Lecturer: Master Zheng-Yan
Subject: Seeing the Truth With Simplicity (單純見真諦)
We are very mindful each day. Mindfulness requires attention to detail and a heart of simplicity and purity. If our minds get complicated, many afflictions arise. Sometimes we think that Buddhism requires profound research. We are often unable to actualize the profound Buddha-Dharma because we are unable to fully understand it.
Actually, real Buddha-Dharma is living in simplicity, according to the teachings. In the Sutra of Forty-two Sections, the Buddha said that living beings perform ten good deeds and ten evil deeds. What are the “ten”? Three of body, four of speech, three of mind.
The Ten Evils:
Body: killing, stealing, sexual misconduct.
Speech: harsh words, lying, frivolous talk, gossiping.
Mind: greed, anger and ignorance.
Do these three categories of the ten actions often appear in our daily living? Should we do good or evil? If we do evil, we go against the Way, and do not follow the Dharma. If we do good, we are aligned with the sages. Saints and sages appear in this world to teach us to be benevolent. There is a saying, “Do not avoid good deeds thinking them slight; do not commit evil deeds thinking them trivial.” Do not think that a small good deed is insignificant, or that one petty evil act is nothing. Water drops are tiny, but with time, they can accumulate to fill a large container.
Our minds should be simple and pure. We must actively do whatever we should do and cautiously abstain from doing what we should not. It is that simple. This is the teaching of all Buddhas.
Even the most trivial matters are still either good or evil. Do not avoid small good deeds thinking them slight. Do commit small evils thinking them trivial. This is the teaching of all Buddhas.
The entrance exam of a girl’s school in Kyushu, Japan, includes a test of using chopsticks properly. It sounds hard to believe, since every Asian person knows how to use them. Using chopsticks is not very important, so why test the students with it? Because it is a basic part of people’s conduct. We have three meals a day, so we must properly hold the chopsticks. If we cannot hold them properly or use them in the right way, it shows that we lack character or the spirit of learning. We know ancient people were particular about holding chopsticks. It is the same in our training program. In the course on daily etiquette, one learns how to hold a bowl and use chopsticks. “A phoenix sips water, a dragon holds the pearl.” Such beautiful etiquette! This is called “humanistic culture.”
There were specific ways that ancient people used chopsticks. Picking up food with chopsticks with the palm up was the right way. Picking up food with chopsticks with the palm down was improper. People today do not know about this. So we now teach basic living etiquette. Though it is a trivial matter, I feel this is the right thing to do. If we teach people the proper direction, with no deviation, we are providing the best kind of education. If our life direction deviates even slightly the outcome will be entirely different. The starting point of life cannot be wrong. It is the same with learning the Way. We have begun learning the Buddha-Dharma, so we must not go astray. If we go astray, attachments arise. Dharma is like water. There are many numbers mentioned in the Dharma. We have been discussing them for a long time, starting from the number “one” up to now. All Dharma is related to good and evil.
For example, the 25-Fold Self or the 62 Views are all about carelessly creating a lot of karma, and all kinds of wrongdoings. It is all about not crossing the line. When we deviate slightly and cross the line, we make mistakes. So we should be very careful. Besides the 62 Views, there are the 98 tempters and the 108 Afflictions. Think about it, isn’t this complicated? It is, indeed!
Moreover, the Buddha said that sentient beings have 84,000 afflictions. If we had to explain each one of them, we could not finish in three lifetimes. We should be mindful in maintaining simplicity and purity of mind. If we can do this, all Dharma is within our minds. If we live a simple life, everything is wholesome.
Next are Truth in View and Truth in Thought. They are closely related to our Views. Everyone, everything has to do with our views. We have clearly explained the 62 Views. Everyone should know that the 11 Universal Agents or the 25-Fold Self are all about our views and thoughts. In order to understand the views, what view should we have? The right view. In the past we did not know the right way. A slightly misguided view can lead to wrongdoings. Then we lack Truth in View, and are not connected with true principles. Even if the Truth is in front of us, we will not understand it. Without Truth in View, we are constantly lost. We should now understand who can “see the Truth.”
Those who see the Truth are Sravaka practitioners who attained realizations beyond the stage of Stream Enterer.
There are many teachings even in the stage of Stream Enterer. When the mind is pure, free from all desires then it enters an unperturbed state. One begins to rid oneself of mundane ways and attains the first level of realization, the stage of Stream Enterer. One begins to realize Truth in View. And those beyond the stage of Stream Enterer see the principles.
Those who become enlightened by listening to the voice of the Buddha and cultivating the practice of the Four Noble Truths are all called Sravaka practitioners. A Sravaka is a mundane being who attained the Way by going through four stages of practice. The first stage is Srotapanna, or Stream Enterer. It means entering the stream of saints.
Bodhisattvas are beyond the stage of Truth in View. There are varying depths to Truth in View, principles of the Small Vehicle and Great Vehicle. The truth of the Small Vehicle is to attain the state of Arhat. The saints of the Small Vehicle first attain the state of Stream Enterer. Those who want to attain this state belong to the Small Vehicle. We should follow the Great Vehicle and attain the state of Bodhisattvas.
Entering the first stage of a Bodhisattva, one begins to have Truth in View. If you see the Truth of the Great Vehicle, you have achieved the stage of a Bodhisattva. Those who walk the Bodhisattva-path and resolve to attain the First Ground will see the Truth. You may wonder, “What exactly is the Truth?” It is to return to simplicity and purity, and to be free of desires. If we live a simple life, play our roles in life, and do not give rise to greed, then “the Way is truly great.”
If we “maintain our resolve and revere the Way, the Way is truly great.” We must maintain our resolve. Since we vow to walk the Bodhisattva-path, we must remain on this path. What is the Bodhisattva-path? Wanting to relieve suffering sentient beings, and opening up our hearts. If we open our hearts and feel for all suffering beings, then we are one with all beings. Our lives are interconnected. We wish all living beings happiness as if the happiness is our own. We see others’ suffering as our own. We cannot bear to see living beings suffer, so we take action to benefit them. This is the practice of Bodhisattvas. By upholding the Bodhisattva’s resolve and abiding by a Bodhisattva’s duties, one sees true principles. This is the Truth.
Life in this world is impermanent. What are we fighting to gain? We should benefit others instead. This is the great intention and will of a Bodhisattva. This is called Truth in View for practitioners of the Great Vehicle.
Return to simplicity with no contrivances and no desires. Enter society to benefit other sentient beings. This is the Truth, and Truth in view.
Next is “thought,” When we see principles, we must carefully contemplate whether they are correct or not. If someone benefits others people and is correct, we should praise and rejoice with him. If we meet someone who does not, we must distance ourselves and reflect. Besides not associating with him, we should check whether or not we have the same mindset. We must immediately self-reflect. When we see unwholesome matters, we should look within and self-reflect. We may see something good, like a large group of people that is very orderly and joyous. Do they educate and benefit society? If they educate and benefit people, and guide others toward the right way, we should praise and rejoice with them. We should join then at once.
Seeing goods, we must emulate them. When we see something who wholesome, we should take part in it. If a group is wonderful and wholesome, and works to educate and benefit others, we should contribute to its cause. Seeing virtuous deeds, we must emulate them and so our part. This is “thought.”
With thinking, we distinguish between good and bad. We must cat the good and distance ourselves from the bad. We should also self-reflect often. Only with the right thoughts can we see the proper principles. So “thought” is very important. It is said in the Sutra, “practitioners observe with wisdom.” In our practice, we must always observe with wisdom to know what is right and what is wrong. We have to observe often. Do not think that everything is unrelated to you. We have to observe; there is always something to learn from others. Why did someone do this? Why did someone make such mistakes? If we know how others have erred, we can remind ourselves of it.
Practitioners must pay attention and observe with wisdom to “know the way of liberation.” By knowing what is wrong, we do not tread on the wrong path. If we can contemplate and analyze, we can leave behind worldly turmoil.
Remember the Tathagata in Bonds? We are bound by worldly turmoil. Mundane connections bind us, so impure thoughts of the past continue to arise, resulting in many afflictions. Distracting thoughts of past occurrences and illusory thoughts of the future bind our minds and prevent us from seeing the Truth. So we must vigilant at all times, and observe with a mind of wisdom. How do we gain wisdom? Our mind must be clear and pure. With a mind as clear as a mirror, we can truly observe. Having blessings to transcend this world depends on our thoughts being proper.
In general, right or wrong depends on our minds. Our mind triggers the action, and our action creates karma of “body, speech and mind.” It is all very simple. From the “body, speech and mind, Ten Evil or Ten Good Deeds develop. From the Ten Evils, numerous complicated wrongdoings arise. With evil karma, one is reborn in the Three Destinies and endures suffering beyond words. So we should always be vigilant. Seeing the Truth requires observation with wisdom.
Everyone, I have often spoken of simplicity and purity. Our minds should not be complicated, but we must distinguish right from wrong. I have often said that it is sad and most dreadful when people cannot differentiate right from wrong. Then they cannot see the principles, and the world will be very chaotic. I hope everyone is always mindful and observes everything with wisdom.
(Source: Da Ai TV 靜思晨語 法譬如水)
首頁 
