Lecturer: Master Zheng-Yan
Subject: The Nine Bonds Part 3(九結三)
The Nine Bonds: Craving, Anger, Arrogance, Ignorance, View, Grasping, Doubt, Jealousy, Stinginess.
We have been speaking of Bonds of the mind. How many kinds are there? We have already spoken of two Bonds, the Bond of Craving and the Bond of Anger. Today we will discuss the Bond of Arrogance. Arrogance can also cause deep suffering.
If we are arrogant, our character is flawed. If we have character flaws, works that we do will not be perfect. Of course, that is the reason that we cannot see things as perfect. This is Arrogance.
The Buddha told us in this way, “Arrogance and rudeness create karma.” Arrogance can manifest as pride, conceit, pomposity, or self-importance. There are many kinds of Arrogance. Our character is damaged once we are arrogant. This is a matter of psychology.
How many kinds of Arrogance are there? Seven. We see that “all sentient beings have Arrogance,” and Excessive Arrogance, Severely Excessive Arrogance, Self-arrogance, Augmented Arrogance, Inferior Arrogance, and Deviant Arrogance.
These are the seven kinds of Arrogance.
When our minds are focused on the conflicts around people, matters and things, it is likely that these kinds of arrogance arise. Therefore, we should always be mindful. Once any one of these arises, we “commit a wide range of bad deeds and invite the suffering of future births and deaths.” The nature of the Six Realms is suffering. Where does this suffering come from? Our bad deeds form one of the threads, a part of the entanglement that binds us to transmigration in the Six Destinies and the pain of such confinement. So in the Sutras, this is the “cyclic existence in the Three Realms with no way out.”
Once the Seven Kinds of Arrogance arise, we commit a wide range of bad deeds, causing us to continually transmigrate in the Three Realms with no way out. That is the Bond of Arrogance.
The first is just “Arrogance.” People have Arrogance. This first kind is “being arrogant among equals.” In our interactions with people, when we view others as distinct and unrelated individuals, we feel that they are not our concern, so we become indifferent toward them. When people see us, they feel that this person is aloof, arrogant, and unapproachable. That is how Arrogance looks.
The second kind is Excessive Arrogance. What makes it excessive? A sense of superiority. Although two people have similar capabilities and accomplishments, one says, “No way! I’m better. I’m more capable, more accomplished.” Even though they are clearly equal, one feels superior. Excessive Arrogance leads one to always see oneself as better. One with Excessive Arrogance is “of equal ability yet insists on superiority”. If we do comparable work but consider ourselves superior, we suffer.
The third kind is Severely Excessive Arrogance. If we already have arrogance, we suffer. But if we have Excessive Arrogance, or arrogance on top of arrogance, that is Severely Excessive Arrogance: “one is of lesser ability yet asserts superiority”. In this case others are truly more capable. Their abilities are not equal.
Others are truly more capable, but one thinks, “No way. We’re about the same.” With this kind of arrogance, though others truly surpass us, we not only falsely assert equivalency, we think that we are better than them. Clearly others are better, yet we still insist on our superiority. Severely Excessive Arrogance causes suffering.
The fourth is Self-arrogance, where one is attached only to oneself. “Everything I do is right. My reasoning is always correct. Just do as I say. Whatever you do, if it’s right, it was my idea. If it’s wrong, it’s your fault.” This kind of arrogance and self-centeredness is called Self-arrogance. One “inflates oneself to oppress others”. One inflates one’s own ego to put down others. That self-inflation will be hurtful and isolating. One will then suffer tremendously.
The fifth is Augmented Arrogance, in which one. “Lays claim to unattained Dharma.” In the Lotus Sutra, The Buddha criticized people who claimed they had what they did not have. This is the worst kind of Arrogance. Augmented Arrogance leads one to make false claims. Even if one only has partial understanding, one claims to know it all. While working with others or within society, one refuses to be humble or ask for assistance with humility. Upon hearing something one does not comprehend, one claims full understanding. That is what we usually call showing off. Indeed! Using what is false to inflate one’s ego is called Augmented Arrogance.
Next is Inferior Arrogance, which is also painful. One knows one cannot keep up at all, but will not admit defeat. One refuses to admit that he lacks the means or the ability. Instead, one says, “Sure, you’re capable, so what?” Although one is less skillful and less capable, one still has Arrogance. This mentality can cause a lot of pain. Some say, “It’s not that I can’t learn it, not that I can’t do it; I just don’t want to. Why would I waste my talents on that?” They say that out of Inferior Arrogance. They are incapable but think they are above it, so they refuse to learn or ask for help. They cannot learn, so they feign disinterest. They convince themselves that something does not fit their particular talents. These people have great ambition but little talent.
Nest is Deviant Arrogance; it is also very taxing. One will “cling to deviant views and bully others.” Deviant views are obviously wrong, but one insists that he is right. So he continues to bully others, although his reasoning and direction are wrong. This kind of life is painful because one obscures the truth. When one cannot perform a task, whether because he is incapable or unwilling, he twists the facts and blames failure on others. That is a deviant and incorrect view. When one’s understanding has deviated and is incorrect, one possesses Deviant Arrogance.
Thus the Buddha said, “Clinging to Deviant Views,” or being attached to one’s incorrect views, one tends to “bully others,” which means to humiliate others. If one mistreats others, talks up their mistakes, and puts them down, then he is “bullying others,” humiliating them. If one is mistaken yet still seeks to insult others, one suffers deeply.
Arrogance: Being arrogant among equals; Excessive Arrogance: Asserting superiority among equals; Severely Excessive Arrogance: Asserting superiority while lesser; Self-arrogance: Inflating oneself, oppressing others. Augmented Arrogance: Laying claim to unattained Dharma; Inferior Arrogance: Being incapable yet boastful; Deviant Arrogance: Bullying others with deviant views.
Look at how many mental problems are caused by Arrogance alone. In this lifetime this Bond will keep entangling us. Such suffering! If we cannot open our minds, our thinking will stagnate. If we cannot unravel those Bonds, and others cannot help us, we will truly suffer. Whether Deviant Arrogance or Inferior Arrogance, we commonly talk about an “inferiority complex.” We are referring to people who have little talent but great ambition and arrogance.
This is all very painful. Augmented Arrogance is most damaging when learning Buddha’s teachings. In the Lotus Sutra, the Buddha told us that Augmented Arrogance, when people claim unattained Dharma, is difficult to correct. If we are entrenched in the belief that our understanding is comparable to Buddha’s, that is wrong. Self-arrogance is also wrong. Do not be arrogant and always humiliate others. Do not do this. As for Severely Excessive Arrogance, if we always think we are better than others and do not acknowledge it when, actually, they are better, that is also wrong. Excessive Arrogance is also wrong if we are about the same, we should just recognize that others’ abilities are equal; why must we always be better? If we are arrogant and ignore others, they will ignore us, too. If we do not care about others, they will not care about us, either.
Everyone, we must work in Unity with Concerted Effort. When we put our minds together, we have great strength. If we can be united under the same goal, work hard together and share this experience, then we can mobilize everyone and amplify our strength. When we interact with others, we should try to foster harmony. With harmony, we can bridge the gap between us and enter into each other’s hearts. If our minds can meet this way, we can lead such an endearing life. With a meeting of our minds, I can be a mirror for your fault, so you can see yourself clearly. If I have fault, you can be my mirror, so I can see my flaws. Thus our characters can be perfect.
So we must exchange ideas, join our minds to harmoniously build this bridge. After we cross it, we can walk together. The road stretches on after the bridge, so we need to show mutual love. The road is quit long, so we need a clear path.
In the Sutra of Forty-two Sections there is such a passage. One day, the Sramana, the practitioners who followed the Buddha, were all sitting around Him. One Sramana elevated his mind to devoutly request Dharma. He asked the Buddha, “What is good? What is great?” And he asked, “What is the best? What is the greatest? What is most important?”
The Buddha replied, “Following the Way, upholding the Truth is good. Having vows that are one with the Way is great.”
Everyone, listen to this verse mindfully. Isn’t it the same as the Unity, Harmony, Mutual Love and Concerted Effort that I just mentioned? Yes, the volunteers’ organizational structure is derived from this verse. What is good? One person cannot do much, we must assemble many people. To do that, we need to build a path. If the path is long and there are many people, the procession will be long.
We know there are many troubles in the world. Teaching the rich to help the poor, helping the poor to realize their riches is one path. A journey must begin with a vow made in great sincerity. With that sincerity, we vow to do good deeds. We cannot fulfill that vow by ourselves. We need others to help mobilize everyone to walk the same path while maintaining a heart of sincerity.
So I often say, we must maintain our sincerity, integrity, trustworthiness, and honesty. If we can uphold these virtues, naturally we will be kind, compassionate, joyful, and giving. If all share the same mindset and the common goals of love, compassion, joy and giving, then this path is benevolent.
“Having vows that are one with the Way is great.” I often say we share the same vows. Tzu Chi is a large organization that needs to call on many people with the same ideals. So we help the suffering together. Every day we assemble. If our minds and vows are the same, shouldn’t our methods be? That is why we often hold training and activities. Before an event, we first outline our views and concepts, because we are a group.
So the Buddha taught us, “Following the Way, upholding the Truth is good.” We must remember to walk on this path. We must uphold the Truth. We must maintain our initial vow and sincerity. That is benevolence. Our vows must be one with the Way. If our determination and our goals conform to the path that we want to walk, that is great. The Bodhisattva-path is broad and luminous. If we can uphold our vows and follow the Way, then the Way is truly great.
The Buddha’s teachings must always be on our minds. So, please everyone always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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