Anyone who examines themselves daily needs a clear standard so as not to unknowingly slip into habits or errors. H.H. Dorje Chang Buddha III has expounded 128 evil and erroneous views, which serve exactly as such a standard. They are a central component of The Supreme and Unsurpassable Mahamudra of Liberation.
Examining One’s Own Practice and the Teacher
These 128 views serve as a mirror for our practice. However, their application goes far beyond mere observation. It is not just about reading and understanding, but about an honest examination of one’s own views and behavior in everyday life. The discourse is explicitly non-sectarian and is directed at practitioners of all Buddhist traditions: Hinayana, Mahayana, including schools such as Zen or Pure Land, as well as Vajrayana.
Furthermore, the discourse has immense value as a protection for sincere seekers. Especially in Vajrayana, the relationship with the Vajra master forms the foundation of the entire practice. But how can one distinguish whether one is following an authentic master or someone who only claims to be one? The 128 views are to be consistently applied in two directions: they not only help with self-examination but are also explicitly intended to evaluate the teachers one follows. Anyone who knows these erroneous views has a reliable standard to recognize whether a master’s teachings and conduct actually correspond to the true Buddha-dharma.
Evil and Erroneous Views
The Dharma discourse distinguishes two categories of views that cover a broad field of Buddhist practice.
38 Evil Views: These attitudes weigh heavily. Anyone who follows even one of these views and does not correct themselves immediately cannot attain realizations and plants the seed of descent into the three lower realms. Some examples:
- The view that the law of cause and effect is imaginary and not real: The view that it is acceptable to do bad things as long as nobody finds out, because supposedly there is no karmic retribution.
- The view that cutting off attachment to self means cutting off feelings for your parents: The view that one must ignore the feelings of one’s parents or cut off contact in order to free oneself from “attachments.” True cultivation means selflessly caring for others, not misunderstanding hard-heartedness as spiritual progress.
90 Erroneous Views: These weigh lighter in classification. But H.H. Dorje Chang Buddha III warns here as well: two or three of the more serious erroneous views combined can have consequences similar to a single evil view. Some examples:
- The view that one who is ill need not take medicine: The view that one should not take medicine when ill because one relies solely on the empowerment of the Buddhas.
- The view that one must give up one’s work in order to cultivate oneself: The view that one must quit their job in order to fully concentrate on cultivation. A true cultivator acts in accordance with the Dharma in all aspects of daily life.
The complete list with all commentaries can be found in the discourse itself.
Active Practice: Recognizing, Repenting, Correcting
The most important aspect of this discourse is the direct instruction for action associated with it. It is not enough to read the text once. It is intended for repeated comparison.
The true value lies in the process: if one discovers one of these views in oneself or in a teacher, there is only one way, according to the words of H.H. Dorje Chang Buddha III: to immediately repent and correct. Anyone who repents later or sticks to the view loses the protection that this Dharma offers.
At the Xuanfa Dharmazentrum, this reading practice is maintained within the regular practice community. Together, we use this clear standard to honestly and sincerely examine our cultivation.
For Study
Links to the English translation of the Dharma discourse can be found on our website.
Anyone who has built a sincere foundation through all these aspects of self-cultivation faces the crucial question: how does this foundation turn into true, liberating power of realization?