Three kinds of views
There are three kinds of views: 1. "I accept all views"
2. "I do not accept any views"
3. "I accept some views, but not some views".
Among them, those who hold the first kind of views are often entangled by greed, anger, ignorance, and afflictions, and are prone to clinging to defilements and cannot be pure and free from them.
Those who hold the second kind of views are close to not being greedy, not being angry, not being ignorant, close to not being entangled by defilements, and close to being pure and not clinging to defilements. "
Those who hold the third kind of views are the same as those who hold the first kind of views when they accept certain views, and the same as those who hold the second kind of views when they do not accept certain views.
If those who hold these three kinds of views stubbornly stick to their own views, thinking that only their own views are the truth and that others' are wrong, they will conflict with those who hold the other two kinds of views, and then argue and provoke, causing afflictions. A wise person with foresight foresees the possibility of such afflictions arising, and can abandon his insistence on his own views, and then not cling to other views, so that he can stop all views.
Taken from the content of the Buddha's dialogue with the long-nailed heretic. The three types of "views" mentioned by the Buddha are all "wrong views" according to the example. In order to distinguish them from the "right view" of Buddhism, this type of "view" is called "view".
The liberated person will still say "I" is this and that, but he will not have the attachment to "I". This is an example of "still using worldly words, but without worldly attachment".
Eight Methods for the Happiness of Lay Buddhists
Once, a young Brahmin named Ucchaka came to visit the Buddha.
Ucchaka Brahmin asked the Buddha: "World-honored One! What should lay Buddhists like us who aspire to become monks do to obtain happiness in this life?"
"Brahmin! There are four methods that can make you happy in this life. They are: complete convenience, complete protection, complete good friends, and complete right livelihood.
What is complete convenience? It means having the ability to make a living; having enough skills to do jobs such as farming, trading, herding cattle, archery, and administration to support yourself.
What is complete protection? It means being able to properly store and protect your property and food so that it will not be confiscated by the king, robbed by thieves, swallowed by water and fire, destroyed by playboys, or destroyed by various disasters. Suffering from the loss.
What is good friends? It means to make friends with good people who have faith, precepts, generosity, and wisdom, and to be able to advise and encourage each other, so that worries and troubles can be eliminated and not arise; joy and good deeds can arise and not lose.
What is right livelihood? It means to be able to spend according to one's income and balance financial income and expenditure. Not pretending to be rich, nor being stingy, living a life without extravagance, nor falling into hardship and scarcity.
Brahmin! Do not indulge in alcohol, sex, gambling, and making bad friends, because these four things are like making four holes in the treasury, so that all the money will flow out of these four holes.
Brahmin! These are the four methods that can make you happy in this life. ”
“World-honored One! How should we practice to obtain happiness in the next life?” Ucchaka Brahmin asked.
The Buddha replied, "Brahmin! There are also four methods that can bring you happiness in your next life. They are complete faith, complete precepts, complete generosity, and complete wisdom.
What is complete faith? It means to have respect for the Buddha's enlightenment and to establish faith. Moreover, this faith will not be shaken by others, and will not believe in other gods, demons, and heretics.
What is complete precepts? It means to firmly adhere to not killing, not stealing, not committing adultery, not lying, and not drinking alcohol.
What is complete generosity? It means to keep your mind away from stinginess and filth, and to give often. For example, the liberation generosity of Dharma giving, such as being able to give with your own hands, being happy to give, and giving equally.
What is complete wisdom? It means to know the Four Noble Truths of suffering, origin, cessation, and path as they are, and to have the wisdom to choose and achieve the extinction of afflictions.
Brahmin! These are the four methods that can bring you happiness in your next life."
Taken from the Aṅguttaranikāya VIII, Volume 55, and the Saṃyukta Āgama 91.
Translated comments:
1. Complete faith means firm belief in the Buddha. This kind of faith cannot be achieved by emotion alone, but must be based on the rational basis of the Dharma, which is different from the faith that requires obedience in general religions. This point is clearly stated in the Aṅguttaranikāya VIII, 55th Sutra: "Faith in the Bodhi of the Tathagata", which means faith in the Buddha's enlightenment, that is, the Dharma, not just the Tathagata. For a person who has achieved "right faith" in the Dharma, no matter how the environment changes, even if no one in the world believes in the Dharma, his faith in the Dharma will not be shaken.
2. The precept of not drinking alcohol in the complete precepts should take the fact that alcohol makes people lose their reason as the main consideration. Therefore, various drugs that have only appeared in modern times should also be included in the scope of the "precept of not drinking alcohol" from this perspective.
3. Complete wisdom. The 91st Saṃyukta Āgama only briefly mentions the Four Noble Truths as a representative. In fact, regardless of whether one is a monk or a layperson, the achievement of wisdom should start with "listening," "remembering," and "contemplating," and then be completed through practice and realization (knowing the truth). The connotation of wisdom is the same for both monks and laypeople.
We must know that we have committed countless evil deeds in countless lives. I owe others debts, others owe me debts, I owe others lives, others owe me lives. Because of the debts between us, the children we have are different. Some repay debts, some collect debts, some repay kindness, and some repay grievances. … Generally speaking, the causes of children in this world are all about collecting debts, repaying debts, repaying kindness, and repaying grievances. - Master Yin Guang. Reply to Lay Buddhist Dechang
What is the meaning of a śramaṇa? It means that greed, anger, ignorance, and all afflictions are forever eliminated. This is the meaning of a śramaṇa. - Saṃyukta Āgama 795
One True Heart
Between Saying and Not Saying
Once, the minister of Magadha, Usya Brahmin, visited the Buddha in the Bamboo Grove of Savatthi.
The Usya Brahmin said to the Buddha: "Venerable Gautama! I am such a person: whatever I see with my own eyes, I will describe accurately; whatever I hear with my own ears, I will state exactly as I heard; whatever I realize, I will say according to what I realize, without any distortion."
The Buddha did not completely agree with such behavior, so he said to the Usya Brahmin: "Brahmin! I do not say "everything you see should be said", nor do I say "everything you see should not be said", and the same is true for what you hear and what you realize. I do not say "should" or "should not" say everything you hear and know.
Brahmin! If saying what you see will cause an increase in unwholesome dharmas and a decrease in wholesome dharmas, then I will not say it. On the contrary, if it can promote a decrease in unwholesome dharmas and an increase in wholesome dharmas, I will say it. The same is true for what you hear and realize."
This story is taken from the "Ekottara Agama Volume 4, Sutra 183".
Minister Usya Brahmin was probably proud of being able to accurately retell what he knew, saw, and heard, so he told the Buddha.
Whether to retell or not should be determined by evaluating the impact. If you know that the negative impact is greater than the positive impact, you should make a choice and keep silent.
Not "deceiving and lying" is a basic attitude for people, and the Buddha also taught us this. From this story, keeping silent for the benefit of good deeds should not violate the risk of not "deceiving and lying". Even in general conversations, Buddhist disciples should also follow this principle.
People always say: "Without fate, there is no father and son, and without fate, there is no husband and wife." Father and son and husband and wife are the result of past karma. In addition, brothers and sisters, relatives, neighbors, friends, and enemies, are all the result of karma. We are born in this era of fighting and killing, in this country of suffering and trouble, and come into contact with countless sentient beings. We often come and go, hear and see, and everything is driven by new and old karma. The ancient sages knew this well, so they strongly advised everyone to be cautious in creating causes. Even a move of the hand, a step, a mouth, or a change of thought can produce complex causes and conditions, which cannot be ignored. Therefore, the Five Precepts and the Ten Good Deeds are proclaimed, hoping that everyone will plant the cause of blessings together, so as to turn danger into safety, turn hatred into kindness, turn suffering into happiness, turn greed into humility, turn anger into tolerance, turn ignorance into enlightenment, and turn ordinary people into saints. —-"Talking about Causes and Conditions" by You Xuexing, a lay Buddhist
Sariputra's care for his old friend
One summer rainy season, the Buddha lived in the Kalanda Bamboo Grove on the northern outskirts of Rajgir, the capital of Magadha, while Venerable Sariputra lived in the Jetavana Grove on the southern outskirts of Savatthi, the capital of Kosala.
The three-month retreat period ended, and a monk came from the Kalanda Bamboo Grove to the Jetavana Grove.
Knowing that the monk came from the Kalanda Bamboo Grove, Venerable Sariputra asked him about the Buddha and the monks, and learned that everyone was fine. Then, he asked him about a former friend who lived in Rajgir, a lay Brahmin named "Dharan", and learned that this old friend relied on the power of the king to oppress the people on the one hand, and relied on the power of the masses to threaten the king on the other hand, deceiving the superiors and the subordinates, and doing evil.
So, in order to persuade this old friend, Venerable Sariputra set out for Rajgir.
When Rajgir Brahmin saw Venerable Sariputra coming from afar at home, he was very happy and quickly prepared delicious food for him.
However, Venerable Sariputra refused Rajgir Brahmin's food and directly questioned him whether he oppressed the people and threatened the king.
The Brahmin Rajgir argued:
"Sariputra! You also know that I am a layperson. I have a career to take care of, parents to support, a wife and children to raise, servants to take care of, rent to pay, and sacrifices to the gods, ancestors, and monks for the sake of the blessings of the next life. Sariputra! All of these cannot be missed."
"Rajgir! Let me ask you: If someone does evil for the sake of filial piety, and because of this, he goes to hell in the next life, can he be exempted from the suffering of hell because of filial piety?"
"No, Sariputra!"
"Similarly, if someone does evil for the sake of his wife and children, servants, kings, gods, ancestors, and monks, and goes to hell because of this, can he be exempted from the suffering of hell for these reasons?"
"No, Sariputra! "
"Rajgir! Laymen should seek money legally and morally, and not seek money for evil purposes. Only in this way can they win the respect of their family and servants and the favor of monks. With the respect of their family and servants and the favor of monks, their virtues can grow and not decline."
After the guidance of Venerable Sariputra, the Brahmin Rajgir finally admitted that he had deceived his superiors and subordinates for the sake of a mistress named "Duan Zheng". So, the Brahmin Rajgir made up his mind to abandon his mistress from now on, turn over a new leaf, and take refuge in Venerable Sariputra.
Venerable Sariputra asked Rajgir to take refuge in the Buddha and preach to him.
A few days later, Venerable Sariputra left Rajgir and went to a place called "Nanshan".
Later, Rajgir layman fell seriously ill and was in critical condition. Venerable Sariputra learned the news and rushed back to Rajgir from other places to visit his old friend.
Layman Rajgir was lying on the bed. When he saw Venerable Sariputra coming, he wanted to stand up to greet him, but was stopped by Venerable Sariputra.
After asking about the condition, the Venerable Sariputra enlightened the layman Rajgir:
"Rajgir Which is better, hell or animal?"
"Animal is better."
"Which is better, animal or hungry ghost?"
"Hungry ghost is better."
"Which is better, hungry ghost or human?"
"Human is better."
"Which is better, human or the Four Heavenly Kings?"
"The Four Heavenly Kings are better."
"Which is better, the Four Heavenly Kings or the Thirty-three Heavens?"
"The Thirty-three Heavens are better."
"Which is better, the Thirty-three Heavens or Yama Heaven?"
"Yama Heaven is better."
"Which is better, Yama Heaven or Tushita Heaven?"
"Tusita Heaven is better."
"Which is better, Tushita Heaven or Nirmanarati Heaven?"
"Nirmanarati Heaven is better."
"Nirmanarati Heaven or Paranirmanarati Heaven?"
"Paranirmanarati Heaven is better." ”
“Which is better, Paranirmita-satisfaction or Brahma?”
“Brahma is the best.”
At this time, Venerable Sariputra thought that in the belief of Brahmans, people generally yearn for Brahma, so I might as well tell him the practice method to be reborn in Brahma.
So, Venerable Sariputra said:
“Rajgir! The enlightened Buddha, who has knowledge and insight, once said the practice method of the ‘Four Brahma Viharas’. As long as you practice and practice more, you can be reborn in Brahma after death.
Rajgir! The holy disciple who has learned a lot should let his heart immerse in loving-kindness, compassion, joy, and equanimity, and expand it infinitely from near to far until it pervades everything. This is the method to practice rebirth in Brahma.”
After Venerable Sariputra finished his Dharma talk, he left Rajgir and went to the Bamboo Garden of Kalanda to see the Buddha.
According to the method of the "Four Brahma Viharas", the layman Rajgir practiced, and just before the Venerable Sariputra arrived at the Kalanda Bamboo Garden, he abandoned his lust and was reborn in the Brahma Heaven.
The Venerable Sariputra met the Buddha and reported the matter of his old friend Rajgir.
The Buddha said: "Sariputra! Why didn't you continue to teach Rajgir the Dharma that is more ultimate than Brahma and leave? If you teach him the more ultimate Dharma, Rajgir should also be able to achieve it."
"World-honored One! Because I think that the Brahmins all like Brahma, regard Brahma as noble, and rebirth in Brahma as ultimate, so, World-honored One! I did this." Sariputra replied to the Buddha.
"But, Sariputra! Rajgir has passed away and was reborn in Brahma Heaven."
Annotation:
1. This story is taken from the "Middle Agama 27 Brahmin Rajgir Sutra" and the "Middle Length Discourse 97 Rajgir Sutra".
2. At the end of the story, the Buddha questioned Venerable Sariputra for not teaching Rajgir the way to transcend Brahma. This may be the only criticism that the Buddha had of Venerable Sariputra in his life. Rebirth in Brahma is not easy, but according to the Dharma, it is far from the ultimate liberation.