Explanations by Master Cheng-Yan
Subject: We Calculate Gain and Loss Due to View of Self (因見有我計執得失)
Date:July.10. 2015
“All afflictions come from attachment to the existence of the self. Without the self, none of these things exist. One thought of attachment to self gives rise to bonds. With a view of self, we are attached to calculating gain and loss.”
All afflictions come from “attachment,” attachment to the existence of the self. Indeed, if it were not for the “self,” what would “I” be attached to? It is due to a sense of self that when “I” come into contact with any of the matters and things of this world, “I” may take issue with other people over them. Because of this body and our sense of “self,” “I” have needs, “I” want to grasp things, “I” want to be satisfied, “I” want to be happy, “I” am very afflicted, “I” am very angry. These afflictions and all of our attachments arise from our sense of “self”. Without “the self, none of these things exist.” Due to “one thought of attachment of self,” we “give rise to bonds.” It is as if we have been bound by a rope. The entirety of our lack of freedom, all of our afflictions and all of our sufferings are encompassed by this sense of “self”. Like a thick rope or a large fishing net, this is completely covering us, binding us and trapping us. This is due to having the view of self.
This is part of our views. Therefore, among the Five Turbidities, there is the “turbidity of views”. When it comes to views, everyone’s perspectives are different, so we get into endless arguments over them and “are attached to calculating gain and loss.” Don’t manmade calamities and conflicts all begin from our perspectives?
Look at the manmade calamities in the world, such as the incident at Kunming Railway Station. In the station, countless people come and go. Every one of them has a sense of “self”. Each “self” has their own perspectives, direction and goals. Some people may be filled with hope as they pass through the station. Others might be very afflicted. So, there are millions of different views there.
Out of nowhere, a gang of [eight] individuals rushed into the crowd and attacked everyone they saw. Many died and hundreds were injured. They were quickly divided by the severity of their injuries and sent to 12 different hospitals. At this time, local hospitals started accepting volunteers. They invited students and teachers from the social work department of a nearby university. There were also therapists and Tzu Chi volunteers.
They knew that Tzu Chi volunteers had experience caring for people in hospitals and working everywhere in the community, whether holding winter [relief distributions] or providing assistance where needed. For many years, Tzu Chi volunteers have done things scrupulously and showed genuine sincerity as they gave to others. So, the Tzu Chi volunteers were invited to help.
Tzu Chi volunteers were very careful and mindful. They helped the survivors with utmost sincerity and the heart of a Bodhisattva. The upper-level administrator of this hospital worked [closely] with the Tzu Chi volunteers and the daughter of this administrator even said to her mother, “Seeing Tzu Chi volunteers, my mind is at peace.” These volunteers also have a sense of “self”.This “self” is a greater self that is selfless.“I came to this world to give to others.”
Having accepted the Buddha-Dharma we must eliminate afflictions and not be attached.
We must abide by our precepts.Also, we must form great aspirations to go among people and benefit them.Tzu Chi volunteers around the world share this same sense of “self” which is pure and undefiled.Filled with selfless great love, they see the world as one big family.
Everyone in the world is our loved one.
In this state of mind, we completely let go of our limited self, our attachment to self and our view of self.When others suffer from a wound.We make no distinction of things only belonging to us; we wholeheartedly offer them to all people.
But other people have formed attachments; they hold on to certain perspectives.
Why would these perspectives lead that other group of people to suddenly go into the train station and attack others even though they were complete strangers?If these people had not done anything to them, why did they attack them?In what way were they trying to affect the state of society?They must have had their goals.
This is also due to their perspectives.When people deviate in their perspectives this causes chaos in society.We know that in this world there are countless “I’s”.
Each of us is very attached to this sense of “I” and “mine”.Is there anyone who isn’t attached to their sense of “self”?With all our attachments even though we live in a state of impermanence we do not normally think about how impermanent things are.So, we continue to cling, to fight and to argue without thinking about the impermanence of things.
We also have many “views of self”.These turbid thoughts cause chaos and manmade calamities in the world.This all arises from “the self”.
Without this sense of “self” there would not be any of these [problems].We are all the same way, so let us think a little more clearly; what do each of us want to do with our “self” so that this “self” can be truly valuable, so that this “self” can truly benefit people?
When disaster struck the Philippines, Tzu Chi volunteers worldwide began to raise money for disaster relief.Among them was an elderly couple from Malaysia.They saw [the fundraiser] on Da Ai TV and called the Tzu Chi volunteers to say, “Please come see us; we want to donate money. We feel so sad for people in the Philippines.”
This was an elderly couple.When Tzu Chi volunteers visited them, the couple joyfully welcomed them and donated RM$4000, which is equivalent to NT&10,000.The volunteers shared with them abut Tzu Chi and how some people donated certain amounts to become Honorary Board Members.
The couple discussed this and replied.“We are very advanced in years and cannot do volunteer work ourselves. However, we can donate money.”So, they wrote two checks for what amounted to NT$2 million.
The elderly couple knew that for this big organization to do so many good deeds it needed contributions from many people.The elderly couple had worked hard in their youth and were now frugal in their old age.They had eight children, and all eight are very successful because of how they had been raised.
Now, although they are advanced in years, this couple is very frugal.They really grasped the principles.They knew of the disaster in the Philippines and that many people’s love was needed to help.This was their sense of “self”.
They thought, “Although I cannot go to help, I will still do everything I can.”
Though sharing this human existence, some humans benefit the world, and some have different views on what to do.
So, when we listen to the Dharma, we must unceasingly reflect inwardly and adjust our actions outwardly.When we can act in a way that our “selves” are in harmony, the world will become beautiful and our interactions will be filled with warmth.We will love and work with one another.Isn’t this the best state for the world to be in?
The previous sutra text states, “Kumbhanda demons were crouching or squatting in the dirt.”
Kumbhanda demons were crouching or squatting in the dirt and occasionally jumping up one or two feet into the air, travelling up and returning, lazily indulging in this game.
We can imagine what gourd-shaped ghosts would look like. The mother of demons cared only for her own children and not for those of other people. So, she captured human children to [free to] her own children. After the Buddha transformed her, she had the heart of a kind mother. Although her appearance did not change, her heart did. She became a kind mother who protected sentient beings. She sent children to those who wanted them and protected those who were suffering from illness. We often see example of this in the world.
[These demons] would “occasionally jump up”. In spiritual cultivation, some people deviate in their practice because they only seek to escape the Three Realms. Some think that living in the desire realm with this body causes great suffering and that if they can transcend this physical state they will be able to enjoy themselves. They may reach the form realm, or the formless realm, but they cannot form great aspirations. Then they remain stuck in the states of the formless realm and the form realm and eventually fall back to the desire realm. Thus they have not been fully liberated.
Even if we go from the desire to the form realm, there are still afflictions there. Even if we ascend to the formless realm, there are still traces of delusion there. That state is not fully safe; we still remain in the Three Realms, which are like a burning house. Although we say, “I know; I am clear about this, though we know and are clear, with this “knowing” and “clear understand” have we actually transcended these realms. If we have not, we will quickly return to [where we stated].
So, “one or two feet in the air” means that sometimes we go from the desire realm to the form realm, then from the form realm to the formless realm. However, we still have not transcended all three.
How can we transcend the Three Realm? Starting with interpersonal conflicts, must not think about our “self”. If we are not selfish, there is nothing for us to take issue over because our greater self loves everyone equally. When we consider the whole world as one, we can “show compassion to all equally. When everyone is equal in our eyes, what is there to take issue over? Nothing.
So, we must walk the Bodhisattva-path; only Bodhisattvas can reach the state of “showing compassion to all equally” that transcends the Three Realms. In addition to listening to the Dharma, we are able to eliminate our afflictions. By eliminating afflictions, we can again go among the people. By interacting with people, we learn the truth of suffering in the world, the principles of suffering. By understanding where suffering comes from, we can heighten our vigilance and deepen our sincerity in seeking the Buddha-Dharma. This is the Bodhisattva-path.
Let us not “travel up and return, lazily indulging in this game”. Some people in this world are frivolous and do not care about anything. They do not follow the rules of the world, so their family relationships are disrupted and society loses a sense of order. By acting this way, they are “lazily indulging in this game”. This is why the world is not at peace.
The following sutra text states, “They would catch a dog by his two legs, attacking and causing him to bark. They would stretch his legs over his neck, scaring the dog but pleasing themselves”.
“They would catch a dog by his two legs” means they “force him to adopt a certain posture”. Sometimes when a dog sees humans, he will put up a posture; he will also adopt a certain appearance and make certain gestures as if to assert dominance and keep them from approaching. This kind of posturing is a metaphor for clinging to heretical precepts, which is “the view of deviant precepts”, which means taking improper precepts.
This is having “the view of deviant precepts”. This is a type of attachment. Next is “attacking and causing him to bark”. When dogs assume this certain posture, they may start barking at people. Once one dog barks, many other dogs will bark along with him.
Attacking and causing him to bark: When dogs bark at each other it is like heretical teachings being transmitted.
Have you heard this before? All it takes is for one dog to start barking to cause a group of dogs to respond to him and also start barking. So, “attacking and causing him to bark” means that once the dog is in this posture, he then makes noise, which in turn triggers more noises. This is like when there is an incorrect teaching, but people spread it anyway. Though they are spreading incorrect teachings, some people will accept them anyway.
There are many similar [deviant] practices that have a hold on people’s minds. Like the way the barking of a single dog will trigger the barking of many other dogs, once one person does something wrong, other people may respond by following suit. “I don’t know this is the right thing to do, but someone told me about it, so I will pass it along.” They do not subject it to calm contemplation, so they lack the “cultivation of contemplation” to still their minds. They have not experienced that concentration, so their minds follow what other people say. “They would stretch his legs over his neck, scaring the dog but pleasing themselves. Some people stretch the dog’s legs over his own shoulders. They feels this is spiritual practice. That position is very painful.
In the end, if people think spiritual practice should be like this, they have “the view of deviant precepts.” Deviant precepts say, “You cannot do any of that. You have to do things this way. This shows how we can deviate in our spiritual practice and lose our path. Things are complicated without a path; we end up following the wrong precepts.
So, they “scare the dog but please themselves.” They take joy in scaring the dog or in the dog’s fighting with each other. This is “scaring the dog but pleasing themselves.” “They would stretch his legs over his neck” as a training method. Whether people train the dog or the dogs [dominate] each other in groups, this is an analogy for the people in India who upheld deviant precepts [in the Buddha’s time].
They would stretch his legs over his neck, scaring the dog but pleasing themselves: Putting the dog’s over his neck is like claiming that deviant precepts can lead to Nirvana. They cause the dog to be scared in order to please themselves. It is an analogy for the many people in India who upheld deviant precepts [in the Buddha’s time]. This is the view of deviant precepts.
During the Buddha’s lifetime, there were many heretical teachings. Things nowadays are also very complicated. There are many people who uphold deviant precepts. So, the Buddha’s analogy described how people have deviated from the Right Dharma to engage in improper ways of practice. They are engaged in spiritual cultivation; it may not seem like it, but they are. However, their way of practicing has deviated [from the Right Path].
So, in spiritual practice, we must be mindful and must not deviate from our path of practice. If we stray from the path, a slight deviation will cause a great divergence. We must remember that all afflictions arise from our sense of “self.”
“How can I engage in spiritual practice?” if “I” am to earnestly engage in practice, my direction must be correct. When “I” am engaged in spiritual practice, I must not deviate in the slightest. When “I” am among people, I must humble myself. Our “limited self” must become a “greater self,” because we all share responsibility for the world.
So, we must not feel self-important. That will cause trouble in our surroundings. [Instead], we must excerise both compassion and wisdom in the world.
So, this “self” can do many good things in the world, but if we cling to a sense of “limited self,” then our selfishness will grow until we consider the entire world as belonging to us. With this slight deviation in our minds, we will cause all kinds of trouble in this world.
In summary, the power of love comes from our “selfless greater self,” so we must not cling to our “limited self.” If we do, the results will be unimaginable. Thus, we must constantly remind ourselves to be mindful of the “self” so we do not deviate from the path. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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