THE TEACHING OF THE HARP. This is a story from the time that Shakyamuni Buddha was staying on Vulture Peak near Rajagriha (Rajgir). In the nearby forest was an ascetic called Shrona, who devoted himself to rigorous spiritual disciplines. His austerities were so severe that he was said to be supreme in asceticism among the many disciples of the Buddha. But he was not able to free himself from the bonds of illusion and suffering, because his austerities were too exaggerated.

Finally Shrona succumbed to the following illusion: I am so wonderful that I am known as the foremost disciple in assiduous disciplines. Nevertheless, I cannot attain enlightenment. I cannot go any further than this in assiduous discipline. Had I not better give it up and go home? I have enough property to live comfortably for the rest of my life. Should I take this way rather than lead a life of religious disciplines? Shrona was tormented by this mental dilemma. Perceiving that his disciple was going through a great spiritual crisis, Shakyamuni Buddha called on Shrona in the forest and asked him about his mental state in an ordinary, everyday tone of voice full of benevolence. Shrona told the Buddha what he was thinking, concealing nothing.

Then the Buddha said, "Shrona! I hear that you were very good at playing the harp before becoming a monk. Is that true?" Shrona replied that it was as the Buddha had said. Then the Buddha continued: "You know the harp well. Does it produce good music if the strings are stretched too tight?" Shrona answered, "No." Then the Buddha asked, "Well, does the harp make music if the strings are too loose?" Shrona again answered, "No." The Buddha asked once more, "How about when the strings are stretched just right? Can it produce good music?" Shrona answered, "Yes, it can."

The Buddha then instructed Shrona: "Shrona! Training for enlightenment is just like adjusting the strings of a harp. If you are inclined toward extreme assiduity, the strings of your mind will be stretched too tight, and the mind will not be in a state of peace. If you are not assiduous enough, the strings of your mind will be loose, and this will lead to idleness. Shrona! Remain in a moderate assiduity and maintain equality among your senses. Try to maintain moderation in yourself, without inclining toward the extreme of assiduity."

Thus the Buddha taught Shrona, carefully and affectionately. From this short story, we can feel keenly how unfathomably great a personality Shakyamuni Buddha had.

In the Sutra of the Forty-two Chapters, the Buddha taught:

"A harp emits no sound
If the strings are stretched too much.
It also sounds nothing
If they are stretched too little.
Only when the strings are stretched just right,
All music is in tune."

With a superficial understanding of these words of the Buddha, we can take them to mean: "Just maintain a middle position, being neither too strict nor too lax." When we apply this interpretation to the practice of religious discipline, we find that it means the middle way between extreme hedonism and extreme asceticism, and the result is our acknowledgment of these two extremes. This implies that the extreme of hedonism should be admitted to some extent, and also the extreme of asceticism. The most moderate way exists between these two extremes. To speak in much plainer language, if extreme hedonism is zero and extreme asceticism is ten, the moderate state would exist at about five.

However, this is a mistaken interpretation. When we play a harp, the strings cannot sound sweetly if they are either too loose or too tight; both indicate, so to speak, a state of zero. The harp will produce its best sound when its strings are stretched moderately. But the optimum tautness of the strings is a matter of great delicacy. The harp will produce a discordant sound with the strings at any state of tension except this exact degree, also indicating a state of zero. But if the tautness of the strings is just right, the harp will be in tune, producing a sweet sound. This implies a change from zero to ten. Such a state is that of being in harmony. The exact tension of the strings resulting in good harmony means that this particular degree of tautness suits perfectly the tune that the harp is intended to produce. In short, such a condition perfectly fits its purpose. Therefore, the idea of being in accord with the truth expresses that of being fit for the purpose.

The same thing can be said of human life. The person who has really attained enlightenment is one who attains a way of life that is in accord with the truth. One's thought and conduct are naturally fit for the purpose. One can also choose a way of life that is always in harmony with everything in the world. Thus it is impossible for us to find the "right" or "middle" path simply by choosing the midpoint between two extremes. Each extreme represents a fundamental difference. If we conduct ourselves based on the truth of dependent origination, discussed earlier, without adhering to fixed ideas, we can always lead a life that is perfectly fit for its purpose, and one that is in harmony with the truth. This is the teaching of the Middle Path.

How can we attain such a mental state? The teaching in which the Buddha shows us concretely how to attain this in our daily life is none other than the doctrine of the Eightfold Path. Following is a brief explanation of this doctrine: Look at things rightly (right view), think about things rightly (right thought), speak the right words (right speech), perform right conduct (right action), lead a right human life (right livelihood), endeavor to live rightly (right effort), constantly aim the mind in the right direction (right mindfulness), and consistently keep the right mind and never be agitated by anything (right meditation). As mentioned above, the word "right" has the same meaning as "middle" in the doctrine of the Middle Path.

Next we shall briefly discuss the doctrine of the Six Perfections. This teaching shows us the six kinds of bodhisattva practices for the benefit of society and other people, while the doctrine of the Eightfold Path is chiefly the way of individual practice by which we are able to free ourselves from illusion. The Six Perfections include donation, keeping the precepts, perseverance, assiduity, meditation, and wisdom.

To render service to others in all spheres--spiritual, material, and physical--is donation. To remove illusion from one's own mind in accordance with the precepts taught by the Buddha, leading a right life and gaining the power to save others by endeavoring to perfect oneself, is keeping the precepts. Always to assume a generous attitude toward others, enduring any difficulty and maintaining a tranquil mind without arrogance even at the height of prosperity, is perseverance. To proceed straight toward an important goal without being sidetracked by trivial things is assiduity. To maintain a cool and unagitated mind under all circumstances is meditation. And to have the power of discerning the real aspect of all things is wisdom. The doctrine of the Six Perfections teaches us the right way to practice in order to save other people and society through these six practices.