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While stepping through the
clouds on the peaks of Wutaishan, Vincent Lim
Sui-leong ponders on the paradox of the search
for happiness and enlightenment.
Climbing up the 108 stone
steps, the mountain gate of Pusa Ding (菩萨顶) loomed ever closer. It was a strenuous ascent but the crisp
cool air offered some relief. Upon reaching the top, I turned around and
was amply rewarded with unforgettable views. Looking down, my gaze was
directed to a maroon wall painted with the Chinese character for
"Buddha". Beyond this wall, the charming town of Taihuai was
partially concealed in the morning mist, framed by fine alpine scenery of
soaring peaks and slopes carpeted with coniferous trees. The iconic white stupa rose abruptly above a sea of slate-grey roofs,
appearing so near and yet like a world away (see inset on pg 46).
I recalled a poem, written by
an anonymous nun during the Song dynasty.
Whole day, I have been
searching for the signs of spring, but I do not see it.
竟日寻春不见春
With my straw sandals, I
stepped through the clouds on many peaks.
芒鞋踏破岭头云
Upon returning, I caught a
whiff of plum blossoms.
归来偶把梅花嗅
Spring is already on the
branches, fully present.
归来偶把梅花嗅
This poem is about the paradox
of the search for happiness. We often look for external things, wait for
external events, and depend on other people to fulfill us and give us
happiness. When we have entered the gate of dharma, we thought we have
become wiser somewhat, but little did we know that we have brought with us
our bad habits: looking for associations with famous masters, yearning for
moments of bliss, clarity and non-thought in our meditation, and for other
people's affirmation and praise that we are doing the "right
thing". We went searching round and round; constantly chasing our own
tails for what we believe or assume would finally complete our story. In
the process, we become tired and jaded, and we even begin to wonder if
there is any truth to the dharma after all. Buddha is not outside of us.
The more we search, the further we are from the Buddha. Enlightenment is
not something that is reached by effort, because whatever that can be
accomplished is necessarily conditioned and will finally disintegrate.
One week before my trip to Wutaishan, I made a phone call to my guru, who was in India at
that time. I had wanted to practice a specific sadhana
(a liturgical text that facilitates the complex process of tantric meditation) of Manjusri
to prepare myself for the pilgrimage. The problem was that I did not have
the initiation and oral transmission (which are important pre-requisites)
for practicing this sadhana, which means I had to
at least ask for permission from my guru. He said that I could go ahead, as
long as I understand that Manjusri is not outside
of me, but is the absolute true nature of my mind, beyond parting and
meeting. One needs to recognize the primordial ground of being, which is
originally pristine and spontaneously accomplished, and understand how it
gives rise to all the manifold appearances of samsara
and nirvana. Recognizing all these as self-appearances, one will gain
mastery and not be deceived.
One potential pitfall is that
some people might use this as an excuse for indolence, though you cannot
assume that you are already Buddha------ you need to realize it. Perhaps,
one needs to get some hard knocks in life, and from practicing dharma, in
order to realize this. Dharma practices and pilgrimages are not pointless
and futile activities. Rather, one should see what these are pointing
towards, instead of using these as sophisticated toys for the ego. Like the
anonymous nun, I donned my Adidas, and was ready to step through the clouds
on the peaks of Wutaishan. Perhaps I will smell
the plum blossoms on returning¡
Pusa Ding
Pusa Ding was the headquarter of the Gelug
School of Tibetan Buddhism during Qing dynasty, which explains the images
of Je Tsongkhapa (the
founder of Gelug, who is believed to be an
emanation of Manjusri) and his spiritual sons Gyaltsabje and Khedrubje
enshrined in the main hall, to which pilgrims offer white silky scarves
known as khatas. At the back of the temple, I
watched lamas engaged in manual tasks, such as carrying buckets of water
and preparing porridge in massive cauldrons. Rather than seeing it as a
chore, seemingly mundane tasks like these are transformed into spiritual
practices by skilful means. For instance, when kindling fire, one makes the
aspiration prayer that the seeds of delusion in all sentient beings be
burned by the fire of wisdom. When taking a casual stroll, one visualizes Buddhas and bodhisattvas on his right side so that one
is in effect making circumambulations. The interested reader is advised to
consult the Pure Conduct Chapter of the Avatamsaka
Sutra (华严经，净行品) for details.
Dailuo Peak
From the foot of Pusa Ding, I rode the cable car to Dailuo
Peak (黛螺顶), enjoying more exhilarating panoramic views of Taihuai and the surrounding peaks along the way. On the
paved road leading from the cable car station to the temple, I was touched
to see a barefooted monk in tattered robes prostrating every step of the
way. You are likely to see this here, more than in any other places in Wutaishan, because of the tradition of the "Small
Pilgrimage Circuit" (小朝台) started by Emperor Qianlong (乾隆). In the past, the really devoted ones would make a pilgrimage
to all the five peaks of Wutaishan, which would
have taken several months. Emperor Qianlong attempted this, but his trip
was repeatedly interrupted by bad weather. Since he was such a busy man, he
did not have the luxury of time to prolong his stay to wait out the
weather. In his conversation with the abbot of Dailuo Peak, he expressed his wish to
return in five years' time to complete the pilgrimage. When Qianlong
returned, the abbot had built a hall incorporating images of specific forms
of Manjusri found in each of the five peaks, at a
strategic location offering unobstructed views to the peaks. Henceforth, it
is said that paying your homage to the Five Manjusris
in this hall is equivalent to having made a full pilgrimage to all the five
peaks of Wutaishan.
South Peak
After a light vegetarian
lunch, I rode a mini-van to South Peak (南台, 翠岩峰), 40km away from Taihuai. The scenery
was beautiful, exactly like it says in a Ming poem, "bedecked with
flowers like silk brocade". Clusters of stupas
were hung full of prayer flags that fluttered in the wind; and cows roamed
carefree on its verdant slopes. Dwarfing the surrounding peaks, and without
any litter and human settlements in sight, I felt as if I was standing at
the top of the world. The rustic Puji Temple (普济寺) sat forlorn on the rather flat peak. Other than the usual
halls and courtyards, the temple has a cave containing images and
meditation cells hewn out of rocks.
Nanshan Temple
In late afternoon, I boarded
the tourist bus and alighted at the footpath leading to Nanshan
Temple (南山寺), which sits halfway up a hill. I had intended to walk my way
up, but an old man at the foot of the hill insisted that I ride his horse.
Seeing that it was a long way and I had to rush to take the last bus back
to Taihuai by 7pm, I relented. It was a rickety
ride to the entrance of the temple, which was marked by a huge spirit
screen made of cream-colored bricks. More decorated brickwork inside, including
false brackets and images of deities in flowing robes, is the temple's most
distinctive feature. The temple was built conforming to the contours of the
hill. As you venture further inside, you'll find yourself climbing one
flight of steps after another to reach higher ground.
Encircled by eighteen
unusually lifelike and expressive arhats, the
gilt statue of Shakyamuni Buddha in the Mahavira Hall is uniquely depicted raising a
flower------ a reference to the origin of Zen. It is said that the Buddha
once gathered his disciples for a sermon. When they have gathered together
and were eagerly anticipating, he did not speak even a single word, but
simply held up a flower. Everyone present was baffled, except for Mahakasyapa, who broke into an enigmatic and knowing
smile. The Buddha acknowledged Mahakasyapa's
realization, and proclaimed:
I possess the true Dharma eye,
the marvelous mind of Nirvana, the true form which is formless, the subtle
dharma gate that does not rely on verbal expressions, a special transmission
beyond the scriptures. This I entrust to Mahakasyapa.
From the highest courtyard in
the complex, I was alone in watching a mesmerizing sunset over the pristine
mountains of Wutaishan. Not a thing needs to be
added, and nothing needs to be removed, the present moment is perfect as it
is. When one has finally ceased his futile search, beyond the cessation is
the unchanging bliss that is the absolute true nature of one's mind.
Vincent Lim Sui-leong, a medical officer by profession and a practising Buddhist at heart, is an avid pilgrim whose
footprints covered major Buddhist places in Asia.
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