Lecturer: Master Zheng-Yan
Subject: The Five Minds (五心)
In our daily lives, our bodies and minds constantly interact with our surroundings, giving rise to states of mind. If we do not look after our minds, we may sometimes hurt others, as well as ourselves. We place great importance on the mind and how we should safeguard it. It is very important to protect our minds. So today we will continue to discuss the mind and the Five States of Mind.
The Five Minds may cause all wrongdoings. They are: Immediate Minds, Mind of Inquiry, Mind of Decision, Mind of the Effect and Mind of Equal Flow.
First is Immediate Mind, which occurs instantly. When there’s a sound, we hear it right away. When I ask you, “What do you hear now from outside?” since you know the surroundings here, and I also often speak of birds, you immediately recognize their sounds. It is an instant reflex, without thought.
As I continue to ask, do you all know that there is yet another sound outside? Listen carefully. Perhaps it is too far for some people to recognize right away. If I were mindful, before asking you, I would have already identified it. There is the sound of moving vehicles outside. I identify the sound of a truck. That is the mind working. If we use our minds, we are speculating. This type of speculation is akin to rational thinking. You may wonder how I could hear sounds so far away. You can, too, if you listen mindfully. Since it is quite far, if it were not a heavy vehicle, I would not have been able to hear it.
If it were a small sedan, I would not be able to hear it from so far away.
Our minds interact with the surroundings in proximity to us. That is how we can immediately know what sounds we hear. When we are not mentally prepared and we hear something that we recognize, this is also Immediate Mind. Our mind was not prepared. For example, if we sit here listening intently, and a mosquito suddenly flies over and bites us, we would immediately wave it away. However, most people who are bitten would swat it. This is Immediate Mind.
This mind is very susceptible to influence by external surroundings immediate means very quick. This mind rises in a split second, without preparation for what is to come.
Thus, when external conditions arise, we are suddenly pulled into reaction. This is called the Immediate Mind.
When conditions arise and the mind connects with the conditions, we react reflexively without thinking. This is called Immediate Mind.
The second type is Mind of Inquiry. It is a mind that is searching for something. Like I mentioned just now, there is a sound from far away outside. Do you know what it is? Let’s quiet down to listen. Do you hear it? It seems there is a sound coming from afar. When we search for this sound we may find it or we may end up not finding it. This is searching; we search for it. Our minds are in a state of inquiry, wanting to know about something - what is that sound? This is Mind of Inquiry.
When facing external phenomena, the mind that investigates whether it is good or bad is called “Mind of Inquiry.”
There was a sound of broken glass from somewhere. Who was so careless as to drop something? Which cup was it? To whom did it belong? Here, we are searching and differentiation. Being clear about the circumstances involves the Mind of Inquiry. We look for clarity. We want to know what happened. This is being clear about people and matters in daily life, and seeking right from wrong. When we can differentiate between right and wrong, we can make decisions. Was the item dropped carelessly or thrown in anger? The same cup or item was damaged, but was it a result of carelessness or was someone unhappy? An unhappy mind can be likened to madness, leading one to throw away a perfectly good item. What happened exactly? Was it intentional or not? We search for an answer, then decide for ourselves.
If it was a careless mistake, then it is fine. If it was anger, we wonder why they got so mad? Why couldn’t we talk it out? We should cherish all objects. Even if someone provoked us, throwing something in anger is still not right. We should counsel and educate the person. This is our “decision” of right or wrong. We may hear people raising their voices. Why are they speaking so loudly? It means that they are about to get into a dispute. Who is right? Who is wrong? Who has the voice of reason? Who has no rational basis? We ought to be clear on this.
After we differentiate, we can then decide who is right or wrong. Then we reason with and advise them. This is mediation. There is a saying, “Urge people to get along, not drift apart.” Doing this is virtuous. We should say good things to help others get along, not drift apart. This requires understanding right and wrong. If we can distinguish right from wrong and decide the right course of action, then we can mediate a quarrel. This act of differentiating involves the mind, the Mind of Decision.
When facing external conditions, one can distinguish right from wrong and make a decision. This is called the Mind of Decision.
Thus, we must be clear about how our minds connect with the environment and the principles. Only then can we carefully examine and understand the circumstances to tell right from wrong.
In the Buddha’s time, there was a young man who was the only son in a wealthy family. His parents adored him. Ever since he was little, they had hoped that he could become educated and courteous, and eventually take over the family business. Because he was very young his parents sought prominent teachers for him. But this child was not receptive not receptive to any teacher, no matter how famous.
As he grew, countless teachers tried to teach him. His parents were discouraged again and again, but they never gave up on their child. During later years, not only was he disobedient, he was verbally abusive towards his parents. Although his parents were full of hope, they eventually gave up.
This child became gluttonous and lazy, spent money carelessly, frequented brothels, gambled, and drank. He exhausted the family’s wealth. His parents could no longer tolerate it and kicked him out of the house. He had nothing. He was filthy from head to toe. Wherever he went, people despised him. Everybody pointed at and insulted him. He had nowhere to go.
So he thought, “I have no place to go. But there is one person who would take me in and that is the Buddha. I’ve often heard the Buddha is compassionate. I’m such a mess now, I should go to Him.” So he came to the Buddha’s abode, bowed to Him, and asked the Buddha to take him in as a monastic. The Buddha knew that this vagrant had been a disappointment to many people and a heartache for his parents. So the Buddha compassionately said to him, “You are not qualified to became a monastic yet.” He then asked the Buddha what qualifications did he need?
The Buddha told him, “Not studying leads to defiled speech. You must diligently study the works of the sages that your teachers taught you. If you do not care about learning, the words that you speak will be impure and defiled. That is what that saying means. ‘Not being diligent leads to a defiled home.’ You should truly work hard and be diligent. If you are not diligent, your family will be burdened be you. Now, you must return and rebuild your home. Start from scratch in rebuilding your family. You must be diligent and not defile your family.”
“‘Not being strict leads to defiled appearance.’ You should take care of your appearance, and monitor your behavior. Look at what a mess you are, your hair is disheveled and your face is dirty. You should promptly return home and clean up your act. The way you look now will scare everyone off. ‘Self-indulgence leads to defiled deeds.’ Do not continue to be so reckless. What can you accomplish the way? To rebuild your family, besides being diligent, take care of your body, monitor your behavior, and do not be dissolute. You should cherish time. Use time wisely and diligently. Otherwise, even if good things appear in front of you, they can become negative.”
“Next, ‘Greed leads to defiled giving. Do not be greedy. If you make money, use it to do good deeds. Do not be greedy. With greed, even if you want to help others, you will be reluctant. This is a flaw in your act of charity. We should give with a joyful heart. Do not be greedy or feel regret after you give. This is also not ideal. Cultivate giving with joy.”
“‘Not being benevolent leads to defiled actions. If you do not have a kind heart, your actions will not be respected. Such impurity or defilement is not right. We should constantly maintain good thoughts. We ought to be benevolent towards people, benevolent in handling affairs, and give rise to benevolent in our minds. Only when we have such mindset in our actions to benefit others, can we cultivate virtues. This is cultivating blessings and virtues. So, not being benevolent defiles one's actions. Giving with an afflicted mind is not right.”
“‘Negative action leads to permanent defilement.’ Do not engage in illegal behavior. If you engage in negative behavior, an evil thought will lead to negative karma. This seed of evil will always be with you. So negative action is a permanent defilement. If you want to make a living and support you family, it cannot be done with illegal means. Therefore, do things legitimately. Otherwise, you create a permanent factor. This permanent factor is a seed, a cause in this life and the next. Once you do evil the result will last in this life and the next.”
“This negative karma, this seed of evil, stays with you forever. Not only can you not change it in this life, you will suffer retribution in the next. So ‘in this life and the next. Ignorance is the worst of all defilements. Quickly correct your mistakes. If you do not change and knowingly engage in misconduct, that is the worst of all defilements. Under the influence of ignorance, you make mistakes, then do wrong again. Mistakes upon mistakes accumulate. This is the worst of all defilements. Such a person suffers the illness of ignorance and is truly pitiable in this life, the next life, and lives to come.”
The Buddha was very compassionate in guiding him. This young man finally understood. He bowed to the Buddha and said, "Yes, after I accomplish all these and transform my body and mind, I will return." He went home, repented to his parents and began a new life. He studied diligently and was earnest in building his career and his family. He earned the praises of people in his hometown. It is precious when people can reform themselves. He once again rebuilt his family's status and gained everyone's respect.
After three years, he returned to the Buddha's abode. He bowed to the Buddha, and expressed his wish to become a monastic. The Buddha was very joyful and accepted him as a person who had started over. Amongst the Buddha's disciples, he was one of the most outstanding Bhiksus.
In life, we must have this kind of mindset. We must be able to distinguish good from evil. When we perceive an external condition, we should seek to know what kind of external condition it is and where the truth lies. We must differentiate right form wrong. Our resolve to clearly distinguish right from wrong must be firm. In this story, although he had made many mistakes, once he found a guiding light to show him the way, he changed immediately with diligence. That is the right way - be determined and change for the better.
All things begin with a single thought. Everyone, remember that my tireless reminders are all meant to help you find the pure and unpolluted mind. Please always be mindful.
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