The world of Tzu Chi May 2020 (Vol.122)

2020 • 05 52 needs, so they were also called “almsmen”. Not only did they beg for alms to maintain their bodily health, they also needed to diligently request the Buddhadharma to grow their wisdom-life. Thus, the meaning of being a bhiksu is to “seek the path to Buddhahood and transform sentient beings”. This refers to, on one hand, seeking the Buddhadharma to maintain their wisdom-life, and on the other, to beg for alms to maintain their physical life while at the same time creating affinities with sentient beings. Thus, sentient beings offer daily necessities, and the monastics offer the Buddhadharma to help grow the wisdom- life of sentient beings as a way of repaying their grace. The third meaning is “evil-destroyer”. To engage in spiritual practice, we need to learn the Buddha’s virtues, eliminate all evil thoughts, and do all that is good. Therefore, we must make use of all situations that arise as ways to train and cultivate our minds. The combination of the aforementioned three meanings is “bhiksu”, also known as “blessed-field Sangha”. The Six Points of Reverent Harmony “Sangha” means a pure and harmonious community. In Buddhism, there are monastics who focus wholeheartedly on spiritual cultivation. Other religions also have devoted practitioners, such as priests and nuns, who also renounce lay life to engage in spiritual practice—their communities can also be referred to as Sanghas. Since we are devoted to spiritual practice and wish to take responsibility for the Tathagata’s mission, we must diligently learn the Buddha’s teachings. Within our group, maintaining harmony is most important, for only with internal harmony are we able to flourish and grow. To maintain harmony within the group, there are six methods, known as the Six Points of Reverent Harmony. These Six Points must be upheld and practised by all. The first point is “harmony in precepts through common practice”. Precepts are rules; the most basic are the five precepts. The five precepts may seem simple, but they are the most basic foundation for Buddhist practitioners. The precepts are also called “laws”. Human life is inseparable from laws. So, we all need to uphold the precepts, reflect on ourselves at all times, and carefully regulate our behaviour. If we can do this, we are able to have “harmony in common practice of precepts”. The second point is “harmony in views through common understanding”. “Views” refers to opinions and perspectives; if our views and understandings are deviant, we often reach dead ends and cannot interact with others harmoniously. As Buddhist practitioners, we primarily need to eliminate our attachment to our ego and rid ourselves of the mindset of insisting on our own opinions, then we will naturally be able to accept other people’s opinions without conflicts. Since we are determined to learn the Buddha’s teachings, we need to give of harma