Chinese culture, much like the teachings of Bodhisattvas, emphasises filial respect and rules of propriety. Bodhisattvas instruct us, sentient beings, to honour our elders, treating those older than ourselves as if they were our own parents. Confucianism also emphasises filial respect, underscoring its connection with Buddhism. This shared principle is a key reason why Buddhism was rapidly accepted in China and became a predominant religion.
Practising Buddhism and cultivating the mind are essentially a form of filial respect. Therefore, it’s critical for everyone to diligently cultivate their minds and self-reflect: “Am I creating karma?” Some people merely talk about cultivation but fail to sincerely practise it, creating karma every day. If you don’t earnestly cultivate and remain filled with greed, anger, and delusion, you will inevitably cycle through the six realms of existence. Anyone greedy for fame, wealth, or sensual pleasure is destined to revolve within these six realms. I tell you, nearly 80% of the population is bound for this cycle of rebirth in the six realms, driven by greed, anger, and delusion.
This explains why some people have terrifying dreams. Even though their reality isn’t as frightening, they have nightmares daily. They spend considerable time in the Underworld, enduring karmic retribution. Therefore, their periods of suffering in both the human world and the Underworld feel extended, whereas times of happiness or enjoyment seem incredibly fleeting.
In this boundless, illusory world of suffering, our karmic obstructions are like sharks that coexist with us in the sea of suffering. These sharks, our past karmic obstructions, are constantly following us, biting and relentlessly pursuing us. Even if you swim desperately, they still catch up. When all seems lost, a boat of salvation appears, and a Bodhisattva comes to rescue you. But why do you feel pain when you begin to practise Buddhism? Why are there forces that seek to trouble you? It’s because as soon as you climb aboard the boat, symbolising your initiation into Buddhism, the shark – your karmic obstruction – bites at your leg and tries to drag you back into the water. Your sinful karmic obstructions behave in this way, relentlessly pursuing you, not allowing you to escape. Many people are pulled back into the sea of suffering by the shark while they are midway through their climb. Therefore, a person’s karmic obstructions are so heavy that they are beyond one’s control. Even if you’ve managed to board the boat, your karmic obstructions can still drag you back down. Do you understand?
Practitioners must rid themselves of greed, anger, and various desires. Those who practise Buddhism are followers of Guan Yin Bodhisattva, disciples of the Buddha, or are Bodhisattvas themselves. If you are still entrenched in ignorance, still harbouring greed and anger, this indicates you haven’t genuinely cultivated your mind.
Let’s flip this concept around for your understanding. You might ask, “What characterises a person who hasn’t cultivated their mind?” A person who hasn’t cultivated their mind is one who hasn’t managed to overcome their greed, anger, and ignorance.
So, what is ignorance? It’s the state of disbelief in the teachings of Buddha-dharma. It’s often difficult to help and transform those immersed in ignorance, often referred to as those who are “without affinity.” If a person doesn’t cultivate their mind, they dwell in ignorance. Ignorance equates to a lack of wisdom, and those without wisdom live lives indistinguishable from ordinary animals.
Without reducing one’s cravings and fixation on fame and fortune, it is impossible to successfully cultivate the mind. Don’t interpret desire solely in terms of sexual matters; desire is comprehensive, encompassing cravings such as appetite, desire for wealth, and the like. Some people value money above life itself. What I’m emphasising here is the importance of reducing one’s fixation on fame and fortune. What does it mean to reduce? It means to regard fame and fortune as less significant, more trivial.
Moreover, if you aspire to cultivate your mind and seek liberation, understand that liberation is about letting go, about releasing your attachment to the desire for fame and fortune. Only then can you genuinely achieve liberation. Those who can’t liberate themselves are simply those who can’t let go.
Speaking of liberation might seem simple, but it’s like a chain binding you; you have to rely on your own strength to break free. For example, in the well-known Chinese literature, Journey to the West, when Sun Wukong was bound by demons, he sought liberation and, by transforming himself, becoming smaller, the chains that bound him instantly loosened. To explain the principle behind this example, consider that chains binding a person have a certain range and scope. Suppose today I want to make you angry. I know what will provoke you. This can be compared to the chain. However, if you reduce your significance, see yourself as less important, and become indifferent to the matter, you can break free from this chain. That is wisdom.
For instance, suppose someone tells you, “Did you know? Your spouse is doing something dodgy.” Upon hearing this, how do you go about finding liberation? First, try to downplay your own importance: “What’s so special about me? I’m just a small fry, maybe it’s my own shortcomings that have led to this.” “If my spouse has indeed done something wrong, I’ll endeavour to counsel them, impart wisdom, help them grasp the concept of karma.” Try to see yourself as less significant, diminish your ego, bear in mind that you’ve made your own share of mistakes in the past and find it in your heart to forgive them. The more you shrink your sense of self, the looser the chains become. You then attain freedom and liberation. But if you let anger take over, feel like you can’t stand it anymore and rage, the chains will only bind you tighter. Do you get it?
Remember, when you’re quick to spot the faults in others, take a moment to reflect on yourself. Only then can you reach enlightenment and see your inherent nature. Essentially, when you’ve mentally sorted things out, you’ve attained liberation, you’ve awakened to your Buddha-nature. Only then can you truly say you’ve reached enlightenment and see your own inherent nature, your own conscience.
Next, I’d like to discuss the practice of offering oil lamps. This practice is incredibly important. You’d know that in Heaven, we have Mount Sumeru, and lighting an oil lamp equates to the grandeur of this mount. This is why you don’t often see ash from an incense stick curling up, yet an oil lamp can form a lotus flower at the wick daily. At home, if you have a Buddhist altar, it’s unacceptable not to make offerings of oil lamps to the Bodhisattvas. Just as a lamp is as grand as Mount Sumeru, the oil within it is as abundant as the water in the sea. Therefore, lighting oil lamps is paramount. It’s a good practice to frequently add oil, ideally a bit each day. Regularly refilling the oil can foster wisdom, and your eyesight can improve as well. Many people underestimate the importance of this practice. To illustrate my point, think of two people enjoying a cup of tea together. If you keep their cups topped up, wouldn’t they be pleased? Wouldn’t they thank you? It’s the same with the oil lamp. When you regularly top up the oil for the Buddha and Bodhisattvas, your mind will expand to become as vast as the sea. If you find yourself bothered by distracting thoughts, make a point of offering oil lamps and regularly topping up the oil. We’ll continue this Dharma Talk next time.
