To Understand Buddhism - The Paramita of Precept Observation

The Paramita of Precept Observation

The second Paramita is Precept Observation, which means abiding by customs, rules, regulations and laws. Everything, big or small, worldly or beyond, has their own natural laws. We need to follow these for only by doing so, can we accomplish an undertaking quickly and perfectly. For example, within the family, we need domestic etiquette or seniority in human relationships to guide the behavior between parents and children, husband and wife, brothers and sisters. The manner of how things are accomplished needs to be followed. This is similar to cooking rice; we wash it, put it into the pot and then cook it. Without following the proper sequence, the rice will not be properly cooked.

This is even truer in learning and practicing Buddhism. If we want to achieve, we must follow the guidelines told to us by the Buddha: the Four Great Vows of Buddhas and Bodhi" sattvas. First, we vow to help all living beings. After that, we discard all worries, habits and attachments, to end all afflictions. Only then do we master all methods. Finally, we attain Buddhahood. Only when we become a Buddha, will we have the ability to help all beings and thus perfectly achieve the First Great Vow,  Sentient beings are innumerable, I vow to help them all .

Some may ask,  Is it really necessary to attain Buddhahood? Won t it be enough to become a Bodhisattva? Although a Bodhisattva can help beings, he is unable to help a Bodhisattva who is equal or higher in attainment. For example, an Equal-enlightenment Bo" can help them as well as all others. Therefore, only when we attain Buddhahood, can we help all beings in the universe. With such a vow, we can generate the great compassion to help others, to be diligent in severing our afflictions and mastering all methods.

Today, many practitioners have not yet sincerely generated their vows although they recite them daily. Why do I say this? Because they still have the mind of discrimination: ideas of favoring and disfavoring, self and other, love and hate. Consequently, they practice dis" crimination. They help people they like and ignore those they dislike. Theirs is not a genuine vow, is not a perfect vow. A perfect vow is that of a Bodhisattva and arises from the non" discriminatory mind. The Bodhi mind. It is wonderful, inconceivable and far beyond the minds of ordinary people.

The Paramita of Patience

In whatever we do, we need to exercise patience. As stated in the Diamond Sutra,  All natural laws of the universe attribute their success to patience . Without it, we cannot succeed in anything. For example, to complete our college education, we have to be pa" tient for four years. This audience needs to be patient to sit here for two hours listening to my lecture before you achieve perfection in this lesson. Without patience we can never achieve anything, no matter how good our conditions are. Of the Six Paramitas, Buddha Shakyamuni in the Diamond Sutra stressed giving and patience in particular. They are the keys to success in cultivation.

It has been said that  It is difficult to handle matters, but it is even more difficult to in" teract with people . It was not so difficult to interact with people in the past, but now, it is.

conduct themselves. Today it teaches people how to make a living. It is no wonder that we do not know how to conduct ourselves. We are unable to understand the changing of our own emotions, much less those of others. Therefore, it has become increasingly difficult to get along with other people.

There are three categories of patience. First, tolerate the injuries of physical and ver" bal abuse. Patience is a virtue. With patience, we will have a quiet and pure heart, thus it will be easier to reach deep concentration and achievement. When we successfully prac" tice patience, we will attain the greatest good fortune. Second, we would do well to be pa" tient with variations of the natural elements, hot and cold, summer and winter, hunger and thirst, as well as natural disasters.

Third, be patient in the arduous course of our practice. Before attaining the joy of cul" tivation and before of our cultivation becomes strong, we will encounter many obstacles. However, once we get through this phase, we attain happiness. Why? Because we are on the right path. This is like traveling on an expressway. Before we can get on it, we keep cir" cling and driving around trying to find the entrance. This is very frustrating because there are many cars in our way and we cannot drive fast. We have to remain patient. Once we get on the expressway, it is much more pleasant because traffic moves smoother and faster with no hindrances.

Our practice of Buddhism is like this. In the beginning, we move around, trying differ" ent methods and schools. Which one shall I choose? What shall I learn? Some people are fortunate because they only spend a few years to find the right method. Others are not so fortunate, and may take ten to twenty years or even a lifetime in the attempt to find the right method. Fortune is the result of our good root, merit and virtue, cause and condition.

And once we have the mind to accept their teachings, we will be helped by the Buddha to find awakening. Then our future will be bright.

Why, does the Buddha not simply tell us with what we need to know? He did. But we did not listen. We were told the method, but thought to ourselves,  Well this may not be a good method. I heard that another one is better . We have thus argued with the Buddhas and Bodhisattvas. So they have chosen not to come to us. Please carefully consider this. We need to be very patient before we can attain achievement. Without patience, we cannot advance to a higher stage, for patience is the prerequisite for deep concentration and diligence.