Lecturer: Master Zheng-Yan
Subject: The Four Methods of Contemplation Part3 (四種觀行三)
Apply the Four Methods of Contemplation as skillful means to eliminate transgressions.
What are the Four Methods?
First, contemplate causes and conditions.
Second, contemplate effects and retributions.
Third, contemplate one’s body.
Fourth, contemplate the Tathagata-body.
Yesterday we mentioned that we must practice the Four Contemplations. First, contemplate causes and conditions. Second, contemplate effects and retributions. Third, “contemplate one’s body.”
The Fourfold Mindfulness teaches the importance of contemplation. We should always contemplate the body. We often talk about the non-existence of self. To be selfless means to be less selfish and seek not to benefit or love only ourselves. We cannot be limited in our love. Any benefit should be extended to the world. Love should be extended to everyone.
If we seek only to benefit ourselves, we sow seeds for karmic retributions. We must effectively use our bodies. So the third is “contemplate one’s body.” We must understand that even though the body undergoes birth, aging, illness, death, it is still endowed with the Buddha-nature. Each of us, no matter how young or old, is fully endowed with the Buddha-nature. Besides humans, other living beings also possess the Buddha-nature. All beings possess the Buddha-nature. Now that we exist in human form, we must always contemplate and reflect on our Buddha-nature. We are all endowed with the same nature as Buddha. So there are no differences between the mind, the Buddha, and sentient beings, for all possess Buddha-nature.
When we can love ourselves in a selfless way we will be able to use our bodies to learn the Dharma and engage in spiritual practice. If we do not transform ourselves in this life, then when will we do so? We must often contemplate our own bodies, refrain from doing wrong, and maintain a pure body and mind. Then we are truly endowed with the Buddha-nature. As I have said, the body is a vessel for spiritual practice.
Fourth is “contemplate the Tathagata-body.” There is a Buddha in every mind, but we must also contemplate the Tathagata’s 32 features. He is very dignified. We also hope to cultivate a pure body and mind in order to return to our Tathagata-nature. Then we remain unaffected by our surroundings and maintain a focused mind. This is the pure and bright Dharma-body. If we can obtain this pure, undefiled Dharma-body, our actions will bring happiness to all sentient beings. We can accomplish this, as long as we practice earnestly.
If we are to eliminate our bad habits, then we may return to our bright and pure nature. Naturally, we can enjoy the fruits of Buddhahood. We learn Buddhism to attain Buddhahood. We practice to bring the Buddha-seed to fruition.
Third, contemplate on the body and recognize that you are endowed with Buddha-nature.
Fourth, contemplate the Tathagata-body so that you enjoy the fruits of Buddhahood.
So when we sit down to meditate, aside from calming our minds, we want to find our Buddha-Nature. When we contemplate, we must also know that the Buddha hoped we could be like Him in bringing happiness to all those we encounter. If, in learning Buddhism, we simply listen and do not retain what we hear, then that will not be very useful. The Dharma is like water that can be constantly used to cleanse and nourish the mind.
The Water Repentance repeatedly states that we must practice the Four Methods of Contemplation. I will repeat them again. First, contemplate causes and conditions. We must contemplate causes, conditions, and to empty nature of all things. This is the first major point to understand. Understand that everything is inherently empty. Without causes and conditions coming together, nothing can happen. When causes meet suitable conditions, they create many afflictions. So first, if we realize the empty nature of all things, we will have no afflictions. We should first understand this. Now we will discuss causes and conditions.
“First, contemplate causes and conditions.” To expand on that, “know that one’s wrongdoings are due to ignorance.”
Since everything is inherently empty, why is there so much suffering? Why do we create so much bad karma? It is because of ignorance that we create karma. When causes and conditions meet, ignorant thoughts will arise. Earlier we spoke of the Twelve Links of Existence. I will repeat them again now so we can better understand the sources of our transgressions. They arise from ignorance.
Because we have already “recognized our transgressions and bad karma” we should know what transgressions and karma are. Thought the Buddha-Dharma, we understand that our suffering is induced by past transgressions and bad karma. We also know that ignorance is the root cause. We possess Root Ignorance. What is Root Ignorance? Greed, anger and delusion are all part of our Root Ignorance. Ignorance is darkness. It brings about many delusions and deviant thoughts.
We have talked about the Sutra of the Great Beings’ Eight Realizations. The Sutra passage on the second realization reads, “The Second Realization is more desires bring more suffering.” It comes back to desire. More desires lead to more suffering. “The exhausting cycle of life and death arise from desire.” Why do we suffer so much? Because we have many desires. We come and go throughout the Six Realms. It is truly exhausting. We engage in spiritual practice so we may escape the Six Realms. But how can we find a way to escape? The most important factor is the mind.
The most important factor is the mind. Our minds should transcend the Six Realms. Otherwise, whether in the Heaven or Human Realm, our minds still have not escaped the Asura, Hungry Ghost, Hell or Animal Realms. All of the Six Realms exist in our minds. If our minds cycle through the Six Realms all day, it is truly exhausting. Our minds move among them because of greed. So the best spiritual cultivations is to “have fewer desires, be without contrivance.” We must learn to desire fewer things. If we have fewer desires, our minds will not be contriving and our bodies will not create karma.
So we must have fewer desires. More than that, we must be content. If we can have fewer desires and be content, even an impoverished and difficult environment may feel like paradise. If we can do this, the body and mind will be at ease. This is the second Realization in the Sutra of the Great Beings’ Eight Realizations. With this realization, we then learn that causes and conditions arise entirely out of ignorance. When ignorance accumulates, the mind darkens. Then we create much bad karma and attract much suffering.
How does ignorance come about? It comes from “unclear thinking, poor contemplation, and ignorance of faults.” This means that we are ignorant and confused because we lack the necessary cognitive abilities. Due to our habitual tendencies, we are constantly influenced by the external environment. Our habits are like street kids who desire to play and linger outside and rarely come home. Where is our home? It is our pure intrinsic nature. We separated ourselves from our pure nature, so now we do not know how to think clearly. Our thinking is shallow, so we tend to be impulsive. When we hear a noise from outside, we get angry without thinking about it. And when we see something attractive, we desire it without thinking about it. This is not thinking clearly. We must train ourselves so that when we see or hear something, we use our minds to consider it first, thus reducing our chances of making mistakes. So ignorance creates karma as a result of unclear thinking.
Previously, in the 37 Practices of Enlightenment, it was clearly explained to us that these practices help our minds truly and freely return to our pure nature. Right knowledge and Right Views are also important. Whether the Eightfold Noble Path, the Seven Factors of Enlightenment, the Five Roots the Five Powers, all are the basis of correct thinking. So we should contemplate carefully. We should not react impulsively to the things we see and hear. We must not. Now we must calm our minds. That is tranquility.
Our minds should exist in a state of tranquility, which will result in clear thinking. Only people with clear thinking have tranquil minds. Only then can our minds be pure. Our minds will not be defiled, and will not be turbid or polluted. So clear thinking is very important. At this moment, we must listen to the Dharma with clear minds. As I am speaking, I must also think clearly. If we do not think before we speak, we may say something wrong. If we do not listen carefully, we may not understand the meaning of the words. So clear thinking is very important.
Unclear thinking causes ignorance to arise in one’s mind and results in the creation of karma. If one trains oneself to think clearly, then one will not impetuously create disasters.
How do we think clearly? With Right Contemplation and the Power of Wisdom. If we are not thinking clearly, we do not have the Right Contemplation and the Power of Wisdom. So Right Contemplation and the Power of Wisdom also rely on clear thinking. If we have those powers, we can resolve old enmities and misunderstandings. We will not repeat the mistakes we made in the past when we lacked clear thinking.
So we must further understand that “being ignorant of one’s faults” means we fail to recognize our mistakes. With Right Contemplation and the Power of Wisdom, we will be able to recognize our past mistakes. Why do we get so confused that we have “unclear thinking, poor contemplation and ignorance of faults?” Because we “grow apart from good friends.” Yes, friends are very important. A good friend will often remind us, “You are making a mistake.” We should approach good friends and ask for advice on things we want to do.
A good friend will listen to us mindfully. He may say, “It is good that you are doing this. You should be more determined, more diligent.” If there is something we want to obtain, or some project we want to undertake, and we share these ideas with him, he may tell us, “Maybe not now, the economy is not very good. Cutting back a little may be better for you.” Then we may agree, “Yes! I should listen to you. I should not keep opening franchises for the sake of fame and wealth.” If we ignore our friend’s warning, we may fall deeply into debt. Debts, emotional or financial, result from a single mistaken thought.
Sometimes people treat us well, but we have misunderstandings toward them. We should ask the advice of our wise friends. “So-and-so wasn’t like this before. Why would he say something like that today?” A wise friend will analyze this and say, “He said that for your benefit.” After hearing this, we may no longer feel ill will toward that person. Otherwise, we may break off a good friendship over a misunderstanding. After breaking it off we should know that we still owe them an emotional debt, since we broke off the friendship before returning their favor. That is not right.
So we must not grow apart from good friends. They may give us valuable advice and keep us from straying from the right path. So everyone must be mindful, have clear thinking and right contemplation. Always remember to reflect on your mistakes and not distance yourselves from good friends. This is today’s most important point. Everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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