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Handout #9
Three Virtues (三福) and Six Principles of Harmony (六和敬)
Consider the origin of the Visualization Sutra1 (觀無量壽佛經).
When Queen
Vaidehi suffered from overwhelming family misfortune, she bitterly said to Buddha:
“Life is filled with suffering. Is there not a place without suffering? I wish to live
in such a world.” Through his supernatural abilities, Buddha displayed for the queen
all the worlds of all the Buddhas in the universe. She vowed to be born into Buddha
Amitabha’s Western Pure Land, the world of Ultimate Bliss, and requested that
Buddha teach her how to accomplish this.
He taught her to practice the Three Virtues, explaining that they were the
fundamental causes of attaining Buddhahood for the Buddhas of the past, present and
future. Therefore, they are a crucial part and foundation of our practice. The Three
Virtues are the basis of Buddhism and crucial in our attainment of Buddhahood.
To be a virtuous person, it is necessary to first follow the Three Virtues. In
sutras, we often see the phrase “good men and good women”. What are the
requirements for being good? They are, meeting each of the eleven principles
contained in the three virtues. Good men and good women in the heaven and human
realms need only meet the first virtue. Theravada sutras only require practitioners to
fulfill the First and Second Virtues. But for Mahayana practitioners, good men and
good women must meet all three virtues.
The First Virtue: The Good Fortune Required to be a Human or Heavenly
Being.
The First Virtue includes:
1. Being filial to our parents (孝養父母),
2. Being respectful to our teachers and elders (奉事師長),
3. Being compassionate and not killing any living beings (慈心不殺)and
4. Following the Ten Good Deeds (修十善業).
Consider the first and second principles of being filial to our parents and
respectful to our teachers and elders. The Chinese character for Filial piety, “Xiao
孝”, is comprised of two parts. The top part “old” means the previous generations
and the bottom part “children” means the future generations. This demonstrates that
the previous generations and the future generations are actually one entity.
The past had its own past; the future will have its own future. The past had no
beginning and the future will have no end. Filial piety reaches beyond time and
extends throughout the universe. In other words, it encompasses the entire universe.
Filial piety has profound meanings in Buddhism. It means to take care of
parents physically, mentally and to fulfill their wishes. To further extend and
enhance our respect and care for our parents, we have compassion for all beings in
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this world.
As stated in a precept sutra, “All men are my father; all women are my
mother”. This is the broadening of our mind of filial piety so that it encompasses all
beings in the universe, in the past, present and future.
Mahayana teachings are based on the principle of filial piety, for without it there
would be no principle of respecting teachers. Filial piety and respect go together.
The Ksitigarbha (Earth Treasure) Sutra is the Buddha’s teaching of filial piety, for
only when we treat our parents with such respect, can we uncover the infinite
treasures within our own self-nature.
Being filial toward our parents is a virtue of our self-nature. Only virtuous
acts can uncover our self-nature. The Chinese respect ancestors even though they are
distant from them by hundreds, even thousands of years. They memorialize them on
important festivals. Why? Their ancestors and they are all one entity. Sincerely
memorializing our ancestors corresponds with our self-nature.
The Earth Treasure Sutra tells us about compassion after explaining the Great
Perfection. Compassion is the third principle of the First Virtue. Compassion is
also a virtue of self-nature and crucial to our practice. When the virtue of filial piety
and respect for parents and teachers is expanded, it becomes compassion.
Compassion includes not killing any living being.
Of all bad karmas, that resulting from killing is most serious. Why? All
living beings have the natural instinct of fearing and evading death. Although killing
is the direct retribution of the victim who killed the present killer in a previous
lifetime, the current victim does not know this. He or she would not think, “I killed
this person so now this person is killing me”. If only the victim could understand
this, there would be no anger at the retribution. Instead, the present victim will think,
“You are killing me now. I will kill you next.” This vengeance will be repeated in
the endless cycle of birth and death, and the mutual hatred will grow stronger and
stronger.
This is the most terrible of all the bad offenses and is why we need, so urgently,
to practice compassion for all beings. There are infinite ways to practice compassion;
the Buddha particularly stressed not killing any living being. In other words, killing
is an ultimate act of being unfilial towards our parents and disrespectful towards our
teachers and elders.
The fourth principle is “Following the Ten Good Deeds”, which are criteria for
good behavior, and are to be found in many cultures and religions throughout the
world. Buddha told us that if we practice these good deeds, diligently, we would
likely be born into the heaven realms. If we achieve the deep concentration, along
with the four immeasurable minds (四無量心) of loving-kindness, compassion, joy
and letting go (慈悲喜捨), we will rise to an even higher level of the heavens, the
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Heaven of Form and the Heaven of Formless.
The Buddha groups the Ten Good Deeds into three major categories: physical,
verbal and mental. Physically, we are prohibited from killing, stealing and
committing sexual misconduct. Regardless of their good deeds or their ability in
deep concentration, those who have sexual desires can only rise as far as the Heaven
of Desire.
There are four verbal good conducts: no lying, abusive language, bearing tales
and seductive words. Finally, there are three mental good conducts; no greed, anger
or ignorance.
The Second Virtue: The Good Fortune Required to be a Theravada Sage.
The second of the Three Virtues is:
5. Taking the Three Refuges (受持三歸),
6. Abiding by precepts laws and customs (具足眾戒)
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Behaving in a proper and dignified manner (不犯威儀).
Mahayana Buddhism is based on the foundation of Theravada Buddhism, which was
introduced into China during the Sui and Tang Dynasties, but soon gave way to
Mahayana Buddhism. In ancient times, people who learned Buddhism had already
been nurtured in the Confucian and Taoist teachings, which were enough to replace
the Theravada teachings.
Theravada Buddhism is established on the human-heavenly basis, which
includes being filial to our parents, respectful to our teachers and elders,
compassionate to others and diligent in practicing the Ten Good Deeds. With this
base, we can meet the criteria to begin learning and practicing Buddhism.
To be a Buddhist practitioner, we pay respect to Buddha Sakyamuni and
express the wish to follow his teachings for the rest of our lives. From this point on
we will have the standards for changing our thoughts, speech and behavior.
Taking Refuge in the Triple Jewels is to take refuge in the Buddha, the Dharma
and the Sangha. The meaning of “Taking Refuge” is to believe in and to respect the
Triple Jewels whole-heartedly in body and mind. In addition, one should regard the
great wisdom and virtue of “Buddha” and “Sangha” as the model for a human being
and to regard the teachings of the “Dharma” as the guidelines for one’s attitude and
conduct. As such, one will blend oneself with the Triple Jewels and become a
member in the big Buddhist family.
The sixth principle of the Three Virtues is abiding by the precepts, laws and
customs. Of all the precepts the most important are the basic Five Precepts. The
Five Precepts are not killing, stealing, committing sexual misconduct, lying and taking
intoxicants. The first four offenses are physical transgressions of the self-nature.
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Whether or not we have taken the precepts, it is wrong to commit these acts.
But for
one, who has formally taken the Five Precepts, this will be considered as committing a
double violation. However, drinking alcohol and taking intoxicants is different. A
person, who has not taken the precepts, is not guilty when drinking. The purpose of
refraining from intoxicants is to prevent us from committing the first four
transgression while under the influence. Therefore, intoxicants in themselves are not
wrong.
When we practice adhering to the precepts, the most important point is to
follow their fundamental spirit, “Do nothing that is bad; do everything that is good”.
“To do nothing that is bad” is a Theravada precept to develop self-discipline and is to
be followed conscientiously. It is what the Chinese call “Attending to one’s own
moral well-being even while alone”. When we practice self-discipline, we need to
remain true to the precepts, even when we are alone.
The Buddha told us that if we can abide by the precepts and laws, we will have
a tranquil body and mind, which will allow us to be free from worries and fear.
Deep concentration arises from tranquillity. Therefore, the precepts are essential to
self-cultivation. If we break the law or the precepts, then our conscience will be
plagued by guilt, even if no punishment is meted out. Moreover, if we avoid worldly
retribution, there is no way to avoid our karmic retribution.
The seventh principle of behaving in a dignified and proper manner means, we
act appropriately for the circumstances we are in. We act from the heart of sincerity
and respect for all beings, animate and inanimate, to accord with social etiquette.
The Third Virtue: The Good Fortune Required to be a Bodhisattva.
The Third Virtue is built upon the basis of the Second Virtue and includes:
8. Generating the Bodhi mind (發菩提心),
9. Deeply believing in the Law of Cause and Effect (深信因果),
10. Reciting and upholding the Mahayana sutras (讀誦大乘) and
11. Encouraging others on the path to enlightenment (勸進行者).
The Bodhi mind, the awakened mind, is genuinely free from delusions. It is
the awakened mind that realizes this world is full of misery and suffering.
The Buddha told us that suffering exists throughout the six realms. Not only is
the human life one of suffering, but heavenly life as well. The sufferings of human
realms are so numerous; simply said, they are the eight sufferings. A person who has
been born into the Form Heaven is one who has accomplished deep concentration, as
well as, having severed the five desires. In this realm there is no suffering arising
from external circumstances, but the beings still suffer the inevitably consequences of
time, deterioration or decay of the body. With a physical body, we become old, fall
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ill, and die. With material form, there is impermanence, there is creation, existence,
destruction and annihilation or void.
A higher level is the Formless Heaven. Here, there is no sensuality, no form
of male or female, and no material form. The inhabitants have no suffering arising
from external circumstances or deterioration. However, here exists the suffering of
the realization that nothing is eternal, nothing lasts forever.
The Bodhi mind is fulfilled by the Four Great Vows (四弘誓願) of Buddhas
and Bodhisattvas:
Sentient beings are innumerable, I vow to help them all. (眾生無邊誓願度)
Afflictions are inexhaustible, I vow to end them all.
(煩惱無盡誓願斷)
Ways to practice are boundless, I vow to master them all. (法門無量誓願學)
Enlightenment is unsurpassable, I vow to attain it.
(佛道無上誓願成)
Mahayana Bodhisattvas cherish the heart to help all sentient beings. They not
only know their own suffering and try to help themselves, but they also want to help
their families, relatives, friends; all sentient beings. To help all beings, we need to
first know how to help ourselves. To do this, we first free ourselves from worries
and afflictions. It is important for us to follow the Four Great Vows in the order
listed.
The ninth principle of the Three Virtues is to deeply believe in the Law of
Cause and Effect. We know that good causes will result in good effects and that bad
causes will result in bad effects. How could it be that a Bodhisattva was not aware
of this? In the Flower Adornment Sutra, the chapter about the Ten Grounds , it said
that: “from the beginning to the end, the Ten Ground Bodhisattvas have always
practiced the mindfulness of the Buddha (十地菩薩始終不離念佛).” The
Bodhisattvas, from the first to the tenth ground, and the level of equal enlightenment,
all practiced the Buddha Name Chanting method. Chanting the Buddha’s name is
the cause(念佛是因), and attaining Buddhahood is the effect (成佛是果). Many
Bodhisattvas were not aware of this, which is why Buddha Shakyamuni explained it
in this sutra. It was their firm belief in the above statement that led Manjushri
Bodhisattva (文殊師利菩薩), Universal Worthy (Samantabhadra) Bodhisattva (普賢
菩薩)and Sudhana (善財童子) to vow to be born into the Pure Land.
The tenth principle of the Three Virtues is reciting and upholding Mahayana
sutras, which help us to understand the true reality of life and the universe. With this
understanding, we will know the proper way to think and behave, as well as, the
appropriate method to use. Only when we truly accord with the teachings of the
sutra, will we benefit.
The eleventh principle of the Three Virtues is encouraging others to advance on
the path to enlightenment. To do this, we, extensively, introduce Buddhism to those
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who are willing to learn. While the first ten principles of the Three Virtues are for
self-benefit and cultivation, the eleventh is to encourage and help others to understand
and practice Buddhism. To help others is the act of a Bodhisattva.
By fulfilling all the principles in the Three Virtues, from practicing filial piety
for parents to encouraging others on the path to enlightenment, we will become the
“good man and woman” of the Mahayana sutras. The Earth Treasure Sutra tells us
that if we chant the name, make offerings to Earth Treasure Bodhisattva and accord
with the teachings, then we can be born into the thirty-third Heaven one hundred times,
without falling into the three bad realms.
The Six Principles of Harmony
The Three Virtues are the basis for individual cultivation; whereas, the Six
Principles of Harmony are the basis for group cultivation. The sangha is a group of
four or more people who properly practice the Buddha’s teaching together, especially
the Six Principles of Harmony. They are:
1. Sharing the same viewpoints or goals (見和同解),
2. Abiding by the same precepts (戒和同修),
3. Living and practicing together harmoniously (身和同住),
4. No quarrelling (口和無諍),
5.
6.
Experiencing the inner peace and happiness from practicing together
harmoniously (意和同悅)
Sharing benefits harmoniously (利和同均).
Sharing the same viewpoints means mutual understanding or agreement. In
order to establish an organization, there must be clear aims and objectives. Everyone
in the organization should come together with the same intentions, thoughts and views.
Thus, they will be able to focus themselves and work hard, so as to achieve, with one
mind, the goals of the organization. If one’s own opinion differs with the majority’s,
he or she should learn to put aside his/her opinions and embrace the majority’s
decision, as long as, the matter does not conflict with the aims and objectives of the
organization. One should not cling to personal opinions and be individualistic; this
may cause dispersion in the group.
Abiding by the Same Precepts
A family has its own rules; likewise, an organization has its rules and
regulations and a country has its constitution and laws. Any organization, regardless
of its size, has its own rules and regulations and these can, in general, be referred to as
‘precepts’. Members of the organization must follow the rules and regulations
accordingly. ‘Everyone is equal before the law’, so there should not be any
exceptions where some people obtain special rights.
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The establishment of regulations and the handling of important matters that
arise in an organization should be determined by the majority’s decision. Any single
person or the minority should never take over the control.
Living and Practicing Together Harmoniously
The purpose of establishing a way place is to help everyone achieve in group
practice (一起共修). For uncountable eons we have been deluded and confused and
have thus committed infinite wrong-doings. Consequently, we have developed and
accumulated infinite bad habits. When with others, we usually try to be civilized and
behave ourselves. But, when alone, we tend to indulge ourselves in doing whatever
we feel comfortable with and easily forget proper conduct.
To counter this, members of the group share sleeping quarters. These quarters,
in a traditional way place, are comprised of one large bed with a space for each person.
Quilts are neatly folded, as in an army barracks. Only by living in such a disciplined
way place, are we able to mold our temperament and reform ourselves through the
Three Learnings of self-discipline, deep concentration and wisdom.
Not Quarrelling
All the members, who live together, need to do so without quarrelling. When
people are together, the most frequent act is that of speech, so speech karma is the
easiest to commit (人與人相處，最容易造口業). We have a proverb: “Illness
enters by the mouth; trouble exits from the mouth (病從口入，禍從口出).”
Another is: “More speech, more trouble.” One, who eats too much, easily becomes
sick. One, who talks too much, easily gets into trouble. Sometimes,
misunderstandings arise because the listener is sensitive while the speaker is careless.
Both parties develop resentment and hatred, which gives rise to endless retaliation in
the future. This is why ancient sages advised us to “talk less and chant the Buddha’s
name more (少說一句話，多念一句佛)”.
Experiencing the Inner Peace and Happiness from Practicing Together
Harmoniously
Practicing Buddhism is to experience life and to train our minds (在生活中歷
事練心). Buddhist cultivation arises from our heart as we participate in daily life.
What kind of heart do we cultivate? One of purity. When we have proper
viewpoints and understanding and truly dedicate ourselves to Buddhism, regardless of
who we are or what our circumstances are, whether good or bad, favorable or
unfavorable, we will be able to reduce karmic debts (消業障), and to plant the seeds
of good fortune, wisdom and happiness (增福慧). How then can we be unhappy?
A feeling of joy naturally arises from our heart, as we savor the Dharma joy (法喜充
滿). If we practice together harmoniously, everybody will attain this Dharma joy,
everybody will attain achievement.
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Sharing Benefits Equally
Everyone should share the responsibilities of building the economic status of
their organization, and everyone should also obtain and enjoy the same rights and
benefits. At the material level, an ordinary person would always expect to gain more
than others, while in the aspect of thoughts, everyone is attached to his or her views
and opinions. Of these two levels, if there are no reasonable regulations leading to
moderation, there will be great differences and chaos in thoughts and imbalance in
economic distribution. This will cause the organization to split and disperse. Thus,
it is extremely important that the economic distribution is fair.
Way places were Buddhist educational institutions where everyone shared
equally. If this principle were to be applied to society, there would be no
psychological imbalance and hence no social disturbances. At way places, none of
the Six Harmonies can be neglected, or else, there will not be a true Sangha. As the
Chinese say, “harmony in the family is the basis for any undertaking (家和萬事興)”.
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The Sutra of Visualizing the Buddha of Immeasurable Length of Life
Thus have I heard: Once the Buddha was staying at Rajargraha city (王舍城),
on the Gridhrakuta Mountain, with a group of great Bhikshus, …
At that time, there was a prince, Ajatasatru (阿闍世) by name, in the great
Rajagraha city, who imprisoned his father, King Bimbisara (頻婆娑羅), in a
seven-walled cell, by the wicked advice of his evil-minded friend Devadatta2, and no
one of the King’s ministers was allowed to see him in the jail.
Vaidehi (韋提希) , the Queen, who was greatly devoted to the King, washed
herself, and carried honey and flour close to her body, put grape juice in her jewels,
and sent them to the King secretly.
The King, after having taken the honeyed flour and drunk the grape juice, asked
for some water to wash his mouth. Having done this, he joined his hands, palm to
palm, saluting the Buddha in the direction of the Gridhrakuta Mountain, and said,
“Mahamaudgalyayana is my intimate friend. I wish that he would be kind enough to
come and give me the Eight Precepts.” At that time, the Venerable
Mahamaudgalyayana, being invited by the King, flew as a falcon to his place daily
and gave him the Eight Precepts. The Buddha also sent the Vernerable Purna (富樓
那) to preach the Dharma for the King. The King lived for three times seven days …
At that time, Prince Ajatasatru inquired of the jailer, “Is my father, the King,
still alive?” The jailor replied, “Oh, Great Prince, the old Queen carries honey and
flour close to her body and puts fruit juice in her jewels, and sends them secretly to
the King as his food. Sramana Mahamaudgalyayana and Sramana Purna come here,
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flying, to preach the Law to the King, and I am not able to keep them away.”
On
hearing these words, Ajatasatru was very angry with his mother and said in a temper,
“My mother is a thief. She keeps company with thieves. Sramana are evil men,
they have performed magic to make this evil king live for so long a time.” Thus he
took a sharp sword and was about to injure his mother.
But there were two sagacious ministers of the Court, one of whom was called
Moon-Light and Jiva was the other one’s name. They saluted the Prince and said,
“Oh, Prince, we have read the Veda, in which it is recorded, “There were many evil
kings who killed their fathers and enthroned themselves, at the beginning of history,
eighteen thousand in number.” But we have never heard of a single one who has
killed his mother. Now you are going to kill your mother; Such an unheard of
treacherous deed would stignatize the whole Ksatriya race. We do not wish to hear
that you are going to be a Candara, and we do not desire to stay in this country.”
When they had uttered these words, they put their hands on the handles of their
swords and were about to retreat. Then Ajatasatru was alarmed and said to Jiva,
“Are you gentlemen no longer in favor of me?” To this Jiva replied, “Great Prince,
you must behave well and not kill your mother.”
On hearing this exhortation, the Prince repented and asked their pardon. He
cast away his weapon and did not injure his mother. But he gave order that his
mother should be incarcerated in the inner part of the palace, and should not be
allowed to come out again.
Then, Vaidehi, the Queen, became very sorry and haggard in the prison. She
saluted the Buddha in the direction of the Gridhrakuta Mountain and said, “The
Blessed One, in former times, used to send the Venerable Ananda to come and see me
frequently. Now I am in great lamentation and cannot go to see the Buddha. I
hope the Blessed One will kindly send the Venerable Mahamaudgalyayana and the
Venerable Ananda to come and see me.” …
The Buddha … reappeared in the palace where the Queen was imprisoned. …
Then Vaidehi prostrated herself before Him and said with sobs, “Blessed One, what is
the wrong that I must have done in my previous lives to have such an unfilial son?
And what is the cause of Devadatta’s being a relative of the Blessed One? I hope the
Blessed One will tell me of some place, where there are no sorrow and no trouble,
where I would like to be reborn. …”
Then the Blessed One emitted from the middle of his eyebrows a ray, golden in
color, illuminating the numerous worlds in the ten quarters.…Such numerous
Buddhas’ countries of the ten directions appeared in the ray of the Blessed One.
They were all visible, so Vaidehi was able to see them.
Then Vaidehi said to the Buddha, “Blessed One, although these countries are
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pure and brilliant, I wish to be reborn in the Most Happy World of Amita Buddha.
May the Blessed One have compassion on me and teach me how to meditate upon that
world rightly.”
Then the Blessed One smiled, and from his mouth he radiated a five-colored ray
which he cast upon Bimbisara, the King, who was in the seven-walled cell. Although,
he was imprisoned, his mind was free and undisturbed. He saluted the Blessed One
on seeing the ray; and at that moment he gained the Saintly State of Anagami.
Then the Blessed One told Vaidehi, “Do you know, Vaidehi, that Amita Buddha
is not apart from you, when you have concentrated your mind and have accomplished
the visualizations that I am going to teach you and also those who, in the future, will
desire to be reborn in the Pure Land?
“One who wishes to be reborn in the Pure Land should cultivate the Three
Virtues. They are, firstly,…These three are called the Pure Deeds.”
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Devadata was a haughty man. He was especially dissatisfied because Sariputra
and Maudgalyayana, both not of the Sakya clan, had been chosen to be the Buddha’s
chief disciples and were very much honored by all. So he left the Sangha and went
alone to Rajagraha in order to contact Ajatasatru, the crown prince of King Bimbisara.
At Rajagraha, he spoke in a manner that Prince Ajatasatru admired and gained his
respect. So the prince built a splendid monastery near Rajagraha, which was to be
used solely as Devadata’s residence and promised to support him forever.
Many years later, the Buddha went to Rajagraha again. Devadata visited him
and requested his permission to establish a new Sangha with himself as leader. The
Buddha turned down his request, explaining that anything that divides a Sangha would
not result in good consequences. But Devadata persisted in carrying out his own
plan regardless of the Buddha’s warning, and his plan had the complete support of
Prince Ajatasatru. However, King Bimbisara, remained a firm supporter of the
Buddha and flatly refused to cooperate in establishing the new Sangha.
Using devious means, Devadata enticed prince Ajatasatru so that the latter
trusted him completely and did everything according to his intention. When
Devadata was satisfied that he had firm control over the prince’s will, he suggested to
Prince Ajatasatru that he should banish his father and become king of Magadha
himself. Ajatasatru followed his suggestion and put his father in prison.