Lecturer: Master Zheng-Yan
Subject: Pure and Enlightened Wisdom (清淨覺悟的境界)
We often say that the mind is like a monkey and thoughts are like horse, difficult to control. The minds of sentient beings are so unsettled. If we cannot calm our minds they run rampant and attract ignorance. If we do not understand the principles, our actions stray from what is right.
Ordinary people are all like this; only after doing wrong do they start to have regrets and admit their mistake. Some people even continue to err and never change. Ordinary people are like this.
We practice now in hopes of transcending the state of ordinary people. The Buddha very clearly taught us that we must respect ourselves, since we have the same pure intrinsic nature as the Buddha. Yet we become contaminated by a single thought of ignorance, so we often cannot control our minds. If we can control them and maintain a pure, sincere mindset, we will gradually transcend the ignorant, attached and unsettled mindset of ordinary beings. Once we transcend, we depart from such afflictions and approach the state of sages.
I often say that if we eliminate an affliction, we gain a little wisdom. So, if we do not eliminate afflictions, we cannot develop our wisdom. If we can distance ourselves from the mindsets of ordinary beings, we will definitely approach that of the sages. When one departs from one place, one is closer to another.
So, to transcend the ordinary and reach sainthood, we must escape from bonds and defilements. We are bound fast by our ignorance. Though some people can speak and write very eloquently on the principles, their minds are still filled with ignorance. They say what they say, and they write what they write, but their character and conduct do not match.
Our body and mind must act together, we should act in accordance with our beliefs, then we can escape the entanglements of afflictions. If our minds waver and we do not practice, the results will naturally remain the same. We create bad affinities with others and do not have strong enough faith in ourselves. Thus, we often see people who are very capable at handling things and speak very well on stage. But ignorance still appears [and they misbehave]. This is because of entanglements in their minds that have not been released. Though they possess Buddha-nature, they are bound by afflictions, thus they are Tathagatas in Bonds.
Our intrinsic Buddha-nature is entangled. So we must learn to escape from afflictions, and not be bound by them. Otherwise we will tie ourselves up, becoming entangled and bound ever tighter.
How do we escape bonds and defilements? It sounds easy, but is actually a bit difficult. This is why it is called spiritual practice. So, when we escape bonds and defilements, our minds become that of the Buddha. If we can be liberated from all our afflictions, we naturally depart from defilements.
Once we are cleansed of defilements, our mind is that of the Buddha, and the Buddha-mind is our mind. So, we definitely need pure and sincere mindsets that transcend the ordinary to the state of sages. When we escape bonds and defilements, our minds are that of the Buddha.
These phrases are simple. If we can achieve this state, we will not be entangled by afflictions.
The next verses in the text of Dharma as Water state, “May the virtues gained through repentance enable the mind to accomplish the ten Powers and gain insight into the Five Studies.”
As mentioned, our thoughts should be proper, and our hearts should be sincere. If we can achieve this, we will “accomplish the Ten Powers and gain insight into the Five Studies.”
What are the Ten Powers? First, “knowing right and wrong under all conditions.” I often say that wherever we are, when we want to do or say something, we need to use our wisdom. Everything depends on the people, matter and place. If I am in this place, is it suitable to say this to this person? Every person has self-esteem. If there are others around, can I speak very frankly to this person? The location may not be suitable for us to talk. So we should consider the people and the time. Although we see this individual here and now, can we speak to him about his shortcomings or his personal issues? Are we sure that this is the right place and time? Are we clear enough on the issue to speak to this person here and now? Has the right moment arrived to talk to him? It depends on the time and place.
We must choose the right place and time to speak to someone. So no matter what we are doing, we require wisdom to make these distinctions. This is the first power, “knowing right and wrong under all conditions.”
The second is “knowing karmic retribution in the Three Periods.” This is also wisdom. We must understand karma in the Three Periods. Some intellectuals question the law of cause and effect. Actually, for intellectuals, it is even more important to believe in it. People who are doing research should really believe in cause and effect. They should understand why they are engaged in research and how different elements combine to create certain results. This is all cause and effect. Results manifest because of the combination of certain causes. This is effectiveness.
Because you put in hard work, you can achieve certain results. The meaning is the same. The Three Periods does not only refer to our previous life, this life and our next life. It is not just these three lives. We have to understand more than just our past life. The Buddha spoke of how countless Kalpas ago, we had already begun to accumulate karma. So, it is not just our previous life and our present life. We had many lives before this.
Moreover, after this life, there is definitely a next life. Not only is there a next life, there are future lives for endless Kalpas. That is how living beings continue to reincarnate. We should understand this. We must believe this.
The Three Periods refer to time. Time has just passed. The last second went by, and the present second is quickly moving into the future second. We measure short amounts of time with seconds. A day consists of 86,400 seconds. Think about it, within a single day, we have already passed through so many pasts, presents and futures. All worldly matters are the same. Whether their time is long or short, they all have a past, present and future.
So all matters and objects, good and evil, are formed throughout past, present and future. Those who act kindly receive blessings; those who act negatively crate negative karma. This is a law of nature that operates without regard for intelligence. Even the wise cannot change cause and effect. The more wisdom one possesses, the more one must believe in cause and effect.
So the Buddha has the power of “knowing karmic retribution in the Three Periods.” If we knew our karmic retributions of the past, present and future, would we still do evil things, would we still make mistakes, would we still create ignorance and afflictions, which entangle and bind our minds?
We should live with simplicity; as one foot steps forward, the other must let go. What is there to hold on to? This is the simplicity of what the Buddha taught us.
Sentient beings are entangled in complications, so they cannot understand the principle of karmic retribution in the Three Periods. Thus, their wisdom does not arise or grow. This is why they are ordinary beings.
However, enlightened sages have the power of “knowing karmic retribution in the Three Periods.” They possess this power of knowing.
The third is “knowledge of the Samadhi of liberation.” Samadhi is Right Concentration. If we possess it, we have Right Livelihood. Concentration refers to the mind; livelihood refers to our life. Our actions will not deviate, and we will do what is proper. I often say to keep the Buddha in your heart. The Buddha is awakened. Our minds should constantly be awakening. We need to have wisdom and compassion. The mind of Buddha has both wisdom and compassion. Wisdom guides our compassion.
When interacting with others, we should first apply compassion, then follow with wisdom. Compassion must always be accompanied by wisdom. If one has only compassion, one may sometimes err. Worldly matters are very complicated, so we should exhibit pure, undefiled Great Love.
There was a Faith Corps member who was very diligent and upstanding. Yet it just so happened that he met a woman who came to Tzu Chi. He saw her crying very sadly, so he brought her in to console her. This woman had suffered from depression even prior to her husband’s death, and she was often ill. Her husband was a good man, but life is impermanent. Though she had depression and was often ill, she survived the man who loved her. So, she started showing signs of depression again and sought a physical and spiritual refuge here. With just the right affinities, this volunteer brought her in. She came often and he would spend time. Talking to and counseling her. He understood that she had mental problems, and he could also relate to the pain and afflictions of losing a spouse. This was because his own wife had passed away years ago. His feelings for her still lingered, as they had had a good relationship. He could relate to the woman’s pain and naturally had a lot of sympathy for her. After a few years, that sympathy turned into a romantic relationship.
I often say that in a large organization, precepts are indispensable. Tzu Chi volunteers must strictly abide by the Ten Precepts to remain pure and undefiled. We have created precepts, but if people do not abide by them, an organization cannot remain unsullied. If a few individuals think improperly, they go astray in their actions. They lack knowledge of the Samadhi of liberation.
With pure, enlightened wisdom, the Buddha, always remains in the state of Samadhi.
So in learning Buddhism, we must remember to safeguard our minds. One deviant thought can create all wrongdoings. Thus the saying, “A slight deviance leads to great divergence.” I am still waiting for this Faith Corps member to return and correct his slight deviance. He came before me one day and repented. He said to me, “Master, I will never leave Tzu Chi. I’ve turned in my badge temporarily because I have to abide by the Ten Precepts you gave me. Although I’ve turned it in, I will still continue to do recycling in my own community and lead others to do so. I will return soon.”
I told him to remember his vow to practice, and to quickly resolve the matter so he could be free from entanglements.
We should maintain proper thinking, sincerity and pure wisdom when we counsel others. We should be sincere, yet not act solely with compassion. Compassion that lacks wisdom can create afflictions.
So, please remember that with purity of thought and sincerity of mind, we can transcend the ordinary to a state of sages and escape bonds and defilements. Then our mind is that of the Buddha.
Everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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