Scott Ogata – Page 10 – Dharma As Water

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Posted on October 12, 2024October 12, 2024 by Scott Ogata

Episode 401 – Guiding and Widely Transforming Sentient Beings

>> “Our Buddha-nature is intrinsic and deep within us. In walking the Bodhi-path we will transform others. Through our own practice we transform our companions. This is how we perfect our internal cultivation and external practice.”

>> “If they raised even a single hand or gave a slight nod of the head as an offering to the images, they shall gradually see countless Buddhas.”

>> [They] have, themselves, realized the unsurpassed way. They extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.

>> [They] have, themselves, realized the unsurpassed way: The path attained by the Tathagata is supreme and surpassed by none. Thus it is called the unsurpassed way. The sutras state, “He set aside the skillful for the direct, speaking only of the unsurpassed way.”

>> “I am always wondering how I can enable living beings to enter the unsurpassed way and quickly attain the body of a Buddha.”

>> [They] extensively transform countless beings: Sentient beings, the mind and the Buddha have the same essence. Those with severe karmic obstructions will find it hard to encounter Buddhas. If they encounter good karmic conditions and can eliminate obstructions of delusion, they can gradually draw near the teachings of the Right Path and transform themselves and others and directly enter the Bodhi-path.

>> When the delusions of views and thinking and the body influenced by the Five Roots, Dusts and Conditions are completely extinct and the afflictions of the desires of our senses are eliminated with no remnant, we achieve Nirvana without residue.

“Our Buddha-nature is intrinsic and deep within us.
In walking the Bodhi-path we will transform others.
Through our own practice we transform our companions.
This is how we perfect our internal cultivation and external practice.”

Everyone, as we engage in spiritual practice, we must have faith that we intrinsically have Buddha-nature, that everyone does. However, it is stored deep within us, so we have been unable to reveal and manifest it. It is not gone; it is [buried] deep within. So, we must learn the Buddha’s Dharma and practice according to what He taught.

What is the teaching we faithfully practice? The path to enlightenment. The only way to manifest our deeply buried Buddha-nature is to put [the Dharma] into practice by transforming ourselves and others.

“Through our own practice we transform our companions.” We accompany each other in our spiritual practice together. This is what the Buddha taught us, and it is His hope for us as well. With “internal cultivation and external practice,” we will naturally have perfect awakened conduct. This is when the Buddha-nature buried deep within our minds slowly surfaces.

In our evil world of the Five Turbidities, disasters are prevalent. In particular, with the passage of time, some countries not only remain poor, but they also suffer from repeated disasters. You have all heard of Haiti and can probably remember very clearly how much hardship [they have experienced]. The people there have suffered so much. They suffer from poverty and illness, as well as malnourishment. The hospitals there are in an awful state. Seeing the photographs is truly saddening.

We often mention Haiti as a place of hardship that Living Bodhisattvas constantly travel to. [The current situation] began on January 13, 2010. Suddenly on that day, the heavens and earth shook. Everything fell and shattered. That is how I would describe it. The magnitude of that quake was 7.0. In one instant, Haiti’s capital, Port-au-Prince, was completely leveled. Starting in Taiwan, we initiated a worldwide [fundraiser] to awaken the love in everyone’s hearts. Our US volunteers then undertook our relief mission in Haiti.

It was truly like hell on Earth. [In their reports], I saw our Living Bodhisattvas go among the people who were living as if in hell. [Seeing] this was so profound and moving! Each volunteer [embodied the spirit of]. Earth Treasury Bodhisattva, [who vowed], “Until hell is empty I will not attain Buddhahood.” Although they knew [there would be] suffering, they all traveled there, thus manifesting the compassionate and wise actions of a Bodhisattva. In their mindset and actions, can’t we see their Buddha-nature? So, with this awakened mindset, they went into this place of suffering. Isn’t this [what it means to] “walk the Bodhi-path and transform others”? Together, the volunteers extended a hand to help the affected, the wounded, and the survivors of the disaster, and offered them comfort. They provided medical care, medicine, and food.

The medical treatment areas were truly hellish. The wounds of the patients could not really be treated properly, and the weather was humid and hot. As you can imagine, it was like a furnace. In this place where people were covered in festering wounds, [people’s senses were overwhelmed]. All they could hear were sounds of anguish, all they could see were diseased and wounded bodies, and all they could smell was the stench of rotting flesh. [In this cramped space], each person’s body was sticky with sweat. This is what the medical tent area was like in this hot climate. Just Imagine what that would be like; isn’t that like a living hell?

Bodhisattva[-volunteers] from the US went there to mobilize local Haitian volunteers with patience and love. In the beginning, US volunteers accommodated locals. When [the locals] said, “God has sent you,” despite being Buddhists, Tzu Chi volunteers responded, “God bless you.” Over time, when the locals would say, “God sent you.” [US volunteers] would say, “Yes, God bless you, but actually we came of our own accord. We are Buddhists.” [Then, they would] begin to share the Buddhist principles. After comforting them with love, they gradually became their friends. The Haitians were very touched by this, so in that area, we now have Haitian Tzu Chi volunteers. These Bodhisattvas are local residents, and have become our local volunteers.

Since 2012, the local volunteers discovered that their local central hospital was filled with suffering. The conditions were awful. Many patients suffered from tuberculosis and had been reduced to skin and bones. In addition to lacking medicine, the hospital also lacked food, so everyone was malnourished. Also, the intensive care unit for severe injuries could not really be called an intensive care unit. When I saw the photos, it was like seeing the Hell of Iron Beds. “One person fills it, as will many.” All the beds inside were pushed together. Really, there was nothing that qualified it as an intensive care unit.

Then they looked in the area sectioned off for tuberculosis patients. Each patient was just skin and bones, like withered tree branches. So, when Chi Zhi, of the local volunteers, learned about this, he suggested that they provide meals to the people in the hospital. So, from then on, US Tzu Chi Medical Association tried to do that three days a week, providing lunch and dinner for people there.

We have seen images of local volunteers in their volunteer vests, as well as those in blue and white and gray and white uniforms, all cooking meals together. They cooked meals of salty porridge, hot soup and so on and delivered them to those hospital wards. When they came to the tuberculosis patients, they still walked into the room with hot soup and lunch boxes. Then they respectfully placed the containers of hot food into their hands.

Seeing these Living Bodhisattvas work with the local hospital to provide nutritious food, the doctors and nurses there were also moved. Seeing these images, I truly feel they are modern-day Bodhisattvas, serving our world, especially for those living in hell on earth.

In the Dharma taught by the Buddha, the realms of heaven, human beings, hell and the rest of the Six Realms all exist in the human realm. So, we must quickly put our hearts into finding ways to awaken our deeply hidden Buddha-nature. We must walk the Bodhi-path, and step by step, diligently transform sentient beings. Moreover, “through our own practice” we “transform our companions.” We must all engage in internal and external spiritual practice together. Only then can we perfect our conduct.

We need “internal cultivation, external practice.” Previously, we have said,

“If they raised even a single hand or gave a slight nod of the head as an offering to the images, they shall gradually see countless Buddhas.”

This is talking about our reverence. Every raise of the hand or movement of the foot can express our reverence. Aren’t the Bodhisattvas I was just speaking of very reverent? Their every action comes from their hearts as they express the great kindness and compassion taught by the Buddha. First, with this reverence, they go among suffering beings in the world and help them. This is the best kind of offering.

Now, the next sutra passage states that they “have, themselves, realized the unsurpassed way.”

[We must] exercise our utmost sincerity by making offerings of our conduct to others. No matter how we normally show our reverence in a dignified place of spiritual practice, aside from respect, prostrations and offerings, no matter where we are or whom we encounter, we must use the Buddha-mind to view all others as Buddhas. Thus, we will develop respect for each of them. Even for suffering sentient beings, we will also treat them as Buddhas. So, it is with this kind of reverence that “they will gradually see countless Buddhas and have themselves realized the unsurpassed way.”

[They] have, themselves, realized the unsurpassed way. They extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.

As we gradually draw near the Buddha, we can begin to realize the principles that He taught. Thus, we can “realize the unsurpassed way”

[and] “extensively transform countless beings.” The more we understand and realize, the more apparent our sense of reverence and our Buddha-nature will become. So, when we share the Dharma with sentient beings, if we can really live up to it ourselves, then people will accept what we teach. Thus we “extensively transform countless beings”

“and will enter Nirvana without residue, like a fire going out when the wood is consumed.” [Then, we will] “realize the unsurpassed way.” The path attained by the Tathagata is supreme and unsurpassed; it is the highest. Nothing can surpass the principles realized by the Buddha, so they are “supreme.” They are the highest and unsurpassed, there is no way to go beyond them.

[They] have, themselves, realized the unsurpassed way: The path attained by the Tathagata is supreme and surpassed by none. Thus it is called the unsurpassed way. The sutras state, “He set aside the skillful for the direct, speaking only of the unsurpassed way.”

The Buddha has realized the truths of the universe. How can anything possibly surpass that? So, because it is surpassed by none, “thus it is called the unsurpassed way.” This “unsurpassed way” is already supreme and unsurpassed.

In this chapter, the sutra states, “He set aside the skillful for the direct, speaking only of the unsurpassed way.” At this point He was allowing everyone to enter the Bodhi-path, to go from the state of unenlightened beings directly to the state of Buddhahood. That is the “unsurpassed way.”

In the Chapter on the Tathagata’s Lifespan, there is a similar passage,

“I am always wondering how I can enable living beings to enter the unsurpassed way and quickly attain the body of a Buddha.”

He “opens and reveals” [the Dharma] to help us awaken and directly enter the state of Buddhahood. This was the Buddha’s intent, but sentient beings’ capabilities are dull, so He had to teach through skillful means. But although He taught with skillful means, He was constantly contemplating what methods to use to help sentient beings to enter the unsurpassed way.

He wanted to help people to quickly recognize the suffering in life and learn how to eliminate the karma they had collectively accumulated in their lives that led them to endure so much suffering. He wanted them to know how they could enter this path to enlightenment so they could quickly attain the Buddha-body, which means to quickly attain Buddhahood. This is the Buddha’s compassion. He wanted to “transform countless beings.” The Buddha already had the intention to help everyone “realize the unsurpassed way. The unsurpassed way” is the only way to transform sentient beings.

[They] extensively transform countless beings: Sentient beings, the mind and the Buddha have the same essence. Those with severe karmic obstructions will find it hard to encounter Buddhas. If they encounter good karmic conditions and can eliminate obstructions of delusion, they can gradually draw near the teachings of the Right Path and transform themselves and others and directly enter the Bodhi-path.

“[They] extensively transform countless beings.” If we do not have this realization, how can we transform sentient beings? Sentient beings, the mind and Buddha have the same essence. We need to better understand how sentient beings, the mind and the Buddha are all of the same essence. If we sentient beings can awaken, we will realize the same principles as the Buddha. For people with severe karmic obstructions, to attain the Buddha-Dharma and truly realize the path to awakening is indeed somewhat hard. This is due to the severity of their karma. Even when they encounter the Buddha-Dharma bad karmic conditions may cause them to turn away, so they face many obstacles. “If they encounter good karmic circumstances,” if they have good causes and conditions, they can eliminate obstacles of delusion, gradually draw near Right Dharma and transform themselves and others. Thus, they can directly enter the Bodhi-path and “extensively transform countless beings.”

[We must] also consider those Bodhisattvas in Haiti, and those in the US who went to that place of hardship. Though people there face many karmic obstacles they have encountered positive karmic conditions and are now being guided. Though they are suffering, they have started to give to others. By directly entering the Bodhi-path, they are transforming themselves and others. By directly entering the Bodhi-path, they go among the suffering with an awakened state of mind.

When the delusions of views and thinking and the body influenced by the Five Roots, Dusts and Conditions are completely extinct and the afflictions of the desires of our senses are eliminated with no remnant, we achieve Nirvana without residue.

“[They] will enter Nirvana without residue, like a fire going out when the wood is consumed.” Next, we discuss views and thinking and turbidity of views. If our views and thinking go astray, we end up with delusions, with turbidity and with ignorance. Because of these two delusions, we are affected by the the Five Roots, Five Dusts and Five Conditions. The Fives Roots are the five senses, eyes, ears, nose, tongue and body. They correspond with the Five Dusts, form, sound, smell, taste and touch, and connect with our external conditions. Our bodies exist in this environment, so we develop much ignorance. I hope that when desires arise from [the interaction between] roots and dusts, that we can be guided by good karmic conditions to accept the Buddha-Dharma and gradually transform ourselves and others. Then we “enter Nirvana without residue.”

All can attain “Nirvana without residue.” We can achieve complete extinction of afflictions that arise from [sensory] desires. Then when we see forms with our eyes, they will not evoke desires in our minds. If afflictions of the Five Roots and Five Dusts can be completely eliminated, we can be content and always happy, free of any trace of afflictions.

In this world, every place is full of opportunities for us to [learn] and practice, for us to see the path and walk on it. Dear Bodhisattvas, please always be mindful.

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Posted on October 12, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 2

Episode 400 – Making Offerings with Reverence

>> “Enjoy spiritual practice and diligently make offerings, delight in the field of blessings and diligently make progress. With body, speech and mind, we reverently follow the Buddha. We accept teachings with deep faith and practice them.”

>> “If people with scattered minds have given even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

>> So, “if they raised even a single hand, or gave a slight bow of the head, with these offerings to the images, they shall gradually see countless Buddhas.”

>> If they raised even a single hand or gave a slight bow of the head: Every gesture of the hand, every step of the foot, every word from our mouths comes from a thought our minds give rise to. This includes the mere dipping of the head to reverently pay respect. Our appearance arises from our minds and is an outward expression of respect. Raising our hands or lowering our heads, shows the reverence in our hearts. If we make a visible offering of respect, based on this good karmic condition we will gradually see countless Buddhas.

>> With these offering to the images, they shall gradually see countless Buddhas: By making offerings with respect, we show that we want to grow close to, attend to and honor those older than us. It also shows that we have empathy, feel compassion toward, love and protect those younger than us. This is a Buddha-mind.

In learning the Buddha’s teachings, we must.

“Enjoy spiritual practice and diligently make offerings,
delight in the field of blessings and diligently make progress.
With body, speech and mind, we reverently follow the Buddha.
We accept teachings with deep faith and practice them.”

We must mindfully do these things.

We must engage in spiritual practice as part of our daily living; this is part of our fundamental responsibility. [All that we do] in our daily living is part of our spiritual cultivation. With our every gesture and every step, we are engaging in spiritual practice. Similarly, as we drink tea or eat meals, we are engaging in spiritual practice. With every word we speak, we are engaging in spiritual practice. We try, as we go about our lives every day, to always “sustain our initial aspiration.” Then the second part of this saying is, as you know, “we will surely attain Buddhahood.”

I hope every one of us aspires to engage in spiritual practice. Although there are many ways to live in the world, the course that we have chosen is one of seeking true principles and engaging in spiritual practice. So, we should always “enjoy spiritual practice,” have a sense of happiness in the Buddha-Dharma. At all times we must seek it with that same sense of joy. The Chinese character for “enjoy” is the same as “good,” but pronounced differently. When we combine “enjoy” and “happiness,” that phrase can mean “to delight in.” This is telling everyone to “enjoy spiritual practice.” We must always happily engage in this practice.

As part of our spiritual practice, we must “diligently make offerings.” As for these offerings, previously I have often talked about making offerings of material goods. The previous passage in the sutra talked about erecting stupas, building temples, sculpting Buddha statues and so on. People also make offerings of flowers, fruits and so on. These are all offerings. These are offerings the eyes can see.

There is also the offering of reverence, which is more important than material offerings. Physically demonstrating a sense of reverence, prostrating and acting respectfully are the ways we express this through our bodies. This is the offering of reverence.

The last kind of offering is more important, which is the offering of conduct. “Conduct” is more than just prostrating; we must practice according to the teachings and walk the Bodhisattva-path. This is the offering of conduct.

So, offerings are separated into these three types. Tangible material offerings can be purchased as long as we have the money. But, the offering of reverence is more important than the offering of material goods. Thus, we prostrate and show our respect. Yet the offering of conduct is even more important than the offering of reverence. This is an offering. Buddhist practitioners absolutely must make. To make the offering of conduct, we cultivate ourselves so we can teach others by giving unconditionally to sentient beings [in accord with] the Three Spheres of Emptiness. This is “the offering of conduct.”

We then “take joy in the field of blessings and diligently improve ourselves.” There are [many] fields of blessings, not just the fields of blessings that come from material offerings, but also those from reverence and conduct. So, we must diligently improve ourselves. Our body, speech and mind must be reverent and in accord with the Buddha’s teachings. “We accept teachings with deep faith and practice them.”

As long as we truly “sustain our initial aspiration,” [we can find] the principles in our Buddha-nature. With a nature of True Suchness, it will be very easy to realize these principles. Returning to our nature of True Suchness requires us to use many different methods. We must be gradually guided. We must use various ways to return to our [nature].

Previously we have discussed,

“If people with scattered minds have given even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

This is telling us how we can, in our daily living, make offerings in certain ways.

We are influenced by our circumstances in life, so our minds become scattered. But, we still have the intention of making some kind of offering. When people enter a stupa or a temple and see a Buddha statue, though their minds may be scattered, they also want to make some kind of gesture.

So, “if they raised even a single hand, or gave a slight bow of the head, with these offerings to the images, they shall gradually see countless Buddhas.”

It is that simple. Out of this desire, they raise a hand or put their palms together, making a simple gesture. This comes from their reverence. It may just be a slight nod, but as long as the mind gave rise to reverence, this is also a way to make offerings.

A person may think, “I am not a Buddhist practitioner. When I meet your master, if you want me to prostrate to her like you, that is something I cannot do. This is because we come from different religions.” But when he comes here with his friends, while everyone else is prostrating, he stands there and unconsciously puts his palms together like everyone else. Not only that, he also bows his head. As long as he has this sense of reverence, this respectful attitude, it also counts as making offerings.

Seeing others express such reverence, he also rejoices along with them. “With this offering to the images” refers to tangible [offerings]. In front of Buddhist images, whether of the Buddha or of monastics, putting your palms together and bowing your head are all considered offerings. Having this reverence in their heart means people “shall gradually see countless Buddhas.”

Look at “even a simple raise of the hand, or a slight bow of the head,” Raising a hand to gesture, lifting a foot to walk or opening your mouth to speak all come from thoughts that arise in the mind. If nothing stirs in that person’s mind, you cannot convince him to put his palms together. “Why do you put your palms together? I feel a sense of reverence.” This expresses someone’s true feelings. He did it because something stirred in his mind. As everyone was prostrating, he looked at the Buddha statue. Although he believed, “I am not Buddhist” and just stood to the side, he unconsciously placed his palms together.

I did something similar when I was young and engaging in spiritual practice by myself. To collect firewood in the mountains or drag in some bamboo, I walked toward Jiamin Village in the mountains. There were several churches there, Presbyterian, Protestant and Catholic. Within a short distance, there were many denominations of churches. As I passed through, I stood in front of the churches and bowed my head to show my respect. The founder of this religion must have had great virtue, and deserves our respect. Even if we simply see a cross, it is the same, because that is something those believers respect. We must have the same respect they do. This reverence also comes from our minds.

Even if all we do is dip our heads to reverently pay our respect, that also comes from our minds.

If they raised even a single hand or gave a slight bow of the head: Every gesture of the hand, every step of the foot, every word from our mouths comes from a thought our minds give rise to. This includes the mere dipping of the head to reverently pay respect. Our appearance arises from our minds and is an outward expression of respect. Raising our hands or lowering our heads, shows the reverence in our hearts. If we make a visible offering of respect, based on this good karmic condition we will gradually see countless Buddhas.

“Our appearance arises from our minds.” This appearance is the way we carry ourselves, and every appearance we manifest arises from our minds. When some people prostrate, not only do they put their palms together, they put their hands and head on the ground. Some people actually prostrate with their entire body against the ground. There are some Tibetan Buddhists in the Himalayas who spend their lives circling a mountain and prostrating with their entire body. This comes from the reverence in their minds. As we bow and kneel, this way of paying respect to the Buddha also comes from our minds. This is how we express the appearance that arises in our minds.

So we say, “our appearance arises from our minds.” With outward expressions of respect, everything that we do is an offering that come from the reverence in our minds. This is how we make offerings. This is a good karmic condition. Since we want to learn the Buddha’s teachings, we should respectfully offer our reverence and cultivate good karmic conditions. These karmic conditions must be nurtured unceasingly. By planting a good cause, we will attain good conditions. Because we initially aspired to show our respect for the Buddha-Dharma, with this respectful aspiration we will prostrate and recite the sutras. As I have mentioned, we can recite [the sutras] aloud with a beautiful melody. Every verse we recite shows our reverence. This comes from our initial aspiration. Through words and sounds, we express our reverence.

So, when we make an offering of utmost sincerity, our reverent appearance shows our respect in making that offering. These are all “causes,” causes for attaining Buddhahood. We wholeheartedly follow the Buddha, and learn the Buddha’s teachings. So, we show our reverence and respect through bowing and through chanting [sutras]. These are all good causes, causes for attaining Buddhahood. This also forms karmic conditions. We can be in this kind of environment that allows us to pay our respects and praise and chant the sutras all because of our good karmic conditions. If we can do this, we shall “gradually see countless Buddhas.”

With these offering to the images, they shall gradually see countless Buddhas: By making offerings with respect, we show that we want to grow close to, attend to and honor those older than us. It also shows that we have empathy, feel compassion toward, love and protect those younger than us. This is a Buddha-mind.

By making this offering, we “gradually see countless Buddhas.” This is how we make offerings with respect. By putting our hearts into making offerings, we are making offerings of reverence. Making an offering also shows our respect. We do not just say, “Take this” and then toss it over, no. When we give something to someone, we raise it high as a way of showing our respect.

Look at Tzu Chi volunteers. Our sense of “gratitude, respect and love” is expressed in all of our actions. Our great love knows no national or ethnic boundaries. Wherever a disaster strikes, Living Bodhisattvas will treat the people who are affected with respect. “In the future, you will also attain Buddhahood. Right now, you are suffering, so at this time, I will take this opportunity to make offerings to you.” Since we have this mindset, when we give them something, we bow deeply and lift the items high as we present them. This shows that giving is a way to make offerings.

This is how we make offerings out of respect. In interacting with our elders, we also make offerings out of respect. As we serve our elders, we should do so out of a sense of reverence. When we make offerings, we do not just say, “The meal is ready, go eat.” Either way, we are taking care of our parents, but does saying, “The meal is ready, go eat,” sound like a respectful way of making an offering? This is disrespectful. This is the way we would treat a pet or any other kind of animal. We tell them, “Come eat, it’s tasty” and then pet their heads or even pick them up. If we actually say to our parents, “The meal is ready, go eat,” we are only providing for them, we are not making an offering or showing respect. Without respect, how is the way we treat them different from raising an animal?

So, toward our parents and our teachers, we must always show respect. Toward our peers, we must do the same. As we practice charitable giving, we must do so with respect. Furthermore, the way we interact with our fellow spiritual practitioners must also be very respectful. Therefore, for our elders we should make more of an effort. This word, “offer,” indicates that we are respectfully giving. This is a respectful way to make offerings. Drawing near them and serving them

must be the way we treat our elders, our teachers and so on. We should be close to them. In the past, masters told their apprentices, “You have to help me for three years and four months, clean my home, make tea and help me with many chores.” In the past, in order to learn someone’s skill, you would need to draw near them and serve them. So what must we do if we want to seek the. Buddha-Dharma and grow our wisdom-life? If we want to take principles to heart, we also need to have this kind of respect. Drawing near and serving them is the way we show our respect.

When we interact with those younger than us, we also need to have a sense of empathy. Even when we are trying to save or help others, we need to have empathy and respect. This is compassion. With compassion and empathy, we will love and protect others.

Look at Tzu Chi volunteers. When we see an elderly person, we immediately rush to help. This is how we help others. Not only do we physically guide them, we also help them bathe, clean their houses, etc. This comes from our empathy. Although we are helping them, seeing the way they live, we put ourselves in their shoes, so we will help them clean their house thoroughly. With this sense of empathy, we will sympathize with them, cherish them. This is how we love and protect them. We love them, so we care for them. With this mindset, we will have a Buddha-mind.

If we can always exercise this mindset, we will serve our elders and treat younger people with empathy. If we have a sense of compassion, a sense of universal compassion, we have empathy. With universal compassion, his feeling and my feelings, and my feelings and his feelings, are one and the same. Think about the way we want to live, the way we want to feel. Others want to live in the same way, feel the same things.

They are just like us; when they suffer, we must also feel their suffering and realize, “this environment causes unbearable suffering.” If they do not have the strength to clean, we do it for them. We will clean it to the degree we want things for ourselves to be clean. This shows empathy; this shows compassion and sympathy. When we are loving and can care for and protect sentient beings, we have a Buddha-mind, a mind of great loving-kindness and compassion.

Dear Bodhisattvas, [the purpose of] being Buddhist practitioners is to devote ourselves to helping sentient beings. So, we must have this love and respect in our hearts [for all]. Then we will be in harmony with the principle that sentient beings are equal to the Buddha. Their minds can be in harmony. The Buddha and sentient beings are all equal. This is a principle. This is what our mind and nature are like. The principle underlying our nature is that the Buddha and sentient beings are equal, so we should give to others in this way.

Thus, “If we sustain our initial aspiration, we will surely attain Buddhahood.” We must take good care of our minds and cultivate blessings and virtues. “Enjoy spiritual practice and diligently make offerings. Delight in the field of blessings and diligently make progress.” These are all appearances we express from our minds. So, we must always be mindful.

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Posted on October 12, 2024October 12, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 2

Episode 399 – Sincere Offerings of the Four Infinite Minds

>> “Faith is the source of the path, the mother of merits. Right thinking unlocks teachings of the right path. When the root of faith is solid, vows are deeply rooted. Pay respect to the Buddha’s image and harbor benevolence in your mind.”

>> The Four Great Vows are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”

>> “With many wondrous sounds as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

>> “If people with scattered minds give even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

>> If people with scattered minds: The minds of ordinary people wander through the world of the six sense objects. Not for a second can we control ourselves. A mind that cannot be calm and collected is a scattered mind.

>> Another reason for being scattered is because the objects we connect to cause our minds to wander by nature. This hinders us from entering right Samadhi. By relying on evil cleverness, we create karma. A scattered mind is adrift, like goose feathers that fly away everywhere without stopping and cannot be controlled.

>> [If they] give even a single flower: We must control our minds or we will not be in a state of meditation or Samadhi. If our minds are not in a state of Samadhi, we will have many delusional, scattered thoughts. But by making offerings of flowers, drawing images, copying sutras or paying respect to the Buddha, we focus our minds.

>> By making an offering to a painted image, they shall gradually see countless Buddhas: By being single-minded and not scattered, we reverently and respectfully make offerings. Even offering a flower or a painting, or prostrating or putting palms together are seeds for encountering Buddhas.

“Faith is the source of the path, the mother of merits.
Right thinking unlocks teachings of the right path.
When the root of faith is solid, vows are deeply rooted.
Pay respect to the Buddha’s image and harbor benevolence in your mind.”

I always tell people that. “Faith is the source of the path, the mother of merits. It nurtures all roots of goodness.” Faith will develop all roots of goodness. Therefore, we must have faith; we must believe in the principles taught by Buddha. If our faith is deeply rooted, naturally our minds will remain immersed in Right Dharma.

A few days ago, I talked about the Five Solidities. “Solidities” refers to very certain principles. During the Buddha’s lifetime, people could listen to the Dharma, practice it and attain liberation; this was a certainty, a very solid principle that existed 500 years after the Buddha entered Parinirvana, everyone still had faith, but their earnestness for engaging in spiritual practice and their faith had grown lax.

Then the third period of 500 years was about listening to the Dharma. Many people were listening to the Dharma, but the resolve to put it into practice had faded and their faith had grown weak. They listened, but did not intend to practice. They also lacked the faith to realize [the fruits]. So, they did not practice wholeheartedly and could not realize the fruit of attaining liberation. This was the third period. The fourth period was just about making statues, along with building stupas and temples. This was the era of Dharma-semblance.

The most heartbreaking things happen during the fifth period [of 500 years], which is one of conflict. The Buddha-Dharma is in the era of the evil world of Five Turbidities. As people interact with each other, even though they hear the teachings, they do not truly want to understand the Buddha-Dharma. They do not really want to listen or to sincerely express their reverence by prostrating. Their faith and respect have already faded away. They are entangled by worldly matters and cannot focus their minds.

There is always an endless number of things in the planning process. They are busily starting new things. They are so busy, but is one company enough? If they have the chance to start two companies, will they be content? If new opportunities come up, they will go for it. This is how chain stores unceasingly expand from humble beginnings, from tens of employees to hundreds, to thousands, to tens of thousands of employees. Then they feel like they are so busy. How do they have time to do anything else?

This is the reason people nowadays cannot calm their minds to accept the Buddha-Dharma. They do not have the mental capacity to calm their minds to really consider, “Where does life come from? Where do we go after we die? For what purpose do we come to this world? Are there any kind of principles that [govern] our interpersonal relationships?” These questions have already faded from people’s minds. People rarely think that there may be principles that guide their interpersonal relationships, so they focus on busily working, socializing or indulging in pleasures. How much time do we have in each day? So, instilling the Dharma into people’s minds is very difficult.

When the Dharma is missing from people’s minds, people will be confused about their path in life. This results in many man-made and natural disasters, causing many people to suffer. The path laid out by the Buddha-Dharma is missing from their lives. This path encourages sentient beings to make the Four Great Vows and cultivate the Four Infinite Minds.

The Four Great Vows are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”

Seeing so many sentient beings facing suffering and hardships, and seeing how their minds are so troubled, we should aspire to transform them all. They may suffer from a [lack of] material goods or from interpersonal conflicts, such as family disputes, or because their minds are deluded. When it comes to mental suffering, who can guide them? Who can relieve their suffering? This is all because the Buddha-Dharma has not abided in people’s minds. If it can abide in people’s minds, we will “vow to deliver countless sentient beings.” Whatever is causing their suffering, whether it is their body, the environment, or something on their minds, as long as we have the Buddha-Dharma and aspire to help, suffering sentient beings can be saved and the world will be on the right course.

Therefore, we aspire to transform all sentient beings and aspire to eliminate our own afflictions. If we do not eliminate our own afflictions, we cannot take the Buddha-Dharma to heart. Only after we take the Buddha-Dharma to heart will we realize that everyone intrinsically has Buddha-nature and has the potential to attain Buddhahood. It is not only a potential; we surely will attain it when we return to our intrinsic nature. By [making] the Four Great Vows, we can instill the Buddha-Dharma in our hearts.

I would like to ask all of you, have you instilled the Buddha-Dharma in your hearts? If you have instilled it in your hearts, then that is Right Dharma. The Dharma in your hearts is the Buddha’s teaching from over 2000 years ago. He opened up the Bodhisattva-path and taught the Bodhisattva Way. Our minds are still on the path of taking the Dharma to heart. Not only must the Dharma be in our hearts, it must be in our actions as well. This comes from the Four Infinite Minds of

loving-kindness, compassion, joy and equanimity. Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity must be integrated into our actions. Wherever sentient beings are suffering, we cannot bear to let them suffer because we feel their pain as our own. We keep hoping that all sentient beings can live in peace and be happy. This is like the way parents treat their children when they know their children are suffering. Therefore the Buddha is called the kind father of the Four Kinds of Beings.

So, for us sentient beings, the Buddha sees Himself as our guiding teacher, so He hopes everyone can attain [Buddhahood]. This is “infinite loving-kindness.” He treats all sentient beings with the mindset of the kind father of the Four Kinds of Beings. He cannot bear to let us suffer because He has “infinite compassion.” The Buddha teaches all sentient beings in hopes that we will be moral and virtuous and stay on that course. By doing so, our minds will be at peace, and we will have a clear conscience. Thus we will feel at ease and be joyful. This is the joy in our minds; we are filled with Dharma-joy. Once we have infinite joy, we will give with great equanimity. Giving without asking for anything in return comes from “infinite equanimity.” Taking the Dharma into our hearts and manifesting it in our actions is part of the process of spiritual practice.

To engage in spiritual cultivation, we must believe that over 2500 years ago, the Dharma that the Buddha taught is our path. This is the source of the path that led us to give to others and take the Dharma to heart so we can make the Four Great Vows and put the Four Infinite Minds into practice. It is the unceasing source of our merits and virtues; it unceasingly gives rise to the actions of our body and mind. So, it is “the source of the path, the mother of merits.”

Right thinking can guide us and “unlock the teachings of the right path.” If our thinking is correct, we can distinguish right from wrong. By distinguishing them clearly, we can always remind ourselves to walk the right path. The road we want to take is the right path. Not only do we walk on the right path ourselves, we also need to inspire others to walk on the right path.

“When the root of faith is solid, vows are deeply rooted.” If our root of faith is solid, our vows will then be deeply rooted. The Four Great Vows will always be part of our mindset. The Four Infinite Minds will always manifest in our actions.

As I previously mentioned, whether we encounter stupas, temples or statues, we must show our respect. Both the people who created them and the people who see them may feel happy and develop the faith to seek the Buddha-Dharma. Perhaps those who hear [the teachings] not only listen with their ears, but also sing and chant out loud. They sing and recite the teachings. For these people, as I previously mentioned,

“With many wondrous sounds as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

This is the previous passage in the sutra. The following passage states,

“If people with scattered minds give even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

We must know “people [have] scattered minds.” We are now in the fifth period of 500 years [after the Buddha entered Parinirvana]. People’s minds have become scattered. Because of all their discursive thoughts, they have created much impure and evil karma. So, this is the evil world of the Five Turbidities. When the Buddha said, at that time, “people with scattered minds.” He was describing people in the future, which is our present.

If people with scattered minds: The minds of ordinary people wander through the world of the six sense objects. Not for a second can we control ourselves. A mind that cannot be calm and collected is a scattered mind.

“People with scattered minds” are the people of the present and future. If they have scattered minds, then their minds are unenlightened minds. Our minds are always freely roaming, meaning they are lax and unfocused, wandering through the Six Realms. They roam here and there among the Six Dusts, which you know as the sense objects of sight, sound, smell, taste, touch and thought. Nowadays, we always see people who pursue sights and sounds in places of entertainment and lose themselves there. Perhaps they are indulging in sensory pleasures.

We see that many places are crowded because so many people are going sightseeing. During holidays and festivals, people set off fireworks or release sky lanterns. Crowds are drawn to those places. Perhaps people are watching singing or dancing. All this has to do with entertainment, with eating, drinking, playing and so on. These are all sense objects of the Six Dusts.

If we have this mindset, not for second can we control ourselves. We know we must focus our minds, but we cannot help ourselves. One second later, we lose our focus.

Before, when we talked about sitting in meditation we talked about “counting our breaths.” First we exhale, count “one,” then inhale. Then we exhale and inhale again, “two.” This is “counting our breaths.” So we count one, two, three, but sometimes, before we count to ten, our mind has wandered off somewhere. By the time we count to three, our mind is already indulging in other thoughts. Our mind has wandered off. So, not for a second can we control ourselves. This is a mind that cannot be calm and collected. Our minds cannot be at peace at all. This is having a scattered mind.

Another reason for being scattered is because the objects we connect to cause our minds to wander by nature. This hinders us from entering right Samadhi. By relying on evil cleverness, we create karma. A scattered mind is adrift, like goose feathers that fly away everywhere without stopping and cannot be controlled.

This kind of mind is scattered because of the objects we connect to. Why do we have a scattered mind? Because our mind is drawn to connect with all kinds of phenomena. Thus it wanders off by nature. Because our external conditions are in motion, that causes our minds to be constantly in motion and hinders us from entering right Samadhi.

As we engage in spiritual practice, the first hindrance we must eliminate is our habitual tendencies, so we must make an effort to eliminate them. To eliminate our habitual tendencies, we need to always be reverent toward people, matters and objects. We must nurture our sincerity, integrity, faith and steadfastness so that we can eliminate these tendencies. Right now, we are lingering on our desires, so we need to treat ourselves with the Dharma. Or else, “by relying on evil cleverness, we create karma.” If we let our habitual tendencies hinder us, they can even conceal our wisdom, so what we manifest is cleverness.

Our cleverness is also generated by our habitual tendencies. This leads us to create karma out of cleverness. So, cleverness is the evil version of wisdom. This is cleverness.

“A scattered mind” may cause us to feel adrift. We may not feel grounded at all. The scattered mind is adrift and aimless. That comes from [lack of] faith. If our root of faith is not secure, if our faith is not deep, our scattered minds will drift off like a light [goose] feather that can be blown about by a light wind. It will “fly away everywhere without stopping and cannot be controlled.” As soon as a wind blows, it will drift away.

[If they] give even a single flower: We must control our minds or we will not be in a state of meditation or Samadhi. If our minds are not in a state of Samadhi, we will have many delusional, scattered thoughts. But by making offerings of flowers, drawing images, copying sutras or paying respect to the Buddha, we focus our minds.

“[If they] give even a single flower….” In order to have thorough control over our minds, we need Samadhi. With our reverent thoughts, we can make an offering of flowers to the Buddha. In front of images of the Buddha, we make an offering of flowers and then copy sutras and pay our respects. This is how we gradually rein in our minds. In this way, “by making an offering to a painted image, they shall gradually see countless Buddhas.”

By making an offering to a painted image, they shall gradually see countless Buddhas: By being single-minded and not scattered, we reverently and respectfully make offerings. Even offering a flower or a painting, or prostrating or putting palms together are seeds for encountering Buddhas.

If we gradually nurture this reverence, we shall “gradually see countless Buddhas.” By being single-minded and not scattered, we reverently make offerings to an image of the Buddha. Perhaps we offer a single flower. Perhaps we offer a painting. As long as we are reverent, whether we prostrate or put our palms together, those are all causes for attaining Buddhahood. Some people are willing to respectfully prostrate or put their palms together to show reverence. These are very skillful methods that help us eliminate the discursive thoughts in our minds.

So, as Buddhist practitioners, we must be mindful of the teachings He gave during His lifetime. We must have faith. “Faith is the source of the path, the mother of merits.” We must remember to have deep faith and engage with everything through right thinking in order to inspire ourselves to walk the right path. Our root of faith must be solid for our vows to be deeply rooted. If we have this sense of reverence, it will be as if the Buddha is in this world. Then Right Dharma still abides in this world. We must still have utmost reverence and respect the Buddha as if He is still here. This is the reverence and respect we must have. So, we must always be mindful.

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Posted on October 12, 2024October 12, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 2

Episode 398 – Use Wondrous Sounds to Make Offerings

>> “All things with form contain unconditioned truth. Always have reverence in your heart so that each action can create blessings. Express utmost respect with a pure undefiled mind.”

>> “They could cause others to make music with drums, horns or conches, pan-pipes, flutes, lutes or bamboo lyres, guitars, cymbals or brass gongs.”

>> “With many wondrous sounds such as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

>> With many wondrous sounds such as these: If we use wondrous sounds to mindfully chant and recite as an offering, and with wonderful sounds and utmost sincerity praise the Buddha’s virtues, we are planting the cause for gradually attaining Buddhahood.

>> They wholeheartedly made offerings: Bodhisattvas vow to always respectfully make offerings to all Buddhas. With deep faith, love and joy they cultivate all merits and virtues without becoming tired. Thus they are born into the Tathagata-family.

>> Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant: The virtues that the Tathagata is replete with are Buddha-virtues. People with wisdom contemplate the Tathagata’s three kinds of perfect virtues and have deep love and respect for them. First is the perfect virtue of causes. Second is the perfect virtue of effects. Third is the perfect virtue of grace.

>> There are three kinds of paths: First, the path attained by Hearers. Second, the path attained by Solitary Realizers. Third, the path attained by Buddhas. The unsurpassed Bodhi-path attained by Buddhas is called the path to Buddhahood.

>> “Fundamentally, things do not have a difference in value; that only comes from the views of ordinary people. Things that are useful are the most valuable. Reverence is the greatest offering.”

>> So, “[They may have used] wax, lead, or tin, iron, wood or clay, or perhaps lacquered cloth in making and adorning images of the Buddha. People such as these have all realized the path to Buddhahood.”

>> Material things in the world have many names and appearances. Material goods are all unique, and each serves a purpose. When they are combined, they can form all kinds of appearances. We make things as our minds dictate to adorn the spiritual practice center by creating Buddha-images.

“Fundamentally, things do not have a difference in value;
that only comes from the views of ordinary people.
Things that are useful are the most valuable.
Reverence is the greatest offering.”

I am sharing this so everyone will consider, of the things we need in daily living, which are of the greatest value and which are of the least value? The value of something depends on whether or not we need to use it. If we need it and cannot do without it, it is a most precious and valuable thing. If it is something displayed for people to admire, whether we have it or not does not matter. The wealthy can display things as ornaments to demonstrate they have more than they need. Many ornamental material things are merely used as decoration; these are things we can easily do without. So, the most important things in life are the things we need or cannot do without.

But based on our [limited] understanding as unenlightened beings, often when we show something to other people, we are trying to prove we have something better or we are trying to appear trendy and to be the first to have something. This is the view of unenlightened beings. With views and understandings that are shaped by desire, Earth’s resources are continuously being depleted. As industries seek to develop their business, they are constantly tapping into more resources. This is very harmful to Earth,

but that is how things are right now. We spiritual practitioners must understand the principles. “Conditioned phenomena” are most practical for us. In our daily living, we need to be content with the material things we have, as long as they meet our basic needs. There is no need to seek what is new or different. The most useful things are the most precious. This is the contentment of a spiritual practitioner; being content and happy is being blessed.

Reverence is the greatest offering we can make. When we are hungry, the bowl of rice we eat at that moment will be the tastiest. If we attend many business lunches and dinners and spend a lot of money at fancy restaurants, no matter how beautifully made the dishes are, [what we cannot eat] is just surplus. This excess food is dumped into the compost, so it becomes nothing more than waste. Therefore, giving something simple with great reverence is the best offering we can make.

Before, we were speaking about the Buddha. After He entered Parinirvana, how could the Dharma be spread throughout the world? Through images. Some people, in order to transmit the Dharma in the world, used tangible things as manifestations of the Buddha-Dharma. They erected stupas to display the Buddha’s virtue. After the Buddha came into this world, then entered Parinirvana, His remains were cremated. The sariras of His bones were spread in the world and stupas were built to display His virtue. So, stupas were built out of such sentiments.

A stupa, as I said before, is a “manifestation of virtue” through its height. Aside from stupas [built] to display virtues, there are also “temples.” But in the sutras, in ancient times, [temples] were still called “shrines. Shrines,” as I have said before, are where people show respect to and remember [the dead]. To memorialize their ancestors, the ancients built family shrines. They paid tribute in those places to their most revered ancestors. The Lotus Sutra was taught during ancient times, over 2000 years ago. So, during that time, those places were called “shrines.” At the time of Emperor Ming of the Han Dynasty, Matanga and Dharmaratna used white horses to carry sutras into China. They were first received at Hong Lu Temple. We have discussed this before. Having them stay there was a way to respect them as honored foreign dignitaries. But Emperor Ming very much admired the Buddha-Dharma and hoped these two spiritual practitioners would remain in China, so he built a temple outside Luoyang for them called White Horse Temple. That is why White Horse Temple was constructed and why we began to call [a religious place] a “temple.”

However, I have always wondered, “At that time, why was the place used to receive foreign guests called a ‘temple’?” I examined the Chinese character for “temple.” The Chinese constructed characters so cleverly; the upper half of the character is “scholar”, the lower half is “propriety.” [These characters] combined create “temple. Scholar” refers to people free of corruption, who have the knowledge and virtue of learning. So, they have a high status in society. People like this are called “scholars.” As government officials, they govern society. People living in society need rules. A country’s administrative rules must be instituted by officials and ministers. So, there need to be laws. Making and creating a system of laws leads to a “legal order.” When a country’s ministers make and create a system of laws it is a “legal order.”

Emperor Ming bestowed the label “temple” on the place he made as an offering to these two foreign spiritual practitioners to provide a place for them to peacefully reside. The transmission and translation of the sutras then took place at White Horse Temple. This was a sign of the emperor’s reverence, his exceptional sincerity. He had such respect and reverence for these foreign spiritual practitioners. He gave them this place to translate sutras so that the Buddha’s teachings could be spread in China. Indeed, he was very devoted. Making this offering of reverence really was an act of infinite merits and virtues.

Once a temple exists, people can learn about the Buddha-Dharma. Within [a temple], there must be images because people cling to [images]. People’s minds need images to give rise to a sense of reverence. When eminent monks of the past reached the peak of their spiritual cultivation, they did not need to prostrate to images.

There is a story about Sheng Gong. This practitioner, also named Daosheng, very reverently engaged in spiritual practice. He took every word of the Dharma to heart. Having understood the Buddha-Dharma, he wanted to bring his mind to a state of tranquility, so he went to the mountains, built a grass hut, collected rocks, lined them up and taught the Dharma to these rocks. So, “even stubborn rocks nod in agreement” [is a saying] that came from this story.

I recall a time, as the Taichung Tzu Chi hospital was being built, I visited the site after the first phase of construction was complete. The hospital was not yet in use and the landscaping was still being installed. At that time, Professor Chen, a professional landscape designer accompanied me as I walked around the site. He said, “Master, I’d like to bring you to see your disciples.” I thought, “My disciples? Where?” He brought me to see the driveway into an underground garage. Then he said, “Master, look, your disciples are lined up here. I don’t see anyone here!” He said, “Look, I lined them up very neatly.”

He pointed here and there. “Those are rocks!” He said, “Indeed, they are rocks. I carefully made use of local resources to construct this entrance to this driveway. I did my best to make use of local resources so it would look natural. Before using them, I showed them great respect. I told the rocks that we are all Master’s disciples. We all need to be orderly and form lines.”

With great reverence, he paid respect to these rocks; truly all things in the world are useful. “Once the rocks were arranged,” he said, “I knew I had to bring you to them so they can take refuge with you.” This was what Professor Chen did. I think of him as a good disciple overseeing the construction there on my behalf, creating the landscaping there on my behalf and transforming sentient beings there on my behalf. All things on Earth are useful, and useful things are the most valuable.

Some Buddha statues are carved from stone, some from bronze or other metals. Some are made from “wax, lead or tin,” If we want to make a Buddha statue, be it with copper or lead, we must first make a mold.

So, “[They may have used] wax, lead, or tin, iron, wood or clay, or perhaps lacquered cloth in making and adorning images of the Buddha. People such as these have all realized the path to Buddhahood.”

We know that things in the world take many names and forms. They are all different and unique in their own way. Wax is used to make wax statues. People now make wax statues by carving the wax directly. They can be made in various shapes and colors. There are also different qualities of wax. If a statue is made purely out of wax, it can be very beautiful. If one carves a Buddha statue out of it, it will look very dignified. But this material cannot withstand fire. It will melt near fire, so the ancients used wax to make a mold. After that, they used another material, either bronze, tin or another metal, to cast the statue. So, each material is different and serves a different purpose.

All the material things in this world are created as the mind dictates. The mind, knowledge and wisdom are intangible. When we exercise knowledge, apply our wisdom, our minds are doing the dictating. Tangible, physical things are created when our intangible thoughts dictate their production. So, unconditioned Dharma and conditioned material objects combine to form all kinds of appearances. This is making things as the mind dictates.

Whether these are things we use in daily living or not, they are things made as our mind dictates. The same applies to sculpting Buddha statues. Human minds dictate their creation as adornments for spiritual training grounds.

Material things in the world have many names and appearances. Material goods are all unique, and each serves a purpose. When they are combined, they can form all kinds of appearances. We make things as our minds dictate to adorn the spiritual practice center by creating Buddha-images.

In a spiritual practice center, besides a temple and Buddha statues, spiritual practitioners are most important. A few days ago I also said that what truly dignifies a practice center are its people. Even if the place they practice in is very simple, as I just said, when Sheng Gong taught the Dharma to rocks, even stubborn rocks were nodding. This is a sign of the reverence of spiritual practitioners. With this kind of utmost sincerity, Buddhas will naturally appear. In every one of our minds, there is a Buddha. Can this Buddha in us manifest His dignified appearance so we can serve as a model for other people? If we all aspire to engage in spiritual practice to manifest the Buddha within us, this will bring the most dignity to our practice center. This is how we adorn our practice center.

Look at how dignified the Abode has been over these past few days. There were monastics, lay practitioners and. Tzu Chi Bodhisattva[-volunteers] here for a spiritual retreat. Hearing everyone harmoniously reciting together, whether they were circumambulating the Buddha or [chanting] the Dharma, they did so neatly, with dignity and an air of spiritual refinement. Things were also very dignified at the Jing Si Hall. Volunteers from seven countries were there. They had aspired to understand the essence of Tzu Chi and realize the Dharma of the Jing Si Dharma-lineage.

In their respective countries, they are all entrepreneurs, businesspeople, leaders of industry and commerce. Nearly 1000 of them came to Taiwan. Honorary board members from the Central Region volunteered to take on the duties of the hospitality team for this retreat. They took care of the dormitories, the snacks, the cooking and the sweeping. As I watched them do all this, I was very impressed. Even though I did not say anything, I really admired them. They were all honorary board members, wives of important people and so on. In their social circles, they are very well-respected. But in Tzu Chi, everyone shows compassion to all equally and everyone is equal, so they came to serve these overseas businesspeople. This demonstrates their reverence and is a form of adornment. They arranged things in a very dignified way. The spiritual atmosphere of our practice center was thriving.

People create Buddha statues out of reverence. But I feel that, rather than making this external object we should instead, without hesitation, work to create a Buddha statue within ourselves. “We each have a stupa on Vulture Peak.” Isn’t this saying that the “stupa” must be established in our minds? So, the “stupa” is in our minds. A “shrine” is what we call a temple; it is our inner spiritual training ground. Our inner spiritual training ground must be solidly constructed. We all intrinsically have Buddha-nature. That is the Buddha statue that is in our minds. So, in each of us there can be a stupa, a spiritual training ground and a Buddha statue. This depends on whether or not we are reverent. With great reverence, our spiritual training ground will be adorned with dignity. It is vast because we can practice everywhere and because the Buddha-Dharma is everywhere.

We must understand that the Buddha gave teachings with the expectation that with the passage of time, the tangible would take shape from the unconditioned mind. Thus we use material things in the world to create many kinds of [objects] to create outward expressions of the Buddha-Dharma within us. When our inner reverence and external dignity are unified in this way, the Buddha-Dharma will forever be as it was during the era of Right Dharma. So, among these five periods of 500 years, we will forever be in that first period. Dear Bodhisattvas, as we engage in spiritual practice, we must always be mindful.