Buddhism of Wisdom & Faith

 

6. SEVER ALL AFFLICTIONS

 

 

Opening up the Mind

 

As common mortals, by necessity we remain within the cycle of afflictions, subject to its delusive imperatives. Many times we cannot control ourselves. "Afflictions" means "being stirred up and burning," which is unsettling to mind and thought, an obstacle to the practice of the Way. For this reason, afflictions are considered obstructive. Moreover, as our Wisdom-Life Dharma-Body is disturbed by afflictions, they are also termed "demonic."

Some Buddhists keep the precepts against killing, practice charity, and recite the sutras and the Buddha's name; however, they concentrate mainly on the external aspects of worship and do not pay attention to eliminating delusive conditioning and afflictions. We should realize that if afflictions increase by one notch, the Bodhi Mind retrogresses by one notch; therefore, although we may recite the sutras and the Buddha's name, we cannot achieve calmness and purity. For this reason, the Sixth Patriarch, Hui Neng, stated in the Platform Sutra:

The deluded cultivate merit and forget about the Way, 
Thinking that cultivating merit is the Way; 
They practice charity and make offerings, gathering immense merit, 
While continually creating greed, anger and delusion.

The word "Way," as used by the Sixth Patriarch, represents the pure True Mind. All methods of practice are expedients to return to that TrueMind. To attain the True Mind is to recover the Self-Nature and escape the sufferings of Birth and Death. The basic criterion for practice and attainment of the Way is to get rid of delusive thoughts and afflictions.

In the Sutra in Forty-Two Sections, Buddha Sakyamuni also taught:

A novice who practices the way should not be like a buffalo pulling a rotating grain mill; he should practice the Way not with his body, but with his mind. If the Way of the mind is cultivated, where is the need to cultivate the body?

Reciting the Buddha's name, engaging in acts of repentance, sitting in meditation worshipping and circumambulating are all expedients to eliminate delusive karma and open up the True Mind. If the body and mouth practice these external forms of cultivation but the mind is still full of the karma of greed, hatred and delusion, how can this be called practicing the Way?

On the other hand, even if a person does not engage in these external forms, as long as his mind is always clear and bright, "like the moon reflected in a lake in summertime,' this is true practice.

A king once asked the twenty-seventh Indian Patriarch of Zen, "Other cultivators all recite the sutras; why is it that you do not?"

The Patriarch replied, "This humble monk, when exhaling, is not in contact with mundane conditions, and when inhaling, does not dwell in the 'conditioned world' of the Five Skandas. He has recited that sutra over and over millions of times."

The Patriarch meant that he habitually recited the "Wordless Sutra of the Mind." This "sutra" means, externally not relying on or clinging to the multitude of conditions and,internally, remaining silent and still, unperturbed by the Five Skandas (Aggregates) and the Eighteen Elements. Even all marks, internal, external and in-between, are eliminated forever. This is the meaning of "mind cultivation."

Nevertheless, we should not be so attached to the above that we reject vegetarianism, charity, repentance, Buddha and sutra recitation. This is because all of these practices, from the standpoint of wisdom, help the practitioner swiftly eliminate karmic obstacles and become enlightened to his Self-Nature; from the standpoint of blessings and merit, they enable him to attain favorable karma and rebirth in auspicious lands or the Western Pure Land, where he may pursue his practice without retrogression. Only when he has perfected both merit and wisdom can he achieve Buddhahood.

For this reason, the great Bodhisattvas, completely enlightened as they are to the source of the mind, still practice the ten thousand merits to adorn the pure lands. For example, even though the Bodhisattva Maitreya is in his last rebirth before Buddhahood, he still practices repentance continually to rid himself of subtle obstacles and swiftly achieve Supreme Enlightenment.

We should realize that the teaching in the Sutra in Forty-Two Sections and the words of the twenty-seventh Zen Patriarch are deliberately one-sided in character, partial examples designed to eliminate attachment to form -- that is, cultivation bereft of the mind.

In summary, in addition to reciting the Buddha's name, mantras and sutras and conducting repentance ceremonies, the Pure Land cultivator should also devote attention to "opening up the mind." For the mind to be awakened, so that Buddha Recitation can lead to swift rebirth in the Pure Land, he must rid himself of afflictions.

Going deeper, while uttering the Buddha's name is "form," it is also "essence," because noumenon does not exist outside of phenomena -- to recite is Buddha, to recite is Mind.That is why merit and wisdom are fully encompassed in the sacred words "Amitabha Buddha," perfectly fusing noumenon and phenomena, and swiftly leading the practitioner both to the state of Perfectly Enlightened Wondrous Mind and to the pure karma of rebirth in the realm of Amitabha Buddha.

 

How to Combat and Subdue Lust and Desire

 

Afflictions stemming from greed, while numerous, are all included within the defilements of the "five desires" and the "six Dusts." From the root of greed stem other evil afflictions, such as stinginess, envy, hate, fraud, deceit ... known as secondary afflictions. The "five desires" refers to the five defilements, that is, the desire for beautiful forms, wealth and money, fame and power, exquisite food and elegant attire, rest and sleep. The "six Dusts" are form, sound, scent, taste, touch and dharmas .

The six Dusts encompass the five desires; however, the term "five desires was created as a separate expression to stress the five heavy defilements of human beings in the realm of the "six Dusts." The concept "six Dusts" is used when speaking in general, while the expression "five desires" refers to specific afflictions. I employ the term "six Dusts" here to cover other defilements not included in the five desires, such as excessive fondness for music and songs as well as infatuation with romances, novels, etc ...

When the five desires and six Dusts flare up, the general way to counteract them is through skillful visualization of four truths: Impurity, Suffering, Impermanence, and No-Self.

 

1. Impurity

This means that the body is impure, the mind is impure and the realm is impure. Impurity of the body means that we should reflect on the fact that beneath the covering layers of skin, our bodies and those of others are composed entirely of filthy, smelly substances such as meat, bones, blood, pus, phlegm, saliva, excrement, urine, etc. Not only that, body fluids are excreted through nine apertures (mouth, ears, nose, anus, etc.). If we stop to think carefully, the physical body of sentient beings is hardly worth cherishing.

Impurity of the mind means that once the mind develops thoughts of greed, it has already become evil and defiled, not unlike a limpid pond that has been polluted with dirt and sludge. The dirty pond cannot reflect the images of trees, mountains, sky, clouds; likewise, a polluted mind has lost all spiritual powers and wisdom. Thus, we have the saying:

One who knows how to cultivate does not waste his efforts; peaceful, still mind will bring spiritual powers and wisdom.

Those who are determined to tread the Way should endeavor gradually to sever the mind of afflictions, polluted by greed in its gross and subtle aspects.

The impure realm is the world of the Five Turbidities, full of dirt and mud, rocks and stones, spikes and thorns, which harbors countless sentient beings defiled in body and mind. Therefore, this impure world is not worth craving or clinging to.

 

2. Suffering

This refers to the fact that the body undergoes suffering, the mind endures suffering and the environment is one of suffering. The suffering of the body means that our body is not only impure, it is subject to birth, old age, disease and death, as well as to heat and cold, hunger and thirst and other hardships that cause us to suffer, preventing us from being free and happy.

The suffering of the mind means that when the mind is afflicted, it is necessarily consumed by the fire of afflictions, bound by the ropes of afflictions, struck, pursued and ordered about by the whip of afflictions, defiled and obscured by the smoke and dust of afflictions. Thus, whoever develops afflictions is lacking in wisdom, because the first person he has caused to suffer is himself.

The suffering of the environment means that this earth is subject to the vagaries of the weather, scorching heat, frigid cold and pouring rain, while sentient beings must toil and suffer day in and day out to earn a living. Tragedies occur every day, before our very eyes.

 

3. Impermanence

This means impermanence of the body, the mind and the environment. Impermanence of the body means that the body withers rapidly, soon grows old and debilitated, ending in death. The ancients have lamented:

Oh, that time when we were young and would ride bamboo sticks, pretending they were horses, In the twinkling of an eye, our hair is now spotted with the color of frost.

What happened to all those brave and intelligent young men and those beautiful and enchanting women of bygone days? They ended as in the following poem:

Rosy cheeks have faded, heroes have passed away, Young students' eyes, too, are weary and sad.

Impermanence of the mind means that the mind and thoughts of sentient beings are always changing -- at times filled with love or anger, at times happy or sad. Those thoughts, upon close scrutiny, are illusory and false, like water bubbles.

Impermanence of the environment means that not only do our surroundings always change and fluctuate, but happiness, too, is impermanent. Succulent food, once swallowed, loses all taste; an emotional reunion, however sweet and joyful, ultimately ends in separation; a delightful party soon becomes a thing of the past; a good book, too, gradually reaches the last page.

 

4. No-Self

This means that there is no self, no permanent nature per se and that we are not true masters of ourselves. This point, too, is divided into the no-self body, the no-self mind and the no-self environment.

The "no-self body" means that this body is illusory, not its own master. It cannot be kept eternally young or prevented from decaying and dying. Even gods and "Immortals" can only postpone death for a certain period of time.

The "no-self mind" refers to the deluded mind of sentient beings, which has no permanent nature. For example, the mind of greed, thoughts of sadness, anger, love and happiness suddenly arise and then disappear; there is nothing real.

The "no-self environment" means that our surroundings are illusory, passive and subject to birth and decay. Cities and towns are in time replaced by abandoned mounds, mulberry fields soon give way to the open seas, every single thing changes and fluctuates by the second, one landscape disappears and another takes its place.

Visualizing that everything, from body and mind to the environment, is impure, subject to suffering, impermanent and without self, the practitioner can rid himself of the mind of greed. Sentient beings, lacking wisdom, always live upside down; they mistake the impure for the pure, suffering for happiness, impermanence for permanence, no-self for self. They then develop delusions and become degraded and defiled. Therefore, Buddha Sakyamuni taught sentient beings the Four Truths, to sever their delusions.

For example, the human excrement that we consider fetid and dirty is regarded as fragrant, clean and succulent by animals such as insects, dogs and pigs -- because of their deluded karma. They therefore compete and struggle to gobble it up. The defiled desires of this world are considered by humans as lovely and clean. However, the gods and Immortals see them as foul-smelling, dirty and unclean, not unlike the way human beings regard dogs and pigs eating filthy substances. The various desires of sentient beings, defiled and upside down, are generally thus. The practitioner should strive gradually to destroy them.

 

How to Subdue Greed in its Subtle Form

 

As indicated briefly above, the five desires in their gross forms are easy to detect. The practitioner should, additionally, pay attention to the deep-seated, subtle manifestations of greed. For example, a hundred thousand dollars might not necessarily excite a person's greed, but an amount in the millions could move his mind; ordinary beauty can easily be resisted but heavenly charm has the power to lure people down the path of transgression. Even monks and nuns can be infatuated with exquisitely carved rosaries, beautiful statues or auspicious, peaceful realms; these too are in the category of defiled greed. We should see them as expedients, illusory causes and conditions, and not develop defiled greed. To shed light on this state of mind, I shall cite three stories, as examples ranging from the gross to the subtle.

 

Once upon a time there was an official who was well-known for his honesty. He would sternly reprimand those who attempted to bribe him with money and gold. One day, however, a rich and powerful person, seeking the resolution of a private matter, offered him the equivalent of a hundred thousand dollars. The official immediately accepted the bribe. Later on, when a friend asked him why, he replied, "A hundred thousand in cash can sway the gods." Thus, this official could only be honest with small bribes, but could not resist huge ones. This is a case of deep-seated greed.

 

Another story dates from the Ming dynasty. One day, an Elder Master was conversing with a visiting monk. The guest lamented, "The majority of today's monks and nuns are defiled by the desire for fame and profit." The Master replied, "I notice that you are pure and clean, because thus far you have always rejected fame and profit." When the visiting monk heard this, his face brightened for a fleeting moment. This monk, while disliking ordinary fame, was attached to a lofty reputation. This is a case of profound subtle greed.

 

There is another story. Once there was a devoted old woman who built a place of retreat for a monk, arranging that he would not lack for anything, so that he could concentrate upon his meditation and practice. One day, after twenty years, she instructed her daughter: "Today, after serving the Master his meal, take advantage of the situation to embrace him tightly, asking him at the same time, 'how does it feel to be hugged these days?' Come back and let me know his answer as faithfully as you can."

The daughter dutifully did as she was told, putting her arms around the Master and asking the question. The Master replied, "I am not moved in the very least by sexual desire, no different from a dried up tree leaning against a cold mass of rocks in the middle of winter, when not even a drop of warmth can be found." The young girl repeated the answer to her mother, who said unhappily, "I have really wasted my time and effort during the last twenty years. Little did I know that I was only supporting a common mortal!" Having said this, she went out, evicted the monk, lit a fire and burned the meditation hut to the ground.

In truth, it is rare enough these days for anyone to cultivate to the level of that monk. As far as the old woman is concerned, she is said to be a Bodhisattva in disguise. Her action of burning down the hut was to "enlighten" the Master. Why is this so? It is because, while not moved by sexual desire, he still saw himself as pure and was still attached to the empty and still aspects of samadhi. Thus, he had not attained true and complete Awakening.

 

To further clarify the matter, Zen practice requires the cultivator to pass through three "narrow gates." The practitioner who meditates on his koan until he has destroyed "the Great Doubt", become fully enlightened to the significance of Patriarch Bodhidharma's arrival from the West [i.e., India], and clearly seen his Original Face before birth, has effectively passed the first gate. At this stage, although he has transcended the ordinary mind, deluded from time immemorial, he is still in the realm of subject-object, the realm of opposites of the contemplative mind and has not completely severed forms or transcended feelings. Therefore, while he has reached the state of No-Mind [non-discrimination, non-grasping] in everyday life, he is still separated from the Great Path of Enlightenment by an endless series of doors. The ancients have said, in this regard:

Do not say that No-Mind is inherently the True Path, No-Mind is still separated from Buddhahood by an endless series of doors.

Although this Master had reached a fairly high level of attainment, he was still attached to the mark of purity. This is another instance of subtle greed, which the practitioner should sever.

the same is true for the pure land practitioner. he should know that all forms and marks are illusory. even though he may have reached the level of one-pointedness of mind and seen precious lotus blossoms, other auspicious marks, or transformation bodies of buddhas and bodhisattvas, he should realize that these are merely instances of good causes leading to auspicious results. he should be calm and still and not greedy for them -- nor should he deny their occurrence. only then will he understand and be awakened to the principle of truth-like no-void of the mind-ground. 

 

How to Combat and Subdue Anger

 

Among the various afflictions, only anger manifests itself in a very crude manner, destroying the practitioner in a most effective way. Therefore the ancients said:

When we allow an angry thought to arise, we open the door to millions of obstructions.

For example, while reciting the Buddha's name, a practitioner may suddenly think of a wicked, ungrateful, stern and evil person who has treated him cruelly; or, he may remember close relatives who are troublesome and unreliable and have caused him grief. He therefore becomes sad and angry, fidgety and uneasy. In that state of mind, his mouth recites the Buddha's name while his mind is saddened and full of delusive thoughts. Some practitioners drop their rosaries and stop reciting; lying down, they put their arms on their foreheads and let their minds wander aimlessly. Others are so afflicted and saddened that they forget about eating and sleeping in their desire to confront the culprit and shout at him; or they look for ways to take revenge and get even. The angry mind can harm the practitioner to that extent.

To combat and subdue anger and resentment, we must develop a compassionate mind. The Lotus Sutra teaches:

We should take the mind of great compassion as our house, forbearance as our armor, the Truth of Emptiness as our throne.

We should think: we ourselves and all other sentient beings are common mortals drowning in the sea of Birth and Death, all because of karma and afflictions. However, afflictions by their very nature are illusory and unreal. For example, where does an angry thought come from before it arises? Where does it return to when it dissipates? When we are angry and resentful, we are the first to suffer, because we have ignited the fire of afflictions, which will consume us. Anger, moreover, can neither convert nor bring a single benefit to anyone. Is it not then a useless case of delusion?

We should think further: those who have harmed us by their wrongful actions have, through delusion, planted evil seeds; they will necessarily suffer retribution. They should therefore be the objects of pity, not anger. This is because, if they were clear-minded and understood the causes of merit and retribution, they would never dare do such things. We are offspring of the Buddhas and should apply their teachings to dissolve our own afflictions -- because the goal of cultivation is to seek liberation and happiness, not to descend upon the path of suffering. We should feel compassionate and forgiving of injurious actions and practice forbearance, understanding that everything is illusory and void. We should remember the words of the ancient masters:

The fire of the three poisons, greed, anger and delusion, 
Burns up all the forests of virtue; 
Those who would tread the Bodhisattva Path, 
Should be forbearing in mind and body.

Compassion is the pure and refreshing water that can extinguish the fire of afflictions; forbearance is the enduring armor that can block all poisoned arrows; the Dharma of the Void is the light that can completely destroy the somber smoke of delusion.

Knowing these three things and relying on them to rid ourselves of anger and resentment is to have "entered the house of the Buddhas, worn the armor of the Buddhas and sat on the Buddhas' throne."

 

How to Do Away with the Judgemental Mind

 

We ordinary people, not having attained the mind of true equanimity, and still making the distinction between ourselves and others, count life's successes and failures, rights and wrongs, praise and blame, in the tens of millions; no one can escape this condition. Even the Buddhas and Bodhisattvas, who in their compassion appear in this world to save sentient beings, must endure criticism, affection and distaste.

The ancients have said:

No one is immune from criticism and blame, 
It is just that people refrain from speaking openly.

This is an accurate observation born out of experience.

If the practitioner is not clear-minded and calm, criticism can sometimes upset him, giving rise to afflictions, and greatly obstructing his cultivation. I therefore raise this question in an attempt to find a cure.

To avoid being judgemental, we should follow three principles.

First principle: We should examine and correct our own mistakes, not watch or discuss the transgressions of others. Take the case of a black buffalo which allows a white heron to perch on his back, but uses his horns to chase away a crow trying to do the same. Little does the buffalo realize that it is much darker than the crow!

Ordinary people, too, are similar, fond of praise, loathing criticism, delighting in exposing other people's mistakes while not realizing that they themselves have many more failings and are nothing to be proud of! For this reason, the main principle followed by practitioners is to reverse the light, observing and correcting themselves, not watching or discussing other people's transgressions. Examining and correcting our own mistakes will develop our wisdom, while watching and discussing the failings of others will certainly create karmic debts and injustice.

 

Second principle: When we are the object of slander or blame, we should remain calm and forbearing and not necessarily seek ways to justify ourselves. For example, if a sheet of white paper is stained by a spot of black ink, left alone it will be smudged in only one place and the spot will gradually fade away. If, on the other hand, we try to erase the blot, the whole sheet can become dirty.

A well-known commentary states:

Being the object of injustice, do not always seek to justify yourself, because to do so will create more rancor .

This is because when someone has set his mind upon speaking ill of another, if the latter tries to justify himself, he is in effect saying that the speaker is wrong. Naturally, this leads to hatred, resentment and conflict, and unintentionally makes the dispute known to everyone around, who then begin to harbor doubts about the very person attempting to justify himself.

In general, those who have just begun to cultivate see themselves in the right and others in the wrong. Those who have cultivated for a while see themselves and others as sometimes right and sometimes wrong. Seasoned cultivators only see themselves as being in the wrong. Why is this so? It is because, if those of us who are the object of slander are not wrong in this life, we may have committed transgressions in a previous life for which we must now endure retribution. Even if we have not created "personal karma" by directly committing a transgression, it must have been due to "common karma" that we were born in this world of the Five Turbidities.

Having created adverse karma, let us not blame Heaven for being near or far.

These words by the well-known Vietnamese poet Nguyễn-Du are indeed quietly consonant with the teaching of the Way.

 

Third principle: The practitioner should be steadfast in his determination, believe firmly in the law of cause and effect, and not be moved by words of praise and blame from outside.

The Dhammapada Sutra teaches:

A high mountain stands immovable in the midst of a raging storm. The upright man is calm and at peace within the swirl of criticism and gossip.

No amount of praise or ridicule from outside can make us good or bad, free from suffering or mired in suffering; everything depends on ourselves. If we create good karma, even though we are despised as evil and full of transgressions, we will still be reborn in the higher realms. On the other hand, if we create bad karma, although we may be honored and praised, we will still be reborn in the lower realms.

A Vietnamese Zen Master once wrote a refreshing stanza along these lines:

Let us not concern ourselves with fame or fortune, right or wrong; Let them drop with the morning flowers, freeze with the midnight rain and gradually fade away. There, a bird's song, springtime has passed. Why not concentrate on practicing the Way?

 

Some advice on Fault-Finding

 

An ancient proverb states:

If even what we see before our eyes is sometimes untrue, how can we possibly believe what is said behind people's backs? Therefore, while our ears may hear talk of right and wrong, our mouths should not repeat it.

 

Criticism and issues of right and wrong often originate in unfounded doubts, misunderstanding and misinterpretation. What in the house is merely a mouse, past the gate takes the shape of a goat, and outside in the street is transformed into a buffalo. While originally there may have been very little substance to a rumor, by the time it reaches the tenth person, even the one who actually started it may receive quite a shock!

Frequently, disparaging words spring from a contentious or jealous frame of mind, the determination to settle accounts, or the desire to denigrate those who have more advantages or qualities than ourselves. Women, and many men as well, seem prone to this habit of gossip, jealousy and criticism. When they like and respect someone, he is depicted as an Immortal or a Buddha; when they despise or resent him, he easily becomes a demon or a ghost. A respected master once observed,

"women tend to have stronger faith than men and are usually diligent and assiduous in their practice. However, the virtues they reap from cultivation often go up in smoke because of their mouths!"

 

To avoid such mistakes and ensure that virtues are not lost, I will relate, for our common edification, the teachings of the Patriarchs and Buddha Sakyamuni Himself.

One leisurely evening, a king asked a certain courtier, "You appear to be a man of integrity. Why is it that you are the target of so much criticism, slander and hatred?" The official replied, "Your Majesty, when the torrential rains of spring arrive, farmers are elated because their fields are well-irrigated. Pedestrians, on the other hand, are unhappy because the streets are muddy and slippery. When the summer moon is as clear and bright as a mirror, poets and writers rejoice at the opportunity to travel and compose couplets and poems, while thieves and felons are distressed at the brightness of the moonlight! If even the impartial heaven and earth are the object of blame and resentment, love and hate, how can this subject of yours, imperfect and full of blemishes, escape denigration and criticism?

"Thus, I venture to think, we should remain calm in the face of praise or criticism, think it over, and not rush to believe it. If a king believes gossip, his subjects lose their lives; if parents believe gossip, their children are hurt; if brothers and sisters, husbands and wives, believe words of gossip, they experience separation; if relatives, friends and neighbors believe gossip, they sever relations with one another. Fault-finding is really more noxious that snakes and serpents, sharper than swords and knives, killing without spilling a single drop of blood."

According to the judgement of history, this courtier was a disloyal official; however, his answer was sound and reasonable, and a worthy example for later generations. It is therefore still quoted today.

The Lotus Sutra states:

Then the Bodhisattva Universal Virtue said to the Buddha: "World Honored One! In the latter five hundred years of the corrupt and evil age, whoever receives and keeps this sutra, I will guard and protect him, eliminate his anxieties and give him ease of mind ... If anyone sees those who receive and keep this sutra andproclaims their errors and sins , whether true or false, such a person."

As Buddha Sakyamuni said, slandering and harming those who recite the Lotus Sutra constitutes a heavy transgression. So does slandering and harming those who recite the Buddha's name, mantras and other Mahayana texts.

As stated also in the Brahma Net Sutra:

A disciple of the Buddha must not himself discuss the offenses of any Bodhisattva sanghan, Bodhisattva lay person, bhikshu, bhikshuni, nor may he encourage others to do so, or involve himself in the causes, conditions, methods, or karma of speaking of the offenses of the Four Assemblies ... If instead, a Bodhisattva discusses the faults of those within the Buddha Dharma, he thereby commits a Bodhisattva Parajika (major) offense.

A disciple of the Buddha must not praise himself and disparage others, encourage others to do so, or involve himself in the causes, conditions, methods or karma of praising himself and disparaging others ... Otherwise, he commits a Bodhisattva Parajika offense.

Buddha Sakyamuni, in his compassion, clearly indicated the paths of transgression and merit, but we Buddhists are so deluded that many of us have forgotten all about them. Because of our minds filled with jealousy and criticism, we create immeasurable evil karma of speech!

 

In the Great Heap Sutra, Buddha Sakyamuni said:

If kings and officials beat and scold monks and nuns, whether the latter keep the precepts or not, the bad karma of the kings and officials is as great as if they had shed the blood of millions of Buddhas. If we see someone wearing the yellow robe, whether he keeps the precepts or not, we should consider him a Buddha.

As the Great Heap Sutra clearly teaches, if monks, nuns or laymen have committed transgressions, they will suffer retribution. We should feel only compassion for them, rather than disdain or scorn. Respectful and compassionate thoughts increase our good karma; scornful and deprecating thoughts, and looking for the failings of others, can only reduce our stock of merit and virtue, bringing suffering and tears! For this reason, the true cultivator is always concerned with self-examination and self-improvement. On the other hand, if we still have many faults but do not examine ourselves, spending our time unmasking and denigrating others, we cannot be said to have a true understanding of cultivation.

The ancients used to say:

Harming others brings misfortune; to be harmed is to receive merit.

When the cultivator is subjected to criticism and slander, he should think: "that person is bringing me merit." Why is this so? It is because, from time immemorial, we have committed obstructive transgressions. If we are the object of one word of scorn and belittlement, our bad karma has been lightened by one part. Are we not then receiving merit and benefit? Those who engage in scornful speech and slander will certainly suffer retribution; through delusion, they bring calamity upon themselves.

 

In order to demonstrate clearly what true cultivation and the personality of the true cultivator are, I will quote a passage from the No-Mark Stanza of the Platform Sutra, by the Sixth Patriarch:

 

He who treads the Path in earnest Sees not the mistakes of the world; 
If we find fault with others 
We ourselves are also in the wrong. 
When other people are in the wrong, we should ignore it, 
For it is wrong for us to find fault. 
By getting rid of the habit of fault-finding 
We cut off a source of defilement. 
When neither hatred nor love disturbs our mind 
Serenely we sleep. 

(The Sutra of Hui Neng.)

 

Buddhist adherents, whether clergy or laymen, all consider themselves cultivators, concerned with the Way. However, how can we tell the genuine from the sham cultivator? On this issue, the Sixth Patriarch has advanced a simple criterion. He said:

He who treads the Path in earnest sees not the mistakes of the world.

In effect, the genuine cultivator always looks at himself to correct his own mistakes and dwells in empty, still meditation. Having severed the mind of discrimination between himself and others, how can he think about the good and bad points of others? With the sham cultivator on the other hand, the mind of self and others, right and wrong, jealousy and hate runs rampant; as soon as he opens his mouth, he criticizes others and speaks of the good and bad points of the world. This is very far from the Way.

Therefore, when we continue to see the mistakes of others, denigrating and slandering them, we demonstrate that we are the most awkward and wanting of all, because our minds are still deluded, full of discrimination, lacking in wisdom and compassion. We thus bring retribution upon ourselves in the future. Regardless of whether or not others are in the wrong, let us strive not to be in the wrong ourselves. We should learn from great men and let our minds be as clear and bright as a mirror. Without anticipating or hedging about future events, without regretting or dreaming about things of the past, with the mind filled with brightness and equanimity, we will surely receive a wonderful response!

If we have distracting thoughts of envy and hate and speak words of scorn and blame, then, internally our True Nature becomes defiled and externally we bring rancor and disputes upon ourselves. This results in further errors and transgressions. For this reason, to achieve peace of mind and be free of afflictions, we should not comment on people's shortcomings.

The phrase "by getting rid of the habit of fault-finding" also has the deeper meaning of eliminating the Four Propositions and eradicating the One Hundred Errors.

"When neither hatred nor love disturbs our mind, serenely we sleep" describes the state of great liberation, all eagerness for study gone, eating when hungry, sleeping when tired.

True cultivators always have a clear and solid position and viewpoint, and pay no attention to the praise and criticism, likes and dislikes of the outside world. As an example, it once happened that a well known Zen Master, having awakened to the Way under Elder Master Fu Shan, went to reside in a famous monastery. Although living among the Great Assembly, he did not practice meditation or seek guidance in the Dharma; all he did all day was lay sleeping.

Upon hearing this, the abbot arrived at the meditation hall, a big staff in hand. Seeing the guest master reclining with eyes closed, he admonished: "This place does not have surplus rice to allow you to do nothing but eat and rest!" Reply: "What would you, High Master, advise me to do?" The abbot said: "Why don't you sit in meditation?" Answer: "Succulent food cannot tempt those who have eaten their fill." The abbot continued, "A great many people are unhappy with you." Answer: "If they were happy, what would I gain?" Hearing these unusual replies, the abbot inquired further, "Who was your master?" Answer: "I arrived here after having studied under the eminent Master Fu Shan." The abbot said, "No wonder you are so headstrong!" They then clasped hands, laughing aloud, and headed toward the abbot's quarters.

One day, many years later, the guest Zen Master, having washed himself, ascended the Dharma seat, bid farewell to the great assembly, wrote a parting stanza, immediately dropped the pen and expired in a seated position. The guest master, as we can see, conducted himself easily and freely, having mastered life and death. Is it not because he had truly internalized the meaning of the passage "when neither hatred nor love disturbs our mind, serenely we sleep?"

 

General Outline of the Karma of Delusion

 

When the practitioner cannot thoroughly grasp the noumenal and phenomenal aspects of various events, all kinds of errors and misunderstandings arise, agitating his mind and thought. This is the beginning of the karma of delusion. For example, in the middle of a recitation session, he suddenly remembers that one should recite with one-pointedness of mind to achieve rebirth in the Pure Land. Realizing that he cannot easily reach that level and may be wasting his efforts, he grows perplexed. This is a manifestation of the karma of delusion.

Delusion is the source of all afflictions. Greed and anger stem from delusion, as do pride, doubts and wrong views. For example, when we have such thoughts as: "I have few equals in hard and assiduous cultivation, even among the ranks of monks and nuns" -- this is the affliction of pride and self-love. If, on the other hand, we develop such thoughts as: "the Land of Ultimate Bliss is so well-adorned, while I have heavy karma and few merits; how do I know I will achieve rebirth there?" -- this is the affliction of doubt.

Wrong views consist of seeing and understanding in a wicked and grasping manner. They include five types: Wrong Views of the Body, One-Sided Views, Wrong Views Not Consistent with the Dharma, Wrong Views Caused by Attachment to one's own Erroneous Understandings and Wrong Views  of the Precepts.

For example, during cultivation a thought suddenly arises: "my health has always been poor, and today I feel tired, worn out; if I continue to recite the Buddha's name, I may fall ill." This is an example of a Wrong View of the Body.

Or else, we think: "death is like a candle which has been extinguished; if there was a previous life, how come I cannot remember it? It is better for me to follow Taoism, to prolong my life and avoid death." This is an instance of a One-Sided View.

Or else, we wonder why someone who had performed only good deeds had a short life and met a violent death, while others who had committed numerous transgressions lived long lives and died peacefully; thus, cultivation brings no benefit whatsoever! These are instances of Wrong Views Not Consistent with the Dharma, and failure to understand that the law of cause and effect spans many lifetimes.

Or else, someone might think, "I used to follow the externalist practice of circulating energy currents, and was achieving results in barely a few months. How is it that I have been reciting the Buddha's name for a long time, but have not yet seen any change?" This is an instance of Attachment to one's own Erroneous Understandings.

Or else, we may think: "In other religions, people who hurt and kill other sentient beings can still be reborn in paradise; therefore, in seeking rebirth in the Pure Land, there is no need to keep the precept against killing." This is an instance of a Wrong View of the Precepts.

The karma of delusion takes numerous forms. The Pure Land practitioner should, first and foremost, follow the sutras and put his entire faith in them. If he fails to understand certain passages, he should seek out good spiritual advisors for an explanation. Delusion can easily lead the practitioner astray when he is challenged by other teachings and ideologies. This is a particularly important point, as the Pure Land method is profound and lofty, difficult to understand and believe in.

According to the sutras and commentaries, the Pure Land practitioner should follow three guidelines to consolidate his faith.

1. The Guideline of Reason

This is the reasoning and understanding of human logic. For example, we may reflect: All realms are created from the mind. If there is a world such as ours, where good karma and bad karma are about equal, there must exist other worlds such as the three Evil Paths, with a preponderance of evil karma, as well as celestial realms, where good karma prevails. It therefore stands to reason that the Western Pure Land exists, as a result of the pure, good Vows of Amitabha Buddha as well as the virtues of the Bodhisattvas and other morally superior beings.

 

2. The Guideline of the Teachings of the Sages

These are the words of the Buddhas and Bodhisattvas in sutras and commentaries. Buddha Sakyamuni, with his pure vision, clearly saw the auspicious environment and superior beings of the Western Pure Land and described them in the Pure Land sutras. The great Bodhisattvas, such as Manjusri and Samantabhadra, all extolled the Land of Ultimate Bliss and enjoined sentient beings to seek rebirth there. If Buddhists are not guided by the words of the Buddhas and Bodhisattvas, whom then should they believe?

3. The Guideline of Actual Seeing and Understanding

This is a method of reasoning based on actual occurrences, verifiable through our eyes and understanding. The commentary, Biographies of Pure Land Sages and Saints, has amply documented the stories of individuals who have achieved rebirth in the Land of Ultimate Bliss through Buddha Recitation ... Moreover, those who have practiced Buddha Recitation with a pure mind have been known to witness scenes of the Pure Land during their current lifetimes.

I have described above three guidelines that Pure Land practitioners should follow to consolidate their faith. Moreover, according to Elder Master Yin Kuang, Pure Land followers should not seek guidance on Pure Land matters from Zen Masters. This is because the answers of Zen Masters are all directed towards principle and essence, while the Pure Land approach is based on phenomena and marks. This being the case, and considering the different areas of emphasis, beginning Pure Land practitioners who do not yet fully understand essence and marks, noumenon and phenomena, will not only fail to benefit from the answers of Zen Masters, they may develop even greater doubts, perplexity and inconsistent views.

 

Sadness and Discouragement Should Be Eradicated

 

One minor affliction in Buddhism, caused by the karma of delusion, is a pitfall for many practitioners. I will elaborate on it, to strengthen the resolve of cultivators.

Compassionate individuals, or those who have the interests of the Dharma at heart, generally go through three stages: in the first, they are eager and enthusiastic; in the second, they grow sad and discouraged; in the third and last stage, they achieve the mind of compassion and wisdom, adapted to circumstances. Unfortunately, however, these good and eager individuals usually give up and lose their determination during the second stage; very few reach the third stage. To get past the second stage and reach the third, we must have a mind of great compassion and wisdom, like the mythical dragon which can soar to the blue yonder or hide in the ocean depths.

Confucian followers express this idea as follows: "The true scholar teaches the Way if the world is receptive; if the time is not right, he retreats and lives in seclusion." Confucius himself, at one point in his career, saw his teachings rejected by the local rulers. At that time, he retreated to write books and teach his disciples, his determination to help the world intact. Those who do not understand this principle of timing and conditions are usually discouraged and stricken with sadness!

Let us look at the issue from an everyday point of view.

We meet numerous individuals in their prime, endowed with good health, seeing life as a flower in a dream, full of enthusiasm and zeal, determined to build an ideal, bright, beautiful life, if not for all humanity, at least for those around them, or for themselves personally. However, after a few ups and downs and some sour, cruel setbacks, having penetrated deeply into real life and witnessed the ingratitude of human nature, they become despondent. The more enthusiastic and eager they were, the more distant and cautious they become! Some even wish to go into seclusion, shunning all contacts and avoiding everything. This state of mind is described in the following couplets:

It is better not to know, 
The more we know, the more heartrending it becomes!

The ways of the world are such, we know this; 
Better live in seclusion in the mountains, neither hearing nor knowing!

 

In general, human resolve is easily shaken and we easily retreat!

We find the same state of mind among monks and nuns. The ancients accurately observed:

In general, practitioners are assiduous in the beginning; later on, they usually grow lazy and tardy.

The fervent resolve that some possess when first developing the Bodhi Mind resembles that of the great Bodhisattvas. However, with time, because of karmic obstructions within and adverse conditions without, they grow lazy and arrogant. Their thoughts are then no different from those of ordinary people.

These practitioners, in general, do not yet understand the world of the Five Turbidities; therefore, they easily regress when faced with reality. For this reason, many monks and nuns, witnessing errors within their own ranks or seeing the many afflictions and attachments of the laity, develop retrogressive thoughts. From there, they either abandon the Order and return to lay life, or they lose their altruistic determination preferring to live in seclusion, practicing by themselves, unwilling to teach and save others.

Likewise, many lay Buddhists, discouraged at the number of monks and nuns who commit transgressions, abandon Buddhism and cut off relations with the clergy; or else, they grow scornful and decide to take refuge only in the Buddha and the Dharma, but not in the Sangha. Still others, hearing rumors that their teacher has committed certain transgressions, hastily abandon all practice, without even taking time to investigate the matter. These people have only a shallow grasp of the Dharma, failing to realize that we cultivate for ourselves not for our teachers and that to abandon practice is detrimental to ourselves alone, not to others.

As a general comment, the states of sadness and discouragement described above are all misguided and wrong. This is because, in life, as within the Order, genuine and honest practitioners, while rare, do indeed exist. "Sugar cane is eaten by worms only in certain spots; a roof leaks only in certain places." Just because certain individuals transgress, let us not generalize and think that everyone is bad and wrong. Moreover,

Human beings are bad and false; the Way is neither bad nor false.

Even if everyone were in the wrong, the Dharma would still be the shining, enlightened Way that leads us to liberation.

 

Furthermore, before criticizing others, let us look at ourselves to see whether we are already perfect, or whether, in truth, we are not worse than the person we are criticizing. We should feel compassion and forgiveness, blaming ourselves instead of others, forgiving others as much as we forgive ourselves. Let us not throw stones at others while we ourselves are still full of transgressions.

Again, the goal of cultivation is first of all to save ourselves, finding the way to self-emancipation. If because of some external factors we forget even ourselves, is this not delusion? Therefore, the practitioner who has deep and thorough understanding should always fulfill his duties and obligations. He should develop a loyal, truthful, compassionate and forgiving mind, be ashamed of his many remaining karmic obstacles, take pity on sentient beings revolving in the cycle of afflictions, hold fast to his resolve and vows, and earnestly search for a way to save himself and others.

Loving-kindness, compassion, joy and equanimity are the house; wisdom and expedients are the windows.

We should not let our Bodhi Mind regress just because sentient beings have many afflictions, or because the Way is full of obstacles and difficulties. To come to such a realization is to overcome the obstacles of the second stage and reach the peaceful state of the third stage.

 

General Guidelines for Countering Afflictions

 

The karmas of greed, anger and delusion manifest themselves in many forms, which are impossible to describe fully. I will discuss, in general, four basic ways to subdue them.

 

1. Suppressing Afflictions with the Mind

There are only two points of divergence between the deluded and the enlightened : purity is Buddhahood, defilement is the state of sentient beings. Because the Buddhas are in accord with the Pure Mind, they are enlightened, fully endowed with spiritual powers and wisdom. Because sentient beings are attached to worldly Dusts, they are deluded and revolve in the cycle of Birth and Death. To practice Pure Land is to go deep into the Buddha Recitation Samadhi, awakening to the Original Mind and attaining Buddhahood.

Therefore, if any deluded, agitated thought develops during Buddha Recitation, it should be severed immediately, allowing us to return to the state of the Pure Mind. This is the method of counteracting afflictions with the mind.

 

2. Suppressing Afflictions with Noumenon

When deluded thoughts arise which cannot be suppressed with the mind, we should move to the second stage and "visualize principles." For example, whenever the affliction of greed develops, we should visualize the principles of impurity, suffering, impermanence, No-Self. Whenever the affliction of anger arises, we should visualize the principles of compassion, forgiveness and emptiness of all dharmas.

 

3. Suppressing Afflictions with Phenomena

Persons with heavy karma who cannot suppress their afflictions by visualizing principles alone, should use "phenomena," that is, external forms.

For example, individuals who are prone to anger and delusion and are aware of their shortcomings, should, when they are on the verge of bursting into a quarrel, immediately leave the scene and slowly sip a glass of cold water. Those heavily afflicted with the karma of lust-attachment who cannot suppress their afflictions through "visualization of principle," should arrange to be near virtuous Elders and concentrate on Buddhist activities or distant travel, to overcome lust and memories gradually. The saying "absence makes the heart grow fonder," should really read "out of sight, out of mind." This is because sentient beings' minds closely parallel their surroundings and environment.

If the surroundings disappear, the mind loses its anchor, and, gradually, all memories fade away.

 

4. Suppressing Afflictions with Repentance and Recitation

In addition to the above three methods, which range from the subtle to the gross, there is also a fourth: repentance and the recitation of sutras, mantras and the Buddha's name. If performed regularly, repentance and recitation eradicate bad karma and generate merit and wisdom.

For this reason, many cultivators in times past, before receiving the precepts of embarking upon some great Dharma work such as building a temple or translating a sutra, would vow to recite the Great Compassion Mantra tens of thousand of times, or to recite the entire Larger Prajna Paramita Sutra, the longest sutra in the Buddhist canon.

In the past, during lay retreats, if a practitioner had heavy karmic obstructions and could not recite the Buddha's name with a pure mind or clearly visualize Amitabha Buddha, the presiding Dharma Master would usually advise him to follow the practice of "bowing repentance with incense." This method consists of lighting a long incense stick and respectfully bowing in repentance while uttering the Buddha's name, until the stick is burnt out.

There are cases of individuals with heavy karma who would spend the entire seven or twenty-one-day retreat doing nothing but "bowing with incense."

Depending on circumstances, the practitioner can use any of these four methods to counteract the karma of greed, anger and delusion in a general way.

If these methods are practiced patiently and in earnest, there is nothing that cannot be accomplished.

 

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