Lotus Petals ~ FOURTH TALK
A
man once went to catch wild horses, and when he returned
home with the horses he had caught, his neighbours
said: "Oh, you are very lucky". "Maybe",
he said. A few days later, when he was taming the
horses, one of them threw him to the ground, and his
leg was broken. Then his neighbours said: "Oh,
how unlucky you are.” "Maybe", he
said. Some days after this, the king's soldiers came
to conscript all able-bodied men to serve in the army,
but because this man had a broken leg, they didn't
take him. His neighbours said: "You are very
lucky". Again, he said: "Maybe". This
is a very good word ~ maybe.
We cannot see into the future, nobody knows
what tomorrow holds. Someone told me the other day
that he would be leaving here on 15-December to Australia.
"Maybe", I said, "Not sure". Many
refugees think only of the things they have lost,
but seldom of the things they still have. It is like
when there is lots of water: we use it to bathe and
wash clothes, for cooking, and watering the garden,
and we waste it, seldom take care of it. But when
there is no water, oh! the word 'water' is on everyone's
lips! And last week, somebody wanted to kill someone
because they were out of water! When we have good
things, we don't think of them, don't take care of
them. It is only when we have lost them that we think
of them; but then it is too late. It is like Freedom:
Freedom is difficult to win and keep, but very easy
to lose, as you know. You have lost your freedom once,
but then regained it, at terrible cost, and now you
should take great care of it. But many people do not
understand what freedom means; they think it means
they can do just whatever they want to do without
taking other people into consideration. But it's not
like that at all. I wouldn't like to live next-door
to someone who plays his radio very loud all the time;
it's not that I don't like music; I do. But there
are times for music, and times for being quiet. And
although one person may like music all the time, it
doesn't mean that everyone else likes it. Perhaps
some people like to study, or be quiet, or just to
sleep. It is therefore inconsiderate towards other
people to play music loud at any time, and would not
be exercising freedom, but abusing it. The freedom
of this world, you see, has limits. The Philippines
has more freedom than Vietnam, the U.S. has more freedom
than both, but even in the U.S., freedom has limits.
Suppose you go to the U.S. and get wel-fare-money,
but you think: "This welfare-money is not enough;
I want to be rich, but how can I become rich on welfare
or by working? I had better buy a gun and go to rob
a bank". So you buy a gun and go to rob a bank,
but get caught by the police. But then you say to
the police: "Hey! What are you doing? America
is supposed to be a free country, so I can do whatever
I like. You must allow me to rob the bank!" Do
you think the police would listen to you, and let
you go? We must know the limits, and live within them;
if we do not live within the limits, we must be prepared
to accept the consequences, and not complain about
them. You know, the reason why there are so many rules
and laws is because people are not honest. If people
were honest, there would not be so many laws. We all
live as parts of society; society is made up of people
like you and I, and each per-son is important, whether
other people recognize him as important or not.
Individually, we could not produce all the
things that we need every day far our survival. If
we had to grow all our own food, for example, we would
find it very difficult, and we certainly would not
have the variety of food that we do have every day.
We’d have to spend all our time growing food,
and what about our clothes? We’d probably be
wearing animal-skins, or leaves, or grass. And our
houses would not even be as good as the ones we are
living in now in the Camp. Surely, we wouldn’t
have electricity, or running water. Yes, life would
be very difficult if we had to do everything for ourselves.
It is be-cause we live together with others, and work
with them, that we benefit in many ways. So, although
there are many things wrong with society, and many
ways in which it can be improved, still there are
many good things about it for which we should be grateful.
But some people hate society so much that they do
not want to contribute anything at all. The honest
thing for such people to do, therefore, is to go away
and live alone on a small island, because if they
remain in society, living and enjoying the benefits,
but con-tributing nothing, they are simply thieves.
The benefits that we enjoy bring with them re-sponsibilities;
they go together.
There was a boat on the open sea, and it
was sinking, but while most of the people in it were
at the front end, baling out the water, two men were
sitting in the back end, and one said to the other:
"It's good that the water is at their end, and
not ours". They forgot that they were all in
the same boat.
Everywhere should be regarded as our home,
even if we stay in a place for only one day, and we
should treat it accordingly. If we think: "It
is not my country (or my house), so never mind",
we will not take care of it. But if we think: "I
am living here now", then it is our home, and
we will take care of it.
In Bataan Camp, there are ten neighbourhoods
where all the refugees live. But there are two extra
neighbourhoods: Neighbourhood 11 is the place just
outside the check-point where people go to buy beer
illegally, because in Bataan, unlike here, beer is
not al-lowed in the Camp. The other neighbourhood
is a little different, and people stay there for a
very long time. Neighbourhood 12 is the cemetery,
and there are about 100 refu-gees who came to PRPC,
expecting, like you, to be resettled in another country,
but they will stay there a very long time because
they were resettled sooner than they expected, and
in a place they did not want to be: they died. I am
booked to fly back to Manila to-morrow, but there
is plenty of time for me to die before then. We do
not need half-a-day to die; we can die in less than
a second, so ....maybe....maybe... You know, if we
breathe in, but do not breathe out, we die; if we
breathe out, but not in, the same. Very easy, easy
to die. But I think: "While I'm still alive,
let me do something useful; instead of waiting and
waiting for something to happen, let me make something
happen". If you think you can do nothing to help
yourselves and/or others, you are just as much victims
of your own thinking as you are of the Communists,
and maybe more so.
Most Buddhists misunderstand about Karma,
so let me ask you a question about it. You are all
afraid of my questions, I know, because they are not
ordinary questions. But this one is ordinary, so fear
not. Do you think that everything we have done in
the past, good and bad, will surely come back to us?
That is an ordinary question, is it not? What do you
think ~ Yes or No? Who thinks 'Yes, it is sure to
come back to us'? And who thinks 'No'? Somebody thinks
'Yes’; please, tell us why you think 'Yes'.
Who is brave enough to tell? Next time I ask a question,
nobody will put up their hands perhaps. Alright, who
thinks No, and why? If you think 'something, you must
know why you think it. "Well, we do something
good or bad today, and if it returns tomorrow or after
tomorrow, something like that, and we do not know
when we will die, we really do not know. Maybe we
will die first. Yes, maybe we will die before the
bad things or the good things come back to us. So
we do not know. But what about the next life? “I
only know the present; I do not know what will happen
tomorrow, so how can I know what will happen in my
after-life?" Yes, but it is not a complete answer.
You know, we all have many chains tying us up; we
call them Chains of Ignorance, Not-Knowing. Many,
many chains we have. But I think I can help you to
cut one of these chains now, and it is a big one.
Many people believe that they must receive the results
of every action they have done, good or bad. If it
were like that, then it would be useless to lead a
religious life. If we must receive the results of
every action, it would be a waste of time to follow
the Way. It would be better just to live and enjoy
ourselves in a selfish way, because we could never
become free; it would be impossible to become free,
because all the time, until we die, we are performing
new actions, good and bad. If we were to receive the
results of everything we have done and do, we would
have to be reborn again and again and again, without
end. Now, already you have forgotten the story of
Angulimala ~ how many people did he kill? And how
many times did he die after that? Someone says: "I'm
not sure, but I think two times, and after he died,
he lived again". No, he didn't. When he died,
he was an Arahant, so was not born again. "Yes,
I think he was an Arahant, but didn't he live again?"
No, an Arahant is not reborn, because he has attained
Nirvana. Why did Angulimala not need to be re-born
again? Because it is possible to cut through all the
chains, all the Karma ~ as Angulimala did ~ so that
very little remains, and the little that does remain
is the result of something very, very heavy before.
But most of our Karma we can change, we can cut through.
And it is by knowing this that we have greater capacity
to change our lives; it makes us feel strong. If we
think we cannot change our lives, we give up, and
just lie down. Our lives are changed every moment,
even without us trying to change; and if our lives
are changed without us trying to change, how much
more will they be changed if we try?
There was a teacher, a monk who had in his
care a young boy of 8 years or so, and he was very
fond of this boy. The teacher had some psychic power,
and could see into people's karma. One day, looking
into his student's karma, he saw that, because of
something the boy had done long before, he would soon
die, and that nothing he ~ the teacher ~ could do
would prevent this. The teacher was very sad, so said
to the boy: "It is time for you to have a holiday;
you have not been home to visit your parents for a
long time, so you should go". The young boy went
off, and the teacher thought that that would be the
last time he saw him, as he expected his karma to
soon bring about his death. On the way, the boy came
to a stream, which was swollen from rain the previous
day, and was still rising. On the bank of the stream,
he saw an ants' nest, with the ants running around
frantically, fearful of being drowned. Feeling sorry
for these tiny creatures, the boy built a wall of
mud and stones around their nest, so it would not
be flooded. Then he went on his way, and reached his
home without anything else happening. He enjoyed his
holiday at home, but after some time, he thought:
"I've stayed here long enough, and should now
go back to my teacher". So he said "Good-bye"
to his parents, and set off. When his teacher saw
him coming, he was very surprised and happy, and told
the boy to tell him all about his holiday, hoping
to learn what had happened to save the boy from his
imminent karma. So the boy told him about his journey,
and his stay at home, about what he had done, what
nice food he had eaten, and so on, but he didn't tell
about the ants as he considered this not very important,
just a minor thing. And the teacher said: "That's
very nice, and I'm glad you enjoyed yourself, but
are you sure you have told me everything? Was there
anything else that happened?" And then the boy
remembered, and told him, about the ants. The teacher
then understood: "This is what saved his life".
The boy thought that it was just a small, ordinary
action, but, you know, an act of com-passion is never
a small unimportant action, but always a big one.
Let's compare our past bad actions to a glass
of black ink. Let's consider that a person has done
so much bad in the past. Some people feel that they
have done so many bad things before that it's too
late to change, that it's no use trying, because they
cannot change all the bad they've done, so must just
continue. That is wrong and weak thinking. If your
bad actions can be compared to black ink, let us compare
your good actions to water. Now, if you have a piece
of cloth, a white handkerchief or something, and dip
it into the glass of black ink, what colour would
the cloth become? Black, of course. Okay, let's put
the glass of ink into a pail of water, and then dip
a white cloth into it. What colour would the cloth
become? Black, but not very black. And if you then
take this inky water, and throw it into the sea, and
then dip your white cloth into the sea, what colour
would your white cloth be? Maybe a little bit dirty,
but it would not be black from the ink. So, with the
good, we neutralize the bad. And you can do that here,
in the present. Many of you have been here for a long
time, some of you for four years, and people tend
to be-come resigned to it, thinking that there is
nothing they can do about it. "I do not know
anyone in JVA (Joint Voluntary Agencies), or the Australian
or Canadian delegations; so there's nothing I can
do", they think. Again, that is not true, not
true at all; there is a lot that you can do. It might
seem that what you can do here will not affect your
resettlement chances. But try to put more water in
the ink. It is because we have so much ink that we
fall into bad conditions. Everything changes. This
is the foundation of Buddhism. The Law of Life is
Change. We hate change when we are happy, but when
we are sad and miserable, we think change is good.
Remember: everything changes. You may just sit back
and wait until something good from your past comes
up, of course. That would be like a person getting
on an escalator ~ a moving staircase ~ in a big department-store,
and being carried up. But, if you try to do something
here to improve your karma, that would be like getting
on the escalator, and walking up it, too. If you walk
up the escala-tor, instead of just letting it carry
you up, you will get to the top much faster. But I
think many people don't know what an escalator is.
Are there any escalators in Vietnam? Maybe in the
big stores of Saigon, but certainly not in the countryside.
But maybe you have seen them in the movies.
Doing good has many effects. It has the immediate
effect of making us feel: "I have done something
useful and beneficial to others". Everything
that we do affects others, whether we can see it or
not. So you should not think that what you do will
be of no use. Many people pray for help, but not many
people know how to pray. When they pray, they focus
their attention on a person or a being or a god, and
narrow down the transmission. Of-ten, they look up
to the sky while they pray; but what we here call
'up', to people on the other side of the Earth is
'down'. Actually, there is no up or down; if you could
go into space on a space-ship, you would not know
which way was up and which way was down. So, people
send out their prayers to the sky above, thinking
that that is the only direction they can get help
or answers from. Also, people often ask in selfish
ways; some people pray only when they are in danger
or in need. I think that we are like radio-stations,
sending out messages. A radio-station does not transmit
only in a particular di-rection, but in all directions.
Our prayers should be sent out in all directions,
too, and we should be clear in our minds about what
it is we want or need. There is no need to use many
words; the shorter and more concentrated, the better.
For example, if you really want to go to Australia,
fix in your mind a picture of a map of Australia.
But you cannot just go to Australia, because Australia
is such a huge country; you could go to Sydney, Perth,
Adelaide, Melbourne, or somewhere else, so you first
decide which place you would like to go to, and see
it on the map in your mind; see yourself going to
the place you would like to go. If you would like
to go to Perth, for example, see Perth on your map,
and send out your message, strongly, in all directions:
"I want to go to Perth", so wherever the
Australian-delegation officers are, maybe they will
catch your message somehow. If you are sending your
message in that direction only, but the officers are
not over there, it will not reach them. We must send
out our messages in every direction, strong and clear.
But this should be done only in special cases of need,
like yours now, and not all the time for just whatever
we want, like "I want a candy-bar" (or a
hot-dog); not for things like that.
Also, we should not pray only for ourselves;
remember that we share this Earth with many other
people; if we pray for others around us, we also pray
for ourselves at the same time. You know, Quan Am
made a vow not to enter Nirvana until everyone else
had gone first. We should not always think about ourselves;
when we help others, we also help ourselves.
Are there any questions about Karma? Do you
understand how you can change things? Some people
say that, in this time, it is no longer possible to
follow the Buddha's Way and reach the Goal. But I
do not accept that, and I would say to people who
think and say that: "Just because you have not
reached the Goal does not mean to say that other people
cannot reach it". It would be like a person who
has never seen a ghost saying that there are no ghosts;
he would not be qualified to say so. There are many
people who have seen ghosts. Who would be qualified
to talk about ghosts ~ the person who has seen, or
the person who has not seen? It is silly to talk about
things that we have no knowledge of people who are
lazy and who do not want to make the effort to follow
the Way repeat those stories; but a person who is
not lazy says: "Well, I don't know. Maybe; let
me try."
Now, the fruit that we eat: this has surely
grown from seeds before it; we can deduce that. But
will every seed in the fruit that we eat today grow
and produce fruit in the fu-ture? Let's talk about
beans ~ something very common. The beans that we eat
came from seed, no? But when we eat these beans, surely
they will not grow and produce more beans. We can
look back from the present to the past, and say: "This
fruit came from a seed", and be sure about that.
But the seed that we have now, we cannot say for certain
~ 100% that it will grow and produce fruit. We can
see from the present back to the past, but we cannot
see from the present to the future.
Everything that happens is the result of
many causes ~ just like your huts here are built of
many poles, not just one. Everything has many causes.
Usually, we can see only very few of the causes of
anything, but we can be sure that there are many more.
If we plant seeds today, we cannot be sure that they
will grow. We can water them, and take care that birds
don't eat them, or dogs scratch them up, but we cannot
make them grow. Maybe they will grow, maybe not, because
there are many other things necessary for them to
grow. And the same with our actions: if there are
the right conditions altogether for them to grow into
results, then they will grow. Let us examine the action
of killing: When we are walking along, sometimes we
step on small insects, like ants, and they die, especially
in the night, when we cannot see well. Do we kill
them? No. Why? If we step on them, and they die, have
we not killed them? Not necessarily. For the karma
of killing to be complete, five factors must be present:
First: There must be a living being.
Second: It must be recognized to be a living being.
Third: There must be the intention to kill it.
Fourth: There must be the effort made to kill it.
Fifth: It must die as a result of that effort.
When all those five factors are complete,
the karma of killing has been made. But if even one
of them is absent, even though the being dies, killing
has not been committed. How-ever, maybe another type
of karma has been made; that would depend mainly upon
the intention in the mind of the doer.
In India, there is a religion known as Jainism.
It is an old religion, and began about the same time
as Buddhism. Jainism teaches that everything we do,
intentionally or uninten-tionally, will come back
to us. So, even today, you can see some Jains wearing
face-masks, like doctors, so that they will not unintentionally
breathe in any small insects. Some of them also carry
a broom with them to sweep the way before they walk,
and fil-ter their water so that they won't drink in
any small creatures.
But the Buddha's teachings about karma are
not like this. Once, some monks went to visit the
Buddha, but before they got to the place where He
was, they saw a monk pac-ing slowly up and down in
meditation, and they were surprised to see that, as
he walked, he stepped on small insects like ants and
beetles. They said: "Just look at this! Our first
rule is not to kill anything. We must report this
monk to the Buddha". So they found the Buddha,
greeted Him respectfully, and after telling Him where
they had come from, about their journey, and so on,
they told Him about the monk. The Buddha then said:
"But you do not know all the facts. That monk
is blind, and cannot see where he is walk-ing. His
blindness is the result of something he did long ago
in a former lifetime. But now, in this life, he has
attained Enlightenment, and is an Arahant". An
Arahant is with-out intention of any kind; he makes
no more karma. He does not kill because he has no
intention to kill. This occasion gave the Buddha an
opportunity to explain very clearly about Karma; He
said: "It is intention that is Karma". So,
without the intention to kill, there is no killing,
even though there is death.
Do you have any more questions about this
subject? It is an important subject. A Bud-dhist would
not say that we are punished for our sins, but instead,
that we are punished by our sins. There is a big difference
here. No other questions about this? Any questions
about anything else, then?
Some people have told me that they will be
sad when I leave here tomorrow. I don't know why.
You make me more important than I am. But after a
few days, you will forget me, and that's okay; that's
good; that's how it should be. My personality, my
friendship, is very limited; don't become involved
with that; it's not important at all. I'm not here
to ex-tend my friendship to you; I want to give you
something more important than that. During my wanderings,
I have met many kind people who have helped me, and
I'm very grateful for that, and remember them fondly.
But there were also some bad people who helped me;
perhaps they didn't know that they were helping me,
but I got something from them, and so am grateful
to the bad people, too. Actually, bad people are often
good teachers; they teach us what not to do. The Communists
are good teachers: they teach us not to be like them.
Can you learn? If you can observe the bad things they
do, and learn not to do those things yourselves, then
you can benefit from them; but if you do the same
kind of things that they have done and do, then you
are even worse than theml If our minds and eyes are
open, then we can learn from anyone and anything.
It doesn't matter who we learn from so long as we
learn. If you are lost in a forest, .and don't know
the way out, you will ask anyone you meet there, "Please
tell me the way out"; it doesn't matter who that
person is, good or bad, young or old, male or female,
educated or uneducated, as long as that person tells
you the way out. So we should not be too much involved
with personality. Our ability to speak is wonderful,
but we do not remember all the people who helped us
to learn our language, do we? Some, we do remember:
our teachers, parents, brothers, sisters, friends,
and so on, but there are many people who taught us
some things who we do not remember. Well, it's not
necessary to remember everyone who taught us something;
what they taught us is more important. I came here
to try to share something with you, and maybe to show
you that there are different ways of look-ing at things.
You should try to look at your situation in different
ways, to see what you can make of it. It is like having
a piece of cloth, let us say one square meter: from
that meter of cloth, you cannot make a tent, you cannot
make a long dress, or curtains for the whole house;
but you do not throw it away as useless just because
you cannot make such things from it, do you? You look
at it to see what could be made from it. So, in this
situation, see what you can make from it; Don't just
sit around and wait for someone to come along and
help you, but use your opportunities; there are many
things that can be made from them.
Question: “Please explain more
about Karma.”
Karma is inside our minds. The Mind has no size or
shape, or colour, or weight; it cannot be seen or
measured, but that doesn't mean that it's not there.
In recent years, in the West, there have been many
experiments done with hypnosis. Hypnosis means helping
people to relax so completely that there is no tension
or strain, no resistance, no control-ling of anything.
In this state, people can be told to remember and
re-live their past; they can be told: "Now you
are ten years old, five years ...three years ...six
months ...one month ...ten days ...What are you doing
at that age?" They can be regressed to the mo-ment
of their birth, and further back. They can explain
what it was like when they were inside their mother's
womb. Some people can be sent back to the moment of
concep-tion. Some can even recall their previous life,
or lives, under hypnosis, and can give in-formation
that can later be verified. Under hypnosis, some people
are able to speak fluently in languages that they
have never learned before ~ at least, not in their
present life.
There was an American by the name of Edgar
Cayce, who, for many years of his life, until he died
in 1945, was able to put himself under hypnosis, and
having just the name and address of a person, he could
see that person, even if he/she were thousands of
miles away, as if they were in the same room together.
And if the person were sick, this man Cayce could
diagnose the sickness and prescribe a cure for it,
even though he was not a doctor and knew nothing about
medicine in his normal state of mind, and even though
qualified doctors had failed to diagnose and cure
that sickness. There were many cases of him diagnosing
and curing sicknesses in this manner.
There was the case of a young man who had
been diagnosed by a doctor as insane, and had been
ordered sent to a mental institution. But his parents
had heard of Edgar Cayce, and wrote to him asking
him to try to help their son. Under hypnosis, Cayce
could see the young man, and said: "One of his
molar teeth is pressing on a nerve to the brain, and
is causing the problem. Remove the tooth, and it will
be alright". When the offending tooth was removed,
the man was alright, just as Cayce had said.
Now, not only could this man diagnose and
prescribe cures for diseases that doctors had been
unable to cure, but he could see people's past lives,
too. Sometimes, people would write to him and ask
him to look back into their past lives to see what
caused their present problems. And one person who
had asked him was a young woman who would have been
beautiful if she had not been so fat. So he looked
back into her past, and found the cause of her problem.
"You used to be a very beautiful athlete in a
former life", he told her, "but you were
too proud of this, and used to make fun of others
who were not as beautiful as you. Your cruel laughter
now comes back to you in this form".
Another person who was a victim of her own
laughter was a young woman who suffered from TB of
the hip. Cayce looked back into her past, and saw
that she used to like to at-tend the Games in ancient
Rome, where people were thrown to the lions in the
arena, and tortured in other cruel ways; people attended
these Games then as people now go to watch football-games.
This woman had gone to the Games to enjoy the savage
shows, and had laughed in particular when a young
slave-girl had her side torn open by a lion. The result
of her mocking laughter was the disease of her hip.
So, we must be very careful when we laugh, not to
hurt others by our laughter. I have often seen children
tormenting other children who were poor, ugly, or
deformed, causing them more suffer-ing thereby. That
is a cause of future suffering for those tormentors,
I feel. It is because we lack compassion that we laugh
at others in such ways. We do not like others to laugh
at us if/ when we are unfortunate, so we should never
laugh at others. If we cannot help, we should not
hinder. Our karma is really our life, our life is
our karma; we reap what we have sown. Life is like
a stream that flows on and on. Death is not the end,
but only a transformation, a change of clothes, and
the stream flows on until it reaches the Sea.
Question: “A person's
physical body canes from the union of the male's sperm,
and the female's egg. But what about the soul? Why
does it come from?”
In Buddhism, we do not use the word 'soul'
or 'spirit', and when we use the word 'heart' it does
not mean the organ that pumps blood, but the emotional
aspect of the mind as apart from the intellectual
aspect; in reality, however, these two aspects are
not sepa-rate, but complementary, like compassion
and wisdom, and must be brought into bal-ance.
A human being is composed of two main parts:
physical and mental, body and mind. If we examine
them closely, we will see that, like everything else,
they change constantly; we cannot find anything about
'us' that remains the same from moment-to-moment,
and that does not change. Hence, Buddhism does not
talk about 'soul', since that word is generally used
to mean something immortal and unchanging, and Buddhism
denies that there is anything of this nature in our
physical-mental make-up. It teaches, instead, that
there is a process of life ~ a process of evolution,
if you like ~ by which we pass through a series of
many lives, until finally, we attain Enlightenment,
and are no more subject to Birth and Death. It should
be stressed, however, that Enlightenment is not something
of the ego, the self, the personality, but rather,
liberation from such. However, at our stage of evolution,
Enlightenment is not something that we can profitably
talk about, and the beginning of life is an even less-profitable
subject. Scientists are continually coming up with
new hypotheses about the origin of life, the origin
of the Universe. But the beginning of things is not
to be imagined, let alone discovered and proved, because
there is always something before everything, stretching
back, like an endless chain, into Infinity. It is
a waste of time trying to find out about the beginning,
because our time, our life, is rapidly running out;
we are not going to live forever. And if we knew about
the past, who we were in our past lives, how life
began, and so on, it would not change the present
situa-tion. It might satisfy our curiosity a little,
but it would not remove us from where we are now.
The present is the most important time of all, because
it is the only time we have. Use it wisely, therefore.
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