Lecturer: Master Zheng-Yan
Subject: The Four Methods of Contemplation Part 9 (四種觀行九)
Third, contemplate one’s body. Though we have a nature with the True Causes of Awakening, it is covered by the dark forest of afflictions.
Earlier we said “contemplate one’s body.” This body is created by the temporary union of the Four Elements, yet it still possesses the light of innate awareness. We have the True Causes of Awakening in our minds. Our bodies came into existence life after life because we were drawn by karmic forces.
Our past, present and future bodies, our innumerable lifetimes, also arise from the temporary union of the Four Elements. Through karmic affinities with our parents, we are born into this world. In this world, we are subject to our physical forms. Our bodies naturally change with age. It is a continuous cycle of changes that occurs internally in reaction to the outside. The outside refers to the effects of time. The laws of nature manifest in cycles of time. Internally, our forms change with the shifting of conditions.
But our innate nature is pure and its True Causes of Awakening do not change. We have always had it. No matter how many millions of lifetimes we live, this spiritual awareness does not grow or shrink as we are drawn by the karma that we have accumulated over lifetimes. The body is a temporary union of the Four Elements. Our physical forms change with time, but our innate awareness does not. It is unchanging.
But since we are defiled by ignorance we no longer allow the light of this awareness to shine through. Therefore, ignorance blinds us. We become aware of this ignorance as we learn Buddhism. We also know about causes and conditions. We talked about the karmic law of cause and effect. Now we need to understand the body. So “contemplate one’s body.” In contemplating the body, we must apply our understanding of karmic retribution. Think it through. We must contemplate why we have this body. It is the temporary union of the Four Elements. We must believe that our pure nature still exists.
But how do we eliminate ignorance? This is what we listen to and try to understand every day. We vow to eliminate ignorance every moment. But we are still ordinary beings. “If the causes are not eliminated, one’s true nature will not manifest.” We have not truly understood karmic retributions. We hear about it and we know about it. We know the concepts of cause and effect, causes and conditions, effects and retributions. We know about them but we have not thoroughly understood them. So we must muster our power to eliminate ignorance as our innate nature cannot manifest.
If causes are not eliminated, our true nature will not manifest. I should now vow to be victorious, shatter ignorance, remove obstacles and eliminate the illusory cause of birth and death.
“If causes are not eliminated.” We should thoroughly understand this statement. Though there are only a few words, it is connected to the previous text and teachings. If we thoroughly understand karmic retributions, we will be determined to let this power of innate awareness manifest. But for ordinary people, making a vow is easy, sustaining it is difficult. This seems easy to understand, but it is difficult to thoroughly comprehend. So we need to learn it over and over again. Though we understand it, we have not yet truly unleashed this ability. Our actual understanding of the power of causes and conditions is not very deep. So now we should “vow to be victorious, shatter ignorance, remove obstacles.”
Let us make this vow every day. We should have a victorious mind. A victorious mind gives us strength. With this truly powerful and effective strength we can attain victory. Look, if two armies are fighting in a war, the side that lacks strength will be overwhelmed. Often, wisdom battles ignorance within us. If ignorance defeats wisdom, our minds are obscured by ignorance. So we must ensure that wisdom defeats ignorance. In the Sutra of Forty-two Sections, it is said that spiritual practice is like donning armor to battle the army of ignorance within us.
The Buddha said, “A practitioner is like one warrior fighting against 10,000 people.” “After putting on the armor and going forth, one who is timid may retreat half-way, one who is brave may die, or may return victoriously.” Sutra of Forty-two Sections.
A Sramana who is learning the Way must strengthen his mind. With diligence and courage, one will proceed to destroy all evil and attain enlightenment.
Sutra of Forty-two Sections.
In spiritual practice, outwardly we must show kindness, compassion, joy and equanimity. We must demonstrate such love towards all people and all things. Internally, we should also have the strength of sincerity, integrity, faith and steadfastness. These give us strength. Eliminate hypocrisy with sincerity and integrity. If we can eliminate hypocrisy, sincerity and integrity can then be strengthened. We must eliminate ignorance so faith can emerge. Our minds must possess that strength in order for us to subdue ignorance. There is a saying, “be soft outside, tough inside.” How should we be tough inside? Where is that strength? In our sincerity, integrity, faith, steadfastness. This is what we must establish internally. We must not allow hypocrisy or ignorance to obscure those qualities.
If our minds are obscured by ignorance, if we are insincere, then our kindness, compassion, joy and equanimity go awry. So internally we must have this strength. We must vow to be victorious. We must be firm and determined in our vows. Do not allow ignorance to obscure the mind. We absolutely must establish the strength of our wisdom. This is “vowing to be victorious.” We are determined to be victorious. Since we decided to engage in spiritual practice and enter this spiritual training ground, we must succeed in our practice. We cannot fail. So we should take good care of our minds. Only then can we “shatter ignorance.”
Eliminating causes means cultivating virtue, our original, virtuous nature. If we not take care of our original virtue, if we do not develop the strength of wisdom, and do not begin our spiritual cultivation, we may forever be lost in the sea of ignorance. The cycle of life and death is never-ending.
Second, contemplate effects and retributions. All evil karma will bring endless retributions of suffering in the Three Periods of Time. One then sinks into a vast sea of immense darkness.
So we must vow to strengthen our heart of goodness, which is advantageous for us. There are many methods to strengthen it, such as the 37 Practices to Enlightenment, the Six Perfections, or the Four Immeasurables. We all know the Six Perfections are the Six Paramitas. The Four Immeasurables are kindness, compassion, joy and equanimity. Along with the 37 Practices of Enlightenment, all these teachings will help us develop our marvelous strength.
So we must vow to strengthen our wondrous goodness. This is closely related to the Six Perfections and Four Immeasurables, which help us nurture and strengthen our minds. If those practices are insufficient, the 37 Practices of Enlightenment will also help.
We should also repent regularly. Every day I remind everyone to repent. Every day we must be vigilant in dealing with people and matters. If we say something wrong, we must correct ourselves. We must be aware of the times we misspeak. Do not let a single sentence give rise to mistaken views. That is confusion and delusion. So we must take good care of ourselves and also take good care of others. We must repent often to shatter ignorance. We must always eliminate our ignorance.
If there is misunderstanding, we must do our best to explain it away, so we are not confused by each other. In our daily lives, this is very important. This is the only way we can “eliminate the illusory cause of birth and death.” We must eliminate the illusory cause of birth and death. The Four Noble Truths are the truths of Suffering, Causation, Cessation and the Path. Didn’t I explain everyone about the Three Turnings of the Four Noble Truths? “This is suffering. You should recognize it.” We should remember this, and all the others.
The first turning of the Dharma-wheel of the Four Noble Truths:
Suffering is oppressive.
The causes of suffering are cumulative.
The cessation of suffering is attainable.
The Way to cessation of suffering is practicable.
The second Turning of the Dharma-wheel of the Four Noble Truths:
Recognize the truth of suffering.
Eradicate the causes of suffering.
Attain the cessation of suffering.
Practice the Way to cessation of suffering.
The Third Turning of the Dharma-wheel of the Four Noble Truths:
I have recognized the truth of suffering.
I have eradicate the causes of suffering.
I have attain the cessation of suffering.
I have practice the Way to cessation of suffering.
To break the cycle of birth and death, we must know the Four Noble Truths. To recognize suffering, it causes, and its end, we must practice the way. To cease suffering, we must practice. And to engage in spiritual practice, we must know how to eliminate ignorance and afflictions. Where do ignorance and afflictions come from? We should know that they arise through accumulation. Interpersonal conflicts accumulate. External circumstances accumulate and give rise to greed that leads us to create and experience mush suffering.
So we ceaselessly transmigrate among the Three Realms and Six Destines because we have not eliminated the causes of suffering. Why have we not done so? Because we do not know the cause of suffering, which originated over many lifetimes. Birth and death are illusory. Which lifetime is the real one? Do we cease to exist after we die? Actually, we leave this life for the next. How we are born and how we die are already determined.
Some may ask, “This person was so kind, why was his life cut short? That person did many good deeds, why did he encounter so many hardships? This all happens according to set principles. Our deeds in the past planted seeds. It is like planting a field. You have already planted some beans. Then you suddenly realize you do not want beans, you want grains instead. But the beans have germinated and sprouted. So you end up with beans.
If we plant one type of seed, it is impossible to reap another type of fruit. We can only happily accept it. We must increase our vigilance. If seeds have borne fruit in the fields of our minds, we must happily harvest them. If we know what fruit we want next season, we should start plowing the field of our mind and planting the seeds of the fruits we want. Those are causes. So we reap what we sow.
As ordinary beings, we cannot choose where and when we will ago in the cycle of birth and death, due to karmic causes we created in ignorance. Though we were unaware, we face the retributions in our present circumstances. Once the conditions have come to an end, there is nothing we can do. The length of a person’s life depends on the past. It depends on karmic causes and conditions. Once causes and conditions come to an end, even if someone has much blessed karma, they will die. Conversely, if bad karma has not been exhausted, they cannot pass away. The length of our lifetime is based on karmic affinities that are beyond our control.
If we clearly understand these truths, we cherish and are grateful for each other when we are in good health. When someone becomes ill, we care for them. When it is time to go, we give them our blessings. Then we will not suffer so much. In this lifetime, we should learn how to deal with the people and matters in our life. This is very important.
We must “eliminate the illusory cause of birth and death.” This is the method of our spiritual practice. Otherwise, our minds remain dark forever and will not emit any light. Then we suffer indescribably. So everyone please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
首頁 
