Explanations by Master Cheng-Yan
Subject: Young People Are Frivolous and Impetuous (年少輕躁 道業難貫)
Date: July.19.2018
“Young people have not yet deeply entered the world; they have seen little and are inexperienced. Their minds are unsettled and they find it hard to control their emotions. To love the path is easy; to uphold the resolve is difficult. Novices are children who are young in age, so they are restless, energetic and have a hard time keeping still. They love play and leisure and hate work. They are not diligent in spiritual practice and find it difficult to attain the path.”
We must mindfully seek to comprehend this. We have been saying previously that we should not get close to or grow attached to certain kinds of people. We should not flounder or get stuck in that place. This means that we must earnestly take care of our hearts. We must not let afflictions and discursive thoughts disturb our hearts. So, [the Buddha] mentioned all kinds of [people] to whom we must not draw near. This was for the sake of those who have just formed their initial aspirations, those whose spiritual aspirations are not yet firm. When we go out among people, there is a chance we may be affected by them. Originally, we wanted to form great aspirations, but [the influence of] the external world is so strong that we cannot transform people. On the contrary, we let others pull us off course and lead us [astray]. So, the Buddha wanted those of us who have formed initial aspirations to be vigilant. We should not go to places like the ones we previously talked about, for they will disturb our minds. He explained all this in such detail, so we must listen carefully in order to clearly distinguish them [from wholesome places]. We must be mindful of this.
The following [passage] reminds us about the youth or children, those who are younger in age. Since they are still young, when it comes to worldly matters, they still do not clearly understand them. [This is because] they have “seen little”. They do not understand things because they do not have enough experience. Since they are inexperienced, they are unable to distinguish good and evil. All of this applies to people who are younger. The world is very complicated, but they do not realize the dangers in this complicated world. So, people like this, these young people, still need the protection of others. At their ago, their minds are unsettled and they find it hard to control themselves. Because they cannot see things clearly, they have not yet thoroughly understood them. What is upholding precepts? What is engaging in spiritual practice? Now, they are in a world of amusement. They have just started going among people, so their hearts are easily tempted by worldly amusements.
So, in their daily living, they tend to waste their time as they are oriented more toward amusement. So, they do not know what a good character is nor how to be firm in their aspirations. They are at an age where they have no responsibility for worldly matters. They are not clear on their direction in life. At this confusing age, their minds are unsettled. As for their morality, they have not decided on a direction for their lives. If we try to ask them to uphold a mindset [of spiritual practice], this is very difficult for them!
So, it is easy to love the path. In our enthusiasm, we want to bring young people along and teach them to listen to the teachings, practice the Dharma and cultivate the path. They may be joyful when they hear this and happily think that spiritual practice is something new and fun. So, it is easy for them to love the path. “They told me to come to pay respect to the Buddha, to sit in meditation and to listen to stories. It is very fun.” So, it is easy to love the path, but can they truly take this Dharma to heart? And after taking the Dharma to heart, are they firm in their aspirations and can they uphold their vows to follow the path? This is truly not easy; it is not easy to be a spiritual practitioner. [When we go] among people, engaging in spiritual practice and upholding our vows to follow the path are not easy. This is even more so for the youth. They do not have much experience or a clear understanding of worldly matters. They do not know that suffering in the world is, what the path in the world is, nor which path they should walk on. This is because they have not yet experienced worldly matters. So, they may have once listened to the Dharma and seen people engaging in spiritual practice, and they may happily come to practice with them. They sit in meditation, prostrate to the Buddha, listen to the sutras and stories and feel joyful. However, we still cannot say that they have formed spiritual aspirations. We must be clear about this. So, when we think about this, being able to enter the path while young is [truly] very difficult. It is not easy to engage in spiritual practice. Those who are older have experienced all kinds of hardship. They understand the suffering in the world and its complexity. Understanding life, they enter the path, which is already not easy. This is to say nothing of those who willingly enter the path while young, who are willing to uphold their vows and who follow the path. This is truly extremely rare.
Since childhood, Sakyamuni Buddha raised questions about the world. In the Buddha’s manifestation in the world, from early childhood, His life has been described as being like this. It was while He was young that He began to have a sense of mission in the world. He learned how people lived in the world and the inequality of the “four castes,” so He formed aspirations to learn more. His spiritual aspirations were firm, so He became a monastic and entered this path. He never turned back, continuing to advance. This is really [seen] in the world. So, it is very rare to engage in spiritual practice and attain Buddhahood.
Since ancient times, there have been many sages and child prodigies. From a young age, they could see what is the right path to follow in life. There have also been people who seek the true principles; these people do exist. In the Buddha’s era, there was Sariputra who also understood many principles as a child. When he was eight years old, he could debate the principles with great masters. There have been people like this. Since ancient times, there were so many young children and youth who had perspectives about the path.
Currently, we also have many [children like this]. In our Jing Si Bookstores, there are children [ranging in age] from three to five or six years old and six to seven or eight years old. Some have been there since they were three to five until now, when they are in middle school. There are some who went from kindergarten to elementary school and some from elementary to middle school; they remain “[Jing Si] Bookstore young volunteers.” Whether it is in northern, central or southern [Taiwan], [their time volunteering] in our bookstores has guided many young children onto the path. Their spiritual aspirations are very firm. Now, sometimes, when they come back here, I ask them, “Do you still maintain the aspirations and vows you made? May vows are firm and will never change.” “Really?” “Yes. Do you still remember your vows?” ”[I will become] a Pure Practitioner. I will become a Pure Practitioner in the future to safeguard Tzu Chi and carry the world’s rice basket.” “How about you?” “I will be a doctor in the future. At the same time, I will be a Pure Practitioner. I will save people’s lives, and I will do good things for the world.” “How about you?” They each voice their own aspirations. These aspirations from several years ago, they still remember them now.
These are all young children. So, as we listen [to the Dharma], we should not say, “This is what the sutra says,” and reject the youth. We must understand this clearly. Young and naive children have their flaws, but this is mostly due to their state of mind. There are some special children, and we should have faith in them. From these children, we can in turn [more clearly] see our own spiritual aspirations. Sometimes, when we see these children, we feel remorseful and reflect upon ourselves. They are so young yet so thoughtful. They are so young yet so devoted; they understand the principles clearly and are [very] diligent. We should reflect upon ourselves. Are we like these children, who [engage in spiritual practice] with pure and innocent hearts? Are our spiritual aspirations as pure and firm as these children’s? Are we as resolute in our aspirations as they are? So, from these children we can also take something away and [use it] to reflect upon ourselves. This is very important.
We should not always assume that children’s minds are unsettled. When the collegiate volunteers come back to be certified, they say. “Your child is back. My mind has not changed.” Indeed, I once casually told them, “Children’s minds are always changing!” As they finish their studies, graduate from college and become successful in their career, they [remain] devoted to Tzu Chi. They undergo training and become certified. When they come see me, they are very proud. [They say], “Master, your child is back.” Every one of them who comes before me [says this]. In the sharing session, they say, “’Children’s minds are always changing,’ but mine did not.” Indeed! These children have not changed. So, with their young hearts, their childlike innocent minds from the time they started until now have not changed in their spiritual aspirations. So, their minds are not unsettled. In fact, their minds are steady. However, most [children’s] minds are unsettled. Only a few of them are firm in attaining the path. Being such a small number, they are certainly praiseworthy. The Buddha was speaking about the majority. He worried that if we did not have firm spiritual aspirations we could be easily affected by the many young, inexperienced people in the world. These people’s mindset might disturb those who want to engage in spiritual practice. Their minds are not firm yet, so they disturb other people’s minds. So, the Buddha said this for the sake of this group [of spiritual practitioners]. He worried that the practitioners would form aspirations to transform them but would instead be affected by their unsettled minds. They love to play, so they bring us along. They are engrossed in amusements, so they take us with them. This is what we must be vigilant of. So, we must know that these young people are still too young. Their minds are unsettled and “they find it hard to control their emotions”. To love the path is easy; to uphold the path is difficult.
Then, there are also novices. “Novices ae children who are young in age, so they are restless, energetic and have a hard time keeping still”. When we see this, we think about those very proper children of ours. They are very adorable. However, most young children are [restless]. They have the childishness of children at the age of [young] novices. At younger ages, they are restless and energetic. They cannot keep still. They are rarely able to calm down. Their minds all tend to “love paly and leisure”. They [like to] be able to leisurely play around. If we want them to do something more laborious and keep working at it, they can do it for fun for a while. But if they work for too long, they will become impatient. This is a child’s mind.
So, “They are not diligent in spiritual practice and find it difficult to attain the path”. They are not diligent in spiritual practice, so they find it difficult to attain the path. So, we must understand that this is their state of mind at this age. If our spiritual aspirations are not yet firm when we try to draw near to them we must be very vigilant. Our minds should not become like theirs or be led astray by them. If we do not transform them, they may instead lead us [astray]. So, we must be vigilant.
Continuing on, this is the passage we discussed previously. “Furthermore, they do not draw near to the five types of pandakas”. The previous sutra passage says that they should not draw near to young girls, virgins or widows. They should not approach them alone. In additions, they should not draw near to “the five types of pandakas or become close with them”. Also, “They do not enter others’ homes alone. If for some reason they must enter alone, they should focus their minds on the Buddha”.
We should not want to enter others’ homes alone. We must take good care of our hearts. If for some reason we must enter others’ homes, what kind of mindset should we have? Our minds should be focused on the Buddha. So, when speaking of roots, dusts, states and consciousnesses, most of the time this is about how men [should] face these kinds of situations. When we [encounter] women or pandakas, we must be vigilant around these kinds of people. Thus, the Buddha mindfully reminded the bhiksus.
So, “If they teach the Dharma to women, they should not smile to let their teeth show nor expose their chests. They must not become close with them, even for the sake of the Dharma, much less for any other purpose”.
We advise people [on how to face] conditions, and when these external conditions are women, as spiritual practitioners, men must earnestly be vigilant of their minds. “When you teach her the Dharma, you must be dignified. You should not laugh and joke with her alone. When talking to her, you should not laugh out loud and let your teeth show. These will cause you to appear frivolous and not dignified. This may [cause] them to give rise to certain thoughts such that they will not respect us or be reverent towards us. So, you must be mindful”.
This is what the Buddha said to the spiritual practitioners. In particular, we must dress properly. We should not expose our chest or back. Women must not do this, and even more so for men. The principle is the same. So, “They must not become close with them, even for the sake of the Dharma”. If we are teaching the Dharma [to a woman], teaching must remain teaching; we should not cross the boundaries and get too close to her. We must have appropriate behavior and not cross the boundaries, not be mention other things [we might do]. We cannot [do this] when teaching the Dharma. Moreover, we must be even more careful in other matters and uphold the precepts.
The next sutra passage continues, “They take no joy in raising young disciples, novices or children, nor do they enjoy sharing the same teacher”. When most novices first enter the Buddha-Dharma, they still retain worldly sentiments. As we raise them, they can easily disturb us. If we are too strict with them, we will lack loving speech; if we are too lenient, we lack discipline.Thus, they will always trouble our minds.
“When most novices first enter the Buddha-Dharma, they still retain worldly sentiments.” Novices refers to those who have not yet received the great precepts. They are al called novices. No matter how old they are, if they have not yet taken the precepts, they are all called novices. So, among these novices, there are young children and adolescents. Their age makes no difference. Anyone who has just entered the path is called a novice. They have entered the Buddha-Dharma, but they still retain worldly tendencies and worldly sentiments. They used to live in lay households. Having [recently] entered the Dharma, they still have their habitual tendencies.
“In raising them, they can easily disturb us”. If we give novices accommodations to live with us, since their worldly ties are still strong, we must be careful. How do we teach them? When it comes to teaching these young people, we need to be skillful. When their worldly tendencies appear and they do not uphold the precepts, if we admonish them more sternly, if we admonish them more sternly, they will feel that we lack compassion. But if we are too lenient with them, we lack discipline in how we train them. As they enter the Buddha’s door, we must be very strict with them. [They must follow] the rules and precepts. When walking, standing, sitting and sleeping, they must follow the proper etiquette. The rules and precepts are very strict. Even when doing chores, there are strict [rules]. In the monastic community, whether carrying firewood or carrying water, they must experience all of these. However, they have just given up their lay lives to enter the Buddha’s door, so they must still eliminate their worldly habits. Those who are young or who have severe worldly tendencies are difficult to transform.
Thus, if their spiritual aspirations are not firm and we [teach] them in a stricter way, we will show a lack of compassion. If we are lenient and ignore them, we will lack discipline in our education. For this reason, whatever their mindset, they cause trouble. They really cause so much trouble, so how can we teach them in just the right way? So, in the Sangha, there may be novices, whether are young, innocent, naïve and inexperienced or they are older in age and have severe worldly tendencies which are difficult to eliminate. So, of we want to train and change them, this is truly troublesome, it is quite difficult. Thus, in the Sangha, we may fall to teach them and instead cause trouble for ourselves. If we teach strictly, they say we have no mercy. If we leave them alone, they will have no discipline. This is truly very frustrating.
So, “They take no joy in raising young disciples.” This is what young disciples [can be like]. “Most young people are frivolous and impetuous.” So, “It is difficult for them to concentrate on spiritual cultivation or take it to heart.”
To concentrate on spiritual cultivation or take it to heart is not easy [for them]. So, “[They do not take joy in raising] novices or children, nor do they enjoy sharing the same teacher.” Novices are like this. These children come into the monastic community where we engage in spiritual practice. We should realize that these people have not yet taken the precepts. These novices are younger or have yet to take the full precepts, so they do not understand any of the rules. [Of children] like this we must be very vigilant.
… novices or children, nor do they enjoy sharing the same teacher: Novices are young and have yet to abide by all the precepts. Children are defiant and naive, and have difficulty observing rules and precepts. They are not vessels for accepting the Dharma, so [Bodhisattvas] do not want to have the same teacher as them.
We must know “children are defiant and naive and have difficulty observing rules and precepts. Children are tender and naïve. Teaching them to abide by the precepts, establishing rules for them and telling them to abide by these rules is difficult. So, “They are not vessels for accepting the Dharma.” They are not like us; they cannot accept the Dharma or follow the path with us. So, people at this age are not yet able to accept the Dharma. “they are not vessels for accepting the Dharma.” This is just like how [we cannot use] filthy plates, bowls or dirty buckets to hold clean things. [Likewise], they are not vessels for accepting the Dharma yet. “Noe do they enjoy sharing the same teacher.” When we are together with someone, while we are around them, we may find that we cannot calm our minds. These are people we should not be together with. So, when it comes to “raising young disciples, novices or children or sharing the same teacher.”
With people [this age], “we cannot evade the responsibility of educating and protecting them. This duty is extremely troublesome and not suitable for Bodhisattvas when they have resolved to spread the path.”
We will [inevitably encounter senior masters] who take on many novices, who serve as teachers for these young ones. If we are in [such a monastic community], we inevitably have to should the responsibility of educating and protecting [the young people]. Thus, we must be able to get along with them. “This duty is extremely troublesome, this is very troublesome.” So, it is “not suitable for Bodhisattvas when they have resolved to spread the path.
As Bodhisattvas, we must now form great aspirations and great vows. At this time, we must learn the Bodhisattva-path. We must learn how to concentrate, take the Dharma to heart and bring this Dharma as we go among people. These are very solemn teachings. If we are among these childlike innocent people, our minds mat waver. So, we must try our best to avoid being among these novices and the group that is raising them. We must seek out time to cultivate ourselves in the direction of the path. This means that we must be mindful. If we come upon this kind of situation and have to take responsibility for [novices], “This duty will be extremely troublesome. It will be very troublesome. Every day, we will have to deal with children. This is not what Bodhisattvas aspire to practice. [Actually], saying this is very unfair. Without children, how could there be adults? Without infants, how could there be adolescents? Without adolescents, how could there be middle-aged people? We must have firm aspirations stating from when we are children. This is like the little Bodhisattvas, in our bookstores that I just mentioned; if they can earnestly carry their aspirations, they will become lay practitioners in the future. Or they may truly take [the Dharma] to heart and vow to become Pure Practitioners, willing to devoted themselves among people. All these people start in their childhood and younger years.
Thus, we must be very mindful when comprehending this passage. After all, young people do not know many things. Most of them have unsettled minds, but we must still educate them all the same. If we are unwilling to educate them, who will educate them? Of course, to educate them, we must have an educational environment. We have something like this right now. To educate them, we have a place to do so. From kindergarten to elementary school, secondary school and college, we have a complete education [system]. They have an educational environment to assist them as they grow up. This is pour approach to education. In our schools, with teachers who have the spiritual aspirations to bring the Dharma into the classroom, children can receive a regular education and also take in the Buddha-Dharma to cleanse them. Thus, their minds can always be clean and pure, and they can cultivate vows to go among people and benefit sentient beings. in this way, we accomplish two things at once. It is not that we cannot educate [younger people]. We must educate the young, and we should not reject them. What this tells us is that we must take good care of our spiritual aspirations. Education [needs] an educational environment, and we must guard our own spiritual aspirations. “All the examples above are the rules and etiquette that He taught Bodhisattvas.”
All the examples above are the rules and etiquette that He taught Bodhisattvas so they would distance themselves from the conditions for the ten evils. This is the practice of the precepts cultivated by Bodhisattvas. This explains the practice of Samadhi and summarizes [what came before]. They must distance themselves from all unwholesome rules and etiquette. By safeguarding their Six Sense Organs, they refrain from indulgence and are able to resonate with Samadhi. This is how, from upholding the precepts, we give rise to Samadhi. Since we should not draw near to places of negative conditions, this shows that we should draw near to places of positive conditions.
So, “the rules and etiquette” are the rules and teachings we follow, how we should act and present ourselves among people. If we lose our [proper] discipline and demeanor, we might accidently commit the ten evils. The ten evils are all in our body, speech and mind. “Three evils of the body, four evils of speech and three evils of the mind” add up to the “ten evils”. The “three evils of the body” are killing, stealing and sexual misconduct. These are evil. The “[evils of] speech” include lies, flattery, gossip and harsh words. These are also evil. The “[evils of] the mind” include greed, anger and ignorance. These are also evils. So, our body, speech and mind connect with the “Six Dusts,” the external conditions, giving rise to “the Six Consciousnesses”. This creates an evil karmic force. So, when it comes to the external world and our minds, the external world will tempt our minds. We must do our best to distance ourselves from these external states.
We mentioned many of them above. We must be vigilant and not draw near to them. We must distance ourselves from them. These [things are in] our environment. So, we must be very mindful in seeking to comprehend our environment. All the different conditions mentioned above are what we should not draw near to. This includes women, those who live unwholesomely and young people in the world who conduct themselves inappropriately. At will, they commit all kinds of evil. We previously talked about this. There are nearly ten of them in total. We must stay far, far away from them.
[Now it mentions that] we must distance ourselves even from young people and novices. Think about this; we must guard our spiritual aspirations. In fact, there is a lot in this passage that we must be very vigilant about. The attitude of favoring men over women [has existed] since ancient times. In the Buddha’s era and in Confucius’s time, we can clearly see that it was like this. Did [the Buddha] truly favor men over women? In fact, this is not so. [He was talking about] external conditions. Our Roots connect with the external Dusts. Our eyes, ears, noses, tongues, bodies and minds connect with external sounds, forms and so on, causing ignorance and afflictions [to arise]. Between our Roots and the external Dusts, there is our consciousness. So, when we lose our spiritual aspirations, [we give rise to] afflictions and ignorance. We do not realize that we have [developed] this habit over many lifetimes. Men and women crave each other physically, which gives rise to many troubles. Thus, the Buddha said, “You must not draw near to women. Not drawing near to [women]” refers to our consciousness. If we engage in spiritual practice but cannot guard our mind-root and w let this root connect with external dusts, we will give rise to thoughts of desire. When faced with these dusts, we must be vigilant. Is it the dusts’ fault? Or is it our own mind-root, our consciousness and senses that are at fault? We must mindfully seek to comprehend this.
Why are women described in discriminatory terms in so many texts? This is because women tended to be dependent, to always need someone to depend on. When a girl grew up, if she did not get married, what could she do in the future? If she did not marry, she had no way to survive on her own. This is a mistaken perspective. This mindset about men and women has existed since ancient times. But in fact, without women in the world, what would the world be like? In the world, yin and yang have always accompanied each other. Without women, how could there be people? If there were no women, how would families be maintained? With only sternness, there is a lack of gentleness. A family needs both gentleness and sternness. Society also needs [women]. Women bring beauty to our lives; they bring goodness and beauty to our lives. Women’s minds are very meticulous. They are able to organize the home and decorate everything in great detail. Their considerations, their perspectives and so on are all good traits of women. But women can be strong as well. Look at how many women there are in Tzu Chi. [Women] founded Tzu Chi. Wasn’t Tzu Chi established with 30 bamboo banks and 30 good women? It has continued this way until today; hasn’t each handful of sand and every brick depended on their steadfast steps as they encouraged people to make donations? This was all done by women. Furthermore, in Tzu Chi’s Four Missions now, there are many women; women are the majority. Within Tzu Chi’s Four Missions, many are in our charity mission as well as our medical, education and humanistic culture missions. Now, also among our doctors, there are many who are women. There are also female surgeons. In surgical procedures and so on, they do them with great precision; they are as good as the men. They do it all. Now, women also work as train engineers and pilots. There are women in [all these fields]. There are many strong women in the world.
[Take for example] Africa’s Tzu Chi volunteers. We see that they are in a place of such suffering, but in that place, those women take on [our mission]. Amidst such hardship and poverty, in this kind of environment, the take on Tzu Chi’s missions. Lesotho, which is in Africa, is a small country inside South Africa. It is entirely surrounded by South Africa. For several years in Lesotho, Jennifer Chen has been shouldering Tzu Chi’s missions. Everyone there is African; everyone living around her is African. It was there that she began to do charity. She has been doing this until now when Michael Pan, the CEO of Tzu Chi Southern Africa, passed the baton to her. He passed it to her, a woman. She will take on the responsibility for all of the missions in Southern Africa. She has taken on the responsibility that was Michael Pan’s. Mr. Pan went to Lesotho, Swaziland and so on. He developed the missions internationally. He also brought African volunteers with him. They accompanied him all the way. Now, they make vows to go to all the countries in Africa. They have already [ brought Tzu Chi] to a seventh country now. Jennifer Chen is a woman, but she is faced with so many [responsibilities]. Of course, there are also some Taiwanese businessmen there. Several of them are our Tzu Chi commissioners. In the beginning, it was certainly the men who [ developed Tzu Chi] in Africa. But now they have a woman to lead them. The male volunteers also support her. Now, they have already gone into many countries, supported by our South African [volunteers]. It is the same in Mozambique. Denise Tsai is a woman. She [has married a man] from Mozambique. Over there right now, we can see how this one person leads thousands of volunteers in doing charity work and holding distributions to care for [the local people]. She leads these local people. Our [volunteers] from South Africa went there to help her initiate [ Tzu Chi], and now she has taken on this work. Her health is not very good; in Mozambique, she often gets infections. Yet, her resolve is firm. She leads people very well. Just the volunteers alone are more than 3000 people who are all very devoted. There are also casual volunteers whom she often brings in as well. We can say that there are almost 5000 people. Think about it; this woman from Taiwan who married over there has taken on such a responsibility.
So, we must be very mindful. It is not that we cannot draw near to women, but it is on us to resist the temptations from their form. There are some women who indeed need someone to depend on. Speaking of women’s habitual tendencies if we have bad habitual tendencies [associated with] women, we must change them. But as for our perspective on women, we must not discriminate against them. We should respect them. Women also share the aspirations of great men. They may have a female appearance, but their moral integrity is that of a great man. Take for example the dragon girl, who engaged in spiritual practice over many lifetimes until she was also able to attain Buddhahood.
So, this sutra passage can be difficult to explain. But in fact, we can verify it now. We are not saying that the Buddha spoke wrongly. The Buddha’s teachings are meticulous, and He hoped for spiritual practitioners to be vigilant. So, as for that which may disturb our minds, we must guard against it. It is for this reason that we must be very careful as we listen to the sutras. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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