CHAPTER 27: FOUR FAITHS AND FIVE PERFECTIONS
The motto of Bodhisattvas is "Seek, and ye shall be given". This is a great cosmic truth which, understandably, many uninitiated people find it hard to believe.
4.1 The Essential Path of Meditation Original Text in Chinese
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已說解釋分，次說修行信心分。是中依未入正定聚眾生故說修行信心。何等信心？云何修行？略說信心有四種。云何爲四？
Literal Translation
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Already described the explanation part, then describe cultivation of faith part. This is for sentient beings who have not entered the right stillness, thus say cultivate the faith. What kind of faith? What cultivation? Generally speaking, four kinds of faith. What four?
Interpretation The part on the explanation of the Supreme Reality has been described; now the part on the cultivation of faith is described. This part is for people who have not been initiated into right meditation; thus it is said to cultivate the faith. What kind of faith is it? What is the cultivation of faith like? Generally speaking, there are four kinds of faith. What are the four kinds?
Commentary Asvaghosha's work is divided into five parts: reasons for writing the work (Chapter 5), establishing the meaning (Chapter 6), explanation of Supreme Reality (Chapters 7 to 25), cultivating the faith (Chapters 26 to 28), and encouraging benefits (Chapters 29, 30). After the detailed explanation of the Supreme Reality, the cultivation of the faith is now described. Asvaghosha explains that this part is specially for those who have not been properly initiated into right meditation, which is here called "right stillness", or "zheng ding" in Chinese. The sanskrit word for meditation is "dhyana", transcribed as "ch'an" in Chinese, and "Zen" in Japanese. Meditation is the essential path to enlightenment in all schools of Buddhism -- a crucial point surprisingly and unfortunately many Buddhists are not aware of! The Buddha himself said in the Satipatthana Sutta (Discourse on Mindfulness), considered by many as the Buddha's most important sermon on mind development, that meditation is the one and only way for the realization of nirvana. Meditation is also explicitly mentioned as the essential path in yoga, Taoist and Confucianist cultivation. Christian and Muslim saints who have described their ecstatic union with God, recorded that they achieved their highest spiritual fulfilment during meditation. Augustine, as recorded in his Confessions, teaches the contemplation of God by banishing all images, thoughts, and sense perceptions, and then concentrating the deepest part of the mind to find God. In his Contemplative Disciplines in Sufism, Mir Valiuddin, a Muslim master, advocates the turning away of the five emotional senses from the world and fixing it on God.
4.2 Four Kinds of Faith Original Text in Chinese
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一者，信根本。所謂樂念眞如法故。二者，信佛有無量功德。常念，親近，供養，恭敬，發起善根，願求一切智故。三者，信法有大利益。常念修行諸波羅蜜故。四者，信僧能正修行自利利他，常樂親近諸菩薩眾，求學如實行故。
Literal Translation
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One, have faith in the original root, thus joyfully think of the principle of Zhen Ru. Two, have faith that the Buddhas has infinite merits. Ever thinking of him, being close to him, support and honour him, awaken good spiritual roots, and seek the all-embracing wisdom. Three, have faith that the Dharma will bring great benefits, ever thinking of cultivating the paramitas. Four, have faith that monks are able to cultivate rightly for themselves and for others. Frequently be happy to be close to bodhisattvas, seek instruction for the right cultivation.
Interpretation There are four kinds of faith in the Mahayana. One, have faith in the Ultimate Source, thus joyfully thinking of the transcendental Supreme Reality. Two, have faith that the Buddha has infinite merits, ever thinking of him, being close to him, supporting and honouring him, so as to awaken good spiritual roots, and seek the all-embracing wisdom taught by the Buddha. Three, have faith that the Dharma, or the Buddhist teaching, will bring great benefits, and always think of cultivating the paramitas, or perfection of charity, discipline, tolerance, effort, meditation and wisdom. Four, have faith that monks are able to cultivate rightly for themselves and for others. Frequently be happy to be close to bodhi¬sattvas, and seek instru¬ct¬ion from them for the right cultivation to attain enlightenment.
Commentary One may wonder why faith is emphasized here when followers are advised not to base one's religion on faith alone, but on understanding and insight. The emphasis is "not on faith alone"; Buddhism never suggests "not to have faith at all". In other words, Buddhism requires its followers not to be superstitious or to accept any teaching blindly, but to believe intelligently and experientially. Once we have intellectually verified our belief, and intuitively experienced its teaching, our faith in the religion will be strong and unwavering. The four kinds of faith refer to faith in the Tathagata, the Buddha, the Dharma and the Sangha. The Tathagata, or Supreme Reality, is undifferentiated and transcendental -- corresponding to the Western concept of the Omnipresent and Omniscient God. The Buddha, the Dharma and the Sangha are the phenomenal manifestations of the Tathagata. Ordinary people are unable to perceive or experience the Tathagata. So they see the Body of the Tathagata personified as the Buddha. Similarly, as it is beyond their ability to perceive the characteristics of the Tathagata, these cosmic characteristics are manifested as the Dharma, or the Buddhist teaching. As they are unable to comprehend the universal applications of the Supreme Reality, these cosmic applications are manifested as the Sangha, or the community of monks or bodhisattvas who have vowed to help sentient beings to achieve enlightenment. Hence, for ordinary people who have not attained the level whereby they can actualize the Supreme Reality on their own, they take refuge in the Buddha, the Dharma and the Sangha, which are referred to as the Triple Gem of Buddhism. As mentioned in the beginning of the book, "to take refuge" does not mean hiding behind some sanctuary or authority; the English expression is a rather inappropriate translation for the Sanskrit "namo", or the Chinese "gui ming", which means devoting one's life to a noble cause.
4.3 Five Movements Original Text in Chinese
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修行有五門，能成此信。云何爲五？一者，施門。二者，戒門。三者，忍門。四者，進門。五者，止觀門。
Literal Translation
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Cultivation has five doors to succeed in this faith. What five? One, charity door. Two, morality door. Three, tolerance door. Four, progress door. Five, zhi-guan (stillness-insight) door.
Interpretation There are five ways of spiritual cultivation in this faith. What are the five ways? One, the way of charity. Two, the way of moral discipline. Three, the way of tolerance. Four, the way of progress through perseverance. Five, the way of tranquility and insight meditation.
Commentary This is the fifth part of the theme of Asvaghosha's book, namely "One heart, two gates, three bigs, four faiths, five movements", which explains that there is one and only Universal Mind which is manifested in two aspects, phenomenal and transcendental. The Universal Mind is found in three universal dimensions in limitless forms, limitless characteristics, and limited applications, and in the timeless past, present and future. To understand and experience this cosmic reality, we need four faiths, in the Supreme Reality, the Buddha, the Dharma and the Sangha; and the five ways to realize this is charity, morality, tolerance, perseverance and meditation. The five ways mentioned here are the practice of the six paramitas. The fifth and sixth paramitas, meditation and wisdom, are intimately related. Wisdom, meaning the higher wisdom regarding the beauty and mysteries of cosmic reality, is acquired through meditation. Meditation is conveniently described in two inter-related aspects, stillness and insight. It should also be noted that these five ways of spiritual cultivation are not stages in the sense that the aspirant needs to master one stage before going to the next. All the five ways, or methods, are to be practised simultaneously.
4.4 The Perfection of Charity Original Text in Chinese
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云何修行【施門】？若見一切來求索者，所有財物，隨力施與，以自捨慳貪，令彼歡喜。若見厄難、恐怖、危逼，隨己堪任，施與無畏。若有眾生來求法者，隨己能解，方便爲說，不應貪求名利恭敬。惟念自利利他，廻向菩提故。
Literal Translation
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How to cultivate the charity door? If see any coming to seek in their needs, all money and materials, according to our capability, be given, thus releasing ourselves of covetousness, and making the seekers happy. If see hardship, terror, danger, according to our power, release without fear. If sentient beings come to seek spiritual teaching, according to our understanding and ability, with expedient means explain. Never expect fame nor reward nor honour. Only think this practice benefits ourselves and others, progressing towards bodhi.
Interpretation How do we cultivate the perfection of charity? If we see any persons coming to us to seek in their needs, we give them all money and materials according to our capability, thus releasing ourselves of the attachment to covetousness, and also making the seekers happy. If we see any hardship, terror, or danger suffered by other people, we release these suffering for them according to our power. If sentient beings come to seek spiritual teaching, we explain to them using appropriate expedient means according to our understanding and ability. In practising charity, we must never expect any fame, reward nor honour in return. We only think of this practice benefiting ourselves and others, thus helping both ourselves and others to progress towards bodhi, i.e. Enlightenment.
Commentary Thus, the motto of Bodhisattvas is "Seek, and ye shall be given". This is a great cosmic truth which, understandably, many uninitiated people find it hard to believe. Remember, the Bodhisattva represents the highest ideal of Mahayanist and Vajrayanist aspirants, and it is a cardinal percept in Buddhism not to tell lies. Of course, one must be reasonable in his seeking. If you seek to have a loving family, you may not get it the next day, but if you are sincere in your seeking, you will eventually get it somehow. Bodhisattvas have vowed to help all sentient beings attain the highest, greatest goal anyone can ever obtain, i.e. spiritual realization of the Supreme Reality. Helping someone to own his dream car or even to become a king, is a comparatively trifle task; but a Bodhisattva will still help him (the seeker, if he persists in wanting to become a king, would probably become one numerous reincarnations later), as satisfying his desire is one sure way of releasing his karmic burden so that he can progress towards Enlightenment. The essence of charity is giving without expecting any return. There are three broad categories of giving: giving material goods (including money), giving care and service, and giving knowledge. It should be noted that we should give according to our ability. Hence, if someone seeks spiritual instruction, we should give according to our understanding and experience, and not have dogmas and superstitions thrust upon him.
4.5 The Perfection of Morality Original Text in Chinese
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云何修行戒門？所謂不殺、不盜、不婬、不兩舌、不惡口、不妄言、不嫉語。遠離貪嫉、欺詐、諂曲、瞋恚、邪見。若出家者，爲折伏煩惱故，亦應遠離憒鬧，常處寂靜，修習少欲知足頭陀等行。乃至小罪，心生怖畏，慚愧改悔。不得輕於如來所制禁戒。當護譏嫌，不令眾生妄起過罪故。
Literal Translation
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How to cultivate morality? This is non-killing, non-stealing, non-committing adultery, non-double-tongued, non-slandering, non-lying, non-jealousy, and free from greed, cheating, deceit, flattery, anger and hatred, and biased view. If out of the family, for overcoming defilement, should distance from noise and disorder, always live in quietude, practise austerity of wanting little and knowing contentment. For small sins, heart filled with awe, regret and repent. Must not take lightly the Tathagata's moral rules. Should guard against ridicule and short-coming, not causing sentient beings arising offence.
Interpretation How to cultivate the perfection of morality? This include not to kill, not to steal, not to commit adultery, not to be double-tongued, not to slander, not to lie, not to be jealous, and to be free from greed, cheating, deceit, flattery, anger and hatred, and perverse views. For those who have left family life and enter monkhood, in order to overcome defilement of the phenomenal world, they should distance themselves from the noise and disorder of society, always live in quietude, and practise the austerity of needing little and knowing contentment. Even for slight faults, their heart should be filled with the awe of wrong-doing, and they should regret and repent. They must not take lightly any of the unwritten moral rules of the Supreme Reality, i.e. universal moral precepts applicable to all cultures and religions. They should guard against any form of ridicule and short-coming, which may allow the lay people to take offence at the monkhood and mock it in derision.
Commentary The Buddha's teaching on morality can be divided into three main categories: prohibitions for eliminating evil deeds, obligations for doing good; and behaviour for benefiting others. Generally, there are three prohibitions for the body, four for the mouth, and three for the will, making what some people regard as the Buddhist Ten Commandments: not to kill, not to steal, not to commit adultery; not to be double-tongued, not to slander, not to lie, not to flatter; not to be greedy, not to harbour anger and hatred, and not to have perverse views. Getting away from the hustle and bustle of the world, and spending time in quietude so as to tune into Cosmic Reality more easily, are examples of doing good for ourselves; and the practice of charity as mentioned in the previous passage is a sure way of helping others.
4.6 The Perfection of Tolerance Original Text in Chinese
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云何修行【忍門】？所謂應忍他人之惱，心不懷報。亦當忍於利衰、毀譽、稱譏、苦樂等法故。
Literal Translation
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How to cultivate tolerance? This is tolerating the annoyance of other people, without feeling of vengeance, and being patient in gain or loss, dishonour or honour, praise or blame, suffering or joy, and other phenomena.
Interpretation How to cultivate the perfection of tolerance? This is tolerating the annoyance of other people, without feeling of vengeance, and being detached irrespective of gain or loss, dishonour or honour, praise or blame, suffering or joy, and other phenomena that can arouse strong emotions.
Commentary It is no co-incidence that not a drop of blood is shed in the name of Buddhism -- an achievement that is the more remarkable when throughout history the world has been frequently marred by religious wars. Tolerance is a hallmark of Buddhist teaching. Buddhists are tolerant not because they are particularly altruistic, nor because their masters and scriptures advise so, but because tolerance is an intrinsic requirement for attaining Enlightenment. If an aspirant is not tolerant, he simply cannot achieve the highest spiritual fulfillment, because intolerance causes attachment to emotions, which is incongruous to cosmic realization. Hence, when a Buddhist says he is tolerant of other religion, it is not said out of courtesy, but out of his realization that there are other ways to spiritual fulfilment, as well as his innate spiritual requirement. One should not be mistaken that Buddhists are without emotions. Buddhists experience emotions like other people, but they are not controlled by emotions. They are not easily moved, for example, by gains or loss, honour or dishonour, because they understand that all these phenomena are illusory and transient.
4.7 The Perfection of Perseverance Original Text in Chinese
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云何修行【進門】？所謂於諸善事，心不懈退。立志堅強，遠離怯弱。當念過去久遠已來，虛受一切身心大苦，無有利益。是故應勤修諸功德，自利利他，速離眾苦。
Literal Translation
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How to cultivate perseverance? This is adherence to kind deeds, heart never weary nor retreat, make aim resolute and strong, distance from fear and weakness, should remember since long past have endured all forms of great suffering of body and heart, with no benefit. Hence, should cultivate all merits, benefit oneself and others, liberate from the suffering of sentient beings.
Interpretation How to cultivate the perfection of perseverance? The aspirant should adhere to performing kind deeds, never becoming weary nor retreat from the spiritual task. He should make the aim of attaining Enlightenment resolute and strong, and distance himself from fear and weakness. He should remember that since time long past he has endured all forms of great suffering of body and mind, without any spiritual realization. Hence, given a rare opportunity now, he should cultivate all merits, so as to benefit himself and others, to be liberated from the suffering of samsara endured by all sentient beings.
Commentary To be born a human is itself a great achievement; to have spiritual awareness and be blessed with a way to spiritual fulfilment is a rare opportunity. It is indeed very foolish not to make good use of this rare opportunity, which may occur only once in countless life times. Cultivating for spiritual realization is not a short or easy task, but its accomplishment is certain if our aim is clear and resolute, and we persevere.
4.8 Different Rates of Progress Original Text in Chinese
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復次，若人雖修行信心，以從先世已來，多有重罪惡業障故，爲邪魔諸鬼之所惱亂。或爲世間事務種種牽纏。或爲病苦所惱。有如是等眾多障礙，是故應當勇猛精勤。畫夜六時禮拜諸佛。誠心懺悔，勸請隨喜。廻向菩提，常不休廢。得免諸障，善根增長故。
Literal Translation
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Then, although some people cultivate the faith, from past lives, hindered by heavy sins and bad karma, troubled by Mara and demons. Or entangled in various forms of worldly affairs, or afflicted by suffering of various illness. If there are many such hindrances, then must courageously persevere. Day and night at six o'clock pray to the Buddhas. Sincerely repent, rejoice in the goodness of others, progress towards bodhi. Always not abandon, able to surmount various hindrances, increase good roots.
Interpretation Then, although some people cultivate the faith, they do not make much progress. This is because they are hindered by the grave sins and bad karma they acquired from past lives. Or they may be troubled by Mara, the evil Tempter, and his demons. Or they are entangled in various forms of worldly affairs, or afflicted by suffering of various illness. If they face such hindrances, they must courageously persevere. Morning and night at six o'clock they should pray to the celestial Buddhas to seek their help. They should sincerely repent whatever wrong doings they have done, including those of their previous lives, as well as rejoice in the goodness of others people, and direct whatever merits so acquired towards bodhi, or Enlightenment. If they never abandon these practices, they will be able to surmount the various hindrances due to their bad karma, and so increase their good spiritual roots.
Commentary Because of karma, different people are at different stages of spiritual development. Only the very lucky minority are spiritually awakened and aware of the cultivation of the paramitas or other methods towards cosmic realization. Most people are at developmental stages similar to those described above. They may be weighed down by bad karma of previous lives, deluded by Mara with such temptations like money, wine and women (this does not imply that Buddhist teaching is against money, wine and women; but we should be aware that they, more easily than most other factors, can be abused to corrupt us), entangled in the mad rat race, or handicapped by crippling diseases. It is unlikely for these people to have higher wisdom nor be able to practise meditation efficaciously. For them it is more appropriate to pray to the Buddhas and other divine beings for help and guidance, to purify themselves by leading a moral life, as well as to rejoice at the good fortune of other people. Their cultivation is mainly through faith, but it does not mean they depend on blind belief or superstition. They should also evaluate their faith against understanding and experience at their own level. For example, they pray to the Buddhas not because they want some divine force to help them win their rat race, but because they understand that their pious act can remind them of the Buddha's teaching, which they should make some effort to learn. As they progress in their faith, they should experience some inner peace, and even be calm though they may make some loss. Otherwise, their faith is wrong, or they have practised a right faith wrongly.
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