Lecturer: Master Zheng-Yan
Subject: The Eleven Universal Agents Part 6(十一遍使六)
The grass and trees are flourishing outside, and we live in such a comfortable environment, but are we all grateful for this? Our lives are often lost in carelessness. We should show our gratitude, but people easily neglect to do so.
Bodhisattvas do not ask for a reward, but sentient beings should always be grateful for them. What kind of person is a Bodhisattva? If someone benefits us in our lives, we should call them a Bodhisattva. What kinds of people benefit us? Our parents are the first Bodhisattvas in our life. They gave birth to us and raised us. They sheltered us and let us grow up carefree. They even let us pursue our studies.
When we were students, our teachers were our Bodhisattvas. They were the Bodhisattvas who opened the door our wisdom. Besides our teachers, there were also helpful friends, our very good friends. We encouraged each other, and partnered with each other. Of course, aside from our helpful friends, there are people with whom we are not pleased. But we often say, “In a group of three, I shall find a teacher.” We should even be grateful for ill will toward us. Although others may harm us, they also allow our wisdom to mature. For those who help us, who allow us to succeed, we should be grateful. And if we have the strength to help others, we should likewise be grateful.
We at Tzu Chi often say, “Give without asking in return.” It is more than not asking, we must also be grateful. We do not ask for a reward, and are grateful that others can accept our help. “You only know blessings after seeing suffering.” If we did not see the suffering of all beings, how would we know that we have more blessings than others? “In seeing suffering, recognize blessings.” In this way, aren’t they also benefitting us? Aren’t they Bodhisattvas in our lives? We need to not only be grateful for all things, but for everyone around us.
However, not all of us are always grateful at all times for all things and for all people. Consider all the plants on Earth. Everything grows in the ground. The earth accommodates all equally. It does not matter what good seed is planted, the earth will let it grow. If a bad seed is planted, it also lets it grow. Good people on the Earth are able to grow. Bad people on the Earth are likewise able to grow. The Earth is also a Bodhisattva to us. We depend on the Earth for life.
However, is the Earth alone enough? It is not. We still need water. Water harmonizes with the earth, it lets all things flourish. It allows the earth to be lush and nourished. Water makes all things flourish. The earth does not ask for repayment from anything. Bodhisattvas also do not ask for repayment. This kind of giving without asking for return is being a Bodhisattva.
But being born human, we should understand gratitude. Although they do not ask for it, we should be grateful. We should be grateful for all things and for all people who help us succeed. If we can be grateful at all times, then the whole world can flourish. There will be a peaceful atmosphere with harmony among people. Wouldn’t this make the world more beautiful? Wouldn’t it be a Pure Land?
With harmony among people, gratitude constantly arises I the mind, creating beauty in the universe. When everywhere and everything is beautiful, we are in the Pure Land.
Since we are all in this beautiful world, why do we often create afflictions and attachment? Isn’t this painful? It is all because we lack that bit of gratitude. So much hardship comes from our pure nature being polluted. We do not feel gratitude when we should. Thus many afflictions arise. Lust and hatred are created in our minds.
We talked of the Eleven Universal Agents. In that kind of mental realm, we lack what I just described, which is the Bodhisattvas’ gratitude for all things. I previously talked about the View of Self. The existence or non-existence of self. Clinging to Permanence or to Impermanence. Taking what we are not supposed to take, taking others’ precepts and using them in our lives, or not seeking the correct cause, and only seeking to achieve the reward. We have discussed all these before. If we do not act according to the principles, we create a lot of negative karma.
The Eleven Universal Agents are the Seven Views, the Two Doubts and the Twofold Ignorance.
Seven Views: Deviant View, View of Self, View of Externalism, View of Nihilism, View of Precepts, View of Shortcuts, View of Doubt.
The Two Doubts: Doubt of Things and Doubt of Principles.
The Twofold Ignorance: Root Ignorance and Branch Ignorance.
Today we will talk about the View of Doubt. With Doubt we easily have foolish ideas, because Doubt means principles are unclear to us. The true principles are before us, but we cannot act accordingly. We have doubts. When doubts arise, we go astray. Doubt is not beneficial for any sentient beings, especially for those who practice and study the Buddha-Dharma. We may “cling to the idea of self” in all things. Does anything in the world have a “self”? No, everything is without “self”. We already understand this. I often say, “Everything is without a ‘self’.” It is like a plantain tree. If you keep peeling it, there is nothing solid inside. There are only the layers you peeled away.
Aren’t we like this? In the world, we see things that are ours, and things that we want. “They are all mine. This job should be mine, those profits should be mine. How can there be all this “me”? We only have several decades of life. What becomes of things like prestige and profits after we take our last breath? We have nothing. We only have the karma we created. So while we are here, we must clearly see the principles.
There is no “self.” It does not exist.
Is it right to be attached to non-existence? No, clearly it is not. We see some people who advocate nudity. They say, “People come into the world as all animals do. Other animals don’t wear clothing, so why should we go through all this trouble to wear clothes?” People of the nudist movement say this “Non-existence.”
There is nothing. How can there be non-existence? Since we were born human, the most intelligent of all beings, we must have propriety, justice, integrity, a conscience, and should be courteous to others. We understand how to love, respect, and be grateful and courteous to others. There things “exist” in humanity. When etiquette exists we have a path we should follow. We talk about no-self.
Actually, everyone’s “self” still has to follow etiquette, because life still “exists.”
You say, “There is no self.” But if we want to live, we must have food, we must have a body, and we must have energy. How can we say “non-existence” then? We must have the “existence” of a healthy body the “existence” of good strength. We must have “existence” of correct thinking, the “existence” of …
We who study the Buddha-Dharma cannot be biased, so we who follow the Middle Way cannot adhere to the idea of permanent existence. “Master says we cannot cling to ‘non-existence’ so we have to say there is ‘existence.’” But, “existence” means “permanence.” Isn’t this returning to clinging to the “existence of self?” The world is truly impermanent. Although our world, our lives, and everything around us are impermanent, everything on Earth is a bodhisattva for which we should be grateful. So is the Earth itself. It provides us with life, so we should be grateful. The same goes for water, for other things, for other people. Everyone, from our parents to the people around us right now, they all “exist.”
Although they exist, they are still impermanent. There will come a day, regardless of our feelings or connection, when we will all pass away. Knowing the nature of impermanence, we should treasure each moment even more. Do not cling to the idea of permanence. We think, “Today I didn’t do any good deeds. Today I didn’t have gratitude. It doesn’t matter. There is still tomorrow. I acted petty today, but I will make up for it tomorrow.” This is impossible. We should always know to immediately change our ways. We should be able to repent and quickly correct ourselves. Do not wait until tomorrow to change. Will there always be an opportunity to make up for it?
We should always have a “sense of impermanence.” Do not adhere to permanence, and “also do not cling to impermanence.” If there is no permanence, why am I doing so much? Since the world is impermanent, what should I care about or protect? This is not correct. To summarize, we should follow the Middle Way. Today we should earnestly attend to our lives. Right now, our minds should attend to what is before us, the things we use and the people we interact with. We should have gratitude for all things. And how should we view other people? With respect Gratitude, respect and love. These all arise in our minds. We absolutely must not let doubt arise. Avoid the seventh View, the View of Doubt. We must keep moving forward on the path. We must practice in our daily lives, practice the teachings we have accepted. The correct path has been clearly shown to us. If we have doubts, “the mind is hesitant. It cannot decide.” The Right Dharma is before us, but we do not know to seize it, so we cannot benefit from it. This is called View of Doubt.
The View of Doubt cause one to have doubts and be indecisive. Even if the truth appears, due to doubt, one loses the opportunity. Even when presented with the Right Dharma, one is still not able to receive it.
If doubt arises in the mind, we cannot uphold our vows and revere the Way. If we are not resolute in upholding our vows, it is easy to develop doubts. From doubt, foolish ideas arise. So if we doubt, we become foolish. The world “foolish” in Chinese is “doubt” with “illness” added. This means because of doubt, the mind become ill and foolish. Then we cannot understand the principles, so everything we do creates karma. Everyone should be very mindful.
If we are foolish, how we can establish the teachings using the worldly methods? Everyone resides in this world, so we cannot ignore worldly Dharma. We should understand it well. At the beginning, I had talked about being born on Earth. We should be grateful from the start, starting with our parents and continuing on. This is worldly Dharma. Propriety, decency and integrity are also part of the worldly Dharma. We should understand this and put it into practice.
Moreover, we who study the Buddha’s teachings must be world-transcending in handling worldly affairs we must transcend, using the world-transcending spirit. What is the world-transcending spirit? “Things and principles must be in harmony.” World-transcending spirit refers to the principles. Only by not leaving the path can we live and work with people. Whether with principles or things, we must be in harmony. Let us look at people’s behavior.
Do you remember? I told everyone that with harmonious character and conduct, we are in harmony with the principles. We practice so that we can do everything perfectly. If we are perfect, if our perspective and behavior are correct, then our character, conduct and principles will naturally all be perfect.
Buddhist practitioners should carry out worldly missions with a world-transcending spirit. This is “harmonious in principles and affairs.” Those who have Right View and Right Conduct can handle all people and things in harmony with the principles. Then the mind can constantly remain joyful.
So everyone, our practice does not stray from these teachings. Always be grateful for all things. Always have the correct ideas about all matters and things. If you can do this, then your character, conduct and principles will be perfect. Do not let doubt arise in any matter, use your wisdom to decide. Do not have doubts about the proper principles. So please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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