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Wednesday,
August 2 |
Uposatha
Day
Today
is the 1st
Quarter (8:46 GMT--check here
for the moon's exact position)
.
It's Just a Tale
A Little Folklore
Fieldwork
(Stories about Hua Yan Temple begin
here)
During our week in the temple,
my able translator (and good friend) Diego did an amazing job of
translating lots of material, a task which would be daunting
even for a person twice his age. In our first few days, we were
establishing ground rules, and I think he was sometimes
surprised at what I wanted.
Two times on our first full day together, Venerable Hui Jing,
the administrator of Hua Yan Temple, spoke to Diego at length,
and Diego turned to me and said "It's just a tale."
Both times, I explained to him that, in fact, nothing is "just"
a tale; that tales were the best part of the experience; and
that I in fact need tales. First, because, having read so
many "tales" in books, it was a real thrill to be hearing them
from a monk as we stood in front of the very statues that
"starred" in the tales. And second, I pointed out that I might
be the first person to be hearing these exact tales about this
exact statue in English.
This is the statue who featured in the two tales: Da Ri Fo, "The
Great Sun Buddha" which I discussed on
July 22. And here are the two
tales:
One night,
burglars broke in and tried to steal the statue. It was so
heavy, it took thirty men to carry it. They struggled all
night to get it down the mountain. When the sun came up,
they discovered that they were still in the hall where the
statue is kept: they had been walking in circles inside the
hall all night!
* * * * * * *
*
Another time,
the statue was successfully stolen and thrown into a fire to
melt it down. No matter how they stoked the flames, the iron
statue wouldn't melt. It did, however, levitate,
floating within the flames. But it remained intact, so the
robbers returned it.
Now, these tales are far from "original." But they add color to
the story of this temple. We could get lost in questions about
the value of "miracle" stories in Buddhism, connected as they
are to deeper questions about "faith" and "devotion," aspects of
the Mahayana. But when you're standing in front of the statue,
and a diminutive monk is telling you these tales in Chinese, all
those theoretical questions drop away, and you are simply
charmed by the power of the tale.
The role of devotion is quite important, however. Hsi Lai
Temple has a small bead in its museum, which they say is a bone
relic of the Shakyamuni Buddha. One day I asked the then-abbot,
my friend and student Venerable Hui Chuan, how there could be so
many relics of the Buddha in the world. With utmost sincerity,
he responded that relics multiply in reaction to devotion to
them.
I
find this idea highly instructive (if not entirely plausible).
Put it this way: "Relics are created by devotion." That much, I
think, is true.
This ties in to another problem. Every temple claims to be
hundreds of years old (usually dating back to "the Tang
Dynasty"). And yet we know that many of them have been built in
the last few years. (I have yet to visit a temple with even one
truly old building.) How can this be? Well, we know of the
Cultural Revolution (Access
in China); this "new construction" is largely a result
of the ravages of that terrible time. So the temples' locations
are old, as are their names. They have history.
And there is one interesting argument that the temple is not the
building, but the statue. That may be why there are so many
great stories about the supernatural qualities of the statues.
For a short time, I was trying to pursue a 33-temple pilgrimage
in the western prefectures of the Japanese island of Kyushu--one
of the only pilgrimages I have started but left unfinished (so
far). One of the temples (Number 12? I'll have to check my notes
in Shenzhen) was nearly impossible to find. The address I had
led only to a small residential neighborhood. After asking
around, though, I found it: It was a house! The proper temple
had long been destroyed, but the honzon--the main
statue--had been preserved, and was now "enshrined" in a room
over the garage of the modest-looking house. It was still
actively venerated, and thus the "temple" still existed.
Now, of course, the question arises: What if the statue
is a fake? The monk at Hua Yan had made it clear that devotion
would empower any statue; therefore any revered statue is
"authentic."
So, the question remains, "What is a temple?" And I guess what
we have come down to is this: A temple is constituted by the
activity of the people. A bogus statue in a rebuilt temple still
represents "continuity" if it is the object of ongoing devotion
by the people. I think that's a fine resolution to the problem.
Given the Buddhist grasp of impermanence, what more could
we ask for?
*
* * * * * * *
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Thursday,
August 3 |
At the Feet of Master Ji Qun
Learning from the
Master
As
I mentioned a couple of weeks ago,
I had the opportunity to drink tea with Master Ji Qun, described
to me as one of the great Chinese monks of the 21st century.
Given the chance to ask him questions, I began with some queries
about his work. This soon led to a discussion of how the dharma
is experiencing a new birth in China, a sort of "Buddhist
Renaissance."
Here are some notes on what was said:
Following the
opening reforms of some of the great monks of the 20th
century (such as Taixu and Hongyi), the Cultural Revolution
was a tragic setback to the cause of Buddhism. It resulted
not only in the destruction of numerous monasteries, but,
perhaps more devastating, it left few monks capable of
teaching the Dharma properly. In his efforts to help
re-establish the teachings, Master Ji Qun has traveled all
over China, as well as to Australia and Singapore.
I asked who
his audience was; he replied that he had generally spoken
only to Chinese people. When I asked if he would take his
mission to America, he thought about it for a moment, then
(I think wisely) replied that with just some effort in
China, he was able to achieve great results; but that even
with much effort in America, the result would be small.
I joked that
when he was "finished with China," we would love to have him
in America. He "got it," but answered with gracious thanks
for the invitation.
In speaking
further about the content of his mission, Master Ji Qun
pointed out that the so-called "Cultural Revolution" had
damaged not just Buddhism, but many aspects of Chinese
culture. He felt that part of his calling was to
re-establish not just the dharma, but the cultural matrix in
which it had flourished. Thus temples would become centers
for the revival of many aspects of culture.
Furthermore,
with a shortage of qualified teaching monks, he saw the
advisability of training up lay teachers to carry the dharma
into the broader culture.
At
the end of our tea, before most of us went outside for dinner
(and Master Ji Qun returned to the temple), he told me that he
had an Institute in Suzhou, and invited me to come visit. I
promised that I would.
* * * * * * * *
That evening, after we had all returned from the Hermitage
(where we had tea) to the main temple, the Master was conducting
a Question and Answer session with the kids. Following are my
notes on Diego's translation of some of the more interesting
Q&A:
Q: How
can one be happy?
A: Know who you are.
Q: Who
are you?
A: There is no me. [lifting his tea cup] "My" cup has
no [intrinsic] relationship to me. Just so, my body is not
"mine" in any real sense. It came to me as the cup came to
me. This is simply the result of Cause and Effect. When we
view a photo of ourselves, we may point to it and exclaim,
"That's me!" But the photo is not me, and just so the body
is not me, because there is no me--only a concept of me.
Q: How
can one have a calm heart?
A: 1. Simple life, simple heart.
.....2.
Don't care too much about things; move through life like a
bird passing through the sky, not clinging to anything.
.....3.
Let Dharma teach us wisdom.
.....4.
Pray or sit daily.
Q: How
can I help other teenagers study Buddhism?
A: First, be a light to those around you. Everyone
has Buddha Nature, even if you don't see it. Give sunshine
to others. Tell them why you are happy. Recommend books or
homepages. Use Dharma to help others.
Q: What
is the meaning of the expression, "Put down your knife and
become a Buddha"?
A: The Buddha was once approached by a man holding a
lotus in each hand. He told the man to put down the lotus in
his left hand, then to put down the lotus in his right hand.
He then told him to put down the rest [of the lotuses?], but
there were no more. The Buddha was referring to the things
that we carry in our hearts. [NB: I cannot find this story;
any help out there?]
Q: What
can we do about the stress of study caused by competition?
A: Take care of your health. [NB: Seems mundane, and
yet...?]
Q: I
often have nightmares. How can I prevent them?
A: Train yourself by thinking positively in the
daytime; your dreams are often a continuation of your
daytime thoughts.
[The next was from my young friend
Brian]:
Q: What
does the Heart Sutra mean when it says "Form is emptiness;
emptiness is form"?
A: [After a few other words on the idea that what we
call something is just a convention.] For example, what is
the significance of a name? You use different names when
using email and QQ, but "you" are still "you." The change of
name changes nothing.
Q: Did
God create man, as other religions teach?
A: The Buddha did not consider this a useful
question. When a man is shot by an arrow, he does not need
to know who shot it, or what the arrow is made of, or what
kind of bow was used; rather, he must attend to the arrow.
[A well-known illustration from the Pali Canon, Majjhima
Nikaya, Sutta 63, among others]
At
the end of the session, I asked permission to put one question
to Master Ji Qun. Here it is:
Q: If
you could give these young people one piece of advice on how
to live a good life, what would it be?
A: Cherish your life; Grasp the present; Learn the
Dharma. [I have paraphrased this: "Make the most of your
life; Live fully in the present; Seek wisdom."]
* * * * * * * *
It
was a great opportunity to learn from this wise monk, and I hope
we will have a chance to meet in the future.
*
* * * * * * *
Please
send your comments by e-mail.
Useful comments will be added here.
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.
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Friday,
August 4 |
The Sutra Study
Continues
Check In and Learn
Some Dharma
I
have posted more Sutra Studies, on schedule. You can see the
comments for Lesson 5
and the new questions for
Lesson 6.
Also, I used to declare "Foundations Fridays"; but I think from
now on I'll trust you to find the
Foundations Essays
for yourselves.
*
* * * * * * *
Please
send your comments by e-mail.
Useful comments will be added here.
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Saturday,
August 5 |
That's Bob!
Coming Full Circle
Amongst the hundred or so kids that were at
Hua Yan Temple the week I stayed
there, a few stand out in my memories. One of these was "Bob."
Bob was a very quiet, unassuming 23-year-old. Not really shy,
Bob was somewhat reserved, and extremely gentle in manner.
When we first met, I asked him his name. He gave a Chinese name,
and then I asked (as usual): "Do you have an English name?"
"Yes," replied Bob, "but I forgot." Even Diego chuckled at this.
Actor Robert Urich
on the set of "The Lazarus Man"
Later on, when I was alone, I suddenly thought: "I'd like to
call that kid 'Bob.'" I was thinking about one of my greatest
friends ever, actor Robert Urich, who had died of cancer at the
too-young age of 55. So the next time I saw this Chinese boy, I
asked, "Would it be OK if I gave you a name?"
"Oh, thank you!" he cried.
"How about 'Bob"?" I asked.
"OK, OK, ah, how to spell?"
"B-O-B."
"Thank you! Thank you!"
And so, he was Bob.
* * * * * * * *
The Three Sages of
the Pure Land:
Da Shi Zhi Pusa, Amitofo, Guan Yin Pusa (l to r)
A
day or two later, I was taking photos in the first floor of the
Tian Guan Hall. My usual entourage of Diego, Brian, and Bob were
with me. I had figured out two of the three main figures in the
Hall, and, not really addressing anyone, I mused aloud, "I
wonder who that is?" while looking at the left-hand figure.
"That is Da Shi Zhi," Bob said.
"Really? Bob, how do you know that?" Da Shi Zhi is not one of
the more popular bodhisattvas.
"I
lived in a temple for a year," he explained.
"Why?" I asked.
"I
had...a...disease," he said, struggling for the word "disease."
This, I thought, bore investigating.
* * * * * * * *
Tuesday night, Master Ji Qun conducted a
Question and Answer session.
Afterward, he distributed copies of his books for free, and
graciously signed them for as many kids as requested him to. To
my surprise, many of the kids came over and asked ME to sign
their books, also!
Bob did, too; but instead of just "name and date," he asked me
to write the name I had given him.
So
I wrote:
I, James Baquet,
on this 18th day of July, 2006,
do give you the name
Bob
in honor of my great friend.
After reading it, he asked me about this other Bob. So I told
him that he was a TV star who had passed away four years ago.
"Sorry," he said, eyes on the floor, and that was that.
*
* * * * * * *
Hangin' in the
Courtyard
The next day, lounging around in the temple courtyard, I finally
had a chance to ask Bob his full story. Occasionally Diego had
to jump in to help with translation, but mostly, Bob and I did
this in English.
Two years ago, at age 21, Bob was diagnosed with bone cancer in
the shoulder. His elder sister went to a Buddhist nunnery and
asked the nuns if Bob could stay there to convalesce.
(Apparently that temple was set up to receive such guests.) So
Bob stayed there for half a year, then moved to another such
place for nine more months. At the end of this time, he was
cancer-free.
"Did you receive medical treatment during this time?" I asked.
"No," he said, "only tests."
I
was overwhelmed. This boy had been healed by nothing more than
peace and quiet--and prayer.
I
told him that, in fact, "my Bob" had died of cancer. We agreed
that having this new Bob as my friend was a sort of a happy
ending.
I
then asked him if he was thinking of being a monk. (The kids had
asked me this question in class a few days earlier, and I had
answered, "Ask my girlfriend.")
Bob answered that he was thinking about it, but that it wasn't
good to be a monk if you were (he asked Diego the word)
"hesitant."
Very wise, this boy.
*
* * * * * * *
Please
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Useful comments will be added here.
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Sunday,
August 6 |
Cause and Effect
It Ain't Feng Shui
Every now and then you meet someone that you suspect might
become a "friend for
life." Venerable Dun Chao is such a person.
Venerable Dun Chao
We
had several good discussions, mostly about his temple.
I
later learned that my patron, Mr. Wu, had been distressed over
the condition of San Feng Si (Three Peaks Temple) in his
hometown of Shouning. He brought together a group of younger
monks to conduct an eight-day prayer service at the temple.
Aside from the "supernatural" benefits of such an event, it was
also meant to announce to the town's people that the temple was
still alive, well, and functional. The aged abbot of the temple
had moved into the city to be near medical care, and the temple
staff had become rather lax.
After the ceremony, the monks who had come to conduct it sat
down to discuss the situation. They decided that some of them
would come stay at the temple to "put it back on its feet."
After some time, Venerable Dun Chao was the only one remaining.
So he is now the temple administrator (and de facto abbot).
The Kidz from
Shouning
Many of our discussions involved him picking my brain for ideas
about reviving the temple. He had, through his own
efforts, brought 18 of the approximately 100 kids at the summer
camp, and he is starting a fund to make sure that all eligible
kids in Shouning have the financial means to go to university.
We talked quite a bit about ways to make that happen.
But the first real discussion we had about his temple was a
lament.
He
listed four reasons why the temple had declined. (This does not
include a proverbial expression about the place, something about
"bad water, bad air," etc.) The four reasons were:
Economy: The
general economy of the area had declined since its heyday.
Culture: There
had once been a mayor of Shouning who was a cultural icon;
since his time, things had changed. The Cultural Revolution
was the final blow; after that, the best and the brightest
of Shouning culture went off to the cities, leaving the area
bereft.
Government:
Given the economic situation of the area, and the "brain
drain," the government had lost the incentive and even the
means to do anything to change the situation.
These three reasons were all endemic to the area, not just the
temple. The fourth reason was specifically temple-related:
Reputation:
The monks of the temple had become lazy. They left people
with the impression that they were more interested in money
than in dharma, and had relinquished their teaching mission.
In
just a few short years, Venerable Dun Chao had already begun to
turn this situation around. He was finding ways to truly serve
the community; witness the scholarship program described above,
which places the temple in the forefront of means to restore
Shouning to its former prosperity.
On the Grounds of
San Feng Temple, Shouning
(Photo by Diego Wu)
Look at those four reasons for decline again, and you will see
in them a microcosm of the decline of Buddhism in China in
general. Despite the jibe that one monk had made about
America's feng shui, the fact is that Chinese Buddhism
has fallen on hard times, and is just now beginning to
resuscitate.
And I want to help. I am working on a plan which, if successful,
will take my efforts at "The
Temple Guy" to a new level of professionalism, and
hopefully have a beneficial effect on the spread of the dharma
in China. Watch for developments in the next few months.
*
* * * * * * *
Please
send your comments by e-mail.
Useful comments will be added here.
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August
7: I will leave this evening for China,
arriving Wednesday morning at 10 a.m. China time.
More posts later in the week! |
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..Contents
(C) 2006 James Baquet
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