Lecturer: Master Cheng-Yan
Subject: Simplify Your Minds; Avoid Confusion (念純離亂想)
Sentient beings’ consciousness is constantly influenced by what they see and hear. Every day, as soon as we open our eyes, we start preparing for our day. We enter the washroom, turn on the faucet, and hear the sound of the water. Our eyes and ears are functioning simultaneously.
How do they function? Through our consciousness. When we wake up, we think about what to do first and then proceed to act in accordance with our thoughts. So, when sense organs meet sense objects, that creates various conditions which lead to the entanglement of senses and objects. Therefore, we must always be truly vigilant. When the Roots and Dusts come together, what should our consciousness think, and what should it not think? What actions can we take, and what actions can we not take? This is discipline.
Otherwise, when senses meet our consciousness, we discriminate due to the afflictions that arise. When the three factors meet, afflictions cause discrimination. If we keep our perspective simple, we can avoid discursive thoughts.
Afflictions and discursive thoughts define ordinary beings. Aren’t the endless disasters of the world caused by us ordinary beings? Why do we discriminate this way? Why do we create problems this way? When we see or hear things, our sense organs meet sense objects. Our consciousness then gives rise to afflictions, which leads to discursive thoughts.
So, let us keep our hearts open and our thoughts simple. It is so simple, so why can’t we be more pure? Why can’t we open our hearts more? Why can’t we be more understanding with each other? Why can’t we be content and grateful whenever we see anything? If we can be content, grateful and understanding then we will be able to accommodate everything.
This appears so straightforward. But when sense organs meet sense objects, it is difficult to have constant control over our minds and our thoughts. Even with discipline and vigilance, we may not be able to bring our minds to this state of understanding in time. This is due to our limited capabilities.
The Buddha worked so hard. For over 2,000 years now, the wholesome Buddha-Dharma has been like a stream of pure water that can wash away the defilements in our minds. But many of us just watch as this water flows past us. We are conscious of defiled things that need to be washed away, but we do not act quickly enough. That is why we remain ordinary beings for such a long period of time.
There is a saying, “One day is as one kalpa, one kalpa is as one day.” This means that if we are not mindful of the present, what we do may lead to afflictions that we will not be able to eliminate for countless kalpas. Or, if we do not quickly stop the creation of karma, once created, the effects can last for thousands of kalpas. So, we must continuously repent.
Earlier we said to repent after creating karma. Then we will gain merits and virtues. What are merits and virtues? Inwardly, we must constantly self-reflect and cultivate ourselves. Outwardly, we must practice courtesy. These are merits and virtues. Cultivating ourselves is a merit. Being courteous to others is a virtue. If we do not eliminate afflictions, it will be very difficult to train our minds or outwardly demonstrate our virtue when dealing with people and matters. We have to completely eliminate those afflictions and confusions so they do not reappear. If we can do this, after we repent, afflictions will not reenter our minds.
The repentance text goes on to say, “May the merits and virtues of this repentance enable our eyes to clearly see the pure Dharma-bodies of the Buddhas and Boddhisattvas of the ten directions.”
When we understand this, we know that the mind, Buddha and sentient beings are equal. The only thing that distinguishes them is their state of purity. They are all Tathagata. The only difference between a pure Tathagata Dharma-body and one entangled by afflictions is their state of purity. So after we repent, we hope we can see the pure Dharma-body of a Tathagata. So, when we have repented, we can “clearly see all Buddhas and Bodhisattvas of ten directions.” Not only do we see our intrinsic nature, we see all Buddhas of the ten directions.
Where are the Buddhas of the ten directions? Don’t we all come here from every direction? Yes. So, we can learn to understand ourselves and understand others. Of course, the Buddhas of the ten directions mentioned in the Sutras each have their own distinct names. But we have to be realistic. If we could not discover or understand our own intrinsic nature in our present lives, how can we understand the pure Tathagatas of the ten directions?
We can only start from the here and now, from understanding our own surroundings. We have to eliminate afflictions so we can use a simple and understanding mindset to view ourselves and others.
It is stated in the Sutras that though the Six Roots function differently [in different people], the ability of our natures is essentially equal. The Six Sense Organs can function well or poorly. They function well in those with superior capabilities, who can hear one thing and realize ten principles or hear one thing and realize 1,000. If I tell you one thing, you can understand many things. Those with superior capabilities can quickly and easily correct mistakes.
Those with inferior capabilities are slow. “I know. Once I hear it I know. I just have these habits. Let me change slowly.” These are people with inferior capabilities.
But our Six Sense Organs function according to the capabilities of our nature, so they can be either superior or inferior. With our pure intrinsic nature, we can transcend the ordinary and approach Buddhahood. However, we are stuck as ordinary people. Therefore, we only display ordinary capabilities. We eagerly await the time when everyone can transform knowledge into wisdom and use their abilities to benefit others. When we can do so, we will realize our intrinsic nature that is equal to the Buddha’s.
When defilements are peeled away, we are purified. Let us treat everyone equally and not discriminate based on appearances. If we know sentient beings are equal to the Buddha, will we still be attached to the appearances of sentient beings, of lifespan, of others and of the self? These are all coarse appearances. When these coarse defilements are peeled away, we can enter into the subtle, where everything is equal. When our Six Senses are pure, everything is equal.
When we use all sense, we begin to see equality. When the defilements of coarse appearances fall away, the Six Sense Organs will be purified. Then we will use all our senses. When we use all of our Six Roots, we will see equality. Once we begin to discriminate, to love and hate, we will prefer certain people or conditions. Then we are still unable to be rid of the defilements of coarse appearances.
So, we have to find a way to get rid of the defilements of coarse appearances. Do not create any more conflicts or discriminate between what you like and dislike. Do not continue to pursue external sense objects. That will cause unbearable pain. Let us not cling to superior and inferior, everything is equal. There is no difference. Do not say this is good, this is bad. In this world, everything is equally useful to everyone.
So, let us always remember to cherish, respect and love everything. Be grateful, respectful and loving. We are grateful to have water to use. When we wash things, we are grateful for water. Without water, we cannot wash things cleanly. Also, we would not be able to drink or eat. So, when we encounter water, we are grateful. We treasure it as we use it.
When there is wind on a hot day, be grateful. Be grateful for the gentle, cool breeze. Treasure the fresh air.
Cherish and be grateful for a peaceful land, because that means everyone can live safely. The sun is out. We are very blessed to have the sun. The sun has many functions. Although the blazing sun is very hot, it can sterilize germs. So, we have to be grateful.
We are grateful for the Four Elements of the universe. They allow everything to flourish and allow everyone to live without worries. Think about it, isn’t everything equal? So, our respect and love grow out of gratitude. This is the View of Equality. This is our greatest love. We need unselfish Great Love to constantly be grateful.
If we have this understanding, then our eyes will clearly see the Buddhas of the ten directions, and their ultimate, wondrous Dharma-bodies. If we can reach this state, we transcend the state of ordinary beings. This is the ultimate [state]. We will see all Buddhas of the ten directions and their ultimate and wondrous Dharma-bodies, their best and most dignified Dharma-bodies; not the Dharma-bodies of Tathatagatas in Bonds, but the ultimate and wondrous Dharma-body. Actually there is no difference. There is no difference between the ultimate and wondrous Dharma-body and the Buddha that is in our minds.
Therefore, we can see the truth of non-duality. I often say that the mind and the Buddha are equal. It is only that our afflictions and confusion. Keep us far away from the Buddha’s state. So, we have to constantly adjust our minds. Actually, everyday our Buddha-nature is next to us, accompanying us. People say, “Do not seek the Buddha on Spirit Peak far away. Spirit Peak is in your mind. Everyone has a pagoda on their own Spirit Peak so practice in that pagoda.” Where do we go to seek the ultimate and wondrous Dharma-body? Where do we go? It is actually not separate from us. But when the perceptions of sentient beings converge with our consciousness, many afflictions and discriminations arise. If we can understand that there is no difference between our mind and the Buddha, then our understanding will be simplified. If we can be this simple, we will leave confusion and delusion behind.
Everyone, afflictions originate from confusion and delusion. We transmigrate with the Six Realms because our impure understanding creates many afflictions. Transmigration within the Six Realms is exhausting. In the Human Realm, our karma constantly intertwines with other people’s karma, which creates more entanglements. So, sentient beings share collective karma. When these karmic energies interact, it is like a rolling snowball that grows bigger. Thus, our present society is very chaotic.
So, we should begin with our minds. Take good care of your minds. Do not just talk about vigilance and reverence. We have to be simple; we must simplify our minds. Do not over think, or else confusion and afflictions will flourish. So everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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