|
Twenty
five hundred years ago, the Buddha achieved enlightenment on a
"diamond throne" under a bodhi tree. The Buddha was
awakened to the truth of the universe and human existence. After his
enlightenment, his first thought was to share the truth with all
beings, yet the truth the Buddha awakened to is so different from
the erroneous, but accepted, norm of most people. For instance,
while most people regard the five desires (wealth, beauty, fame,
food, and sleep) as pleasures, the Buddha considers them the root of
suffering. Whereas the Buddha sees the Buddha nature as the true
reality of existence, most of us find that illusive and unreal. Even
though we sentient beings rise and fall aimlessly in the sea of
suffering as we course through the wheel of rebirth, we continue to
refuse the compassionate deliverance the Buddha extends to us. When
the enlightened Buddha thought about how difficult it would be for
sentient beings to accept the truth he had realized, he contemplated
the idea of entering the peaceful state of nirvana right then. Upon
the pleas of heavenly devas and because of his compassion for the
virtuous few, the Buddha decided to remain in this world and teach
us the Dharma. We, however, have such a stubborn attachment to
erroneous viewpoints that even the Buddha finds it difficult to
change our minds.
There
are times we run into friends who have different perspectives from
us, and senseless arguments ensue. For example, some people comment
to us monastics, "Oh! How regrettable that you chose to
renounce the world!" Renunciation is the path to pursuing the
truth of life and the universe. It is something to be celebrated.
How can there be any regrets? Thus, when we look at the world, we
should not just look at it from our own point of view; we should try
to be in others' shoes. In this way, we can then maintain our
objectivity.
Too
many people approach religion with little faith and reverence. To
them, religion is a means to pray for wealth and avoid misfortune;
to them, religion is a tool for getting fame and fortune. Little do
they realize that the true meaning of religion is in giving. Once,
some devotees complained to me, "Venerable Master, I don't want
to recite the name of the Buddha anymore."
"Why
not?" I questioned, "you have been faithfully chanting the
name of the Buddha for over twenty years. Why stop now?"
The
devotee replied indignantly, "I thought that chanting the name
of the Buddha would bring me good luck in business. Recently, I
invested in a business with my friends, but my friends embezzled my
money. The Buddha and Bodhisattvas have not protected me one bit.
Why should I continue to chant the Buddha's name?"
Upon
his reply, I suddenly realized that he viewed the Buddha as a deity
of wealth, and paying respect to the Buddha as an insurance policy
for his finances. How can such a greedy attitude be in tune with the
great compassion of the Buddhas and Bodhisattvas?
Other
devotees complain to me, "Venerable Master! I don't want to be
a vegetarian any longer. Although I have been a vegetarian for
decades, I still have poor health and am in constant need of medical
attention."
When
the motive of becoming a vegetarian starts not out of the basis of
compassion but as a means for good health and longevity, the
attitude is flawed and the practice may not last. Good health comes
from disciplined living, good diet, and regular exercise. Practicing
vegetarianism with the Buddha's compassion of not wanting to consume
the flesh and meat of other sentient beings will help with our
mental health, which, over time, can improve our physical health as
well. These are the causes that will lead to good health. Health has
its associated causes. Religious practices also have their own set
of causes and effects too. We should not confuse one with the other.
Likewise, when we look at the world, the right view can help us
avoid the traps of folly. What do the Buddhist teachings tell us
about perception and understanding? I will cover this in the
following four sections.
I.
Erroneous Views
A
person who lacks the right view is like a ship without a rudder,
drifting aimlessly in the vast ocean with potentially disastrous
results. Erroneous views can cause us to get trapped in delusions
with very little chance of pulling ourselves out of the quagmire. It
is of utmost importance that we maintain the right view. First, let
us understand what constitutes erroneous views. According to
Buddhist sutras, there are five types of erroneous views.
A.
Erroneous views of the physical body
Although
the body exists as a result of the four great elements (earth,
water, five, and wind) and five aggregates (form, feeling,
perception, mental formation, and consciousness), many people
consider it real and permanent. They become attached to it and do
not know how to let go of it. They do not see that the physical body
is not unlike a house—even the best-built house will eventually
fall apart and its tenant will have to move out. Those who hold
erroneous views regarding the body consider the body real and are
relentless in their pursuit of sensory pleasures. Little do they
know of other dimensions beyond that of the physical body.
B.
Biased Views
Biased
views are one-sided and only look at one aspect of a phenomenon. For
example, some people have an "eternalistic view" and
believe that the world is forever here and unchanging. Others have a
"nihilistic view" and believe that nothing matters after
life ends. Those with a "limited view" believe that the
world is bounded, while those with an "unbounded view"
believe that the world has no fixed boundary. Those who hold the
"identical view" believe that the body and mind are one,
while those who hold the "dissimilar view" believe that
the body and mind are different. Those who have the "existent
view" believe that the Buddha still exists after nirvana, while
those who have the "non-existent view" believe that the
Buddha ceases to exist after nirvana. These views are one-sided,
impartial, and incomplete; they are called "biased views."
Nihilists
believe that death is final and that a person's deeds, whether good
or bad, carry no consequence. In the context of such a nihilistic
view, morality and ethics have very little value and are relegated
behind the pursuit of enjoyment. The eternalists, on the other hand,
believe in the permanent existence of human life and that humans
will always be humans. They do not know that the circumstances of
our rebirth are based on our karma. These biased views, regardless
if they are eternalistic, nihilistic, limited, unbounded, identical
or dissimilar, deviate from the Middle Way and are erroneous.
C.
Corrupt Views
Corrupt
views refer to those understandings that are unethical and
unwholesome. Examples include disregarding one's parents, not
believing in cause and effect, and being disrespectful of the Triple
Gem. Corrupt views can dull our wisdom. Some people have a twisted
understanding of the Law of Cause and Effect. Because the Law of
Cause and Effect tells us that "the planting of melons yields
melons, and the sowing of peas begets peas," some people extend
the argument that if one were to swat a mosquito or a fly, then one
will be reborn as a mosquito or fly; worse yet, they figure if they
were to take the life of a man, they will be reborn as a man. This
type of warped logic totally misrepresents the truth of cause and
effect. Going back to the previous example, the act of killing sows
the seed of being killed. This is what is meant by the Law of Cause
and Effect, and the truth of "you reap what you sow" will
never change. Misrepresentation of the truth is like taking pictures
without focusing first; the pictures will come out blurred and
fuzzy.
Too
many people today look at religion as a stepping stone to fortune
and fame. They figure that by worshipping their gods, they will have
success, wealth, and position. They do not know that wealth has its
respective cause and effect, and religious cultivation has its
respective cause and effect. If we do not have a clear understanding
of what causes will yield what effects, we will no doubt make a fool
of ourselves.
There
once was an ambitious young man whose goal in life was to be
successful and wealthy. He heard that a nearby temple honored a very
powerful deity who could answer his wish for wealth. One day early
in the morning, he rode his motorcycle to the temple to make an
offering and to make his wish known to the temple god. After he was
finished with his business there, he got on his bike and began
speeding down the highway. He was enjoying himself when,
unfortunately, he smashed onto a guard railing and was killed
instantly. When his father heard the tragic news, he was very upset.
He rushed over to the temple, and with his finger pointing, he began
to curse at the statue of the temple god, "My son has been
faithfully making offerings to you. Not only have you not brought
him great fortune, you failed to protect him and now he is dead. You
are not a responsive god. Today, I am going to tear down your temple
brick by brick."
Steaming,
he rolled up his sleeves and was about to strike. The caretaker of
the temple saw that things did not look good. He rushed up to reason
with the father, "Sir! Please don't get upset. Yes, your son
often came to pay his respects to the temple god. The temple god was
moved, and he really wanted to save your son. Unfortunately, the
Wild Wolf 125 motorcycle on which your son zoomed off was just too
fast for the temple god's white horse. It is most tragic that your
son was killed in the collision."
Because
of his speeding, the young man reaped the effect of a traffic
accident. We cannot shirk our responsibilities and blame the
conse-quences on the gods. It is not uncommon to find such
unreasonable people in society. They do not understand the meaning
of cause-and-effect and blame others for their mistakes. This is
ignorance and is an example of a corrupt view.
D.
Egotistical Views
When
one has an egotistical view, one is self-centered. To them, their
way of thinking is the ultimate truth, and what everyone else says
is wrong. They are stubborn and cannot tolerate anyone who disagrees
with them.
Even
when they know they are in the wrong, some people try to cover up
their mistakes and insist on themselves being right. This
egotistical attitude of passing off falsehood as truth, corruption
as righteousness, and depravity as virtue is erroneous and extremely
dangerous.
E.
Erroneous Views of Precepts
When
one has an erroneous view of precepts, it means that one clings to
precepts that are inconsistent with the Dharma in the hope of
gaining worldly blessings. These people are usually arrogant and
self-righteous. They see themselves as a superior breed and often
act differently to set themselves apart. They mislead the public,
who unfortunately may fall victim to their acts and blindly worship
them. There are some people who claim to be holy men because they
can survive on fruit and water alone. If we reflect deeper, what is
so pious about surviving on water and fruit? Fishes live in and feed
on water the whole day; should we also worship them? Monkeys live in
trees and survive on fruit; are they sages too? Whether a person is
cultivated or not does not depend on superficial and contrived
actions, but on the real reflection of the heart.
Sometime
ago, the newspaper reported a woman who was in seclusion for one
hundred days without food and water. The news that she came out of
seclusion looking strong and robust caught the attention of the
media, and some people began to worship her as a living goddess.
Upon further examination, this story was full of holes. Even plants
need sun and water; can a person survive without food and water? It
runs totally against the laws of nature. Such behavior of holding
onto erroneous precepts for publicity is called the erroneous view
of precepts.
Not
only do erroneous views cloud our wisdom, they can also cost us our
lives and trap us in the sea of suffering. We cannot underscore the
importance of this enough. How can we avoid erroneous views and
cultivate the right view and understanding? This is a very important
first step in our Buddhist practice. But before we answer this
question, we will first briefly cover what worldly perspectives are.
II.
Worldly Views
There
are as many ways of looking at the world as there are creatures
under the sun. Nevertheless, these myriad ways of looking at the
world can be grouped into the following major categories.
A.
The World Finds Pleasure in the Five Desires and the Six Dusts
Most
people find happiness in materialistic pleasure of the senses and
tirelessly chase after various pleasures of sight and sound. This
type of pleasure, however, is not ultimate; the inner peace of the
heart and mind is true happiness. There are many millionaires who
have beautiful wives, great mansions, and fancy cars, but they do
not know how to experience the real meaning of life within their
hearts. They may possess the world, but they remain as impoverished
individuals. In the world, there are many such poor, rich men.
According
to the teachings in the sutras, the pleasure of the five desires
(wealth, beauty, fame, food, and sleep) and the six dusts (sight,
sound, smell, taste, touch, and idea) are unfulfilled and impure.
This form of pleasure is unfulfilled because it is incomplete and
flawed. It is impure because it is self-centered in nature and can
give rise to distress and pain. Those who indulge in food and sexual
satisfaction without self-control are not unlike moths that get
themselves killed flying into lamps. They trap themselves in the
depths of despair without knowing it. Worldly pleasure is like a
honey-dipped sword: it may taste sweet, but it can also cause
considerable pain. We should use wisdom to see through the illusive
nature of material pleasures. Furthermore, we should pursue the
ultimate and pure delight of the Dharma.
B.
The World Finds Fulfillment in [Individual] Accomplishments and
Merits
While
some people are not drawn to material pleasures, they are attracted
to fame and glory. Their goal in life is to leave their mark on
history. There is no question that we should all strive for success
and accomplishment, but we should not just stop at achievements of
this world. We should not lose sight that the maintaining of a
healthy mind and body, the uplifting of human character, and the
understanding of the ultimate reality are much more worthwhile
goals.
Many
times I have heard of people saying this: Since the purpose of
religion is to teach us to do good, I really have no need for
religion as long as my values are sound. Actually, this is a very
foolish idea. Being ethical is the basic require-ment of human
beings; the completeness of human life requires more conditions and
elements than just morality. Religion is not just about the
attaining of individual liberation through doing good and abstaining
from evil. Religion also tells us how to help others, as well as
ourselves, embark on the path to happiness and bliss. This is the
meaning and value of religion. Once we have the basic requirement of
being an ethical individual, we should develop the religious spirit
of dedicating ourselves to help all sentient beings to be free from
suffering. Why do we limit ourselves to individual accomplishments?
If our accomplishments are driven by the desire for individual
satisfaction, then even though we make a name for ourselves in
history, our accomp-lishments will not amount to anything great. We
should develop our Bodhicitta and dedicate ourselves to the welfare
of all beings. Then the meaning of life will attain its fullest
value.
C.
The World Finds Longevity in a One-Hundred-Year Lifespan
Most
of us want a long life; we may wish to live to be one hundred.
Medical advances have made it possible to extend the human lifespan.
We have offspring to carry on the family name, which is another
attempt of us to extend life. How many years does longevity entail?
When someone lives to one hundred, we throw a big birthday bash and
everyone celebrates. Is a span of one hundred years really that
long? For someone whose desire is insatiable, one hundred years may
be way too short.
A
devotee once asked a Ch'an master to make a prayer for his
longevity. The master asked, "How many more years do you wish
to live?"
The
devotee replied, "I am now sixty. I will have no regrets if I
can live for another twenty years. It is such a blessing to live to
eighty."
"You
only want twenty more years! It will go by in no time. You can ask
for more years."
The
bewildered devotee asked, "Oh, I can ask for more? In that
case, make it forty more years. I will live to the incredible age of
one hundred!"
"Forty
years, or even one hundred years, will disappear like a flash of
lightning. It is all over in the blink of the eye. You should ask
for much, much more."
The
devotee was stupefied. Slowly, he asked, "In your opinion,
should I ask for a few thousand, or maybe ten thousand years?"
"No,
you should ask for an immeasurable lifespan."
Even
a lifespan as long as the legendary Peng Tzwu, who lived to be eight
hundred years old, is very short when compared to that of the
universe. We should seek for a boundless and immeasurable life—an
eternally birthless and deathless true life—and not limit
ourselves to a fleeting lifespan of a few decades or a century. In
reality, would life truly be wonderful if we were to live to one
hundred? We can imagine for ourselves what it would be like. The
children and grandchildren of a centurion are probably aged seniors
in their eighties and sixties. We may even have to bear the sorrow
of sending off our children and grandchildren to their graves. What
happiness can we speak of then? From another perspective, longevity
is the cause for more pain and sadness. With our vision failing and
our health giving way in our old age, days will drag out like years
if we are not grounded mentally. The value of life is not in how
long we live, but how we live our lives. If we can live life to its
fullest meaning, then even an instant of living is eternity.
D.
The World Finds Truth in Superstitious Practices
Some
people consider religion a form of superstition; what they do not
realize is that it is our daily living that is full of superstitious
practices. We often celebrate weddings or birthdays with a feast,
slaughtering many animals just to satisfy our appetite. In the
course of celebrating life, we end up taking the lives of many
animals. Similarly, in the course of marking the union of two
people, we end up tearing the families of many animals apart. Such
acts are totally inconsistent with the theme of the celebration and
run contrary to the spirit of compassion. According to Chinese
custom, some people settle their arguments by going to the temple
and making an oath with the decapitation of a chicken. The
commitment of an oath should come from within and be reflected in
our actions. How can the decapitation of a chicken bind us to our
promises? Moreover, life is precious. What right do we have to take
the life of another being just for our convenience. If one has to
show conviction with a chicken head, I truly wonder about his or her
integrity.
Some
people have a dependency on their gods in the way they conduct their
lives. When they face a difficult decision, they ask their gods for
guidance. When they become sick, they try to heal themselves with
incense ashes. When they fall into hard times, they burn paper money
in the hope that their troubles will go away. Their fervency in
religious practice is to be applauded, but their way of going about
it blindly and indiscriminately is questionable. We should know that
our faith in a religion should start from reverence and the
willingness of giving and making sacrifices. Giving is not just
limited to material giving. If our circumstances enable us to give,
we should use our energy and resources in the area of religious
cultivation and for the benefit of the community. It is only by
doing good and accumulating merits that we can ensure a bountiful
result in our cultivation.
The
above worldly views and perception may appear to be correct, but
they do not hold up to further examination. Somehow, the
pervasiveness of a practice lends it credibility, and our herd
mentality often drives us to follow the crowd, be it right or wrong.
Actually, the reason we all buy into these worldly views is because
of our unclear minds—a direct result of our ignorance clouding our
pure nature. If we polish and clean our minds diligently, one day
our minds will shine and we will become enlightened. Everything will
become perfectly clear. In this state, we walk in the company with
the Buddhas and Bodhisattvas and live in the total delight of
freeness.
III.
Levels of Perception and Understanding
The
phenomena of our world vary greatly; similarly, there are many
levels of perception and understanding. For example, grade school
students look at the world with innocence. High school students'
outlooks are youthful and romantic. The perspectives of university
students are broad and deep. Levels of perception and understanding
also vary with age, experience, and character.
What
then are the different levels of perception and understanding? I
will first use the way we address Buddhists as an illustration of
the different levels of perception and understanding. I begin every
speech addressing all the Buddhists in the audience as "Dharma
Friends." What does the term Dharma Friends really mean? Have
we Buddhists really met the criteria of this term? The term Dharma
Friends means that we are friends and guardians of the Dharma and
the Buddhist religion. When we do not have a correct under-standing
of the term Dharma Friends, we will inevitably make many mistakes in
the way we try to put it into practice.
What
does the term Dharma Friends entail? Let me illustrate this with the
many levels of practicing religion. There are some people who, while
they are religious, fail to discern a religion from a cult. They
idolize and blindly worship strange and supernatural phenomena just
because these phenomena are unusual. Then, there are some people
who, while they belong to an orthodox religion, practice their faith
for worldly gains and blessings. They pray to their god or gods for
wealth and longevity. They do not realize that the true meaning of
religious faith is in giving and helping. Then there are some people
who, while they are able to take the first steps of practicing the
Dharma, may become attached to one master just because the master is
friendly to them. What they do not realize is what the sutras have
instructed us, "Follow the Dharma, not the [Dharma]
teacher." To follow the Dharma is to practice the Dharma that
was realized by the Buddha and is currently preached by the Sangha.
The Dharma is an unchanging truth of the universe; these teachings
are timeless and are as relevant today as when they were first
taught by the Buddha. Only when we use the Dharma as our guide can
our mind be sanctified and life become sublime. In contrast, people
may change—people come and go, and people are subject to the
limitation of the human body of old age, sickness, and death. Thus,
building our faith on a person [alone] is like counting on the
morning dew that quickly disappears under the sun; it is unreliable
and will not withstand the test of time. Thus, it is just not enough
for us Buddhists to support Dharma teachers; we should also support
and protect the Dharma.
Even
though we may have admiration and respect for a certain Dharma
teacher, we should take a step further and support all the virtuous
men and women who study, follow and preach the Buddhist teachings.
We should extend our love to all beings. It is said in sutras that
Buddhism is found within the community. The Buddha also told his
disciples, "I, too, am a member of the community." A
person who serves the community has Buddha in his heart and extends
the life of wisdom of the Buddha. The one who supports the community
and who is earnest about the delivering of all beings is indeed a
true Dharma Friend, a true guardian of Buddhism.
Some
Buddhists have special admiration for one master; others have
special temples to which they give their fullest support. While we
remain committed to [a certain] teacher and temple, we should also
pay our reverence to accomplished teachers, lend our support to
temples which preach the Dharma and serve the public, and give our
help to monasteries that practice the Mahayana spirit of universal
salvation. We Bud-dhists should expand our support for a teacher to
the community, our support for a temple to the religion, our support
for Theravada to Mahayana. These are the stages of religious faith
to which all Buddhists should aspire.
Just
as there are many levels of being guardians and friends of the
Dharma, there are also many reasons that a person wants to learn
about Buddhism, resulting in corresponding levels of Buddhist
practice. Some beginners just wish for an improved fortune or for a
bountiful and harmonious family, so they work diligently to be
generous and charitable. Their rewards, however, are limited to
worldly blessings in the human realm. In their cases, the foundation
to practice the religion is shaky and many worldly things still have
a hold on them. The progress is slow and will not come easily. This
is the first level of Buddhist practice. Some people realize the
super-ficial and illusive nature of worldly pleasures. They choose
to renounce the household life, seek the joy of the ultimate truth,
and live the full meaning of life. This is the second level of
Buddhist practice. There is no question that renunciation is
uplifting for one's own life and character, but one should also be
concerned with the happiness and relief of suffering of all beings
beyond self-liberation. Thus, in addition to renouncing the
household life, one should also pledge the Mahayana bodhi spirit of
propagating the Buddhist teachings and delivering all sentient
beings. This is the highest form of Buddhist practice.
In
Buddhism, there are five stages of cultivation, which are commonly
referred to as "The Ways of the Five Vehicles." According
to the order described in The Ways of the Five Vehicles, we should
first learn to uphold the Five Precepts of the "human
vehicle," from which we move on to the Ten Virtuous Practices
of the "celestial vehicle." When we have internalized
these practices, we then learn and practice the Four Noble Truths of
the "sravaka vehicle" and the Twelve Links of Conditioned
Genesis of the "pratyeka-buddha vehicle." Finally, we
should cultivate the Six Paramitas of the "Bodhisattva
vehicle," fulfilling ourselves while fulfilling the lives of
others. Although sravakas and pratyeka-buddhas are enlightened
beings and their culti-vation transcends the ordinary, they are most
keen on self, instead of universal, salvation. It is only when we
have the compassion as described in this saying "We wish for
the liberation of all beings from pain, but will not seek comfort
just for ourselves," when we can work for the benefit of all
beings in the Bodhisattva spirit, when we can help others in a
transcendental, yet worldly, way that we have reached the highest
form of Buddhist realization.
As
we described above, the five stages of cultivation are the vehicles
of human, celestial, sravaka, pratyeka-buddha, and Bodhisattva. The
Bodhisattva vehicle can be further divided into forty-one, or
[according to another classification] fifty-two, stages. Just as
there are stages of cultivation, the perception and understanding of
the ultimate reality of each of these five vehicles is also
different. The Diamond Sutra, the Heart Sutra, and the Maha Prajna
Paramita Sastra also tell us that because our spiritual maturation
and store of merits are different, the realization of prajna
(wisdom) and sunyata (emptiness) is different at each of these
stages. In the case of humans [and celestial beings], prajna is the
cultivation of the correct perception and understanding. From the
stages of human [and celestial being] to the stages of sravaka and
pratyeka-buddha, the understanding of the truth of conditioned
genesis is prajna. When one's horizon is expanded and when one has
the welfare of all sentient beings in one's heart, one ventures into
the realm of the Mahayana Bodhisattva. One will then see the
fundamental law of the universe—the truth of emptiness. This is
prajna for the stage of Bodhisattva, which Bodhisattvas apply in
limitless ways to help others. The stage of Buddha is reached when
we can see the reality of our pure original nature, the Buddha
nature. This is the highest and most wondrous form of prajna.
There
are many stages of realization, ranging from the right view, the law
of conditioned genesis, the truth of sunyata, to the ultimate
realization of prajna. These stages are sometimes classified as the
wisdom of action, the wisdom of insight, the wisdom of equality, and
the wisdom of the wondrous mirror. Regardless which classification
we use, the most important aspect to remember is that the
distinction of these stages is based on the way we practice in our
hearts and minds, and we should not dwell upon the artificial
classification we impose on them. How can we heighten the value of
existence? How can we be in the Buddha's realm of great kindness and
compassion? How can we venture into the Bodhisattva's sea of prajna?
These are the most urgent and pressing questions that we cannot
afford to delay.
IV.
Perception and Understanding in Buddhism
What
does Buddhism have to say regarding perception and understanding?
The Buddha teaches us the right view and understanding. These are
the keys in our search for the ultimate truth. Some Buddhists, when
faced with problems, obstacles, or misfortune, give up their
practice and lose their faith in Buddhism. They even criticize the
religion and complain that the Buddhas and Bodhisattvas fail to
bless him. Such an attitude stems from the lack of the right
perception and understanding. To have the right view and
understanding is to have faith in our beliefs and not be swayed
during tough times. When tested, the right view will help us to
remain strong, to maintain our ground, to stand up for the benefit
of the community, and to fearlessly spread the words of the truth
without any reservation. The right view is to understand that in the
world there is goodness and evil, that there are causes and effects,
past lives and future lives, and worldly and transcendental beings.
When we understand these truths, we will then know the importance of
being mindful of our deeds, words, and thoughts. We know that if we
are not to fall into the three suffering realms, we have to do good
and refrain from evil.
Additionally,
the Buddha also teaches us the Fourfold Mindfulness, the Four Rules
to Observe, the Three Dharma Seals, and the Eightfold Noble Path.
These practices all constitute the right view, and they are all well
presented in Buddhist sutras. I will just give a brief summary in
the course below.
A.
The Fourfold Mindfulness
The
Fourfold Mindfulness is also called The Four Areas of Mindfulness,
areas where we should always anchor our mind. We should be mindful
that "the body is impure," "sensations will always
result in suffering," "the mind is impermanent," and
"all dharmas are without a nature of their own." From
suffering, sunyata, and selflessness, the Fourfold Mindfulness helps
us see the truth of life and the universe.
With
many of us, we usually perceive that the body is real, so we spend a
lot of time and energy to nurture and adorn the body. The
mindfulness that "the body is impure" helps us to break
our attachment to the body, the source of our many desires. If only
we can see through the illusiveness of our physical bodies, we will
pursue, instead, the true and unchanging Dharma body (i.e., the body
of teachings) and prajna life. Though suffering is more
predominating in life than happiness, we still act out of ignorance
[to pursue sensory pleasure] and in so doing create more bad karma.
We fail to realize that we must find happiness in helping others.
Our mind is like a waterfall; it never stops running. Notions
surface and disappear as fast as they appear. When we are not
mindful that "the mind is impermanent," we let our minds
become adrift in the sea of rebirth with notions forming and
ceasing. All phenomena of the world are impermanent; nothing is ever
stationary and unchanging. If we do not know how to let go, if we
are attached to the self, suffering will follow in step. If we can
perceive and understand the world through the practice of the
Fourfold Mindfulness, our mind and body will be forever pure and
free.
B.
The Four Rules to Observe
The
four rules that we should observe are: "Follow the Dharma, not
the teacher," "Follow the meaning, not the words,"
"Follow wisdom, not knowledge," and "Follow the
ultimate truth, not apparent truths." We have discussed earlier
the meaning of "Follow the Dharma, not the teacher." What
it essentially tells us is to follow the truth of the Buddha's
teachings, which is eternal and unchanging, rather than the teacher,
who is impermanent and changing. "Follow the meaning, not the
words," means that we should understand the true purpose of the
teachings and that we should not engage in frivolous arguments or
play word games. "Follow wisdom, not knowledge," tells us
that we should live under the guidance of prajna wisdom rather than
worldly perception and knowledge. "Follow the ultimate truth,
not apparent truths," means that we should follow the ultimate
truth of the universe and not blindly follow heresies just for the
sake of convenience. These Four Rules to Observe are our compass in
our discovery of the truth of life and the universe. They are gates
to the treasures of Truth.
C.
The Three Dharma Seals
The
"Three Dharma Seals" is an important doctrine of Buddhism;
it embodies the truth of life and the universe. The Three Dharma
Seals are as follows: "All samskaras (composite things) are
impermanent," "All dharmas do not have an independent
self," and "Nirvana is perfect peace."
All
samskaras (composite things) are impermanent: All
phenomena, words, and deeds in this world are impermanent and
forever changing. Life is impermanent; even the world is
impermanent. All worldly phenomena and dharmas are impermanent. Only
when we rid ourselves of worldly perspectives can we live in the
transcendental world of true permanence.
All
dharmas do not have an independent self: There is nothing
in this world that is unchanging and not subject to decay. This is
true of our physical bodies. Similarly, a house is nothing but a
temporary place for us to use, to live, and to sleep. With time,
even the best-built house will decay and break down. When the time
comes, this old house of ours, which we call our bodies, will also
disintegrate. Like our bodies, wealth, fame, relationships, and
everything else do not last forever; sooner or later, these things
will all leave us one day. Thus, if we understand that all things
arise with the right conditions and that all things ceases when the
right conditions no longer exist, we will not be attached to worldly
phenomena for they are impermanent and without an independent self.
We will rest our bodies and minds in the realm of beginninglessness
and endlessness. In this way, we will savor the ultimate joy of
living.
Nirvana
is perfect peace: The world of nirvana is a pure and
ultimately blissful world. Within nirvana, there is only peace;
there is no pain or distress. Although the Buddha's thought after
enlightenment was to enter the beginningless and endless realm of
nirvana, [the Buddha decided to stay in this world and give us his
teachings]. For those who consider the liberation from rebirth as
the sole purpose of Buddhism, their perspectives are passive and
detached. They do not fully understand the Buddha's teachings, for
nirvana does not mean for us to distance ourselves from all beings
and live in isolation from others. The Buddha rebukes such people as
"rotten seeds." The ultimate realm of nirvana is the peace
of non-attachment and can be described with these words: "With
great wisdom, one does not cling to birth and death. With great
compassion, one does not cling to nirvana." Because nirvana is
the perfect balance between wisdom and compassion, those who attain
nirvana can continually deliver sentient beings and never need a
moment of rest.
D.
The Eightfold Noble Path
The
Eightfold Noble Path consists of the right understanding, right
thought, right speech, right action, right livelihood, right effort,
right mindfulness, and right concentration.
With
the right understanding, we can understand the truth described in
the Four Noble Truths—the truth of suffering, the truth of the
arising of suffering, the truth of cessation of suffering, and the
truth of the path leading to the cessation of suffering. From the
right under-standing, which is the basis of the Eightfold Noble
Path, we proceed to the right thought, which helps our wisdom to
grow. The right speech teaches us to be watchful of the karma of
speech and to abstain from lying. The right action is to refrain
from all unwholesome acts and to actively perform good deeds. The
right livelihood means that we should live our lives in accordance
with the Buddha's teaching. The right effort is to have the
commitment and dedication to practice the path of nirvana. The right
mindfulness is to use wisdom to be mindful of this Noble Path.
Finally, the right concentration is to [concentrate our volition and
thoughts] through meditative concentration.
In
summary, this Eightfold Noble Path is a tool that can help us to
refrain from what is evil and wrong; thus it is described as
"noble." This practice can help us one day reach the realm
of nirvana; thus it is called a "path." If we can be
steadfast in our practice of the Eightfold Noble Path, we have,
indeed, the right perception and understanding in its truest form.
In
addition to the above, I'd like to touch on another correct
perception and understanding of Buddhist practices—the Pure Land
practice of being continually mindful of Amitabha Buddha. Some
people may remain skeptical and ask: The chanting of the name of
Amitabha Buddha is the stuff for old ladies. What can it really do?
Some people would even ask incredulously: How can one be liberated
from rebirth just by merely being mindful of Amitabha Buddha and
chanting his name? How can the words "Amitabha Buddha"
help us reach the Pure Land of Ultimate Bliss and attain a boundless
life? Actually, the purpose of the Pure Land practice is more than
liberation from rebirth. It takes us a step further and teaches us
to see the reality of existence.
Once,
someone asked a master, "Can the name of 'Amitabha Buddha'
yield such amazing results?"
This
was a difficult question to answer, but the master had a skillful
reply. He looked at the person and reprimanded him, "What an
idiot!"
The
person was first shocked, but then shock turned into anger. He
rolled up his sleeves and clinched his fists. He asked the master
angrily, "How dare you call me names!"
The
master replied smilingly, "See, just the word 'idiot' has the
impact of changing your state of mind. Why can't the words 'Amitabha
Buddha' be just as powerful?"
Therefore,
even though our lives may be hectic, we Buddhists should practice
chanting the name of Amitabha Buddha. The Pure Land practice was
espoused by Ch'an Master Yuen Ming Yen Shou who said, "The
myriad who cultivate [this practice], the myriad will reach [the
Pure Land]." Let us pray that Amitabha Buddha will help us
[attain the correct perception and understanding regarding this
practice and in so doing] help us find the strength to reach the
Pure Land.
With
the kind blessing of the Buddha and with your support and
contribution, these three days of lectures have come to a successful
conclusion. Here, on behalf of our staff, I would like to express
our deepest appreciation. May we all cultivate merits and wisdom.
May we all attain Ultimate Bliss.
|
