Lecturer: Master Cheng-Yan
Subject: A Pure Stream of Dharma Washes Away Ignorance (諸法清流滌無明)
As we learn Buddhism, we pay attention to karma of body, speech and mind. Whenever we speak, we create karma. We must be careful even in our daily conversation, not to mention when we face Sutras or speak Dharma.
The Buddha’s Dharma is very profound. Expressing His teachings through words is not easy. However, we must reverently receive Dharma into our hearts, so we can speak it. Let us speak honest and true words.
If we are sincere, if our thinking is correct, and we reverently maintain the right perspective, we can explain the Buddha’s teachings, the True Dharma. Sutras are not only meant to be read, they are meant to be understood. After we understand them, we must put them into practice. That is why the Sutras are a Path, and the Path is meant to be walked on. It leads to the states of Buddhas and sages.
So, with deepest reverence, we walk this path as we guide others to transcend the ordinary and become sages. So, all Dharma is a clear stream. If we can accept this unending stream of clear water to wash away our ignorance and defilements, they will gradually fade away until we finally reach the state of purity.
In learning Buddhism we must speak truthfully. All Dharma is a clear stream. It washes away ignorance and defilements, and purifies people’s thoughts. We do not practice Dharma for fame or wealth.
When we read or speak on the Sutras, it is absolutely not for fame or wealth. Absolutely not. We do so to cultivate our Wisdom-life. Encountering the Buddha, Dharma and Sangha and attaining Human form is rare. Since we have this affinity, let us have deep reverence for the Three Treasures and respect the Sutras as well. Let us share our true understanding with others. If we still do not quite understand, we should not make things up and give erroneous explanation. That would lead others onto the wrong path to the point of no return.
Earlier we said that we may have “called something a violation when it is not, and vice verse.” There is a story about two monks, who lived together in a thatched hut in a forest. They practiced earnestly and diligently. One day, one of them got up earlier. He went down the mountain to run errands. The other did not feel the need so he slept in. So, one left early, while the other kept sleeping.
At this time, for some unknown reason, a young girl came up the mountain. She saw the thatched hut and was curious to see who lived inside. She opened the door and saw the young monk lying there asleep. A lustful thought arose in her mind, so she approached him and unties his clothing.
At this time, the monk who left early returned. When she heard footsteps, she was startled, and dashed out of the other side of the house. The girl left in such a panic that she took a wrong step, fell off the mountain and died.
When the monk returned and saw the sleeping monk’s clothes in disarray, he said, “I just saw a girl and now I see that your clothes are in disarray. Did you violate a precept?” The monk woke from his sleep and was suddenly asked this question so he was stunned. He wondered what had just happened.
At that moment, a farmer on the mountain came and told them, “I just saw you come back and then I saw a girl fall off the mountain. Did you push her off? You committed a murder!” The monk was confused. “I saw a girl’s shadow. But I didn’t kill anyone. I didn’t push her. I just saw a shadow.”
They did not know who was right or wrong. So, they went to seek an elderly monk at his abode. The three came in front of the elder and said, “I am being wronged! I don’t know what happened!” But their advisor said, “I believe you both violated the precepts. You violated the precept of sexual misconduct. You violated the precept of killing.” He judged that they had both violated precepts.
The two monks did not know what to say. There was just the girl’s body. There were no other witnesses. How could they argue against this? They walked away and one wondered, “Did I do it?”
The other said, “I clearly didn’t do it.” So they sat down by the road. They felt they were wronged. But it was hard to vindicate themselves.
At this moment, the lay practitioner Vimalakirti passed by and saw these monks looking very sad, or maybe very confused and lost. They were driven to distraction. So, he approached them.
Vimalakirti said, “Whatever you need, just tell me. If I can, I’ll explain it for you.” Vimalakirti was very famous; everyone knew him. So, they quickly explained their experience to him.
Vimalakirti asked, “Did you really sleep until your fellow practitioner came back to wake you up?”
“Absolutely, I am not lying.”
“Then you had no idea what was going on. Although a girl approached you and loosened your clothing, you were unaware; you did not know. You were sleeping, so you did not know. Thus, there was no violation of precepts. Your mind committed no transgressions and your body was undefiled. You did not violate a precept.”
“What about you?”
He said, “I came up the mountain. I think I saw the shadow of a girl flash by, but I don’t know anything else. However, the farmer who worked in the forest saw the body and remembered seeing me on the road. So, he said that I murdered that girl.”
Vimalakirti said, “That is laughable. You just walked up the road and saw the girls shadow. You do not know anything else. Yet you saw your fellow practitioner’s clothing in disarray and falsely claimed he violated the precept of chastity. That was wrong. Since you did not come in contact with the girl, you did not kill her. Why can’t you defend yourself to your advising monk?”
So, Vimalakirti unraveled the mental entanglements created by the transgressions of their minds. Some say a transgression is not a transgression, or call something a violation when it is not. This is the latter.
Their advisor, the elderly monk, did not even try to discover the truth. He just pronounced them guilty of the violations. That was wrong.
So when it comes to people, matters and the truth, we must look very carefully to clearly resolve disputes and determine right and wrong. The same applies to our interpretation of Sutras.
The next section of the repentance text says, “We may have used overly flowery words, or put our own words in the Sutras. We may speak the Dharma to gain fame, profit or respect.”
In regards to speaking, we often say that we make four types of mistakes with our mouth. Besides lies, there are flowery words. Flowery words, or flattery, are pleasing. “They speak eloquently and debate anyone using their worldly cleverness.” By using the Dharma from the Sutras, they are very articulate. They feel the Sutras are their own possession.
As I said earlier, they do not respect them and also do not want to promote them. Sutras need to be passed on. Of course we should take good care of them, but should also share them with others. We do not share for the sake of fame or to show off how much we understand and know. No. We do not use it for debate. No. We guide others onto a path, to try to resolve their spiritual confusion. We come up with ways to guide them onto a road that is correct, without errors.
This is really why we read Sutras. We may also do so to resolve people’s afflictions, but definitely not for profit or fame, or to attain other’s respect. We say as much as we know. We should honestly talk about the truth we know, then we can benefit others by speaking Dharma.
The next section of the repentance text continues, “We may lack a sense of virtue, and find faults in Dharma masters with arguments and unreasonable criticism. We may not seek to realize transcendent Dharma.”
This means some people only say pleasing words, and collect many Sutras, but they teach Dharma for recognition and profit, and have no sense of virtue toward the Sutras. After they understand a little, they point out other’s faults and criticize other Dharma masters, looking for flaws in their speech. They know just a little and want to constantly pick at other’s mistakes or correct other’s erroneous words. They do not stop to wonder how much they actually understand and if their explanation is thorough and correct. They just look for other’s errors. This is “finding faults in Dharma masters”.
They look for mistakes when others expound Dharma, so they can criticize and comment on them. “This is wrong; that was wrong. “ They go on and on about a single sentence. They make it a big deal.
Why do they do this? We take good care of our own minds. We have received the Buddha’s Dharma, and are nurtured by its clear streams. We eliminate many of our own afflictions. There is no need to expend so much effort on one sentence. It is either right or wrong. Take and use what is right. Set aside what is wrong. What we can practice is most important.
So “with argument and unreasonable criticism”, some use poor reasoning to criticize others, to attack, to strike at them, and so on. Currently we see these types of essays everywhere.
Some people just debate, “not for realization”. Why don’t they explain good things? Why don’t they “seek transcendent Dharma?” They just look for others’ errors. They do not focus on seeking transcendent Dharma. This is also a waste of time. For recognition and wealth, they look at others’ mistakes and criticize them. This kind of life is truly agonizing.
These talents should be used to find words that can benefit humanity and share them with others. Do not waste your talents.
Some “think lightly of Buddha’s words.” They disparage Sutras or feel arrogant toward Buddha’s truths. Perhaps they “respect deviant religions”. They feel arrogant toward true Sutras and instead respect deviant religions.
We may slander the Mahayana , and praise the Sravaka.” Some people slander the Mahayana. This is also wrong. “For these infinite, boundless transgressions, let us repent completely.” Let us treat the Buddha’s teachings with deepest reverence and honesty. Let us speak true words.
The Buddha’s teaching is a pure stream. We must use it to help purify people’s thoughts, not to gain fame or profit.
So everyone, let us genuinely study Buddha’s way and truly engage in spiritual practice. With deepest reverence, we practice the true path. So everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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