Lotus Petals ~ THIRD TALK
Every
diamond is a stone, but not every stone is a diamond.
I am concerned more with diamonds than with stones.
Diamonds are rare, and stones plentiful, but occasionally
I do find a diamond.
You can take a horse to the water, but you
cannot make it drink; it will drink only when it is
ready to drink. If people choose to go to the Camp
movies rather than listen to a Dharma-talk, it is
up to them; it shows that they are yet ready, not
ripe. Most movies that are shown here are silly movies:
killing and violence, or for 'catching fish.' If people
are satisfied with such, that is alright. If you give
a diamond to a dog, it will only sniff it and go away;
it is a waste to give diamonds to dogs.
Tomorrow, we shall hold a "Refuge Ceremony"
for people who feel ready to take this important step.
But I want anyone who wishes to Take Refuge to understand
clearly first, and to be quite sure that they are
ready, otherwise it has no meaning. Please do not
be-lieve what I say. I want you to see and understand,
so that you know, and not believe. You see, people
believe all kinds of things, and some of these things
are very stupid, and cause much trouble, because everybody
thinks that they are right and others are wrong. They
never bother to investigate or question, so how will
they know what is right? That is not the Buddhist
way. A Buddhist must understand clearly, so that every
step that he takes is important, and brings him nearer
to his goal. Beliefs change; they come and go. But
Truth does not change, so that is what we must look
for. Long, long ago, people in Europe believed that
this Earth was flat, because that is what they were
taught by the Church, and that if they sailed too
far over the sea, they would fall off the edge of
the Earth. They also believed that the Sun turned
around the Earth, rising and setting every day. But
now we know that this is not true. So beliefs change.
We must try to understand what is true, not always
to think that we know already, and that "I am
right, and you are wrong." To think like this
is wrong, so we must keep open minds. I try to show
people different ways of looking at things, because
often, we have fixed ideas and see things narrowly
and unclearly.
Let me ask you a question: Do you think there
is anyone who likes tooth-ache? What do you think?
Yes or no. "Surely not!" Are you sure? What
about the dentists? If there is no tooth-ache, they
will have no money, and nothing to eat. Dentists like
tooth-ache ~ other people’s tooth-ache ~ because
it means money. Every coin has two sides; every dia-mond
has many faces. So we must learn to see things in
different ways, and not only from our own point of
view. This is the way that we follow the Buddha's
Teachings. From the very beginning, the Buddha's Way
was a way of freedom; the Buddha never called anyone
to believe Him or follow Him. He never said to people:
"If you believe in me, you will go to Heaven,
or Nirvana, but if you do not believe in me, you will
go to Hell". Going to Heaven or Hell is not a
matter of believing or disbelieving in the Buddha
or in anyone else, but in what we do. What the Buddha
said was: "Come and see, and test my teach-ings
as a goldsmith would test gold."
Now, if you have some gold, and want to sell
it, and take it to the jeweler and tell him: "This
is pure gold, 100; please buy it from me," do
you think he would believe you and pay you? Would
he not first test it to see how much gold it contained,
and when he knows if it is pure gold or not, then
he would pay you accordingly? He would not believe
you because probably, the gold would not be pure gold.
So, in the same way, the Bud-dha told people to test
His Teachings by applying them, then they would know
for them-selves whether they work or not. If we do
not apply them, but only believe, we will never know
if they are true or not. This is what makes Buddhism
different from other religions. Other religions tell
you: "You must believe." But Buddhism ~
and Taoism, too ~ does not call people to believe.
You know, strangely enough, it is the Western religions,
or the re-ligions of the Middle-East, and not the
Asian religions, that call people to believe. But
many people all over the world are blinded by the
material wealth and technology of the West, and think
that everything from the West is best, and everything
from the East is least, that is, inferior. They never
understand anything. They have money in their eyes,
and see everything in terms of money. Asian culture
is much older, and richer, and deeper than Western
culture. But many people do not know anything about
it, and what a great pity this is. Some Asian people
want so badly to be like Westerners; they adopt all
the Western customs and fashions, dying their hair
blonde or brown, putting on ugly clothes.
Some people have even asked me: "Do
you know where I can get some medicine to make my
skin white?"
And I replied: "Do you know what skin
is for? Skin is for keeping the inside in and the
outside out, nothing more."
"Oh, but white skin is more beautiful.
I do not like to be brown." Very strange. Many
Westerners go to the beach, take off their clothes
and lie under the sun in order to be-come brown. Many
Asian people will not go out in the sun for five minutes
without an umbrella because they are afraid of becoming
more brown. We should be happy that we have got skin,
never mind about the color. So, do try to see what
you have, and what you are, and you will probably
find that you have much more than you thought you
had, without changing your customs or your religion,
or without trying to be someone else. Already, we
are special people, just as we are, but we do not
understand who we are, so we think we are ordinary.
Are you special, or are you ordinary? Who thinks they
are spe-cial? Nobody? Okay; only one? Why do you think
you are special? He says he feels that religion is
the basis of life. Alright, who thinks they are ordinary?
Tell me why. (Discus-sion between listeners and speaker,
inaudible on tape). Okay; are you the same as other
people? Are you her? Are you him? Who are you? Is
another person you? Can another person be you? Someone
says: “Everybody has a mind.” Yes, everybody
has a mind, but not everybody has your mind. Now,
can anyone see for you? Can anyone eat for you? You
know, sometimes I am tired and lazy, and do not want
to take a bath, so I say to someone, "Please
take a bath for me." Can do? I would still be
dirty even if someone went to the bathroom and bathed
two or three times. Can someone take a bath for you?
Can anyone die for you? Impossible! Many people use
religion to become more stupid. They tell you that
they are 'saved.' Saved from what? I think perhaps
you have heard this expression: "Are you saved?"
they ask. What do they mean, 'saved'? Very funny.
Does it mean that they will never die? Everyone dies,
so where is the evidence that they are 'saved'? "Oh,
I believe, I believe," they say. Yes, they believe,
but they do not know, until they die. They are only
victims and prisoners of their own ideas; they use
religion to imprison themselves. This is the opposite
of what the Buddha intended. Now, if you are tired
of suffering, and have had enough, then you will begin
to look for a way out, and you will know what to do
and what not to do without needing anyone to tell
you. You know, we do not depend upon ourselves enough;
and really, we are the only person that we can depend
upon. We always look outside ourselves for answers
to our questions; we never look inside ourselves or
listen to ourselves. People made this image, you know,
and then we come and worship it, and put food before
it. But has anyone ever seen the image reach down
and take a banana and eat it? Never, because it is
only a image, made of cement, by people; it is a symbol
of something else, but a symbol is never the thing
that it symbolizes. It is not "Quan Am;"
Quan Am is nearer to us than that image. Do you know
where? People who understand and follow "Mahayana,"
do not look for Quan Am outside themselves because
they know that Quan Am outside of themselves is not
the real one. Quan Am is inside our own hearts, and
reveals 'herself' in kind actions. Someone who follows
Mahayana shows Quan Am in the way they live. So Quan
Am is not far away. When we are in danger, and pray
to Quan Am, we are sending out signals and attracting
goodness to ourselves; our prayers act like a magnet
that pulls iron to it. A Bodhisattva does not need
to be asked for help; if a Bodhisattva is able to
help, he helps, immediately, without any hesitation.
But we must make ourselves ready to be helped. If
we surround ourselves with barbed-wire, nobody can
get in to help us, so we have to remove all the barbed-wire,
and all the obstacles that surround us, all negative
and bad things, and do good, and this will attract
more good to us. If you re-ceive something ~ for example,
a money-order ~ do not use it all for yourself, but
share some of it with others. The part that we share,
we keep; it is like the seeds for a future harvest.
The part that we keep for ourselves, we lose, eventually.
So, whatever comes to you, share it, and you will
see that you will never be without. As we give out,
we make room inside ourselves for more things to come
in. But if we only take in, and never give out, we
soon reach the point where we cannot take any more
in; it is like breathing: you can only breathe in
a certain amount; you cannot continue breathing in
and breathing in, but have to breathe out, and then
you can breathe in again. Life is like that ~ a process
of giving out, and taking in.
One time, in Bataan, an old woman brought
a monkey to me. Someone had trapped it in the forest,
and its hand had been cut off in the trap. The old
woman had seen it for sale in the market, and had
felt sorry for it, so instead of leaving it there
for someone else to buy and eat, she bought it and
brought it to the temple, where she knew no-one would
kill it, and it would be safe. When I saw it, I was
so sad: there were two bones sticking out of its wrist,
and the stump was bloody and swollen. I thought: "This
has been trapped by a refugee. How can anyone be so
cruel? The refugees value their lives, and do not
want anyone to hurt or kill them, but some of them
think nothing about inflicting pain upon others".
He had sold the monkey in the market for a few pesos,
which would be soon spent. But the suffering that
he caused to that poor monkey, who probably had a
father and mother, family and friends in the forest
~ that pain would take a long time to fade. I took
the monkey in, and tried to find a doctor to treat
it, but could find none. I did not know what to do,
so told someone to put it behind the temple, and give
it food and drink, expecting it to die of its wound.
But the monkey was wiser than I; it knew what to do
when I did not. I have been to school, and studied
many things, and travelled far and wide, but didn't
know what to do; that monkey had not been to school,
didn't know how to read or write, had never studied
First Aid, but somehow, knew what to do to save its
life. After a few days, I saw only one bone sticking
out of its wrist; I do not know if it had slowly chewed
off the other bone, or broken it off against the tree;
but after a few more days, the other bone was also
broken off, and then the flesh and skin began to grow
over the wound until it was completely healed. Wonderful!
I learned very much from this monkey; it was my teacher.
How did it know how to do this? Nobody had ever taught
it; something inside must have prompted it.
Now, have you seen birds building their nests?
How do they know how to do it? Birds of the same species,
of the same family, all build their nests in exactly
the same way; they do not go to school to learn how
to build nests, or read books, yet they know how.
And a spider spinning its web ~ have you ever watched
a spider spinning a web? It's fantastic! How does
it know? And if these creatures know how to do things
like that, is it not possi-ble that we also know things
that we have not been taught? A little baby, as soon
as it is born, knows how to get milk from its mother's
breast. So there is part of us that knows many things
without having been taught. And that faculty or ability
is still in us. We should not think that all knowledge
comes from outside of us, but should learn to depend
more upon ourselves. The way to do this is to be quiet,
and let something come out, to listen to our own heart
speaking; but when we are busy all the time, it is
very difficult to hear the inner voice speaking. You
know, people spend most of their lives running, run-ning
after pleasure, running away from pain; they are seldom
still, and seldom happy. Observe how people go to
see any movie that is showing in the Camp: it does
not matter if they can understand it or not. They
think the movie is shown only on the screen there,
and do not know that the whole of fife is a movie.
Life is a movie ~ moving ~ and we are all actors.
If we know this, we do not need to go to the movies;
we are in the movies, constantly. Sometimes we play
the part of the hero, and sometimes the part of the
vil-lain; many, many different parts we play, every
day. If we know that we are acting in the movie, then
we can begin to act in a way that we want to act;
we can choose our parts; but if we do not know, somebody
else will tell us how to act, what part to play.
Let me ask you another question: Do you like
to suffer? No, of course not! Well, would you consider
that fear ~ being afraid ~ is a kind of suffering?
Yes, it is. Does anyone like to be afraid? Of course
not, you will all say, but I'm not so sure. Why? Well,
tell me: Have any of you ever been to see a Dracula
movie? Yes, most people have. And was it free, or
did you have to pay to see such a movie? You had to
pay. And when you watched, such a movie, how did you
feel? “Afraid.” What? You told me before
that you didn't like to suffer, and now you have just
told me that you paid to watch something that made
you feel afraid! How strange! It means that you like
to be afraid, ie, to suffer. Very strange, no? Part
of us likes to suffer, and much of our suffering is
self-caused; we do things that cause suffering to
others, and eventually to ourselves. We suffer so
much, until finally, we are sick of suffering, we
feel we have had enough already, so we begin to look
for a way out. If we are ready to get out of the Dracula
movie, there is a way out, but it is not so easy;
it is easier to get in than to get out; we need no
assistance to get in, but do need it to get out. You
know, in the movie-house it is very dark, and there
is someone with a flash-light to show you the way
to your seat. Now, the Buddha is like someone with
a flash-light who shows you the way out, instead of
in, but He does not take you out, or make you go out.
He only shines the way out. If you are ready to go
out, you go; but if you are not ready, or do not want
to go out, you stay, and continue to watch the Dracula
movie. So it is up to us; there is a way out, if we
are ready to go out. That is why Bud-dhists Take Refuge.
A Refuge is a state or a place of safety. There are
Three Refuges for a Buddhist.
There was once an army general, powerful
and wealthy, and he was a follower of a cer-tain religious
teacher, but he was not quite satisfied with what
he taught. He had heard about the Buddha, but had
never been to listen to Him speak. He told his teacher:
"I have heard so much about this Buddha, and
would like to hear Him speak".
But his teacher discouraged him, saying:
"Ah, do not waste your time; that fellow is noth-ing;
he's just another of those wanderers". But the
man could not be dissuaded, so went to the place mere
the Buddha was preaching, and was so impressed that
he wished to become a disciple.
The Buddha said, however: "This is the
first time you have heard my teachings; you must go
away and think about them first". But this answer
only made the man more happy, and he said: "I
am convinced already, and want to Take Refuge now".
Again the Buddha exhorted him: "Do not
be in a hurry, but think clearly first".
The general then said: "I am a wealthy
man, with power and position; if I’d gone to
any other teacher and asked to become his follower,
he would have accepted immediately, and probably would
have had me taken round the town on the back of an
elephant to show everyone: 'Look at my new disciple!
See who is following me now!' But the Buddha does
not do that; instead, he tells me to think clearly
first, and will only accept me when I am quite sure
and ready. So now I want to Take Refuge in the Buddha,
in the Dharma, and in the Sangha. Please accept me
as a lay-follower". And the Buddha then accepted
him, but advised him to continue to respect and support
his former teacher.
You see, the Buddha was not afraid of anyone
finding out that what He taught was not true. If a
person knows that what he teaches is not true, he
cannot put it out in the open like that, but must
hide or disguise it. The Buddha encouraged people
to investigate and test everything, and until now,
nobody has been able to prove that what the Buddha
taught is untrue, because it is very clear, and here
and now we must try to understand. His Teachings help
us to live through all the difficulties of life. Now,
Buddhism never teaches that it possesses all the answers
to all the problems of life; it does not have all
the answers to all the problems; it is a way by which
we can find our own answers, and this is much better.
That is the Dharma of the Buddha. But what is the
Sangha? Not many people understand this. The word
'Sangha' has several meanings; it does not mean only
the monks and nuns. By itself, it means 'group', 'community',
or 'congrega-tion'. If we are talking about the monks
or nuns, we must say 'Bhikkhu-Sangha', or 'Bhikkhuni-Sangha',
and that is not the Sangha that we Take Refuge in.
You see, monks and nuns are also people, and a person
does not automatically become enlightened merely by
shaving his head or putting on a robe; it's not so
easy as that, monks and nuns can also make mistakes
and do something wrong. So when people pay respect
to the monks and nuns, they are not really paying
respect to the person, but to the robe, which is like
the Buddhist flag. If a monk or nun disrobes ~ quits
the monkhood or nun-hood ~ people do not pay respect
to him or her anymore. We have to be very careful
about this, and understand it clearly. People with
too much faith, and not enough wis-dom, sometimes
respect the monks so much that it is as if they put
them up in the sky, so high that they almost need
a telescope to see them there. Then, after elevating
them thus, if they see the monks doing even a small
thing wrong, they become very disap-pointed, and in
their estimation, the monks fall down. Why? Because
they put the monks so high in the first place. This
is very dangerous, therefore, and we lose the balance.
You see, the monks also walk with their feet on the
ground; they don't float along. So be careful about
this.
There is another Sangha, what, in Sanskrit,
is called 'Ariya Sangha', that is, those who have
attained some 'fruit' of the Way, some Enlightenment;
they have crossed the 'Stream of Becoming', and are
going up the mountain. There are various levels of
Enlightenment, of course, but those who have 'crossed
the Stream' do not come down again, do not go lower.
They can never become animals, or ghosts, or demons;
they can never be reborn in Hell. But it is still
possible for them to make mistakes, and do bad things;
until a person reaches the level of Arahant, and is
out of the Cycle of Becoming, he can still make mistakes,
but cannot fall down lower. But, although he can still
make mistakes, he cannot hide them, cannot tell lies
and say: "No. I never did that". It is such
people, people who have attained the various levels
of Enlightenment, that constitute the Sangha ~ the
Ariya, or 'Noble' Sangha ~ that we Take Refuge in.
They can be monks or nuns, but not necessarily so;
they can also be people like yourselves, living a
family life. Many Buddhists think, quite wrongly:
"Oh, I am not a monk (or nun); I cannot follow
the Way". This is not true at all, but is often
an excuse for not doing that they know they should
as Buddhists.
It is not true; they also can follow the
Way, if they wish to; they also can become mem-bers
of the 'Noble Sangha'„ of those who follow the
Way upwards.
So, those are the Three Refuges: the Buddha,
as the Teacher, the Dharma, as His Teachings, and
the Sangha, as all those who have followed the Dharma
and have ob-tained some Fruit thereof.
Now, some people think: "This is a very
difficult time in our world, it is very difficult
to at-tain Enlightenment; there cannot be any more
Enlightened people in the world at this time".
But I don't accept this; I think there are always
some people who are Enlightened, although there might
not be very many right now. However, we should not
let that stop us from trying to become Enlightened
ourselves. Certainly, it should be said that the Way
is hard; if you have ever climbed a tree or a mountain,
you will know that it is much more difficult to climb
than to fall down; it is very easy to fall down, is
it not? But which is better? What do we want? We must
be sure in our minds what we want from Buddhism. If
you know that you really want to climb the mountain,
that you want to get out of suffer-ing, out of the
horror movie, then the Way is open. You know, as the
Buddha was about to pass away, as He lay there in
a very calm and peaceful position, He continued to
teach until the very end, and some of His last words
were: "Be an island unto your-selves. Be a lamp
unto yourselves. Be a refuge unto yourselves. With
the Dharma as your Refuge, do not go to any outside
refuge".
Actually, there is only one Refuge, Three-in-One:
Buddha, Dharma, and Sangha. The Buddha is the Teacher,
the Revealer of the Dharma, and the Sangha are those
who fol-low the Dharma. Only one, three-in-one. I
told you that the statue of Quan Am is not Quan Am;
Quan Am must be found inside us. We should not always
ask Quan Am to help us, thinking only of ourselves,
but should manifest Quan Am in our actions towards
others. In the same way, we should show truth in our
living, should be honest and straight; if a person
is not honest, he will never find the Truth. So this
is the key: become honest; it is not easy, but it
is possible. Taking Refuge helps us to become firm
on our way. When we Take Refuge with clear understanding,
we make a connection with all the Buddhas, with all
Enlightened people, and we make a commitment to try
harder to follow the Way, so that there is a direction
in our lives. We ally ourselves with the Buddhas and
all those who follow the Way; henceforth, we are engaged
in the same kind of work as They. We know which way
we are going, instead of just wandering around without
aim or purpose. So it is a serious step to take, and
I want people who wish to take this step to understand
clearly first. It should not be just, "Oh, something
to do because my friend is doing it", or "Well,
I haven’t done it before, so now I'll try it".
No, it is not something like that. We should be careful,
and if we are not sure, we shouldn't do it.
Now, a Buddhist has what are known as The
Five Precepts. These are not command-ments, not rules
that someone makes us follow, and the Buddha never
said "You must follow these".
The First Precept is worded like this: I
undertake the training-rule to abstain from killing
living beings". This is because we see that all
living things want to be happy, and do not want to
suffer or die, just like us. (And the reason why Buddhists
~ but, unfortunately, only a few Buddhists ~ are vegetarians
and abstain from meat, is not out of considera-tion
for physical health, so that they will be strong,
and their blood 'clean', or so that they can avoid
high blood-pressure, nor do they abstain from meat
in order to 'make merit', or to persuade the Buddha
or Quan Am to help them. A Buddhist is not vegetarian
for his own sake, but for the sake of the animals.
It is his way of saying: "Stop the Killing! I
do not agree with it!" Although it is a not-doing,
a negative-doing, it has a positive effect, and helps
to reduce the suffering in the world).
The Second Precept is: "I undertake to abstain
from taking what is not given to me". This is
because we respect other people, their rights, and
their property, just as we would like others to respect
us.
The Third Precept: "I undertake to abstain
from sexual misconduct that causes pain to others".
Rape and adultery are covered by this. If a person
is married, that person should be satisfied with his/her
partner. One husband or wife should be enough; so
be-fore you get married, be sure that the person you
are going to marry is the one you want.
The Fourth Precept is to abstain from False
Speech. This doesn't mean only not telling lies, but
includes such things as flattery, and harsh words.
Sometimes, if we want some-thing from somebody, we
use sweet words ~ "You are very nice, and kind,
very hand-some", etc. ~ but if we do not want
anything, the story is different; then we might say
otherwise ~ "You are very selfish, stingy, not
nice", etc. Lao Tse said: "Beautiful words
are often not true; true words are often not beautiful".
But often, we do not like to hear words that are not
sugar-coated; we like everything sweet, and the truth
suffers because of this. If someone says something
bitter, something that is not sweet, to us, we become
sad or angry, and seldom stop to consider whether
it is true or not. This is silly. If what people say
to us is true, we should be able to use it to our
advantage; but if it is not true, never mind. If someone
calls you a monkey, do you immediately grow a tail,
and start climbing trees? If someone were to say to
you: "Excuse me, you, have egg on your face",
would you become angry, and think: "How dare
he say such a thing to me?!" What would you do?
Would you not immediately put your hand to your face,
and find out if there was egg there or not? And, if
there was, would you not thank your informant far
pointing this out, and thus saving you some embarrassment?
If it is true, accept it, and use it; if it's not
true, disregard it. But words have limitless power
to hurt, and we should be as careful as possible in
using them.
Now, the most important thing for following
the Way is to get our minds calm and clear, like focusing
a camera: if the camera is not focused, the pictures
we take with it will not be clear. To intoxicate ourselves
makes the mind blurred and unclear. That is why the
Fifth Precept is to abstain from drugs and intoxicants,
which cause us to be careless. Many people say: "Oh,
just a little won't do any harm", but very few
people can stop at 'just a little', and go on to drink
more, and more. There is a Japanese proverb about
this: "The man takes a drink. The drink takes
a drink. The drink takes the man". And so, the
mind is easily clouded and blurred, and many bad and
foolish things are done when people get drunk. Moreover,
people pay to lose their minds, for alcohol is not
cheap or free, is it?
So, these are the Five Precepts that a person
voluntarily undertakes. And, though there may be times
when he breaks them, and makes mistakes, he gets up
and goes on again. They are guidelines to help him,
like the lines on paper that we use to write by; when
we know how to write straight, we do not need the
lines anymore. Thus, these Precepts are there to help
us; they cover our relationships with all living things,
and are undertaken through understanding, not through
fear of punishment if we break them. We follow them
because we see others as ourselves. So, tomorrow,
if anyone wants to Take Refuge, we will have a ceremony.
I would like to add, however, that Taking Refuge brings
with it a responsibility, and I exhort people who
have children to take very great care of them, and
guide them in the Buddhist Way. For example, anyone
who Takes Refuge, and who has children, should explain
to his or her children the importance of not shooting
birds, catching fish, or killing any other living
things; they should educate them about the sanctity
of life.
(Question from the audience): "What
is the difference between Mahayana Buddhism and Hinayana
Buddhism?"
Mahayana and Hinayana are generally considered
to be sects of Buddhism, but I do not see them as
that; I look upon them as something quite different
~ as attitudes of mind: the Mahayana attitude being
one that is unselfish, broad, and wide open, like
an open lotus-flower. It means being consciously aware
that we are parts ~ each one of us ~ of the society
that we call the world, and living and striving to
make this world a better place to live in. We are
only passing through this world; none of us will stay
here forever. No-body has a country; we might think
we have, but that is because we do not understand
things clearly. We are passing through, and we own
nothing. We are pilgrims, on a jour-ney. But we have
many false ideas, and the idea of nationality is one
of them. Between Vietnam and Cambodia, for example,
there is not a line drawn on the ground separating
one from the other, nor a river or mountain-range
dividing them. The division is artificial, man-made,
not natural. People have created many divisions that
do not exist in nature, and other people, like you
and I, have accepted these divisions without question.
In real-ity, we have no country; nobody does. In fact,
we have nothing at all that we can call our own. We
live in this world for just a short time, and then
we die. And what nationality will we be when we are
dead? We did not choose to be born where we were born,
but had no choice about it, did we?
In the beginning, when we hear of the Dharma,
and of how 'Life is Suffering', perhaps we get scared,
and wish to escape from the Wheel of Birth and Death,
so decide to follow the Way. But at this stage, we
are concerned primarily with ourselves, so the good
that we might do is motivated by self: I, me, and
mine. I want to escape from suffering; I want to attain
Enlightenment. Our goodness is good, but is not full;
it is like the lotus-flower as a bud, not yet open.
This might be termed the Hinayana stage, or attitude;
it is limited by thoughts of self.
Later on, however, as we learn more about
the Dharma, and begin to perceive the causes of suffering-
~ stupidity and selfishness ~ we become less afraid
of suffering be-cause we know that we can do something
about it; we are not helpless. We see that, just as
suffering ~ like everything else ~ arises from causes,
so, when the causes are re-moved, the effect also
ceases. This knowledge is power, and means that we
can do something not only for ourselves, but for others
in the world around us. And it is with such understanding
that Hinayana changes into Mahayana, our minds blossom,
like the open lotus, and we begin to live for life.
Let me tell you two short stories to illustrate this:
I once asked my first Buddhist teacher ~ a Thai monk
~ what he would do if he saw a woman drowning, and
could reach in and save her; would he do that? "Oh,
cannot, can-not! A monk must not touch a woman!"
he said.
"Then what would you do?"
"I would go to look for a stick or a
piece of rope and pull her out with that". He
would think only of keeping his rules strictly, and
not of the drowning woman. Such an attitude is Hinayana,
concerned primarily with self. According to his way,
we could not say that he would be doing anything bad,
but neither would he be doing anything good. If such
a situation did arise, who would stop to think: "Oh,
that is a woman, a dangerous creature of the opposite
sex! I must not touch herl"?
One time, two monks were on a journey, and
it was raining heavily. On their way, they had to
cross a stream, which normally was not very deep,
but because of the rain, they found the water quite
high. This was not much of a problem for them, however,
but on the bank of the swollen stream, they saw a
beautiful girl, and she said to them: "Oh, Sirs,
my mother is sick, and I must visit her, but the water
is too deep, and I cannot cross. Would you please
help me?"
"Certainly," said one of the monks,
and picked her up and carried her across the stream,
so that she didn't get wet. The girl thanked the monk,
and they went their different ways. Upon reaching
the monastery, the monks were assigned quarters, and
lay down to sleep. One monk was soon asleep, but the
other could not, sleep at all, until finally, in the
midnight, he woke the other monk, and said to him:
"Brother, I cannot sleep".
"Why not?" asked the other.
"Well, I am worried because you carried
that beautiful girl, and you know we are not supposed
to even touch a woman!"
"Oh, is that why you cannot sleep? I
put the girl down at the stream, but you are still
car-rying her". You see, the monk who carried
the girl was thinking only of helping someone in need;
he was displaying the Mahayana mind, while the other
one was more con-cerned about his own personal discipline,
and was showing the Hinayana mind.
The Buddha said: "If you have a cut
on your hand, you should not work with poison, but
if there is no cut, it is alright to do so".
This means we should know our own minds, and do what
needs to be done. Would it have been Mahayana if that
monk had said to the girl at the stream: "I am
a monk, and monks should not touch women. I am sorry,
there-fore, and cannot help you", and left her
standing there? So, there are different ways of looking
at things. Mahayana means having an open mind, a mind
that cares about oth-ers. Hinayana means thinking
primarily about oneself. They are not visible things;
you cannot see from a person's dress that he thinks
with a Mahayana or a Hinayana mind. But it goes without
saying, that when we Take Refuge, it should be with
a Mahayana mind, with thoughts about others, and not
just about oneself.
I could give you more examples about that,
but let me just say here that the Buddha did not teach
Mahayana or Hinayana; He taught a Way to Enlightenment.
There are many sects of Buddhism, but at the heart
of them all is Enlightenment.
Question: “What is Nirvana?”
Some people think that Nirvana must be like
Heaven, but this is incorrect, because we can go to
Heaven only after we die; not while we are alive.
Nirvana, however, can be attained while living in
this world; it is not a place where you can go, but
a state of mind. Nirvana is Here-and-Now, not in another
time or place; when we find It, it will be Here-and-Now,
because actually, there is no other Time and Place;
the only Time there is is Now, but it's not something
we can talk about, because if we talk about now, it's
not Now, the present, but already in the past. We
can live Now, but cannot talk about it. Likewise,
the only place you can be is Here; wherever you are,
at any moment, is Here; you cannot be in any other
place except Here.
Do you remember the story of Prince 5iddhartha
~ how old was he when he became the Buddha? Thirty-five.
That is when He attained Nirvana. Enlightenment, or
the attainment of Buddhahood, is Nirvana. And how
old was He when He passed away? Eighty. Yes, you see,
you understand. The Buddha attained Nirvana under
the Bodhi-Tree, not when He passed away. Now, who
knows where the Buddha was born? Buddhist youths do
not know? Why not? Someone says he was born in Lumbini
Gardens. Do you agree? Who was born in Lumbini Gardens?
The Buddha? No, He wasn't; the Prince was born in
Lumbini Gardens, not the Buddha. The Prince became
the Buddha under the Bodhi-Tree, at the age of thirty-five;
he wasn't born as the Buddha. The Buddha was not born
and therefore, the Buddha did not die. Do you see
my point here? What is born, must die; death is unavoidable
for those who are born. What is not born does not
~ cannot ~ die. The state of Nirvana has several different
names ~ but we must keep it in mind that the names
are not the thing that we are talking about. Other
names for the state of Nir-vana are: Enlightenment,
the Unconditioned, Buddhahood, and Amata, which means
'Deathless'. Nirvana is therefore 'that which is not
born, and does not die', does not come, and does not
go. And it is this that we, as Buddhists, are looking
for. But we must find it ourselves, because nobody,
not even the Buddha, can give it to us. So it is use-less
for us to pray for Nirvana, or pray to it; Nirvana
is not a person, nor a conscious-ness; it will never
answer our prayers. It is not a God, and no God has
the capacity to bestow Nirvana on anyone; the Gods
must also find Nirvana for themselves.
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