Lecturer: Master Zheng-Yan
Subject: Ride the Ship of Great Vows, Practice the Six Perfections (乘弘願船 廣修六度)
The Buddha often reminded us. “The world is impermanent and the land is fragile.” As we live in such an impermanent world and on such fragile land, we must realize impermanence. Since we have a human body, we should promptly and diligently practice the Buddha-way and be grateful for the Buddha’s wisdom and teachings.
The Buddha told us that in such an impermanent world, we must examine the source of cyclic existence. As I have said, the source of living and dying is ignorance. Accumulated ignorance covers us and draws us through the Six Realms, most of which involve unspeakable suffering. This suffering originates from ignorance. Now that we know ignorance is the cause, how do we eliminate ignorance and return to our intrinsic, pure Buddha-nature which is equal to the Buddha’s? The Buddha analyzed it for us step by step. Sentient beings have (varying) capabilities, some are quite inferior so the Buddha used innumerable kinds of teachings to remedy the innumerable afflictions. But all the various methods can be categorized into Seven States of Mind.
Develop Seven States of Mind to eliminate the Three Obstructions. First is a sense of shame. Second is a sense of fear. Third is a sense of renunciation. Fourth is developing Bodhicitta. Fifth is impartiality toward all beings. Sixth is repaying the Buddha’s grace. Seventh is contemplating the empty nature of evil.
We have already talked about developing Bodhicitta. The passage on Bodhi-mind tells us how to walk this path. The Bodhi path is the path to enlightenment. How do we follow this broad path to enlightenment? We walk steadily single-mindedly, without pause and without going astray. We must be firm in our will to practice. The Buddha wants us to have a firm, unwavering resolve to walk this wide, straight Bodhisattva-path. So the Buddha told us to practice many Infinite Methods, which center around the Six Paramitas. We have been talking about them for many days. Giving, upholding precepts, patience, diligence and Samadhi all involve physical action.
Yesterday we talked about how the last Paramita, wisdom, is intangible and about rediscovering our original, wise, intrinsic nature. We start by developing a conscience. In our daily living, we often use knowledge to interact with people or deal with things. Knowledge is what we know and understand. We may know a lot or understand much, but this is only ordinary learning about worldly matters, there are always interpersonal conflicts over who is right or wrong. This is called knowledge.
But “conscience” or “sense of goodness”, is more important, even though it is also learned. It enables us to distinguish right from wrong. We should emulate what is right and correct in ourselves that which is wrong. This is called conscience which is our “sense of goodness.” We need to know and learn to do what is good. That is our focus. But seeing something bad we will also heighten our awareness. So I often say, ”In a group of three, my teacher is always there. I will follow what is good and avoid what is bad.” This simple statement defines conscience. Fellow practitioners, let us turn our focus from knowledge to conscience. This requires a long journey. If we have the wonderful opportunity to encounter spiritual benefactors, we should follow in their footsteps.
Reason and education are called knowledge. The wisdom to clearly discern right from wrong is called conscience. We learn Buddhism to shift from knowledge to conscience so we can rediscover our intrinsic wisdom.
We refer to the state of ordinary people as “this shore.” We are truly ordinary people. We live by relying only on general knowledge. As we interact with people and deal with things, our minds are afflicted and our actions are defiled. We intentionally commit wrongdoings, and unintentionally make mistakes. These are characteristic of people on this shore, the state of ordinary people.
By now we already know how rare it is to attain human form and hear Buddha-Dharma. If we do not transform ourselves in this lifetime, when will we have the opportunity to do so again? We must begin to employ these six methods, the Six Paramitas. These six methods will help us cross from this shore to the other shore. The Six Paramitas are tools we use to cross over to the other shore.
The Six Paramitas are six methods of practice to transcend the afflictions of life and death. If we practice the Six Paramitas, we can cross from this shore of ordinary people though the currents of affliction and reach the other shore, the ultimate Nirvana.
The path from the state of ordinary people to that of sages is an arduous one. That is why we call it practice or cultivation. As we practice, we learn to let go and to give. Apart from being willing to let go if we wish to practice, we must walk on the Right Path. To do so, we must abide by the rules so our bodies and minds will not commit offenses. This requires upholding precepts and having perseverance so we will not be lured by external desires and cravings and stray off the path. So we need perseverance to resist external temptations. So of course we need patience.
Next is diligence. If we lack diligence, we will certainly stop where we are and become stuck. This is why we must have the will to persevere. Aside from diligence and perseverance, we also need to be firm in our Samadhi. This Samadhi comes from Right Mindfulness. Only with Right Mindfulness can our minds remain firm and unwavering.
Fellow practitioners, yesterday I said, “With pure and tranquil minds, vows as vast as the universe we will remain unwavering for countless eons.” This is from the Sutra of Infinite Meanings. If we can truly realize and comprehend this text, then our will to practice will be absolutely firm. A firm and solid will could awaken our wisdom, not just our conscience. Our conscience tells us how to walk this path. So as we practice, we should gradually and unceasingly cut off and eliminate our afflictions. We should ride the ship of great vows. I often say “Have altruistic aspirations, make great vows.” If have aspirations, we will know to seek Buddha-Dharma. If we are able to make great vows and have a firm resolve, we can successfully practice these six methods to cross the turbulent waves of afflictions.
If we can be unwavering and sail on this ship of great vows, we can reach the state of enlightenment. This is how ordinary people cross the river of afflictions to reach the shore of enlightenment. So the Six Perfections are also called the Six Paramitas. When we translate Paramita, it literally means “crossing to the other shore.”
This shows that we need these six methods to cross the river of afflictions and reach the other shore, the shore of the sages. The Six Paramitas or Six Perfections, are the beat tools for spiritual practitioners.
The Six Paramitas can help people cross a sea defiled by greed other afflictions and reach the opposite shore. Thus they are called Paramitas-Chapter 12 Treatise on the Great Wisdom Perfection.
We also need loving-kindness, compassion, joy and equanimity. Aside from the Six Paramitas, we must also practice the Four immeasurable. We often talk kindness, compassion, joy and equanimity. However, just discussing or knowing them is not enough. We must realize them through action. Great Loving-kindness knows no regrets. It is about bringing happiness and fortune to all.
The Buddha felt the suffering of sentient beings so He hoped they could turn pain into joy. To help sentient beings attain happiness, He was willing to give everything. He continually returned here to teach and transform sentient beings.
A simple analogy for loving-kindness in the Four Missions of Tzu Chi is the Mission of Charity, which embodies Great Kindness. Our volunteers in the Philippines discovered a pair of conjoined twins during medical outreach. Their family was very poor, so we brought them to Taiwan so they could be separated through surgery.
The principal of Tzu Chi Elementary School brought his students to the hospital to visit the twins. This was a lesson on life. He brought the students to interact with the twins. The students had many questions for their mother. She expressed her gratitude to Tzu Chi and also brought them to the third floor café for drinks and cake. Everyone was very happy. They learned a very precious life lesson.
Aside from the principal, the English teacher also accompanied them because the twins’ mother only spoke English. Our third-graders could also speak English so they conversed in English.
The hospital Superintendent & Asst. Superintendent were also in the room with the twins and their mother. These young students were accompanied by doctors, the school principal, and the teacher to speak with the mother and the twins. When the principal saw how tiring it was for the mother to hold the conjoined twins, the principal tool the twins and held them like a grandmother holding her grandchildren. There was such familial joy.
Asst. Superintendent Zhang saw this and also wanted to hold the twins. So he took the twins from the principal and held them like a father. He hefted them in his arms and said, “Hmm, they seem heavier. They have gained weight.” He was happy. Because he would be the surgeon responsible for the separation operation, when he held the twins and found them heavier, he was happy. The Superintendent saw this and said, “Here, I want to hold them, too.” And so he held the twins as well and was very happy.
As everyone drank coffee and ate cake, our students were very considerate and asked the Superintendent and the Asst. Superintendent, “Can the twins have cake?” after our doctors said yes, the children gave the twins some cake, before eating any themselves. One of the twins was very cooperative. She happily opened her mouth to accept every bite offered to her. The other one was more difficult. She tried to grab the cake with her hands, so they could not directly feed it to her. Her hands were too quick.
So even though the twins were conjoined, they were certainly not of one mind. One happily accepted what was given. The other was harder to handle. One of our students asked the mother, “Do the two of them fight?” The mother said, “Oh yes. They scratch at each other and fight over food. They fight and they are very mischievous.” This was a lesson on life: Great Loving-kindness is without regrets.
This operation was a relay was a relay of love. This charity work in Taiwan was possible because volunteers in the Philippines discovered this case. Thus we were able to bring them here and have a whole team of people love and care for them. We truly had no regrets. I am very grateful, and very moved. There are many things in our daily living to be grateful for. If people can live in harmony, this will be a very beautiful world.
Harmony is truly very important if all beings are in harmony, there is world peace. If people are in harmony, society will be peaceful. If body and mind are in harmony, we will be healthy physically and mentally. So harmony is very important.
We should always express our gratitude. Great Loving-kindness is without regrets; we will never have regrets. Charity work requires that we are united, harmonious, caring and giving. If we can do this, we won’t have regrets, regardless of difficulties. So remember, aside from practicing the Six Paramitas, we must manifest the Four Immeasurables. Great Loving-kindness is without regret. Everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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