Lecturer: Master Zheng-Yan
Subject: The Six Practices: The Six Practice: Ten Abiding Conducts Part 2 (六行~十住行二)
I often say: “Take good care of your mind.” Indeed, the mind creates everything. This is the Buddha’s teaching. In this world, every situation is created by the human mind.
So if everyone has a mind of reverence and proper conduct, then the world will be peaceful and free from disasters. Thus, we need to start with ourselves. Recently, we have been talking about the mind. We have talked about the Ten Faiths. Now, after having the Ten Faiths, the mind should steadily settle down.
Yesterday we started discussing the Ten Abiding Conducts. The first is Abiding in Spiritual Resolve. We should make a resolution to keep the Ten Faiths within our minds. This is called Genuine Skillful Means. Based on one Truth, we may use various Skillful Means, which do not deviate from the Truth, to cultivate ourselves and transform others.
It is like holding a wooden board to pass through a door. The door is only so wide. If one holds the board horizontally, it cannot pass through the door. It has to be held vertically to pass through. The wooden board can then pass through the door without damaging the door or blocking the space. The goal is to bring the wooden board inside. If it does not work horizontally, then hold it vertically. This is called Skillful Means.
How many Skillful Means are there? There are 84,000 different Dharma doors. Sentient beings have different dispositions. So, to change negative habits, the method has to accord with people’s various temperaments.
But the method cannot depart from the Ten Faiths. Thus, “To apply the Ten Faiths to perfect the mind” is called Abiding in Spiritual Resolve.
Applying Genuine Skillful Means and the Ten Faiths to perfect the mind is called Abiding in Spiritual Resolve.
Yesterday we also talked about Abiding in Control of Mind. This is talking about the Wondrous Mind that abides in the Ten Faiths. We must stand solidly on the ground to physically practice it. The genuine way cannot be attained by talk or contemplation alone. No. We have to practice it in person and lead by example. Actions speak louder than words. So we should “walk solidly on the ground” to cultivate the mind. In this way, we can “gain total control.”
If we can reach the goal, we can then lead others. This is Abiding in Control of Mind.
Through constantly cultivating the ground of our minds, we can gain total control over it. This is the essence of Abiding in Control of Mind.
Next is Abiding in Practice. Everyone, we know that we must cultivate the mind every day. Whether we are laypeople or monastics, if we have taken refuge in and are disciples of the Three Treasures-Buddha, Dharma, Sangha- we must cultivate our minds, nurture our character and act properly. This is called spiritual practice. The lay practitioners should uphold the Five Precepts and do the Ten Good Deeds. We need to cultivate the Five Precepts and practice the Ten Good Deeds. This is also spiritual practice.
When we become monastics, there are more precepts to follow. In our daily lives, we must behave in accordance with the rules and regulations. We need to watch over our minds and actions when interacting with others. If we do not pay attention, our actions will deviate. We have to guard our minds and thoughts so that we can progress diligently and behave in a proper manner.
So let us discuss Abiding in Practice. We must remember that we are cultivating our minds. The 51 Mental Conditions are all a part of the mind. “The mind can realize all with complete clarity.” Wherever the mind has been to, whatever we know, our minds can always make clear distinctions.
We have discussed before. Differentiating Intelligence and Impartial Wisdom. We should safeguarded the mind. The character “intelligence” in Chinese has the character “sun” beneath “knowing.” When I see a thing, I know what it is “This is a light bulb.” Through my knowledge, I know it is called a light bulb. I even know its wattage, and that it is used to give off light. But this is just basic knowledge. This knowledge helps identify an differentiate.
But when we interact with others, how are we to treat them? When people have unfriendly facial expressions, how should we respond to such an attitude? This requires intelligence. It is not as easy as viewing an object. We need to know how to open our hearts and take a step back. In relationships, we know many things, but we do not know how or when to open out hearts more and take a step back. So this knowledge lacks the light from the mind.
The Buddha’s wisdom illuminates our hearts. It helps turn on the light in our minds. With an illumined mind, we can see external states clearly. Ordinary people are easily swayed by their likes and dislikes, which give rise to ignorance. They break all kinds of vows in order to obtain enticing external objects. This is ignorance. Facing our beloved, we listen to everything they say. Their words make us happy, so we quickly accept everything we are told. The dark and ignorant mind has thus arisen.
It is like the sky. In bad weather, the sky is covered by dark clouds. Neither the moon nor the sun can be seen, for they are blocked by the clouds. This is the weather of ignorance obstructing our minds. So we must practice Buddhist teachings by instilling them in our minds. Regardless of what we encounter in our daily life, we should clearly see through the situation and not stumble over desires, obstructing our spiritual practice.
By doing so, we can then “engage in any practice without any obstacles.” Our practice will not be stopped or interrupted by external influences. This is called Abiding in Practice.
In this stage, the mind can realize everything with complete clarity. One can engage in any practice without obstacles. This is called Abiding in Practice.
Everyone, truly, the aforementioned Ten Faiths, can strengthen our minds and our determination. I hope you all can do your homework after this lesson by applying them in your daily life. This is called Abiding in Practice.
The fourth is called Abiding in Noble Birth. Let us take a look at the implication of “being in tune with the Truth.” It means at any moment our minds are unconsciously in harmony and in accord with the Truth. Our speech, action and interaction with others must be sensible and reasonable. What kind of being is like that? The enlightened Sentient Being. We must be clear and sensible in working toward benefiting all sentient beings. This is called Enlightened Sentient Being. It is not benefit oneself, but all sentient beings. The Buddha came to this world to save and transform all living beings. To world among people but not be influenced is to be an Enlightened Sentient Being. This is another name for a Bodhisattva.
So we should always work naturally. In other words, regardless of what we say or do or whom we encounter, we do not go against the profound Truth. This is called “in tune with the wonderful Truth.”
When we work imperceptibly in such a way, we are in tune with the wonderful Truth. Thus, we behave and practice like the Buddha. The Buddha saw all beings as if they were. His only child, like parents who love their precious only child.
The Buddha had only one child named Rahula.
When Rahula became a monk, the Buddha treated him as he treated everyone in the monastic community. He love towards the Sangha group was like His love toward Rahula. In addition, the Buddha also treated all sentient beings as He treated His only son, Rahula.
This is called the "parent's heart."
I have said that "When others hurt, we hurt; when others suffer, we grieve." Our minds should be the same as Buddha's. We should have great compassion and feel for the suffering of others. Therefore, we need to help relieve the suffering of all living beings. This is the practice of Buddha.
As I have said earlier, disciples of the Three Treasures practice the Five Precepts and Ten Good Deeds. Even lay practitioners need to practice the Ten Good Deeds in their daily lives, not to mention us, who have renounced the lay life to shoulder the Buddha's missions. We must shoulder the Buddha's missions. What are the Buddha's missions? They are the vows to. They are the vows to relieve all living beings from suffering. Look at the disaster in New Orleans. Before, it was like living in paradise. But overnight, the entire city of New Orleans turned into hell - a hell of excrement and urine. People trapped in the city had to deal with the filthy water and the dirty environment every day. Without electricity and clean water, the city was engulfed in stench.
Who would have thought that before the hurricane the place was like a paradise? It was a sleepless city. Life is so impermanent. The natural disaster caused so much suffering and made so many homeless.
During that time, Tzu Chi volunteers in Texas were mobilized. Were there enough volunteers? No, but volunteers from other states came to help. When disasters occur, help comes from all directions. This is the time our volunteers become saviors to those in need. Who can provide support to those who have suffered such disasters with no one to rely on? Humanitarians, such as the Tzu Chi volunteers, have the aspiration to follow the Buddha's spirit and the Master's missions. With a heart like the Buddha, they cannot bear to see people suffer, so they joined Tzu Chi's missions.
They put aside their own work and devoted their time, not only to distribute goods, but also to open their arms to embrace and comfort the victims. It touched the hearts of those in distress, those who had lost their homes. Their hearts were moved, and the seed of the Buddha was planted in their hearts.
As we often say, "A Bodhisattva is like a farmer who spreads the seeds of the Buddha's loving-kindness all over the world." In doing so, people will all become Buddhas with loving hearts. They will be saviors to others. This is called Abiding in Noble Birth.