“Love your enemies, bless those who curse you, do good to those who hate you. If someone strikes you on the left cheek, turn to him the right one also. Give your coat to the one who steals it, and give to anyone who asks.” These teachings of Jesus were also practiced and preached by the Buddha as moral precepts.
— B.H. Streeter, “Buddha and Jesus”
In Les Misérables, there is a vivid embodiment of the teaching “Give your coat to the one who steals it”:
Jean Valjean wanders into Digne: Rejected by all inns because of his identity as a former convict, he is left with no choice but to sleep on the streets.
Bishop Myriel welcomes him: The bishop, without prejudice, warmly receives Jean Valjean, offers him food and a bed, and addresses him as “brother.”
Jean Valjean steals the bishop’s silverware during the night: Years of forced labor and society’s coldness had twisted his soul, and he escapes with the silverware.
Valjean is caught by the police: The next day, he is apprehended and brought back to the bishop’s house so the officers can verify the theft.
The bishop “testifies” that the silver was a gift: Not only does he affirm he gave Valjean the silverware, he even “scolds” him for forgetting the silver candlesticks—then gives those to him as well.
The bishop earnestly exhorts Jean Valjean: He says, “Forget not, never forget, that you have promised me to use this silver to become an honest man. Jean Valjean, my brother: you no longer belong to evil, but to good. It is your soul that I am buying for you; I withdraw it from black thoughts and the spirit of perdition, and I give it to God.”
Jean Valjean repents completely: Moved by the bishop’s mercy, he resolves to renounce evil and begin a new, righteous life.
Forever away from birth and death. To the bliss of Nirvana. - Qingming
There was an old woman in the village whose son had passed away in an accident. She was overwhelmed with grief. She longed for comfort, but no matter what anyone said, she remained sorrowful.
Desperate, she went to see the Buddha, hoping to hear his words. The Buddha handed her a bowl and said, “Go to the village and knock on every door. If a household has never experienced the death of a loved one, ask them for mustard seeds. Once you fill this bowl with mustard seeds, bring it back to me. If you can do this, I will bring your son back to life.”
The old woman was overjoyed, believing that her son could be resurrected. She hurriedly went around the village, knocking on every door and asking if anyone in the household had never lost a loved one. Then she requested some mustard seeds.
However, by the end of the day, she had not received a single seed. Every household had experienced loss.
As evening fell, she returned to the Buddha, still holding the empty bowl. The Buddha asked if she had found any mustard seeds. She replied that no family had ever been untouched by death. At that moment, she realized that life and death are inseparable—where there is life, there will be death. She no longer clung to her grief.
Life inevitably leads to death, but the realm into which one is reborn differs. There are hells, and there are heavens. That is why people have the wish for their departed loved ones to reborn to heaven. Although the deceased are no longer in this world, do you still remember them? Do you still wish to help them? Do you still hope they will reach a beautiful place?
Reading the Sutra of the Past Vows of Kṣitigarbha Bodhisattva can help both you and your departed loved ones.
I especially love money. Money can buy a lot of things, so I hope to have more of it every day. That’s why I compare my money daily—do I have more today than I did yesterday? If I have more, it means I can buy more things; if I have less, it means I need to keep saving.
I also especially love fortune. Fortune brings happiness and joy, so I hope to have more of it every day. That’s why I reflect daily—do I have more fortune today than I did yesterday? But how do I measure it? The books say: Good begets good. A family that accumulates virtue will have lasting blessings. Those who follow the path of virtue will gain it. The books also say: Evil begets evil. A family that accumulates wrongdoing will face misfortune. Those who stray from virtue will lose it. So, was today filled with more good or more evil? If there was more good, fortune increases; if there was more evil, fortune decreases.
Confucius once said he had never seen anyone who loved virtue as much as they loved beauty. That’s because few people associate their actions and thoughts with their own fortune. If one accumulated fortune the way they accumulated money, they would love virtue as much as they loved beauty.
But loving virtue is not enough. One must also practice virtue. Mr. Wang Fengyi said, Without action, there is no path. In other words, just talking about virtue is useless. To accumulate virtue, one must first avoid wrongdoing. But to avoid wrongdoing, one must first understand what virtue truly means. Only by understanding virtue can one know how not to lose it.
That’s why the emperors of the Shang Dynasty engraved the words Strive to understand virtue on their bathtubs—to remind themselves, every time they bathed, to reflect on whether they had accumulated virtue or lost it. An emperor accumulates virtue not only for himself but for the stability of his empire.
The Sui Dynasty, the shortest-lived dynasty in China, made an outstanding contribution to virtue—it established the imperial examination system. It did not test mathematics or physics but only the Confucian classics such as the Book of Poetry and the Book of Documents. From an official standpoint, it formally established the principle of virtue first. From that point on, for over 1,300 years, China’s system of selecting officials was based on this principle.
In the 31st year of Guangxu’s reign, the imperial examination was abolished. From 1905 until today, 120 years have passed. Loving virtue as one loves beauty has become a thing of the past.
Here are the translated verses from The Sutra of the Original Vows of Kṣitigarbha Bodhisattva:
“I vow that from now until countless eons in the future, for the sake of the suffering beings in the six realms, I will establish various skillful means to guide them all to liberation. Only then will I attain Buddhahood myself.”
“May my mother be forever freed from hell.”
“In the countless eons to come, in any world where there exist hells and the beings suffering in the three evil realms, I vow to rescue them, to free them from the torments of hell, the animal realm, and the realm of hungry ghosts. Only when all these suffering beings have attained Buddhahood will I attain perfect enlightenment.”
“If I do not first save suffering beings and bring them peace, allowing them to reach enlightenment, I will never wish to attain Buddhahood.”
“I vow that throughout all future eons, for any suffering being, I will establish skillful means to guide them to liberation.”
“As long as the hells are not empty, I vow not to attain Buddhahood. Only when all beings are liberated will I realize Bodhi.”
"The Way is not far from people. If one pursues the Way while distancing themselves from others, they cannot truly follow the Way.
True cultivation cannot be separated from the right path of being human. If one deviates from the proper way of conducting oneself in pursuit of cultivation, then it is not true cultivation. —-The Doctrine of the Mean
A gentleman acts according to his rightful position and does not yearn for things beyond it. A person of virtue fulfills their duties according to their natural circumstances and does not place their hopes on things beyond their fate. —-The Doctrine of the Mean
By correcting oneself rather than demanding from others, one will have no grievances. When a person focuses on their own integrity without harshly expecting from others, resentment will not arise."—-The Doctrine of the Mean
Take the realization of enlightenment as the initial mind of the cause. Take the attainment of supreme perfect enlightenment as true faith and sincere aspiration. Thus, the arising of the mind is the "cause," and realization is the "effect," achieving the effect through the cause of the mind. Aspire for the fruit while taking non-aspiration as aspiration. "Mind" itself is "awakening" (no-mind and one-mind are "awakening"). "Effect" itself is "cause" (since in enlightenment there is nothing to be enlightened about, as one's true nature is inherently pure, cause and effect are one).
The Eight Levels of Liberation: Which Level Are You At?
1. **Liberation by Perceiving Colored Forms While Having an Internal Perception of Form**: This means eliminating internal attachments to form by practicing impurity contemplation on external forms.
2. **Liberation by Perceiving External Forms While Not Having an Internal Perception of Form**: Although internal perceptions of form have been eliminated, desires of the sensual realm are difficult to eradicate. Thus, contemplating external impurity generates aversion to sever these desires.
3. **Liberation by Experiencing the Purity of Liberation in One’s Own Body and Fully Dwelling in It**: After refining and completing virtuous roots, abandoning impurity contemplation, and contemplating pure external forms, afflictions no longer arise, leading to full and stable liberation.
4. **Liberation by Surpassing All Perceptions of Form, Eliminating Perceptions of Resistance, and Not Contemplating Various Perceptions, Entering the Realm of Infinite Space and Fully Dwelling in It**: This is achieved by completely eliminating all perceptions of form and practicing the meditative absorption of the infinite space realm.
5. **Liberation by Surpassing the Realm of Infinite Space and Entering the Realm of Infinite Consciousness, Fully Dwelling in It**: This is achieved by abandoning attachment to infinite space and cultivating the perception of infinite consciousness.
6. **Liberation by Surpassing the Realm of Infinite Consciousness and Entering the Realm of Nothingness, Fully Dwelling in It**: This is achieved by abandoning attachment to infinite consciousness and cultivating the perception of nothingness.
7. **Liberation by Surpassing the Realm of Nothingness and Fully Dwelling in the Realm of Neither Perception nor Non-Perception**: This is achieved by abandoning attachment to nothingness and dwelling in a state beyond both perception and non-perception.
8. **Liberation by Surpassing the Realm of Neither Perception nor Non-Perception and Fully Dwelling in the Cessation of Perception and Feeling**: This is achieved by abandoning all perceptions and mental functions, entering the state of cessation where all mental formations cease.
The first two liberations correspond to the first and second jhānas (meditative absorptions), aiming to eliminate attachment to visible forms. The third corresponds to the fourth jhāna, cultivating pure contemplation, all characterized by non-attachment. The fourth to seventh correspond to the four formless absorptions. The eighth corresponds to the highest meditative attainment, where all mental engagements cease. Additionally, the first two liberations are each subdivided into two, and the third into four, collectively known as the "Eight Mastery Attainments."
All Bodhisattva Mahāsattvas who wish to learn Prajñāpāramitā and accomplish the wisdom of all-knowing, the wisdom of the path, and the wisdom of all aspects should practice accordingly by taking non-attachment as their skillful means.
In all matters in the world, going to extremes leads to mistakes. However, being excessively upright and sincere is the only exception—no matter how far one goes, it will not be a fault. Therefore, there is no wrongdoing.
Words and actions, when small, bring honor or disgrace.
Words and actions, when great, can move heaven and earth.
There is no land with only flat ground and no slopes, no journey with only going and no returning.
As long as one stays on the right path despite difficulties, there will be no disaster.
There is no need to worry too much—keep an honest and sincere heart.
Form and movement lead to dispersion of virtue. When the body is in motion, virtue deteriorates.
In times of leisure, sitting quietly, sweeping away everything in the heart, one only realizes the true nature of the original mind."
A person who is skilled in governing life first governs his own mind. When the mind is restless, bring it to peace; when evil thoughts arise, restrain them; when driven by greed, let go and curb the desires; when the mind is clouded, purify it until it becomes clear. Set your actions within these boundaries, and over time, external things and desires become distinct from the heart, while the spirit and true nature shine within. Without deliberately seeking stillness, you will become ever more serene. Thus, both movement and stillness fade away, and the true essence of your nature naturally reveals itself.
### Excerpts from the Letters Written by Master Yinguang at the Age of Seventy-Two
1. **Faith**:
Believe that this world is full of suffering.
Believe that the Land of Ultimate Bliss is filled with joy.
Believe that I am an ordinary being bound by karmic forces.
2. **Essential Virtues for Those Who Recite the Buddha’s Name**:
Practitioners must be filial to their parents, respect their teachers and elders, cultivate compassion by refraining from killing, and diligently observe the Ten Wholesome Deeds.
3. **Fulfilling One’s Duty Regardless of Others’ Actions**:
Regardless of whether others fulfill their duties toward me, I must always fulfill mine. One should uphold righteousness and responsibility.
4. **Encouraging Parents and Friends to Recite the Buddha’s Name**:
We should sincerely encourage our parents and close friends to recite the Buddha’s name.
As karma dissolves, wisdom shines; as obstacles are eradicated, blessings grow.
If one’s delusions and karmic obstructions remain, one cannot rely solely on self-effort to transcend birth and death.
5. **Dietary Conduct for Buddhists**:
Practitioners of Buddha recitation should adopt lifelong vegetarianism.
If unable to do so, they should at least observe the six vegetarian days each month or the ten vegetarian days, gradually reducing meat consumption until they completely abstain.
If one engages in daily killing, their home becomes a slaughterhouse, which attracts vengeful spirits and creates inauspicious circumstances. Thus, one must strictly avoid killing in the household.
6. **Guiding Parents in Buddha Recitation and Aspiring for Rebirth in the Western Pure Land**:
Practitioners should encourage their parents to recite the Buddha’s name and seek rebirth in the Western Pure Land.
Speak to them about the benefits of Buddha recitation so that they may practice it regularly.
Doing so not only benefits one’s parents but also brings blessings to one’s present family and future descendants.
7. **The Compassionate Heart of a Bodhisattva**:
A Bodhisattva's heart is dedicated to alleviating suffering.
Avalokiteshvara Bodhisattva has made profound vows to respond to the cries of those in distress and offer relief.
If one sincerely and continuously recites the name of Avalokiteshvara Bodhisattva, they will undoubtedly receive compassionate protection.
8. **Cultivating Virtuous Conduct**:
Maintain good intentions, speak kind words, and perform benevolent deeds.
If one has the ability, they should actively engage in virtuous acts. If unable, they should at least cultivate a sincere wish for goodness or encourage those with the means to carry them out.
9. **The Consequences of Unwholesome Thoughts and Actions**:
A single impure thought or wrongful action is instantly perceived by all heavenly beings, spirits, Buddhas, and Bodhisattvas.
Just as a mirror reflects every imperfection, nothing can be hidden or escaped.
10. **True Liberation from Birth and Death**:
Profound understanding of Buddhist scriptures does not necessarily lead to liberation in this lifetime.
To attain liberation in this very life, one must focus on deep faith, earnest aspiration, and unwavering recitation of the Buddha’s name, seeking rebirth in the Western Pure Land.