To Understand Buddhism - CHAPTER SEVEN: Practicing the Three Learnings Concurrently

Practicing the Three Learnings Concurrently

What is the first step in learning Buddhism? Start by reciting one sutra. Do we need to understand it? No. For when we have not ended afflictions, our understanding will be erro" neous. Then why do we recite only this sutra? By reciting the sutra, the Three Learnings of self-discipline, deep concentration and wisdom are accomplished together.

sutra can prevent us from generating wandering thoughts so we will be prevented from do" ing anything that is bad. Sutras are words that flow from the Buddha s true nature. Nothing can surpass these words in virtue. Therefore, reciting a sutra is doing all that is good and re" sults in the perfection of self-discipline so there is no need to practice the precepts one-by" one.

When reciting a sutra we must focus. By focusing we cultivate concentration. Clearly enunciating every word correctly without any omission is the practice of wisdom. Therefore reciting the sutra properly is to practice the Three Learnings at the same time. Any attempt to analyze the sutra while reciting is in fact treating the sutra as a worldly book. This will result in none of the Three Learnings being accomplished and is not true cultivation. Never belittle the practice of sutra recitation, as it is the base of cultivation. Reciting for one hour accom" plishes one hour of cultivation, reciting for two hours accomplishes two hours of cultivation, etc. Needless to say, the longer the better.

Many of my fellow practitioners in Taiwan and Dallas are reciting the Infinite Life Sutra ten times a day. So far some may have chanted the sutra over two thousand times, thus they are very familiar with the text and only need thirty to forty-five minutes to finish one sutra. Reciting ten times thus means five or six hours of practicing self-discipline, deep concentra" tion and wisdom. With so many hours devoted to cultivation, we will naturally develop a se" rene mind in just a few year s time.

Sutras flow from the pure and quiet mind of the Buddha. When we have developed a mind as pure and quiet, we will understand all we read in the sutra. The reason why the sutra is so hard to understand now is that our minds are filled with wandering thoughts. How can this mind be in harmony with one that is pure and quiet? This is why we do not understand lieve that their methods are proper and correct.

Just chose one sutra without being distracted by any others. If we chose to follow the Pure Land School, we recite and study the Infinite Life Sutra. If we choose to follow the Tian" tai School we recite and study the Lotus Sutra. If we choose to follow the Flower Adornment School we recite and study the Flower Adornment Sutra. When choosing a school follow its principles and delve deeply into the sutra for five years. In other words sever all afflictions and try to develop a pure and quiet heart. This is the first step in learning Buddhism.

Frankly speaking, five years of learning and cultivating were enough for a practitioner to attain a pure mind in the past, because their minds were not as polluted as ours, but it is impossible now. In the past, children would remain innocent until around ten years of age. Then they would begin to be aware of differences between right and wrong, self and others. They would begin to develop such characteristics as greed, anger, ignorance and arro" gance. Look at today s children. They start showing greed, anger, ignorance and arro" gance when they are only a few years old! Where do they learn these things? From televi" sion. They are exposed to television every day. They have no choice but to become pol" luted. They do not have the happy innocent childhood their parents had. How unfortunate they are!

I was born and grew up in the countryside and was neither sensible nor knowing of the world until I was thirteen. True Happiness is to remain innocent as long as possible in child" hood and to not be aware of any of the suffering in the world. All I knew was how to play. Once we loose our childhood innocence we are no longer happy. For then we have to be constantly aware of others. So I say that modern people are less fortunate than their prede" cessors.

we can begin to broaden our knowledge. We can see, hear and learn of anything that we are interested in, for now we have attained wisdom and will not be affected by our sur" roundings. Since we have self-control, the more we see and hear the wiser we will become and the greater our strength from deep concentration will be. How are deep concentration and wisdom increased? Remaining unmoved by surroundings will enhance deep concen" tration. Developing a clear and understanding mind will enhance wisdom. Then we can learn from other schools to further enhance our deep concentration and wisdom. First we practice self-discipline, concentration, and wisdom to attain our original wisdom. Then we can learn extensively to perfect our acquired wisdom. This is the way of learning from an" cient times.

The Buddha told us in the Great Prajna Sutra,  Innocent intuitive wisdom knows all . So we must cultivate  innocence first. The five-year method of practicing self-discipline results in our remaining innocent of the happenings in the world. When we are again in contact with the world we will be aware of  Knowing all . This is the proper sequence and method to learn and practice Buddhism.

Ancient patriarchs not only abided by the rules set by Buddha Shakyamuni but also took Confucianism as the basis for their learning and practice. Chinese Buddhism has abandoned Theravada Buddhism in place of Confucius teachings. The five virtues of Con" fucius of gentleness, kindness, respectfulness, thriftiness and humility were adopted by Chi" nese Buddhists as the basis for learning Buddhism. From this foundation, they developed the Three Conditions, the Six Principles of Harmony, the Three Learnings, the Six Paramitas and the Ten Great Vows. All the schools of Mahayana Buddhism adopted this framework of learning and teaching. In other words we can accomplish our learning and cultivation in the Five Virtues and Six Harmonies is the basis and a unique characteristic of Chinese Bud" dhism.

There was another advanced method of teaching and learning in Buddhism; continu" ing education for teachers. It was not until recently that this method again came into use. When he was in this world, the Buddha had many students. Some stayed with him because they had not finished their study and thus had not yet become independent. But others had reached some achievement. The latter were Bodhisattvas, who were responsible for spread" ing Buddhism. They went to different locations, set up way places and taught on behalf of the Buddha. Then they would return to where the Buddha currently was for a three months summer retreat for continuing education. This is similar to today s summer vacation when the students are out of school but the teachers cannot rest for they need to receive further train" ing. So the Bodhisattvas went back to be with the Buddha for a summer retreat. They lis" tened to his teaching and thus were able to increase their concentration, wisdom and vir" tues. They also discussed difficulties they had encountered in their teaching and tried to find the solutions. They learned from each other in seeking self-improvement. This system of con" tinuing education has been infrequently seen in Chinese history.

It is advisable that way places and Buddhist societies conduct summer and winter re" treats of Buddha name recitation and Zen meditation, seminars, etc. for short-term training. This is very effective and people are able to accept this idea of short-term continuing edu" cation. If we directly tell them that it is for severing afflictions; cultivating self-discipline, deep concentration and wisdom; and transcending the cycle of birth and death, only a few peo" ple can accept this concept.

Today, people differ in their concept of Buddhist education from those in the past.

limit their accomplishment whereas following the traditional method in practicing Buddhism can result in infinite benefits. In the past many people have benefited from this traditional method and achieved in their cultivation and attained Buddhahood. However, at best, the present methods can only help us to get a doctorate of Buddhism, fame and wealth. But frankly speaking, it will not be easy for us to sever afflictions or transcend the cycle of birth and death. We should consider this very carefully.