Dear Venerables and Dharma Friends, Today is the third and last day of this lecture series on Buddhism. The topic we are going to cover today is "A Discussion on Perception and Understanding."
We all have different ways of looking at things, from the way we look at chiliocosms to the way we look at life and the universe. As our vantage points are different, our perspectives also vary. Unfortunately, not all of our perspectives are true and correct. Because our original pure nature has been clouded repeatedly by worldly dusts, we can no longer perceive the world with clarity, and biased understanding inevitably results. How do we foster the right perception and understanding so that we can see life as it is? This is the important question that we are going to address today. Twenty five hundred years ago, the Buddha achieved enlightenment on a "diamond throne" under a bodhi tree. The Buddha was awakened to the truth of the universe and human existence. After his enlightenment, his first thought was to share the truth with all beings, yet the truth the Buddha awakened to is so different from the erroneous, but accepted, norm of most people. For instance, while most people regard the five desires (wealth, beauty, fame, food, and sleep) as pleasures, the Buddha considers them the root of suffering. Whereas the Buddha sees the Buddha nature as the true reality of existence, most of us find that illusive and unreal. Even though we sentient beings rise and fall aimlessly in the sea of suffering as we course through the wheel of rebirth, we continue to refuse the compassionate deliverance the Buddha extends to us. When the enlightened Buddha thought about how difficult it would be for sentient beings to accept the truth he had realized, he contemplated the idea of entering the peaceful state of nirvana right then. Upon the pleas of heavenly devas and because of his compassion for the virtuous few, the Buddha decided to remain in this world and teach us the Dharma. We, however, have such a stubborn attachment to erroneous viewpoints that even the Buddha finds it difficult to change our minds. There are times we run into friends who have different perspectives from us, and senseless arguments ensue. For example, some people comment to us monastics, "Oh! How regrettable that you chose to renounce the world!" Renunciation is the path to pursuing the truth of life and the universe. It is something to be celebrated. How can there be any regrets? Thus, when we look at the world, we should not just look at it from our own point of view; we should try to be in others' shoes. In this way, we can then maintain our objectivity. Too many people approach religion with little faith and reverence. To them, religion is a means to pray for wealth and avoid misfortune; to them, religion is a tool for getting fame and fortune. Little do they realize that the true meaning of religion is in giving. Once, some devotees complained to me, "Venerable Master, I don't want to recite the name of the Buddha anymore." "Why not?" I questioned, "you have been faithfully chanting the name of the Buddha for over twenty years. Why stop now?" The devotee replied indignantly, "I thought that chanting the name of the Buddha would bring me good luck in business. Recently, I invested in a business with my friends, but my friends embezzled my money. The Buddha and Bodhisattvas have not protected me one bit. Why should I continue to chant the Buddha's name?" Upon his reply, I suddenly realized that he viewed the Buddha as a deity of wealth, and paying respect to the Buddha as an insurance policy for his finances. How can such a greedy attitude be in tune with the great compassion of the Buddhas and Bodhisattvas? Other devotees complain to me, "Venerable Master! I don't want to be a vegetarian any longer. Although I have been a vegetarian for decades, I still have poor health and am in constant need of medical attention." When the motive of becoming a vegetarian starts not out of the basis of compassion but as a means for good health and longevity, the attitude is flawed and the practice may not last. Good health comes from disciplined living, good diet, and regular exercise. Practicing vegetarianism with the Buddha's compassion of not wanting to consume the flesh and meat of other sentient beings will help with our mental health, which, over time, can improve our physical health as well. These are the causes that will lead to good health. Health has its associated causes. Religious practices also have their own set of causes and effects too. We should not confuse one with the other. Likewise, when we look at the world, the right view can help us avoid the traps of folly. What do the Buddhist teachings tell us about perception and understanding? I will cover this in the following four sections. ¡@ I. Erroneous Views A person who lacks the right view is like a ship without a rudder, drifting aimlessly in the vast ocean with potentially disastrous results. Erroneous views can cause us to get trapped in delusions with very little chance of pulling ourselves out of the quagmire. It is of utmost importance that we maintain the right view. First, let us understand what constitutes erroneous views. According to Buddhist sutras, there are five types of erroneous views. ¡@ A. Erroneous views of the physical body Although the body exists as a result of the four great elements (earth, water, five, and wind) and five aggregates (form, feeling, perception, mental formation, and consciousness), many people consider it real and permanent. They become attached to it and do not know how to let go of it. They do not see that the physical body is not unlike a house¡Xeven the best-built house will eventually fall apart and its tenant will have to move out. Those who hold erroneous views regarding the body consider the body real and are relentless in their pursuit of sensory pleasures. Little do they know of other dimensions beyond that of the physical body. ¡@ B. Biased Views Biased views are one-sided and only look at one aspect of a phenomenon. For example, some people have an "eternalistic view" and believe that the world is forever here and unchanging. Others have a "nihilistic view" and believe that nothing matters after life ends. Those with a "limited view" believe that the world is bounded, while those with an "unbounded view" believe that the world has no fixed boundary. Those who hold the "identical view" believe that the body and mind are one, while those who hold the "dissimilar view" believe that the body and mind are different. Those who have the "existent view" believe that the Buddha still exists after nirvana, while those who have the "non-existent view" believe that the Buddha ceases to exist after nirvana. These views are one-sided, impartial, and incomplete; they are called "biased views." Nihilists believe that death is final and that a person's deeds, whether good or bad, carry no consequence. In the context of such a nihilistic view, morality and ethics have very little value and are relegated behind the pursuit of enjoyment. The eternalists, on the other hand, believe in the permanent existence of human life and that humans will always be humans. They do not know that the circumstances of our rebirth are based on our karma. These biased views, regardless if they are eternalistic, nihilistic, limited, unbounded, identical or dissimilar, deviate from the Middle Way and are erroneous. ¡@ C. Corrupt Views Corrupt views refer to those understandings that are unethical and unwholesome. Examples include disregarding one's parents, not believing in cause and effect, and being disrespectful of the Triple Gem. Corrupt views can dull our wisdom. Some people have a twisted understanding of the Law of Cause and Effect. Because the Law of Cause and Effect tells us that "the planting of melons yields melons, and the sowing of peas begets peas," some people extend the argument that if one were to swat a mosquito or a fly, then one will be reborn as a mosquito or fly; worse yet, they figure if they were to take the life of a man, they will be reborn as a man. This type of warped logic totally misrepresents the truth of cause and effect. Going back to the previous example, the act of killing sows the seed of being killed. This is what is meant by the Law of Cause and Effect, and the truth of "you reap what you sow" will never change. Misrepresentation of the truth is like taking pictures without focusing first; the pictures will come out blurred and fuzzy. Too many people today look at religion as a stepping stone to fortune and fame. They figure that by worshipping their gods, they will have success, wealth, and position. They do not know that wealth has its respective cause and effect, and religious cultivation has its respective cause and effect. If we do not have a clear understanding of what causes will yield what effects, we will no doubt make a fool of ourselves. There once was an ambitious young man whose goal in life was to be successful and wealthy. He heard that a nearby temple honored a very powerful deity who could answer his wish for wealth. One day early in the morning, he rode his motorcycle to the temple to make an offering and to make his wish known to the temple god. After he was finished with his business there, he got on his bike and began speeding down the highway. He was enjoying himself when, unfortunately, he smashed onto a guard railing and was killed instantly. When his father heard the tragic news, he was very upset. He rushed over to the temple, and with his finger pointing, he began to curse at the statue of the temple god, "My son has been faithfully making offerings to you. Not only have you not brought him great fortune, you failed to protect him and now he is dead. You are not a responsive god. Today, I am going to tear down your temple brick by brick." Steaming, he rolled up his sleeves and was about to strike. The caretaker of the temple saw that things did not look good. He rushed up to reason with the father, "Sir! Please don't get upset. Yes, your son often came to pay his respects to the temple god. The temple god was moved, and he really wanted to save your son. Unfortunately, the Wild Wolf 125 motorcycle on which your son zoomed off was just too fast for the temple god's white horse. It is most tragic that your son was killed in the collision." Because of his speeding, the young man reaped the effect of a traffic accident. We cannot shirk our responsibilities and blame the conse-quences on the gods. It is not uncommon to find such unreasonable people in society. They do not understand the meaning of cause-and-effect and blame others for their mistakes. This is ignorance and is an example of a corrupt view. ¡@ D. Egotistical Views When one has an egotistical view, one is self-centered. To them, their way of thinking is the ultimate truth, and what everyone else says is wrong. They are stubborn and cannot tolerate anyone who disagrees with them. Even when they know they are in the wrong, some people try to cover up their mistakes and insist on themselves being right. This egotistical attitude of passing off falsehood as truth, corruption as righteousness, and depravity as virtue is erroneous and extremely dangerous. ¡@ E. Erroneous Views of Precepts When one has an erroneous view of precepts, it means that one clings to precepts that are inconsistent with the Dharma in the hope of gaining worldly blessings. These people are usually arrogant and self-righteous. They see themselves as a superior breed and often act differently to set themselves apart. They mislead the public, who unfortunately may fall victim to their acts and blindly worship them. There are some people who claim to be holy men because they can survive on fruit and water alone. If we reflect deeper, what is so pious about surviving on water and fruit? Fishes live in and feed on water the whole day; should we also worship them? Monkeys live in trees and survive on fruit; are they sages too? Whether a person is cultivated or not does not depend on superficial and contrived actions, but on the real reflection of the heart. Sometime ago, the newspaper reported a woman who was in seclusion for one hundred days without food and water. The news that she came out of seclusion looking strong and robust caught the attention of the media, and some people began to worship her as a living goddess. Upon further examination, this story was full of holes. Even plants need sun and water; can a person survive without food and water? It runs totally against the laws of nature. Such behavior of holding onto erroneous precepts for publicity is called the erroneous view of precepts. Not only do erroneous views cloud our wisdom, they can also cost us our lives and trap us in the sea of suffering. We cannot underscore the importance of this enough. How can we avoid erroneous views and cultivate the right view and understanding? This is a very important first step in our Buddhist practice. But before we answer this question, we will first briefly cover what worldly perspectives are. ¡@ II. Worldly Views There are as many ways of looking at the world as there are creatures under the sun. Nevertheless, these myriad ways of looking at the world can be grouped into the following major categories. ¡@ A. The World Finds Pleasure in the Five Desires and the Six Dusts Most people find happiness in materialistic pleasure of the senses and tirelessly chase after various pleasures of sight and sound. This type of pleasure, however, is not ultimate; the inner peace of the heart and mind is true happiness. There are many millionaires who have beautiful wives, great mansions, and fancy cars, but they do not know how to experience the real meaning of life within their hearts. They may possess the world, but they remain as impoverished individuals. In the world, there are many such poor, rich men. According to the teachings in the sutras, the pleasure of the five desires (wealth, beauty, fame, food, and sleep) and the six dusts (sight, sound, smell, taste, touch, and idea) are unfulfilled and impure. This form of pleasure is unfulfilled because it is incomplete and flawed. It is impure because it is self-centered in nature and can give rise to distress and pain. Those who indulge in food and sexual satisfaction without self-control are not unlike moths that get themselves killed flying into lamps. They trap themselves in the depths of despair without knowing it. Worldly pleasure is like a honey-dipped sword: it may taste sweet, but it can also cause considerable pain. We should use wisdom to see through the illusive nature of material pleasures. Furthermore, we should pursue the ultimate and pure delight of the Dharma. ¡@ B. The World Finds Fulfillment in [Individual] Accomplishments and Merits While some people are not drawn to material pleasures, they are attracted to fame and glory. Their goal in life is to leave their mark on history. There is no question that we should all strive for success and accomplishment, but we should not just stop at achievements of this world. We should not lose sight that the maintaining of a healthy mind and body, the uplifting of human character, and the understanding of the ultimate reality are much more worthwhile goals. Many times I have heard of people saying this: Since the purpose of religion is to teach us to do good, I really have no need for religion as long as my values are sound. Actually, this is a very foolish idea. Being ethical is the basic require-ment of human beings; the completeness of human life requires more conditions and elements than just morality. Religion is not just about the attaining of individual liberation through doing good and abstaining from evil. Religion also tells us how to help others, as well as ourselves, embark on the path to happiness and bliss. This is the meaning and value of religion. Once we have the basic requirement of being an ethical individual, we should develop the religious spirit of dedicating ourselves to help all sentient beings to be free from suffering. Why do we limit ourselves to individual accomplishments? If our accomplishments are driven by the desire for individual satisfaction, then even though we make a name for ourselves in history, our accomp-lishments will not amount to anything great. We should develop our Bodhicitta and dedicate ourselves to the welfare of all beings. Then the meaning of life will attain its fullest value. ¡@ C. The World Finds Longevity in a One-Hundred-Year Lifespan Most of us want a long life; we may wish to live to be one hundred. Medical advances have made it possible to extend the human lifespan. We have offspring to carry on the family name, which is another attempt of us to extend life. How many years does longevity entail? When someone lives to one hundred, we throw a big birthday bash and everyone celebrates. Is a span of one hundred years really that long? For someone whose desire is insatiable, one hundred years may be way too short. A devotee once asked a Ch'an master to make a prayer for his longevity. The master asked, "How many more years do you wish to live?" The devotee replied, "I am now sixty. I will have no regrets if I can live for another twenty years. It is such a blessing to live to eighty." "You only want twenty more years! It will go by in no time. You can ask for more years." The bewildered devotee asked, "Oh, I can ask for more? In that case, make it forty more years. I will live to the incredible age of one hundred!" "Forty years, or even one hundred years, will disappear like a flash of lightning. It is all over in the blink of the eye. You should ask for much, much more." The devotee was stupefied. Slowly, he asked, "In your opinion, should I ask for a few thousand, or maybe ten thousand years?" "No, you should ask for an immeasurable lifespan." Even a lifespan as long as the legendary Peng Tzwu, who lived to be eight hundred years old, is very short when compared to that of the universe. We should seek for a boundless and immeasurable life¡Xan eternally birthless and deathless true life¡Xand not limit ourselves to a fleeting lifespan of a few decades or a century. In reality, would life truly be wonderful if we were to live to one hundred? We can imagine for ourselves what it would be like. The children and grandchildren of a centurion are probably aged seniors in their eighties and sixties. We may even have to bear the sorrow of sending off our children and grandchildren to their graves. What happiness can we speak of then? From another perspective, longevity is the cause for more pain and sadness. With our vision failing and our health giving way in our old age, days will drag out like years if we are not grounded mentally. The value of life is not in how long we live, but how we live our lives. If we can live life to its fullest meaning, then even an instant of living is eternity. ¡@ D. The World Finds Truth in Superstitious Practices Some people consider religion a form of superstition; what they do not realize is that it is our daily living that is full of superstitious practices. We often celebrate weddings or birthdays with a feast, slaughtering many animals just to satisfy our appetite. In the course of celebrating life, we end up taking the lives of many animals. Similarly, in the course of marking the union of two people, we end up tearing the families of many animals apart. Such acts are totally inconsistent with the theme of the celebration and run contrary to the spirit of compassion. According to Chinese custom, some people settle their arguments by going to the temple and making an oath with the decapitation of a chicken. The commitment of an oath should come from within and be reflected in our actions. How can the decapitation of a chicken bind us to our promises? Moreover, life is precious. What right do we have to take the life of another being just for our convenience. If one has to show conviction with a chicken head, I truly wonder about his or her integrity. Some people have a dependency on their gods in the way they conduct their lives. When they face a difficult decision, they ask their gods for guidance. When they become sick, they try to heal themselves with incense ashes. When they fall into hard times, they burn paper money in the hope that their troubles will go away. Their fervency in religious practice is to be applauded, but their way of going about it blindly and indiscriminately is questionable. We should know that our faith in a religion should start from reverence and the willingness of giving and making sacrifices. Giving is not just limited to material giving. If our circumstances enable us to give, we should use our energy and resources in the area of religious cultivation and for the benefit of the community. It is only by doing good and accumulating merits that we can ensure a bountiful result in our cultivation. The above worldly views and perception may appear to be correct, but they do not hold up to further examination. Somehow, the pervasiveness of a practice lends it credibility, and our herd mentality often drives us to follow the crowd, be it right or wrong. Actually, the reason we all buy into these worldly views is because of our unclear minds¡Xa direct result of our ignorance clouding our pure nature. If we polish and clean our minds diligently, one day our minds will shine and we will become enlightened. Everything will become perfectly clear. In this state, we walk in the company with the Buddhas and Bodhisattvas and live in the total delight of freeness. ¡@ III. Levels of Perception and Understanding The phenomena of our world vary greatly; similarly, there are many levels of perception and understanding. For example, grade school students look at the world with innocence. High school students' outlooks are youthful and romantic. The perspectives of university students are broad and deep. Levels of perception and understanding also vary with age, experience, and character. What then are the different levels of perception and understanding? I will first use the way we address Buddhists as an illustration of the different levels of perception and understanding. I begin every speech addressing all the Buddhists in the audience as "Dharma Friends." What does the term Dharma Friends really mean? Have we Buddhists really met the criteria of this term? The term Dharma Friends means that we are friends and guardians of the Dharma and the Buddhist religion. When we do not have a correct under-standing of the term Dharma Friends, we will inevitably make many mistakes in the way we try to put it into practice. What does the term Dharma Friends entail? Let me illustrate this with the many levels of practicing religion. There are some people who, while they are religious, fail to discern a religion from a cult. They idolize and blindly worship strange and supernatural phenomena just because these phenomena are unusual. Then, there are some people who, while they belong to an orthodox religion, practice their faith for worldly gains and blessings. They pray to their god or gods for wealth and longevity. They do not realize that the true meaning of religious faith is in giving and helping. Then there are some people who, while they are able to take the first steps of practicing the Dharma, may become attached to one master just because the master is friendly to them. What they do not realize is what the sutras have instructed us, "Follow the Dharma, not the [Dharma] teacher." To follow the Dharma is to practice the Dharma that was realized by the Buddha and is currently preached by the Sangha. The Dharma is an unchanging truth of the universe; these teachings are timeless and are as relevant today as when they were first taught by the Buddha. Only when we use the Dharma as our guide can our mind be sanctified and life become sublime. In contrast, people may change¡Xpeople come and go, and people are subject to the limitation of the human body of old age, sickness, and death. Thus, building our faith on a person [alone] is like counting on the morning dew that quickly disappears under the sun; it is unreliable and will not withstand the test of time. Thus, it is just not enough for us Buddhists to support Dharma teachers; we should also support and protect the Dharma. Even though we may have admiration and respect for a certain Dharma teacher, we should take a step further and support all the virtuous men and women who study, follow and preach the Buddhist teachings. We should extend our love to all beings. It is said in sutras that Buddhism is found within the community. The Buddha also told his disciples, "I, too, am a member of the community." A person who serves the community has Buddha in his heart and extends the life of wisdom of the Buddha. The one who supports the community and who is earnest about the delivering of all beings is indeed a true Dharma Friend, a true guardian of Buddhism. Some Buddhists have special admiration for one master; others have special temples to which they give their fullest support. While we remain committed to [a certain] teacher and temple, we should also pay our reverence to accomplished teachers, lend our support to temples which preach the Dharma and serve the public, and give our help to monasteries that practice the Mahayana spirit of universal salvation. We Bud-dhists should expand our support for a teacher to the community, our support for a temple to the religion, our support for Theravada to Mahayana. These are the stages of religious faith to which all Buddhists should aspire. Just as there are many levels of being guardians and friends of the Dharma, there are also many reasons that a person wants to learn about Buddhism, resulting in corresponding levels of Buddhist practice. Some beginners just wish for an improved fortune or for a bountiful and harmonious family, so they work diligently to be generous and charitable. Their rewards, however, are limited to worldly blessings in the human realm. In their cases, the foundation to practice the religion is shaky and many worldly things still have a hold on them. The progress is slow and will not come easily. This is the first level of Buddhist practice. Some people realize the super-ficial and illusive nature of worldly pleasures. They choose to renounce the household life, seek the joy of the ultimate truth, and live the full meaning of life. This is the second level of Buddhist practice. There is no question that renunciation is uplifting for one's own life and character, but one should also be concerned with the happiness and relief of suffering of all beings beyond self-liberation. Thus, in addition to renouncing the household life, one should also pledge the Mahayana bodhi spirit of propagating the Buddhist teachings and delivering all sentient beings. This is the highest form of Buddhist practice. In Buddhism, there are five stages of cultivation, which are commonly referred to as "The Ways of the Five Vehicles." According to the order described in The Ways of the Five Vehicles, we should first learn to uphold the Five Precepts of the "human vehicle," from which we move on to the Ten Virtuous Practices of the "celestial vehicle." When we have internalized these practices, we then learn and practice the Four Noble Truths of the "sravaka vehicle" and the Twelve Links of Conditioned Genesis of the "pratyeka-buddha vehicle." Finally, we should cultivate the Six Paramitas of the "Bodhisattva vehicle," fulfilling ourselves while fulfilling the lives of others. Although sravakas and pratyeka-buddhas are enlightened beings and their culti-vation transcends the ordinary, they are most keen on self, instead of universal, salvation. It is only when we have the compassion as described in this saying "We wish for the liberation of all beings from pain, but will not seek comfort just for ourselves," when we can work for the benefit of all beings in the Bodhisattva spirit, when we can help others in a transcendental, yet worldly, way that we have reached the highest form of Buddhist realization. As we described above, the five stages of cultivation are the vehicles of human, celestial, sravaka, pratyeka-buddha, and Bodhisattva. The Bodhisattva vehicle can be further divided into forty-one, or [according to another classification] fifty-two, stages. Just as there are stages of cultivation, the perception and understanding of the ultimate reality of each of these five vehicles is also different. The Diamond Sutra, the Heart Sutra, and the Maha Prajna Paramita Sastra also tell us that because our spiritual maturation and store of merits are different, the realization of prajna (wisdom) and sunyata (emptiness) is different at each of these stages. In the case of humans [and celestial beings], prajna is the cultivation of the correct perception and understanding. From the stages of human [and celestial being] to the stages of sravaka and pratyeka-buddha, the understanding of the truth of conditioned genesis is prajna. When one's horizon is expanded and when one has the welfare of all sentient beings in one's heart, one ventures into the realm of the Mahayana Bodhisattva. One will then see the fundamental law of the universe¡Xthe truth of emptiness. This is prajna for the stage of Bodhisattva, which Bodhisattvas apply in limitless ways to help others. The stage of Buddha is reached when we can see the reality of our pure original nature, the Buddha nature. This is the highest and most wondrous form of prajna. There are many stages of realization, ranging from the right view, the law of conditioned genesis, the truth of sunyata, to the ultimate realization of prajna. These stages are sometimes classified as the wisdom of action, the wisdom of insight, the wisdom of equality, and the wisdom of the wondrous mirror. Regardless which classification we use, the most important aspect to remember is that the distinction of these stages is based on the way we practice in our hearts and minds, and we should not dwell upon the artificial classification we impose on them. How can we heighten the value of existence? How can we be in the Buddha's realm of great kindness and compassion? How can we venture into the Bodhisattva's sea of prajna? These are the most urgent and pressing questions that we cannot afford to delay. ¡@ IV. Perception and Understanding in Buddhism What does Buddhism have to say regarding perception and understanding? The Buddha teaches us the right view and understanding. These are the keys in our search for the ultimate truth. Some Buddhists, when faced with problems, obstacles, or misfortune, give up their practice and lose their faith in Buddhism. They even criticize the religion and complain that the Buddhas and Bodhisattvas fail to bless him. Such an attitude stems from the lack of the right perception and understanding. To have the right view and understanding is to have faith in our beliefs and not be swayed during tough times. When tested, the right view will help us to remain strong, to maintain our ground, to stand up for the benefit of the community, and to fearlessly spread the words of the truth without any reservation. The right view is to understand that in the world there is goodness and evil, that there are causes and effects, past lives and future lives, and worldly and transcendental beings. When we understand these truths, we will then know the importance of being mindful of our deeds, words, and thoughts. We know that if we are not to fall into the three suffering realms, we have to do good and refrain from evil. Additionally, the Buddha also teaches us the Fourfold Mindfulness, the Four Rules to Observe, the Three Dharma Seals, and the Eightfold Noble Path. These practices all constitute the right view, and they are all well presented in Buddhist sutras. I will just give a brief summary in the course below. ¡@ A. The Fourfold Mindfulness The Fourfold Mindfulness is also called The Four Areas of Mindfulness, areas where we should always anchor our mind. We should be mindful that "the body is impure," "sensations will always result in suffering," "the mind is impermanent," and "all dharmas are without a nature of their own." From suffering, sunyata, and selflessness, the Fourfold Mindfulness helps us see the truth of life and the universe. With many of us, we usually perceive that the body is real, so we spend a lot of time and energy to nurture and adorn the body. The mindfulness that "the body is impure" helps us to break our attachment to the body, the source of our many desires. If only we can see through the illusiveness of our physical bodies, we will pursue, instead, the true and unchanging Dharma body (i.e., the body of teachings) and prajna life. Though suffering is more predominating in life than happiness, we still act out of ignorance [to pursue sensory pleasure] and in so doing create more bad karma. We fail to realize that we must find happiness in helping others. Our mind is like a waterfall; it never stops running. Notions surface and disappear as fast as they appear. When we are not mindful that "the mind is impermanent," we let our minds become adrift in the sea of rebirth with notions forming and ceasing. All phenomena of the world are impermanent; nothing is ever stationary and unchanging. If we do not know how to let go, if we are attached to the self, suffering will follow in step. If we can perceive and understand the world through the practice of the Fourfold Mindfulness, our mind and body will be forever pure and free. ¡@ B. The Four Rules to Observe The four rules that we should observe are: "Follow the Dharma, not the teacher," "Follow the meaning, not the words," "Follow wisdom, not knowledge," and "Follow the ultimate truth, not apparent truths." We have discussed earlier the meaning of "Follow the Dharma, not the teacher." What it essentially tells us is to follow the truth of the Buddha's teachings, which is eternal and unchanging, rather than the teacher, who is impermanent and changing. "Follow the meaning, not the words," means that we should understand the true purpose of the teachings and that we should not engage in frivolous arguments or play word games. "Follow wisdom, not knowledge," tells us that we should live under the guidance of prajna wisdom rather than worldly perception and knowledge. "Follow the ultimate truth, not apparent truths," means that we should follow the ultimate truth of the universe and not blindly follow heresies just for the sake of convenience. These Four Rules to Observe are our compass in our discovery of the truth of life and the universe. They are gates to the treasures of Truth. ¡@ C. The Three Dharma Seals The "Three Dharma Seals" is an important doctrine of Buddhism; it embodies the truth of life and the universe. The Three Dharma Seals are as follows: "All samskaras (composite things) are impermanent," "All dharmas do not have an independent self," and "Nirvana is perfect peace." All samskaras (composite things) are impermanent: All phenomena, words, and deeds in this world are impermanent and forever changing. Life is impermanent; even the world is impermanent. All worldly phenomena and dharmas are impermanent. Only when we rid ourselves of worldly perspectives can we live in the transcendental world of true permanence. All dharmas do not have an independent self: There is nothing in this world that is unchanging and not subject to decay. This is true of our physical bodies. Similarly, a house is nothing but a temporary place for us to use, to live, and to sleep. With time, even the best-built house will decay and break down. When the time comes, this old house of ours, which we call our bodies, will also disintegrate. Like our bodies, wealth, fame, relationships, and everything else do not last forever; sooner or later, these things will all leave us one day. Thus, if we understand that all things arise with the right conditions and that all things ceases when the right conditions no longer exist, we will not be attached to worldly phenomena for they are impermanent and without an independent self. We will rest our bodies and minds in the realm of beginninglessness and endlessness. In this way, we will savor the ultimate joy of living. Nirvana is perfect peace: The world of nirvana is a pure and ultimately blissful world. Within nirvana, there is only peace; there is no pain or distress. Although the Buddha's thought after enlightenment was to enter the beginningless and endless realm of nirvana, [the Buddha decided to stay in this world and give us his teachings]. For those who consider the liberation from rebirth as the sole purpose of Buddhism, their perspectives are passive and detached. They do not fully understand the Buddha's teachings, for nirvana does not mean for us to distance ourselves from all beings and live in isolation from others. The Buddha rebukes such people as "rotten seeds." The ultimate realm of nirvana is the peace of non-attachment and can be described with these words: "With great wisdom, one does not cling to birth and death. With great compassion, one does not cling to nirvana." Because nirvana is the perfect balance between wisdom and compassion, those who attain nirvana can continually deliver sentient beings and never need a moment of rest. ¡@ D. The Eightfold Noble Path The Eightfold Noble Path consists of the right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. With the right understanding, we can understand the truth described in the Four Noble Truths¡Xthe truth of suffering, the truth of the arising of suffering, the truth of cessation of suffering, and the truth of the path leading to the cessation of suffering. From the right under-standing, which is the basis of the Eightfold Noble Path, we proceed to the right thought, which helps our wisdom to grow. The right speech teaches us to be watchful of the karma of speech and to abstain from lying. The right action is to refrain from all unwholesome acts and to actively perform good deeds. The right livelihood means that we should live our lives in accordance with the Buddha's teaching. The right effort is to have the commitment and dedication to practice the path of nirvana. The right mindfulness is to use wisdom to be mindful of this Noble Path. Finally, the right concentration is to [concentrate our volition and thoughts] through meditative concentration. In summary, this Eightfold Noble Path is a tool that can help us to refrain from what is evil and wrong; thus it is described as "noble." This practice can help us one day reach the realm of nirvana; thus it is called a "path." If we can be steadfast in our practice of the Eightfold Noble Path, we have, indeed, the right perception and understanding in its truest form. In addition to the above, I'd like to touch on another correct perception and understanding of Buddhist practices¡Xthe Pure Land practice of being continually mindful of Amitabha Buddha. Some people may remain skeptical and ask: The chanting of the name of Amitabha Buddha is the stuff for old ladies. What can it really do? Some people would even ask incredulously: How can one be liberated from rebirth just by merely being mindful of Amitabha Buddha and chanting his name? How can the words "Amitabha Buddha" help us reach the Pure Land of Ultimate Bliss and attain a boundless life? Actually, the purpose of the Pure Land practice is more than liberation from rebirth. It takes us a step further and teaches us to see the reality of existence. Once, someone asked a master, "Can the name of 'Amitabha Buddha' yield such amazing results?" This was a difficult question to answer, but the master had a skillful reply. He looked at the person and reprimanded him, "What an idiot!" The person was first shocked, but then shock turned into anger. He rolled up his sleeves and clinched his fists. He asked the master angrily, "How dare you call me names!" The master replied smilingly, "See, just the word 'idiot' has the impact of changing your state of mind. Why can't the words 'Amitabha Buddha' be just as powerful?" Therefore, even though our lives may be hectic, we Buddhists should practice chanting the name of Amitabha Buddha. The Pure Land practice was espoused by Ch'an Master Yuen Ming Yen Shou who said, "The myriad who cultivate [this practice], the myriad will reach [the Pure Land]." Let us pray that Amitabha Buddha will help us [attain the correct perception and understanding regarding this practice and in so doing] help us find the strength to reach the Pure Land. With the kind blessing of the Buddha and with your support and contribution, these three days of lectures have come to a successful conclusion. Here, on behalf of our staff, I would like to express our deepest appreciation. May we all cultivate merits and wisdom. May we all attain Ultimate Bliss. ************************************************************************ DISCOVERING THE DHARMA. By : Master Hsing Yun Some People believe dharma to be profound, Something has to incomprehensible. This is not the case at all. The Dharma is something we all can understand and use. The Dharma is a guiding light which can help us to better evalute the material, Social, and spiritual aspects of life __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com [Non-text portions of this message have been removed] ------------------------ Yahoo! Groups Sponsor --------------------~--> Would you Help a Child in need? It is easier than you think. Click Here to meet a Child you can help. http://us.click.yahoo.com/sTR6_D/I_qJAA/i1hLAA/b0VolB/TM --------------------------------------------------------------------~-> ** MABINDO - Forum Diskusi Masyarakat Buddhis Indonesia ** ** Kunjungi juga website global Mabindo di http://www.mabindo.org ** Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/MABINDO/ <*> To unsubscribe from this group, send an email to: [EMAIL PROTECTED] <*> Your use of Yahoo! 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