Lecturer: Master Zheng-Yan
Subject: The Four Methods of Contemplation Part 1 (四種觀行一)
In our daily practice, we must remember that we have the same Tathagatagarbha as the Buddha. We must always use our goodness to eliminate evil. Only then can good thoughts continuously arise. In this way we will have no hindrances. Hindrances originate with evil thoughts, which manifest as evil deeds that hinder others. Then as a result of karmic retribution, others will hinder us. Without a cause, there will be no effect. This is the karmic law of cause and effect.
The next verse in the text says, “Without flattery and hindrances. It is the time to do good and eliminate evil.” No flattery means no untruthful praise. If we do not flatter, we have a sincere mind. Some say, “I’m simply being straightforward. I didn’t mean to hurt him.” Yes, if a person is straightforward, but does not make an effort to be kind, sometimes anger and ignorance lurk in his directness. If we have not eliminated those, being straightforward will hurt others.
One of Confucius’ disciples, Zi-Gong, asked him, “Being poor without flattery, rich without arrogance, is this right?” We all know that Zi-Gong was the wealthiest of all Confucius’ disciples. He often listened to Confucius’ teachings and understood that even the poor must retain their good character. One need not flatter the rich just because one is poor. If they did so, Confucius would consider them lacking in character and lacking a correct understanding of the Way. After listening to this, Zi-Gong understood.
What Confucius said was correct. If the rich are not arrogant, if the poor do not flatter and the rich are not arrogant, is that a good thing? Indeed, it would be a good thing. However, Confucius said, “Better the poor are happy and the rich courteous.” If we are poor, we can still live happily. “I know that this is only my current situation. I am not bothered by my poverty. I feel peaceful and happy. I am at peace with being poor so I can happily walk the Way.” Although [Confucius’s disciple] Yan-Hui was poor, he was content, did what was right and worked hard. So, Confucius often praised him for being “unbothered by living in a poor alley.”
Confucius said, “Admirable indeed was the virtue of Yan-Hui, with a single bamboo dish of rice, a single gourd of drink, and a poor alley to live in. While others could not have endured the stress, he did not allow his happiness to be affected. Admirable indeed was the virtue of Yan-Hui!” The Analects of Confucius, Chapter on Yong-Ye.
Without flattery refers to the simple mindset of being poor and still happy. One can be straightforward, without flattery. So although one is poor, he can uphold the precepts and follow the Way. This is the true meaning of “no flattery”. So, in our relationships, we maintain benevolent thoughts and a pure and undefiled love, equal to that of the Buddha. If we treat others sincerely, we are less likely to make mistakes.
Otherwise, when we hear that no flattery means no impediments, we think, “I am straightforward.” “I speak my mind, whether that makes you happy or not.” If we do that, we create many bad affinities. In our minds, we cannot tell if our motivation of being straightforward is correct. If our motivation is wrong, being candid will hurt others. So everyone needs to be mindful of the words “no flattery” and understand them correctly. If everyone has a kind heart, being straight forward is right. On the contrary, if our mindset is incorrect, being straightforward will be hurtful.
So, no flattery and no hindrances here means we must be sincere. With a kind and sincere mind, we will have no hindrances. If every thought in our minds is right, when we do not flatter, we create no hindrances. Being “right” leads to goodness. It means to be righteous and to offer no flattery. This is when we create good and eliminate evil. So, everyone should know that when we read this passage we need to understand that. “Being righteous” is the time to create good and eliminate evil.
When we read the Water Repentance, if we have Right Understanding, Right View, and Right Thinking, we can truly have good thoughts. When we do not flatter, we eliminate evil. So, our minds should always be focused on Right View, Right Knowledge, Right Thought and Right Action. Everything has to be right in the Eightfold Noble Path. We talked about the 37 Practices to Enlightenment. So we must maintain this practice.
When one’s thoughts are correct, one’s words and actions can be without flattery or hindrances. Then, good thoughts can truly arise; when this occurs, evil is eliminated.
The ancients said, “We would rather do too many small good deeds than let any good deeds go undone”. This is what Tzu Chi volunteers often say. We are not afraid of doing too many good deeds. We would rather overdo it than miss an opportunity. This will help us eliminate transgression. It is a simple rule, and easy to remember. Easy to remember, easy to do. We should be earnest in doing good deeds, just go ahead and do them. When we do this, we will create good and eliminate evil. If we know we must do good, we just do it and thus eliminate evil and transgressions.
“Create good and eliminate evil” represents the merits of repentance. If we do not repent, evil accumulates in our minds, and bad habitual tendencies exist in our behavior. If we do not change, it shows we have not eliminated our afflictions. We have not eliminated our afflictions because we have not applied the Dharma to our minds. As water can eliminate filth, Dharma-water can cleanse our minds. When Dharma-water nourishes our minds, our wisdom grows. As it grows, we can better guard against ignorance. Thus before our wisdom increases, we must wash away our afflictions. After we wash away afflictions, we must increase our wisdom, then we can ward off ignorance.
So, repentance washes away ignorance so that we can “correct the past, practice for the future”. Since we have made mistakes, we know ignorance exists in our minds. Now we know that we can use the Dharma to heal our minds. We need to change our behavior. This is called “practicing for the future.” If we simply correct ourselves temporarily, and do not practice, afflictions will return. So, repentance means making constant improvements so we can grow in wisdom. We are wiser, so we will do good. So, we must work hard when we repent. To practice diligently we must take action. Then we will accumulate virtue Merits come from being humble. Virtues come from being courteous. When our actions and our minds are one, we have merits and virtues.
If we do not repent, we cannot create merits. If we do not repent and eliminate transgressions, our minds will always create afflictions. If everyone looks disagreeable to us, will we be willing to do good deeds? Again, we must always be repentant so good thoughts arise in our minds. Truly, we need to “begin to contemplate.” How do we “begin to contemplate”? By being repentant. However, our repentance may not be pure. So, there is another method to help us thoroughly understand how to be repentant. I fear if we do not sincerely repent, ignorance will return. Because of this, we need to begin to contemplate. We need to take the next step and consider it carefully. Careful consideration stabilizes our practice.
To create goodness and eliminate evil is the merit of repentance. Now that we know repentance can eliminate transgressions and create blessings, we must engage in contemplation and practice earnestly. Now back to the Four Methods of Contemplation. What are they? First, contemplate causes and conditions. Second, contemplate effects and retributions. Third, contemplate your own body. Fourth, contemplate the Tathagata-body. First, contemplate causes and conditions. We must “realize that everything is without a true nature.” Everything is empty in nature, so who are you taking issue with? If we take issue with ourselves, then we have to think, “Life is impermanent and changing.” Are you taking issue with a younger or older version of yourself? It is impossible to bring back yesterday. It has passed. So why are we still taking issue over it? Whether we were right or wrong, we must reflect on our situation. Getting upset is unnecessary. If we do not take issue with ourselves, why do we take issue with others? When others err, why do we punish ourselves with their mistakes? When others make mistakes, we should take them as opportunities to practice and learn to create good affinities. When others are at fault, we should advise them. If they listen and change, we should congratulate them. If they cannot change, we feel the same worry.
Ananda did when the Buddha was about to enter Nirvana. He asked the Buddha, “Even when you are here, it is difficult to train and discipline many members of the monastic community. After you enter Nirvana, how can we discipline and teach those uncontrollable Bhiksus in the future?” The Buddha said, “You try your best to educate, influence and transform them. If nothing works, let them be.” That is right. What else can you do? Sometimes I ask people, “Why are you so anger?” “Because someone did this and that.” I say, “That is his mistake. Why are you so angry?” “I am angry at myself. Why couldn’t I influence him?” You see, are you taking issue with others or yourself? We really need to ask, “Am I taking issue?” If so, when others make mistakes we should just kindly offer advice. When the Buddha was alive, some people were hard to teach, even for Him, let alone for us now. Although we focus on own practice, we also want to help transform others. If they cannot be transformed, we must focus on our own practice.
There is no need to take issue. All causes and conditions are empty in nature. There is no point in getting upset. Though causes and conditions are empty in nature, I often say that we must create good affinities with others, because developing good affinities is planting good seeds. We cannot see or touch causes and conditions, but we can feel the effects.
Thus we need to understand the nature of emptiness. Take this seed as an example. Is having a seed enough to grow a tree? No. Though it is a seed, it is useless without helpful conditions. Having a seed by itself is not enough. There needs to be soil, water and sunlight. How does a tree grow? It cannot grow without soil. Can soil grow a tree all by itself? No. Is a seed and soil enough to develop a sprout? No, it is not enough. Water is also essential. You ask, “Will a tree grow with water but without seed and soil?” No, it will not.
So all of these things must come together; that is being empty in nature. Water, soil and seed have their own nature. If they are separate, nothing can be formed. For humans, without a father’s sperm and a mother’s egg, we would not exist. Growing up in good health requires the temporary union of the Four Elements.
In short, if all these conditions are not met, nothing will happen. Only when all the causes and conditions meet can something be created. Causes and conditions show that all things are empty in nature. All elements must come together, or nothing will happen. They are empty in nature. This is True Emptiness. But when things come together, there is Wondrous Existence.
So it is quite interesting to talk about causes and conditions. If you often plant vegetables, you will notice that although you planted individual seeds, sprouts emerge after a few days. If you cut open each of those seeds and look at it under the microscope, you will not see the buds inside. So, if all the elements are not present, there is only emptiness.
Thus, we learn the Buddha-Dharma to penetrate into the origins of all things. If conditions do not come together, nothing exists. Truly, the nature of everything is emptiness. We are now beginning to learn these Four Methods.
First we must know about causes and conditions. If they do not come together, nothing will happen. This is emptiness. Everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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