Lecturer: Master Zheng-Yan
Subject: Afflictions Obstruct Spiritual Practice (煩惱障礙修行)
We speak of the mind every day. Remember the Five Minds. First is Immediate Mind. Second is Mind of Inquiry. Third is Mind of Decision. In our everyday life, we encounter external conditions; this all involves the mind.
The fourth type of mind is Mind of the Effect. The effect of “defilement” is that, despite our knowledge of the truth, we are unable to do what is right. It is easy to be inspired, but hard to persevere. Although we determine something is right, choosing to carry it out and persist is not that easy because we have Mind of the Effect. Some people perform kind acts to gain merits, others do so to reduce their own misfortunes. This is called mind of defilement.
Some do good deeds to be recognized. This is due to contaminated mind. The effect of “purity” is noble, giving without expecting return. This is a pure mind. It is natural; it is what we should do. If we maintain this state of mind, we have purity of mind. But to ask ordinary people to stay undefiled is very difficult. So we must protect our state of mind.
In the face of challenging circumstances, we may know the fight thing to do, yet we cannot take control of our own minds, which are influenced by external conditions. This is called Mind of the Effect.
There’s a story that occurred in the Buddha’s time. It happened when the Buddha was in Sravasti leading a group of disciples in spiritual practice. They were all accomplished in their practice and were well-respected by the King and officials. Eventually, the King took refuge under the Buddha, as did the officials, and the rest of the people in the town. There were other religious groups in India, and many became jealous. They felt that if the trend continued, Buddhism would flourish and spread quickly. People’s admiration of the Buddha could be seen as a direct threat to their religions. So their minds were entangled by such thoughts.
With His Three Insights, the Buddha knew of the jealousy and anxiety of these Brahmacarins. The Buddha wanted to persuade and guide them. He was looking for an opportunity, but the causes and conditions were not there yet. In order for us to guide others, the causes and conditions must be ripe so we can get close to them. The Buddha was waiting for the right time. When causes and conditions are ripe, all suffering and blessings come. If we have blessings, when the conditions are there, we will naturally gain deliverance. If our negative karma is not exhausted, then as before, our minds will be afflicted, and continue to created obstacles which we must bear ourselves. So we create our own causes, conditions, suffering and blessings.
When the blessed conditions ripen, there is naturally an opportunity for deliverance. If negative karma is not exhausted, afflictions will continue to obstruct our spiritual practice.
So these Brahmacarins were at the border between good and evil conditions. Their unwholesome karmic conditions were heavier, so afflictions continued to arise, leading to jealousy and intolerance of others’ achievements. When they saw the prosperity and esteem of the Buddha’s group, they became intolerant, resulting in affliction. So one day, the Brahmacarins felt that they must act. They saw the Buddha often receiving offerings from others. The Buddha viewed everyone equally, regardless of status, Kings, ministers, civilians, or beggars, the Buddha treated them equally and accepted offerings from everyone.
The group of Brahmacarins conferred and thought of a young butcher who slaughtered pigs for a living, and had accumulated a lot of karma by killing.
He was young, so they called him young butcher. The Brahmacarins planned to persuade the young butcher to make offerings to the Buddha. If the Buddha accepted his offerings, He would be praising a man who had accumulated so much killing karma. The Buddha’s praise would be a contradiction. It would be an opportunity for them to point out a contradiction in the Buddha’s principles.
They thought it was a good idea, so they proceeded to persuade the young butcher. The young man still had some good in him. Though he was happy to make offerings to Buddha, he was also worried. Since his job required killing, would the Buddha accept his offerings? The Brahmacarins continued to urge him to find his courage. As a result, they young butcher went to the Buddha and asked to make offerings to Him and to the Sangha.
When the Buddha heard this sincere and respectful request, he was delighted and accepted immediately. Upon hearing the Buddha’s consent to receive his offering, the young butcher was ecstatic. He quickly rushed home to prepare, and wanted to let everyone know that the Buddha would accept his offerings. The Buddha was at ease. When the Brahmacarins heard this, they were excited to see the outcome. They marched on to witness how the Buddha and the monks would accept the offerings and speak the Dharma to person with such heavy killing karma. When the Buddha arrived, He said, “Fruits fall when ripe, one is saved when blessings ripen.”
In other words, if the fruit on a tree are ripe, even when no one picks them they will fall by themselves. If our blessings have developed, we will naturally transcend. This means that although that person slaughtered animals for a living, he still had blessings from his past lives. If these karmic conditions of killing were exhausted by this time, the fruit would fall by itself. When good conditions arise, the mind will naturally produce a good thought. This good thought will provide a chance to transcend. So the Buddha accept [the offerings].
The Brahmacarins saw how the Buddha used a non-discriminating mind to speak of the concepts of cause and effect. They understood the wisdom of the Buddha. Suffering and blessings are created by us and received by us. So these Brahmacarins were convinced, and decided to take refuge.
In our daily lives, we should use our wisdom to determine whether our minds are defiled or pure. If defilement arises in the mind, when we see the kindness of others, not only are we unhappy, we become filled with afflictions and thoughts of sabotage. This is a defiled mind. If the mind is pure, when we make a decision, it brings about causes and conditions that we can nurture and develop. Regardless of what we have done in the past, we should not be ashamed. We must know that the past is in the past. Since the Law of Cause and Effect exist, we must quickly do good things so as to create good causes, conditions and retributions. Even though we have sowed the seeds.in our Eight Consciousness, if we do not create good causes urgently, we will lack wholesome conditions in the future. We must distinguish good from bad, and reap what we sow. When we create more blessings, we will have more opportunities. Which will help us in our spiritual realization.
Whether it is good or bad karma, we create it ourselves. Clearly differentiate good and evil. Create more blessings to attain the conditions for realization.
Moreover, we have heard the Buddha-Dharma. We must be cautious. Of our minds and surroundings, so our minds will not be tainted and entangled. Sometimes we might be swayed by defilements and caught up in afflictions caused by others. This is very troublesome. We face contrary individuals. Righteous people point us towards true principles that guide us onto the proper path. Tzu Chi volunteers often create such opportunities to enlighten others and help them do good deeds. We educate the rich to help the poor, and help the poor to realize their riches. These are connections we must try to create.
There are also some people who are not happy with what we do, and will try to influence us into making wrong decisions. In our daily lives, both good and bad conditions surround us. So we say, "Select others' good qualities and follow them. Know their bad qualities and avoid them." Some people we meet create opportunities for us to create bad karma. Others try everything to guide us to the proper path, proper actions and thinking.
But it is up to us, we must be vigilant in distinguishing good from evil.
In our daily lives, both good and bad conditions surround us. Be vigilant in distinguishing the two. Select the good ones and follow them, know the evil ones and avoid them. Then we can be free from defilement.
The fifth is Mind of Equal Flow. "Equal" refers to a mind of equality. "Flow" refers to all within a category. We must strive to realize the mind of equality. No matter whom we face, we must not discriminate. Just as mentioned previously, the Buddha viewed all equally. Offerings from kings, ministers, or those who wanted refuge were all accepted. Even those who killed for a living, or slaves, or beggars, the Buddha also accepted and educated them. This is Mind of Equal Flow: being able to teach and enlighten all beings-good or bad, defiled or pure. Whether good or evil, defiled or pure, we can distinguish them clearly.
But we should know if we can continue to do what is wholesome, it will help purify our minds. This pure stream will continue to cleanse us. This is called the Flow of Pure Stream. It cleanses our minds and fosters constant kind thoughts so we continue with wholesome deeds. If ordinary beings are unable to connect with the pure stream, they will engage in negative behavior, and will continue to be entangled. If they continue this way in their every thought, it will be disastrous.
So the Buddha, regardless of good, bad, high or low class, treated them all equally, without distinction. He allowed the good to maintain their benevolence, and gave the bad a chance to be cleansed by the pure stream. This is Mind of Equal Flow.
Maintaining an unwavering mindset, of equality and non-discrimination is Mind of Equal Flow.
Everyone, Buddhism is all about the mind. As human beings, in our daily lives everything involves the mind. Being good is maintaining a benevolent mind. A benevolent mind leads to kind deeds. Thus we create blessings for ourselves. If the mind is evil, it leads to bad conduct. Bad conduct is negative karma, which is continuous and leads to suffering. So we must constantly take care of our minds. Good conditions are rare, once we attain them, we must be earnest and diligent. Not only should we seize the moment, we must persevere. Once a kind thought arises, we should maintain it indefinitely. This is called Continuing the Flow of Pure Stream.
So please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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