Master Lu once said, “Understanding the Eight Worldly Dharmas – the external factors that destabilise one’s heart – is critical in overcoming our self-attachment. The human world is riddled with pitfalls that most of us ignorantly fall into”.
What are these Eight Worldly Dharmas, also known as the Eight Winds, that were expounded by the Lord Buddha some 2,500 years ago? Why are they detrimental to our spiritual cultivation and why are they deemed to be traps in our spiritual life?
In the first part of a two-part series, the first four Worldly Dharmas are brought to light. The pack also contains invaluable teachings of Master Lu on how we should shake off these mental preoccupations if we want to make progress in our spiritual cultivation.
WHY ARE “THE EIGHT WORLDLY DHARMAS” ALSO KNOWN AS “THE EIGHT WINDS”?
Master Jun Hong Lu: Buddhist practitioners must understand that all the love and hate in this world are able to cause our emotions to ebb and flow.
When you love too deeply, you cannot let go, that is when your mind will be trapped. Likewise, you cannot let go when your hatred becomes too intense, causing your mind to be locked.
Just as the wind is able to fan the flame, the Eight Worldly Dharmas may stir up thoughts in one’s mind, therefore they are also known as “the Eight Winds”. You might have heard of the story called “Unmoved by the Eight Winds (八风吹不动)”.
Source: Master Lu’s Discourse to Disciples, 12 May 2019
WHAT ARE THE EIGHT WINDS /
THE EIGHT WORLDLY DHARMAS (八风/世间八法)?
The Eight Winds in Buddhism context:
Fame (誉) & Neglect/Defame (毁)
Gain (得) & Loss (失)
Joy/Pleasure (乐) & Suffering (苦)
Praise/Honour (称) & Disgrace/Ridicule (讥)
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 5
THE EIGHT WINDS ARE THE EXTERNAL FACTORS THAT DESTABILISE A PERSON’S HEART
Master Jun Hong Lu: The Eight Winds are the external factors that destabilise a person’s heart (动摇人心).
The Buddha once said, “Those who understand emptiness can never be corrupted by the worldly phenomena (能说空者，世间之法所不能坏). How is that so? It is because their minds are not reliant on the Eight Winds (心不依止是八法故). What are these Eight Winds?” I shall now expound on these few phrases.
The Buddha says, if a person is able to see through the reality of this world, he is someone who truly understands emptiness (看破世界的人就是空者). Thus, “he can never be corrupted by the worldly phenomena” (世间之法所不能坏), in other words, neither desires nor any unwholesome matters will be able to break his mind for The Way (道心).
How is that so?
One has realised the nature of emptiness of the world, hence he is not reliant on the Eight Winds nor led by the nose by them (没跟着八法走). What are the Eight Winds?
The Eight Winds are: in the face of gains/advantage (利益), in the face of loss (衰败), in the face of being slandered by others (诋毁), in the face of honour (荣誉), in the face of being praised by others (称赞), in the face of being ridiculed by others (讥笑), in the face of sarcasm (挖苦), and finally, in the face of happiness (快乐), we have to learn to be in a state of unmoving suchness (如如不动).
Let me ask you, do you have any shortcomings? You fly into a rage the moment others reprimand you; you let your greed take over the minute you see something that is of benefit to you; when things don’t go well, you immediately lose your spirit (精神都找不到), you may even fall ill, won’t you?
When others comment, “Wow, you really look like a Bodhisattva”, you immediately get caught up in such comments when in actual fact, whether or not you are one, depends on others’ genuine comments, not some flattery. What’s the point of having people around who just want to please you? Instead, you should remain in a state of unmoving suchness (如如不动), be it in the face of insults or cutting remarks.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms (Audio), Episode 21, 15 January 2020
THE EIGHT WORLDLY DHARMAS
Master Jun Hong Lu: Let it be known that everyone needs to learn the Eight Worldly Dharmas. As I have highlighted in the past, understanding the Eight Worldly Dharmas, which refer to the worldly benefits and traps, is critical in overcoming our self-attachment. You have to understand that we are not here simply to reap the worldly benefits. In fact, the world we live in is fraught with inestimable traps that we are bound to fall into. It is hardly surprising to see countless numbers of people end up falling into these traps without even them knowing.
The first Worldly Dharma is the desire for praise. Is there anyone who doesn’t yearn to be praised by others? When you prepare a dish, and someone goes, “What a delicious meal!”, I bet you will be delighted. The desire for praise is a mental preoccupation common among humans. You will notice that a person’s mood lightens up immediately after being complimented.
The second Worldly Dharma is the fear of criticism. No one likes to be criticised. The moment someone criticises you, instantaneously you become upset and such negative emotions can last a minute or two or up to an hour, but for some people, they will sulk for a month or even up to a year. Worse still, there are those who are fond of holding grudges against others. If you criticise them publicly, they may even bear a grudge against you for a lifetime.
The third Worldly Dharma is the desire for gains. Everyone hopes to gain and fears of loss, with the latter being the fourth Worldly Dharma. After laying hands on something, do you think a person will even want to lose it? That is unlikely, right?
The fifth being the desire for joy. At times, misfortune may befall you if you are happy when you are not supposed to. Once, there was a person, who learned a verse on happiness from an eminent monk, recited the verse to a family that was grieving the death of a family member, he ended up being thrown out by the family. Do you know why? The desire for joy is also a mental preoccupation because when someone makes you happy, you are bound to commit mistakes immediately thereafter. As a simple example, when someone offers you liquor, you will be happy, right? But, the moment the bill is presented to you for payment, will you sign on it?
The sixth being the fear of suffering. Nobody wants pain and suffering.
The seventh Worldly Dharma is the desire for fame. Many people yearn for their contributions to be noticed and recognised. They will think, “Do others know me?”, “Do they know that that was my contribution?”, “Does anybody know about the good things that I did?”. They become unhappy if their efforts go unnoticed. When others stop discussing them, they will wonder, “How many retweets did I garner?”, “How many members in my group know about it?”. Can you understand what I am trying to get at?
The desire for one’s fame to reach far and wide is a human flaw that was expounded by the Buddha some 2,500 years ago.
The eighth Worldly Dharma is the fear of being neglected, that is, the fear of fading into oblivion. Whenever someone attends a party, he will hope to receive a warm welcome or reception. If you go, “Wow, you are here, please take a seat here”, as a guest he will be delighted because you give him a warm welcome. Conversely, if you leave him out, he will be miserable.
As a matter of fact, Buddhism talks about the eight things in life that make humans vulnerable, and they are none other than the Eight Worldly Dharmas or the Eight Preoccupations that were highlighted earlier.
To illustrate, when someone does not like to be criticised, he will become vulnerable. In this regard, he will not dare to challenge others because by doing so, he will be exposing himself to criticisms.
As a consequence, he will not rationalise with others nor will he talk about principles for fear of being rebuked by others of all sorts of his own shortcomings, even as it is a time that he should step forward and pinpoint the mistakes made by them. Isn’t this a sign of vulnerability?
Not surprisingly, many people, who have yet to overcome their flaws, will not dare to point out mistakes made by others. Do you think such people will still have any sense of integrity or righteousness? Therefore, it is of paramount importance for us to internalise the teachings of Bodhisattvas and it is not merely about gaining a superficial understanding of these teachings.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms (Audio), Episode 67
THE EIGHT THINGS THAT WILL WEAKEN US IF WE CLING ON TO THEM
Master Jun Hong Lu: According to the Buddha’s teachings, there are eight things that will weaken us if we cling on or are attached to them. When things appear hopeless, when you can’t gain happiness, you will be weakened; you get weakened when you experience pain and suffering; when nobody seems to know you, you are weakened; when you fail to get the compliments of others, you are weakened; when you are criticised, you lose all hopes. Therefore, these Eight Winds that are expounded in Buddhist teachings are the traps in our life.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 5
< Praise and Ridicule (称与讥) >
First, hope for praise (赞美). Second, fear of being criticised (批评).
< HOPE FOR PRAISE AND FEAR OF BEING CRITICISED >
Master Jun Hong Lu: First, hope for praise (赞美) – such people enjoy being praised and they always crave recognition and admiration from others. If they fail, they will go all out to create the conditions to earn those compliments (制造条件来让别人说你好).
Second, fear of being criticised (批评). Take a look around you, the one who is on the receiving end of a criticism will never be happy. Have you ever seen a person who can still smile after being criticised? That’s why, that makes me the most hateable person around as I keep criticising people every day.
Fortunately, you are practising Buddhism and understand that when I criticise you, it is to allow you to eliminate your negative karma. That said, this is still a selfish mindset because some of you may even think, “I will not get angry when Master Lu criticises me because I know my negative karmas will get eliminated. If not for that, I will surely talk back!”.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 5
< UNDERSTANDING FAVOUR AND HUMILIATION >
Master Jun Hong Lu: Today, I would like to expound on the concepts of favour and humiliation (“宠”与“辱”) both of which are appalling phenomena (惊恐的现象). Even a person who is perpetually being doted on, will live in fear, uncertain about the day when he will end up being unloved and cast aside.
Let me quote you another example: The employer of an ordinary employee suddenly tells him, “I will promote you to become a manager tomorrow”. In that instant, he will be shocked, yet happy. In reality, it is also a form of distress for him. Hence, being favoured and humiliated are forms of disquietude (惊恐) which bring about the greatest misery to our psyche.
As the saying goes, we should “Remain indifferent in the face of favours or humiliation (宠辱不惊) and remain unperturbed regardless of the circumstances (忍辱不惊)”.
In other words, you should think, “I may be promoted today, I shall remain unmoved. If tomorrow I am reprimanded and demoted, I will also remain unmoved”.
This is a good mentality to adopt as you will not be subjected to manipulation of feelings of happiness and sadness that come along with the respective rise and fall of prestige. Never allow worries and misery to reside in your heart.
Source: Master Jun Hong Lu’s Buddhism in Plain Terms, Volume 1 Chapter 15
< HOW SHOULD WE FACE PRAISES? >
EXERCISE GREATER PATIENCE, HUMILITY AND DILIGENCE WHEN SHOWERED WITH PRAISE
Master Jun Hong Lu: When someone scolds or slanders you, and you are able to practise tolerance, what about if they sing you praises? What’s most challenging is for one to bear praises. When this happens, you have to understand that everything in this world is illusory and unreal.
When slanderous allegations are hurled at you, it means the slanderer is spinning false charges or misrepresentations of the facts about you. The same applies when someone showers you with praise and this person is likely to exaggerate it by inserting false claims. Regardless of whether you are being slandered or praised, view those claims through the lens of falsity (把它当成一种不实之词) so that non-equanimity does not arise in your mind.
The problem is that when people are being praised, they will go into a state of immeasurable self-satisfaction (沾沾自喜).
Source: Wenda20150109 01:17:07, Master Lu’s call-in radio program
PATIENCE UNDER HUMILIATION
Caller: When a well-cultivated individual exercises patience under humiliation, his mind will remain unmoved. On the other hand, those of a lower state of mind may outwardly restrain themselves from creating the karma of speech but they continue to feel indignant inwardly and transgress in their minds.
Is it right to say that such surface-level patience cannot be classified as a true display of patience under humiliation, or is this a stage that we have to go through in the pursuit of true patience under humiliation?
Master Jun Hong Lu: In actuality, patience under humiliation is divided into two categories – internal and external. The external form of patience under humiliation is seen when one does not rebuke or even speak to the other party but remains mentally agitated. He may even curse the other party in his mind, which essentially is the same as not exercising patience under humiliation. In this context, he may not have physically acted upon it but in reality, he has transgressed in the mind (意识已经犯戒).
On the other hand, great monastics who exercise internal patience under humiliation will not even need to put in effort for an outward expression of patience. After all, if there is no hatred within, how would hatred be expressed? Hence, it is only when one is unable to exercise internal patience under humiliation that an external expression of patience is necessary.
It is best for an external patience under humiliation to be anchored by an internal manifestation because it will have a positive impact on your psyche. Your mind will gradually be subdued should you consistently refrain from speaking negatively, and this will then form the foundation for internal patience. Needless to say, the best state of mind is to be free from the feeling of having to be patient – this is when you will be completely natural outwardly.
Caller: Yes, Master Lu.
Master Jun Hong Lu: The external manifestation of patience is easier to achieve than internal patience.
Caller: Is it right to say that a continual effort to perform recitation, gain wisdom and resolve negative karmic affinities is the way to truly achieve internal patience under humiliation?
Master Jun Hong Lu: That is right.
Source: Shuohua20130308 18:08, Master Jun Hong Lu’s call-in radio program
THE LOVE FOR COMPLIMENTS CAN EASILY LEAD US ASTRAY IN OUR SPIRITUAL CULTIVATION
Master Jun Hong Lu: Use a pure mind to quell deluded thoughts and to restrain our heart from giving rise to excessive joy regardless of the circumstances we are in.
You are overjoyed when someone buys you something, treats you well and heaps praises on you, but in reality, these are the conditions that will foster the greed within you (助长了你自己的贪缘). What is greed? Greed can also manifest when others shower you with praises and you yearn to immerse yourself in those flatteries. However, such a trait can cause you to veer off the right path in your Buddhist practice.
Take a major monastic as an example. If everyone only has good things to say about him, heaping praises and claiming that he is a Bodhisattva and he is always right, over time, the monastic will be lured into believing that he is as such. The moment he transgresses even in his mind due to the influence of the seven emotions and six sensory pleasures (七情六欲) that stem from his mortal flesh, his misdeed, even the slightest one, may even ruin the spiritual life of others (断人的慧命).
Therefore, we should never brag about ourselves, let alone exaggerate our capabilities because this is the root of our demonic obsession (着魔之根). Many people have the tendency to overplay the virtuous deeds that they perform. There are even many people who regard the little and minute wisdom gained as infinite wisdom. Not surprisingly, these people regard the little progress made in their Buddhist practice as having gained a thorough enlightenment. All these are the roots of our demonic obsession.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms (Radio Program), Volume 2 Chapter 25, 3 April 2016
< HOW SHOULD WE FACE CRITICISM? >
COUNT YOUR BLESSINGS WHEN YOU ARE BEING CRITICISED
Master Jun Hong Lu: There are people who are not putting their best effort in their spiritual practice and yet, they are resistant to the advice of any virtuous people. Shrouded by self-esteem and self-attachment, they view others’ advice as less superior than theirs and this, in itself, is a display of the lack of compassion.
If there are people who still comment about you, it goes to show that you still have some blessings. The day when no one is willing to offer you any advice or comment whatsoever, it only means you are devoid of blessings. Such a scenario only illustrates that no one cares about you and this also proves that virtues are clearly lacking in you and you are someone who is unable to harmoniously live, work and learn with others over a protracted period.
Source: Master Jun Hong Lu’s Daily Buddhism In Plain Terms, 8 June 2021
< Gain and Loss (得与失) >
Third, hope for possession (希望得到); Fourth, fear of losing what you own (不希望失去).
< TO GAIN OR TO LOSE ARE SUPERFICIAL PHENOMENA >
Master Jun Hong Lu: The Eight Worldly Dharmas can be divided into to gain and to lose which are essentially a demonstration of grasping to form (对色相的执取). After all, to gain or to lose are superficial phenomena (表面现象).
Today you own this flower; a while later, this flower is taken away by others and you go, “I want this flower, how can others take it away from me? I am sad now”.
This is a form of grasping (执取). Grasping to the notion that “I want!”.
What does ‘form’ (色相) mean? In this context, the word “form” is in reference to the things that we see in this world and it is not related to the masculinity and femininity (男女的色) in the human world. It is said in the Heart Sutra that “form is emptiness, emptiness is form (色即是空，空即是色)” and the word “form” has nothing to do with the masculinity and femininity (男女的色) in the human world, but it refers to things that we can see in the dharma realm of the Ten Directions (十方法界) and this includes the world of form (有色世界) that exists in the human realm.
When someone goes, “What a beautiful flower! I must get it today. I simply love it”, this is what we call ‘grasping to form’.
Source: Master Jun Hong Lu’s Discourse to Disciples, Singapore, 12 May 2019
< HOW SHOULD WE SEE THESE SUPERFICIAL PHENOMENA? – UNDERSTANDING IMPERMANENCE! >
THE MOST MIRACULOUS QUOTE IN THE WORLD
Master Jun Hong Lu: Once upon a time, there was a king who was eagerly in search of a quote that could make a happy person sad and a sad person happy. Unfortunately, it was a quest that yielded him no results.
One fine day, the king dreamed of a sage, who passed on to him a word of advice, which was exactly what he had long yearned for. It is the most miraculous quote in the world: ‘All things in the world will pass’.
Buddhist practitioners must understand that irrespective of the good and bad things in life, all your possessions – be it fame, status and wealth – will never stay unchanged for an eternity. Those moments of anguish and failure will too, be over. One should not be overjoyed when in possession of something because it will not be yours in perpetuity.
As Buddhist practitioners, we should comprehend the meaning of impermanence and the law of cause and effect. Life is both a course of events and state of affairs, it is neither a bearing nor the ultimate terminal of disembarkation.
On this note, each one of you must remember to consume two tablets of antidote: Take the tablet of contentment in the morning, and the tablet of gratitude at night.
Source: Master Jun Hong Lu’s Public Talk, Kuala Lumpur, Malaysia, 20 October 2019
THE MEANING OF “IMPERMANENCE IS THE ONLY CONSTANT IN LIFE”, “RICHES DON’T LAST”, “PARTING COMES AFTER EVERY CONGREGATION”, “DEATH DOES NOT DISCRIMINATE EVEN FOR THE STRONG AND HEALTHY”
Caller: Hi Master, the Buddha once said that there are four things that are impermanent in this world and I’d like to seek your guidance on them. Firstly, on the doctrine that says, “Impermanence is the only constant in life” (有常者必无常)?
Master Jun Hong Lu: Humans have the misconception that they will live forever in this world. Can you tell me, is there such a thing that lasts forever? When you were young, you might have thought that the desk you had then belonged to you. Likewise, you thought the same about your first office desk, and that it would be yours for the rest of your life. So, is it permanent? I would imagine that by now, you would have changed your office desk countless times!
Caller: Yes, that’s right. What about the second doctrine: Riches don’t last (富贵者必不久)?
Master Jun Hong Lu: Think about this: Do riches last in this world? It’s well cited that wealth does not last beyond the third generation.
Caller: That’s so true! What’s the reason behind this, Master?
Master Jun Hong Lu: The main reason is the lack of meritorious blessings. If the current generation leads a life of dissipation (splurging on great food and expensive drinks, and indulging in vices like gambling and debauchery) and surrendering oneself to a life of sensual pleasure, do you even think that the next generation will still be shielded?
Caller: That’s true. What about the third tenet that says, “Parting comes after every congregation” (会合者必别离)?
Master Jun Hong Lu: There is a Chinese saying, “In this world, all banquets will ultimately be ended” which basically means at one point, all good things must come to an end.
Caller: That’s correct. What about the fourth doctrine that says, “Death does not discriminate even for the strong and healthy” (强健者必归死)?
Master Jun Hong Lu: Let me ask you this question: Will death come to those in tiptop physical conditions?
Caller: That’s for sure. One will still age.
Master Jun Hong Lu: No matter how healthy you are, it doesn’t make any difference. The final outcome remains unchanged and that is, death. This is an inescapable fact for everyone.
Caller: By putting forth these four tenets, the Buddha is trying to enlighten us on the impermanence of life and that all things are temporal in nature, and nothing lasts forever. Is that right, Master?
Master Jun Hong Lu: That’s right. Don’t ever think that death is not part of your equation, purely because you are in tiptop health condition. Even if you think, “This person and me, we have such a wonderful relationship, nothing will separate us, ever”. You know what? The Buddha says, “Separation is definite”. It’s as simple as that.
Source: Wenda20171231B 47:53, Master Jun Hong Lu’s call-in radio program
WE SUFFER ONLY BECAUSE WE HAVE DESIRES
Master Jun Hong Lu: Life is not bitter; it is only bitter because of our endless streams of desire and myriads of wants (欲望太多).
The heart is not burdened; it is only burdened because we fail to let go of the innumerable things in life (放不下).
Life is not about suffering; we suffer only because of our heart that pursues the many worldly things (对人间物欲的追求). Life is an unceasing process of increase and decrease of one’s desires and demands. The more worldly desires you have, the more worries and sufferings you will experience. As you gradually let go of such desires, you will slowly realise the truth of life – ‘suffering, emptiness and impermanence’ (悟到生命的真谛 —— 苦空无常).
We go through so much in life and when it’s finally time to go, all we find is emptiness (一切都是空). There’s nothing we can take with us when we die. Our life gets summed up just like that with the reality of impermanence. Nothing in this world is long-lasting, not words, thoughts, or behaviour. In essence, nothing is truly possessed by us, both materially and spiritually. The truth of life is for us to understand the reality of suffering, emptiness and impermanence (生命深层次的意义，就是让我们懂得苦空无常的真谛).
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Episode 11, 12 March 2020
< Being tolerant is virtuous, being calm is a form of blessing | 忍辱是德，平静是福 >
The Four Sufferings of human beings:
1. The first suffering is the inability to see the reality.
2. The second suffering is our reluctance to part with what we possess.
3. The third one is being unable to accept defeat.
4. The fourth suffering is not being able to let go.
When you see difficulties, troubles, sadness and jealousy, then your mind is filled with negative energy which cannot be effaced for a long time (久久不能磨灭). This causes you to live a miserable life. A person who is able to eliminate sufferings and countless troubles in life will possess the wisdom to strive and the power of endurance. He will know what is meant by observing the precepts, as such, he is able to walk out of the darkness into the light.
Source: Master Jun Hong Lu’s Buddhism in Plain Terms, Episode 12
< Buddhism in Plain Terms < 白话佛法共修分享