Five Eyes - Dharma Eye

Terjemahan Indonesia: Lima Macam Mata – [4] Mata Dharma

Dharma Eye

What is the Dharma eye? A man is said to have the Dharma eye when he does not stay in emptiness after gaining the wisdom eye. Instead, he recognizes that although whatever he sees in different realms is only a manifestation, it is nevertheless real with respect to its realm.

Let's refer to the Chart II again. One who has only the physical eye will insist that only the physical body is real, since he lacks the knowledge of all other realms. One who possesses the wisdom eye sees that these forms are phantoms which are impermanent, insubstantial, and unreal, and that emptiness is the only state which is real and permanent. Thus does one become attached to emptiness.

Now, one who possesses the Dharma eye will say that although it is true that all such forms are manifestations, they are not entities separate from emptiness, and they are real with respect to the realm they are in. This realization automatically generates an unconditional, nondiscriminative universal love and compassion. Such a person is said to possess the Dharma eye; in Buddhism that person is called a bodhisattva.

Once one overcomes the attachment to emptiness, the unconditional, nondiscriminating love and compassion arising spontaneously from a direct experience of emptiness is truly a wonder of mankind. This teaching makes Buddhism a most unique and profound practical religion.

Let me tell you a story to illustrate the difference between an arhat who has achieved the wisdom eye and a bodhisattva who possesses the Dharma eye:

A huge mansion is on fire. There is only one door which leads to safety. Many men, women, and children are playing in the mansion but only a few of them are aware of the danger of fire. Those few who are aware of the danger try desperately to find a way out. The way is long and tricky. They finally get out of the mansion through the heavy smoke. Breathing in the fresh open air again, they are so delighted that they just lie on the ground and do not want to do anything more. One of them, however, thinks differently. He remembers that many people are still inside and are not aware of the danger of the fire. He knows that even if they are aware, they do not know the way that leads to safety. So, without considering his own fatigue and risk he goes back into the mansion again and again to lead the other people out of that dangerous place.

This person is a bodhisattva.

There is another famous Buddhist story which has been introduced to Western readers by Professor Huston Smith in his distinguished book, The Religions of Man.* It goes as follows: Many people are traveling across a desert in search of a treasure at a remote location. They have walked a long distance under the hot sun, and are tired, thirsty, and desperately in need of a shaded place to rest and some water or fruit to quench their burning thirst. Suddenly three of them reach a compound surrounded by walls. One of them climbs to the top of the wall, cries out joyfully, and jumps into the compound. The second traveler follows and also jumps inside. Then the third traveler climbs to the top of the wall where he sees a beautiful garden, shaded by palm trees, with a large pond of spring water. What a temptation! However, while preparing to jump into the compound, he remembers that many other travelers are still wandering in the horrible desert without knowledge of this oasis. He refuses the temptation to jump into the compound, climbs down from the wall, and goes back into the immense, burning desert to lead the other travelers to this resting place.

* New York: American Library, 1958.

I believe that everyone here will have no difficulty in understanding that the third person is a bodhisattva.

It should be pointed out here that such compassion is not superficial but is deep and fathomless. It has no pre-requisite such as "because I like you" or "because you obey me." It is nondiscriminating and unconditional. Such compassion and love arises spontaneously from the direct experience of emptiness, the state of perfect harmony, equality, and lack of attachment of any sort.

By this point I hope that you have some understanding of the four kinds of eyes. Here is a story about two famous verses in Zen Buddhism:

The Fifth Patriarch in the Tang Dynasty of China once asked his disciples to write a verse to present their understanding of Buddhism. The head monk Shen Hsiu presented one as follows:

The body is a wisdom tree,
The mind a standing mirror bright.
At all times diligently wipe it,
and let no dust alight.

The Fifth Patriarch commented that Shen Hsiu had only arrived at the gate and had not entered the hall.

A layman called Hui Neng was also in the monastery. Although he had not yet received instruction from the Fifth Patriarch, he was nevertheless a highly gifted person. When Hui Neng heard the verse, he disagreed with Shen Hsiu and said, "I have one also." He submitted this verse:

Wisdom is no tree,
Nor a standing mirror bright.
Since all is empty,
Where comes the dust to alight?

Later, Hui Neng became the Fifth Patriarch's disciple and achieved enlightenment. He became the famous Sixth Patriarch of Zen Buddhism. He gave different teachings to persons of different capacities. Although there is no such record, I would venture to say that the Sixth Patriarch would have had no hesitation in telling a beginner who requested instruction that

The body is a wisdom tree,
The mind a standing mirror bright.
At all times diligently wipe it,
And let no dust alight.

Now, with what kind of eye did Shen Hsiu present his verse? With what kind of eye did Hui Neng disagree with Shen Hsiu and present his own verse? And why, after he had become Sixth Patriarch would he use the one with which he had disagreed before? What kind of eye was the Sixth Patriarch employing now? I will not answer these questions but would like to leave them with you so that you might find your own answer.

To be cont'd....

Amituofo

Pure Karma

Lama Lotuschef

True Buddha School