Religious Sentiment

Franx Li

News report from Taiwan: "At 10:07 am on June 4th Dhamma Master Venerable Bhikkhu Yin-Shun passed away at HuaLien's Tzu-Chi Hospital. The cause of death is heart failure. Master Yin-Shun is 101 years old."

At the good ripe age of 101, Master Yin-Shun has fulfilled to a great extent most of the achievable goals he set out to accomplish. Alas, the aging body is prone to frailties, encumbrances and afflictions. Despite a mind unafflicted, the master's body cannot be exempted. It is the inevitable consequence of mundane existence. Thus to his students the master's journey into the next stage of existence should be a joyous occasion. While I am merely a beginner in the study and practice of Dhamma, I have the great fortunes of taking refuges in the Triple Gems from Master Yin-Shun and through his books find the door to the understanding of Dhamma. Master Yin-Shun advised his students: "Practice remembrance, chanting of the scriptures and repentance for one's unwholesome deeds to cultivate religious sentiments. Establish a solid foundation in the wisdom teachings through studies and contemplation of the scriptures. Refrain from seeking quick results and instant enlightenment. Instead, abide by the ways of causality in good time." This quotation of the Master is often used by the Elder Bhikkhuni Wai-Ying to encourage her students. I will take the opportunity of this occasion to describe my understanding and experience of "religious sentiments" in the course of my Dhamma studies.

The phrase "Religious sentiment" appears four times in Master Yin-Shun's published works:

[1] Buddhist Organizations, Scriptures And Doctrines. Page 153. There are some fervent Buddhists who evangelize the Buddha's teachings by proposing the most simplistic concepts and the simplest practices, including the use of songs and light shows. All these are intended to maximize the reach of Buddhism to the populace. Sure, these are amazingly useful means to attract followers to the faith! However, if we set our sights on the bigger picture and keeping a longer time-frame in mind, if we are to ensure that people receive an accurate understanding of the Buddha's teachings and develop the right faith, particularly among the more educated segments of modern society, the single-minded reliance on these preaching techniques which cater to mass appeal is not going to bring a resurgence of Buddhism. Instead, progress must be built on the education and practice of ethic conducts, mental concentration and insight training by the collective body of monks and nuns to produce a generation of sangha with deep learning and cultivation.

Speaking of the present situation: whether it is regarding one's own practice or to share Dhamma with others, Master Tai-Xu emphasized the focus around insight practices based on scriptural studies and contemplation. One must agree that it is the correct proposition. Yesteryear's Buddhism in Mainland China is past history, while the current situation in the education of Dhamma teachers is far from ideal because of the lack of human and financial resources. Nevertheless, it is beneficial to clearly recognize that this is the rudimentary approach to strengthen and empower Buddhism. If we pay attention to the "cultivation of unshakable faith" and "observation of unblemished ethical conducts", then the practices of remembrance, chanting of the scriptures and repentance for one's unwholesome deeds will contribute to the cultivation of one's religious sentiments and thus firmly entrench one in the sangha community and establish a solid foundation in the wisdom teachings through scriptural studies and contemplation. By refraining from seeking quick results and instant enlightenment, and by abiding in the ways of causality in good time, this is the only workable solution in the present helpless state of Buddhism." [2] The Origin and Development of Early Mahayana Buddhism. Page 43-44.

At the old age of eighty, the Sakya Buddha entered the state of parinirvana in the city of Kusinagara under two sala trees. This is an epochal event in Buddhist history. Scriptural record of the Buddha's parinirvana could be found in the Great Parinirvana Sutra, the Sojourn Sutra in the Long Agama, the Metaphor of the Great Nirvana in the Miscellaneous Events, the Gradated Agama Sutra, etc. While these scriptures might not reflect factual events, nevertheless they represent the oldest legends. The Buddha's parinirvana is the ultimate emancipation, one that perhaps could be somewhat described by the metaphor of the boundless freedom of empty space. From the perspective of ultimate liberation from all sufferings, such an event ought to leave nothing to be desired. Nonetheless, in the hearts and minds of his followers the Buddha's parinirvana means eternal farewell. As such, a blameless religious sentiment arose in their minds, motivated by a combination of self-interest, interest for the sake of all mankind, and interest for the preservation of the Dhamma teachings. How to preserve the Buddha's teaching, the shining light for humanity? How to deal with the Buddha's physical remains? All these are urgent issues facing the Buddha's disciples following the Buddha's parinirvana.

[3] An Investigation of the Tathagata-garbha. Page 21.

Thirdly, the Tathagata has entered parinirvana. Despite one's faith and refuge in the Triple Gems, how disappointing it must be not being able to actually meet the Buddha! The religious sentiment in this desire to see the Buddha is understandable.

As stated in Chapter 4 of the Madhyamaka-karika (Taisho Chapter 30, section 34), "For this reason the Sutra stated: Those who see Conditioned Origination see the Buddha and see the Four Noble Truths." The Buddha-garbha Sutra quoted the Buddha, "If such a disciple sees the Dhamma, it is the same as seeing me (the Buddha, enlightenment)." Therefore, with scriptural support, it is said that to see Conditioned Origination is to see the Dhamma, and to see the Dhamma is to see the Buddha. The extant Middle Length Agama stated: "Those who see Conditioned Origination see the Dhamma. Those who see the Dhamma see Conditioned Origination." The quotation used in the Madhyamika-karika probably came from a version of the Middle-Length Agama transmitted by a different Buddhist sect.

Since both the Sakyamuni Buddha and the seven previous Buddhas attained Buddhahood by observing and contemplating Conditioned Origination (pratitya-samutpada), isn't it true that any Buddhist who attains insight through observing and contemplating Conditioned Origination would be entering the same proven path of the Buddhas and would comprehend that their own enlightenment is equivalent to seeing the Buddha?

[4] My View On Religion. Page 43.

To sum up, the development of classic Confucianism into Neo-Confucianism is a mighty accomplishment! Nonetheless, mundane achievements could hardly be perfect. What it lacks is a true religious sentiment, a warm feeling towards humanity that is in the realm of religion! Some people regard "religious sentiment", in psychological terms, as the fervor towards one's faith; and in practical terms, exemplified in rites, rituals and the vigorous religious propaganda of one's faith to non-believers. For example: Muslims pray dutifully five times a day. They prostrate on all four with their forehead touching the ground. Facing West, they surrender themselves to their one and only God, Allah. They pray that one day they will enter Allah's paradise. Hindus make offerings of flowers, food, incenses and fire to their gods and deities, praying for blessings and pardons from their unwholesome karma, for good luck and longevity. Catholics faithfully seek pardon and forgiveness for their sins and transgression, diligently perform charity and meritorious deeds in preparation for the passage to heaven. Evangelical Christians ardently study their holy bible and pray for God's grace and miracles. They sponsor missionaries and massive evangelical gatherings to convert the non-believers. This type of religious sentiment could also be seen in history's religious wars, such as the Holy Crusades.

If we take a look at the ways that many Buddhists practicing their faith: morning and evening liturgies, burn incenses, perform ritual cleansing, make offers of flowers and food to the Buddha and Bodhisattva deities, attend chanting and repentance rituals, prostrate in front of statues praying for luck and prosperity, count their prayer-beads and chant nonstop the mantras and names of the Buddhas, etc. Aren't these the same religions practices found in all religions? With the building of lavish temples and stupas and the free distribution of religious books and pamphlets financed by the devotees, aren't these acts equally the fervor serving to convert non-believers? When Master Yin-Shun suggested that the only workable solution in the present helpless state of Buddhism is the practices of remembrance, chanting of the scriptures and repentance for one's unwholesome deeds to cultivate one's religious sentiments, did he mean similar practices performed by other religions? The answer is no. A Buddhist's religious sentiment is different from that of other religions. It is true that all Buddhists have faith in the Triple Gems: Buddha, Dhamma and Sangha; thus clearly religious sentiments encompass faith. However, Buddhist faith requires a correct understanding of what the Triple Gems represent. Master Yin-Shun said, "A profound faith in the Triple Gems must arise from right understanding. Through right understanding arises right faith, followed by right practices on the path towards Buddhahood. Out of this practice is benevolence towards oneself and others, and the preservation of the right Dhamma teachings."

Right understanding (or right view) is the starting point of the Eightfold Path. It falls under the wisdom (or insight) component of ethical conducts, concentration and wisdom practices. The practice of the Eightfold Path works at two levels. At the mundane level, right understanding includes a correct view about wholesome and unwholesome deeds, the natural law of karmic causality, existence of past, present and future lives, and the existence of the saintly versus ordinary beings. At the supramundane level, right view encompasses insight into the Four Noble Truths, the twelve-link causality of life, and the middle path based on Conditioned Origination. Until one attains right understanding, one's ideas of the Triple Gems is bound to be blurry and such faith lacks depth.

What exactly is the Triple Gems? The Buddha is a fully enlightened being, a doctor dedicated to save beings mired deeply in self-delusion. Dhamma is the law of nature governing all things conditioned and unconditioned, the antidote to human ignorance, their cravings and attachments. Sangha refers to the aryan-sangha, those saintly human beings who have entered the stream towards the supramundane; they are found among the lay Buddhists and those who have gone forth. They serve as the nurses caring for the suffering masses that are seeking health, both during the Buddha's lifetime and following his parinirvana.

Building on right understanding, right faith in the Triple Gems leads to right aim (or right thought) that firmly establishes one's goal in life in two ways. One either vows to severe all attachments, cravings and practices the supramundane liberation path to attain nirvana, the cessation of all sufferings; or alternatively, one aims at practicing the Bodhisattva path to accumulate the merits of perfection in all deeds leading to Buddhahood. With mindfulness and concentration built on the foundation of ethical conduct, i.e. right speech, right action and right livelihood, a refined mental acuity enables direct observation of true reality to attain insight into the ultimate truth. The eightfold practices of the middle path reinforce each other. The cultivation of ethical conduct, concentration and wisdom leads to reduction of mental afflictions and passions. With the gradual elimination of greed, hatred and ignorance, one will experience the increasing bliss of joyous lightness from the loosening of fetters. Such joy is too good to be held selfishly, thus one seeks to share the wonderful teaching with others who are suffering, and one is urged to preserve and promulgate the Dhamma.

Whether by helping oneself and extending an helping hand to others, or through first helping others and thus eventually reaping the benefit of the kindness for oneself, the practice leads to insight about non-self, no I, no mine, and in fact, there is nothing to attain. Such insight ripens gradually. Thus the three gates leading to liberation are named: emptiness, formlessness and desire-less-ness. Clearly they have nothing to do with superficial religiosity such as rites and rituals as the names imply. The Buddha pointed out that the eightfold path is the ancient path trodden by all saintly beings of the past. This is the only path leading to emancipation from human suffering, the path to nirvana and to Buddhahood. Buddhists who practice the noble path will experience the benefits directly. And when one's mental afflictions are reduced, it is natural to feel a deep sense of gratitude towards the teachers. Such sentiment is not unlike that of a gravely sick patient who after receiving help from the doctor, the nurses and the medication, harbors a deep sense of appreciation, gratefulness, and even love. For this reason, whenever great Buddhist teachers die, their followers express grief and sadness, which is perfectly understandable.

The practice of sila, samadhi and panna entails a profound investigation into Conditioned Origination. This in turn transforms one's inner consciousness and will be displayed in one's thought, outwardly through speech and action. Such a feeling is quite different from the religious fervor devoid of proper grounding in ethics, concentration and wisdom. In the Samyutta Nikaya (Compiled Agama) one finds a description of the four unshakable faiths: faith in the Buddha, Dhamma, Sangha and Sila. Where do these unshakable faiths come from? It is through the practice of the Eightfold Path. Religious sentiment and faith are the fruition of sila, samadhi and panna. While practice and faith are interdependent and mutually reinforce each other, it is too tempting to treat faith as the cause and the practices as the effect. For this reason, Master Yin-Shun emphasized: "A profound faith in the Triple Gems must be cultivated from right understanding."

Master Yin-Shun stressed that Buddhists should not crave quick results and sudden enlightenment. The Bodhisattvas do not desire quick realization and do not rush to attain nirvana. Master Yin-Shun has moved on without such realization. As one nourished by the Dhamma teachings he taught, how could one not feel deeply grateful? These few words could never completely express my gratitude. I wish that all Buddhists, those who have gone forth and those who remain householders, as they journey through life after life until they attain the cessation of dukkha, could remain Dhamma friends as they work on their own liberation and for the liberation of others in suffering.

Finally, quoting again from Master Yin-Shun, "May I remain in this suffering world through all my mundane existences, offering myself to promulgate the voice of enlightenment for humanity."