Lecturer: Master Zheng-Yan
Subject: The Seven Agents (七使)
In learning Buddha-Dharma, we learn that everyone possesses a pure innate nature like that of the Buddha’s, so why do we need to learn everything again? What are we learning? Since we have the same pure nature as the Buddha, what is there to learn?
Recently, we have frequently said that a deluded thought creates the Three Subtleties, and external states lead to the Six Coarse Marks. A single thought of ignorance causes our subtle afflictions to grow unnoticeably. The confusion from a slight affliction can turn into a powerful storm that destroys our inner mind. The mind is the origin of subtle ignorance. It gives rise to the very destructive afflictions of the Six Coarse Marks. Ignorance completely destroys our innate mind, which was like the Buddha’s.
A deluded thought creates the Three Subtleties. External states lead to the Six Coarse Marks. Subtle ignorance may result in powerful afflictions, destroying our inner mind that was equivalent to that of the Buddha.
Nowadays, we often speak of saving the earth and all sentient beings. More importantly, we have to turn inward and save our hearts and minds first. To save our minds and our Wisdom-life, we must be very patient. We must follow the Buddha’s teachings sincerely and wholeheartedly. If we are not earnest and sincere, no matter how many teachings we have heard, they will be useless. If we are mindful, we can achieve 1000 realizations from one teaching. We can understand a lot by hearing one phrase. If we are not mindful, and treat the Dharma insincerely, it is useless no matter how many times we hear it. Hearing it thousands of times cannot compare to understanding it once. Thus, I hope everyone is mindful.
We have discussed the Seven Leaks, now we will look at the Seven Agents.
The Seven Agents may cause all wrongdoings.
Seven Agents: Agent of Desire, Agent of Anger, Agent of Desire for Form, Agent of Arrogance, Agent of Ignorance, Agent of View and Agent of Doubt.
“Agents” are driving forces that are beyond our control. A force of ignorance in the mind drives is forward. There are seven kinds of forces; first is the Agent of Desire.
The Agent of Desire is greed. One strongly craves everything one loves. Thus, one is under the “influence of greed.” When love is influenced by greed we desire things that do belong to us. Because of greed, we use any means to obtain what we should not have. There are many things in the world that we want and we will resort to any means to possess them. We don’t follow what is right and disregard rules, which causes harm to ourselves, to others, to our community and society. Everything is for the sake of greed whether greed for fame, benefits, desire, love, etc. Everything is based on greed.
Greed is so keen that it quickly reacts when we connect with external states. We spring into action before we even have time to think. This is very dangerous. So we say “it is completely beyond our control.” People say that their nature is kind, so they do not know why they suddenly act out. This is because of habitual tendencies. We do things that we know we should not, but our impulses are quicker than our thoughts. These Agents are very powerful forces that cause us to lose control of ourselves.
When a thought of greed connects with external conditions, no matter how hard we think about it, we still transgress. This is our habitual tendencies driving us. It is beyond our control.
In the same way, the other Agents are also driving forces. Whether love, hatred, etc., they are all Agents. So the Agent of Anger is anger resentment. Anger and resentment lead to easily losing our temper. We get upset by seeing, hearing, or feeling something we do not like. Various things cause us to be angry; whether we are right or wrong, we still get angry. This habit of resentment is frustrating and confusing to ourselves and to others. So we should transform ourselves. Some say they are kind-hearted, but simply have a bit of a bad temper. Unfortunately, others cannot see their kind heart. We should behave kindly so people can perceive our kindness. Not only should we be proper, we should control our temper. If we like to scold others, it is a habit. Although we do not want to, we say harsh words for no reason. That is a habit. Although our innate nature is benevolent, we possess these habits.
Some say, “I have a good heart, I just have a bit of a bad temper.” Actually, a good heart cannot be seen by others, it can only be felt through one’s actions.
Everyone, spiritual practice is difficulty. It appears to be very simple, just transform yourself and control your temper, but this is hard to do. That is why it is called spiritual practice. It is about overcoming difficulties. We must persevere through difficulties, only then is it true spiritual practice. It appears to be simple, but it is quite difficult for all of us. As practitioners, although it is difficult, we must put our hearts into developing positive habits, and transform negative tendencies into positive ones. This is returning to our innate nature. Negative tendencies create a path, too. If we continue down that path, we will be more lost and create more negative affinities. Negative tendencies are a path on which, once we are lost, we will not know how to return. Spirtual practices is leaving the wrong path and returning to the proper one, to the way of our innate nature. When you are practicing, do not regard it as very easy. We would not talk about it so much if it were easy. If the problem was only bad temper or desires, why would we need to always discuss it?
The Buddha earnestly spoke the teachings because of people afflictions. These are the most serious illnesses. The Buddha repeatedly administered medicines. All the medicines had one ingredient in common. It is there to remind us that we can always be mindful. When facing people, matters, or conditions, we have to maintain an unwavering mind, undisturbed by external states and committed to loving others. We should treat ourselves with an open mind, and find the path that allows us to control our temper.
Spiritual cultivation is about finding our way back to the right path when we are lost. This path takes us to our innate True Nature.
So the Agent of Anger is about being angry, losing one’s temper, and constantly being mentally afflicted. For some people, it is a habit. They say, “I’ll be OK after I let out my anger.” For others, anger continues to stir, even after a bout of rage. They continue to find excuses to rationalize their bad behavior. This kind of problem is even more troublesome. Thus, we have to be vigilant and meticulous in safeguarding our minds. Do not just allow yourself to lose your temper. What is even worse is trying to justify this. This is very problematic.
Next is the Agent of Desire of Form. We can become attached to everything in this world, everything we can see. We desire external states, cannot let go of them, and become obsessed. Even after leaving an environment, we are still attached to it. This type of attachment means “lingering and refusing to let go.” When the external state passes, we should release it from our minds. Yet we linger in that state. This is the lingering Desire for Form.
Next is the Agent of Arrogance. Arrogance is an affliction. There are many types of pride and arrogance. There are seven types of pride alone, and arrogance has eight. If we break them down further, it will be endless. Nevertheless, arrogance is an affliction of clinging to our ego and being conceited clinging to our own and being conceited. When we are arrogant, we praise ourselves. We say that our own opinions, views and actions are the best. We are the best, and no one is better. This kind of self-praise is arrogance and conceit. With the Agent of Arrogance, we often project arrogance, which is pompous and not endearing. So in learning Buddha-Dharma, we should become endearing by minimizing our ego and humbly fulfilling our potential.
The fifth is the Agent of ignorance. Ignorance is delusion, and the root of greedy, angry and ignorance thoughts.
The fifth of the Seven Agents is the Agent of ignorance, which is delusion. It is root of all evil, taking the mundane as true nature.
Afflictions of the Three Subtleties are greed, anger and ignorance. An ignorant thought gives rise to Three Subtleties of greed, anger and ignorance. Thus it is called delusion; “It is the root of all evil, taking the mundane as true nature.” The Agent of Ignorance is the root of all evil. Much negative karma comes from ignorance, and an inability to discern the principle. Greed and anger arise from ignorance.
Next is the Agent of View. View means deviant view. The sixth of the Seven Agents is Agent of View, which means deviant views. One does not believe in good and evil, and therefore disrespects the Three Treasures.
Deviant views mean “not believing in good and evil; disrespecting the Three Treasures.” It means that one does not believe that good deeds bring merit and bad deeds, disasters. One also does not believe in the karmic Law of Cause and Effect. One simply refuses to be believes. Since one does not believe in these concepts, how can one believe in the treasures? So the Agent of View causes us to do much evil since we fear nothing. Such wrongdoing is horrifying. Most social unrest and manmade disasters are caused by the Agent of View, by the Five Views, especially Perverse View.
The seven is the Agent of Doubt. What does one doubt? The Principles of the Four Noble Truths or the teachings of Permanence, Bliss, Self and Purity. When one is confused, one is doubtful. One does not believe the most basic principles that Buddha taught, like Permanence, Bliss, Self and Purity, or the Four Noble Truths of suffering, accumulation, cessation, and the Way. These are all the fundamental principles. If one refuses to believe and doubts them, then how can learn? So if we doubt these basic principles, which are the fundamental truths, how can we learn the Dharma on depth?
In conclusion, learning Buddhism should be part of our daily lives. Even the more profound principles are inseparable from our Six Roots and Sense Objects. No matter how profound, they all apply to how we treat people, matters and things.
Everyone, we must be mindful in learning Buddhism. One deluded thought creates the Three Subtleties. External states cause the Six Coarse Marks, which create endless afflictions that destroy our inner minds and cause us to suffer. Thus, everyone please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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