Understanding How to Amend the Law: Whether to Ordain or Not is Irrelevant

Where there is delusion, there will be peace.
Ajahn Chah

When people encounter unfavorable situations, they often close themselves off. For example, when criticized, one might respond: “Don’t bother me! Why are you blaming me?” This is a reaction of someone who is closed off to themselves, and that is precisely where the practice lies. When others criticize us, we should listen. Is what they say true? We should open our hearts and reflect on their words; perhaps there is meaning in them, or we indeed have aspects that deserve criticism. They may be right, but our immediate reaction is anger. When others point out our faults, we should feel grateful and strive to improve ourselves; this is the way of the wise.

Where there is delusion, peace will arise: when wisdom penetrates delusion, what remains is peace. Some people are very arrogant and cannot accept criticism; they may even retort with sarcasm. This is especially common among adults dealing with children. In fact, children sometimes offer insightful perspectives, but if you happen to be their mother, you may find it hard to concede; if you are a teacher, students might say things you do not understand, yet you might dismiss them simply because of your role as a teacher. This is not right thinking.

A wise person does not believe blindly.

Sariputta—one of the Buddha’s ten great disciples—was very wise. One time while the Buddha was teaching, he suddenly turned to him and asked: “Sariputta, do you believe this?” Sariputta replied: “No! I do not yet believe.” The Buddha praised his answer: “Very good, Sariputta! You are a wise one who does not believe blindly.” The wise listen with an open heart and then assess the truth before deciding whether to believe.

Here the Buddha sets an example for teachers. What Sariputta said was true; he merely expressed his genuine feelings. For some people, saying they do not believe can be seen as questioning the authority of the teacher; thus they dare not speak up and only go along with what others say. But the Buddha did not take offense; he said that you need not feel ashamed for doubting something that isn’t wrong or evil—expressing disbelief in something unconvincing is perfectly fine. The Buddha’s actions here provide a great example for those who teach others. Sometimes you may learn from children as well; do not cling blindly to positions of authority.

Approach everything with an open attitude.

Whether walking, standing, sitting or lying down, you can learn from everything around you. Learn in a natural way by adopting an open attitude towards all things—sights, sounds, smells, tastes, touches and ideas—the wise contemplate all these aspects. In genuine practice we will achieve a state where our minds are no longer troubled by any attachments.

When feelings of like and dislike arise and we remain unaware of them, anxiety will fill our hearts. If we recognize their true nature and reflect: “Oh! The feeling of liking is empty; it’s just a transient feeling that arises and ceases; likewise for dislike.” Why cling to them? If we think joy and suffering belong to us personally, we cannot escape distress. Problems arise in cycles without end; this is how most people’s worlds operate.

However nowadays teachers rarely talk about the mind or reality when teaching Dharma; if we mention reality they might even respond angrily saying they don’t know when or where it’s appropriate to discuss such things or how to express it tactfully. But people should listen to reality—true teachers won’t just talk about memory but should speak about reality—the true nature of things.

Understanding how to practice Dharma makes it irrelevant whether one ordains or not.

If you understand Dharma then you should practice accordingly—you don’t necessarily have to ordain even though that represents an ideal form of practice. To truly practice one must detach from worldly delusions—abandon family ties and possessions—and enter into solitude in the forest; this represents an ideal mode of practice.

But if one still has family responsibilities how should one practice? Some say laypeople cannot study Buddhism at home. But consider this: which group has more members—the ordained or laypeople? Obviously laypeople far outnumber monks and nuns. Now if only ordained individuals practiced while laypeople did not that would mean more delusion would prevail in society—a misunderstanding indeed! Whether one becomes a monk or nun isn’t what matters! If there’s no practice then becoming ordained holds no significance whatsoever! If one truly understands how to cultivate Dharma then regardless of status or profession—be it teacher doctor civil servant or any other role—they can utilize every minute for cultivation effectively! Thinking laypeople cannot cultivate shows complete deviation from right path! Why can people find motivation for other pursuits? If they feel something lacking they strive hard to attain it! As long as there’s sufficient desire anything can be accomplished! Some say: “I have no time for practice.” I reply: “Then how do you have time to breathe?” Practice doesn’t require grand efforts nor exhausting endeavors—it simply requires awareness towards feelings arising within your heart! When seeing forms hearing sounds smelling scents—all these come into this same heart—the perceiver! Now when the mind recognizes these phenomena what happens? If we like them we feel pleasure; if we dislike them displeasure arises—all reactions follow suit!

Therefore in this world where should you seek happiness? Do you expect everyone throughout your life only speaks pleasant things towards you? Is that possible? If it isn’t possible where else could you go? This world operates as such—we must understand worldly truths—to comprehend realities here clearly! The Buddha was born into this world experienced family life but saw its limitations thus chose renunciation from it all now as laypersons what should YOU do? If desiring cultivation then diligently follow paths leading towards liberation! By persisting in your practices understanding worldly limitations will enable letting go!

by – Taiwan Fearless Tathagata Buddhas’ Great Perfect Meditation Center

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