Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Actions Part 8(六行~十行行八)
In the Practice of the Ten Actions, we will now discuss the eight, which is the Practice of Respect. From the Practice of Non-Attachment to the Practice of Skillful Manifestation, all the Sutra passages are sequential and connected. The Buddha’s teachings are progressive; it is not possible on this Path to leap to the tenth step from the first. One must take each step in order, from one to ten. So every step must be taken earnestly.
We discussed Non-Attachment earlier. When we are among people, no matter what we encounter, if we can eliminate attachments, then we can learn a lot from others and grow wiser. Only people with wisdom hold gratitude in their hearts and treat everything with respect. So it is said in the text, “Object & differences manifest through attachment.” External objects are phenomena. We practice Non-attachment amidst all the different external states and objects, and try to remain well-rounded among them. As mentioned in previous discussions, such is “the power of contemplation with Prajna.”
Amidst all the different external states and objects, if we can remain well-rounded, we are applying the power of contemplation with Prajna.
As we often say, there is only one principle in Buddha-Dharma. Yet, because we are all very different, the Buddha created 84,000 skillful methods to transmit this single Truth. The fact that there is only one principle indicates Oneness. But because of diversity, He used many methods, and that indicates Differences. The ability to have one principle that can apply to all dispositions is the power of contemplation with Prajna. Prajna is Wisdom. With clear Wisdom, we can analyze everything in the world with great clarity. That is the meaning of contemplation. If we perceive everything with refined minds, then everything becomes clear. That is the power of contemplation with Prajna, the power of Wisdom. Prajna is the most important of the Six Paramitas. The Six Paramitas are the path ordinary people must travel to reach Buddhahood. They represent six methods encompassing 10,000 deeds. Among these six methods, the most important is Wisdom.
With Generosity, for instance, it is wonderful to give out of love, but one must also use Wisdom. If we give love improperly, it may sometimes bring adverse results. Upholding the Precepts also requires using. Wisdom, as otherwise we cannot tell good from evil. The practice of Patience also requires Wisdom, and the same is true with the practice of Diligence, meditation and Samadhi; we must always use Wisdom. Wisdom is the most important of the six methods. Therefore with Prajna we can contemplate all phenomena in the world. We must give rise to a respectful mind for the Buddha’s teachings. Regardless of the method, we must mindfully follow its sequence. In learning Buddhism, it is most important to be respectful. We often talk about respect, gratitude and love. They sound simple and obvious, but to lead a decent life, we cannot deviate from them.
Without respect, we cannot have gratitude, and without gratitude, we cannot respect others. If we lack these two, there is no love. Our love should be true and sincere. Love with wisdom, not the kind of love that glorifies oneself. We must learn to be humble and respect others.If we can minimize our ego and be humble, then we can respect others, be grateful and practice unconditional love to its full capacity. So in learning Buddhism, we must be very cautious.
Without respect, gratitude will not arise. One who is not grateful will not be able to respect others. One cannot live a decent life without respect, gratitude and love.
There is a story in the Sutra. During the Buddha’s time, society was quite chaotic. One spiritual practitioner felt that the purpose of his practice was to leave the chaos. Upon completing his cultivation, he would teach others and open their hearts so that they could understand the principles. He practiced diligently. But the more he practiced, the more angry and impatient he became about the chaos in the world. He felt everyone was foolish and their hearts were filled with darkness. Society seemed doomed. So how could he speak the Dharma to them and help them open their hearts? What methods could he use to bring light into people’s minds? He thought he had wisdom, and if people asked him questions, he would be able to respond with very good principles. He wished to gain other’s attention, so in broad daylight he held up a torch and yelled, “The world is too dark. Let me brighten the way for all with this torch.”
When people saw this, they thought, “What’s wrong with this person? Is he insane?” So someone asked him, “What’s the matter with you? The sun is shining bright. It’s broad daylight, why are you holding a torch?” He answered, “Because you minds are filled with darkness, and you cannot see. Thus, I am using this torch to ignite the light in your minds and brighten your inner world.” Some people laughed, while others shook their heads and felt sorry for him. Every day he continued to hold up a torch in broad daylight, pronouncing that the world was dark.
When the Buddha heard of this, he felt that the practitioner was probably acting with good intentions. While it is true that people’s minds were deluded, could this person really guide and enlighten others by doing that? It would be impossible. So it seemed that this person was kind, but arrogant and lacking wisdom. The Buddha appeared as a sage and visited the man with the torch. The Buddha asked, “Do you really know everything?” The man answered, “Ask me your questions, I can answer anything.” Hence, the Buddha asked, “The Classics include astronomy and geomancy, do you know the principles of harmonizing the four seasons?” the man said, “That is too profound. In astronomy and geomancy, how does one harmonize the four seasons?” the man did not answer.
The Buddha then asked, “Do you know the constellations and the Five Elements?” The man still could not answer “You don’t know about astronomy and geography, so I’ll ask you how to govern a nation. What methods can one use to bring prosperity and harmony to the people? What are the ways? Furthermore, if foreigners invade, how would you organize and dispatch the armies to best fend off the invasion? There are matters of the world, can you answer these questions?” The man said, “I can’t, I’m a practitioner. I do not know about astronomy or geography, and as for worldly matters such as ruling a country or defending against foreign invasions, I’ve never thought about those things either.” The practitioner began to feel very ashamed that he knew so little. So he put down the torch, turned to the Buddha, and pleaded for His teachings repentantly.
So the Buddha said, “If you learn something, but are too arrogant, you are just like someone who learned very little but mistook himself as someone well-learned. Being arrogant and proud is not the bearing of a practitioner. Like the saying, ‘Like the blind man holding a torch, illuminating others, not himself.’ It’s just like a blind person holding a lamp. He shines the light on others, not on himself. You hold the torch, wanting to lead the way, yet you don’t know the Path yourself. That’s wrong. Hence, ‘You are the one in utmost darkness.’ The one in the dark is you. You are in the dark more than others. it is you in darkness, not others. ‘Attacked to holding a torch in daylight, your knowledge is but a small speak of dust. It means that you are attached to holding a torch and walking in a city, amongst a crowd in a big country. Even with this torch, what you know is like a tiny speck of dust. It’s that little. ‘Attached to holding to holding a torch in daylight, you think that you know a lot, and want to speak to many people. In actuality, your knowledge is as little as a speak of dust.
The Buddha’s teachings remind us not to become like the man with torch. Our own minds are still in darkness, but we hold a torch trying to guide others. This is very dangerous. We must first guide ourselves onto the Right Path. Do not become one who cannot even see the way but wants to guide others to such a path. It is good to have kindness, but we must be clear about the principles.
It would be dangerous for those whose hearts are in the dark to lead others. One should engage in leading oneself onto the right way before leading others onto the correct path.
One’s vision and perception is limited. Each person has two eyes, how far can one see? How great can one’s functions be? Our two eyes are not omnipotent. By simply placing a sheet of paper in front of our eyes, our vision is blocked. Even if we have wonderful vision, if we stand here without anything obstructing our view, we can still only see within a limited space. Humans are not almighty, so we should not be arrogant. If we really want to give rise to true wisdom, we need to be as humble as dust. We need to minimize our ego, so we can grateful. Be grateful to all people, your parents, your elders, the Three Treasures, the Buddha, etc. We can respect everyone with gratitude. Only with respect can we give rise to true and sincere love, so we need to be respectful. If we are conceited and do not minimize our ego, then we are like the man held a torch in broad daylight. We really must be more mindful.
Do not be conceited and self-important. To develop wisdom, we should humble ourselves and cultivate a heart of gratitude. Be respectful toward everyone and develop genuine love for others.
Learning Buddhism is a path that we have chosen and resolved to travel. In learning Buddhism, we hope to attain Buddhahood. Accomplishing this requires a long path of Dharma practice that is as profound as the ocean. Now we have only scooped up a tiny bit of water from the vast ocean. We are still very far from our goal. So, do not be arrogant and conceited. We still always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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