Explanations by Master Cheng-Yan
Subject: Uphold Precepts; Distinguish True from False (修戒法別真偽)
Date:August.18. 2015
“A deluded mind is the cause of all deviant action. With pride, arrogance and self-importance, we are conceited and look down on others. Filled with doubt and suspicions, we are deluded and go against the principles. Although we uphold precepts, we cannot distinguish between true and false. In the chronic darkness of ignorance, we hesitate and cannot set our resolve.”
For this reason, every day I ask that we all reflect on our nature and examine our mind. Have we lost our way? Or, have we gone off course? This is why we must take good care of our mind every day. If our mind has gone astray, we must quickly [rein it in] and bring it back to our original nature.
Yet, we constantly lose our way and do not know how to find our way back to our original state. This is what we call a deluded mind. When we are deluded, we lose our original, intrinsic nature. This is “the cause of all deviant action.”
Once we are deluded, our actions deviate. With deluded thoughts and actions, very easily, “With pride, arrogance and self-importance, we [become] conceited and look down on others.” All this happens because we mistakenly believe that we are already something special; thus we have a sense of self-importance and look down on others. This state of mind also arises out of doubt. People with doubts have no faith in anyone else. In fact, this is because they do not have faith in themselves. Their abilities are actually very limited. Without steady and mindful practice, they developed improper views and understandings. Unable to [justify] their views and understanding or to strongly believe in the Right Dharma, they have no solid ground to stand on, so they have doubts about other people.
To sum this up in one sentence, “When we look at others with the mind of a demon, every person will look like a demon to us.” This is delusion. When our minds are deluded, we will violate the principles. So, “We are deluded and go against the principles.” If our minds are deluded, our understanding of the principles will go astray.
So, though we are engaging in spiritual practice, “[while] upholding precepts, we cannot distinguish between true and false.” We may say we are engaged in spiritual practice and are upholding the precepts, but if the precepts we are upholding are not the proper ones, then are they true or false, right or wrong? We will be unable to tell the difference.
So, we are in “the chronic darkness of ignorance,” in which our minds do not have Right Samadhi, Right Understanding or Right Views. This results from having a deluded mind. It is like being in the chronic darkness of ignorance. This prevents us from exercising our wisdom and hinders our diligent practice of the Right Dharma. Thus we waste the time that we have.
For sentient beings lost in this darkness, even if they are engaging in spiritual practice, are still wasting their time. This is not to mention that our life, our time, is limited. Yet we still loiter outside the door of Right Dharma, unable to move forward.
The previous passage states, “Their hair was matted and unkempt, and they were destructive and treacherous. Oppressed by hunger and thirst, they screamed and ran wildly.”
I already explained this passage before. We humans lack a sense of shame [and propriety], so we must earnestly organize our mind. If our mind is orderly, our appearance will be too. But if our mind is disorderly, our appearance will be disheveled. If our mind is open and pure, the way we live will be well-regulated. But if our mind goes astray, it will become “destructive and treacherous oppressed by hunger and thirst, screaming and running wildly.”
A mind without any principles lacks the nourishment of the Dharma-water.If our mind lacks this water, panic easily arises.People like this can be seen everywhere.Their understanding is not correct, yet they proclaim loudly that they are right.We discussed this before.
The next passage speaks of, “Yaksas, hungry ghosts and all evil birds and beasts, compelled by hunger, ran in the four directions and were peeking through the window lattices. With all these hardships, their fringe was immeasurable.”
Through mindful understanding of this passage, we realize that “yaksas, hungry ghosts and all evil birds and beasts” are all metaphors for how our mind neglects to uphold the Right Path or how we do not follow the rules in our behavior.
These are metaphors for our states of mind.
Yaksas and hungry ghosts are metaphors for [states of] the human mind, that leads us to not follow the correct path, or to hold extreme, deviant or perverse views.
All evil birds and beasts are metaphors for the arrogant, self-indulgent and perverse views of unenlightened beings.
In this world, as long as we fulfill our responsibilities, uphold our duties and are mindful of our behavior, then in this way, our lives will be peaceful and proper.
If the mind does not “follow the correct path,” it will “hold extreme, deviant or perverse views”.
If people want to engage in spiritual practice but the precepts they uphold are incorrect, following these deviant precept will easily lead them into deviant practices.
If this happens, their sense of right and wrong will be inverted, and they will be unable to clearly discern whether certain methods are proper or not.So, as we are engaging in spiritual practice, we must also uphold our mission and follow the Path.We must strictly maintain our moral integrity and earnestly uphold our resolve on the Budhi-path we are diligently seeking.But we have strayed from the path to awakening.
We claim to be engaging in spiritual practice, but [our views] are mixed up.Though a method is right, we will say that it is not right; even though a method is not right, we will insist that it is the right thing to do.We have a misunderstanding of right and wrong, thus we are unable to truly realize which is the Right Path to follow in our spiritual practice.We have already become deluded and lost.
So, “yaksas and hungry ghosts” are metaphors for [states of] the human mind.[Like thoughts,] they come and go without a trace.Their workings cannot be seen, yet they can still go astray.Thus, the yaksas are a metaphor for when our mind neglects to uphold the Right Path.
“All evil birds and beasts” are metaphors for “the arrogant, self-indulgent and perverse views of unenlightened begins”.People may be haughty and arrogant.Their “arrogance” leads to a heightened sense of self-importance.
Being “self-indulgent” means they lack restraint.
When people are self-important and lack restraint, they have already gone astray. They already have deviant views on top of which they are arrogant and self-indulgent.
In this day and age, people’s sense of morality and the abilities they should all have grown increasingly weaker.Today, computer technology is much more powerful.People are very well-educated, and much of their life revolves around work.Who will take care of household matters?Most people do not know how anymore.
When it comes to family life, many people do not know how to cook or how to wash their clothes.For meals, people go out to eat and then go home after they have eaten.So, there is not much of a family life.
Today, we see young children, barely a year old, who already know how to use cell phones.They are constantly immersed in an illusory state.
From a young age, children are immersed in an illusory world rather than one that is grounded.
Young people are caught up in that illusory world.
People who are 65 are now considered old, and so [Taiwan] is now facing the problem of an aging society.This is about the ethics of family relationships, not the problem of an aging society.
The elderly contributed so much to society during their younger years and now, at 65 years old, their minds are still sharp; they can still give of themselves to others.
In Tzu Chi for example, there are many elderly volunteers who are willing to help protect the planet and give to help others. They are still very capable. When they were young, they abided by duties and ethics of family relationships. They were filial to their parents, started their families, raised their children and built their careers. Now in our current times, they are considered to be part of the problem of an aging society. This is truly tragic.
Actually, in this world today, our views and understandings have become distorted. If we do not quickly return to a more humane state of mind, if we do not return to having respect for our family duties and relationships, then in the future the problem of an aging society will become much more serious.
If we all uphold our duties and bring our lives onto the right track, our minds will [return to the state] in which “Human nature is inherently kind”. We will not be like the birds and beasts that we have been talking about, or the yaksas, hungry ghosts and kumbhanda demons. We will be free of such afflictions.
The next part of the passage states, “Compelled by hunger, they ran in four directions and were peeking through the window lattices”.
Running in all directions and peeking through the window lattices: these are likened to narrow views and knowledge, superficiality, being unable to see the principles. These leave us no satisfaction, no ease or freedom.
“Compelled by hunger, they ran in four directions” is an analogy for how limited our knowledge is. Having these “narrow views and knowledge” is like standing before a window and “peeking through the window lattices”. “Peeking” means we are standing in a small place next to the window and looking out. To put it simply, our views and knowledge are obstructed; they are narrow in scope. Thus our views and knowledge are very limited and very superficial. This superficial knowledge “leaves us no satisfaction”. We may know something, but what we actually know is limited. If we are asked to explain, there is a limit to what we can share. This is how I often feel.
There are many true principles, but I understand so few of them. Thus, I am not satisfied with myself. Moreover, when it comes to moral principles or the Right Dharma taught by the Buddha, if we have not mindfully [experienced] it, of course, we will feel ungrounded in our minds. “These leave us no satisfaction”. If our minds are not grounded, we will feel uneasy.
In this way, “Compelled by hunger, [we] run in all directions: This is an analogy for the desire realm’s acute and chronic afflictions, the appearance of afflictions regarding matters and principles. Compelled by hunger refers to a mind that has Leaks one that does not crave the taste of the Path.”
“Compelled by hunger, they run in all directions”. This analogy is to help us better comprehend “the desire realm’s acute and chronic afflictions”. Do you all remember this? “Acute” and “chronic” afflictions. Together they form the Ten Afflictions, in which the chronic afflictions are greed, anger, ignorance, arrogance and doubt, and the acute afflictions are view of self, extreme views, deviant views, stubborn views and view of deviant precepts.
These [afflictions] will drive our body into action. Thus, they are also called “agents”. Agents are afflictions. These are divided into “Acute” and “chronic”, relating to our thoughts and actions respectively. “Compelled by hunger, they run in all directions” is an analogy for cyclic existence. Without [practicing] the Right Dharma, we will remain in the Three Realms. In the Three Realms, we are entangled by the Ten Afflictions. Thus we transmigrate in the four forms of birth. Do you know what the four forms of birth are? Womb-born, moisture-born, transformation-born…These are the ways in which we may be reborn. This happens when we are “compelled by hunger”.
“Hunger” is when our stomach is empty, like when there is no Right Dharma in our mind. Thus, we continually transmigrate through the Five Destinies as the four kinds of beings. “Peeking” means sneaking a look; it is not an appropriate way to observe.
“Peeking:
Peeking is not an appropriate way to observe. Though they observe repeatedly the principle of the emptiness of all phenomena, their minds have many hindrances, and they cannot understand correct principles.”
“Though they observe repeatedly the principle of the emptiness of all phenomena”, although they can see the Buddha’s teachings of “the principle of the emptiness of all phenomena”, which is the principle of true emptiness, their minds remain stuck in a state of many desires.
“The principle of the emptiness of all phenomena” helps us to comprehend that we must see through things and let them go. Yet, although some people comprehend “the principle of the emptiness of all phenomena”, they have a strong desire to possess things, thus their hearts are filled with afflictions.
Although they may know the Dharma, they are unable to put it into practice. Thus their minds are not one with the principles. They only know of emptiness, put know nothing of “wondrous existence.” They do not know how to benefit others and go among people to give to them. They only know that everything is empty; they do not know about wondrous existence. Thus they easily become biased toward either “nihilism” or “eternalism.”
Like “peeking through the window lattices,” this only gives them a limited perspective. So, “They observe emptiness, but cannot achieve free dome form obstacles.” Although everything is empty, there are still many obstacles within us because we continue to have many desires are many undisciplined thoughts.
They peek through the window lattices: The observe emptiness, but cannot achieve freedom from obstacles. Peeking through lattices in the four directions is like looking at the world through a pipe. It is a metaphor for narrow views and knowledge superficiality, being blind to correct principles. These leave us no satisfaction, no ease or freedom.
So, “peeking through the lattices in the four directions is the way they look through the windows.” They view the world through a small space, so they cannot see everything outside, only what is framed in that space. This is as if looking through a pipe; they cannot see everything outside, just what can be seen through its [narrow] opening. This is truly a shame.
“Looking at the world through a pipe,” everything we can see is within that narrow field of view .This is an analogy for narrow views and knowledge. What we see is so limited. We cannot see the correct principles and we cannot feel at ease, as we lack groundedness in our minds. Because of this, “With all these hardships, their fright was immeasurable.”
The understanding and views of those of limited capacity are shallow and inferior. They cannot receive and believe the supreme and wondrous Dharma. Even more difficult is finding joy in faith, accepting and upholding the teachings. When teachings of the Path are absent in the mind, ignorance, bewilderment and fear are boundless.
Thus, “The understanding and views of those of limited capacity are shallow and inferior.”Indeed, they are superficial, and “The supreme and wondrous Dharma.” Truly supreme and wondrous Dharma is not something they can receive and believe. Moreover, they cannot experience the joy that comes from faithfully accepting and upholding these teachings. Putting them into practice would be even more difficult. Not only could they not faithfully accept them, even if they did, putting them into practice is no easy matter.
If we can “uphold our mission and follow the Path, then our Path will be great, but if our mind does not follow the Path, if we do not understand the Dharma, there is no road for us to follow.” Thus we become confused about the teachings. If we are walking but have no sense of direction we will become afraid. So, our “fears will be boundless.”
In summary, if we are not precise in the direction of our learning and practice, we will not be able to find our way, or we will be very confused about where we are, which will give rise to fear and uncertainty about which way to go. If we just keep going, will we be on a flat and smooth road? I hope that all of us can mindfully walk the Bodhi-path
We must make an effort to be mindful so that we do not become deluded. If confusion arises in our mind, we will go astray in many of our actions. If this happens, our mind will become very arrogant and proud, very self-important and deluded, etc.. We would be unaware of all this.
Indeed what we understand is very limited. But, in this illusory world, we have developed a sense of self-importance. So, we must constantly remind ourselves to be vigilant and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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