Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Actions Part 5 (六行~十住行五)
I often say that cultivation is a grand and straight path. If we follow it, our minds will not be cluttered. Thus, the fifth in the Practice of the Ten Actions is the Practice of Non-confusion. Ignorance. Why do people become ignorant? Ordinary people have many scattered thoughts, which, in turn, give rise to delusions and false views. All of that creates ignorance. Life in this world used to be very simple, but people got lost and confused. All this confusion occurs because we complicate simple things. To learn Buddhism is to renounce delusion and eliminate confusion from our minds. Only then can our minds heal and remain calm. If we are confused, then our minds are still ill. When our minds are ill, it not only disrupts our own life, but the lives of our family and community as well. We must take good care of our minds by safeguarding our understanding, views, perspectives and thoughts at all times. That is spiritual practice.
Safeguard your understanding, views, perspectives and thoughts. That is spiritual practice.
In general, one who is said to be disciplined is calm, quiet and rightfully takes all matters into consideration. That is self-discipline. We monastics call it spiritual cultivation. Cultivation eliminates delusions and develops wisdom. If we were brought up with ignorance and confusion how can we develop wisdom? We hope that others can simultaneously cultivate blessings and wisdom. Most people need blessings, but they need wisdom even more.
In learning Buddhism, we must develop wisdom. It is a simple principle, by eliminating ignorance and confused behavior, one can develop wisdom. Wondrous Wisdom is to “understand that all different Dharma-methods revert to one principle with no discrepancy.” In other words, in learning Buddhism, we can attain Wondrous Wisdom, which is perfect. With perfect wisdom, we naturally comprehend and perceive without any hindrances. This is a simple method that the Buddha has taught us. While there are many different Dharma-methods and paths, they all lead to the same destination.
Living beings have different dispositions, so the Buddha introduced 84,000 skillful methods. There is an ancient saying that all roads lead to Rome. The 84,000 skillful methods that the Buddha taught all return to a Great Perfect Mirror that symbolizes ultimate perfection or the ultimate principle. It is often said that, “Understanding one principle, one understands all.” All principles come back to one great principle.
When ignorance and confusion are eliminated, one can develop wisdom. With perfect wisdom, one can realize the 84,000 methods that Buddha taught, because it is ultimately all one principle.
We can fully comprehend all of this if we have perfect wisdom and understand and accept the Dharma that the Buddha shared in order to guide us. Then we can fully comprehend these principles. It all depends on our minds, whether we receive the teachings with a simple mind or with a deluded, confused and perplexed mind. If we have a scattered mind, even if we come across the best Dharma, we will not be able to grasp it. If we practice with a direct and simple mind, everything will be wondrous Dharma. It all depends on whether the mind is in line with the Way. We have said before, “When one loves to study too many paths the Way is hard to find.” If someone likes to listen, study, read books all the time, and research everything, it will be very difficult for him to find the Way. He cannot thoroughly understand any principle. It does not work.
Thus, when we “remain unwavering, the Way is truly great.” I say to everyone, maintain your initial conviction, and you will surely attain Buddhahood. One’s initial resolve to practice is such a simple mindset and mission. We must safeguard it and practice in accordance with the teachings. When one remains unwavering, the Way is truly great. It is a wide path that is simple and uncomplicated. If we follow the Way, then no matter which of the various Dharma-methods that the Buddha taught to accommodate people’s dispositions we encounter, we can easily accept them all.
When He taught us to recite the Buddha’s name, it was to give those who seek simplicity a way to quell disputes with others by hearing or reciting the Buddha’s name. We recite Buddha’s name to safeguard the mind by abiding in a single thought. This is remaining steadfast to the mission.
Most important is realizing Buddha’s mind with out own minds.
Recitation alone does not lead to attainment. It’s pointless for someone to recite Buddha’s name while disputing with others. What matters is reciting Buddha’s name in complicated situations, thereby tuning complications into wholesome thoughts. With good thoughts, we do not utter abusive words and our minds do not think anything evil. Naturally, we will act benevolently and do no harm. That is an element of goodness.
When we learn Buddhism, we have to learn simplicity. That is how all principles converge into one, and do not deviate in anything. Our views do not deviate and our conduct does not falter. If there is no deviation in our views and actions, we can be free of ignorance and confusion.
The purpose of reciting Buddha’s name is to focus on one virtuous thought. With that virtuous thought in minds, one’s view does not deviate. One’s behavior will not be improper. So we can be free of ignorance and confusion.
After the Buddha passed into Nirvana, Buddha-Dharma continued in India. The kings were dedicated to Buddhism and supported it, and the Sangha practiced mindful as well. Kings often took monks as their teachers. Among them was king Milinda, who was very respectful of Nagasena Bhiksu and often invited him to expound the Dharma in the palace.
One day, the king asked Nagasena whether one should do virtuous acts now or later. Nagasena answered, “Your Majesty, may I ask, should we dig a well when we are thirsty or dig in advance to quench our thirst later?”
The king said, “Of course we should dig in advance so there is water when we are thirsty.”
“That’s right. May I also ask your Majesty, should we plant crops when we are hungry, or plant, harvest and store the crops first?”
The king said, “Of course we should plant and harvest the crops and then put them into storage so that they are available when we are hungry.”
“Correct. That is the right principle.”
Therefore, the Buddha taught us that “we should always think and act virtuously, because doing good afterwards reaps no benefits.”
In other words, we should always be thinking of doing good deeds. If we wait until a disaster occurs before rushing to gather resources and supplies, will there be enough time? No. “Doing good afterwards reaps no benefits. Don’t give up the Right Path for the deviant.” The most important aspect in our practice is to not abandon the Right Path, and deliberately choose winding trails. That would be wrong.
We must understand that the path is correct when the mind is righteous, and the path is deviant when the mind is deviant. It is often said that our minds cannot depart from the Way. Our minds should proceed along this broad Right Path. Buddha taught us to remain righteous. Only when we are righteous can we be free from ignorance and confusion. These thoughts are truly frightening.
When the mind is righteous, the path is right. When the mind is deviant, the path deviates then the mind can follow it and be free from ignorance and confusion.
I was touched by an article that arrived in the mail. In the orthopedic ward of Tzu Chi’s Medical Center in Fu-ding (China), there was a young girl who was an honor student with a slightly stubborn and arrogant disposition. One day she was in an argument with her brother and impulsively jumped from the third floor of her home, so she was sent to the hospital. The doctor said that although she survived, she would likely be paralyzed for the rest of her life because the bones of her lower body were severely damaged.
The doctors and nurses took good care of her. One day, out of compassion, one of the nurses referred the case to Tzu Chi volunteers. Our volunteers visited the girl, talked with her, and created an affinity. After a while, the girl returned home with her lower body paralyzed. Tzu Chi volunteers pondered what they could do for this young girl, who was intelligent and studious, but might spend the rest of her life in bed. They contemplated the situation and discussed it with the doctors and the superintendent. The hospital designated Dr. Ma as Tzu Chi volunteers’ main contact with the hospital. So the superintendent asked Dr. Ma to cooperate with Tzu Chi on this case. The hospital also arranged for doctors of orthopedics, rehabilitation and neurology to treat and help the girl rehabilitate. They also taught her mother how to help her with physical therapy.
After all of these efforts, the girl started slightly bending her joints. Though they were still not very flexible, the limited movement inspired hope. The girl was happy from the interaction with and care of the volunteers and the many kind doctors. Dr. Liu asked her, “If you could go back in time, would your jump off the building during the fight with your brother?”
She said, “I am terrified now. Time can never be reversed. I am very terrified.”
So besides physical treatments, there was psychological counseling as well.
After Tzu Chi’s medical volunteers cared for this girl, she was saved. Her heart opened and her legs gradually regained movement after continued therapy. There’s a great chance that she will stand again. So we say delusion is a momentary mindset. Such fleeting impulses of the mind caused this girl to possibly be paralyzed for life. Fortunately, there was a group of kind people, living Bodhisattvas, who accompanied her in healing her body and mind. Now there is hope.
This is what we learn on the path. It is about how to adjust our minds so that we can break free of deluded confusion. That is what we do when we learn Buddhism. Otherwise, fleeting deviant thoughts can lead to severe consequences.
Learning Buddhism is simple. Keep a righteous mind in a tranquil environment “when one loved to study too many paths the Way is hard to find. Remain unwavering, and the Way is truly great.” Our mindset must not deviate.
(Source: Da Ai TV 靜思晨語 法譬如水)
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