The universal vows of Amitabha

No 445 of Living Life Series 1

ADVISORY: 

The impression given from the written vows may mislead many men to think that their aim in spiritual and life is just to go to Pure Land in afterlife by reciting Omitofo. 

But Amitabha by his vast merits is able to do more than that and he vows to do more than that. 

He helps us in this life by smoothing out issues so that we are in better position to cultivate peace through the Way even here and now and not wait till the afterlife. 

All we need is to call out his name. We do not need to belong to any sect or religion to avail ourselves of his help. 

That is the truth that many fail to grasp due to ignorance and tendency to procrastinate in cultivation of the Way and defer it to the afterlife. 

This tendency can grow into a habit which may even become impediment to spiritual cultivation. Such position can promote sloth and inaction in the present life. These are serious obstacles to enlightenment. 

By having the correct disposition, we can be in mental Pure Land here and now while in physical life on Earth and be guided by Amitabha and saints in the Way. At the lapse of this present life, we can be reborn in Pure Land to continue the cultivation. Give this more thought ....

In Infinite Life Sutra, 無量壽經 or Larger Pure Land Sutra, Sakyamuni Buddha spoke of how the Bodhisattva Dharmakara, after witnessing the suffering of sentient beings, spent five eons studying all the Buddha lands. 

He wanted to alleviate the problems of beings. That is his mission. It is not to help only those who call themselves Buddhists. It is not to take over the lead of Buddhism from other Buddhas and saints. It is just to help all beings who need help, be they labelled as Buddhists or otherwise. The issue of whether beings are Buddhists or believers is not the concern. It is whether they need help from him regardless of their beliefs and religious affiliation. There are no strings attached and no need to submit or kowtow to him before he will help.

Dharmakara made forty-eight vows, the fulfillment of which needed him to create the Western Pure Land of Ultimate Bliss in Heaven as an ideal alternative for beings to cultivate way to enlightenment. He categorically declared that he would not enter final stage of Buddhahood so that he could help as many beings as possible. 

His Pure Land is one good alternative for beings to receive his guidance but not the only alternative. There are of course other ways he could help beings before they reach and even without the Pure Land. He helps us now in the present life and not wait till afterlife. Just call on his name. There is no strings attached and no preconditions set. No saint will ever hold beings to ransom, let alone a great Buddha in Amitabha.

It is said in passed-down written texts that once his vows were made more effective and operational through avenue of the Pure Land, Dharmakara Bodhisattva became Amitabha Buddha. 

He vows to help all who are in all dimensions who call on his name - Omitofo. Big issues will be small issues even if they cannot be no issue. 

They may additionally in afterlife continue their cultivation in the Pure Land. 

They may even leave the Pure Land to be reborn elsewhere to practise what they have learnt so as to help more beings. 

They also do not wait till they go to Pure Land to learn. They can do so now at this moment by calling on his good name. 

Having said all the aforementioned, it is significant that the 18th vow is among the most important as it forms a basic tenet of the Pure Land school. This vow is most commonly known as 十念必生願 (shí niàn bì shēng yuàn) because it states that..if a sentient being makes even “ten recitations” (十念 shí niàn) of the Amitabha Buddha’s name they will attain “certain rebirth” (必生 bì shēng) into the Pure Land.

There are said to be 48 Universal Vows. They are roughly translated and appended below. 

There may be some unintended distortion of meaning as result of translation. This is to be expected.

Do also be very mindful that men who write out teachings of Amitabha however respectable and noble they were may not be authoritative enough. They are definitely not appointed, let alone anointed by Amitabha.

The written teachings purportedly of Amitabha do reflect the teachings of Amitabha in some aspects though not the complete picture. They are not written by Amitabha. 

But the good intentions of the writers should be appreciated. Readers too should not take what were written as divinely sanctioned. 

Always, do go for the principles and the upper source for clear water as said by Lord Bo Tien. 

Lord Bo Tien

Then we will understand Amitabha better. We should read on and decipher what we read. Read the vows not only once but many times and reflect. We will get a better insight that way.

1) If, when I attain Buddhahood, there should be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.

2) If, when I attain Buddhahood, humans and devas in my land should after death fall again into three evil realms, may I not attain perfect Enlightenment.

3) If, when I attain Buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect Enlightenment.

4) If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.

5) If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing even the events which occurred during the previous hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.

6) If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing even a hundred thousand kotis of nayutas of the Buddha-lands, may I not attain perfect Enlightenment. 

7) If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand kotis of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.

8) If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

9)If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of travelling anywhere in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

10) If, when I attain Buddhahood, humans and devas (gods) in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.

11) If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.

12) If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment. 

13) If, when I attain Buddhahood, my lifespan should be limited, even to the extent of hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.

14) If, when I attain Buddhahood, the number of the shravavakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.

15) If, when I attain Buddhahood, humans and devas in my land should have limited lifespan, except when they wish to shorten them in accordance with their original vows, may I not attain perfect Enlightenment.

16) If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.

17) If, when I attain Buddhahood, innumerable Buddhas in the land of the ten quarters should not praise and glorify my Name, may I not attain perfect Enlightenment.

18) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five greatest offenses, abuse the right Dharma. 

19) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken aspiration for Enlightenment, do meritorious deeds and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by multitude of sages, may I not attain perfect Enlightenment.

20) If, when I attain Buddhahood, sentient beings in the lands of ten quarters who, having heard my Name, concentrate their thoughts on my land, do various meritorious deeds and sincerely transfer the merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect Enlightenment.

21) If, when I attain Buddhahood, human and devas in my land should not all be endowed with the thirty two physical characteristics of a Great Man, may I not attain perfect Enlightenment.

22) If, when I attain Buddhahood, Bodhisattvas in the Buddha-lands of other quarters who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after one more life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armour of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the Bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such Bodhisattvas transcend the course of practice of the ordinary Bodhisattva stages, manifest the practices of all the Bodhisattva stages and actually cultivate the virtues of Samantabhadra.

23) If, when I attain Buddhahood, Bodhisattvas in my land, in order to make offerings to Buddhas through my transcendent power, should not be able to reach immeasurable and innumerable kotis of nayuta of Buddha-lans in a short a time as it takes to eat a meal, may I not attain perfect Enlightenment.

24) If, when I attain Buddhahood, Bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment. 

25) If, when I attain Buddhahood, Bodhisattvas in my land should not be able to expound the Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment. 

26) If, when I attain Buddhahood, there should be any Bodhisattva in my land not endowed with the body of the Vajra-god Narayana, may I not attain perfect Enlightenment. 

27) If, when I attain Buddhahood, sentient beings should be able, even with the divine eye, to distinguish by Name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent and have exquisite details beyond description, may I not attain perfect Enlightenment. 

28) If, when I attain Buddhahood, Bodhisattvas in my land, even those with little store of merits, should not be able to see the Bodhi-tree which has countless colors and is four million li in height, may I not attain perfect Enlightenment. 

29) If, when I attain Buddhahood, Bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect Enlightenment. 

30) If, when I attain Buddhahood, the wisdom and eloquence of Bodhisattvas in my land should be limited, may I not attain perfect Enlightenment. 

31) If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment. 

32) If, when I attain Buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavillions, ponds, streams and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of human and devas, and of a hundred thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the ten quarters, causing all Bodhisattvas who sense it to perform Buddhist practice, may I not attain perfect Enlightenment.

33) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect Enlightenment.

34) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters who have heard my Name , should not gain the Bodhisattva’s insight into the non-arising of all Dharmas and should not acquire various profound dharanis, may I not attain perfect Enlightenment.

35) If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.

36) If, when I attain Buddhahood, Bodhisattvas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not, after the end of their lives, always perform sacred practices until they reach Buddhahood, may I not attain perfect Enlightenment.

37) If, when I attain Buddhahood, humans and devas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who having heard my Name, prostrate themselves on the ground to revere and worship me, rejoice in faith, and perform Bodhisattva practices, should not be respected by all the devas and people of the world, may I not attain perfect Enlightenment.

38) If, when I attain Buddhahood, humans and devas in my land should not obtain clothing, as soon as such a desire arises in their minds, and if the fine robes as prescribed and praised by the Buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleaching, dyeing or washing, may I not attain perfect Enlightenment. 

39) If, when I attain Buddhahood, human and devas in my land should not enjoy happiness and pleasure comparable to that of a monk who has exhausted all the positions, may I not attain perfect Enlightenment. 

40) If, when I attain Buddhahood, Bodhisattvas in my land who wish to see the immeasurable glorious Buddha-lands of the ten quarters, should not be able to view all of them reflected in the jewelled trees, just as one sees one’s face reflected in a clear mirror, may I not attain perfect Enlightenment. 

41) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should, at any time before becoming Buddhas, have impaired, inferior or incomplete sense organs, may I not attain perfect Enlightenment. 

42) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called ‘pure emancipation’ and, while dwelling therein, without losing concentration, should not be able to make offerings in one instant to immeasurable and inconceivable Buddhas, World Honored One, may I not attain perfect Enlightenment. 

43) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not be reborn into noble families after their death, may I not attain perfect Enlightenment. 

44) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not rejoice so greatly as to dance and perform the Bodhisattva practices and should not acquire stores of merits, may I not attain perfect Enlightenment. 

45) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called ‘universal equality’ and, while dwelling therein, should not always be able to see all the immeasurable and inconceivable Tathagatas until those Bodhisattvas, too become Buddhas, may I not attain perfect Enlightenment. 

46) If, when I attain Buddhahood, Bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not attain perfect Enlightenment. 

47) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not instantly reach the Stage of Non-retrogression, may I not attain perfect Enlightenment. 

48) If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not instantly gain the first, second and third insights into the nature of Dharmas and firmly abide in the Truths realized by all the Buddhas, may I not attain perfect Enlightenment.

The best gift for a saint

No 443 of Living Life Series 1

When a prophet or saint made his presence known, he had to work against the social current of the times. The teachings he gave were often somewhat different and counter to the beliefs of the day. 

Thus he would not be popular with the king and rulers who would treat him with disdain and talked bad about him, saying that what he did disgraces them, the king and rulers. 

They might even persecute and prosecute him when he became too popular to pose a threat to their rule. This might come to pass and did happened.

But as years passed bye and centuries lapsed, men who championed the belated saint or prophet made grand image out of him. They made King out of him. They even used his good name to bring fear and awe to men so that more would believe and be saved. That was the good intention but that made him an authority to be reckoned by men.

Thus far from being downtrodden in his lifetime on earth, over the centuries that lapsed, the saint's good name came to be used to coerce men to toe the line or be perished to oblivion and suffering either on earth or in hell. 

From being champion of the downtrodden and the suffering many in his day on Earth as man, the saint was transformed by his overzealous adherents to be a figure to be awed and feared. Men must submit and believe or face the consequences. This image created for the saint surely is not befitting for the saint.

Why must the holy and loving saint suffer such fate or image? It is not that he will this to be. It is also not his fault or his making. It is the making of men who idolise him and make a hero out of him. If others do not idolise him, somehow some men of the saint will find ways to cow these others to submission and awe even if these others do not buy the teachings as the teachings though good do not mesh with their culture and existing beliefs and therefore not easily assimilated 

The praiseworthy men of the saint in their fervor to want to impose their beliefs and ways then went further. They would go all out to infuse non-believers with their culture and ways so that they are more like them and more willing to accept their saint. This is not that the men of the saint were not good but that they wanted to do all to please their saint and make him the saint of all men. They badly wanted to share their saint with all men.

Are all these aforementioned the wish of a saint? This may partly be the case but what is more important to the saint is that men must know the teachings and values he eschews and represents. We may refer to these as the Word or Doctrine. Men must see the Doctrine in the saint and the saint in the doctrine. This will be the best gratitude adherents of the saint can give back to their beloved saint.

The best gift out of gratitude for a saint by his followers is to make others know the Doctrine of the saint. This should be the social image created in men by the ardent followers of the saint. 

Lord Bo Tien said that men must project the correct image of a saint or prophet. Men must see the doctrine in the image and the doctrine in the image.

For example, the public image created by Amitabha followers in men is that there is no need to fear him or even to believe in him. Men can belong to any religion or sect but if they need help, they can call out his name OMITOFO and he Amitabha will make life better for them so that one day they can be in more congenial milieu to cultivate God's way in their own religion and be better men as well as be in that more favorable position to help others as well. 

The wonder of wonders is that even if we believe him not and are not at all available to him, his blessings are available to us. Men will usually not do that but saints will. 

He will not deny us though we may deny him. He is after all a saint and none other than Amitabha - a saint of saints. He is the ideal and a Buddha - an enlightened one for all beings even non-believers. 

Omitofo.

Spoilt for choice

No 444 of Living Life Series 1

One of the greatness of Heaven or God as more commonly denoted in West is that Heaven provides one road too many for those who want to be in tune with Heaven even before they are due. 

But men being man are always trying to be one up even above Heaven. Just because God is silent and men are noisy, there will be many voices proclaiming their religion or sect is right and all others not so. If it is true, then there should be only one religion and no sects in that religion. 

We need to know God and Heaven better. There will always be more than one of every entity in nature and the universe. 

There are many universes and we have the concept of multiple universes. There are not just one Sun but many. On Earth, there is not one race of humans but many. 

But when it comes to religion, the narrow mindedness of some men may make them proclaim that there is only one Heaven, one Earth and one Hell. But surely there are many Heavens or levels of Heaven. There are more than one Earth-like planets and on Earth, there are more than one country. 

There is always diversity and this is the reality. Diversity will not create chaos or disorder but in fact enables oneness and richness. We can say we are spoilt for choice, be it in religion or for that matter any entity. 

Men may belong to one religion but they are not at odds with men in other religions. All religions are based on same Divinity and the need to enlighten and purify souls. The roads are many but as in the days of the Roman Empire, "all roads they say will lead to Rome."

God gives men many choices in everything in life. Men are blessed with freewill and men will ever be that spoilt for choice. Men of religions may end up in same Heaven but perhaps in different sectors or levels of Heaven, just as men on earth find themselves in different countries on Earth. 

The above write-up is consistent with the Four Pillar Doctrine explained by Lord Bo Tien. God or Divinity is one but religions are many. All are one in God or Divinity. There may be diversity like the yin and yang. They may appear or seem at odds but when taken together, they complement and make one whole.

Yin and yang is like night and day of Earth. But the night Earth and the day Earth make one whole as well.

We are always spoilt for choice. Even for guidance to divine truth, there are many saints and buddhas to come to our assistance. You name it and there is a saint or buddha in every corner. You may be able to recognise some of them below.

All about the branch that was part of the tree

No 442 of Living Life Series 1

"Of a truth, I say unto you, if a diseased branch is such that it may adversely affect the whole tree, then that branch needs to be chopped off." Lord Bo Tien said. 

Lord Bo Tien said that his mission to save souls is by reinvigorating the grasp and fervor of the basic common doctrine of religions and sects. The mission is like a tree which must be tended to. If any branch is diseased due to infestations or if it is going out of line, it may need to be chopped off to save the tree. 

In this respect, what would be a branch? It cannot refer to any human being or group of people for men are fallible and may err. The more they err, the more is the need for them to remain in the fold and be given the chance to learn and make good. 

But if a temple of a mission like that of the lord saint is out of focus on the mission and not making the mark, should it be allowed to continue and its members be given free hand to do what they like, when the temple is not toeing the line of the mission. 

Yes, any temple has the right to do so and members managing it do have a free hand to do as they please and at their own level of understanding and in their very own comfort zone. 

So long as they do some societal good, even if they do not fulfill the actual helicopter purpose of saving souls, they will be blessed by Heaven. 

So what if they choose to be just like any other temple and do only some welfare activities? So what if they fail to go further for greater job of doctrinal push to save men, not only in physical needs but also in needs of the spirit or soul? 

Many temples and churches are like that and they have done well and will continue to do well to take care of the mundane needs of society. They do not take the higher calling seriously. 

In the case of a higher level spiritual mission of a lord saint and for that matter any lord saint, if a temple of that lord saint is not able to rise to the call of mission at the higher spiritual and doctrine level, then so be it, that temple can go its own way. This is so long as that temple still serves society in its own way though at a appreciably lower and different level. 

For the sake of the mission, the lord saint may hive off the temple from the mission proper so that the mission will neither be impeded nor the temple be blamed for what the occupants want out of it.

Thus a temple like a diseased branch of a tree must be chopped off from the mission of a lord saint and be allowed to be independent from the mission, if the tree or mission is to be saved. 

Then the mission of a lord saint can go on without such a temple. The temple too can go on without the mission  and still be of service to society albeit at different level. 

This scenario applies to religions and sects. New religions and sects are sometimes somewhat like that

They must be chopped off from the original religion or sect and allowed to be independent. That way the original religion or sect will thrive. 

At the same time, the new ones can grow and glow in their own ways. They can contribute and help humanity in their respective ways though not at same level. 

Won't this add to the understanding of the Four Pillar or Inner Truth Doctrine of Lord Bo Tien? 'Four Pillar' refers to the religions and sects in the four cardinal directions. 

All religions and sects may appear different but they serve the same God and Heaven. If we insist to put all in the same religion, there will be problems and the divine purpose or mission will fail, for it will fail to meet the needs of different societies and the the various societal strata. 

But if divergent groups are allowed to be chopped off and be independent and grow at their own paces into new religions and sects, more will be attracted to the calling of God and Heaven

Omitofo

Sometimes, men are no better than dogs

No 441 of Living Life Series 1

Many are no better than dogs. Can this be true? What a joke? 

The picture of a dog in meditating pose awes us that even dogs can make it and how can we not do so. But the flip side is that can this be real?  We cannot discount the possibility. 

For most of us, few realise the importance of meditation. It has to do with the calming of the mind so beset by the yin and yang, the thoughts and feelings that swirl around in the mind. Hopefully, we can get the good habit of moment to moment mindfulness beyond our daily practice of cross-legged meditation. That way we have more of the peace despite the ups and downs of daily life. 

Meditation is not just for that special hour and at that special place or temple. It is the cultivation of a good habit. If we are so inspired at a temple during that special hour, we should have that habit ingrained in us every moment of the day and not just during meditation at a temple. Otherwise, it would be just hypocrisy and putting up a show. 

Lord Bo Tien has said that people will be attracted to a temple for personal agenda and not out of need to please or seek approval or favor of the lord saint at the temple, let alone out of sheer altruism. Men are like insects attracted to the flower for nectar. We should not blame the flower for insects coming to it. Likewise we should not blame God and saints for men flocking to a temple or church for personal gains and blessings. The call to save others may just be a front. 

Likewise many appear to be zealous meditators at a temple but are they putting up a show to impress others and get approval of men. Outside that special hour and more so outside the temple, they are very different persons. They do not walk the talk. 

When they are seated cross legged in meditation pose, they appear like saints, just like the dog seated in meditation pose. Perhaps the dog is better off than them, even though it is a dog. The dog don't put on a show but may be made to do so. 

Sometimes, many are no better than dogs though they are men. That indeed may be the problem. Dogs can put many men to shame and green with envy. 

Dogs may seem far from God and saints but their virtues may well place them nearer to God and saints than even many men in a temple or church. Lord Bo Tien says that the far may be near and the near far. Well, this is for real and not a joke. Sometimes, a dog may well attain sainthood even before many men.

This must be a joke? 

What is the common striking virtue of dogs? They are very loyal and respect those higher up than them in the pecking order. The human equivalent is the respect for elders. They may not have the intellect and mental gifts of human beings, but they respect elders while men may even question the relevance of elders, let alone respect them. 

They do not have religion. They know nothing about precepts and commandments but they naturally abide faithfully by the unwritten precept of respecting elders in their pack while men often pay lip service. In the domestic setting, the elders may be the humans in the human families that adopted them. 

Men may not even be true to the lord saint in the temple and are liable to make puppet out of the lord saint. Would such men be expected to respect an elder in their temple? Not only do they don't but they may even expel the elder after ridiculing him and spitting him in the face. 

Truly sometimes men are no better than dogs. But this may not be exactly right as there is more to it than meet the eyes. Generally, dogs do put some men to shame. Some men are not worthy of even being dogs, let alone be men. 

No doubt it is not nice at all to be dogs. Certainly, it is a dog's life for any of the dogs in the world. No one would want to be a dog. But their love for elders can put some men to shame. 

This should never be the case and should not be true. It is never easy to be born as man. Man should treasure being man and be worthy of being man. Are we man or rather at least dog enough to respect elders? 

The devil at work in man is man himself, not Satan

No 440 of Living Life Series 1

Men in a temple may often behave as though they are angels and doing good deeds. There is no doubt that they do good for others. The question is their motivation to do so and why are they so loud and trumpeting about what they do.

They will always say that they are taught by the lord saint of the temple to do good. But their actions in the long run may not support their claim. They do come to a temple to do good but they do so to do good to themselves, not at spiritual level but at mundane level, and often self-centered and far from spiritual - even with devilish touch. 

They use the temple as stepping stones to meet their other mundane agenda. If the mundane agenda are not harmful to others, this is in a way acceptable though still far from right. 

But if the agenda are bad and harmful, then there is cause for concern. What they do may be unbecoming of those who carry the good name of the temple and the lord saint. They end up selling away the interests of fellow members and devotees, by turf guarding and grabbing, by sexual and financial misconduct, by short changing the lord saint in the temple and doing their own worldly mission rather than the mission of the lord saint. 

The saint becomes the puppet and they make a mockery of the temple and the lord saint. But the lord saint or the temple is like a flower. Lord Bo Tien said that we should not blame the flower for insects coming to it for nectar. 

A flower will invariably attract insects. Men will come to a temple for personal gains. Who would not do so? 

But some go even further. They commit grave wrong and the unthinkable in a temple, all because of desire for nectar of personal gains. 

They even become management leaders and take on clergy roles. They commit the worst in the name of a temple and have social and worldly gains which to many are the blessings they get from God for what they do. 

But they are more like devils in the guise of angels. The devil at work in man is man himself, not Satan. 

Often the near may be far and the far near. This Lord Bo Tien did say of many in a temple of a lord saint. 

Hardly a handful one or two walk the straight line and can stand tall. Often they are the very ones who from the beginning were considered not of the core group or mainstream. They are near and dear to the lord saint though seemingly far. 

They are often ostracized, mocked, ridiculed and sidelined. But they continue to shoulder on, often taking on important but non-rosy jobs in the temple. 

The meaty and more juicy roles which allow for devils in men to take credit and limelight go to those who are like insects coming to the flower for nectar. 

There is no need to say more. Open our eyes and we too may well be some of those who come to the flower for nectar. God and saints forgive us for we must learn the hard way and we know not what we do. 

The devil at work in man is man himself, not Satan. Isn't this true? This is more so in a temple or church, but can be anywhere. They often may claim to do good to society than to themselves. They may enrich and benefit themselves more than the society they serve and they are more likely attracted to places of God and saints. Have some thought. 

But having said that, men are not saints and men have to learn. Thus it is to be expected that there will always be the flaws in the best of men. Men will always be like that, a bit of devil and man, two in one (like the green figure above) till they attain sainthood. It is therefore best that when we next visit a temple, keep a level head and do not expect to see the saint in man.

   

Nothing should come between us and the lord

No 439 of Living Life Series 1

Yes, nothing should come between us and the lord. The lord stands for God or any of the heavenly saints. Whilst it is the ideal that nothing should come between us and the lord, the truth is that there always will be. 

Men and our distractions will come in the way and we will be far from the lord. Even if no men are in the way, we will be separated from the lord by the yin and yang - the ups and downs, the trials and tribulations in life. 

Until we can surmount the yin and yang and gain supremacy of them by balancing the yin and yang, we will be separated by mountain ranges of yin and yang from the lord. Men of religion may think they have gained the upper hand by being in a church or temple. 

A temple where the problem
of yin and yang is certainly
no doubt still a problem
but much less of a problem.
A torch for others to follow

But reality soon bites hard when they realise life is still no bed of roses as they still have to contend with the yin and yang. Even if life is a bed of roses, roses have thorns. 

Life is thorny and many will agree. Pastors and monks are such blessings in the church or temple but somehow men make monsters out of them. They become too big for their shoes when men egg them on and they take on the mantle of God and lord. 

Men end up idolizing men and see the saints or gods in men at the pulpit. Men then literally worship men instead of God and saints. 

Men separate men from God and saints. But in the hope of hopes, and in the prayer of prayers, men want nothing to come between them and the lord. But at every turn and corner, there will always be men blocking their access to God and saints. 

Even a medium, pastor or priest should
not come between us and the lord

The problem of men is other men but the flip side is that it is also men who originally bring them into the picture and let them gain access to the lord. 

The basic problem is men themselves and not just other men. Men have to contend with global nature of yin and yang and other men are just part of the big picture of yin and yang. 

It is from the mistakes and weaknesses of others that men can learn. If men can learn, they can be like torches of light to light up the way for other men.

Ji Gong in his lifetime as man let no other men come between him and sainthood. Instead of toeing the line, he was a non-conformist and was asked to leave the monastery. He succeeded and was far more accomplished spiritually than many who did toe the line and stayed on in the monastery.

He believed that "what matters is the heart and not what one does and what goes through the gut." He also fervently believes that God nature or call this Buddha or divine nature is to be found in the heart more than in the temple or on the altar table. 

We too can follow him. The calling of God or Divinity is in the heart and not in the temple or church. No temple should come between us and God and saints. 

Lord Bo Tien

Lord Bo Tien taught on the need to go to the upper stream for clear water. 

We should go for the basic doctrine underlying and common to all religions and sects and not let the proliferation of dogmas, and later day add-ons in modern day religions and sects come between us and Heaven. 

Nothing should come between us and Heaven so that we can grasp the basic truth common to and underlying all religions. That way we will save our souls simply and comfortably with no need for fanfare and complexity. Nothing should come between us and Heaven. 

Omitofo provides the simplicity so that nothing comes between us and salvation. Just call his name and the rest will fall in place. We don't have to be subservient to him or belong to him. Seek and receive. Cultivation of Tao or Way will come naturally.