Lecturer: Master Zheng-Yan
Subject: The Nine Ordeals Part 1(九惱十)
The mind of the past is unobtainable. The mind of the present is unobtainable. The mind of the future is unobtainable. It is so tranquil right now. There is no wind, so we do not hear any sound. This is a silent and tranquil state.
When the wind blows, we hear it whistling through the trees. Wind alone is soundless. We hear it because objects are around. When wind blows through a tree, we hear the tree. When it blows against doors and windows, we hear them rattle. In the desert, there are no trees or buildings, but we hear it stir the ground. Everything is relative. If there is wind, there must be objects for sound. When causes and conditions connect, there are effects and retributions.
Every day, we hear in the news that our society is in chaos. We learn about world events from watching the news. All events must have causes and conditions. Whatever happens, good or bad, is a result of causes and conditions that brought about effects and retributions. Because of retributions, we have certain feelings or take certain actions. We should know to accept karma and learn ways to eliminate old grudges. Old grudges should be resolved with virtue, not by retaliation. When there are unpaid karmic debts, karmic creditors constantly come entangle us. The only solution is to make peace. After we make amends, opposition disappears.
Everything is a result of causes and conditions. When causes and conditions converge, retributions arise. If we accept this and pay our debts with joy, we eliminate karma.
We hear of people being pursued over their debts until they have nowhere to go. This is so painful. Creditors are always pressuring them, which is hard on the creditors, too. This happens because of opposing forces. If you do not borrow money, no one will try to collect from you. Creditors must use various schemes, which is hard on them. If the debtor truly cannot pay them, that is also painful. Some people are unwilling to pay, which is even worse because the cycle of cause and effect will never be resolved, and the debt will never be repaid.
The Buddha’s spiritual practice was like ours. In our past lives, when we were not benefitting others or helping them become enlightened, we might have unwittingly created enmity, resentment or hatred. Once created, the entanglements last through endless lifetimes. When conditions ripen, retribution comes. So these last few days we have speaking of the Nine Ordeals.
The Nine Ordeals: Six years of ascetic practice; Slander by Sundari; Foot pierced by wooden spear; Horse fodder as food; Massacre of the Sakya Clan by King Virudhaka; Empty bowl after begging; Slander by Cincamanavika; Boulder dropped by Devadatta; Asking for robes to block cold wind.
Everyone has their own Nine Ordeals, especially ordinary people. We talk about everyone having their own Nine Ordeals. When we encounter them, we are experiencing retribution, but we do not realize it is the result of things we have done in the past. Not knowing that, we do not accept it. Because we do not accept it, we create more resentment, which leads to more disasters. That is how ordinary people become entangled over and over again.
The Buddha, already awakened, was someone with prefect realization and conduct. He knew which of His past actions were the causes of His karmic retributions. Because that cause was created, this retribution must happen. So we should just accept it to eliminate it. If we understand why we experience it, from then on it will be gone completely. If we do not, it will never end.
Enlightenment and delusion work like this. The enlightened easily eliminate karma, while the deluded are entangled by it. If we continue to be deluded, we continue to be entangled by karma. An observer might think, “Why did this happen? Logically it should be that way. Clearly you are smart. Clearly…. So why do you still allow these afflictions to continuously arise from nothing? Why....”
The feel life is remarkable. It is because of delusion. The Nine Ordeals we spoke of were the Buddha’s. Because He talked about them, we know this still happens even in the state of Buddhahood. You reap what you sow.
People say, “I’m going to pray to Buddha to eliminate karma.” Actually, praying to the Buddha is about using the Buddha’s state of mind to illuminate our minds. So we should pray to inspire a respectful mind. We must respect everyone as a Buddha. If we can respect a carved likeness of the Buddha, why can’t we respect each other? If we can be so sincere in our recitations, why can’t we remember the teachings? As for good words, no matter who speaks them, they must be our mottos. The more good words we hear, the more understanding we become. So when we recite the Buddha’s name, we must experience Buddha’s enlightened mind.
Paying respect to the Buddha is accepting the Buddha’s mind as one’s own. When one views others with a Buddha-mind, one naturally respects them and creates good affinities.
Earlier we spoke of how “The Nine Ordeals may cause all wrongdoings.” These ordeals are retributions taking form, yet we still resist and become entangled. We are afflicted and want to retaliate. That is wrong. If someone says something about us, we should ask ourselves if it is true. We should confirm whether or not we are really like that. If so, we should correct ourselves. We should quickly clarify ourselves. If not, simply note it and let it go.
Let it pass and feel at ease and justified. We should not take an eye for an eye when we encounter external afflictions. That would be wrong. The Nine Ordeals will lead us to create bad karma.
Consider the Three Periods. What are they? Every moment has a past, present and future. Periods refer to time Long periods are like the innumerable Kalpas we spoke of, extremely long periods of time. Now let’s talk about shorter periods, like last year, this year, yesterday, today, morning, noon or night. Shorter still, the sentence I just spoke, the sentence I am speaking now, each continues to move into the past. The Three Periods continue to pass. Whether time is long or short, it passes. We experience the Nine Ordeals in Three Periods. What is happening now in this moment? Maybe as I am speaking, some of you are worrying, “He said that to me and I haven’t settled the score yet.” Maybe some are thinking, “The Master is right. How do I resolve issues with someone who treated me badly?” I believe there are people like that.
Maybe others think, “Why isn’t this over yet? My feet hurt. I’m uncomfortable.” These are also afflictions. So these are the Nine Ordeals. We continuously create and experience afflictions in the past, present, and future. In the past there were “Ordeals Related to Myself.” In the past, others may have done something to me, so now I feel that they are coming after me directly. These are “Ordeals Related to Myself.”
How I was treated in the past, how I feel right now, and what will happen in the future are afflictions called Ordeals Related to Myself.
“Ordeals Related to Loved Ones do not involve me directly, but involve my loved ones.” Haven’t you often seen news about kids in gang fights? Why are there gang fights? Because someone did something to their leader, threatened him. Or if someone threatens their loved ones, they call on their friends to beat them up. These are Ordeals Related to Loved Ones. This is a way of violence. There is also a subtler way, like spreading rumors that cause hurt. Now, with the internet, people do it online. It is hard to know what is true or false. This is constantly happening. Violence is obvious. Rumors are subtle. These are afflictions, cycles of retaliation.
Perhaps not in this life, but in a previous life, we created bad affinities, which resulted in problems that directly affect us or our loved ones. Thus, ”Afflictions Arise from Our Minds. I am unhappy because you hurt my loved one, so I must retaliate.” That is how people think.
When others harm our loved ones, we openly retaliate with violence. Secretly, we spread rumors about them. This is called Ordeals Related to Loved Ones.
As we practice, no matter what people are doing to us, in our past lives we did what we wanted, so in this life must willingly accept our retribution. If we step back, we can see the bigger picture. As ordinary people, we do not know what we did to others in a previous life. And although we know that we did not mistreat them in this life, when something negative suddenly happens, if we can take a step back, we can see the big picture and deal with things with an open mind. Some say this only applies to spiritual practitioners. But even practitioners may not be able to do it. They think right is right, and wrong is wrong, so they fight it until they reach clarity. During the conflict, many afflictions will converge. So if we can step back, we will broaden our minds. Is spiritual practice difficult? No. It is very simple. How is it simple? It depends on maintaining the Threefold Kindness.
The Threefold Kindness: Speak good words. Make good vows. Do good deeds.
The Sutras emphasize the body, speech and mind. If we do not have the Threefold Kindness and create bad karma with our speech or bodies, then we have already hurt someone. A thought can be carried out in speech or action, so we must take good care of our minds. We need to cultivate the habit of speaking positive words. Moreover, we need to do more good deeds. Our every action should benefit and help others. We should practice the Threefold Kindness. So we often say, “Think good thoughts, speak good words, do good deeds.” If we can do this karmic retributions will eventually abate.
So the ancient said, “One good thought can counteract disaster.” Yes, one thought. What is a good thought? If we take good care of our minds, we naturally do not hurt others. So when we speak, we need to be mindful. Some say, “Disasters come from the mouth. They originate with words. So we should remember to take care of our minds. We should speak mindfully with good words that make others happy. Then we will not hurt others, and we will create good affinities. We need to speak mindfully, but what about listening? We also need to listen mindfully. What type of mind should we use? We need to use a mind of wisdom to listen.
This is what I often say. Be understanding and forgiving. Do not treat disagreements as conflicts. If we hear about disagreements, we should learn from them. That is wisdom. If we face people and matters and listen with wisdom, we will not have afflictions. If we can be understanding and accommodating, then we can always be grateful to others, treat them with respect, and love them sincerely. Isn’t this the path to become a Bodhisattva? If we want our path to be broad and luminous, we must exhibit the Threefold Kindness and be grateful, respectful and loving. Then we can walk a broad path. So everyone, we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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