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	<title>The Third Lesson: The Ways to Cultivate Goodness</title>
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	<h2>The Third Lesson:<br />The Ways to Cultivate Goodness</h2>

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	<h3>A Family That Accumulates Good Deeds Will Have Abundant Prosperity </h3>

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	<h4>Ten Accounts of Virtuous People</h4> 

	<p>We read in the <cite>I Ching</cite>: “Families who perform good deeds will accumulate prosperity that can outlast many generations.” An example is the Yan family. Before they married their daughter to the man who was to be Confucius’s father, they inquired about the family. After finding that they practiced goodness and accumulated virtues, the Yan family felt confident that they were marrying their daughter into a family that would prosper and have outstanding descendants.</p>
	<p>The <cite>I Ching</cite> introduces the principle in this lesson. A family that accumulates good deeds will have prosperity to spare. If we cannot enjoy all our good fortune, we will have enough left over for our descendants to enjoy for generations to come.</p>
	<p>In the past, the parents and a matchmaker decided whether two people would marry. When we compare today’s freedom of love with the traditional way, the latter had its advantages. Parents who were well educated and principled chose the most promising spouse for their child. The disadvantage was that uneducated parents who did not know better, often sold their daughters out for a good price.<a href="notes.html#42"><sup>42</sup></a> These children complied with their parent’s wishes, married and were unhappy for the rest of their lives. Thus, this system had both advantages and disadvantages.</p>
	<p>The Yan member family spoken of here is Confucius’ maternal grandfather. He knew that the Shu family had accumulated virtues and practiced good deeds for several generations. This is an example of a good match made by the parents and the matchmaker.</p>
	<p>In ancient times, all those who held power, from the emperor to a village mayor, faithfully followed three guidelines: to act as leader, as a parent, and as a teacher. First, it was necessary to act as the leader of the governed area. Second, to act as a parent meant to protect and to care for all the citizens that he was responsible for, as if they were his family. Third, to act as a teacher meant to teach and serve as a role model for all.</p>
	<p>These three responsibilities fell upon the shoulders of the ruler. If he fulfilled them, then he would have performed infinite goodness. Unfortunately, these three guidelines are no longer adhered to.</p>

	<blockquote>In another example, Confucius had praised Shun for his filial piety by saying: “Due to his great filial piety and sincerity, Shun deeply moved even his ancestors to accept his offering.<a href="notes.html#43"><sup>43</sup></a> His accumulation of merits and good fortune would last for many generations.” This principle is confirmed by many examples.</blockquote> 

	<p>Shun is unsurpassed for his great filial piety. He saw only his own faults, not those of others. For Buddhists, he exemplifies a good practitioner. In the <cite>Platform Sutra</cite>, we learned that a true practitioner does not see the faults of others. Shun accomplished just this. History has shown that the virtues he accumulated guaranteed his descendant’s prosperity. And as they continued his practice of honoring ancestors, these descendants continued to accumulate goodness and virtues. Even the ancestors of others benefited as Shun’s practices were gradually adopted by generations of Chinese.</p>

	<blockquote>The following are some additional examples of how merits can be attained through performing good deeds.<a href="notes.html#44"><sup>44</sup></a> In Fujian province, a man named Yang Rong<a href="notes.html#45"><sup>45</sup></a> held a position in the Imperial Court as the Emperor’s teacher. Yang Rong’s ancestors were boat people who made a living by helping people cross the river.</blockquote>
	<blockquote>
		One year, a storm lasted so long that violent flooding swept away people, animals, houses, and belongings. The other boaters took advantage of the situation to collect the floating belongings. Only Yang Rong’s grandfather and great grandfather rescued the drowning people, and ignored the belongings. The boaters laughed and thought the two to be very foolish. Later, when Yang Rong’s father was born, the Yang family gradually became wealthy.<a href="notes.html#46"><sup>46</sup></a>
	</blockquote>
	<blockquote>One day a heavenly being who had manifested as a Taoist monk told the Yang family that due to their ancestors’ accumulation of hidden merits, their descendants would enjoy wealth and prominence. He then suggested a special place where they could build the ancestral tomb. They followed his suggestion. Today it is called the White Hare Grave.</blockquote>

	<p>Feng shui is an ancient science of placing buildings, furniture, and so on, in a way that will take maximum advantage of the natural energy of the land. However, receiving such good or bad advice depends largely on our good fortune, virtues, and conditions. If a person knowledgeable in feng shui has advised us, it will only enable us to receive what we are destined to receive sooner rather than later. If we do not deserve good advice, then not only will we not benefit from it, it will actually bring us misfortune because we do not have the good fortune to enjoy it. Therefore, do not be too happy when good things happen. First, think whether we deserve them.</p>
	<p>Upon reading <cite>Liaofan’s Four Lessons</cite>, we will realize that everything that happens does so for a reason and that for an ordinary person, “One sip, one bite, everything is destined.” In my lifetime, I have seen many things that were confirmed by Buddhist and Confucian principles. If we do not believe this, and fail to correct our faults and practice good deeds, then there will be no variables in our lives—only a constant. Only when we truly understand the way to accumulate goodness and reform our faults will we be able to change our lives.</p>

	<blockquote>Shortly after, Yang Rong was born. He passed the imperial examination when he was only twenty years old and later received the imperial appointment of Master. The emperor even bestowed the same imperial honors on his grandfather and great grandfather. Today, his virtuous and prosperous descendants are still prominent.</blockquote>

	<p>Since males became adults at the age of twenty, this passage reveals how unusual it was for someone so young to pass the highest level imperial examination, the Jinshi. Today, this would be equivalent to earning a doctorate degree. His appointment was likewise extremely high, similar to that of a national affairs advisor. As an advisor to the emperor, his was obviously a very prestigious position. Later, he received the rank of imperial teacher.</p>
	<p>Due to Yang Rong’s achievements, the emperor also conferred the same honors on Yang Rong’s deceased grandfather and great grandfather. This was the traditional way to honor and pay respect to ancestors when an individual became an imperial official.</p>
	<p>Today, we also reward outstanding actions as governments commend people for their accomplishments. But frankly, the methods used in the past were more effective because they had a deeper educational meaning. As the ancestors had indirectly contributed to the country, the emperor would bestow the same honor on the three previous generations as well as on the individual.</p>
	<p>We may not see any reason to honor someone who died so many years ago but our achievements are most likely based upon the good deeds and merits that were accumulated by our ancestors. We have been rewarded with the good fortune that stemmed from them. Realizing this, why would there be any reason not to practice good deeds?</p>
	<p>If the emperor honored the ancestors when they were in samsara, they would still receive the honor regardless of which realm they were in. If they were in the hungry ghost realm, then all the ghost kings would respect them. As great virtuous persons, they would gain the respect of heavenly beings and spirits. This reward system provided a valuable education for it was an excellent incentive for people to practice goodness. Consequently, the true merits and virtues from this education are inconceivable.</p>
	<p>Yang Rong’s descendants held official positions, and were prosperous and prominent even in Liaofan’s time. This was the result of generations of ancestors accumulating goodness and building a solid foundation, and of generations of descendants having virtue.</p>

	<blockquote>Yang Zicheng, from the county of Yin in Zhejiang province, is another example. He worked in the county courthouse and was kind, fair, and honest. Once, the county magistrate<a href="notes.html#47"><sup>47</sup></a> punished a criminal by beating him until he was bleeding profusely.</blockquote>
	<blockquote>Zicheng knelt and pleaded with him to stop. The infuriated magistrate retorted: “It’s all right for you to plead, but how can I not be angry when he has broken the law!” Zicheng replied that when government leaders do not follow the proper path, ordinary people would lose their way. Realizing this, we should feel sorrow and not pleasure [at solving the case]. And we should certainly not become angry. A case like this called for more understanding. Moved by Zicheng’s plea, the magistrate ceased the beating.</blockquote>

	<p>Mr. Yang Zicheng, who was generous and impartial, had a low level position in the county courthouse. When the criminal refused to tell the truth and even talked back, the magistrate became enraged and beat him for the extremely serious offense. When Zicheng saw this, he compassionately pleaded with the magistrate to stop.</p>
	<p>This took a great deal of courage because what he said was a direct accusation of the government. If the superior officer had disagreed and reprimanded him for his bluntness, Zicheng could have been in serious trouble. If however, the superior officer was virtuous and wise, he would not become angry, but would appreciate that one of his staff was only reminding him to be reasonable.</p>
	<p>When Zicheng spoke of government leaders, he was referring to provincial and city magistrates. He said they did not follow the “Proper Path,” meaning that the government failed to properly educate the citizens. What is the proper path? It is when the ruler follows the Three Guidelines of acting as leader, parent, and teacher. When a district official in charge of local administration did not meet these guidelines, then he had not properly looked after the people and this was why they broke the law. This was why Zicheng said that when leaders did not follow the proper path, the citizens would become lost because they had no guidelines to follow and no one to advise them. If the administration behaved properly, then the people would have a standard to follow.</p>
	<p>During the Han dynasty, the teachings of Confucius and Mencius replaced those of hundreds of scholars. Confucianism thus became the basis for the educational system. Before this time, during the Spring-Autumn period, there were so many philosophies that it was difficult for people to know which ones were appropriate. All of the books written by hundreds of scholars had their own distinct points of view. Each seemed to make sense; however, people were at a loss as to which to choose.</p>
	<p>It became crucial to select one as the model while keeping in mind that the chosen teaching had to be widely accepted by people with different cultural backgrounds. Once this model had been chosen, the works of other scholars were used for reference. Through this process, the educational objectives were established.</p>
	<p>This system of moral standards became the basis of the teachings for the Chinese and was used from the Han dynasty until the beginning of the twentieth century. Confucius and Mencius taught us the Five Human Relationships and the Ten Moral Responsibilities, which are the proper path. The Five Human Relationships concentrate on the relations among people and the responsibilities that people are obligated to fulfill. They include those between husbands and wives, parents and children, siblings, friends, and political leaders and the public.</p>
	<p>The first is the basic relations between married couples. A husband should fulfill his responsibilities as a husband and a wife should do likewise for the couple to remain harmonious. This is the basis of all prosperous families.<a href="notes.html#48"><sup>48</sup></a> Next is the family, in which parents hold a position over us, children under us, and siblings around us. Each different role has its own responsibilities that are innate moral principles and are not created or assigned by another.</p>
	<p>Beyond the family are society and the country. At the head is the leader of the country and below the leader are government officials. Our friends are on the same level as us. When we expand these five relationships to include everyone, we will see that we are all brothers and sisters. Therefore, the five relationships unite the country as one big family and are the proper path.</p>
	<p>To the ancient sages and virtuous people, government officials were considered great people and addressed as such. They had the responsibility to educate people, and to nurture and lead them in proper thoughts and behavior by establishing moral guidelines. As long as people followed these guidelines, there would be no wrongdoing. In addition to these guidelines, they were to teach proper moral principles [such as loyalty, filial piety, humanity, faith, and honesty].</p>
	<p>The basic educational goals in Confucianism are to sever material desires, obtain awakening, uphold a sincere mind and a virtuous heart, develop self-discipline, have a harmonious family, govern a country, and foster world peace. Today, schools do not emphasize these principles or the humanities, but stress technology. No wonder our thoughts and behavior have no guiding principles. We are not taught that when we see the misdeeds of others, we are to take a hard look at ourselves and see if we have fulfilled our duties as leaders.</p>
	<p>Once we know the motive behind a criminal offense, we need to feel compassion for the offender rather than feel satisfaction at having solved the case, because we ourselves have yet to fulfill our responsibilities. And if we should not feel pleased, then we certainly should not become angry. At the time of this account, government officials such as county magistrates were well educated and had passed an imperial examination. Therefore, when Zicheng bravely spoke on behalf of the prisoner, the magistrate immediately realized his error and ceased being angry. From this example, we can see that Zicheng had considerable wisdom, virtue, and insight. It was appropriate for him to accumulate virtue and merits in the court because he could do many good deeds.</p>

	<blockquote>Although Zicheng’s family was poor, he refused all bribes.<a href="notes.html#49"><sup>49</sup></a> If the prisoners were short of food, he would take some from his own home to give it to them even if it meant going hungry himself.</blockquote>
	<blockquote>One day, it was time for several newly arrived prisoners to be fed, but Zicheng himself had little food. If he gave the prisoners what he had, his family would go hungry; if he kept the food for his family, the prisoners, would have nothing to eat—an appalling dilemma. He felt that the prisoners needed the food more than his family did. He discussed it with his wife who asked where the prisoners were from. Zicheng told her that they were from Hangzhow.</blockquote>

	<p>Although Zicheng only held a very low rank in the county government, he refused all of the gifts that were offered to him. Sometimes relatives of the prisoners would offer him bribes in exchange for a lighter sentence or preferential treatment. However, he refused all of these offers and always acted fairly although it was very difficult to be honest in such a tempting environment.</p>
	<p>At the time, prisoners were given a meager amount of food. In this example, they walked maybe fifty or sixty kilometers a day in shackles and had spent several days on the road. Zicheng was very sympathetic, but, if he gave them his small amount of rice, then his family would go hungry. If he gave the rice to his family, then the prisoners would have nothing to eat. After discussing the situation with his wife, they decided to make rice porridge and share it with the prisoners.</p>

	<blockquote>Later, Zicheng had two sons. The elder son, Shouchen, and the younger one, Shouzhi, both held important government positions. Zicheng’s eldest grandson became vice minister in the Ministry of Justice and his second grandson was a highly placed member of the government staff in Sichuan province. They too were prominent. Today, their descendant Yang Chuting, also a government official, is known for his virtuous deeds.</blockquote> 

	<p>The two sons received the good fortune accumulated by their parents. Their government department was one of six ministries. Today for example, there are over a dozen such ministries in Taiwan. Thus, the positions held in ancient times were higher and entailed greater responsibilities than those of today.<a href="notes.html#50"><sup>50</sup></a> This account illustrates that the goodness accumulated by this couple benefited their descendants.</p>

	<blockquote>Another account took place during the Zheng-Tong period, [the time of Emperor Yingzong]. In Fujian province, many intellectuals had joined a group of rebels. The emperor appointed Imperial Censor Zhang to stop them. He tricked the rebels and captured their leader.</blockquote>
	<blockquote>Later, Imperial Censor Zhang dispatched General Xie to put an end to the remaining rebels in the eastern part of the province. The general obtained a list of the insurgents and ordered white flags to be secretly given to everyone not on that list along with instructions to place the flags on their doors when the imperial army came to town. He ordered the soldiers not to harm the innocent and with this one thought of goodness, he saved tens of thousands of people from being killed.</blockquote>
	<blockquote>His son Xie Chian placed first in the imperial examinations and eventually became an advisor to the emperor. His grandson Xie Pi placed third in the imperial examinations.</blockquote>

	<p>In this account, which happened over five hundred years ago, the rebels were actually a revolutionary army preparing to revolt. This section of the book is about the effects garnered from preventing unnecessary killing. Looking back at Chinese history, we find that very few descendants of famous generals had good fortune. Why? They made too many enemies and caused too many deaths! Probably less than ten generals had descendants who received good fortune and General Xie was one of them.</p>
	<p>Another prime example of the law of causality is the famous General Guo Ziyi who lived during the Tang dynasty. Due to his accumulation of goodness and virtues, his descendants prospered. During the Song dynasty, there were two generals under the leadership of Emperor Taizu: Cao Han and Cao Bin. The descendants of Cao Han had so little good fortune that it did not even last three generations. The daughters became prostitutes and many family members became destitute. Cao Bin, on the other hand, was a very caring general who did not kill innocent people. His descendants were all prosperous.</p>
	<p>If a general failed to discipline his troops so that they hurt civilians, the burden of blame was his. This example shows the consequence of unnecessary killing. General Xie wisely taught his troops how to distinguish the rebel supporters from the civilians. In this way, he did not mistakenly cause the deaths of innocent people. The prestige and prosperity of his descendants are good examples of cause and effect.</p>

	<blockquote>Another example is the Lin family from Putian in Fujian province. Among their ancestors was a very generous elderly lady. Every day she made rice balls for the poor and gave away as many as they wanted. An immortal who manifested as a Taoist monk came daily for three years and always asked for six or seven. Her ceaseless generosity convinced him of her deep sincerity.</blockquote>

	<p>This is another example of an ancestor who accumulated good fortune for her descendants. She treated everyone equally and gave the rice balls to whoever asked for them. It is easy to be good occasionally, but to do so every day is very difficult. The heavenly being knew that she was tireless in her good deeds, and that she sincerely wished to help those who were poor. Sincerity is an accumulation of virtues and giving is an accumulation of goodness.</p>

	<blockquote>He told her: “I have eaten your rice balls for three years and have done nothing to show my gratitude. Perhaps I can do so now. On the land behind your house is a good place for your grave. If you are placed there when you die, the number of your descendants who will have imperial appointments will equal the number of seeds in a pound of sesame seeds.” Her son followed his recommendations.</blockquote>

	<p>The Taoist knew feng shui and suggested a good place for her grave. If his advice was followed, then an unimaginable number of her descendants would receive imperial appointments. Just imagine how many sesame seeds there are in a pound!</p>

	<blockquote>The first generation after that, nine men passed the imperial examinations and it continued that way for generations. It was said in Fujian that the surname of Lin was always on the list of those who had passed the imperial examination.</blockquote>

	<p>Because of the good fortune that the elderly lady had accumulated, not only did she have many descendants but they were prosperous and became the largest family in the province. This is the effect garnered from the cause of sincerely giving away food to the poor.</p> 

	<blockquote>
		Another example is Mr. Feng, the father of the imperial historian, Feng Zhuoan. One winter many years ago, Mr. Feng was on his way to school when he saw someone lying in the snow. Finding that the man was barely breathing, he quickly took off his coat, wrapped it around the man, carried him back home, and revived him.<a href="notes.html#51"><sup>51</sup></a>
	</blockquote>
	<blockquote>That night, Zhuoan’s father dreamt that a heavenly being told him: “Out of complete sincerity, you helped a dying man. This is a great virtue. I will have the famous General Han Qi Han of the Song dynasty to be reborn as your son.” Later, Zhuoan was born and was named Qi.</blockquote>

	<p>When we see a person in dire circumstances, no matter who they may be, as long as we sincerely try to save his or her life, it will be considered a great act of goodness. Han Qi was a famous general during the Song dynasty. He was greatly admired and honored by the emperor. Since General Ham Qi was highly regarded, the heavenly being arranged for him to be reborn into the Feng family. Thus, because Zhuoan’s father saved someone’s life, he was rewarded with a good son. This is an excellent example of reincarnation.</p>

	<blockquote>Also, there was Mr. Ying, a minister who lived in Taizhou. When he was young, he studied in remote mountain areas. At night, he often heard the sounds of ghosts and spirits but was never afraid of them. One night, he heard one ghost happily say to another: “There is a village woman whose husband left home a long time ago and has not returned. Her in-laws think that their son is dead and are forcing her to remarry. Tomorrow night, she is going to commit suicide and will replace me. Then I will be reborn!”</blockquote> 

	<p>In the past, scholars often lived in temples, because only temples had extra rooms and a good library, usually called the Sutra Collection Chamber. At a time when there were no public libraries, the temple library usually had the <cite>Four Books</cite>, the <cite>Five Classics</cite>, and probably material from the numerous schools of thinkers from the late Zhou dynasty.<a href="notes.html#52"><sup>52</sup></a> Most scholars preferred to reside in these temples, which were usually located in the mountains or in wooded areas, for these provided a quiet and refreshing environment for study.</p>
	<p>Ghosts not only exist, they live among humans. They usually appear in sparsely populated areas or when a person’s energy is low. As Mr. Ying’s mind was pure and honest, he neither paid much attention to them nor feared them. One day he overheard one ghost telling another that a young woman was going to commit suicide. Anyone who has committed suicide needs to find a replacement before he or she can be reborn. If no replacement can be found, the ghost will undergo much suffering.</p>
	<p>It is necessary for the replacement to commit suicide in the same spot and manner for the ghost to be set free. The same applies to car accidents. Although the deceased did not commit suicide but was an accident victim, he or she would also need to find a replacement.</p>
	<p>This example is about a ghost who had hung himself, when he was a human. He knew in advance of the death of the young woman whose husband was long overdue from a business trip. The parents, knowing nothing of their son’s whereabouts, were forcing his wife to remarry. She did not wish to and planned to commit suicide in the same spot the next day. The ghost’s chance for freedom was soon to materialize because she was to be his replacement.</p>

	<blockquote>Upon hearing this, Mr. Ying immediately set out to sell some land that he owned. He received two hundred grams of silver for it. He then made up a letter from the daughter-in-law’s husband, and sent it to her home along with the silver. The parents knew that the letter was not in the son’s handwriting, but examined the silver and said: “This letter may be false, but the silver is not. Perhaps our son is alive.” Consequently, the daughter-in-law was not forced to remarry. After a while the husband returned home and the couple resumed their lives together.</blockquote> 

	<p>Mr. Ying saved the breakup of a family, an act of great merit. When he sold the land and sent the money, he was not thinking of accumulating merit. He simply acted out of compassion by wanting to help the woman, to save her life, and to keep the family intact. He thought no further of what he had done and returned to the temple to continue his studies.</p> 

	<blockquote>Next, Mr. Ying heard the ghost say, “Originally, I was supposed to leave here and be reborn, but Mr. Ying messed up my chance!” The other ghost asked: “Why don’t you get even with him?” The first ghost replied: “I can’t. The heavenly beings have recognized his goodness and he is going to receive a prominent position in the future. How can I hurt him?”</blockquote> 

	<p>Since the heavenly beings had already recognized Mr. Ying’s goodness, the ghost could not do anything. From this, we know that if a spirit or a heavenly being can harm us, it is because we have done something to deserve it. If we have not done anything wrong, then the spirits are unable to hurt us.</p>
	<p>
		An old Chinese proverb says that there is a thirty percent possibility that people may be afraid of ghosts but a seventy percent probability that ghosts are afraid of people! So it is silly for us to be afraid of ghosts because they are much more afraid of us. We only need to be afraid when we have done something wrong, because only then are they able to harm us. If our conscience is clear, then malevolent spirits can do nothing to us.<a href="notes.html#53"><sup>53</sup></a>
	</p>
	<p>Seeing Mr. Ying’s goodness, the heavenly beings had already planned for Mr. Ying to hold a prominent position in the government as a minister. Later in his life, Mr. Ying did indeed hold the position of minister. Having overheard the ghost, he knew some of his future in advance.</p>

	<blockquote>Upon hearing this, Mr. Ying became even more diligent in practicing goodness and accumulating merits. Whenever there was a famine, he gave grain from his storehouses to those who needed it. He always helped relatives in emergencies. When things did not go his way, he always reflected within himself rather than complain of others. Thus, he always quietly complied with conditions. Even today, his descendants are prominent.</blockquote> 

	<p>If people were rude or took advantage of him, Mr. Ying always examined his own actions to see if he was at fault. Tolerant and able to take everything in stride, he was never argumentative or resentful. Not only did he become a minister, his accomplished and virtuous descendants also prospered. All this was the result of his keeping a family together.</p> 

	<blockquote>Another person, Xu Fengzhu, lived in Jiangsu province. Whenever there was a famine, his wealthy father would be the first to waive the rent on the rice fields, hoping that other wealthy people would follow suit.<a href="notes.html#54"><sup>54</sup></a> He also donated grain from his storehouses to those who were hungry.</blockquote>
	<blockquote>One night, he heard ghosts outside his home say, “A county scholar in the Xu family is going to pass the provincial imperial examination!” This went on for several nights and indeed that year his son Fengzhu passed the examination. After that, Fengzhu’s father became even more diligent in accumulating good deeds.</blockquote>
	<blockquote>He paid for the repair of roads and bridges, and provided food for monks as well as for the poor. He did all he could to help others. Sometime later, he heard the ghosts again. They said: “The provincial scholar from the Xu family is going to hold a high position in the government.” Eventually, Fengzhu became the governor of Zhejiang province.</blockquote>

	<p>Sometimes ghosts can be clearly seen or heard. Outside the house of the Xu family, ghosts sang that a family member was going to pass the provincial imperial examination. Later the son Xu Fengzhu did so. Good fortune is the reward for good deeds. Those who understand this will try even harder to accumulate goodness. The ghosts also sang that Fengzhu would receive a high position in the government. He eventually became an imperial judge in the Supreme Court, then governor of Zhejiang province. This was the result of sincerely helping the poor.</p>

	<blockquote>Another example is Tu Kangxi who lived in Jiaxing, Zhejiang province. Mr. Tu worked in the courthouse and would spend nights in the prison cells, talking with the inmates. Instead of making a name for himself, he would write secret reports to the minister of justice, telling him why certain prisoners were innocent. The minister would then question the prisoner accordingly and clear the cases. Through Mr. Tu’s efforts, more than ten innocent people were released and all of them were extremely grateful to the judge praising the minister of justice for his wise judgment.</blockquote>

	<p>Regardless of how careful one might be when examining a case, there was always the possibility of a wrong verdict. Even when the error is unintentional, it is still a misdeed. From this, we can see how difficult it is to be a good lawyer or judge.</p>
	<p>
		What Mr. Tu did was very rare. He would spend nights with the prisoners to learn everything about each case. When the prisoners were questioned in the courtroom, they sometimes became so frightened that they could not adequately defend themselves.<a href="notes.html#55"><sup>55</sup></a>
	</p>
	<p>When he stayed with the inmates to find out the truth behind each case, he did not take the credit himself. Instead, he wrote out the details of the case and gave them to the minister of justice so that all the credit went to his superior officer who was very pleased, for when he tried the cases at dawn, he already knew the truth. After detailed questioning, he acquitted over a dozen innocent men. This was the talk of the imperial city and everyone praised the minister.</p>

	<blockquote>Soon after, Mr. Tu made a report to the imperial judge saying: “If innocent people are imprisoned here, there must be many more throughout the country.<a href="notes.html#56"><sup>56</sup></a> I recommend that investigators be sent to check the prisons for innocent people every five years. The sentences can be canceled to prevent the innocent from remaining in prison.” The minister, Mr. Tu’s superior, took the report to the emperor, who agreed with Mr. Tu’s suggestion. Mr. Tu was subsequently chosen as one of the special agents in charge of reducing sentences for those who were found innocent.</blockquote>
	<blockquote>One night, he dreamt that a heavenly being came to him and said: “Originally, you did not deserve a son in this life, but this act of reducing prison sentences for innocent people accords with the wishes of the heavens. You will be bestowed with three sons and they will all attain high positions.” His wife later gave birth to three sons who all became prominent.</blockquote>

	<p>Similar to Liaofan, Mr. Tu was not destined to have sons. Liaofan sought a son and received one. Mr. Tu received three sons due to his accumulation of good deeds.</p>

	<blockquote>Another example of attaining good results from practicing kindness is Bao Ping who lived in Jiaxing. Ping was the youngest of seven sons of the magistrate of Chizhou, Anhui province. He married into the Yuan family in Pinghu county, Zhejiang province, and was a good friend of my father. Bao Ping was knowledgeable and talented, but always failed in the examinations. He spent his time studying Buddhism and Taoism.</blockquote>
	<blockquote>Once, while traveling to Lake Mao, he came to a village and saw a temple in dire need of repair. The statue of Avalokiteshvara Bodhisattva was wet from the rain that leaked through the roof. Ping took out all his money and gave it to the abbot, so that he could restore the temple.</blockquote>
	<blockquote>The abbot replied: “It is a major project, I am afraid this is not enough.” Bao Ping then took out all his expensive clothes and handed them to the abbot. His servant tried to persuade him to keep his best outfit, but he refused, saying: “It does not matter to me. As long as the statue of Avalokiteshvara Bodhisattva remains undamaged, I do not care if I have to go without clothes.”</blockquote>

	<p>Ping, who had failed to pass the examinations, had given up the hope of a government career. Fortunately, his father was head of the local government so the family’s finances were adequate. Once, when he saw a Buddhist temple in need of repairs, his immediate thought was to help. He took out sixteen ounces of silver, which was all the money he had, and gave it to the abbot—an act of pure sincerity. When told that it was not enough, Ping took out four bolts of cloth and some clothing from his luggage so the abbot could trade them for silver.</p> 

	<blockquote>The abbot, with tears in his eyes, exclaimed, “To give up money and clothing is not difficult, but your deep sincerity is truly rare.” After the temple was repaired, Bao Ping asked his father to visit it and together they spent the night there. The temple’s Dharma Protector, Qielan, came in his dream to thank him and said: “Since you have accumulated these merits and virtues, you will have many generations of descendants who will receive imperial appointments.” His son and grandson both passed high examinations and were appointed as imperial officials.</blockquote> 

	<p>Like the other examples, the good fortune he received was also rewarded to his descendants.</p> 

	<blockquote>Zhi Li from Jiashan county, in Zhejiang province is another example. His father used to be a clerk in the provincial courthouse. Once, when Zhi Li’s father learned that an innocent man had been given the death penalty, he tried to save the man’s life. When the prisoner heard about this, he told his wife: “I am greatly indebted to this man who has spoken on my behalf, but I have no way to show my gratitude. Will you invite him to our house and offer yourself to him? Perhaps this will please him and increase my chances to live.”</blockquote>

	<p>Zhi Li’s father, knowing of the prisoner’s innocence, sympathized with him and pleaded with his superior to spare the inmate’s life. If he could save the prisoner, he would also save the family.</p>

	<blockquote>The wife cried as she listened to his request, but there was no other way to help. The next day when the clerk came to visit, she offered him wine and told him of her husband’s wish. The clerk refused, but continued to do all he could for the man. When at last the prisoner was released, he and his wife went to the clerk’s house to thank him. He said: “One with such virtue as yours is truly rare these days, how can I show my gratitude? Since you do not have a son, allow me to offer my daughter in marriage to you. Please accept for this is the only way that I can repay you.”</blockquote> 

	<p>Zhi Li’s father refused the prisoner’s offer of his wife because he did not wish any reward. He had acted out of a sense of morality and justice, feeling that it was part of his job. Married for many years, he and his wife had no sons. So, the prisoner offered his daughter to be a second wife to the clerk hoping that she would be able to bear him a son and continue the family name, an accepted custom at the time.</p>

	<blockquote>The clerk accepted and soon afterwards, she bore him his son, Zhi Li. He passed the highest level of the imperial examinations when he was just twenty years old and later was appointed to an important government position. His son Gao, grandson Lu, and great grandson Dalun, all passed the examinations and received imperial appointments as well.</blockquote>
	<blockquote>These ten examples all tell of the deeds cultivated by different people. Although their actions differed, their intent was the same—to perform goodness.</blockquote>

	<p>Zhi Li’s final appointment was similar to a First Secretary today, a prominent position. This was his reward for saving an innocent life. In this lesson, Liaofan provided ten examples of how good fortune is the result of accumulating goodness and is not a coincidence. These events were close to Liaofan’s time. Some he knew of personally while others were related to his family. All of them are about cause and effect: goodness will result in good fortune and evil will result in misfortune.</p>

	<div id="02"></div>
	<h3>Understanding Goodness</h3>

	<div id="02-01"></div>
	<h4>How to Recognize Goodness</h4> 

	<blockquote>If we carefully think about goodness, we will realize that there are many different types—real and false, honest and crooked, hidden and visible, apparent and actual, proper and improper, full and half, big and small, and difficult and easy.</blockquote>
	<blockquote>These different types each have their own causes that need to be understood. If we try to practice good deeds but do not know how to distinguish between right and wrong, we may end up doing more harm than good and all of our efforts will have been in vain.</blockquote>

	<p>True sincerity in practicing goodness is to do so without asking for anything in return and is the crucial factor in such matters. Good acts that have conditions attached are wrongdoings, not goodness.</p>
	<p>For instance, some people, especially Buddhists, do not understand that Buddhism teaches us to eliminate wandering thoughts and attachments. When they go to a temple to pay their respects to the Bodhisattvas, they do so to ask for something. If they do not want anything, they do not go. They burn incense in front of the Bodhisattvas and pray for assistance and guidance. If the Bodhisattvas can just grant what they want, they will return the favor with special offerings. This is trying to strike up a bargain! Not only are they insincere, they think the Bodhisattvas will accept bribes. Obviously a serious offense!</p>
	<p>Zhi Li’s father was virtuous. The prisoner’s offer of his wife as a reward was immoral but Zhi Li’s father was not offended and continued to help the prisoner. Thus, it was fitting that he received such good fortune.</p>
	<p>The previous ten accounts are examples of good actions. Now, we will look at the concepts that they illustrate. We need to know the principles and proper ways to accumulate goodness.</p>

	<blockquote>What are “real goodness” and “false goodness?” In the Yuan dynasty, a group of scholars went to visit Master Zhongfeng.<a href="notes.html#57"><sup>57</sup></a> One said: “We hear in Buddhism that the karmic reward for good and bad is ‘like a shadow, following the form wherever it goes.’ But why is it that although some people practice goodness, their families and descendants are not prosperous? On the other hand, while others behave immorally, their families and descendants do very well. What has happened to cause and effect? Are there no standards in the Buddha’s teachings?”</blockquote>

	<p>Several scholars, who visited the master, said that both Buddhism and Taoism taught that the law of causality was true and inescapable. But, the fact that descendants of good people sometimes had problems while descendants of immoral people sometimes prospered seemed to contradict the law of causality.</p>

	<blockquote>Master Zhongfeng replied: “Ordinary people are blinded by worldly viewpoints and not having cleansed their minds of impurities are unable to see clearly. Consequently, they look upon real goodness as wrongdoing and mistake wrongdoing as goodness. This is very common today.</blockquote>

	<p>Ordinary people view everything as ordinary. Their minds are impure due to worldly emotions and they are still bothered by many wandering thoughts and attachments. Not having the Buddha’s eyes of wisdom to discern the truth, they often confuse good with bad. Although many people were like this, the master just said courteously that such people did exist.</p>

	<blockquote>“Moreover, these people do not blame themselves for failing to understand, and unfairly blame their misfortunes on the heavens.” The scholars questioned how good and bad could be mistaken for each other.</blockquote>
	<blockquote>The master then asked each of them to voice their thoughts on what was bad and good. One scholar said that to yell at and hit others was bad; to respect and treat others in a polite way was good. The master replied, “Not necessarily.” Another scholar said that being greedy and taking another’s money was bad while being generous and behaving properly was good. Master Zhongfeng again replied, “Not necessarily.” The remaining scholars expressed their views on what was bad and good, but Master Zhongfeng always concluded, “Not necessarily.”</blockquote>

	<p>The master said that their standards were unreliable and disagreed with their answers. With that, everybody asked him to explain his standards, since his differed from theirs.</p>

	<div id="02-02"></div>
	<h4>The Definition of Goodness</h4>

	<blockquote>Master Zhongfeng said: “To do things for the benefit of others is good; to do things for self-benefit is bad. If what we do is for the sake of benefiting another, then it does not matter if we yell at or hit them; it is still good. But, if our intention is for self-benefit, then regardless of our appearance of respect and courtesy, it is bad.”</blockquote>

	<p>This talks of the Buddhist standard for good and bad. Anything done with the intention to benefit others is good, even if a certain amount of corporal punishment is involved, while anything done with the intent to benefit ourselves is considered bad. It does not matter how courteous we may be towards others for our intentions may be tainted. For example, we may be courteous to ingratiate ourselves with others or fawn on others to gain something for ourselves.</p>

	<blockquote>The master continued: “Practicing goodness solely to benefit others is considered public benefit and is real goodness. If we only think of ourselves while doing good acts, then that is considered private benefit and is false goodness.”</blockquote>

	<p>This is the true standard for goodness: to benefit and provide goodness for every living being. If in the act of doing good, we are still concerned about our own welfare or reward, then the act is no longer sincere or pure but has become tainted. In addition to goodness that is “real or false” there is goodness that is “full or half.” To understand full and half goodness, we need to be able to differentiate between goodness that is “full or pure” and “half or mixed.”</p>
	<p>All the Buddhas, Bodhisattvas, sages, and virtuous people think not of themselves but of others. This is true and full goodness. A good example of this is Fan Zhongyan. Exemplifying true and perfect goodness, he was an excellent role model for he was not concerned for himself. He wanted to create good fortune for others so that they could benefit the country and all of society.</p>
	<p>When we read his biography, we can see that his descendants also practiced and accumulated good deeds. Mr. Fan and two of his five sons became prime ministers. The emperor appointed another son as a high scholar. When Mr. Fan died, there was not have enough money for his children to purchase a coffin. Where had all his money gone? He had given it to others. This was why Master Yin Guang praised Mr. Fan as having virtuous conduct second only to Confucius. His descendants prospered for eight hundred years, until the early 1900s. This is the result of accumulating abundant virtues and goodness.</p>
	<p>Today, when we practice good deeds, we do so sparingly. We exert just a fraction of our potential effort but consider ourselves good people. Not only that, we expect great benefits in return for our little bit of goodness. Many people go to temples to burn incense and make offerings. Why? Because they believe this can profit them the most: a dollar invested for millions in return. So, they burn incense and worship the Buddha thinking that they will gain good fortune in return. If they donate a dollar today, maybe they will win ten thousand dollars in the lottery tomorrow. Such thinking degrades the Buddhas and Bodhisattvas.</p>
	<p>When we see these apparently sincere people, their families and even descendants suffering misfortunes, we will know why. They do not intentionally view the Buddhas and Bodhisattvas as evil, but subconsciously they view them as beings who take bribes. This is obviously a serious mistake! Sometimes when some people want something from an influential person, they offer a bribe. This is the same as offering money to the Buddha in hopes of receiving what we want. People who accept the bribe are unethical. If a Buddha accepted the bribe, would he not also be unethical?</p>

	<blockquote>Master Zhongfeng explained further: “When goodness springs from the heart, it is real goodness. But, when we do something good just because others are doing so, it is false. When we do good without expecting anything in return, it is real goodness. But, when we practice good deeds for some purpose other than to benefit others, it is false. Those who wish to practice real goodness need to consider all these differences.”</blockquote>

	<p>Goodness springing from our hearts arises from true sincerity and is true goodness. What is true goodness and false goodness? We must look into our hearts to see if we are genuinely practicing goodness. “False goodness” is simply following others, to act without sincerity while wishing for a return. “True goodness” is to wish for nothing in return.</p>
	<p>The scholars said greed and excess possessions were bad, but Master Zhongfeng said, “Not necessarily.” To use money and possessions to do good, to benefit the public, is considered good not bad.</p>
	<p>Today, when we encourage people to practice good deeds, they may be unwilling to do so. However, if we set out to trick or to lie to them to get them to perform a good deed, they would be perfectly willing to do it. Where does the problem lie? It lies within us. Do we really have the same intentions as Bodhisattvas? If we cheat others out of their money with the intent of enjoying ourselves, then it is wrong.</p>
	<p>If we see things superficially, then it is difficult to distinguish between good and bad. It all depends on the heart. The accumulation of great goodness and merits arises from the heart of sincerity. This is especially true for great Bodhisattvas who appear as ordinary people. They do not think of the fact that they are Bodhisattvas or about trivial matters. They think purely of benefiting all beings and thus, their views are very different from ordinary people.</p>

	<blockquote>What are “honest goodness” and “crooked goodness”? People today often look upon an extremely conservative and nice person as good and kind.</blockquote> 

	<p>“Honest” means being virtuous, dignified, and just. “Crooked” means being dishonest. When we see a “Yes Man” who is very respectful and acquiescent to others, we may think he is a good person. Many employ such people because they are willing to do whatever they are told. People think this type of person is good and often like to have them around. But he is just a lackey obeying every command and attending to every need with a respectful demeanor.</p>

	<blockquote>However, the ancient sages and virtuous people have shown that they preferred those who were aspiring and dignified. As for those who appear to be compliant and careful in their actions, everyone may like them, but sages often speak of them as “thieves of virtue.” From this, we can see that the viewpoint of ordinary people on good and bad differs greatly from that of sages and virtuous people.</blockquote>

	<p>Although most people prefer and consider as good those who appear to be compliant and careful, great sages and virtuous people prefer those who have ability although they may be stubborn, arrogant and sometimes, even a little rude. Why? These individuals possess particular skills and although they may disagree with us, they are capable of high achievement. Sometimes, compliant people cannot accomplish given tasks because they lack initiative. Thus, sages and virtuous people prefer those with courageous and aspiring characters who are not caught up in trivialities.</p>
	<p>Although compliant people are well liked, sages often call them “thieves of virtue” because in their confusion about the truth, they cannot distinguish right from wrong. Virtue refers to proper customs and morality. People who cannot differentiate between right and wrong have broken the moral tradition, like thieves who have broken the law.</p>

	<blockquote>Because of this, our judgment could be erroneous. Beings and spirits of heaven and earth all look upon good and bad from the same viewpoint as the sages and not that of ordinary people.</blockquote>

	<p>We cannot always distinguish between real goodness and false goodness. Why do spirits and beings of heaven and earth have the same standards as the sages and virtuous people? They do because they all have the same views and intentions.</p>

	<blockquote>Therefore, when we wish to accumulate merits, we must not give in to greed or be affected by the things around us. As soon as improper thoughts arise, we need to be aware of them and then purify them.</blockquote>
	<blockquote>Honest goodness is to be respectful and comes from the thought to sincerely help all others. Crooked goodness is to act without sincerity and arises from the thought to flatter others to obtain what we want. To love others is honest, and to hate others and be jealous is crooked. These all need to be very carefully differentiated.</blockquote>

	<p>We need to avoid all that is evil and embrace all that is good. We begin with ourselves. First, we cannot allow ourselves to be affected by worldly phenomena. In other words, we must not be attached to the Five Desires and the Six Sense Objects but let go of them, for as long as we cling to them, we will never eradicate our selfishness. These thoughts of self-benefit are the root of all negative karma. All good deeds that are done out of evil intentions will become evil. This is why Master Zhongfeng did not agree with what the scholars categorized as good because good things done with selfish intent are impure and false. Therefore, we must become less attached to worldly desires to reduce our selfishness.</p>
	<p>Slowly, one by one, try to reduce each desire until they no longer affect us. In this way, we will be able to detect the desire as soon as the thought arises and immediately curb it. Also, we should eradicate the deviant and impure feelings in our hearts. The <cite>Infinite Life Sutra</cite> explains this as “cleansing our hearts and correcting our past erroneous ways” so as to attain a pure and bright mind that is filled with wisdom.</p>
	<p>Honest goodness comes from sincerely trying to help others. It takes only one sincere thought to benefit all beings. We help others to understand the true reality, to eliminate delusion and attain awakening. As soon as they do this, they will naturally learn how to eliminate evil and practice good. The foremost merit in Buddhism is that which helps people to learn about the truth of life and the universe so they will be free to choose which of the Ten Dharma Realms they will be reborn into.</p>
	<p>The Buddhas will not interfere with our choice or try to change our minds, nor do they insist that becoming a Buddha is the best goal for all beings. It is their hope that eventually we will become Buddhas, but they will not force us to do so. If we prefer to reincarnate as human beings, then the Buddhas will teach us the principles to become good people. If we wish to be reborn into the Three Bad Paths, then we can just immerse ourselves in greed, anger, and ignorance and smoothly sail into the Three Bad Paths. Buddhas will not try to stop us. They only teach people how to eliminate delusion and attain awakening. This is honest goodness and is the supreme benefit.</p>
	<p>Crooked goodness arises from thoughts of flattering others so that we can obtain what we want, for example, fame and wealth. Obviously, this is wrong and any good acts performed out of such motives would be crooked and not honest. We need to be careful and respectful when interacting with others and circumstances. Acting without sincerity is a fault. To correct it, we need to recognize it.</p>

	<blockquote>What are “hidden goodness” and “visible goodness”? Goodness is hidden when no one knows about it and visible when our good acts are known by others.</blockquote>

	<p>Ancient sages and virtuous people taught us to accumulate hidden virtues instead of visible goodness. When we do something and are praised for it, that praise was our good fortune. For example, receiving an award is good fortune.</p>
	<p>The best way to accumulate goodness is to let our good deeds remain unknown. Just keep accumulating, while asking for nothing in return. Once people know about what we have done, then the related good fortune will begin to diminish as soon as they reward us. If we receive an immediate reward for every good deed we do, then not only is there no accumulation of goodness, we might begin to accumulate faults without realizing it and the more faults we accumulate, the worse things will be.</p>

	<blockquote>Those with hidden virtues will naturally be known by the heavens and be rewarded. Those who practice visible goodness will be known by people and enjoy fame. Fame itself is good fortune, but heaven and earth shun fame. Those who have great fame, but lack the virtue to support it will eventually encounter overwhelming adversities. Those who have not done anything wrong but are falsely accused will have descendants who will often suddenly become prosperous and successful. From this, we can see how important it is to understand hidden and visible goodness.</blockquote>

	<p>If we desire popularity and fame, getting them can be considered good fortune and they may be seen as our reward. But actually, they are not considered a good return because they can cause envy among people as well as among beings and spirits of heaven and earth. Worse yet is for us to take credit for virtuous conduct that we did not do, for this will inevitably be followed by adversity.</p>
	<p>On the other hand, if we have done nothing wrong but are being wronged accused or reviled by others, then we are actually accumulating goodness. The more jealous people slander us, the better it is. Why? Such slander and hindrances will reduce our negative karma. So, when we accumulate virtues, it is best to do so quietly with no one knowing about it. There is no need to seek praise or respect.</p>
	<p>When all of our negative karma has been eliminated, our accumulation of goodness will become even stronger and our good fortune even greater. This will result in the sudden prosperity of our descendants. When we carefully observe those who suddenly attain fame, we can see that their ancestors possessed many hidden virtues. Once we understand this, we will appreciate the value of such virtues.</p>

	<blockquote>What are “apparent goodness” and “actual goodness”? In the Spring-Autumn Period, the country of Lu made a law that rewarded those who paid the ransom to free their fellow citizens who were servant-slaves. At that time, Confucius had a rich student named Zigong who, although he paid the ransom to free people, did not accept the reward for doing so.</blockquote>

	<p>This example addresses the difficulty of distinguishing between “apparent goodness” and “actual goodness” because ordinary people’s standards are different from those of sages and virtuous people.</p>
	<p>Why would someone become a servant-slave in the homes of the nobility? They had broken the law and were sent to these homes to serve their sentences. The government passed a law stating that as long as someone paid their fine, they would be freed. It then encouraged the wealthy to pay the fines in the hope that the criminals would reform.</p>

	<blockquote>Upon hearing this, Confucius was very unhappy and scolded Zigong: “You acted wrongly. When sages and virtuous people do something, it is to improve morality and teach people how to behave. We do not do something for self-benefit or reputation. In Lu, the poor outnumber the wealthy. Since you refused the reward, others will think that accepting reward money is being greedy and if this happens, no one will pay the ransom to free our people.”</blockquote>

	<p>Confucius was displeased because Zigong had not seen the situation from the standpoint of a virtuous person but from that of an average person. The teachings of virtuous people’s are for the benefit of all people, not just for certain individuals. From an individual’s standpoint, Zigong’s action was praiseworthy; however, he had erred by going against local customs and disrupted the government’s plan.</p>
	<p>At that time in Lu, the poor greatly outnumbered the rich. The reward plan was designed to motivate average citizens. When Zigong refused the reward, everyone praised him. But he had set a harmful example because anyone who similarly performed a good deed would also likely refuse the reward. To accept it could result in others thinking that the deed was done solely for the reward. This refusal to accept rewards would ruin the government’s system. Since the purpose was to encourage everyone to perform good deeds, Zigong should have accepted the reward, not to benefit himself, but the public. This shows how sages and virtuous people interpret things differently from average people.</p>

	<blockquote>Another student of Confucius, Zilu, once saw a man drowning in the river and rescued him. Later, the man thanked him by giving him a cow. When Confucius heard that Zilu had accepted the gift, he was happy and said: “In the future, people will be eager to help those who are drowning.”</blockquote>
	<blockquote>In the eyes of ordinary people, Zigong’s refusal of the reward money was good, while Zilu’s acceptance of the cow was not. Who would have expected Confucius to praise Zilu and scold Zigong! From this, we can see that those who practice good deeds must not only consider the current outcome but that of the future as well. Neither should we only consider our own gain and loss but think about the impact made on others.</blockquote>

	<p>When Zilu accepted the cow, Confucius praised him because when others realized that saving a life might result in a reward, it could become an incentive for people to be braver in helping others.</p>
	<p>When Confucius praised Zilu instead of Zigong, his viewpoint was very different from that of ordinary people. However, he had sound reasons for doing so. Looking at sages and virtuous people, we will see that their vision is more pervasive than ours. With our limited vision, we do not realize the long-term effects that our actions may cause. We need to consider matters from the aspect of benefiting society, the country, and even the world, as well as how history will regard events. When we realize the broad scope involved, our views will be very different than before, and we will understand that Confucius was correct. Therefore, good and bad cannot always be determined by present actions. We need to consider whether the long-term results will be positive or negative in order to judge wisely.</p>

	<blockquote>What we do now may be good, but in time, may prove harmful. Thus, what seems like goodness may actually be bad. What appears to be bad may actually have positive long-term effects, turning out to have been good after all. Thus, what seems like a bad deed may actually be goodness.</blockquote>
	<blockquote>For example, apparent responsibility may be actual irresponsibility, apparent propriety may be actual impropriety, apparent trustworthiness may be actual untrustworthiness, and apparent kindness may be actual unkindness. We need to carefully differentiate to make proper choices.</blockquote>

	<p>Something we view superficially may appear to be good, but actually, it is not. Or it may be good for a specific individual or for a particular time. However, it may not be good for society as a whole or it may not be good for future generations. This is why in Buddhism the determination of good and bad is never based on current action. What has been good throughout history is the real goodness, for the good has benefited generations. That which is good now but is not good for future generations, or that which has destined us to be reborn into the Three Bad Paths is not true goodness.</p>
	<p>Before the First World War, world leaders were discussing peace in an atmosphere of apparent trustworthiness. After the war began it became clear that some had acted with actual untrustworthiness.</p>
	<p>High technology has allowed the development of weapons of mass destruction. The intent of keeping the peace through might is apparent responsibility. But the terrifying reality that countless people now have the means to destroy our world and every living being in it makes it clear that such development may well prove to be the ultimate actual irresponsibility and high technology may not be true goodness at all.</p>
	<p>In the case of Zilu, accepting the reward might not have seemed to be good at the time; however, since the long-term results were good, it was good. This is a good example of apparent goodness and actual goodness. What are responsibility and propriety? What are trustworthiness and kindness? There are apparent and actual goodness in each of these. If we cannot distinguish between them, then it is likely that we have committed serious offenses while believing that we were doing good. If we wish to practice to accumulate good fortune, we must first possess wisdom. Without it, no matter how hard we try, we will not obtain good fortune.</p>

	<blockquote>What are “proper goodness” and “improper goodness"?</blockquote>
	<blockquote>Lu Wenyi was a prime minister in the Ming dynasty. When he grew old, he retired to his hometown where he was well loved and highly respected. Once, a drunken villager went to his home and began to yell insults at him. Mr. Lu calmly told his servant, “This man is drunk, don’t argue with him.” With that, he closed the door and ignored the onslaught of insults.</blockquote>
	<blockquote>A year later, the same man committed a grave crime and was sentenced to death. Hearing this, Mr. Lu remorsefully said: “If only I had taken him to the authorities for punishment that day, perhaps a little discipline could have prevented this. At the time, I was trying to be kind but I inadvertently encouraged his arrogance and cruelty. Now, he has been sentenced to death.” This is an example of having good intentions but doing something bad.</blockquote>

	<p>Mr. Lu’s virtuous conduct and great merits had earned him respect from virtually everyone. When a disgruntled man who had become drunk came to his home and verbally abused him, Mr. Lu did not take the incident to heart. He tolerantly told his servant to just close the door.</p>
	<p>Later, Mr. Lu heard that the drunkard had been given the death sentence. Mr. Lu remorsefully believed that he had mishandled the situation. Had he pressed charges and sent the man to jail, things might have been different.</p>
	<p>We see many examples of “having good intentions but doing something bad.” This is especially true of today’s young parents who unwittingly spoil their children, so much so that when the children grow up, they may not respect their parents and may even break the law. It may be too late when the parents realize their grave mistake.</p>
	<p>Children need to be properly taught when they are young for the child is the father of the man. If children are not disciplined when they are young, it will be too late to do so when they have grown, for they will most likely rebel against their parents’ wishes.</p>
	<p>In ancient China, a criminal sentence could be issued under the heading of “Parental Rights.” If a parent went to the judge, complained that the child had not fulfilled his or her filial duties, and wanted the child sentenced to death, the judge would do so without even holding a trial. Parental rights were given the highest consideration. This was why children were petrified of their parents, because if the parents were to file a complaint and wished a particular sentence issued, there was no recourse.</p>
	<p>Parental rights existed through the mid 1900’s. With such a law, no child dared to ignore filial duties. They could not even ask for a lawyer because no defense was allowed.</p>

	<blockquote>There is also an example of those who achieved goodness although they had acted from improper intentions. Once, after a devastating famine, people were reduced to stealing food in broad daylight. A wealthy family reported this to the authorities who did nothing. As the poor grew more daring, chaos was imminent. The family, taking the law into their own hands, caught and punished the thieves. In this way, peace was restored and the thefts were stopped. If this had not been done, chaos would have erupted.</blockquote>

	<p>When a famine strikes, the poor may turn to robbery. In this account, when the wealthy complained of the robberies, the authorities ignored them for fear of starting a revolt. When the thieves became more daring, the authorities had no way of controlling them. So, the wealthy people took matters into their own hands and in this way, peace was restored. If this had not occurred, then order would have been completely disrupted. The action was bad and was done with selfish intentions; however, the result benefited everyone.</p>

	<blockquote>We all know that goodness is proper and wrongdoing is improper. However, there are cases where deeds done out of good intentions resulted in bad. This is called the “improper within the proper.” There are also deeds done out of improper intentions that resulted in good. This is called the “proper within the improper.” We can benefit from understanding this.</blockquote>

	<p>Good intentions are “proper” and bad deeds are “improper.” In the previous example, Mr. Lu had done a bad deed although his intention was good. This is the “improper within the proper.” The standard for good and bad is determined by the effect an action has on morality and society as a whole.</p>
	<p>For instance, becoming a vigilante and punishing someone on our own is obviously not considered good. However, in this situation, the authorities had not acted and things were getting out of control. Something needed to be done to protect lives and possessions. By taking the law into their own hands, the wealthy family restored order as they stopped the thieves from creating further chaos and disrupting a proper way of life. Thus, a good deed was done through selfish intentions. This is “proper within the improper.”</p>

	<blockquote>What are “half goodness” and “full goodness”? We read in the <cite>I Ching</cite>: “People who do not accumulate virtuous deeds will not achieve honor while people who do not accumulate bad deeds will not bring about self-destruction.” And from the <cite>Book of History</cite> we learn that “Zhou, who was the last emperor of the Shang dynasty, committed horrible crimes.” The dynasty ended with his death.</blockquote>

	<p>This is a lesson taught by ancient sages and virtuous people. Such lessons were later called sutras and respected as such for they teach the truth. The truth surpasses time and space. If we do not practice goodness, we will not attain integrity, and if we do not commit wrongdoings, we will not suffer self-destruction.</p>

	<blockquote>It is like collecting objects in a container. With diligence, it will soon be full but if we slack off and stop collecting, then it will be only half full. This is an example of full and half goodness.</blockquote>

	<p>Imagine that we are trying to fill a container with goodness. If we are persistent, we will eventually succeed. But if we are not persistent, it will not become full. This illustrates the importance of accumulating goodness. And most importantly, we must not accumulate wrongdoings or we will destroy ourselves.</p>

	<blockquote>Once a woman visited a Buddhist temple and wished to make a donation. Being extremely poor, she only had two cents but she unreservedly gave these to a monk. To her surprise, the abbot himself came to help her regret for past offenses and to dedicate her merits. Later, she was chosen to enter the imperial palace, and obtained wealth and prestige. Clad in her riches, she returned to the temple to make a donation, this time bringing a small fortune.</blockquote>
	<blockquote>To her dismay, the abbot sent another monk to help dedicate her merits. She did not understand and questioned the abbot: “In the past, I only donated two cents, yet you personally helped me regret my past offenses. Today, I have brought much money but you will not help me perform my merit dedication. Why?”</blockquote>
	<blockquote>The abbot replied: “Although you gave only a little in the past, it came from a true and sincere heart. It was necessary for me to repay your sincerity by personally performing your dedications. Today, your donation is much greater, but the heart of giving is not as sincere. Therefore, it is enough that my student performs your dedications for you.” This is an example of how thousands of silver coins are only considered “half goodness” and two cents are “whole goodness.”</blockquote>

	<p>This is a true account found in Buddhist records. A laywoman wished to make an offering, but she only had two cents to give. Due to her sincerity, the abbot personally helped her to dedicate the merits from this good deed. Later, she returned with a large amount of money but the abbot did not greet her personally. Being confused, she asked why.</p>
	<p>This abbot had very high moral standards. This is unlike what we all too often see today, where we witness many Buddhists behaving improperly. In the past, those with high moral standards judged people by their sincerity. If people were sincere, then no matter how little they donated, the abbot personally performed the dedications. If the donors were not sincere, then the abbot was not obligated to do so. With sincere hearts, the donors nurtured good fortune by making offerings to the Buddha and only had to donate a little to gain infinite benefits in return.</p>
	<p>However, in this example, the woman had gained wealth and prestige, and her sincerity had been clouded by her new way of life. By sending his student to greet her, the old abbot was trying to awaken her. This was the greatest kindness. He was trying to show her where she had erred, in the hope that she would feel remorse, acknowledge her mistake, and correct her behavior.</p>
	<p>When the woman had initially donated two cents, her return of good fortune was full and complete. But on her second visit, her return of good fortune was only half-full and incomplete. When practicing to accumulate good fortune, it is important to realize that the determining factor is not the amount of money or the number of good deeds but the heart of sincerity. As long as we do things with utmost sincerity, we will accomplish full and complete goodness.</p>
	<p>When we dedicate our merits, we do three things to show our heart of true sincerity. We think to ourselves: “Today, when I practice, I do the following. First, I dedicate my merits to returning to the state of reality and I wish to attain clarity of mind to uncover my original true nature. Second, I dedicate my merits to awakening and I wish to awaken from my state of delusion and to understand the truth of the universe. Third, I dedicate my merits to all living beings. I hope that all beings will be able to eliminate delusion and attain enlightenment, to eradicate selfishness and suffering, to gain happiness. I hope that all will become Buddhas and that upon attaining Buddhahood that they will help others to do the same. I dedicate my merits for all others, not for myself.”</p>
	<p>If this is truly our intention, then with this thought, we will achieve full merits and virtues. But, if there is the slightest thought for ourselves, for fame or wealth, then we will not gain merits and virtues, not even a “half” return. In fact, we will have probably achieved much negative karma instead. Therefore, never look at things superficially, but learn to look into the profound truth of reality.</p>

	<blockquote>Another example is of Quan Zhongli, an immortal of the Han dynasty, who was teaching his student, Lu Dongbin, the art of transforming iron into gold. They would use it to help the poor. Dongbin asked his teacher if the gold would ever change back to iron. Zhongli said: “After five hundred years, it will return to its original form.” Dongbin replied: “Then I do not want to learn this art for it will harm those who possess the gold in five hundred years.”</blockquote>

	<p>Zhongli offered to teach Dongbin alchemy, the art of turning iron into gold. Upon learning that the transformation would not be permanent, Dongbin declined, for in the end the transformation would have hurt people. Today, most people are only concerned with what they can get now and do not think about how it might affect others in the future. From this, we can sadly see how moral standards have decayed over the years.</p>

	<blockquote>Zhongli said: “To become an immortal, one must complete three thousand virtuous deeds. What you have just said came from a truly kind heart. Your three thousand deeds are fulfilled.” This is account is another example of whole goodness and half goodness.</blockquote>

	<p>In Taoism, it is said that in order to practice the art of immortality, we must complete three thousand virtuous deeds. These requirements are more lenient than those of Buddhism. We Buddhists must possess purity of mind before we can achieve true understanding and practice, and become a Dharma repository. Taoists do not seek the pure mind; they seek the compassionate heart, the heart that regards all with equality and that is unselfish. Of the two, the pure mind is more difficult to cultivate.</p>
	<p>With this single good thought, Dongbin had instantly accomplished the virtuous deeds required to practice immortality. His concern to not harm any sentient beings had actually surpassed three thousand kind deeds. Thus, one single thought was enough to fulfill the requirement. This is similar to what Liaofan did when he had reduced the taxes on the farmers, for that one kind thought alone fulfilled his vow of ten thousand kind deeds. This is the benefit from practicing from our hearts.</p>

	<blockquote>When we perform a good deed, it is best not to attach to what we have done. If we practice in this way, then all of our good deeds will reach fulfillment and success. But, if we always think of the good that we have done as we look for a reward, then no matter how diligently we practice, even for an entire lifetime, the deeds will still be considered half goodness.</blockquote>
	<blockquote>For example, when we donate money, we can practice “pure donation.” We do not linger on the thought of “I” who is giving, on the importance of the object that is given, or on the one who has received. We simply give out of true sincerity and respect. When we practice pure donation, one pound of rice can bring infinite good fortune, and the merits from giving one cent can wipe away the transgressions of a thousand eons.</blockquote>
	<blockquote>But, if we always think of the good that we have done and expect rewards for our actions, then even a donation of one million dollars would not bring us the reward of a fully good fortune. This is another way of explaining whole goodness and half goodness.</blockquote>

	<p>If we try our very best, then we will achieve full goodness, but if we have any reservations and do not do all that we can, then we will achieve only half goodness. Therefore, when accumulating virtuous deeds we need to do everything with complete sincerity.</p>
	<p>Many people do not understand the true reality, so consequently they have doubts about Buddhism. This doubt is one of the Five Poisons of greed, anger, ignorance, arrogance, and doubt. These people seem to believe and act according to what we have told them. However, they are unable to dedicate themselves wholeheartedly to practicing good deeds. In donating, they still want to reserve something, to hold something back. They do not have the understanding, wisdom, or determination to practice full goodness. They can only achieve half goodness. This is why although many people are doing good deeds, they do not obtain good fortune in return or see any immediate results.</p>
	<p>If we truly want to practice for good fortune then we must fully understand and believe in Buddhism without the slightest doubt. Sometimes, people will say that we are foolish and deluded and when we think about it, we may believe that to be so. Consequently, we may refrain from thinking kind thoughts and doing good deeds. When this happens, our heart of kindness has already been affected by deviated views. When we truly believe and act accordingly, then the results will become easily recognizable.</p>
	<p>The results will be so much more than what was described in <cite>Liaofan’s Four Lessons</cite>; they will be incredible! After reading this book, we must believe that we have the courage within us to undergo anything. As long as we act with sincerity, we can gain a return of a thousand fold for a fraction of our effort. However, if we act with the hope of gaining a lavish return for our efforts then we do not act with the heart of sincerity. We can give everything that we have but we will only gain half of the good fortune, not the whole. Also, by thinking of our good acts, we will be unable to eliminate all of our longings, another reason why we can only gain half goodness.</p>
	<p>When we are willing to let go of our wealth, we will gain wealth. When we give teachings, we will gain wisdom. When we give fearlessness, we will gain health and long life. The law of causality is a reality and as natural as the laws of heaven and earth. If we perform goodness without expectation of reward, without the wish for prestige, wealth, wisdom, health, or long life, without the wish for anything, then we are bound to uncover everything that is already in our true nature. Is this not being free and having great contentment?</p>
	<p>
		We will still gain something if we perform good deeds as we seek, but it will be incomplete. All the prestige, wealth, health, and long life that we have gained through practicing goodness will eventually be gone because it is limited. When we no longer have desires our hearts will be pure and our behavior will be a reflection of our true nature. When our true nature and virtues are uncovered, what we will receive will be incredible. And the most wonderful of all is that we will be able to go to the Pure Land, the Flower Adornment world!<a href="notes.html#58"><sup>58</sup></a>
	</p>
	<p>Only a virtuous nature is similar to the true nature; it neither arises nor ceases. This is what freedom is all about. Only someone with great merits and wisdom is willing to let go of all belongings, for no ordinary person would be willing to do so. This is why we only find Bodhisattvas and Buddhas practicing true great merits; even Arhats do not practice them. Arhats are inclined to avoid trouble. And if we wanted to help someone and they rejected, slandered, or embarrassed us, we would become angry and abandon the attempt! The goodness would be incomplete.</p>
	<p>However, Bodhisattvas are very different. They know all about the bad habits, problems, and rebellious ways of people. Not minding these obstacles, Bodhisattvas use their patience and compassion to help all beings. Therefore, the heart of a Bodhisattva is different from that of an Arhat or a Pratyekabuddha. The latter two still use the illusory heart while a Bodhisattva uses the true heart. We seek wealth and prestige not realizing that these do not have to be sought as they are already within our true nature. People who practice Buddhism are trying to uncover their true nature and the abilities within.</p>
	<p>Therefore, one of our goals as a Buddhist is to return to reality, to uncover the intrinsic true nature that already contains everything including infinite and inexhaustible wisdom and abilities. There is no need to seek outside, only within. Everyone has this true nature; we do not yet realize it and until we do, we can rely upon the Buddha to teach us how to develop it. This is why his benevolence towards us is so magnificent!</p>
	<p>We need to understand the true reality that as long as we are sincere in every good deed, then unreservedly giving one pound of rice can bring infinite good fortune because it fulfills the integrity of the true nature. And the good fortune from unreservedly offering one cent to the Buddha, the Dharma, and the Sangha can suppress the transgressions of thousands of eons.</p>
	<p>We read in the <cite>Surangama Sutra</cite> that “During the DharmaEnding Age, the number of deviated teachers will be as numerous as the grains of sand in the Ganges River.” They may appear to be teaching Buddhism, but their behavior is that of demons. Then where should we go when we want to plant the seeds of good fortune and to practice virtuous deeds? What if people with deviated views run the temple we visit? Might we not only fail to plant the seeds for good fortune but commit bad deeds instead?</p>
	<p>Buddhism is a teaching of practicing within. If our genuine intention is to go and pay our respects to the Buddha, then the Buddha will be Buddha Amitabha or Buddha Shakyamuni, according to what our heart is giving rise to. If our hearts are genuine and truthful then even if we go to a temple run by bad spirits, the Buddha will be true. However, if our hearts are improper to begin with, then even if we are practicing at a proper temple, we will still be according with deviated people.</p>
	<p>This is not to say that there are no good places to practice Buddhism during the Dharma-Ending Age but that the real place is within our hearts. The <cite>Vimalakirti Sutra</cite> tells us that “A sincere heart is a cultivation place, a pure heart is a cultivation place, and a compassionate heart is a cultivation place.” A proper cultivation place is within our hearts. When our minds are on the path to enlightenment then no matter where we are, there will always be a place for cultivation. As long as our hearts are proper, then no matter where we go, there will always be proper teachings. Thus, the environment around us changes according to our minds. If we can understand this and be diligent in our practice, then society and countries will be enveloped in good fortune. If we do not eradicate our wandering thoughts and our attachments to our good deeds, then even if we give away a million dollars, our merits will not be full.</p>

	<blockquote>What are “big goodness” and “small goodness”? Once, an important official, Wei Zhongda was led into the underworld for judgment. When the records that the judge had ordered to be brought out arrived, Zhongda was astounded at the courtyard filled with his bad records and the single scroll of his good deeds.</blockquote>
	<blockquote>The official then ordered them to be weighed. Surprisingly, the bad records, which had filled the courtyard, were lighter than the single scroll of good deeds that was as thin as a chopstick! Zhongda asked the judge: “I am barely forty years old, how could I have committed so many offenses?” The judge answered: “When you give rise to a single thought that is improper, it is considered a bad offense there and then; it does not have to be carried out to be counted as a wrong.”</blockquote>

	<p>Good fortune and kindness come in both big and small sizes. All of us have committed both good and bad acts during our lifetimes. All of these are recorded and kept with the king of the underworld and the ruler of the spirit world. This is why Liaofan taught us to have respect and fear within our hearts.</p>
	<p>When the records of Zhongda were placed upon a scale to see which was heavier, the one thin scroll of good deeds outweighed the volumes of wrongdoings! Zhongda had probably committed many minor faults but no serious offenses. Therefore, one great kind deed can offset countless minor faults. When he saw the results, the judge was quite pleased, for Zhongda was a good person after all.</p>
	<p>When Zhongda questioned how he had been able to commit so many faults, the judge explained to him that an improper thought was still recorded as a fault even if the corresponding action was not taken. Thus, even if we do not actually commit any major transgressions, we may have thought about them. Luckily, Zhongda had one great good deed that outweighed all his lesser faults.</p>

	<blockquote>Zhongda then asked the judge what was recorded on the single scroll. The judge replied: “Once the emperor planned to build a great stone bridge. You opposed the project due to the hardships it would cause the tens of thousands of people needed for the work. This is a copy of your objection.” Zhongda said: “I did make the proposal, but the emperor dismissed it and proceeded with the project. What I said had no effect on the matter. How can it bear so much weight against all my offenses?”</blockquote>
	<blockquote>The judge replied: “Although the emperor rejected your suggestion, your one thought of kindness for all those people was very great. If the emperor had accepted your idea, then the good performed would have been even greater.” Therefore, when one is determined to do good for the benefit of all people, a small deed can result in great merits. If one thinks only about benefiting oneself, then even if many deeds of kindness were performed, the merits would still be small.</blockquote>

	<p>The scroll contained a description of the major good deed that Zhongda had performed. He had foreseen that the project would waste money and cause hardships. From this, we can see that what matters most is our original intention.</p>
	<p>Zhongda’s concern was not for himself, but for the citizens who would suffer from such a major construction project, for even if they did not have to contribute in labor, they would have had to pay heavy taxes to offset the building costs. If the idea had been abandoned, everyone would have benefited.</p>
	<p>From this, we can see the magnitude of goodness behind this single thought. Although the emperor did not listen to Zhongda’s suggestion, this did not alter the fact that it was sincerely made from the true heart and was an example of full and complete goodness. Of course, had the emperor accepted the proposal, the significance of the act would have been even greater.</p>
	<p>The difference between big and small goodness lies in our intentions, by whether we are thinking of all the beings in the world or whether we are just thinking of ourselves and our families. We need to understand this when we dedicate the merits after we recite sutras or a Buddha’s name. Usually we dedicate the merits to a particular person, wishing that the Buddha would help him or her to gain various benefits. This is small goodness and the benefits gained will be small as well.</p>
	<p>
		In fact, we are not even sure if the person being dedicated to will actually gain any benefit. Therefore, in cases like this, when a family member is in a crisis, we should recite sutras and a Buddha’s name, and then dedicate the merits to all beings throughout the universe. We should wish that all living beings will no longer suffer, but be happy and healthy. When we are sincere in this thought, our family members will gain as well. Why? Because our heart is truly pervasive!<a href="notes.html#59"><sup>59</sup></a>
	</p>
	<p>People often say, “I have dedicated all my merits to others and have gained nothing for myself. What is the use in practicing goodness?” This could only come from a narrow mind. If we prostrate in front of the Buddha but do not feel any response, it is because our hearts are selfish. We are totally self-seeking and do not know that we should magnify our merits so that they encompass the entire universe. When we dedicate the merits to all living things, it is like passing on a light. We use our flame to light those of others, so that the whole world is bathed in brightness. This results in great benefit for all with no loss to ourselves. People who practice Buddhism need to dedicate the merits from practice to all living beings in the universe, to awakening, and to reality, in order to uncover the perfect complete true Buddha-nature.</p>

	<blockquote>What are “difficult goodness” and “easy goodness”? Scholars of the past said that one who wishes to conquer greed and desire should begin with what is most difficult to overcome. When Confucius talked about our cultivation of humanity, he also said to begin with what is most difficult to practice.</blockquote>

	<p>This section cites the teachings of the ancient sages and virtuous people, which tell us that we possess innumerable afflicting bad habits and desires, and that we need to begin with whatever is the most serious. If we can overcome our most serious faults, then we will overcome other matters that are trivial in comparison. When we want to eliminate the bad and practice the good, we must know where to begin. This is another reason why when Confucius was teaching the cultivation of humanity, he believed that we should begin with what is most difficult to practice. The following are a few examples.</p>

	<blockquote>For example, an elderly teacher, Mr. Shu of Jiangxi, gave two years earnings to a poor man who owed money to the government. If the man had been sent to prison, the family would have been torn apart.</blockquote>

	<p>This is a very good example, for Mr. Shu did something that was difficult to do and gave up something that was difficult to give up.<a href="notes.html#60"><sup>60</sup></a></p>

	<blockquote>Another example is Mr. Zhang from Handan. He gave what had taken him ten years to save to a poor man who owed money to the government. This saved him from going to jail and enabled him to remain with his wife.</blockquote>
	<blockquote>Such examples as Mr. Shu and Mr. Zhang are rare, for they gave what is most difficult to give. What others would not sacrifice, they did so willingly.</blockquote>

	<p>People depend on money and material objects to survive. Therefore, to give away money is extremely difficult especially when it is all that we have. This is to “begin with what is most difficult to overcome… most difficult to practice.” Practicing in this way will help us to curb our desires.</p>

	<blockquote>Another example is Mr. Jin from Jiangsu province who was old and without any sons. His neighbors offered him their young daughter in marriage so he might have descendants to continue his family.<a href="notes.html#61"><sup>61</sup></a> Mr. Jin refused the offer and sent her home. This is another example of being able to overcome what is most difficult to conquer in oneself.</blockquote>

	<p>Mr. Jin recognized the great age difference, and although he deeply wanted a son, he felt that he could not ruin the girl’s future and happiness to serve his own purpose. This is another good example of restraining one’s desires especially when it is most difficult to do so.</p>

	<blockquote>Therefore, the heavens showered down especially good fortune on these three men. It is easier for those who have money and power to accumulate merits and virtues than for those who are poor.</blockquote>
	<blockquote>However, if one refuses to cultivate goodness when the opportunity presents itself, then it would truly be a shame. For those who are without wealth or status, doing good things for others is very difficult. However, if one can help others in the face of difficulties it will be even more valuable.</blockquote>

	<p>We should grasp every opportunity to practice goodness and accumulate merits. Once the opportunity is lost, we may not get another chance when we want to do that which is good. Wealth does not last forever. Our luck changes every five years, and in our lifetimes there will be the best five years and the worst five years. If the good years are during our old age then this will be true good fortune. But, if the worst five years occur during our old age, then the hardships will be even more difficult because we will already be at a physical disadvantage.</p>
	<p>Thus, we should practice goodness at an early age, to let everyone share in our good fortune because once we share it, we will still gain in the future whatever we are destined to have. When young and strong, we would do well to not selfishly exhaust all of our good fortune on ourselves so that it will remain intact for us to enjoy later in life. Similarly, if we suffer hardships first, then there will be none left for us to endure when we reach old age. This is why we must learn to cultivate and accumulate good fortune for our old age.</p>
	<p>It is most important that as Buddhists, we know exactly why we are practicing—to accumulate the ultimate good fortune for our last moments of life. What is ultimate good fortune? It to know that when our time is up, we can leave this world without illness, in a sitting or a standing position, and that we know exactly where we will be going. This is the greatest good fortune, but most people are unaware of this. Practitioners should constantly remind themselves to share their good fortune with others. That way the good fortune will be even greater.</p>
	<p>When we have prestige, it is easier to help others more and to accumulate merits. But we must not use this prestige against others. If we have the means to practice goodness but do not, we are throwing away a wonderful opportunity. On the other hand, when we are poor and do not have the means but still try to help others, the difficulty of the task makes the act even more valuable.</p>

	<div id="03"></div>
	<h3>Practicing the Ten Good Deeds When Conditions Arise </h3>

	<p>There are many ways to help others whenever the opportunity presents itself. These can be simplified into the following ten important categories.</p>
	<ol>
		<li>To support the practice of kindness.</li>
		<li>To revere love and respect.</li>
		<li>To help others succeed in practicing goodness.</li>
		<li>To persuade others to practice kindness.</li>
		<li>To help those in desperate need.</li>
		<li>To develop public projects for the greater benefit of people.</li>
		<li>To practice merits by giving wealth.</li>
		<li>To protect and maintain proper teachings.</li>
		<li>To respect elders.</li>
		<li>To love and cherish all living things.</li>
	</ol>

	<p>We need to be pleased about other’s virtuous deeds and not be jealous or hinder them in any way. Instead, we should do everything possible to help them when the right opportunity arises. Because there are so many kinds of virtuous conduct that can be accomplished, they have been summarized into ten categories.</p>

	<blockquote>What does “to support the practice of kindness” mean? Emperor Shun lived during the Yao Period. One day, before he became emperor, Shun was watching some fishermen on Lake Leize. He noticed that all the younger and stronger fishermen took the spots where the water was deep and the fish were abundant, while those who were older and weaker were left with the rapids and shallow water, where there were very few fish.</blockquote>
	<blockquote>When Shun saw this, he sympathized with the older fishermen. He joined in the fishing and whenever he saw younger fishermen grab the good spots, he said nothing. But whenever some yielded to others, he praised them everywhere he went and emulated their humble and polite manner. He did this for one year until the fishermen got into the habit of yielding the good spots to others.</blockquote>

	<p>Feeling saddened by the situation, the patient Shun thought of a way to remedy it by “concealing faults and praising kindness.”</p>
	<p>Today, good deeds are often ignored as people emphasize improper conduct. As soon as someone acts differently or breaks the law, the media publicizes it. When this happens, there is bound to be more bad than good people, for when goodness is ignored, there is little incentive to practice it. In fact, it gives even more encouragement to practice wrongdoings.</p>
	<p>We should follow the examples set by ancient sages and virtuous people. They did not speak of the faults of others but waited for those people to reflect until they had awakened. This is the proper way to teach people. Everyone has a conscience although it can be overwhelmed by the desires for wealth and power. As long as we use a skillful way to help others see the truth, they will eventually come around. This was what Emperor Shun did with the fishermen. In the following passage, we can see why sages and virtuous people acted as they did.</p>

	<blockquote>A wise and capable man such as Shun could have easily influenced others with a few words. Why did he not simply say something instead of trying to change others by setting a good example? Shun’s painstaking and good intentions were like the expert artisanship that results from long practice and hard work.</blockquote>

	<p>Shun did not want to use words to influence others, but wisely preferred instead to set an example. Although it took a longer time, the effects were much more lasting because actions speak louder than words.</p>

	<blockquote>In today’s era of low morality, social breakdown, and loss of proper thinking, it is extremely difficult to find a good standard of behavior. Therefore, when those around us have shortcomings, we do not use our strengths to point out their deficiencies. When others are unkind, we do not use our kindness to compare ourselves to them. When others are less capable, we do not purposely surpass them. Even when we are intelligent and competent, these are to be kept hidden. Instead of boasting, we need to behave even more modestly. When someone makes a mistake, we tolerate and do not reveal it. This provides the opportunity to reform without the loss of self-respect.</blockquote>

	<p>Having advantages that others lack does not mean that we can gloat. We must be all the more careful to conceal our abilities and to accommodate the faults of others. To remember this and not flaunt our skills and intelligence is true broad-mindedness and tolerance. If we need to show off every time we can do something, then we will accomplish little. If we are capable of great achievements, we need not be as superficial as many people are. By being tolerant and not speaking of the faults of others, but instead praise the goodness of others, we will truly uphold the precepts and cultivate good fortune.</p>

	<blockquote>When we allow others to keep their dignity, they will be even more careful of future actions. When we see strengths or small kindness in others, we can learn from them and praise them to others.</blockquote>

	<p>If we can set an example with our behavior to the extent that others learn moderation, then we have done very well. When we see the slightest goodness displayed by others, we should be happy about it, and praise the person more for it.</p>
	<p>When I first met my late teacher, Mr. Li Bingnan, he taught me not to talk about the faults of others and better still, to hide them. I understood that because I realized that discussing the faults of others was not good. However, he also told me not to praise others and that confused me.</p>
	<p>Later, he explained: “When you praise others, the harm you cause can be even greater than when you scold them for their faults.” How could that be? He continued: “It takes great wisdom to know how to praise others. Thoughtless praise can cause great harm. If we excessively praise people when they display even a little ability, they may become proud and think that they are incredible. This will prevent them from further progress. And to not progress is to regress. Now, haven’t you done more harm than good?” After thinking about this, I understood.</p>
	<p>So, what sort of a person should we praise? In Buddhism, we praise those who can remain unaffected by the Eight Emotions of gain or loss, fame or disgrace, praise or blame, pleasure or pain. We can praise these people because they will not be affected. In fact, the more we praise such people, the more modest they become and the more they will try to improve. We can give special praise to these people.</p>
	<p>Therefore, we should be very careful with our praise, not inadvertently allowing our good intentions to create bad deeds. Now we can see how much care Emperor Shun used in taking an entire year trying to help the young fishermen correct their faults and bad habits.</p>

	<blockquote>In daily life, we can refrain from speaking and acting with selfish intentions, but instead, seek to benefit society. We can help set standards for others to follow. These are the qualities of a great person; someone who thinks of public welfare as more important than his or her own.</blockquote>

	<p>We need to set good examples for others to follow. What are the qualities of a great person that Liaofan wrote of? A great person disregards his or her own welfare and thinks only of benefiting others. The selfish person only thinks of benefiting himself or herself. In the <cite>Sutra on the Eight Realizations of the Great Beings</cite>, “great beings” refers to the Bodhisattvas and the eight kinds of realizations. The sutra tells of their conduct and practice.</p>

	<blockquote>What does “To revere love and respect for others” mean?</blockquote>
	<blockquote>Sometimes it is hard to tell on appearance whether someone is an honorable person or a fraud, since frauds pretend to be honorable. The difference is as obvious black and white. As Mencius said, the difference between honorable people and ordinary people lies in their intentions.</blockquote>

	<p>Confucianism talks about honorable persons, sages, and virtuous people. Buddhism teaches of numerous Buddhas and Bodhisattvas. What differentiates all of them from ordinary people are their respective intentions. It is extremely difficult to distinguish just by appearance and this is why we have often misunderstood virtuous people.</p>
	<p>For example, in the past, there were three monks from Tiantai Mountain in Zhejiang province, named Hanshan, Shide, and Fenggan. It was recorded in the <cite>Diary of Tiantai Mountain</cite> that at the time, everyone viewed the three monks as suffering from mental disorders because of their unusual behavior. Nobody associated with them. This shows how appearances can be so deceiving.</p>
	<p>Fenggan’s job was to pound the rice in order to remove the husks. This was also what Master Huineng did while he was in Huangmei. Fenggan, who was actually the transformation body of Buddha Amitabha, husked the rice to feed everyone. Hanshan and Shide were the transformation bodies of Manjusri Bodhisattva and Samantabhadra Bodhisattva respectively. They also worked in the kitchen, lighting fires for the stoves, and performing other miscellaneous chores. They went shoeless, dressed in rags, and acted absurdly. Everyone felt that they were worthless. It is true that judging by appearances alone, it is difficult for ordinary people to determine who is truly virtuous. Fenggan was the one who revealed that they were actually transformations of the three great virtuous people.</p>
	<p>At that time, there was a local government official, Magistrate Lu, whose mother fell ill while they were traveling to where he was to report to his office. Mr. Lu became very anxious after several doctors failed to help his mother. When Fenggan was passing through the neighborhood, he sought out Mr. Lu and said: “Someone in your household is ill. I can cure that person.” Naturally, the magistrate felt immense gratitude toward Fenggan afterward. Since Fenggan was a monk, he inquired as to which temple he was from. Fenggan replied: “I live on Tiantai Mountain.” Mr. Lu asked: “Are there any sages or virtuous people residing in your temple?” Fenggan answered: “Manjusri Bodhisattva and Samantabhadra Bodhisattva live there.” Mr. Lu then asked: “How will I be able to recognize and learn from them?” Fenggan said that one was named Hanshan and the other Shide.</p>
	<p>A few days after Magistrate Lu assumed his new appointment, he went to Tiantai Mountain to pay his respects to the two great Bodhisattvas. Upon arrival, he found them working in the kitchen and acting strangely. He immediately knelt on the ground and paid his respects to them. The two monks seemed to ignore him, then quickly turned on their heels, and ran. Magistrate Lu ordered his attendants to run after them and see where they went. The two monks ran to the base of a mountain and the mountain opened up!</p>
	<p>The monks entered and the mountain closed up again. But, before they vanished inside the mountain, they were heard saying: “Buddha Amitabha talks too much.” Magistrate Lu then realized that Fenggan was actually Buddha Amitabha! The two Bodhisattvas were complaining that Buddha Amitabha should not have meddled and revealed their identities. So, these three persons were actually great sages.</p>
	<p>At that time, the temple held an important ceremony twice a month to recite the precepts. Hanshan and Shide often stood outside the temple, made fun of the other monks, and were therefore disliked by all. When the other monks realized that Hanshan and Shide were actually the transformation bodies of Bodhisattvas, they felt ashamed that every day these three great sages had served them their food. This shows how the intentions of Bodhisattvas differ from those of ordinary people.</p>

	<blockquote>The heart of a genuinely honorable person is filled with loving-kindness and respect for others. There are thousands of different types of people in this world, some close to us while others are strangers. Some have prestige while others have none. Some are smart while others are not and some are virtuous while others are corrupt. Nevertheless, we are all humans and are thus, all one entity. We should neither hate nor disrespect anyone.</blockquote>

	<p>The first of the Ten Great Vows of Samantabhadra Bodhisattva is to equally respect all Buddhas and things. From the aspect of principle, despite the apparent differences among people, all people are one to those who understand. From the aspect of phenomenon or appearance, we know that differences exist. But regardless of this, we are all part of humanity, all part of one another. Realizing this, we will view others as we view ourselves.</p>
	<p>The Buddha said: “Throughout all time and space, there is only the one self.” Thus, the kindness and compassion of the Buddha is “unconditional affinity in great kindness and the embodiment of all in great compassion.” This is wisdom and we need to understand, respect, and pass it on. We are to have loving-kindness and respect for all beings, sentient and non-sentient.</p>

	<blockquote>When our hearts are filled with loving-kindness and respect for others, it is the same as if our hearts were filled with loving-kindness and respect for the sages and virtuous people. When we understand and agree with others, it is the same as if we understand and agree with the sages and virtuous people.</blockquote>

	<p>In ancient times, well-educated people knew how to respect the sages and virtuous people. Today, our technological society is immersed in greed, anger, ignorance, and arrogance. When we show respect, our thoughts and intentions are different from those of people in the past. Their respect was sincere, and the sages and virtuous people were role models for society. Upon seeing a sage, others would immediately emulate the sage to correct their own behavior. Today, people often go through the formalities of paying respect to the Bodhisattvas, heavenly beings, and sprits, in the hope of gaining something in return. All too often, this is the sole intention.</p>
	<p>Liaofan said that understanding and agreeing with others is the same as understanding and agreeing with the sages and virtuous people. Their main objective is to create goodness and happiness for all people. Who would not prefer to live in a peaceful and prosperous society? Most people wish for the Five Good Fortunes of wealth and prestige, longevity, merits and virtues, happiness and no adversities, and a good death.</p>
	<p>But what most people wish for are just the good results. What they do not know or have forgotten is that good results come only after we have accomplished good causes. If we do not practice good causes and perform goodness, then it is illogical to expect good results. The sages and virtuous people want everybody to attain good fortune. These virtuous people possess great wisdom whereas we ordinary people are confused and ignorant. So, the virtuous people teach everyone how to practice good deeds and accumulate merits in order for everyone to receive good fortune.</p>
	<p>Practicing goodness and accumulating merits begins from our learning to have loving-kindness and respect for all beings and circumstances. This loving-kindness and respect must be genuine. This is why the first of the Ten Great Vows of Samantabhadra Bodhisattva is to equally respect all Buddhas and things.</p>

	<blockquote>Why? Because all the virtuous people and sages want people to obtain what they wish for. If we can have loving-kindness and respect for people, and help them to achieve in their endeavors, we are acting as a sage or a virtuous person.</blockquote>

	<p>The sole intention of sages, virtuous people, and Bodhisattvas is to teach all beings how to properly obtain what they want. For those who are outstanding, intelligent, and so-inclined, the virtuous people will try to teach them to be a Buddha or a Bodhisattva. For those who are not so-inclined, the virtuous people will try to help them achieve what they wish for. Therefore, we too would do well to have loving-kindness and respect for all beings.</p>

	<blockquote>What does “helping others to do good” mean? If we tossed aside a piece of raw jade, it would remain a worthless stone. But if we carved and polished it, it would be transformed into a valuable object.</blockquote>

	<p>We need to help others to achieve in their endeavors. Helping others is one of the virtues of the true nature and enhances our merits. Jade is used as an example for it is considered one of the most delicate and beautiful of all stones and when carved and polished, it can become extremely valuable.<a href="notes.html#62"><sup>62</sup></a></p>

	<blockquote>So, when we see people whom we feel have the potential to practice goodness or to work towards a proper goal, we can guide, support, praise, and encourage them, thus helping them to succeed.</blockquote>

	<p>This is about nurturing talented people. When we see others whose hearts are kind, whose natures are loyal and generous, and whose goals are virtuous, we should help them in every possible way. We need to encourage them to follow the right path and support them until they achieve their objectives.</p>
	<p>The <cite>Avatamsaka Sutra</cite> is a very good example of this. We see Sudhana, who as a student had fifty-three good spiritual teachers. Although he was young, he is to be considered as our elder, a senior in high standing. His virtues, merits, and knowledge are truly deserving of respect. We can learn much from him. As Sudhana met each of the spiritual teachers, he bowed and paid his respects. Each advisor would ask then him, “Where did you come from, why did you come here, and what is it that you seek?” All fifty-three teachers asked Sudhana the same question and all received the same answer. Therefore, this question and answer is memorable.</p>
	<p>The first part of the answer is: “I have vowed to attain supreme enlightenment and I wish to achieve unsurpassed Bodhi, but I do not know how to practice or what intent to have. Thus, I have come to ask for your guidance.” Setting a goal is what we mean by making a vow. If the goal is worthy and the student is diligent, then we must do our best to help him or her. Therefore, as long as we have a proper goal, then no matter whether the teachings are of this world or beyond, we will have a bright future and great accomplishments. If we see others who have this potential, we can encourage and assist them in their endeavors. If they suffer hardships, we should alleviate their difficulties so that they can concentrate on accomplishing their learning.</p>

	<blockquote>If others wrongly accuse them, we can try to clear their name and share their burden of slander. Only when we have helped them back on their feet to become a functioning part of society, will we have fulfilled our responsibility in helping others to do good.</blockquote>

	<p>
		During the practice to become a sage, regardless of whether in this world or beyond, people are bound to encounter jealousy and slander. This can confuse and even discourage them from pursuing their studies. This would be a tragic loss and to keep this from happening we need to share in their problems and worries. When others slander them, we need to help them to clear their name, to do all we can to help. If we can achieve this, then we will have accomplished great knowledge, wisdom, virtues, and merits, for they will contribute to society partly because we have helped them to reach their goal. However many virtues and merits they may accumulate, the person who helped them to achieve will receive an equal amount.<a href="notes.html#63"><sup>63</sup></a>
	</p>
	<p>Why would others want to cause trouble for us if we are good? Good things do not come easily. There are many obstacles for those trying to be virtuous. If someone wants to commit evil deeds, then Mara<a href="notes.html#64"><sup>64</sup></a> will be very happy because he loves evil. Not only will Mara not get in the way of the person, he will also do all he can to help [the person commit evil]. On the other hand, if we want to perform virtuous deeds, that would be going against Mara’s wishes so he will do everything he can to deter us.</p>
	<p>Mara is one factor that causes trouble; another is our karmic creditors from past lifetimes. When they see that we are practicing well and might transcend samsara, they will want to stop us. This is because we have not repaid what we owe them from the past. This debt may be money or a life. These creditors will not stand idly by and watch us succeed in our practice but will create obstacles to deter us. Thus, the path to awakening is filled with obstacles.</p>
	<p>Through innumerable eons, we have created infinite karmic obstacles. How are we to rid ourselves of them? We should dedicate our daily practice to our karmic creditors, to share our merits with them. By passing merits on to them, we will achieve full virtue. What do we want? Nothing. If we do not commit to this vow, it will be difficult for us to achieve awakening without encountering karmic obstacles.</p>

	<p>Most people dislike those who are different from them.</p>
	<p>Most of us prefer those who are like us. For instance, those who practice Buddhism feel closer to practitioners than to others. This is especially noticeable within a family. If our parents and siblings are not practitioners and we are the only vegetarians, then there will be conflicts. Since, this is actually our own fault, we need to determine what we are doing wrong.</p>
	<p>Why would other family members disapprove of us practicing Buddhism? Sometimes, when fellow Buddhists visit us, we may seem closer to them than to our families. We might appear happier with them than with our own mothers who upon seeing this could understandably become unhappy. Therefore, we should love and care for our families in the same way that we do other practitioners. Then our families will not oppose our practicing Buddhism. There are many cases where family conflicts have arisen when only one member practiced. Often, that one member did not consider his or her behavior and did not see what was the cause of the discontent. Only when we are objective, can we see the problem.</p>
	<p>When other practitioners come to visit us, we should show even more respect to our parents so that our families will feel better. In this way, they will no longer object to our practice. They might even come to like it, and encourage friends and relatives to follow suit. Therefore, when interacting with family members, we should not use verbal education, but learn from Emperor Shun and use behavioral education to set good examples. Then, as they see the good results from practicing Buddhism, they will automatically help us to advocate it.</p>

	<blockquote>There are always more bad people around than good people; so, those who are good often have difficulty standing on their own.</blockquote>

	<p>Immoral people are in the majority and have more power than those who are honest. Because of this, decent people often have problems standing on their own. It becomes more difficult for them to be good because others will use their power to create obstacles.</p>
	<p>Ever since the Buddha, the above situation has occurred for each succeeding generation of Buddhists. An example is Master Huineng. After he had attained enlightenment, he went into hiding with a group of hunters for fifteen years. Why? Because of the jealousy and obstacles he encountered.</p>
	<p>Ethical people often lack the opportunities to learn and are impeded by those who are immoral. This is why sometimes ethical people who are trying to stand on their own may not get the opportunity to practice goodness as much as they wish to. While they may be able to keep themselves unpolluted and pure, they lack the strength to help others. If we want them to be able to create goodness for the entire world then those of us who possess wisdom, good fortune, and virtues must do our best to help them.</p>

	<blockquote>Good people have abilities and virtues that enable them to become famous. They usually pay little attention to their appearance. They can easily be wrongly accused, so striving to do good turns out to be a challenge. When this happens, it is entirely up to virtuous people and elders to protect and help those who are moral to stand on their own. They can do this by providing what the people need to practice goodness. The merits of the virtuous people and elders who do this will be great.</blockquote>

	<p>Those who have unusually good abilities and virtues usually achieve fame. Locally, they are well known. Their lives are easy and they pay little heed to details, and this unfortunately often offends others. When we practice Buddhism, we must be extremely respectful to the Buddha, the Dharma, and the Sangha. However, we need not be overly concerned with inconsequential matters, for to do so will interfere with our practice. We should feel and show respect; but if we see others who are disrespectful, we should not mind them. In our practice, we need to believe that “the pure heart will give rise to the pure land.” Night and day, always remember to chant “Amituofo.” Everything else is immaterial.</p>
	<p>Neither should we attach to formalities in our practice. For example, those who are older and less agile do not need to kneel when reciting a sutra. To seek a bond between Buddha Amitabha and ourselves is of the utmost importance. We can continue our practice even when lying down. The weak or aged can use the most comfortable position while chanting “Amituofo” or reciting the sutra, be it kneeling, sitting, or walking. If weak, we can lie down and listen to the sutra on a tape. Lying in bed listening to the sutra or chanting “Amituofo” can achieve the same merits as when we are sitting or walking. But, it is not good to chant aloud while lying down because it is harmful to our health.</p>
	<p>Mahayana Buddhism is flexible and without many restrictions. So, what are all the rituals and rules for? They are used as behavioral education to help others feel respect and to motivate their wish to practice Buddhism. Theravada Buddhism, on the other hand, emphasizes self-discipline.</p>
	<p>Exceptionally talented people are not bothered by minor details, and consequently can easily offend others and cause gossip. Therefore, striving to do good turns out to be a challenge because good people often suffer from accusations and slander. When this happens, those who are trying to be good must depend on virtuous people or elders with wisdom and virtue to help them overcome their difficulties so that they can contribute to society. Virtuous people and elders will achieve the greatest merits because they are not helping just an individual, but all of society, so that everyone may enjoy the same good fortune. This is truly a great merit.</p>
	<p>If we are able to encourage, nurture, and help a Dharma master so that he or she can teach Buddhism to others, the merits would be incomparable. However, many people do not know this. They believe that if they donate money to restore a temple, the merits would be greater. Actually, such merits are limited. In fact, sometimes we may have even committed a bad deed in spite of our good intentions. Therefore, only in nurturing talented people do we truly achieve great merit. Only with these masters can we guarantee the propagation of the teachings so that Buddhism will remain in our world.</p>
	<p>It is extremely difficult to encourage and help talented teachers of Buddhism. They must seek self-enlightenment as well as help others to achieve enlightenment. Their minds must be pure, nondiscriminatory, and void of selfish thoughts. These are the necessary qualities for someone to teach Buddhism. If we encounter such a true Buddhist successor, we should do our utmost to help him or her. Once this person is accomplished and able to contribute greatly to Buddhism, the merits we have achieved in helping will be equal to his or her own.</p>
	<p>Why are there so few Buddhist teachers? The opportunity to teach others may not have yet presented itself. Or the individuals may not be sincerely dedicated to propagating the teachings to help all beings. Their vows lack conviction and their characters are flawed. And often laypeople like to flatter and listen to older masters, and do not go to listen to newer ones. This can cause the newer masters to become discouraged so that they might turn to conducting ceremonies. This happens because the laypeople did not fulfill their responsibilities in providing proper opportunities. Therefore, when newer masters vow to lecture on the sutras, we should go and listen if what they teach is accurate.</p>
	<p>However, if their teachings are inaccurate, we should not listen. When they see this, they can reflect and correct their faults. Once they have done so, we can then listen and encourage them to propagate the teachings. This is the proper way to praise newer masters and encourage them in their vows to pursue enlightenment. We need to provide a suitable learning environment for them. The value of this merit is boundless because it can extend the life of Buddhism.</p>

	<blockquote>What does “persuading others to practice kindness” mean? As humans, we all want to be good and to have a conscience, but chasing after wealth and fame has kept us so busy that we have stopped listening to our consciences. This is the result of having to survive in a world filled with hardships.</blockquote>
	<blockquote>When a friend is about to ignore his or her conscience to do something unworthy, we can remind and warn this friend, hoping to wake him or her from delusion. It is like waking up someone when they are having a nightmare. It is up to us to shake them into reality. When a person is undergoing a long spell of depression, we can pull this person out of it and help to clear his or her mind. We are most virtuous if we can treat our friends with such kindness.</blockquote>

	<p>Virtually everyone would prefer to be good. Even the worst person will usually say that he or she would like to practice goodness. From this, we can conclude that a good heart and behavior is the true nature of humanity. Buddhism teaches us that this is a virtue of our true nature. If this is the case, why do people resort to immoral conduct? Two reasons. First, people commit bad deeds because of their afflictions and bad habits. Second, they do so because of bad conditions. While they are committing bad deeds, most are bothered by their conscience, unfortunately, they do not have any good friends to help them to reform, and so they become more deluded and confused.</p>
	<p>As Liaofan said, although we want to practice goodness, the necessity of surviving in a world filled with hardships can result in our forgetting to do so. While trying to make a living, we do many things to maintain a certain standard of living for our families and to further our careers. Thus, the environment that we live in strongly influences our behavior. This could become disastrous in our immoral society.</p>
	<p>For example, many people like to gamble. Their obsession will harm themselves, their families, and society. This dangerous trend is slowly affecting the entire world. Due to the media’s influence, such negative influences keep spreading until they reach the farthest corners of the world causing much damage. Thus, when we see our friends or relatives in trouble, we should do our best to help them see reason and to lead them away from bad influences. We can encourage them to begin by reading <cite>Liaofan’s Four Lessons</cite> because the principles in this book are all true.</p>
	<p>Sometimes, we may find it quite easy to make money in the stock market. But, the wealth we gained from trading stocks was destined to be ours. If our destinies do not include wealth, then the money will soon be gone. In terms of handling money, if we carry it with us, we are afraid of being robbed. If we deposit it in the bank, all we can do is look at it. What is the difference between our money vs. others’ money deposited in a bank? When we think about it, we will realize that wealth only increases our greed, anger, and arrogance.</p>
	<p>All that we need is enough food, adequate clothing, and a safe place to live. Would it not be better if we were to use our good fortune a little at a time rather than exhaust it all at once? If our family members or friends try to obtain wealth through improper means, we need to use reason to help them realize that such methods are improper and that we should not engage in speculation or adopt improper ways to obtain wealth. This is the proper path for it can last a long time.</p>
	<p>We must help others with what is most beneficial to them. In helping others to learn and to attain awakening, Buddhism is accommodating and skillful so others are happy to listen and open to accepting what we say. In this way, we will be able to help others understand how they can reform and be led away from confusion. When they suddenly become vigilant, it will be similar to awakening in Buddhism. This is like eliminating the roots of all afflictions. All that remains is a sense of serenity and freedom. This is wisdom.</p>

	<blockquote>A scholar named Hanyu once said: “By word of mouth, one can only persuade and influence others for a while. If one can persuade and influence others through written works, one’s words can be passed on for hundreds of generations around the world.” Depending on what is appropriate in the circumstances, we can use either speaking or writing.</blockquote>

	<p>This illustrates the flexible and expedient method of teaching. When we explain the principles and advise others in order to help them to awaken, we do it by word of mouth but this only benefits them in this lifetime. If we wish to guide many others as well as future generations, then the best way would be through writing. By recording our good words and deeds, we can pass these down for future generations. This will ensure the preservation of these good words.</p>
	<p>An example of this is <cite>Liaofan’s Four Lessons</cite>. Liaofan’s objective in writing the book was to alert his son to the dangers of committing bad deeds. Liaofan had not intended these four lessons to be widely read for many generations and so he has unintentionally performed a great deed of goodness. Many people who followed his teachings have succeeded in changing their destinies from that of suffering to happiness, thus, benefiting greatly from Liaofan’s written words. This thin volume is a prime example of teaching people to be good. He used his own life as an example for his descendants, hoping that they would understand and learn to practice goodness. This is the most effective, profound, and all-encompassing goodness.</p>
	<p>We may think that we are unqualified to write but this is not so—we are all qualified. If we can just record one or two occurrences that we hear or see each day, the outcome would be like the lessons in this book. We can see that persuading people by speech and persuading generations by writing are not difficult as long as our hearts are sincere and our determination unshakable.</p>

	<blockquote>To encourage virtue, we can persuade others through speech or writing. Compared with teaching others through behavior, speech and writing are more direct and clear. Sometimes, we do not have time to teach others through behavior. Then verbal or written education will be more effective. Furthermore, if we can apply it like the right medicine for an illness, often it will prove to have wonderful effects. Therefore, we cannot give up.</blockquote>

	<p>We should interact with those whom we are trying to help and use our actions as examples to inspire others, similar to what Emperor Shun did with the fishermen.</p>
	<p>In Buddhism, the Four Embracing Methods are used to guide and influence all sentient beings. The first method is giving unsparingly to establish a good affinity and amicability with others. Once we have honestly earned the confidence of others, then what we say or do will create a positive effect on them and they will be more open to what we say and do.</p>
	<p>The second method is to use kind words. This does not mean we use flattery or persuasive words to sway others. Kind words means to act with flexibility with others and to make them feel comfortable. As explained by Master Zhongfeng earlier in this lesson, when our motivation comes from loving-kindness for others, then even if we scold or punish them for their own good, it would be an act of kindness.</p>
	<p>But when we are scolding, we should take into consideration their ability to withstand and accept the reproach. If they reject it because it is overdone, then our words will have a negative effect. Therefore, when we speak to others of their faults, we should make sure that no one else is present so that they will not feel embarrassed or be antagonized. This is an example of being flexible and helping the person feel comfortable.</p>
	<p>The third method is beneficial action. This means that our words and actions must truly be to help others. The fourth and last method is comradeship and cooperation, which means that we participate in proper activities with others and guide them by being good examples.</p>
	<p>When the Buddhas guide sentient beings, they primarily follow these four methods. When we encourage others to be good, we are using verbal education. When we join others to teach them kindness, we are using behavioral education.</p>

	<blockquote>If we make the mistake of “losing a person” [it was proper for us to guide this person but we did not] or “wasting our words” [it was improper for us to persuade this person but we tried to] we need to think and find the wisdom not to repeat the mistake.</blockquote>

	<p>When we are able to advise someone but do not, we have lost an opportunity to teach. If a person has the potential to practice goodness but we do not lead him or her to the right path, then we have lost that person. On the other hand, if someone is inflexible and will not listen to us but we persist in trying to convince him or her, then we have wasted our words. When interacting with others, we should learn to use our common sense to observe how they are reacting. This will prevent us from losing a person or wasting our words. As Master Huineng said in the <cite>Platform Sutra</cite>, when others are willing to listen and accept, we teach them but when they are not, we simply put our palms together and wish them happiness.</p>

	<blockquote>What does “helping those in desperate need” mean? People often suffer from serious difficulties. If we meet someone like this, then we immediately help that person as if we were the one who was suffering. If a person has been wrongly accused or convicted, then we should plead on their behalf as well as help in any way we can. The scholar Mr. Cui once said: “It does not matter whether a favor is big or small. What is important is that it is done at a time when others need it most.” These are words of loving-kindness.</blockquote>

	<p>Everyone is bound to encounter misfortune during his or her life.<a href="notes.html#65"><sup>65</sup></a> We are now living in a relatively peaceful world; however, will we always enjoy such peace? If we look realistically at the way we are currently headed, the future looks bleak. It would be most unfortunate if the hardships were to occur during our middle years or old age. Therefore, when we meet others who are suffering, we should treat them as if we were suffering the same hardships and quickly do everything we can to help. This is the giving of fearlessness.</p>
	<p>When others are oppressed or wronged, we must help them by pleading on their behalf, and do whatever we can to prove their innocence. When they suffer from continuous hardships and we are unable to help them by ourselves, we must inform others and enlist their assistance. The scholar Mr. Cui said that it is not important whether we are able to help a great deal or just a little; what is important is that we help when others need our help the most. However, while we should provide assistance in an emergency, poverty is a different issue. The best way to assist those in poverty is to help them learn ways to earn a living so that they can support themselves and become independent. This is the greatest act of kindness.</p>

	<blockquote>What does “developing public projects for the benefit of others” mean? Small construction projects are needed for villages and big construction jobs are needed for cities. As long as they help people, they should be built.</blockquote>

	<p>On a small scale, we can benefit a village. On a larger scale, we can benefit a city or a county. Today, this is known as social welfare. Every citizen, every governing body would do well to consider it their responsibility to do good deeds to help everyone.</p>
	<p>We should do anything that benefits the local community. Only when everyone has good fortune, do we have it as well. If we alone enjoy good fortune while others are suffering, then adversity is not far behind. As a Chinese proverb says, one family’s wealth can cause resentment from thousands of families. If we share our good fortune with others, it will help to create a stable society and a peaceful world. This will then become true good fortune. When we share our good fortune with others, it is a sign of great wisdom, good fortune, and virtue. Today, when we speak of “developing public projects for the benefit of others,” we can do so by encouraging others to practice the teachings in <cite>Liaofan’s Four Lessons</cite> and the teachings of Buddhism.</p>

	<blockquote>Public projects can be the construction of systems to irrigate farmlands, dams to prevent flooding, or bridges to facilitate travel. Also, we can give food or water to those who are hungry or thirsty. Whenever we have the opportunity, we need to inspire others to do their share as well to help accomplish the project, either through the sharing of wealth or of labor. Do not be afraid of what others might say or become discouraged when the job becomes difficult. Do not allow the jealousy and hatred of others to weaken our resolve to do what is virtuous.</blockquote>

	<p>In the past, agriculture was the foundation of every country, and so, the construction of irrigation systems was of paramount importance. Dams were also necessary in order to prevent flooding. These construction projects were not built to benefit oneself, but were for the benefit of everyone. Therefore, even when obstacles occurred during the course of construction, they were not allowed to deter the completion of a full and absolute good deed.</p>
	<p>There may be opposition at the beginning of such a project but once it is finished and everyone has benefited, they will know its value and appreciate the efforts put in. Thus, our vision must be pervasive and comprehensive. We need to have wisdom, lovingkindness, and perseverance in order to accomplish goodness, the standard of which is to benefit all sentient beings. To be selfish and benefit only ourselves is not goodness. This was Master Zhongfeng’s standard for good and bad.</p>

	<blockquote>What does “accumulating merits and good fortune by giving wealth” mean? In Buddhism, giving is considered the foremost practice among all the methods.</blockquote>

	<p>This is the way to practice for good fortune. In Buddhism, there are infinite ways to practice. For the sake of simplicity, Buddhism has organized these infinite ways into six major practices called the Six Paramitas. The Buddha often taught the Six Paramitas of infinite practices. If we summarize them, all six become the first Paramita: that of giving. Keeping the percepts or moral self-discipline, and patience can both be considered the giving of fearlessness. Diligence, deep concentration, and wisdom can be considered the giving of teaching. Thus, the three types of giving encompass all the methods of practice in Buddhism.</p>
	<p>No matter how many other ways there are, they are all encompassed in giving. In the <cite>Diamond Sutra</cite>, the Buddha taught us not to be attached in our practice of giving. This is the ultimate perfect guideline for all the ways of practice.</p>
	<p>Therefore, to give is to practice good fortune. This is the practice of Bodhisattvas. Since the Six Paramitas are the ways to practice good fortune, wisdom is a part of good fortune. When we practice the giving of teaching, we will gain intelligence and wisdom, which is considered good fortune. When we practice the giving of fearlessness, we will gain healthy, long lives. When we practice the giving of wealth, we will gain wealth. The Chinese speak of these as the Five Good Fortunes of wealth and prestige, longevity, merits and virtues, happiness and no adversities, and a good death. A good death is good fortune because it can in turn lead into a good rebirth. And the best death is to die while chanting a Buddha’s name to be reborn into the Pure Land. During my lifetime, I have seen many instances where this has happened.</p>
	<p>If we wish to attain perfect happiness in this world, we will not go wrong if we practice according to the teachings in this book. If we wish to attain perfect happiness beyond this world, then we only need to practice according to the <cite>Infinite Life Sutra</cite>. And if we lead our lives according to the guidelines of both the <cite>Infinite Life Sutra</cite> and <cite>Liaofan’s Four Lessons</cite>, we will attain the great liberation in both this world and beyond. Thus, we are encouraged here to practice good fortune through giving.</p>

	<blockquote>What is giving? Giving is letting go. A wise person who understands this principle would be willing to give away everything, even to the point of letting go of our attachments to the six sense organs within. Externally, we can also give away that which we see, hear, smell, taste, touch, and think.</blockquote>

	<p>To give is to let go, to give away. The more we give, the freer we will become. “A wise person who understands this principle” is someone who has true wisdom, like a Bodhisattva. When we speak of letting go of the six sense organs and the Six Dusts, we are not talking about letting go physically. How can we detach ourselves from our physical body? Even if we are able to discard our body, it will still not solve our problems.</p>
	<p>Therefore, when we speak of letting go of the six sense organs, we mean to detach ourselves from the aspect of our mind. This means that we do not have any attachments or discriminations and are not tempted by external phenomena. We learn in the <cite>Diamond Sutra</cite>, “Do not attach to form—remain unmoved within.” Not attaching means letting go of the six senses. Once we have severed our attachments within and without, we will no longer be deluded but will have uncovered our true nature and become Buddhas.</p>
	<p>In innumerable past lifetimes, we have been deluded and thus remained mired in samsara. But, from now on, we will not create any more life-and-death karma. Therefore, those who are wise will want to transcend our world of suffering, to be mindful of Buddha Amitabha, and to be reborn into the Western Pure Land. We will maintain clarity of mind and await Buddha Amitabha to escort us to the Pure Land while we are alive, not dead. If we can go to the Pure Land after we die, then it means that the transcendence ceremony really works. Actually, transcending the spirit from suffering only has a limited effect. We can only reduce suffering, not transcend a spirit into the Pure Land.</p>
	<p>For example, Master Baozhi was the manifestation of Avalokiteshvara Bodhisattva. He transcended the spirit of Emperor Liang Wudi’s favorite wife. But, he could only transcend her spirit to the second level of the Desire Heaven and no further. He could not help her to be reborn into the Pure Land. Although we wish that we could transcend others to Pure Land, it cannot be done. It is only a wish. Being reborn into the Pure Land depends on our belief, vow, and practice. So, we must do our best to learn the ways of practice while we are still healthy and strong, chant Amituofo, and vow to be reborn into the Pure Land.</p>
	<p>To let go is to do so from the mind. It is to detach ourselves from the Five Desires and the Six Dusts of the mind. We should learn to not have attachments to our bodies or our minds. As ordinary people, we are filled with wandering, discriminatory thoughts and attachments, and find it extremely difficult to sever them. The Pure Land way of practice is to change our thinking, so that we are mindful only of Buddha Amitabha. Then, we will finally be free. Truly cultivating the Bodhisattva way is concentrating only on Buddha Amitabha and chanting only his name.</p>

	<blockquote>We can give away anything. When we find ourselves unable to do so, we can begin with the giving of wealth. Ordinary people regard their clothing and food as dearly as their lives; therefore, they consider wealth to be of the utmost importance. When we give spontaneously, we can cure stinginess while helping others in dire need. However, for many this is very difficult to do, especially at first. But, gradually the more we give the more natural it will become. This is the best way to cure selfishness, and to eradicate attachments and stinginess.</blockquote>

	<p>The <cite>Diamond Sutra</cite> tells us: “Everything with form is illusory and false.” This teaches us to give, to let go, and be free of worries and attachments. If we find it difficult to do this, then we need to begin by giving away our wealth so that we are not affected by it.</p>
	<p>This is also the method that the Buddha taught us to enable us to escape the cycle of birth and death, to transcend samsara, and to transform ourselves from ordinary people to sages. It is always a little difficult when we first learn to give, so we often do so grudgingly and may feel upset and perhaps even regret what we have done. This is when we need to use our wisdom and be determined to gradually make giving a habit until it becomes natural. Everyone will experience such a stage in his or her learning and cultivation.</p>
	<p>As we give, we will eventually experience a lessening in worries and stinginess, and when we no longer attach to wealth or enjoyments, our bodies, hearts, and minds will feel great contentment and liberation. This is when our true nature will begin to be uncovered and we will gain complete contentment and freedom.</p>
	<p>The law of causality never changes, either in this world or beyond; the more wealth we give, the more wealth we will gain. We do not even know where this wealth will come from, but it will come. The more teaching we give, the more wisdom we will gain, so we do not want to withhold any of our wealth or knowledge. Poverty is the result of not giving wealth. Ignorance is the result of not giving teaching, and illness and short lives are the result of not giving fearlessness.</p>
	<p>The Five Good Fortunes are all gained through the cause of giving; therefore, to gain the good result, we must practice the good cause. It is a wandering thought to think that we can gain the result without first planting the cause. This is impossible.</p>

	<blockquote>What does “protecting proper teachings” mean? For millions of years, proper teachings have been a standard of truth and provided spiritual guidance for all living beings. Without proper teachings, how can we participate in and support the nurturing of heaven and earth? Without proper teachings, how can we help people to succeed in their practice? How can beings in all the realms succeed in their endeavors without a standard to live by? How can we be free of the Five Desires, the Six Dusts, our delusions, our afflictions? Without proper teachings, how can we set a standard in the world and help people transcend samsara?</blockquote>

	<p>Proper teachings are the personal achievements of wise sages that have been proven by using the standards of truth and wisdom, such as those found in the great teachings of Confucius and Buddha Shakyamuni. This illustrates how important it is to protect the proper teachings.</p>
	<p>In China, when we protect the proper teachings, we first safeguard those of Confucius, Mencius, Laozi, and Zhuangzi,<a href="notes.html#66"><sup>66</sup></a> for they provide the foundation for Buddhism. This was no problem during Liaofan’s time because all scholars studied the work of Confucius. By learning the <cite>Four Books</cite>, the <cite>Five Classics</cite> and the various schools of thought that were developed over the centuries, everyone had a good foundation in Confucianism.</p>
	<p>We need to understand this to see why Buddhism is currently undergoing difficulties and has declined. As it is the root, Confucianism taught us how to properly conduct ourselves. If we cannot even be a good person, how can we become a Bodhisattva, much less a Buddha? Our learning and practice to become Buddhas and Bodhisattvas are built on the foundation of the humanities.</p>
	<p>
		Although we may not have read completely the <cite>Four Books</cite>, which are <cite>Great Learning</cite>, <cite>Doctrine of the Mean</cite>, <cite>Analects</cite>, and <cite>Mencius</cite>, we should at least read the first three so that we will know how to conduct ourselves. This is the foundation of Buddhism. We can compile good excerpts from the commentaries from the past to present times and distribute them widely. In the past, the version of the books we printed was the stone printed books of China. They included the non-copyrighted commentary of the <cite>Four Books</cite> written by the scholar Zhu Xi. It would be good if we printed, distributed, and advocated them.<a href="notes.html#67"><sup>67</sup></a>
	</p>
	<p>Today, schools emphasize technology and have largely forgotten the humanities. But, no matter how advanced our technology, if we do not study the humanities, then as the ancient people questioned, what is the difference between humans and animals? If we do not know morality, benevolence and honor, then there will be little difference between animals and us.</p>
	<p>Actually, humans are the cruelest of all the animals. Therefore, in order to help all beings, we must be helped first. If we can turn back from that which is bad to do that which is good, then all beings will be fortunate and happy. Only then, can each being achieve what each wants. This is the goal of the sages and the virtuous people in educating and reforming sentient beings.</p>
	<p>Proper teachings include those of Confucius and the Buddha. They have been the standard of truth that has provided guidance for thousands of years. Heaven and earth have the merits and virtues of giving rise to and nurturing infinite things. Heaven gives rise and the earth nurtures. Heaven and earth have shown great kindness to all beings, sentient and non-sentient. Once we understand this, not only will we not harm the natural environment, we will do all that we can to help the natural ecological balance to become perfect so as to enable all beings to receive what they need.</p>
	<p>The merits of heaven and earth are vast and great. Those who are genuinely moral and knowledgeable can participate in and support the rise and nurturing of heaven and earth. The world’s wise sages, Buddhas, and Bodhisattvas do just this. As Buddhists, we learn that “If we can transform objects and beings, then we are just like a Buddha.”</p>
	<p>To transform objects means to change our views, to let go of selfishness, and to participate in the light of the sky, earth, sun, and moon. To let go of our selfishness and to wholeheartedly help all beings is the true cultivation. Buddhas and Bodhisattvas propagate the teachings and help all beings by teaching them how to eliminate delusion and attain the truth. It is like heaven and earth nurturing all beings. The merit from this is immeasurable. When we are able to transcend delusion and are liberated from confinement, we will end all of our afflictions and worries, uncover our wisdom, and transform delusion into awakening.</p>
	<p>We can use the behavior of sages and virtuous people as examples. The teachings of sages are the classics and sutras. The thoughts, words, and deeds of sages are correct and without error, and surpass the dimensions of time and space. This is called “the career of the sages and virtuous people for guiding the world.” We know that Buddhist sutras surpass time and space, because three thousand years ago Buddha Shakyamuni instructed and helped the people of that time. Today, as we read the sutras, we still feel that every sentence spoken by the Buddha is logical and is to be practiced accordingly. This is especially true for Pure Land sutras, which teach people how to transcend this world by attaining rebirth into the Pure Land in one lifetime.</p>
	<p>Buddhism was initially taught in India and was then introduced into China. India and China are very different, yet what the Buddha taught was fitting for both countries. And as it moves to western and westernized countries, it is still appropriate.</p>
	<p>Similarly, the <cite>Four Books</cite> consist of the thoughts of Confucius and Mencius, and are the essence of the Chinese culture. Confucius and Mencius lived twenty-five hundred years ago. Their guidance benefited individuals, families, society, and the entire country. As the <cite>Four Books</cite> are introduced abroad, people in other countries nod their heads in agreement after understanding what they teach. These teachings are timeless and beyond the boundaries of space. This is why the teachings of Confucius, Mencius, Laozi, and Zhuangzi are said to surpass the dimensions of time and space, and are genuine sutras and teachings on how to properly govern the country. There have been many teachings on how to govern. Upon careful comparison, we can see that those of Confucius, Mencius, the Bodhisattvas, and Buddhas are unsurpassed.</p>
	<p>Among all the Buddhist sutras, the <cite>Infinite Life Sutra</cite> is flawless, for it attains the highest level. The essence of traditional Chinese culture<a href="notes.html#68"><sup>68</sup></a> is contained within the <cite>Four Books</cite>. The contents of the <cite>Four Books</cite> are very similar to that of the <cite>Avatamsaka Sutra</cite>, which provides principles, methods, and behavior for us to emulate. Of the <cite>Four Books</cite>, <cite>Doctrine of the Mean</cite> provides the principles and <cite>Great Learning</cite> provides the methods. <cite>Analects</cite> and <cite>Mencius</cite> tell us of the lives of Confucius and Mencius respectively, and teach us how to apply the principles and methods in our daily lives. Thus, <cite>Analects</cite> and Mencius are just like the fifty-three visits of Sudhana, for they also provide us with good examples. And we too are to be good examples to help guide others.</p>
	<p>Regarding transcending this world, actually there are no boundaries between this world and the one beyond. The differences between them lie in whether we are deluded or awakened. When awakened, we transcend; but, with one thought of delusion, we are again in this world. With another thought of awakening, we again transcend.</p>

	<blockquote>
		Therefore, whenever we see temples, memorials, or pictures of past virtuous people or sages, or Buddhist texts, we should be respectful. If they are in need of repair, we should repair them.<a href="notes.html#69"><sup>69</sup></a>
	</blockquote>

	<p>The teachings of the sages have a direct bearing on the thoughts of individuals, trends in cultural behavior, the overall well being of a group, and societal happiness and peace. Since ancient times, wise and virtuous people have analogized the teachings of the sages as the guidance for heavenly beings and humans. How do we protect and uphold them? Buddhist centers are institutions of Buddhist education while schools are institutions of worldly education. Both need to be protected and sustained. But today, schools have largely abandoned the education of morality and this is why we have such unhappiness and sufferings. If we fail to awaken to this, our world will be destroyed.</p>
	<p>Ancient Chinese sages were knowledgeable about science and technology, and yet they chose not to continue development of such knowledge. Why? They foresaw that in the end, technology would destroy our world. So, they chose instead to concentrate on the humanities, to help people develop wisdom, and to understand and practice morality, to help people fully understand the relationship between humans, among humans and spirits, and among humans and nature, and to become a person who is fearless and indomitable. Only in this way, will individuals experience true happiness and well being, and will citizens and countries have a genuine future. This is genuine education.</p>
	<p>In the early 1900s, the Chinese government abolished Chinese classics education. At the time, many wise and virtuous people felt deep sadness. The bad seeds that were planted then are now bearing fruit. If even after we have tasted the bad fruits we are still not awakened, then we are lost. This way of thinking can destroy countries and races. The result of our abolishing Chinese classics education is the destruction of the proper teachings! For if Confucian and Taoist teachings cannot be safeguarded then Mahayana Buddhism cannot be propagated. Buddhism has flourished for two thousand years in China because it was based on the foundation of Confucianism and Taoism. But today we are digging away the roots and destroying the foundation. If this continues, the teachings of the Buddha will become mere empty words.</p>

	<blockquote>We can propagate and pass on the proper teachings, and help others to learn their value. In this way, we can repay our gratitude to the Buddha. We should do our best and encourage others to do so as well.</blockquote>

	<p>We need to help propagate proper teachings such as those of Confucius and the Buddha, and to encourage others to do so as well. In this way, we will benefit others and repay our gratitude to the Buddha. To accomplish this, we need to do two things. First, we need to help train Dharma repositories who can properly propagate the teachings. Second, we need to establish Buddhist centers to teach others and to allow them to have a good educational environment for both learning and practicing. Today, few people are propagating the Dharma, so instead of relying on others, we need to do this ourselves.</p>
	<p>We establish a Buddhist center in the hope of providing the opportunity for more people to encounter and learn Buddhism. Today, the best way to do this is with television and the Internet as they have the potential to bring Buddhism into so many homes. We can invite caring teachers to choose the sutras that will benefit society the most and let them take turns lecturing. Since Mahayana Buddhism is built on the foundation of Confucianism and Taoism, we can lecture first on the <cite>Four Books</cite>. Next, we lecture on Mahayana Buddhism.</p>
	<p>In this way, people will be able to thoroughly absorb and digest the teachings; thus, preventing them from becoming mere empty words. So, if we truly wish to help Buddhism flourish, it will be helpful to learn about the Chinese classics such as the teachings of Confucius. We begin by nurturing Dharma repositories and establishing Buddhist centers.</p>
	<p>Establishing such a center does not mean spending a large amount of money on a building that may result in endless squabbles and conflicts once it is completed. When this happens, the effort and expenditure will become meaningless. We need to understand that once we begin to learn and practice Buddhism, and then attain wisdom, we will realize that wealth is like a puff of smoke, a fleeting cloud, for no matter how much wealth we have, it is only something to see. Think about it, is the money we keep in our home really ours? If it were, we would be able to keep it instead of passing it to someone else. And yet, when we receive money, we pass it on. It was ours for a very short time. Thus, we should not place much importance on wealth.</p>
	<p>A fellow Buddhist told me that after he had made a million dollars in the stock market, he immediately lost it. I asked him why he had not listened to <cite>Liaofan’s Four Lessons</cite>. Losing something means that we were not supposed to have it, so there is no need to worry. We should neither be happy when we gain something nor unhappy when we lose it. To do so is a sad waste of time. Those who understand this and possess wisdom should instead use their precious time to chant a Buddha’s name. We need to understand the principles. If we are diligent in our practice and propagate the teachings to help others, we will gain infinite merits. Then, all the Buddhas and Bodhisattvas will praise us.</p>

	<blockquote>What does “respecting our elders” mean? It is to make an extra effort to be attentive to and respectful of parents, older siblings, leaders, superiors, elders, and those of great virtue and learning. When taking care of our parents at home, we are to do so gently with loving hearts and obliging demeanors. We should not raise our voice but maintain a peaceful bearing. As we cultivate these virtues, they will become a part of us and we will change into a gentle-hearted person. This is the way we can touch the hearts of heaven.</blockquote>

	<p>In ancient China, those who taught young children placed great importance on basic education. They taught filial piety, respect, and sincerity, for these are the outlines of the teachings. Thus, the child is the father of the man, for the character nurtured in our childhood will become our nature when we are grown. This provides the foundation for the nurturing of sages and virtuous people who will provide for a moral society and a wisely governed country.</p>
	<p>Since ancient times, this has been the Chinese social tradition. The Chinese say that education is essential in establishing a new government, training its leaders, and governing its people. If the basic quality of education is not clearly recognized and implemented, incorrect views can be destroy the entire culture, country, and even its people! All the government officials in ancient China studied the works of wise sages and virtuous people. Even if some had selfish intentions, their wrongdoings were probably limited. They would have only bent the rules only so much before they started feeling regretful. Today, sexual misconduct, wrongdoings, even criminal acts are all viewed as matter of fact. We no longer have a shameful heart or feel remorseful. We have lost our sense of morality and our conscience. And this is deeply troubling because all that separates us from animals is a good heart.</p>
	<p>Hopefully, fellow Buddhists will realize that sincerity and respect are the gateway to and the foundation for practicing Buddhism. Sincerity and respect are cultivated within our family. At home, we are filial to our parents and respectful of our elders and siblings. Accomplishing this will enable us to be in accordance with superiors, and to be diligent and dependable in meeting our responsibilities as individuals, members of society, and as citizens. As Liaofan said, habits become our nature. Once a good habit is formed, our hearts will be gentle and this will touch the heart of heaven, for when we are peaceful, kind, and agreeable, we will move the beings and spirits of heaven and earth.</p>
	<p>Today, we have forgotten the ethical teachings of the human relationships and so we are no longer honorable. Instead, most people are mired in greed, anger, ignorance, and arrogance. Malevolent spirits, beings, and demons have descended. Why? Our improper thinking has formed a connection with them so naturally Buddhas and Bodhisattvas will not come. Humans have already been committing wrongdoings, but now there are malevolent spirits and demons creating chaos as well!</p>
	<p>This is why our world will have disasters of increasing severity and frequency and when this happens, there may be many deaths. Only when we personally experience these grave occurrences, will we be awakened from delusion and improper views, regret our wrongdoings, and return to the proper path. It is truly regrettable that “small” disasters cannot bring this about; it will take a major disaster to awaken us. This is unavoidable.</p>
	<p>We need to study history and view the chaos in the world from a historian’s viewpoint so as to realize the source of good occurrences as well as disasters. This will enable us to detect the occurrences of any effects due to the law of causality before they happen. What are people thinking and doing today? Knowing this, we will know the future. The results that we are currently seeing come from causes created decades ago and the results of the causes that we are now repeatedly creating will be seen in two to three decades.</p>
	<p>Previously, the seeds that were planted might have taken seven or eight decades to mature, but today, the escalation of these bad causes is resulting in a shortening of the maturity period and an increase in magnitude. This is horrifying! Good causes will always result in good consequences and bad causes will always result in bad consequences. The principle of cause and effect is correct and inevitable.</p>

	<blockquote>When working for our superiors or the government, we should follow the rules and not do as we please just because our superiors do not know what we are doing.</blockquote>
	<blockquote>Before we convict someone of a crime, regardless of whether the crime is serious or not, we should investigate carefully and be just. We should not abuse power or be cruel because our superiors do not know what we are doing. When with our supervisor, we should show him or her the same respect as if we were facing the heavens. [As the proverb says,] “This is the correct behavior handed down from our ancestors.” It has an important bearing on our hidden virtues. Look at all the families who practiced loyalty and filial piety. Their descendants prospered for a long time and had bright futures. We can follow their example and practice with caution.</blockquote>

	<p>A person who cultivates the virtues of loyalty and filial piety will have descendants to last for a long time, but today, parents and children are more like companions. Children no longer respect their parents or feel gratitude for all that they have done. This is destroying moral principles. Confucianism and Taoism teach us that ethical principles are the nature of virtue and a close examination of Buddhism will show that it is the revelation of the virtuous nature. Sages and virtuous people do not experience selfishness, so they have revealed their virtuous nature.</p>
	<p>Confucianism is also the revelation of our virtuous true nature. When this true nature is revealed, it will be the same as that of Confucius. It is the same as light. When another’s lights up, mine does as well. One light intermingling with another light to become one is the revelation of the true nature. This is true greatness, is truly inconceivable, and is the perfect and virtuous true nature.</p>
	<p>Filial piety and respect are the tools we use to reveal our virtuous true nature to become enlightened. In Buddhism, it is said that the most important requirement for uncovering our true nature is to give rise to the Bodhi mind. The same is true for Confucianism for it also teaches us to practice the sincere and virtuous mind. We need to honestly interact with others and circumstances with filialty, respect, and sincerity. To do things quietly by ourselves is the genuine way to practice goodness and accumulate merits. As Liaofan said, filial piety and respect have an important bearing on our hidden virtues.</p>
	<p>The reality of causality can be witnessed throughout history. Do not think that others will not know what we think or do. Other people may not know, but the beings and spirits of heaven and earth, and all the Buddhas and Bodhisattvas will know.</p>
	<p>Liaofan told us earlier that to reform and correct our faults, we need the shameful heart, the fearful heart, and the determined, courageous heart. To become a sage, a virtuous person, a Bodhisattva, or a Buddha, we simply need to truly give rise to these three hearts to realize our goals in this lifetime.</p>

	<blockquote>What does “loving and cherishing all living things” mean? A compassionate heart makes a person. A person seeking the virtues of loving-kindness and compassion cultivates his or her heart of compassion. A person who wants to accumulate merits also cultivates a compassionate heart.</blockquote>

	<p>A compassionate heart cares for all beings and things. When we see animals suffering, we naturally feel sympathy for them. Do we all have this heart? Yes, everyone does. If we shed tears while watching a sad movie, this is the compassionate heart. We are empathetic even when we know that the movie is not real! So, it goes without saying that when we see real people or animals suffering, we will try to help them.</p>
	<p>Not only do human beings possess the heart of compassion, animals do too. This is truly the virtuous original nature. The nature of animals is no different from ours, but because they are even more deeply deluded than we are, they have been born as animals. All the beings in the Ten Dharma Realms share the same true nature. This is why the Buddha, in the Mahayana sutras, spoke of “unconditional great compassion and the kindness of realizing that we are one entity.”</p>
	<p>The compassionate heart is the heart of great loving-kindness and is the revelation of the true nature. It is what a person in search of the virtues of compassion and the accumulation of virtues is seeking. It is broadening the heart to love and care for others, to truly be able to love all beings and objects, and to do our best to help them.</p>

	<blockquote>It is stated in the <cite>Book of Rites</cite>: “In January, when most animals bear their young, females of the species are not to be used for sacrificial purposes.”</blockquote>

	<p>In the past, three animals were used in major sacrificial ceremonies: cows, sheep, and pigs. Out of compassion, females were not used for offerings that were made in the spring, because if the female animal was pregnant, two lives would have been taken.</p>

	<blockquote>Mencius once said: “An honorable person will not go near the kitchen.” This is to protect a compassionate heart.</blockquote>

	<p>The purpose of Mencius saying this is the same as that of the Buddha teaching of the “three pure meats.” We do not eat animals if we saw or heard the killing, or if the animal was killed for us.</p>
	<p>
		It was the custom in India to go from house to house accepting food offerings and to eat whatever was provided: no discrimination, attachments, or preferences. To accept and eat whatever is offered is true compassion, according with conditions, and not seeking affinities.<a href="notes.html#70"><sup>70</sup></a>
	</p>
	<p>When the Dharma masters were invited to China, the Chinese viewed the practice of asking for food as begging. It would have been inappropriate to tell the masters to go out and beg for food, so instead, they were offered food in the palaces. The practice of going out to ask for food never really took hold in China. However, the three pure meats rule was always observed when offering food to the Dharma masters.</p>
	<p>Emperor Wu of the Liang dynasty initially advocated vegetarianism for Buddhists. Today, most Chinese practitioners whether they are monastics or laypeople are vegetarians. However, the tradition of Buddhism is to practice the three pure meats rule and not vegetarianism. Vegetarianism protects nature as well as the compassionate heart. It is the practice of loving-kindness for all beings and things. When we understand that it is also the best and healthiest food, we will see that it is worth our efforts to advocate its practice.</p>
	<p>Mencius taught us not to go near the kitchen, so that we will not see or hear the killing and will be more at ease when eating. But, the compassionate heart would still be uneasy. It is best to not eat the flesh of living beings, especially today when we often hear of meat containing toxins that cause strange diseases. Ancient people said that illness enters through the mouth. Mr. Li Bingnan often sighed as he said that people were taking poison at all three meals. How can we not get sick!</p>

	<blockquote>Our ancestors did not eat meat under four circumstances: if they heard the killing, saw the killing, had the animal killed or raised the animal themselves. If we cannot yet stop eating meat, we can still follow these four guidelines. In this way, we are gradually increasing our compassion. We should not only refrain from killing any animals, but insects as well, for they are also living creatures.</blockquote>
	<blockquote>Man makes silk from the cocoons of silkworms that have to be boiled in water with the silkworms inside. When we cultivate the land for farming, how many insects have to be killed? We need to be aware of the cost in lives involved in our food and clothing. We kill to provide for ourselves so to waste food and clothing is as serious an offense as killing.</blockquote>

	<p>This speaks of the three pure meats with an additional rule that monastics may not raise animals. To raise, kill, and eat animals is truly unacceptable. If we cannot become vegetarian, we can practice the three pure meats and the four circumstantial meats rules to cultivate compassionate hearts.</p>
	<p>Our life spans in this world are short, only a few decades long; yet, in order to nurture ourselves we kill others. We are steeped in debt to all beings, regardless of whether we have harmed them intentionally or unintentionally. Imagine how much negative karma we have created! This is why the Buddha said: “If negative karma had shape and volume, then even the entire universe could not contain it.”</p>
	<p>Only when we realize that we have an inconceivable amount of karmic obstacles, will we become more careful. How can we be responsible for all living beings between heaven and earth? Do not kill, be careful, and do not waste anything.</p>
	<p>Modern people advocate consumption by saying that if people do not spend money then factories would close and economies would collapse. Do you believe this? If Master Zhongfeng heard this, he would say, “Not necessarily.” Actually, this is incorrect for many countries that promote consumption, and thus waste, are experiencing declining economies.</p>
	<p>Only through thrift will people and our world become wealthy, prosperous, and peaceful. If no one saves money, how can countries become prosperous and strong, and citizens have stable lives? When we find ourselves out of work and without savings, we will have to depend on the country for financial aid and thus increase its financial problems. If however, we are in the habit of saving, then even if we became unemployed or suffer adversities, we can still maintain ourselves. Being aware of this, we will value our resources and strengths.</p>

	<blockquote>How often have we unknowingly harmed or stepped on a living creature? We should do our best to prevent this from happening again. An ancient great poet once wrote: “For love of the mice, we often leave them some rice and in pitying the moth, we will not light the lamp.” This is compassion!</blockquote>

	<p>Today, most people would strongly disagree with this. How can we “love mice”? They are harmful to us and must be exterminated. Most people do not understand. When we kill mice, they will seek revenge and this cycle of revenge will continue, growing worse each time. Killing solves nothing. Are there no other solutions? There is no such thing as walking away unpunished from a murder or not repaying our debts. By understanding that cause and effect connects our past, present and future lives, we will never again harm any living beings. This is how we attain peace of mind. Only true sincerity, purity, and compassion can solve our seemingly insurmountable problems.</p>

	<blockquote>I cannot begin to talk of all the infinite types of goodness. If we can expand the ten previous categories, we can make them into a multitude of good deeds and virtues.</blockquote>
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