usa

22.8 — Birthday of the ancient Buddha Jan-teng

(Dipankara Buddha)

19.9 — Kuan Shih Yin P'usa's Renunciation Day, the

day that marks her entering into the nunnery.

30.9 — Birthday of Yao-shi Fwo (Bhaisajyaguru Buddha)

5.10 — Anniversary of the death of Ta-mo (Bodhidharma)

17.11 — Birthday of O-mi-to Fwo (Amitabha Buddha)

Chapter V

The Buddha

Buddhism is away of life, a religion which is based on the practice of discipline according to the teachings of the Buddha Siddharta Gautama who is also known as the Buddha Sakyamuni. The word "Buddha" derives from the root Sanskrit word "Budh" which means "to know". It is used as a title to denote an "Enlightened Being" — one who has attained, by, his own personal efforts and merit, the pinnacle of intellect and divine knowledge.

Buddhism is a religion of peace and loving kindness, in the name of which no blood was ever shed in its long history, there had never been any association with killing and destruction in its manner of persuading people to walk its gentle path. It is a religion of reason and meditation and its final goal is Deliverance, meaning the Liberation of the Self from the cycle of birth, old age, disease and death.

Who is The Buddha?

Historically, this refers to Siddharta Gautama who was born in 560 bc to Queen Mahamaya and King Suddhodanna of the Sakya Kingdom in the vicinity of Nepal. The queen had, prior to the birth of the child, a dream of a beautiful white elephant entering her womb through her side. Gautama was born in Lumbini Park on a full-moon day in the month of Vesakha. A

week after his birth, his mother died and he was brought up by his aunt, Mahaprajapati. At a name giving ceremony he was given the name Siddharta which means One Whose Aim Is Accomplished.

Ancient Pali commentaries relate a significant incident which occured during the Ploughing Ceremony, when as a young child and left alone in a tent under a rose-apple tree, his nurses later found the prince to be seated in a lotus posture and having entered one-pointedness of mind known as Samadhi.

The young prince grew up in the midst of luxury and splendour and at the age of 16, was married to his cousin, the beautiful Yasodhara. For almost thirteen years after his marriage, he led a blissful life unaware of the ever changing nature and misfortunes of life outside the palace.

When he was 29 years old Gautama encountered four significant sights which marked the turning point of his life. First he saw a weak and frail old man leaning on a staff, next a diseased person, then a corpse and finally, a shaven-headed hermit in yellow robe moving around with a peaceful and serene countenance. The first three sights convincingly showed him the inexorable nature of life, and the universal ailments of humanity; the fourth showed the means to overcome the ills of life and to attain to calm and peace. Realising the worthlessness of sensual pleasures and the value of renunciation he decided to leave home in search of Truth and Eternal Peace.

It was after this decision was made that he heard of the birth of his son, and regarding the new born child as an impediment rather than a blessing, named him Rahula meaning "fetter". It was a clear indication that his heart was already turning away from household life. On that night, he left his uncongenial palace and traded his princely robes for the lowly clothings of an ascetic. His search for truth and peace had begun and it was more from sympathy with the sufferings of others than from any personal sorrow which he had no occasion to experience.

His departure from home was not a case of desertion of his beloved family, but an unprecedented case of historic renunciation. He left his worldly life not in old age but in the prime of manhood, not in poverty but in the midst of plenty.

Following the path of extreme asceticism, as was the custom of those days, he was not able to seek what he sought for until he gave up the practice of austerity some six years later.

The Cjreat Enlightenment

One day, in the forest at Buddha Gaya, after a last meal of milk rice, Gautama sat down, crossed-legged, on a grass mat spread under a "Bodhi" tree, and declared, "If I do not succeed in this way of seeking the truth by searching within, I will not rise from this place". His mind soon became tranquil and purified and he then attained the Samadhi that he had experienced in his youth.

During meditative trances in that night's three watches he gained the knowledge of all his past lives, acquired the "superhuman divine eye" by which he envisaged the passing away and rebirth of all living beings of all times. It was like that of the whole universe appearing before him as a mirror. He saw that good karma brings about a happy rebirth and evil karma leads to a miserable next life. Then, at the third watch (2.00 am — 6.00 am), he reached the highest state in which the "outflows" of his life i.e., his ignorance and cravings, were finally quelled. It was then that he perceived the Four Noble Truths of the way of Enlightenment, noting, "This is Suffering, this is the Cause of Suffering, this is the Cessation of Suffering, and this is the Path leading to the Cessation of Suffering". Thus ignorance was dispelled and wisdom arose. Being enlightened, he realised, "Rebirth is ended; fulfilled the Holy Life; done what was to be done; there is no more this state again". Thereafter he was known as Buddha Gautama, one of the long line of Buddhas that already had appeared in the past and will appear in the future.

Thus at the age of 35, Gautama, under the full moon in the month of Vesakha (April — May), about the year 525 bc at a place called Buddha Gaya, attained the Supreme Enlightenment and Buddhism was born to the world. The Buddha then spent seven weeks contemplating on the Truth that he had realised, particularly the more difficult ones on causal relations or the Truth of Dependent Origination.

Initially the Buddha was hesistant to reach out to teach the Truth because he felt that the world being caught up in the passion and darkness of Samsara will find it difficult to accept the truth of his teachings. However, due to his great compassion and his realisation that man exists at different levels of spiritual development he decided to reach out and set in motion, the Wheel of Truth, which is depicted by the 'mudra' or hand-signs of the fingers as shown in the illustration.

The Buddha spent his remaining forty five years travelling all over India, teaching the Dharma and living in the manner of a begging monk. He formed the first monastic Order in the world which is known as the Sangha and his most notable disciples included Sariputra, Mahakasyapa, Mogallana, Subuti and his personal attendant and cousin, Ananda. His followers were people from all walks of life which included kings, princes, ministers, ascetics, brahmins and commoners. He taught them according to their ability to learn, with parables and through questions and answers applying all suitable means to aid them to spiritual growth. He did not demand blind faith, but adopted the unusual "come and experience for yourself" attitude which won the hearts of thousands. His was the path of self-reliance which required unswerving personal effort.

The Buddha also converted his father, his family, and a large number of the Sakyan people. At the urging of his close disciple Ananda, he formed the first Order of Nuns and his foster mother, Queen Mahaprajapati, and a large number of her friends became the first members of the Order.

The Cjreat decease

During the early part of his ministry, the Buddha lived as a travelling monk and did not have any fixed abode. It was towards the last twenty years or so that he chose to reside at Savatthi, in the Jetavana Grove which was donated to him and his monks by the very rich householder Anathapindika.

At the age of eighty he travelled northwards from Rajagriha to Vesali where he became seriously ill. Upon recovering the Buddha proceeded to a small town called Pava where he stayed in the grove of Cunda, the smith, who upon hearing of his arrival, offered him and his followers a meal. This was to be the last meal that he ate for one of the dishes diligently prepared by Cunda and which the Buddha later specifically instructed was for himself to eat only, caused him to suffer sharp dysentery pains. The Buddha later assured Cunda through Ananda that his pains were not any fault of his and that it was a meritorious act to offer the Buddha his last meal.

The Buddha bore it calmly and, despite his illness, set forth for Kushinagara where he laid down between two Sala trees with his head pointing to the north. The Buddha was described in the Scriptures to have "laid himself down on his right side, with one leg resting on the other, mindful and self-possessed". The Sala trees then burst into bloom out of season and fragrance filled the air in homage of the Buddha.

At this moment his former attendant, the venerable Upavana, came forward to fan the Buddha but was asked to step aside. Ananda then asked the Buddha why he had turned down the monk's service and the Buddha replied that Devas had assembled in great numbers to see the Tathagata and they were rather displeased that their view was concealed by Upavana.

Sakyamuni Buddha then told Ananda that after his death faithful followers should revere four places which have been made sacred by his association:

1. The place of his birth (Lumbini).

2. The place where he attained Enlightenment (Buddha Gaya).

3. The place where he preached his first sermon (Sarnath).

4. The place where he attained Parinirvana (Kusinagara).

The Buddha further added that those who should die while making such a pilgrimage would be reborn in a heavenly state.

The dying Buddha then asked the monks around him three times whether there were any remaining questions or doubts about his teachings, but all kept silent. Turning to Ananda he said, "What I have taught and laid down, Ananda, as Dharma and Vinaya, this will be your Master when I am gone." Then turning to the assembly of monks he made this final pronouncement:

"...transient are all conditioned things. Try to accomplish your aim with diligence".

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Then he entered successive stages of deeper and deeper meditation from which he passed into parinirvana. Thus ended the life of Buddha who is known to the world as Sakyamuni Buddha, the Sage of the Sakya Clan, the Historic Buddha who founded Buddhism that gave mankind the way to supreme Deliverance. It was the full-moon day of the month of Vesakha.

His body was then cremated and the relics divided into eight portions and sent to the various kingdoms where they were enshrined in Stupas.

to the Buddha ^akyamuni

Daily every Buddhist should pay homage to the Buddha by reciting any of these prayers:

"Na Mo Ben Shr Shir Jya Mo Ni Fwo" which means 'Hail Our Original Teacher Sakyamuni Buddha'. "Namo Tassa Bhagavato Arahato Sammasam-Buddhasa"

which means 'Homage to the Great Compassionate Completely Enlightened One'.

As the Buddha is endowed with numerous qualities, various epithets have been bestowed upon Him. He is therefore also addressed as:

Jina — Conqueror

Tathagata — One gone to 'suchness'

Sugata — Well-gone One

Bhagawan — Blessed One

Arhat — Capable One

Atulya — Matchless One

Samyaksambuddha — Perfect Buddha

Buddhists are also required to Take Refuge in the Three Jewels each day as a committment to practising the Buddha's teaching for the benefit of all sentient beings. The Three Jewels consist of the Buddha, the Dharma and the Sangha and the Buddha's way of life requires one to live wholesomely by adhering to the Noble Eightfold Path. Those who do so will successfully avoid these ten non-virtuous actions:

Killing, stealing, sexual misconduct, lying, slandering, malicious speech, idle speech, covetousness, malevolence and erroneous views.

The most holy day for all Buddhists is the celebration of Wesak or Buddha Day which generally falls in the month of May. This is a thrice blessed day which celebrates the three major events: the Birth, Enlightenment and the Passing-away of Gautama the Buddha. On this day Chinese Buddhists make their way to the temples to pay homage to the Buddha and to reaffirm their faith in the Buddha Dharma. It is truly a religious day and many people will spend it in meditation or prayer-recitation for the well-

being of others. Precepts are adhered to very strictly and only vegetarian food will be eaten. On this day too loving-kindness is practised in various manners as many people will set free birds and animals as a symbolic act of liberation, of giving freedom to those who are in captivity, while others choose to give alms to the poor, make donations to temples and institutions or visit the unfortunate ones who are at the Old Folks Homes, Orphanages or similar Centres, bringing with them gifts of every kind. Wesak brings to mind, the Great Compassion of the Buddha which should move us to be more determined to lead noble lives, to develop our minds, to practise loving-kindness and compassion so as to bring peace and harmony to all mankind.

Chapter VI

Thus the Sakyamuni Buddha described the Buddha Amitabha to Ananda:

"The Light that issues from Amitabha Buddha is the most brilliant, and none is comparable to him. In adoration we call him:

'The Buddha of Infinite Light,

The Buddha of Immeasurable Light,

The Buddha of Boundless Light,

The Buddha of Inexpressible Light,

and the Buddha whose Light surpasses the Sun

and the Moon'.

Whoever is blessed with the Light will enjoy a calm and peaceful life which is free of despair and will obtain enlightenment at the end of his life on earth.

The Light of Amitabha is full of splendour and pervades the entire universe. Not only do I adore His Light, I also adore Him, if anyone, on receiving the great blessings of His Light, adores Him incessantly day and night with faith and sincerity in his heart, he will sure take rebirth into His paradise called the Pure Land.... Even though I adore the magnificence of Amitabha day and night, it is impossible for me to describe Him well."

Who is Amitabha?

According to Mahayana Buddhist sutras he was a king in the remote period of time. Renouncing his kingdom, he became a

46

monk and was named Dharmakara, which means 'Treasury of Dharma'. Inspired by the teaching of the then Buddha of that time, Lokesvaraja Buddha, who taught him the way to supreme enlightenment many aeons ago, he made forty eight great vows for the saving of the sentient beings. The Eighteenth Vow, which is the basis of the Pure Land, ran like this: 'If upon the attainment of Buddhahood all sentient beings in the ten quarters who aspire in sincerity and faith to be reborn in my land, recite my name up to ten times and fail to be born there, then may I not attain the Perfect Enlightenment...'.

Since then, the Bodhisattva Dharmakara, after five aeons of self-cultivation, finally attained the Supreme Enlightenment and became the Buddha Amitabha. This means that his grand and infinitely compassionate vow is now a reality, the paradise known as Pure Land or Sukhavati has been established, suffering beings must and will be delivered if only they will have the full faith to call upon his name.

Calling the Buddha's name with full faith is known to the Chinese as 'Nien-Fwo' meaning 'Prayer-recitation'. The Japanese term for this practice is known as 'Nembutsu'. In this practice three important qualities must be present in the mind: Sincerity, Faith and Aspiration to be reborn in the Pure Land. The simple prayer or formula that one needs to repeat is:

"Namo O-Mi-To Fwo"

One may repeat it in Sanskrit 'Namo Amitabha Buddha' which literally means 'Homage to the Amitabha Buddha' or 'I seek refuge in the Amitabha Buddha'.

oJYTethod of^cPrayer-^cR₎ecitation

While practising 'nien-fwo' it is important to adopt a correct sitting posture, a concentrated mind which is faith-filled and a firm desire to be reborn in the Pure Land of Amitabha. One must also be aware that salvation is not affected solely by Amitabha's powers but mainly by one's own constant effort in the practice. It is preferable to have an image of the Buddha in front so that the eyes can look at it during the recitation. And while the mouth recites the Buddha's name, the ears listen attentively to the six-syllables "Na-Mo-O-Mi-To-Fwo" so that the mind is in full concentration and not allowed to move about freely.

Beginners will find that they are faced with a scattered mind which make them restless, feel heavy or even frustrated. This outcome is quite normal so that they should not give up the practice easily but instead recognise the fact that their minds have been lacking in concentration and discipline. They should also appreciate having found a practice which will help them to get rid of their unruly minds and accept the great challenge to succeed instead of being discouraged. With patience, they should try harder and continue the recitation with renewed vigour. After some time the result of their efforts will be felt as the quiet-mind arises and then 'nien-fwo' will henceforth be quite easy to practise.

The more advanced ones may practise reciting the Buddha's name while meditating on the mental image of Him or The Pure Land scene which shows Amitabha Buddha being flanked by His foremost disciples Kuan Shih Yin P'usa and Ta-Shih-Chi

P'usa and surrounded by the assembly of Divinities. Constant practise will eventually lead one to arrive at a stage of perfect concentration so that the Buddha is in his mouth as he recites His name, in his ears as he listens to the recitation, and in his mind as he visualises Him.

cPure J^and buddhism

Pure Land Buddhism known as the Lotus School of Buddhism or Ch'ing Tu, is, in short, the Buddhism of Faith and Devotion meant for those lacking in wisdom to comprehend the profound teachings of the Buddha Sakyamuni, and therefore having to resort to the use of Faith in the saving power of Amitabha Buddha. It is therefore called the 'easy path' since the way to attain rebirth in the Pure Land is by way of a simple faith and a simple invocation. The Pure Land is also called the Western Paradise since it is located in the far distant Western Quarters of the Universe. It should be treated as a stepping stone to Nirvana and therefore beings who take rebirth there are not to be considered as enlightened beings.

Pure Land Buddhism is Mahayana Buddhism as it teaches the universality of salvation. Its particular duty is to give help to common beings so that Enlightenment is not less accessible to them even though they are not intelligent enough to understand the Dharma. The Buddha's compassion is infinite and he exists to save all beings in the universe whether they are wise or stupid because the Buddha-nature is equally present in all of them. Ch'ing Tu thus became the most acceptable form of Buddhism

in China as the larger part of its populace do not belong to the scholarly class. It should not be looked upon as a lowly method of practice for whether one chooses to practise the easy way of faith or the difficult way of wisdom, the ultimate goal is the same — just as one can climb up a mountain top from the north, south, east or west side.

The Pure Land Of Amitabha Buddha (Sukhavati)

The above illustration is from an old Tibetan Text which depicts the granduer of Sukhavati or the Western Paradise of Amitabha Buddha. It is a paradise which is rich and prosperous, comfortable, fertile, delightful and crowded with Bodhisattvas, Devas and men. In this Buddha-field there are no hell, no animals, no ghosts or evil spirits, no Asuras and none of the inauspicious places of rebirth. It is empty of suffering of any kind. In this Pure land sweet fragrance fills the air and it is rich in a great variety of flowers and fruits, various plumed birds with exotic sweet voices sing verses of the Dharma and bejeweled trees of many colours can be found everywhere. Amitabha Buddha can be seen at the centre of the picture surrounded by the happy beings of the realm.

(-Description of the

The full description of the Pure Land can be read from the Sutras related to Amitabha Buddha e.g., Sukhavativyuha Sutra or the Amitayus Sutra. Amitayus is the other name for Amitabha Buddha meaning Boundless or Infinite Life because his life-span (ayuh) is infinite (amita).

Briefly it is a paradise in the West which is exquisitely adorned with gold and silver and all kinds of precious gems. There are indescribably beautiful lakes with golden sand that are surrounded by pleasant banks lined with jewelled trees and covered with heavenly lotus flowers which are grown in crystal pure water. It is filled with wondrous sounds and sights and fragrant flowers rain down three times a day. The flowing waters of the rivers hum the sounds of the holy dharma; even the melodies from the songs of plumed birds are filled with harmonious notes which induce those who hear them to remember the precious Buddha, Dharma and Sangha. Here too the words of Amitabha Buddha teaching love, mercy, compassion, joy, sympathy, equanimity and so forth can be heard. Everything in this paradise is radiant, peaceful and beautiful. No defilement can be found as no evil birth is possible, and even the very name hell is unheard of. It is populated by Bodhisattvas, Deities and other heavenly beings and the pious ones who being reborn there, are destined to attain Nirvana.

In the Pure Land, Amitabha Buddha is assisted by two principal attendants namely, Kuan Shih Yin P usa and Ta Shih Chi P'usa, who will descend to earth to lead the faithful and devoted to the

paradise at their hour of death. Buddhist temples dedicated to Amitabha Buddha always have the images of these Three Great Sages so that those who venerate Amitabha Buddha already honour Kuan Shih Yin P usa and Ta Shih Chi P'usa. In the same way, Kuan Yin devotees are already the devotees of the Buddha and therefore qualify to take rebirth in the Pure Land.

After taking rebirth in this paradise one must not forget his other fellow beings who are still deeply submerged in the mire of painful existence. This thought will help to generate the desire to take rebirth again on this earth so as to deliver them from their great sufferings. This then, is the arising of the Bodhisattva nature which is born out of compassion and loving-kindness, and a new bodhisattva is born. Pure Land is therefore the land where beings can develop their bodhisattva spirit and have the opportunity to appear before the Buddha to declare their earnest wish to strive for Buddhahood so that they are able to save sentient beings. Here too the Bodhisattva Vows can be taken and Amitabha Buddha can then give his blessings and prophesises their future success in the career of a budding bodhisattva.

The worship of Amitabha Buddha originated in India but took firm roots in China. Its teachings appealed especially to those who are not attracted by scriptural studies, ritualistic or meditative practices but possessing great faith, energy and devotion, prefer to rely on Amitabha Buddha to save them. Pure Land Buddhism soon spread from China to its neighbouring countries like Vietnam, Korea and Japan. Japan can be considered to be the main area of Pure Land practice today as more than two-thirds of its population are said to be Pure Land practitioners.

In the fourth century ad, a monk from Central Asia arrived at Loyang, then the capital of China, and engaged in widespread evangelism on this easy and convenient path of salvation which stirred the interests of many. His work was later continued by his famous disciple Tao-An (ad 314-385) with just as much vigour who then passed on the responsibility to his own disciple, a former Taoist, Hui Yuan (ad 334-416), who later found the Pure Land School better known then as the Lotus School.

It must be stressed again that rebirth in the Pure Land does not constitute the attainment of Nirvana, as it is but one of the countless heavenly realms in the Buddhist Cosmology.

However there is a great difference between the Pure Land of Amitabha and the various heavenly states in that beings born there are free from the temptations of sensuous delights and that they will be blessed with the most excellent conditions to practise the Dharma, as have been described earlier, that will lead to Nirvana.

With the practice of meditation on the evil consequences of Samsara, one will put more effort in his practice of Nien-Fwo and appreciate the great opportunity of being a human being and having found the means of renouncing Samsara.

Pure Land Buddhism also has various meditational practices for those who are well on the path. Here are the five popular practices which anyone may practise to achieve rebirth into the Pure Land:

1. The meditation on Love which leads one to ponder and yearn for the weal and welfare of all beings, including the happiness and safety of one's own enemies.

2. The meditation on Pity which causes one to think of all the sufferings of sentient beings so as to arouse a deep compassion for them in one's own mind.

3. The meditation on Joy in which one dwells on the prosperity of others and rejoices in their happiness.

4. The meditation on Impurity in which one realises the evil consequences of defiled thoughts and the effects of unwholesome acts.

5. The meditation on Serenity which leads one to rise above the grips of the mental poisons of greed, anger and delusion, so that all unwholesome acts are discarded and one is able to subdue desires thereby attaining calmness and tranquillity of mind.

There are many other methods of meditating on Amitabha Buddha which are more profound but may not be suitable for beginners of the path. However, one should not be over anxious to practise them all or wish to determine which is the most effective practice. All are in fact suitable and beneficial as long as faith and devotion are present in the minds of the practitioners. For the present, it is best that recitation on Amitabha's name be vigorously practised until the deep and inexpressible inner experience has been felt.

The birthday of Amitabha Buddha is celebrated by his devotees on the 17th day of the 11th lunar month. On this day many Pure Land Buddhists spend the entire day in 'nien-fwo', sutra-reading, and contemplating on the vows of Amitabha Buddha. In the absence of temples dedicated to him most people will make their ways to Kuan Yin Temples to offer prayers and donations, some will set free animals and birds while others visit orphanages or old folks homes. On this day too many will observe the precepts and refrain from eating meat.

The picture of Pure Land (Sukhavati) gives one an impression of the grandeur of the paradise where one is able to enjoy the sights of Amitabha and his two principal assistants, Ta-Shih-Chi P'usa and Kuan Shih Yin P'usa, known to all as the "Three Sages" (San-Sheng). Surrounding them are other heavenly beings each of whom stands upon a lotus flower. In front of Amitabha Buddha are seen numerous lotus flowers which are awaiting beings to be reborn from them as there are no womb born creatures in the Pure Land. The full description on this paradise can be read from existing scriptures such as the Amitabha Sutra which is easily available to those who sincerely seek for them. As one practises his daily 'nien-fwo' this picture could be placed before him as an aid to visualisation or to keep the mind concentrated instead of being distracted by nearby surrounding objects.

Many people find it difficult to find notes on Ta-Shih-Chi P'usa (Mahasthamaprata Bodhisattva) although she is one of the two

58

■T-

Pure Land

great disciples of Amitabha Buddha. Unlike Kuan Shih Yin who is widely worshipped and has countless temples and shrines in her name, Ta-Shih-Chi is hardly venerated by the common people and for this reason, the next chapter is dedicated to her even though she does not appear in the pantheon.

i Vusa

Ta-Shih-Chi P'usa is one of the two main Bodhisattvas of Pure Land Buddhism. Her Sanskrit name is Mahasthamaprata which means 'one who has attained great strength' and is therefore often called the Bodhisattva of Universal Strength. She is an attribute of Amitabha Buddha, representing his Wisdom just as Kuan Shih Yin is his compassionate aspect. She earned her rank of Bodhisattvahood in the distant past through the practice of reciting the name of the Buddha of that period of time. When Amitabha became a Buddha, she and Kuan Shih Yin became his disciples and thus were responsible in welcoming the faithful of the Buddha to his Pure Land at the time of their death.

The Shurangama Sutra states that in time to come "when Amitabha Buddha retires as the teaching host of the Pure Land, Kuan Shih Yin will take over the responsibility. When it is time for Kuan Shih Yin to retire as Lord of the Pure Land, Ta Shih Chi P'usa will be her successor...."

Ta Shih Chi P'usa is said to be so powerful that whenever she raises her hand or moves any part of her body, the earth will

quake and tremble. Although she is a very popular Bodhisattva to the Chinese, she has not found as many devotees as Kuan Shih Yin and it is extremely difficult to find a temple dedicated solely in her honour. She is normally worshipped in the Triad with Amitabha Buddha and Kuan Shih Yin Bodhisattva and pictures of them together are commonly found in homes of the Pure Land Buddhists. Those who wish to form a karmic link with her should daily spend a few minutes contemplating on her and request for "wisdom and strength in cultivation" or mindfully holding her name through the recitation of:

"Namo Ta-Shih-Chi P'usa"

Recitation should be done with firm faith, devotion and single-mindedness so that all kinds of distracting thoughts are quelled. It is also very important that virtuous conduct be maintained so that one must not indulge in killing or harming others, stealing, living immorally, lying, speaking harshly, or taking intoxicants of any kind that delude the mind. To reach this great Bodhisattva one has to be pure both in mind and spirit. Practising mind-fulness on Ta Shih Chi P usa is the same as adoring Amitabha Buddha and qualifies one to take rebirth in the Pure Land after this earthly life.

The success in attaining Bodhisattvahood is dependent upon the fulfilment of the vast and noble vows set by the aspiring bodhisattva. The Ten Great Vows of Ta Shih Chi P usa, also known as the Universal Worthy Bodhisattva, which all Pure Land Buddhists should know are:

1. To worship and respect all Buddhas.

2. To praise the Thus-Come-One (The Buddha)

3. To cultivate the giving of offering.

4. To repent and reform all karmic faults.

5. To compliantly rejoice in merit and virtue.

6. To request the turning of the Dharma Wheel.

7. To request that the Buddhas dwell in the world.

8. To always follow the Buddhas in study.

9. To forever accord with living beings.

10. To universally transfer all merit and virtue.

Besides having fulfilled these great vows, Ta Shih Chi has also successfully practised the Four Great Vows of:

Saving the limitless living beings. Cutting off all evil passions. Studying the immeasurable Dharma Doors. Realising the supreme Buddha Way.

Unlike Kuan Shih Yin P'usa whose role is to grant help and to succor beings in misery, Ta Shih Chih P'usa renders her help to a different category of people, those who are bent on putting to practise the Buddha's way of life and striving to attain perfection. Thus the number of beings who choose to become her devotees are few in number as cultivators of the path are scarce indeed. It is said that this great P'usa has a Gold Pavilion or lotus platform which she will lend to those who hold her name so that they can ride upon it to the Pure Land. If you are one who is seriously striving for enlightenment, then you should not hesitate to recite the name of this great Bodhisattva constantly.

Chapter VII

Yao £hih Jnvo cBhaisajyaguru Buddha

Yao Shih Fwo, one of the three foremost Buddhas of the Chinese Pantheon, is a Buddha of the past era. Better known to the people as the Buddha of Medicine or the Master of Healing, he is dear to the hearts of many, for they have indeed received his blessings in the forms of miraculous cures from all kinds of illness. The Buddha's efficacy in preventing calamities and granting prosperity besides curing illness has attracted a steady number of believers and devotees since the time of the Eastern Chin Dynasty (ad 317-420) to the present day. The Sutra of the Buddha of Medicine (Bhaisajyaraja Sutra) was also translated into Chinese at that period of time which provided a full account on the peerless Buddha, his Paradise and his Twelve Great Vows. However the later translation made by Tripitaka Master Hsuan Tsang, the famous monk of the Tang Dynasty, known as The Sutra of the Master of Healing (Bhaisajyaguru-Vaidurya-Prabhasa Tathagata), is the more popular Sutra which is widely read by most people today.

The title 'Master of Healing', is a literal translation of his Sanskrit name 'Bhaisajyaguru', the Buddha who favours worshippers with relief from the troubles of the world. Apart from curing illness, warding such calamities as famine, drought and plague, granting longevity and assisting the dead, Yao Shih Fwo is known to have dispensed all kinds of mundane benefits to those who pray to him.

Despite his great popularity, temples dedicated to him are very scarce so that those who wish to worship him may do so at temples where his images can be found. He is often found in a triad with Sakyamuni Buddha and Amitabha Buddha, and his symbols are either the medicine bowl or the pagoda. When depicted alone, he holds his symbol with his left hand and he is normally attended to by his prominent disciples, the Great Bodhisattvas 'Radiance of the Sun' and the 'Radiance of the Moon'.

In the Sutra of the Master of Healing Sakyamuni Buddha described Yao Shih Fwo to Manjusri Bodhisattva thus:

"Eastward from here, beyond Buddha-land about ten times as numerous as the sands of the Ganga, there is a world called 'The Pure Crystal Realm', the Paradise of Yao Shih. Its Buddha has a few titles, such as The Master of Healing, Azure Radiance Tathagata, The Arhat of Perfect Knowledge, the Perfect Mind and Deed, The Well Departed Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings The Passion of Men Under Control, the Teacher of Devas and Men...."

While still a bodhisattva, he made Twelve Great Vows to free living beings from the bondage of karma. He vowed to guard their progress towards enlightenment, to help them keep their precepts, to free them from the snares of wrong religious practices and false doctrines, to provide food and drink for the hungry, to restore the bodies of the deformed, to rescue those facing execution and to lead them to a happy and tranquil life. The full text of the Twelve Vows cannot be given fully here but the

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Yao Shih Fwo — Bhaisajyaguru Buddha

Seventh Vow, which specifically pledges to relieve man of physical illness and to dispel his spiritual confusion, earned him the title of'Physician of Soul', runs like this:

"I vow that, after my reincarnation and having attained Perfect Enlightenment, those who are tormented by diseases, who have nobody to whom they can seek for help, without a refuge, without a doctor, without medicine, without relatives, without a home; these poor and miserables beings shall all of them be free from diseases and pains, and shall enjoy perfect health of body and mind, once my name reaches their ears. They shall have families, friends and properties a-plenty, and shall all be brought to the supreme Enlightenment of Buddha."

Through the perfection of these Great Vows, the bodhisattva has attained Buddhahood and thus became known as Yao Shih Fwo, the Buddha who is able to bestow all kinds of benefits to those who have faith in him.

In the same Sutra the Buddha Sakyamuni also revealed to Manjusri that:

"A woman may surfer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him, and make offerings to Him, all pain will vanish, the newly born will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality."

It is because of past good roots in your previous lives that you are now reading about this great Buddha. It means that you have the rare opportunity to cultivate and to generate good karma for the future. To do so you need only to cherish the name of this World-honoured Master of Healing whole-heartedly and without a doubt. Daily you should contemplate on his vows or his form, recite his name and make offerings to him with what you can. Through this devotion you will easily learn to practise compassion and loving-kindness to those who are unfortunate, ill, lost, hungry or are in pain and distress. It will also lead you pray and wish happiness on all sentient beings. The prayer which comes out from your heart that is ladened with feelings of concern for others' well-being is of course the best that you can offer to the Buddha, but here is the universal prayer which is on the lips of many:

"Namo Hsiao-Tsai Yen Shou Yao Shih Fwo"

Those who wish may also recite this Sanskrit praise:

"Namo Bhagavate Bhaisjyaguru Buddha Ya"

In the Sutra of the Master of Healing the Buddha also revealed to Manjusri the great dharani (mystical formula) which one should recite for the purpose of delivering beings from their diseases and miseries:

"NamoBahgavateBhasajyaguru-Vaidurya-Prabha-Rajaya. Tathagataya Arhate Samyaksam-Buddhaya Tadyatha Om Bhasajye Bhaisajye-bhaisajya-Samudgate Svaha"

Regarding the efficacy of this great prayer the Buddha said:

"Manjusri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for these people: let them keep clean by taking frequent baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. If one should have a particular wish, he should concentrate and recite the magical formula. Then he will fulfill all he wishes, he will be without disease, and will live longer. After his death, he will be born in paradise without having to return to this world, and will in the end attain perfect Enlightenment...."

While reciting the above dharani or the Buddha's name, one should contemplate on the Buddha's image and then one may arrive at the state of the Buddha-recitation samadhi when one is reciting and yet not reciting, not reciting and yet reciting. For those who do not have an image of the Buddha, either of the two pictures on Yao Shih Fwo should serve the purpose. The same is true of all the illustrations of the Buddhas and Bodhisattvas provided in this book; they are all suitable objects of meditation or contemplation.

Here is a simple method of practice which may be of some help to those who have no idea of how to pray and therefore are not likely to have a Buddha image. Worship can be practised anywhere but a quiet and clean room is the most suitable. Place before you the image or picture of the Buddha that you would like to worship. Gaze at the picture for a minute or two to calm your mind and generating the desire to worship. Lightly close

Bhaisajyaguru — Tibetan Depiction

your eyes and imagine that the Buddha has manifested before you. Make three bows as a gesture of reverence. Make known the purpose or motivation of your worship i.e., praying for long life for one's parents or the well-being of certain friends. Softly or mentally recite his name — in the case of this Buddha:

"Namo Hsiao-Tsai Yen Shou Yao Shih Fwo..."

or one may choose to recite the great dharani from 9 up to 108* times with utmost sincerity and reverence. It may take a great deal of effort at the beginning of the practice to hold the prayer with full concentration, but after some time, with perseverance, the result of one-pointedness will be felt. In the midst of prayers one should first imagine that the Buddha is happy with one's effort, then he gives his blessings by radiating pure light onto oneself. The Buddha's light fills up the entire body with its radiance purifying one's defilements or illness. One should generate a very happy feeling for this blessing and be moved to practise such virtues as loving-kindness and compassion towards all other sentient beings so that, without hesitation, one immediately transfers all such blessings received to them. This is done by imagining that the radiance of one's own body is absorbed by all beings in the universe which will help purify their bad karma and cause them to be happy in the future. In case one is praying for the Buddha's blessings for a friend, one should then imagine that he is sitting in front of oneself so that all the light that is radiated from the Buddha will flow into his body thus benefiting him solely. After the prayers one should sit for a short while to feel the calm and blissful feelings that one has built up and then sincerely pray that all beings too will be blessed with such happiness.

7°

Chapter VIII

Jtyan £hih Tin Vusa

"Namo Ta-Chi-Ta-Pei Kuan Shih Yin P usa". This is the prayer which is recited by all Kuan Yin devotees daily to pay homage and to appeal to the Great Lord, Avalokitesvara Bodhisattva, who is the compassionate aspect of all the Buddhas of the three aeons. Literally translated it means "Namo To The Greatly Compassionate Kuan Shih Yin Bodhisattva". To recite this prayer is to seek the blessings of Kuan Yin and at the same time to develop one's own compassionate nature. Those who recite the great prayer with a sincere heart will surely find it quite easy to practise great kindness and great sympathy towards others, for Kuan Yin's compassion will then flow through them and cause them to walk the Path of Mercy. It is also the Path towards Buddhahood for the merit and virtue of reciting the name of the great P'usa is immeasurable.

This great Compassionate Lord is known by various other names such as:

"The Bodhisattva Regarder of the Sound of the World:" "The Lord of Compassionate Glances." "The Lord Who Sees the World with Pity." "The Lord of What is seen, of the Visible World."

and a host of other names. He is indeed the Lord who regards with compassion, all beings suffering from the evils of existence within the Six Realms.

Kuan Shin Yin is the direct translation of the Sanskrit name of Avalokitesvara which has the following meaning: Kuan — 'contemplate' or 'looks on' Shih — the world or the region of sufferers' Yin — 'all the sounds of the world,' i.e., the crying sounds of beings, verbal or mental, all acknowledging misery and seeking salvation which touch the heart of the Lord who pities.

Kuan Shih Yin is therefore the Bodhisattva of great compassion, mercy and love who has won the hearts of countless people. By virtue of his infinite power, he is capable of regarding the cries of the people whether these represent either desire or suffering, delivering them through the wisdom of skilful means, and appearing in the form suitable to those to be saved. This noble Lord is thus the 'saviour' who may assume the form of a Buddha, Bodhisattva, god or any other forms, either male or female, in order to fulfill his task of mercy.

In most of the Buddhist lands, the male form is predominant but in China, Kuan Shih Yin manifests in various female forms such as:

"White-robed Kuan Yin" "Child-giving Kuan Yin" "Calm-sea Kuan Yin"

Kuan Shin Yin P'usa — Avalokitesvara Bodhisattva

The reasons for these female emanations are because of the then Confucianist influence on the attitude, customs and social systems which discouraged the female population from seeking comfort and solace from male deities especially in their requests for off-spring.

Kuan Yin, in fact, manifested into 33 forms with which to reach the people and the most popular ones being:

Kuan Yin of Complete Light

Dragon-head Kuan Yin

Kuan Yin Who Views Waterfalls

Child-giving Kuan Yin

Kuan Yin of the Fish Basket

Kuan Yin of the Rock Cave

Kuan Yin of Universal Compassion

Kuan Yin Holding a Lotus

It should also be mentioned that even before Buddhism was introduced into China, the women folk there were already worshipping several female Taoist Deities, in the forms of 'Niang-Niang' seeking their blessings for safety, happiness, children, mercy, compassion and salvation. Thus when Kuan Shih Yin responded to the urgent and distressful calls of the Chinese people in the female forms, they were also given the 'Niang-Niang' titles so that Kuan Shih Yin P usa which is the proper Buddhist term, became known as Kuan Yin Niang Niang or The Goddess of Mercy. In this way, Avalokitesvara became the most popular

deity in all of China, worshipped by both the Buddhists and the Taoists as well as those who are without a proper faith but needed a compassionate deity to turn to.

Kuan Yin's manifestations or transformation bodies can be said to be numberless and the most widely worshipped form today is that of the White-robed Kuan Yin. For this reason, most of the Kuan Yin images that are seen in temples and at home altars are related to this form. Since this is the most beloved of all the forms, one should take a closer look at it to discover its endearing features which have captured the hearts of countless millions.

Kuan Yin images are either in a seated or standing posture each having its significant meanings. Most people tend to prefer the seated form as it gives both a serene and dignified feeling, the very picture of enlightenment. The standing figure represents compassion in action. What does it indicate? It really indicates that Kuan Yin's compassion and saving power are available to anyone who seeks them, that Kuan Yin is ever ready to reach and help all beings by offering them assistance, love and protection. This posture also symbolises the eternal activity of bringing enlightenment to all who wish it. Kuan Yin is also depicted as holding a vase which contains 'Amrita', the dew of compassion, which can purify the defilements of our body, speech and mind, as well as having all kinds of curative powers. The face of Kuan Yin images is always gentle, calm and enduringly sweet, an expression which reflects infinite wisdom, serenity, love and compassion. It has the peculiar quality of calming those who

are angry or are in despair, comforting those who are sorrowful, and bringing forth feelings of love, devotion and contentment to her faithful. How does one become her faithful? Not by blind faith or through worship which is tinged with selfish intentions but through the practice of such virtues as kindliness, gentleness, love, mercy, compassion, charity, morality, patience, perseverance, contemplation or acts that will bring benefits to others, one becomes a true disciple of Kuan Shih Yin. Another feature that should be noted is the eyes which are always depicted as 'half-opened and half-closed' which indicates a perfect harmony of outer and inner life as half of the vision is concerning the outer world, while the other half is directed internally for proper self-reflection. Thus it can be said that Kuan Yin is ever mindful of the external world and all our internal thoughts and inclinations.

As mentioned earlier, Kuan Yin forms are many, in fact they are said to be countless, and each of these forms has its own significant and symbolic meaning. Those who are new to Mahayana Buddhism should not be startled by the various forms of the Buddhas and Bodhisattvas, especially by the number of arms that they are often depicted with. One of Kuan Yin's most famous and compassionate forms is that of the 'thousand-arm-thousand eyes' which is known in Chinese as 'Chien-shou-chien-yen Kuan Shih Yin P'usa. In this form, Kuan Yin has eleven heads and a thousand hands, with extra eyes on the palms of each hand. Legend has it that he was contemplating the task of working for the safety and happiness of all sentient beings when his head split into a thousand pieces upon realising

the enormity of such an undertaking. Amitabha, the Buddha of Limitless Light, his Spiritual Father, quickly came to the rescue and restored Kuan Yin to life and also gave him this form. The thousand eyes symbolise the all-seeing nature of Kuan Yin's compassion while the thousand arms represent the ever-present and all-compassing nature of his help. All Kuan Yin images, male or female, with one or multiple heads, two or multiple arms, gentle or fierce facial expressions, have their own symbolic and religious meanings and therefore should not be looked upon as peculiar and uninviting. However, all Kuan Yin images always feature a loving, kind and compassionate expression and even a statue with eleven heads and a thousand arms does not lose the harmony of the whole body but radiates peace.

In the Lotus Sutra, an entire chapter is devoted to Kuan Yin in which the Buddha describes the Bodhisattva as one who has her face turned in every direction in order to see all things and to save all beings and that there is no form or shape that Kuan Yin will not assume to preach the Dharma to sentient beings:

"In some worlds... the Bodhisattva Mahasattva Avalokitesvara preaches the law to creatures in the shape of a Buddha; in others she does so in the shape of a Bodhisattva. To some beings she shows the law in the shape of a Pratyekabuddha; to others she does so in the shape of a disciple... to those who are to be converted by assuming Brahman, she preaches in the shape of a Brahman; to those who are to be converted by Vajrapani, she preaches in the shape of Vajrapani."

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Chien-Shou-Chien-Yen — Kuan Shih Yin P'usa

Many other Kuan Yin transformations are described fully in the various Mahayana Sutras and the underlying concept for all are basically the same — an expression of the limitless compassion of this great bodhisattva. One of the most important forms which all Kuan Yin devotees should recognise and revere is that of the Four-arm Avalokitesvara, worshipped by all Tibetans as Chenrizig, the Holder of the White Lotus. It is in the male form which has two hands in the praying-gesture known as the 'namaskara-mudra' while the other two hands hold his symbols, the Crystal Rosary and the Lotus Flower. He is the emanation and therefore the spiritual son of Amitabha Buddha, who blessed him and whereupon the Bodhisattva brought forth the famous prayer, known as the Mani Mantra:

"Om Mani Padme Hum"

This Mantra of Universal Protection is recited ceaselessly by millions of Kuan Yin adherents in countries where Mahayana Buddhism is practised. It is a very powerful mantra whose efficacy have helped countless number of people in every way.

Another great compassionate form is that of the All-sided One', the Eleven-faced Kuan Yin. This is an esoteric form which is widely popular in Tibet and its neighbouring countries where Vajrayana, the third vehicle of Buddhism, is practised. Several famous temples in Japan have this image but it is a rarity in Chinese temples. Here is the legend:

"Avalokitesvara, the All-Pitying One descended into hell, converted the wicked and liberated them to Sukhavati, the Western

Paradise of his spiritual father, Amitabha. No sooner had he emptied the hell of its inhabitants, within the next instant other beings were reborn there to fill up their places. Out of despair and grief in discovering the extent of wickedness in the world and the utter helplessness of saving all mankind, the Bodhi-sattva's head split into ten pieces.

Amitabha Buddha quickly came to the rescue of his beloved disciple and caused each of the pieces to become a head, placed them in three tiers of three, with the tenth head on top and his own image above them all."

Thus the Great Compassionate One was endowed with twenty-two eyes instead of two, to see all suffering, and eleven brains instead of one, to concentrate on the best means of saving mankind.

As mentioned earlier, Kuan Yin is always accepted by the average Chinese to be a female Bodhisattva due to her various manifestations and legend in China. To refer to her as a male deity will surely cause many a brow to wrinkle up and pairs of confused eyes staring at you for the profanity uttered. This is because the great majority of her devotees and faithfuls are lacking in doctrinal knowledge and it is for this particular reason that this book has been prepared. To them Kuan Yin is a great Being who can be counted upon for help under any circumstances for she has indeed helped countless others, so that just to have faith in this Goddess of Mercy is good enough and that the complicated doctrines of the Buddhas should be left to the monks and nuns who will be there to guide them whenever the need arises. This may

be a commendable show of faith but it benefits only a limited number of people who have the good karma to develop it. It will not help to instruct the younger generation to develop an interest in Buddhism or to practise it. What is more important is that every Buddhist should have a fair knowledge of who the Buddha is, and what are his important teachings so that Buddhism can be practised meaningfully and objectively. This will also help to do away with superstition and wrong practice and at the same time provide intelligent answers to the questions that are posed by those of other faiths.

But let us get back to the subject on this great Bodhisattva whose sphere of influence is much greater than the Buddha for she has more temples built in her name than all the Buddhas and Bodhi-sattvas of the Buddhist Pantheon. Her merit is incalculable, like drops of rain falling continuously for a year. She is called the Greatly Compassionate One because of her vow of 'saving all living beings and therefore committing herself to being the last person in the universe to attain Buddhahood!'

In the Lotus Sutra the Buddha said that anyone who calls upon Kuan Yin will be delivered instantly from all their sufferings. By virtue of her supernatural power, she is able to save all living beings from all kinds of danger, give them what they want, and preach the Dharma freely by appearing in whatever form that suits the nature of the faithful.

To call for Kuan Yin's help one needs only to humbly recite her name continuously with:

Chenrizig — Four-Armed Avalokitesvara

"Namo Ta-Pei Kuan Shih Yin P'usa"

(Namo to the Greatly Compassionate Kuan Shih Yin P'usa) or, one may recite her mantra of Universal Protection:

"Om Mani Padme Hum"

The power of the function of reciting any of the above prayers is inconceivable. If someone has grave problems or even demonic obstructions and recites Kuan Yin P lisa's name or the Mani Mantra, the problems will disappear or the demon will run away. There are many people who are suffering from having a lot of desires which are their causes of unhappiness, desires such as greed for wealth, social status, fame, sex, food and other mundane things, these people should try to recite constantly the name of Kuan Yin and their useless desires will melt away.

Desire arises out of thoughts. Many people are not aware of their thoughts even though they are very harmful to them and to others. Their minds are not really clear so that even thoughts of greed, anger, lust, and ignorance are left unchecked and in time evil deeds will be committed. Those who wish to rid their mind of greed and desire should constantly recite, "Namo Ta-Pei Kuan Shih Yin P'usa", with the deepest respect and all their attention focused on it. In time the efficacy of this recitation will be felt and all kinds of defiled thoughts will soon disappear. To fully understand what is meant by this description of the power of holding Kuan Yin's name, one should give it a try — 'experience is always the best teacher'.

Kuan Yin's response can be instant or slightly delayed, it all depends on one's karmic influence at that moment of prayer and the intensity of faith in the calling. Miracles of Kuan Yin answering the fervent prayers of those who called upon her name are countless. They can easily fill up the entire volume of the Britannica Encyclopedia for almost every devout devotee will have a tale or two to tell. Here is a true account of a recent happening, a miracle which has transformed the life of a lady who was not even a devotee, and this is what she has written:

"The Fatt Wah Aum Temple in Cheras was celebrating 'See-fu Tan', and a group of us went there during our lunch break, to taste the vegetarian food served there. It was reputed to be the tastiest in town. On arrival, each of us, following the custom of the temple, bought a bundle of joss-sticks for offering to the deities. Not being a Buddhist I had no idea where the joss-sticks or incense were to be offered, so I followed the actions of other worshippers; I lit the incense and went round the hall placing a stick in each incense urn that is placed in front of the deities. Having done that, I found that I still had quite a few sticks left. I looked around and found that others were making their way to an adjourning hall. There were more altars and incense urns into which I continued to place a joss stick in each of them. After placing my last stick of incense I realised that there was still one more altar left and it had before it offerings of food, flowers, candles and fruits. This then must be the altar of the 'See-fu' whom the temple was honouring that day. I felt terribly sorry that I had no more incense to make my offering to this deity, so I knelt down to apologise. I then recognised that it was the statue of Kuan Yin.

Suddenly I felt a cool breeze on my face and, at the same time, a 'thought' crossed my mind that I would be having a baby after which I should serve Kuan Yin. This 'thought' seemed rather ridiculous as I already have two sons, aged five and two, and I certainly have no intention whatsoever to have another child. As for serving Kuan Yin, the thought was so foreign that I did not know what it meant. Anyway, this strange experience was soon forgotten.

The following year I conceived. At the eighth month of my pregnancy my gynaecologist informed me that my baby was in a breech position. He then tried to shift the position of the baby but was unsuccessful. That night I began to bleed and it got worse the next day. It was then that I recalled the incident at the temple.

I had a strong desire to go back to the temple to ask Kuan Yin for help but my husband could not bring me there due to business commitments. However he did promise to take me there the next day.

That night, I went into labour. At the hospital the water bag burst and soon the baby's legs were out. The few attending doctors tried to deliver the baby and, after a few attempts, decided to seek the help of the off-duty consultant. I was frightened out of my wits and having no one to turn to, I burst into a prayer to Kuan Yin, pleading for help! Just that 'instant' thought of praying to her and these spontaneous words that came out of my heart... and then, the most wondrous thing happened!

I suddenly saw a 'figure-in-white' slowly floating down the long corridor towards me. Although there was a wall separating the delivery room and the corridor, Kuan Yin flowed through it. As soon as she reached my room, I heard a doctor saying that I had delivered the baby. Relief and deep feelings of joy raced through my mind, Kuan Yin had given her blessings and I was extremely grateful and happy. However, the grateful feelings were quickly forgotten as soon as I was back to normalcy and returned to the working life of a nurse. I guess this is quite natural to those who are not too spiritually-minded. With the hustle and bustle of everyday living and other wordly distractions, Kuan Yin was once more far from my mind.

A year ago, 1983, friends brought me to a private shrine in Petal-ing Jaya to attend the Kuan Yin Festival. I was rather surprised at the set-up there for it was not a regular temple, but I found the atmosphere rather pleasant. My second visit there was during the following Kuan Yin Festival after which I felt drawn towards the place, Kuan Yin worship had become a meaningful part of my life. An unexplainable restless feeling would arise and each time it would be quelled through praying to Kuan Yin at that place which is known as The Kuan Yin Contemplative Order or KYCO for short. As a working mother of three children it was not easy to find time to attend the twice weekly prayer gathering which I have grown to love and each time I missed worship, I felt terribly guilty about it. In order to pacify the guilt-feeling each time that I could not attend worship, I would explain mentally to Kuan Yin that my children must come first and that if She really wanted me to be consistent in my spiritual practice,

She must help me to overcome several obstacles. Somehow situations began to right themselves and I was able to worship Kuan Yin with the least of obstacles.

Here is an incident which I would like to share it with others. On the first day of January 1985 (Tuesday) I participated in the New Year Prayer for World Peace during which The Great Compassionate Dharani was recited 54 times amongst other Kuan Yin prayers. During the chanting I happened to gaze at the Kuan Yin image at the altar and I noticed a strange sight! The face of Kuan Yin suddenly changed into a blank, like a mirror, and then an image slowly formed in it! A hairy face appeared in it, darkish looking which I thought was that of a monkey. This startled me and I closed my eyes for fear of seeing anything unearthly. When I had somewhat regained my confidence I looked at the Kuan Yin face again. This time I saw the image of a kindly old man with a very white beard. It appeared for only a short while after which everything was back to normal. It was a strange but wonderful incident which I can still remember vividly in my mind. At the end of the prayers, I had yet another remarkable vision. As I was about to get up to leave, I distinctly heard a voice instructing me to kneel down 'for Kuan Yin was still present'. My head was made to turn towards the leader of the prayer group who was at that time talking to a few persons while seated before the altar. I obeyed the inner voice's instruction and upon doing so, I saw white light emitting from him. What was more amazing was that there was a kind of energy-field which produced some kind of force which I could feel even though I was some four or five feet from him. Time seemed to be suspended and I had no idea of how long it lasted".

The above account has been included in this chapter not for the purpose of propagating KYCO but, to encourage those who are seeking Kuan Yin's help to do so with firm faith.

The oJYTiao £han jTegend

The legend of Kuan Yin's emanation as Princess Miao Shan has caught the hearts of all the Chinese people. To them it is common knowledge that Kuan Yin is the enlightened form of their beloved princess and therefore Kuan Yin, their Goddess of Mercy, cannot be a male God or Deity. This, in fact, is the fixed view of the Taoists and those who are not so well-informed of Buddhism. Who can really blame them for holding such a view when the episode of such a sweet princess turning into a Goddess happened only slightly more than two thousand years ago in a country whose history is well remembered right down to five thousand years?

Towards the end of the Chou Dynasty (around 3rd Century bc), in the kingdom of Hsing Lin, there lived a king called Miao Chung. He had three daughters and they were Miao Ching, Miao Yin and Miao Shan. Before the birth of the third girl, Queen Po Ta had a strange dream in which she saw a heavenly pearl transforming into a fiery sun which then tumbled down and settled at her feet. When told of it, the king, in his wisdom, considered the seeing of such a celestial sign to be an excellent omen and he looked forward to having a male heir to his

throne. However, to his great disappointment, a girl was born to him. This was on the 19th day of the 2nd moon and she was named Miao Shan.

Miao Shan grew up to be a religious and virtuous girl unaffected by the attractions of worldly matters. What she yearned for was to have a quiet retreat in the mountains where she could practise the perfections of her virtues. She longed to be able to bring relief to all the miserable beings on earth.

When his daughters were of marriageable age, the King found suitable husbands for them. While her sisters accepted their marriages, Miao Shan steadfastly refused to marry and infuriated the father by choosing to retire to a nunnery called the White Sparrow.

The father made several attempts to make temple-life unbearable to his fragile daughter so as to pursuade her to return to her palace. However, all his attempts failed for a little suffering was not going to deter one whose mind was set on cultivating the Buddha's path. In his anger, the King ordered that the nunnery be set on fire for such an unfilial daughter deserved to be put to death. However, the fire was instantly put out by an inundating shower which saved the lives of the princess and the few hundred nuns. The enraged King then decreed that Miao Shan be executed but the executioner's sword, upon contacting the princess's neck, broke into smithereens! This so angered the King that he next ordered that his unfilial daughter be strangled to death with a silken cord. As she was being strangled, the tutelary god

appeared in the form of a great tiger, dispersed the crowd, and carried the inaniminate body into the forest.

Miao Shan's spirit descended into hell, but her sweetness and the purity of her prayers soon converted it from a place of great suffering to a paradise. This alarmed the Registrar of the Living and the Dead who then hastily petitioned Yen Lo, the King of the Underworld, to order her removal declaring, 'Since it has been decreed that, in justice, there must be a heaven and a hell, if Princess Miao Shan's soul is not sent back to the upper world, there will be no hell left, but only a heaven'.

Her soul was then quickly transported back to her body which was lying under a pine tree. Upon returning to life, Buddha Amitabha appeared, and directed the princess to continue her practice of the perfections in a cave called Hsuan Ai, in the island of Pu-to.

For nine years she devoted herself to performing acts of merits and meditational practices and attained Buddhahood. It was in Pu-to Island that she acquired her two acolytes Hoan Shen-tsai and Lung-nu, better known to all as Golden Youth and Jade Maiden.

In the meantime, King Miao Chung, who had displeasured the Jade Emperor, Supreme Ruler of Heaven, by his heinous crimes of burning a nunnery which nearly caused the loss of so many lives and the killing of so virtuous a maiden as Miao Shan, that he received the punishment of an incurable disease, the only



	Popular Deities

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	Popular (-Deities of Qhinese (-Buddhism

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	Chapter VII Yao Shih Fwo — Bhaisajyaguru Buddha .......................................................... 63 Chapter VIII Kuan Shih Yin P'usa — Avalokitesvara Bodhisattva ......................... 71 The Miao Shan Legend .......................................................................................................... 88 Miao Shan Kuan Forms ........................................................................................................ 91 Kuan Yin Festivals ....................................................................................................................... 92 The Heart Sutra ............................................................................................................................... 95 The Dharani of Great Compassion .......................................................................... 97 The Mantra of Avalokitesvara ..................................................................................... 100 A Prayer to Kuan Shih Yin P'usa ............................................................................ 102 Chapter IX Wen-Shu-Shih-Li P'usa — Manjusri Bodhisattva ............................. 106 Manjusri in China ..................................................................................................................... 110 Chapter X Pu Hsien P'usa — Samantabhadra Bodhisattva .................................... 115 Chapter XI Ti Tsang P'usa — Ksitigarbha Bodhisattva ............................................... 122 Description of Ti Tsang P'usa .................................................................................... 124 Chapter XII Mi-Lo-Fwo — Maitreya Buddha .......................................................................... 132 Chapter XIII Kuan Ti — The Protector of Buddhism ......................................................... 139 Chapter XIV Wei-To P'usa .................................................................................................................................... 149 Chapter XV Ta-Mo Bodhidharma Partiarch of Zen Buddhism ........................................................................................... 152

	vm



	Chapter XVI Vajrayana — Tibetan Buddhism .............................................................................. 158 Guru Padmasambhava ......................................................................................................... 159

	— Buddhist Teachings Chapter XVII What The Buddha Taught ............................................................................................... 165 The Four Noble Truths ........................................................................................................ 165 The Noble Eightfold Path ................................................................................................. 169 The Law of the Twelve Causes ................................................................................... 171 The Six Realms of Existence ......................................................................................... 175 Karma — The Law of Cause and Effect ......................................................... 178 The Six Paramitas ...................................................................................................................... 182 The Discourse on Loving Kindness ...................................................................... 183 Chapter XVIII Becoming a Buddhist ............................................................................................................ 185 The Buddha ....................................................................................................................................... 187 TheDharma ...................................................................................................................................... 189 IheSangha ........................................................................................................................................ 189 The Ways of Practice .............................................................................................................. 190 Chapter XIX Famous Chinese Sutras ....................................................................................................... 194 The Sutra of Forty-Two Sections .............................................................................. 194 The Karma Sutra ........................................................................................................................ 209 The Diamond Sutra (The Vajracchedika-Prajna-Paramita Sutra) ................................................ 215 Chapter XX The Dhammapada ..................................................................................................................... 235 Chapter XXI The Twelve Principles of Buddhism ..................................................................... 250

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	Illustrations Kek Lok Si Temple ......................................................................................................................... 20 bodhidharma ...................................................................................................................................... 23 18 Lohans ................................................................................................................................................. 30 The Buddha ........................................................................................................................................... 35 The Buddha ........................................................................................................................................... 38 Amitabha Buddha ......................................................................................................................... 49 Kuan Shih Yin P'usa .................................................................................................................... 55 Ta Shih Chi P'usa ........................................................................................................................... 56 Pure Land ............................................................................................................................................... 59 Yao Shih Fwo — Bhaisajyaguru Buddha ............................................................ 65 Bhaisajyaguru — Tibetan Depiction ...................................................................... 69 Kuan Shin Yin P'usa — Avalokitesvara Bodhisattva ......................... 73 Chien-Shou-Chien-Yen — Kuan Shih Yin P'usa ......................................... 78 Chenrizig — Four-Armed Avalokitesvara ...................................................... 82 Miao Shan Kuan Yin .................................................................................................................. 93 Kuan Shin Yin P'usa .................................................................................................................. 105 Wei-Shu-Shi-Li P'usa — Manjusri .......................................................................... 107 Wen-Shu-P'usa ................................................................................................................................ 113 Samantabhadra Bodhisattva ...................................................................................... 117 PuHsien P'usa ................................................................................................................................. 119 PuHsien P'usa ................................................................................................................................. 121 Ti Tsang P'usa — Ksitigarbha Bodhisattva ................................................ 125 TiTsang P'usa .................................................................................................................................. 129 Mi-Lo-Fwo — Maitreya Buddha ............................................................................. 135 Maitreya Buddha ....................................................................................................................... 137 Kuan Ti .................................................................................................................................................... 142 Wei To ....................................................................................................................................................... 150 An Image of Wei-To .................................................................................................................. 151 Tamo — Bodhidharma .......................................................................................................... 155 Guru Padmasambhava ............................................................................................................ 162 The Wheel of Life — 12 causes of Dependent Origination .... 174 The Wheel of Life ..................................................................................................................... 179 Peace to all beings — Kuan Shih Yin P'usa ................................................. 254

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	What then is a Bodhisattva? Bodhisattva is a Sanskrit term with Bodhi meaning Wisdom or Enlightenment, and sattva, which means Essence or Being. A Bodhisattva is thus a Wisdom-being or an Aspiring Buddha who is determined to attain Buddhahood. When enlightened, he renounces Nirvana and goes on living Samsaric existences for the sake of others, perfects himself during an incalculable period of time and finally realises Nirvana and becomes a Fully Enlightened Buddha, a Samyaksambuddha. His main attributes are love, compassion, selflessness and wisdom and his capacity for service to others is unlimited. The Vows that he aspires to fulfill are: "Irfowever innumerable sentient beings are, I vow to save them, however inexhaustible the defilements are, I vow to extinguish them. Irfowever immeasurable the ^harmas are, I vow to master them. Irfowever difficult Enlightenment is, I vow to attain it!" These great Vows thus commit the Bodhisattva to lead all beings to liberation and to remain in this world till the end, even for the sake of a single being. They are known as the Bodhisattva Vows which all Mahayanists should practise. A Bodhisattva is usually presented as the personification of a particular trait of the Buddha, and as there are numerous such 16



	Chapter I (^/[Typical Qhinese (^Monastery The Chinese Buddhist monastery or temple is fashioned after the palaces and bears very little resemblance to that of temples in India or any other Buddhist countries. Generally there are three groups of buildings separated by courtyards. The monastery, like other Chinese structures, normally faces south. Entering the front hall, one is confronted by four huge images, usually made of wood, two on each side. These are the Four Heavenly Kings or Devas, the Guardians of the four Directions, and the hall is named after them as the 'Si Tien Wang Tien'. In this hall too, one is greeted at the entrance, by the lovable and kindly Buddha-to-be, Maitreya Buddha, known to the Chinese as the 'Laughing Buddha' or 'Ta-pao Mi-Lei-Fwo', who has a fat paunch, looking joyously towards the entrance. Directly behind Mi-Lei-Fwo, often separated by a wall, is the great Deva Wei-to, the Protector of Buddhist temples and Faith. He is depicted clad in full armour and holding either a gnarled staff or a sceptre-shaped weapon of assault resting on the ground. Wei-To, who is a general under the Four Heavenly Kings, is also accorded the title of 'Protector of Buddhist Books'. He is always facing the Great Hall known as the 'Ta-Hung-Pau-Tien' which is separated from the front hall by a wall or a courtyard. In the Great Hall the main altar is found along with the images of Sakyamuni Buddha and his two foremost disciples Maha-

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	Chapter II Qhinese Buddhist Images Much abuse or unkind remarks have been heaped upon Chinese Buddhists accusing them as being idolators because of their use of images in their temples. Accusations of such nature only reveal the ignorance of those who made them as the principle of the use of images in places of worship should be viewed as symbolical and not idol worship. It should be stressed that all the images that are found in the temples or home shrines only serve as reminders of their respective qualities. For example, when a Buddhist kneels down before the image of the Buddha, he does not worship the holy image but brings to mind the great compassion of the Enlightened One who has taught him the way to liberation. Idolatory is not what Buddhists practise and only the unkind person will choose to deride the use of holy images in the temples. He should have the wisdom to realise that no religion in the world can do away with symbolism, whether they be human or otherwise, for without symbolism, identification would be quite impossible. The world, in fact, cannot exist without symbolism and it can safely be said that only civilisations as old and advanced in culture as China are able to bring forth symbolic images such as those produced by the Chinese people. The images used in the Chinese temples are therefore useful aids to generating faith and devotion in the minds of the believers and are objects worthy of reverence.

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	Chapter III

	The Qhinese Buddhist Pantheon The Buddhist Pantheon has a vast number of Deities in the seemingly endless variation of forms so that it is quite impossible to portray them in any one illustration. Most of these Deities fall into the category of Buddhas, Bodhisattvas, Arahants and other Heavenly Beings. The illustration of the Chinese Pantheon only depicts the most popular Deities whom the Chinese adore and there is another popular illustration which includes the Eighteen Lohans that can be found in many temples and homes of the Buddhists.

	description of the Qhinese Pantheon The Trinity of the Buddhas on the top row of the illustration consists of the historical Sakyamuni Buddha who is seated in the centre and is attended by his two foremost disciples. The older monk standing on his left is Mahakasyapa, who later became the First Patriarch of Buddhism after the Buddha's death. The young monk on his right is An an da, his personal attendant, who was well known for his great memory power and ability to repeat accurately all the teachings that had been spoken by the Buddha. He later became the Second Patriarch of Buddhism.

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	Chapter IV Qhinese Buddhists festive t-Days These are the holy days that Chinese Buddhists celebrate by visiting temples to make offerings of prayers, incense, fruits, flowers and donations. On such days they observe the moral precepts very strictly as well as a full day's vegetarian diet, a practice originally from China. The dates given are based on the Chinese Lunar system so that 1.1 means the 'First day of the First lunar moon' and so on.

	Dates Festivals 8.12 — Buddha Sakyamuni's Enlightenment Day. 30.12 — Avatamsaka Bodhisattva's Birthday. 1.1 — Maitreya Buddha's Birthday. 9.1 — Sakra Devaraja's Birthday 8.2 — Sakyamuni's Renunciation Day 15.2 — Sakyamuni Buddha's Mahapari-Nirvana Day 19.2 — Birthday of Kuan Shih Yin P'usa. 21.2 — Birthday ofPuHsien P'usa 16.3 — Birthday of Cundi P'usa 3¹



	It was after this decision was made that he heard of the birth of his son, and regarding the new born child as an impediment rather than a blessing, named him Rahula meaning "fetter". It was a clear indication that his heart was already turning away from household life. On that night, he left his uncongenial palace and traded his princely robes for the lowly clothings of an ascetic. His search for truth and peace had begun and it was more from sympathy with the sufferings of others than from any personal sorrow which he had no occasion to experience. His departure from home was not a case of desertion of his beloved family, but an unprecedented case of historic renunciation. He left his worldly life not in old age but in the prime of manhood, not in poverty but in the midst of plenty. Following the path of extreme asceticism, as was the custom of those days, he was not able to seek what he sought for until he gave up the practice of austerity some six years later.

	The Cjreat Enlightenment One day, in the forest at Buddha Gaya, after a last meal of milk rice, Gautama sat down, crossed-legged, on a grass mat spread under a "Bodhi" tree, and declared, "If I do not succeed in this way of seeking the truth by searching within, I will not rise from this place". His mind soon became tranquil and purified and he then attained the Samadhi that he had experienced in his youth.



	The Cjreat decease During the early part of his ministry, the Buddha lived as a travelling monk and did not have any fixed abode. It was towards the last twenty years or so that he chose to reside at Savatthi, in the Jetavana Grove which was donated to him and his monks by the very rich householder Anathapindika.

	At the age of eighty he travelled northwards from Rajagriha to Vesali where he became seriously ill. Upon recovering the Buddha proceeded to a small town called Pava where he stayed in the grove of Cunda, the smith, who upon hearing of his arrival, offered him and his followers a meal. This was to be the last meal that he ate for one of the dishes diligently prepared by Cunda and which the Buddha later specifically instructed was for himself to eat only, caused him to suffer sharp dysentery pains. The Buddha later assured Cunda through Ananda that his pains were not any fault of his and that it was a meritorious act to offer the Buddha his last meal.

	The Buddha bore it calmly and, despite his illness, set forth for Kushinagara where he laid down between two Sala trees with his head pointing to the north. The Buddha was described in the Scriptures to have "laid himself down on his right side, with one leg resting on the other, mindful and self-possessed". The Sala trees then burst into bloom out of season and fragrance filled the air in homage of the Buddha.

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	Then he entered successive stages of deeper and deeper meditation from which he passed into parinirvana. Thus ended the life of Buddha who is known to the world as Sakyamuni Buddha, the Sage of the Sakya Clan, the Historic Buddha who founded Buddhism that gave mankind the way to supreme Deliverance. It was the full-moon day of the month of Vesakha. His body was then cremated and the relics divided into eight portions and sent to the various kingdoms where they were enshrined in Stupas.

	to the Buddha ^akyamuni Daily every Buddhist should pay homage to the Buddha by reciting any of these prayers: "Na Mo Ben Shr Shir Jya Mo Ni Fwo" which means 'Hail Our Original Teacher Sakyamuni Buddha'. "Namo Tassa Bhagavato Arahato Sammasam-Buddhasa" which means 'Homage to the Great Compassionate Completely Enlightened One'. As the Buddha is endowed with numerous qualities, various epithets have been bestowed upon Him. He is therefore also addressed as:

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	Jina — Conqueror Tathagata — One gone to 'suchness' Sugata — Well-gone One Bhagawan — Blessed One Arhat — Capable One Atulya — Matchless One Samyaksambuddha — Perfect Buddha Buddhists are also required to Take Refuge in the Three Jewels each day as a committment to practising the Buddha's teaching for the benefit of all sentient beings. The Three Jewels consist of the Buddha, the Dharma and the Sangha and the Buddha's way of life requires one to live wholesomely by adhering to the Noble Eightfold Path. Those who do so will successfully avoid these ten non-virtuous actions: Killing, stealing, sexual misconduct, lying, slandering, malicious speech, idle speech, covetousness, malevolence and erroneous views. The most holy day for all Buddhists is the celebration of Wesak or Buddha Day which generally falls in the month of May. This is a thrice blessed day which celebrates the three major events: the Birth, Enlightenment and the Passing-away of Gautama the Buddha. On this day Chinese Buddhists make their way to the temples to pay homage to the Buddha and to reaffirm their faith in the Buddha Dharma. It is truly a religious day and many people will spend it in meditation or prayer-recitation for the well-

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	Chapter VI Thus the Sakyamuni Buddha described the Buddha Amitabha to Ananda: "The Light that issues from Amitabha Buddha is the most brilliant, and none is comparable to him. In adoration we call him: 'The Buddha of Infinite Light, The Buddha of Immeasurable Light, The Buddha of Boundless Light, The Buddha of Inexpressible Light, and the Buddha whose Light surpasses the Sun and the Moon'. Whoever is blessed with the Light will enjoy a calm and peaceful life which is free of despair and will obtain enlightenment at the end of his life on earth. The Light of Amitabha is full of splendour and pervades the entire universe. Not only do I adore His Light, I also adore Him, if anyone, on receiving the great blessings of His Light, adores Him incessantly day and night with faith and sincerity in his heart, he will sure take rebirth into His paradise called the Pure Land.... Even though I adore the magnificence of Amitabha day and night, it is impossible for me to describe Him well." Who is Amitabha? According to Mahayana Buddhist sutras he was a king in the remote period of time. Renouncing his kingdom, he became a 46



	oJYTethod of^cPrayer-^cR₎ecitation While practising 'nien-fwo' it is important to adopt a correct sitting posture, a concentrated mind which is faith-filled and a firm desire to be reborn in the Pure Land of Amitabha. One must also be aware that salvation is not affected solely by Amitabha's powers but mainly by one's own constant effort in the practice. It is preferable to have an image of the Buddha in front so that the eyes can look at it during the recitation. And while the mouth recites the Buddha's name, the ears listen attentively to the six-syllables "Na-Mo-O-Mi-To-Fwo" so that the mind is in full concentration and not allowed to move about freely. Beginners will find that they are faced with a scattered mind which make them restless, feel heavy or even frustrated. This outcome is quite normal so that they should not give up the practice easily but instead recognise the fact that their minds have been lacking in concentration and discipline. They should also appreciate having found a practice which will help them to get rid of their unruly minds and accept the great challenge to succeed instead of being discouraged. With patience, they should try harder and continue the recitation with renewed vigour. After some time the result of their efforts will be felt as the quiet-mind arises and then 'nien-fwo' will henceforth be quite easy to practise. The more advanced ones may practise reciting the Buddha's name while meditating on the mental image of Him or The Pure Land scene which shows Amitabha Buddha being flanked by His foremost disciples Kuan Shih Yin P'usa and Ta-Shih-Chi 48



	P'usa and surrounded by the assembly of Divinities. Constant practise will eventually lead one to arrive at a stage of perfect concentration so that the Buddha is in his mouth as he recites His name, in his ears as he listens to the recitation, and in his mind as he visualises Him.

	cPure J^and buddhism Pure Land Buddhism known as the Lotus School of Buddhism or Ch'ing Tu, is, in short, the Buddhism of Faith and Devotion meant for those lacking in wisdom to comprehend the profound teachings of the Buddha Sakyamuni, and therefore having to resort to the use of Faith in the saving power of Amitabha Buddha. It is therefore called the 'easy path' since the way to attain rebirth in the Pure Land is by way of a simple faith and a simple invocation. The Pure Land is also called the Western Paradise since it is located in the far distant Western Quarters of the Universe. It should be treated as a stepping stone to Nirvana and therefore beings who take rebirth there are not to be considered as enlightened beings. Pure Land Buddhism is Mahayana Buddhism as it teaches the universality of salvation. Its particular duty is to give help to common beings so that Enlightenment is not less accessible to them even though they are not intelligent enough to understand the Dharma. The Buddha's compassion is infinite and he exists to save all beings in the universe whether they are wise or stupid because the Buddha-nature is equally present in all of them. Ch'ing Tu thus became the most acceptable form of Buddhism



	(-Description of the The full description of the Pure Land can be read from the Sutras related to Amitabha Buddha e.g., Sukhavativyuha Sutra or the Amitayus Sutra. Amitayus is the other name for Amitabha Buddha meaning Boundless or Infinite Life because his life-span (ayuh) is infinite (amita). Briefly it is a paradise in the West which is exquisitely adorned with gold and silver and all kinds of precious gems. There are indescribably beautiful lakes with golden sand that are surrounded by pleasant banks lined with jewelled trees and covered with heavenly lotus flowers which are grown in crystal pure water. It is filled with wondrous sounds and sights and fragrant flowers rain down three times a day. The flowing waters of the rivers hum the sounds of the holy dharma; even the melodies from the songs of plumed birds are filled with harmonious notes which induce those who hear them to remember the precious Buddha, Dharma and Sangha. Here too the words of Amitabha Buddha teaching love, mercy, compassion, joy, sympathy, equanimity and so forth can be heard. Everything in this paradise is radiant, peaceful and beautiful. No defilement can be found as no evil birth is possible, and even the very name hell is unheard of. It is populated by Bodhisattvas, Deities and other heavenly beings and the pious ones who being reborn there, are destined to attain Nirvana. In the Pure Land, Amitabha Buddha is assisted by two principal attendants namely, Kuan Shih Yin P usa and Ta Shih Chi P'usa, who will descend to earth to lead the faithful and devoted to the



	1. To worship and respect all Buddhas. 2. To praise the Thus-Come-One (The Buddha) 3. To cultivate the giving of offering. 4. To repent and reform all karmic faults. 5. To compliantly rejoice in merit and virtue. 6. To request the turning of the Dharma Wheel. 7. To request that the Buddhas dwell in the world. 8. To always follow the Buddhas in study. 9. To forever accord with living beings. 10. To universally transfer all merit and virtue. Besides having fulfilled these great vows, Ta Shih Chi has also successfully practised the Four Great Vows of: Saving the limitless living beings. Cutting off all evil passions. Studying the immeasurable Dharma Doors. Realising the supreme Buddha Way. Unlike Kuan Shih Yin P'usa whose role is to grant help and to succor beings in misery, Ta Shih Chih P'usa renders her help to a different category of people, those who are bent on putting to practise the Buddha's way of life and striving to attain perfection. Thus the number of beings who choose to become her devotees are few in number as cultivators of the path are scarce indeed. It is said that this great P'usa has a Gold Pavilion or lotus platform which she will lend to those who hold her name so that they can ride upon it to the Pure Land. If you are one who is seriously striving for enlightenment, then you should not hesitate to recite the name of this great Bodhisattva constantly. 62



	Chapter VII Yao £hih Jnvo cBhaisajyaguru Buddha Yao Shih Fwo, one of the three foremost Buddhas of the Chinese Pantheon, is a Buddha of the past era. Better known to the people as the Buddha of Medicine or the Master of Healing, he is dear to the hearts of many, for they have indeed received his blessings in the forms of miraculous cures from all kinds of illness. The Buddha's efficacy in preventing calamities and granting prosperity besides curing illness has attracted a steady number of believers and devotees since the time of the Eastern Chin Dynasty (ad 317-420) to the present day. The Sutra of the Buddha of Medicine (Bhaisajyaraja Sutra) was also translated into Chinese at that period of time which provided a full account on the peerless Buddha, his Paradise and his Twelve Great Vows. However the later translation made by Tripitaka Master Hsuan Tsang, the famous monk of the Tang Dynasty, known as The Sutra of the Master of Healing (Bhaisajyaguru-Vaidurya-Prabhasa Tathagata), is the more popular Sutra which is widely read by most people today. The title 'Master of Healing', is a literal translation of his Sanskrit name 'Bhaisajyaguru', the Buddha who favours worshippers with relief from the troubles of the world. Apart from curing illness, warding such calamities as famine, drought and plague, granting longevity and assisting the dead, Yao Shih Fwo is known to have dispensed all kinds of mundane benefits to those who pray to him. 63



	Chapter VIII

	Jtyan £hih Tin Vusa "Namo Ta-Chi-Ta-Pei Kuan Shih Yin P usa". This is the prayer which is recited by all Kuan Yin devotees daily to pay homage and to appeal to the Great Lord, Avalokitesvara Bodhisattva, who is the compassionate aspect of all the Buddhas of the three aeons. Literally translated it means "Namo To The Greatly Compassionate Kuan Shih Yin Bodhisattva". To recite this prayer is to seek the blessings of Kuan Yin and at the same time to develop one's own compassionate nature. Those who recite the great prayer with a sincere heart will surely find it quite easy to practise great kindness and great sympathy towards others, for Kuan Yin's compassion will then flow through them and cause them to walk the Path of Mercy. It is also the Path towards Buddhahood for the merit and virtue of reciting the name of the great P'usa is immeasurable. This great Compassionate Lord is known by various other names such as: "The Bodhisattva Regarder of the Sound of the World:" "The Lord of Compassionate Glances." "The Lord Who Sees the World with Pity." "The Lord of What is seen, of the Visible World."



	"Namo Ta-Pei Kuan Shih Yin P'usa" (Namo to the Greatly Compassionate Kuan Shih Yin P'usa) or, one may recite her mantra of Universal Protection: "Om Mani Padme Hum" The power of the function of reciting any of the above prayers is inconceivable. If someone has grave problems or even demonic obstructions and recites Kuan Yin P lisa's name or the Mani Mantra, the problems will disappear or the demon will run away. There are many people who are suffering from having a lot of desires which are their causes of unhappiness, desires such as greed for wealth, social status, fame, sex, food and other mundane things, these people should try to recite constantly the name of Kuan Yin and their useless desires will melt away. Desire arises out of thoughts. Many people are not aware of their thoughts even though they are very harmful to them and to others. Their minds are not really clear so that even thoughts of greed, anger, lust, and ignorance are left unchecked and in time evil deeds will be committed. Those who wish to rid their mind of greed and desire should constantly recite, "Namo Ta-Pei Kuan Shih Yin P'usa", with the deepest respect and all their attention focused on it. In time the efficacy of this recitation will be felt and all kinds of defiled thoughts will soon disappear. To fully understand what is meant by this description of the power of holding Kuan Yin's name, one should give it a try — 'experience is always the best teacher'. 83



	The above account has been included in this chapter not for the purpose of propagating KYCO but, to encourage those who are seeking Kuan Yin's help to do so with firm faith.

	The oJYTiao £han jTegend The legend of Kuan Yin's emanation as Princess Miao Shan has caught the hearts of all the Chinese people. To them it is common knowledge that Kuan Yin is the enlightened form of their beloved princess and therefore Kuan Yin, their Goddess of Mercy, cannot be a male God or Deity. This, in fact, is the fixed view of the Taoists and those who are not so well-informed of Buddhism. Who can really blame them for holding such a view when the episode of such a sweet princess turning into a Goddess happened only slightly more than two thousand years ago in a country whose history is well remembered right down to five thousand years? Towards the end of the Chou Dynasty (around 3rd Century bc), in the kingdom of Hsing Lin, there lived a king called Miao Chung. He had three daughters and they were Miao Ching, Miao Yin and Miao Shan. Before the birth of the third girl, Queen Po Ta had a strange dream in which she saw a heavenly pearl transforming into a fiery sun which then tumbled down and settled at her feet. When told of it, the king, in his wisdom, considered the seeing of such a celestial sign to be an excellent omen and he looked forward to having a male heir to his