Compiled according to the teachings of the Master
Author: Fafu
Ensnared by foul odors, they degrade themselves, wallowing in filth. Relishing their own decay, they persist in this wretched state. All beings are inherently endowed with the wisdom and virtues of a Tathagata, obscured only by clinging to delusions. Were they to abandon these attachments, all wisdom—perfect, natural, and unlearned—would spontaneously arise, and their suffering would cease. Yet they relentlessly pursue their afflictions, as if to savor the taste of their own excrement. They discard their innate wisdom and virtues as if they were worn-out shoes, instead reveling in misery and misfortune. In their boredom, they even seek out new afflictions.
Compassion, joy, generosity, and equanimity are like golden palaces, yet you instead rummage through each household’s excrement and fling it upon your walls, then wallow in it. You savor the filth from every direction, finding delight in this putrid concoction. Despite the stench, you persist, unwilling to discard this filth. You insist on connecting yourself to what has no bearing on you.
Remember this well: By repeatedly contemplating this analogy, you can significantly reduce your negative karma. You are inherently endowed with the wisdom and virtues of a Tathagata, yet you squander this potential by smearing your mind with filth, obsessively analyzing and dissecting these impurities layer by layer.
Weary of delving into this particular mire, one eagerly turns to the filth of Wang the Bachelor’s household, believing that variety will alleviate the tedium. Thus, we see how delusion incessantly entices us into these sordid pursuits. It is baffling that anyone could be so devoted and committed to such a despicable endeavor.
Gathering the excrement of others, one plasters their own dwelling with it, then circles endlessly, examining and savoring the stench. With unwavering attachment, one delves into this putrid exploration, comparing the foulness from one household to another. Such behavior is truly perverse and beyond comprehension.
Am I to scrutinize the merits of every individual? Sometimes, these merits are not readily apparent. Indeed, this is precisely why rejoicing in the merits of others is more profound than focusing solely on the merits of the Buddha.
Whether or not someone is pure is their own concern, not yours. Even if they are impure, their actions can serve as a catalyst for your own purification. In this sense, they have facilitated your awakening, and is this not a merit of theirs? By sacrificing themselves to provide you with an opportunity for spiritual growth, are they not creating merit? Even if they engage in killing, stealing, or sexual misconduct, does this not present an opportunity for you to cultivate compassion and understanding? This, too, is a form of merit. Why? Because their actions have awakened you to the depths of suffering.
It is not essential that others possess inherent merit; rather, it is our capacity to perceive merit that transforms their actions into opportunities for spiritual growth. If one lacks this capacity, even the most virtuous actions can be transformed into defilement.
