Author: Scott Ogata

Become a person more actively involved in aiding their community.

Ch02-ep0371

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 371 – Cleansing the Mind’s Impurities with the Dharma

>> Being born human is rare, being able to listen to the Dharma is even more rare. Covered by turbidities and obstructions, we are stubborn and hard to transform. The Buddha compassionately gave us teachings and spoke of the truth of suffering.

>> Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.

>> Deeply attached to illusory phenomena: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore they are illusory. They cling to them firmly and cannot let them go: Ordinary people cling to and are attached to deviant thinking and delusional thoughts. Lost in delusion and tempted by gain, they do not let go of anything. They remain firmly stubborn and cannot attain liberation.

>> With self-arrogance, they brag of their loftiness: People with self-arrogance are proud of themselves and disparage others. This self-satisfaction is harmful. People who are petty are arrogant and proud of their abilities, so they bully and humiliate others.

>> They are flatterers, their hearts insincere: Their arrogance increases day after day. They are averse to those different from them. Because they are flatterers at heart, they charm people to take advantage of them and diverge from the truth. Though they know the Buddha-Dharma, they are not easily transformed.

>> Throughout ten billion eons, they never hear the Buddha’s name: Time and space are like a long river that keeps flowing by. Immersed in cyclic existence in the Six Realms, they rarely encounter Buddhas, so how could they hear the Buddha-Dharma?

In this state of tranquility, we can hear the raindrops outside. With this state of mind, we can imagine what things are like for people affected by disasters. For those who are displaced, when they [hear] the sound of rain, they must feel so physically and mentally unsettled.

Consider what things are like right now in. New York, New Jersey or Long Island. A large area has been affected by wind, rain and floods for almost 20 days now. Over this long period of time, New York has experienced wind, snow and rain. These [disaster survivors] have not been able to clean and restore their homes. The floods and hurricanes destroyed their homes. What can they do? At the sound of rain, my heart is deeply troubled and I cannot settle my thoughts.

When I realize that my mind is unsettled, I feel a sense of remorse. Why am I unable to calm my mind when I wish? Because of my habitual tendencies. My mind is constantly connecting to external conditions; immediately pulling it back is truly difficult.

We also say that it is rare to be born human and being able to hear the Dharma is even more rare.

Being born human is rare, being able to listen to the Dharma is even more rare. Covered by turbidities and obstructions, we are stubborn and hard to transform. The Buddha compassionately gave us teachings and spoke of the truth of suffering.

I think about how the Buddha-Dharma has been in this world for over 2000 years. It has benefited so many people. But sadly, though it has been here for over 2000 years, many people have not heard the Buddha-Dharma.

One day, as the Buddha was walking with a group of bhiksus, He swiftly bent down and grabbed a handful of sand from the ground. He suddenly asked the bhiksus, “Is there more sand in my hand or on Mt. Sumeru?”

The bhiksus saw the Buddha’s handful of sand, and upon hearing His question about comparing the sand on Mt. Sumeru to that in His hand, they knew that the Buddha was about to teach. So, they responded by saying, “Venerable Buddha, how can we compare the sand in Your hand to that on Mt. Sumeru?” The Buddha released the sand He held and said, “My disciples, in the long period of time you have spent by my side, how much Dharma have you heard?”

Sariputra answered, “Fellow practitioners, although we listen to the Buddha’s Dharma daily and see Him transforming sentient beings, the scope of what we can see is very limited. Compared to all the principles in the world, the Dharma we have heard is very limited.”

Hearing these words and seeing how Sariputra understood His intention, the Buddha joyfully told these bhiksus, “Indeed, Sariputra’s words are true. Even though you listen to my words and learn to transform sentient beings every day, how much have you truly understood? Moreover, so many people have no way to hear, or see, or encounter the Buddha-Dharma at all. These people are as numerous as the rocks and sand on Mt. Sumeru. The number of those who truly hear and see does not even amount to this handful of sand. So, being born human is rare, and being able to listen to Buddha-Dharma is even more rare.”

On top of the difficulties of being born human and hearing the Dharma, we also live this evil world of Five Turbidities, which brings us many afflictions. Amongst the Five Turbidities, our minds are filled with the turbidity of views and understanding, afflictions and so on. These turbidities then form obstacles. After we listen to the Dharma, we want to put it into practice. But the obstructions from this turbidity have covered our minds.

We are truly stubborn and unyielding in our habitual tendencies. So, to be transformed and to take the Dharma to heart is truly difficult. Even during the Buddha’s lifetime, transforming sentient beings was hard. So, “the Buddha compassionately gave us teachings.” With compassion, the Buddha gives teachings about the various principles of suffering. He wanted everyone to hear in the hope we would all be vigilant of ourselves. Then we would avoid creating karma and seize every opportunity to do good deeds. But sometimes, doing good and benefiting others while keeping our minds pure and in Samadhi is also hard.

There was a bhiksu who was the Buddha’s disciple. One day, while in Samadhi, he seemed to hear a voice calling, “Venerable Practitioner!” He heard this cry repeated two, three times. Although he was in Samadhi, the sound still attracted his [attention]. Then he saw a gigantic snake approaching him from far away. Feeling somewhat nervous, he quickly asked, “Snake, what is the matter?”

The snake seemed to talk back to him, “Have you ever heard of King Agnidatta? Yes I have, but he has already passed away. That is right, and I am King Agnidatta.” The bhiksu said, “That’s impossible. He had faith in the Buddha and made offerings to the Buddha and the Sangha, how could he possibly be reborn as a python?”

The snake said, “That is true. I had faith in the Buddha and made offerings to the Buddha and the Sangha until I became severely ill. Right before I passed away, my servant was fanning me. He accidentally dropped the fan onto my face. At that moment, I became very angry and in my anger. I swallowed my last breath and passed away. At that moment, I responded to my conditions with anger. The next instant, I took the form of a python, a huge snake.”

This practitioner, this bhiksu, told him, “Regrettably, though you made offerings and did good deeds, you did not listen to the Dharma. If you had listened to the Dharma, you would not have ended up like this.” The bhiksu then began to teach the snake the truths of suffering, causation, cessation and the Path. He explained these teachings in detail and afterwards, the snake left joyfully.

A few days later, perhaps over a month later, all of sudden a gust of fragrant wind blew into the monastery and flowers fell from the sky. A heavenly being came before the Buddha and the bhiksus and prostrated himself in front of them. He said, “I am grateful for the bhiksu who shared the Buddha-Dharma with me and liberated me from the form of a python. I was reborn in heaven. I came here to thank You and the bhiksus.”

This was something that happened in the Buddha’s lifetime. So, human form is hard to attain, but falling into an animal form is very easy. Before passing away, just this one thought, his anger in response to the conditions, turned him into a snake. Therefore, we must always be mindful. Because of “turbidities and obstructions,” afflictions constantly cover our minds. Even if we have formed aspirations, if we do not take the Dharma to heart, as we create blessings, we will also be creating afflictions. [Those with] these unyielding afflictions are the most difficult to transform.

So, compassionately giving teachings, the Buddha fully taught the truths of suffering for us to understand. Thus we listen to the Dharma to figure out how to eliminate afflictions and how to completely eradicate habitual tendencies. Our minds must always remain on our pure spiritual aspirations.

Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.

We cannot be “deeply attached to illusory things.” Many things in life are illusory. Sadly, our life is a “conditioned phenomenon” and is not everlasting. In this impermanent and short life, we create much negative karma but “cling firmly and cannot let go.” We firmly cling to and refuse to let go of our momentary desires. This is why we create karma in this world and then face the suffering of our collective karma. “With self-arrogance, we brag of our loftiness.”

Yesterday, we also discussed this. “Sight” is one of the Five Desires, which are like five arrows. Do you remember? The Five Desires are like five arrows that damage or slay our wisdom-life. For the sake of this illusory and temporary life, we create [karma] that brings us endless afflictions, lifetime after lifetime.

Deeply attached to illusory phenomena: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore they are illusory. They cling to them firmly and cannot let them go: Ordinary people cling to and are attached to deviant thinking and delusional thoughts. Lost in delusion and tempted by gain, they do not let go of anything. They remain firmly stubborn and cannot attain liberation.

Ordinary people will always be ordinary people if they attach and cling to deviant thinking and delusional thoughts. Deluded and tempted by gain, we cannot let go of anything. We want this, and we want that, too. We want to take everything for ourselves. This is how we are “firmly stubborn.” We cling firmly to these attachments, so they tightly entangle us and prevent us from being liberated.

We must be mindful of this and not have “self-arrogance and brag of our loftiness.” We may believe we are more educated or more knowledgeable than others. In truth, knowledge and cleverness does not equal wisdom. So, we must not be arrogant or proud.

With self-arrogance, they brag of their loftiness: People with self-arrogance are proud of themselves and disparage others. This self-satisfaction is harmful. People who are petty are arrogant and proud of their abilities, so they bully and humiliate others.

If we have the inflated belief that we are better than others, we can become “self-satisfied.” This self-satisfaction is harmful; we harm ourselves. There is nothing lovable about arrogant people. So, these people will not be respected. People who harm themselves like this are petty. They consider themselves great, but others consider them petty and not very great at all. This kind of people are very proud and arrogant and take advantage of others. We often see people like them in our lives. They abuse their ability, authority and so on.

“They are flatterers, their hearts insincere.”

They are flatterers, their hearts insincere: Their arrogance increases day after day. They are averse to those different from them. Because they are flatterers at heart, they charm people to take advantage of them and diverge from the truth. Though they know the Buddha-Dharma, they are not easily transformed.

[People who] “flatter” are not straightforward, and speak in a roundabout way without saying a single sincere word. They tailor their words to whoever they see. When with those who have greater wealth, fame or power, they act in a very obsequious manner. When those with a lower status ask them for help, they will secretly do things to make life difficult for them. There are many people like this. So, to “diverge” means to depart from and go against the truth.

We must always be vigilant of whether or not, in our daily living, we are taking good care of our minds. If we have the mindsets just discussed, we are “deeply attached to illusory things.” Even after hearing the Buddha-Dharma, we refuse to let go of deviant understanding and views. Refusal to let go, pride and arrogance, flattery and insincerity, if we have these mindsets, then “throughout ten billion eons,” we will “never hear the Buddha’s name.”

Throughout ten billion eons, they never hear the Buddha’s name: Time and space are like a long river that keeps flowing by. Immersed in cyclic existence in the Six Realms, they rarely encounter Buddhas, so how could they hear the Buddha-Dharma?

[How can we] attain this Dharma? “The universe, like a long river, keeps changing.” Time and space are like a long river without a beginning or end that unceasingly flows past us. Actually, throughout the past, present and future, we are constantly transmigrating in the Six Realms. Being born into the human realm is rare, and being able to listen to the Dharma is more rare. Of those who have attained human form, heard the Dharma and had the chance to accept it, some still go against and [twist it]. Or, they are so arrogant and proud that they refuse to come in contact with the Buddha-Dharma. Even if they come in contact with the Dharma, they still go against it and act improperly. Indeed, this is very regrettable. Immersed in cyclic existence in the Six Realms, encountering the Buddha is hard to do.

If we do not have faith in the wisdom of Sakyamuni Buddha, if we refuse to accept the teachings of Sakyamuni Buddha, we are no different from those who have not heard it. It would all just be a series of terms to us. And if we do not have Dharma in our hearts and do not understand its principles, we will never be connected to the Buddha-Dharma.

So, we must faithfully accept and practice the Buddha-Dharma because we “rarely encounter Buddhas.” There is no other way to hear the Buddha-Dharma. It is rare to encounter Buddhas. As it is hard to encounter Buddhas, it is even harder to hear the Buddha-Dharma. This all depends on our minds. So, I hope we will take good care of our minds and not allow our spiritual aspirations to be obstructed. We must not allow obstructions of turbidity to cover our minds. If our thoughts run [astray], we must rein them in immediately.

We must earnestly listen to the Dharma. Then, whenever we talk to other sentient beings, they can also benefit from it. So, we must continue to pass on the teachings. This depends on whether we engage in spiritual practice and take the Dharma to heart. Only when we take the Dharma to heart can we use these teachings to transform the minds of others. In summary, everything is about training the mind. Everyone, we must always be mindful.

Ch02-ep0370

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 370 – Shatter Illusions, Eliminate Bad Habits

>> “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks. In flattery and illusions, we lose what is real. We must return to our pure and true nature, the state of the Tathagata.”

>> They enter the dense forest of deviant views, of existence, non-existence and the like. They become dependent on those views, 62 of them in all.

>> Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.

>> Deeply attached to illusory things: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore, they are illusory.

>> “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.”

>> Not, “in flattery and delusion lose our sense of what’s real.”

>> We “must return to our pure and true nature.”

I always tell everyone, ․

“An ignorant thought creates the Three Subtleties.
External states lead to the Six Coarse Marks.
In flattery and illusions, we lose what is real.
We must return to our pure and true nature, the state of the Tathagata.”

This is telling everyone that our thoughts constantly arise and cease. Sometimes, a single thought can cause us to give rise to ignorance.

“An ignorant thought creates the Three Subtleties.” The Three Subtleties [arise from our] [most deeply rooted] ignorance; greed, anger, delusion and confused views and thinking all arise from a single [ignorant] thought. These three kinds of subtle afflictions [lead to] confused views and thinking, greed, anger and delusion, which are constantly multiplied and produced. As one thought ceases, the next one arises. Though we have suppressed the previous thought and temporarily prevented ignorance from arising, when we give rise to the next thought, we may create ignorance again.

It is like a seed temporarily covered by a rock. When the rock is removed, this seed will still sprout. Some seeds, even if covered by a rock, still spread their roots and will sprout up away from the rock. How can we completely eliminate [a weed]? By eliminating it at its source. If we do not eliminate the seed of ignorance, its roots will still extend outward. What gives rise to the seed of ignorance? Our habitual tendencies,

such as the way we treat our parents. Negative words and actions come about because of habitual tendencies. When these people are advised to change, they say, “I know I have to change. I must be respectful when I speak to my parents. Following their guidance is being filial. We must be responsive and filial.” But then they forget. When their habitual tendencies are triggered, hearing their parents’ voice drives them mad, so they respond loudly [and rudely]. Afterwards, they [know] they were wrong, but they already manifested this negative action. This is a habitual tendency they developed. So, I constantly say that we must eliminate our habitual tendencies. If we do not, our root afflictions will never be eliminated.

“An ignorant thought creates the Three Subtleties.” They are so subtle that we cannot see or feel them, but they manifest in our actions. So, “external states lead to the Six Coarse Marks.” [Afflictions arise] because of external states, what we hear, see and feel. Because of our habitual tendencies, we react to our environment [automatically]. When we connect with the environment, our habitual tendencies manifest; these are the Six Coarse Marks.

Subtleties are in our minds, invisible to others. Coarse marks are what we already expressed. Once we take those actions, they are apparent. How are they apparent? The Five Roots and Dusts are taken into our mind-root, and then our mind-consciousness expresses our habitual tendencies in our actions. The way the mind works is that it takes in external states, then reflects them like a mirror for others to see. So, these are the Six Roots and Six Dusts. Actually there are Five Roots and Dusts, but when the states of the Five Dusts are taken into our minds and are reflected outward for others to see, hear and feel, this gives rise to the coarse marks.

What have we created? More or less, “in flattery and illusions, we lose what is real.” We know what is real and what is fake, but, for the sake of fame and fortune, people speak flattery, words that are untrue, with fake feelings and intentions. There are people like this. Actually, all things that are created are ultimately illusory.

When you compete for wealth, do you obtain it? How much do you obtain? Can you alone enjoy all your wealth and property? In the span of a day, how much do you actually need in order to live? Yet, you are greedily hoarding wealth, even though you cannot actually use all of it. Worldly possessions [never truly belong to us]. Water and fire are merciless; winds and earthquakes can destroy the land and wipe out homes. How many things are actually real? Moreover, for each of us to sustain our lives, do we need to accumulate so many things? People who cannot think clearly feel that even if they have a lot, they need more and even if they have something big, they need something bigger.

If we have adequate wealth, is that enough? No, it is not. Along with wealth, we also want fame. If we are ranked as one of the wealthiest people in the world, is that enough? No. Because we also want status. We want our status to be as high [as possible]. Once we find ourselves sitting alongside leaders, is that enough? It is still not enough. This way of living is truly unbearably painful. If everything is inherently illusory, why do we allow ourselves to suffer?

We all clearly know that striving is grueling, but ignorance has obscured true principles. So, for the sake of illusory benefits, we create [karma] and lose sight of the truth. Indeed, it is sad to see people like this. For the sake of affection and love, we are also creating afflictions and losing our morals. Indeed, this leads to unbearable suffering.

What can we do? Engage in spiritual practice! We do this to “return to our pure, true nature, the state of the Tathagata.” We must return to our “state of the Tathagata.” We must not allow our minds to be filled with improper thoughts and views. If we are constantly immersed in them, we will never be able to escape. I previously spoke of the 62 Views. All of these are based on illusions; we must quickly free ourselves from them.

If we have an affinity with the Buddha, listening to the Buddha-Dharma will bring us joy, and we will engage in spiritual practice. We must quickly practice according to the teaching and “return to our pure and true nature.” Otherwise, there are many things in the world that will gradually lead us into traps. Sometimes we say, “This is the custom, the way things have to be.” Actually, some traditions do not really make sense.

During the seventh lunar month, people conduct universal deliverance [ceremonies], the original intention being to save all sentient beings from suffering. Yet people end up butchering and massacring [animals for the ceremony]. Truly, this is a bad custom. Quickly, let us guide people with Right Dharma so that during the seventh lunar month, [no beings will be killed] to deliver others.

True universal deliverance happens when we open the door of our minds and exercise love to give suffering beings what they need, to help them. If they are starving, we give them [food]. This the correct thing to do. If they are suffering, we find a way to save them. From their place of suffering, we bring them to a place of blessing and safety. This is how we deliver them. Bringing peace to all people is the way to bring about universal deliverance. If we have clear understanding, we [stay] in the Right Faith of the Buddha-Dharma. Then we can “return to our pure, true nature” and “enter the state of the Tathagata.”

They enter the dense forest of deviant views, of existence, non-existence and the like. They become dependent on those views, 62 of them in all.

This is what we sentient beings are like. We “enter the dense forest of deviant views, of existence, non-existence and the like.” Are these deviant practices, views and thoughts actually real? “I don’t know, this is what other people said, so this is what I’m doing.”

Listening to the Buddha-Dharma, they think, “Is this all there is? I want to eliminate disasters and increase blessings. Can I do that just by listening to teachings? Can I eliminate misfortune this way?” This is [questioning] “existence or non-existence.” They do not have true faith. Their Root of Faith is not firmly affixed. If their Root of Faith has not extended, their beliefs cannot bring them freedom. They [hesitate] over “existence or non-existence.” On the deviant path, they are deeply deluded and [their faith] is also very illusory. But they still cannot free themselves.

If we lead improper lives and our feet are not firmly planted on the ground, we [live] in a state of anxiety and doubt. Therefore, we have no true Root of Faith. This brings us many afflictions; as afflictions multiply, bad karma also multiplies and this process will only continue. This is all because we have improper perspectives. If this is the case, we develop 62 kinds of afflictions.

Next, the sutra states, “Deeply attached to illusory things, they cling firmly and cannot let go.”

Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.

We humans have deep attachments. We are deeply attached to these illusory things. Similarly, in ancient India, there were some bad customs. During that time, an ancient custom had been passed down. Once a father turned 60 years old, the son would prepare a blanket for the father for him to sleep by the door, so he could guard the entrance.

In one family, there was a pair of brothers. One day, the elder brother said to the younger, “In a few days, our father will be 60 years old. You should quickly find a blanket for our father.” The younger brother carefully looked for a blanket, then told his older brother, “Come look, I have prepared the blanket.” When the older brother examined the blanket, he saw that it had been cut into two halves. The older brother said, “Why do you want to give our father a blanket that is cut in two?” The younger brother said, “I looked all around our house, and I could only find this one blanket. So, our father will first use half of it.”

The older one asked, “What about the other half?” He said, “Very soon, it will be your turn, then your son can give you the other half.” The older brother heard this and said, “Oh, true. Life indeed passes very quickly. Soon after, it will be my turn. Is continuing this kind of tradition the right thing to do?” His younger brother said, “I agree. It is very unreasonable for a family to continue this kind of bad custom; this is wrong.”

What were they to do? The next day, the two brothers went to look for one of the country’s ministers, people who helped the king govern. They went to visit him and told him that they came because they felt that continuing such a bad custom was not right. They told him what was on their minds. This minister also thought, “[This custom] makes no sense. At 60 years, they should peacefully enjoy their old age. They worked hard their entire lives, working hard to provide for their family. Why is it that when they are old, they only get a blanket and are told to guard the house? This indeed is unreasonable. Everyone grows old; we should put an end to this.”

He went before the king and told him that this bad custom needed to be changed. The king was also very wise, “Indeed. This custom that people keep perpetuating must be eliminated.” Thus, this was how it was eliminated. This was once a custom in ancient India. If they were “deeply attached” to this custom, when every person reached that age, they would face great suffering because [their family] followed such bad customs of this illusory world.

Our society also has many bad customs that have been passed down. They can be changed; they are not inalterable. Some of these [customs] are clearly immoral and unethical, why should they continue to be passed on? Most sentient beings are “deeply attached” to folk customs that do not make sense. This leads to many false and illusory [beliefs]. “We cling firmly and cannot let go.” We are unwilling to let go. So, we will always give rise to “self-arrogance and brag of our loftiness.”

If we are always focused on “the self,” we have self-arrogance, We think our “self” is superior to everyone else’s. When our “self” is big, we inflate our ego. Because we sentient beings are conceited, arrogant, ignorant and egotistical, we tend to twist words to flatter others. Some people are conceited, and their ego is very big. Some, to gain an advantage, will use flattery on other people. Why do they do this? To secure that person’s support. This is why they flatter them.

There are people who commit many wrongs, but we are still supporting them. In our minds, we know very well what they are doing is not right, but, in order to flatter them, we say, “You’re right. The things you say are right.” If we go against principles to bolster someone’s prestige, this is flattery.

I always say, “A straightforward mind is our training ground,” and “our great spiritual aspirations are direct, the Bodhi-path is direct.” Here, “direct” means that our minds are true and straightforward. So, we must not twist our words into flattery; we must be direct. We must not be twisted or act obliquely. [A mind with] spiritual aspirations is straightforward and follows the principles. We cannot act obliquely; we cannot twist our words. If our words are twisted, they are not true.

“Throughout ten billion eons, they never hear the Buddha’s name.” We spoke of these kinds of people before. They have “entered the dense forest of deviant views.” People who rely on deviant thoughts and views are “deeply attached to illusory things.” They are unwilling to let go of such improper thoughts and views, so forever, “throughout ten billion eons, they never hear the Buddha’s name.” They are unable to hear His name; even if they live during the same era, they spurn Him and are unwilling to listen. So, if we sentient beings do not create karmic affinities with the Buddha and Dharma, naturally we will not be able to listen so we become “deeply attached to illusory things.”

Deeply attached to illusory things: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore, they are illusory.

How are we “deeply attached to illusory things”? What are we attached to? Sight, sound, smell, taste, touch [which create] the five desires.

To be attached to “sound” means, “If I speak, they will obey me, compliment me and praise me. This makes me happy.” This is [attachment to] sound. As for [attachment to sight], when people see us, we [try to look] friendly and respectful. This is sight and sound. As for smell, so much killing happens because people crave certain tastes. Thus, in this world, many living beings are killed. This is because of smell and taste. There is also touch, which creates feelings between people. All these things happen in our daily living. We greedily cling to the five desires.

“The five desires” are also “the five arrows.” They are the five arrows “that can destroy all goodness.”

Actually, life is painfully short, yet unfortunately, we greedily [cling to] sight, sound, smell, taste and touch. This creates so much suffering. We can nurture our compassion, our unconditional loving-kindness and liberate sentient beings from suffering. We must not quarrel, saying, “I want what is mine!” We cannot be like this. So, we must clearly understand the principles. We must not, for the sake of this temporary body, or for illusory and unreal things, create all kinds of negative karma.

We must mindfully learn the Buddha’s teachings. Life is truly impermanent.

“An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.”

We must be steadfast and grounded,

Not, “in flattery and delusion lose our sense of what’s real.”

We must be mindful.

We “must return to our pure and true nature.”

Won’t returning to the “state of the Tathagata” be very joyful?

Everyone, we must not maintain bad customs. We must destroy these bad customs, so when we grow old we will not be left with only a single blanket, or half of a blanket. These bad customs can be eliminated, so we can restore dignity to this world. Thus, when we know the principles, we can live with dignity because our “state of Tathagata” is steadfast and grounded. Therefore, we must always be mindful.

Ch02-ep0369

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 369 – Do Not Enter the Dense Forest of Deviant Views

>> Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings. To enable all to realize true, wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.

>> Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings. To enable all to realize true wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.

>> They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all. Deeply attached to illusory things, they cling firmly and cannot let go.

>> They become dependent on those views, 62 of them in all: Those who rely and depend on attachments are heretics. They depend on the 62 Views, which include existence, non-existence, nihilism, eternalism and so on. They are deeply attached to them.

>> The 62 Views are based on form, feeling, perception, action and consciousness. The Five Aggregates are the objects that give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent. With the Five [Aggregates] each having four [views], this forms 20 views. Multiply this by the Three Periods to get 60 views. With the fundamental views of nihilism and eternalism, it adds up to 62.

>> Deeply attached to illusory things: Sight, sound and the rest of the five desires are temporary in essence and not real. Therefore they are illusory.

>> So, we “ordinary people cling to and are attached to deviant and false thinking so we are lost in delusions and tempted by gain.”

>> “We cling stubbornly and cannot attain liberation.”

Sentient beings are tormented by suffering,
so with great compassion, all Buddhas aid beings.
To enable all to realize true, wondrous wisdom,
all Buddhas have the world-transcending intent to teach the path to enlightenment.

We must constantly reflect on ourselves because as sentient beings, we ordinary people are tormented by suffering. We create afflictions and karma for ourselves, thus we suffer. Then we are unable to free ourselves of these impure entanglements. We cannot understand and cannot be liberated. Seeing this, the Buddha feels compassion for us. He cannot not bear for sentient beings to [remain] deluded and confused. So, out of love, the Buddha comes to this world to exercise great loving-kindness and compassion to benefit sentient beings.

How does He benefit sentient beings? By promptly saving those who are suffering and patiently teaching those who cannot resolve their afflictions. He does this not just for one lifetime, but lifetime after lifetime. In Buddhist sutras, we often see “infinite kalpas” used to denote a long period of time.

So, I constantly remind everyone that heavenly beings look at us in the same way we look at water bubbles. When water quickly rushes downstream, bubbles are formed, and then quickly disappear. Along the same lines, one hundred years in the human realm is but one day in the heaven realm. So, when heavenly beings look at humans, our [lifetimes] seem very brief, and the Buddha has already transcended the heaven realm. In Buddhist sutras, one day in Trayastrimsa Heaven is 100 years on Earth. For heavens even higher than that, 1000 years or 10,000 years in the human realm is just one day in that heaven realm.

So, a human lifetime is so short [in comparison]. Yet in such a short period of time, we find ways to create so much karma. The karma that is created and those who created it are all in this world. Since there is much karma in the human realm, the Buddha has to come here and not the heaven realm.

The heaven realm is a place of blessings. If people create blessings in the human realm, they will be reborn in heaven. Though they live comfortably for a long time, [the karma] is still within them. In the past, they did more good deeds than evils. Yet, those few evils cannot be offset by good deeds. Good deeds bring good retributions, but the evils still remain. After they enjoy all their good retributions, they return to cyclic existence in the Six Realms.

This is what the Buddha told us. Those born in the heaven realm cannot hear the Buddha-Dharma because the Buddha will not be born there. He cannot spend enough time in the human realm, so how would He have time to teach in heaven? Teaching the Earth Treasury Sutra to His mother in the Trayastrimsa Heaven was the one exception. The time it took to do that was equal to a summer in the human realm. The Buddha only has a very short period of time to speak to sentient beings.

To people in this world, it feels like a long time. But to someone in heaven, it feels very short 49 years here is only one morning in the heaven realm. The Buddha taught in this world for 49 years, which was such a short period of time. Yet, lifetime after lifetime, the Buddha continuously manifests among people to transform sentient beings. This is how, “with great compassion, all Buddhas aid beings.”

Sentient beings also include animals, not only humans. Therefore, all living creatures are called “beings.” Thus, with great compassion, the Buddha aids and benefits sentient beings.

Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings. To enable all to realize true wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.

“To enable all to realize true wondrous wisdom.” The Buddha hopes, by [sharing] what He realized, we can all awaken and discover our intrinsic nature of True Suchness. This was the information He wanted to transmit. Because we do not know this, the Buddha has to come keep us company. He uses skillful means to guide us to enter the True Dharma, which is the [path] to attaining Buddhahood. He paved this road to guide us to the Bodhi-path. This is why we must always be grateful [to Him].

So, to learn the Buddha’s teachings, we must faithfully accept and practice Right Dharma. Our minds must be disciplined. We must not allow improper thoughts, views and practices to enter our minds. This is like avoiding drugs or quitting them. Otherwise, once we fall into that trap, we will never be able to escape.

This is like a dense forest of deviant views. Entering the dense forest of deviant views is like going into the mountains without a guide. If we go astray even by a little, we will be completely lost and unable to find our way out. Moreover, in a dense forest, in addition to trees, there is an abundance of tall grass.

I have shared with everyone about hiking in Mt. Dulan. There were no paths on the entire mountain. How did I end up there? At that time, I went because. I believed a shady character who told me an immortal lived on the mountain. So, four or five of us followed him [to hike up the mountain]. We could not tell where he was leading us. We ended up in a dense part of the forest where we could not even see the sky. It was a formation of countless trees that shared the same root.

We were lost in there for one, two hours. Not seeing a way out, we were scared. Moreover, the ground we walked on was very soft. Why was this land so soft? Because for thousands, tens of thousands of years, the tree leaves kept falling to the ground. No one had walked there before, so the ground was covered in very soft leaves.

[We asked,] “Why are things this way? Don’t make a sound. There are bears here that will come out when they hear people.” This also frightened us. [He also said,] “Be careful, there are green bamboo vipers on the trees. When you see something green, pay attention. The green bamboo viper is the same color as the leaves.” Wow, we had to beware of the soft ground, and be afraid of the green things around us, even the grass and leaves. On top of that, we could not make sounds because bears would come out if they heard us.

So, when I read this sutra passage, I always think back to when I was young, when I went into this forest of very dense trees and overgrown grass.

After walking through a difficult stretch of road, we approached a cliff where every rock was covered by thick moss. At that spot, the path we were taking very slippery and damp. This part of the path was very slippery, so we wanted to hold on to the trees and vines. Very quickly, the shady character said, “Don’t touch just anything these are ‘biting cats’ and ‘biting dogs.’ The trees are named this because touching them feels like being bitten by them.” You know, when I think of that road and the day we crossed Mt. Dulan, I feel it was an incredibly foolish thing to do.

If we were to place our faith in improper views, it would be like going through this forest. We would be scared and afraid all day, no matter where we were going. In summary, I can only describe this as “terrifying.” I cannot describe it in any other way, every step was very terrifying.

The same goes for deviant understanding and views. If we enter a [forest of deviant views], we have to ask about everything and wait for instructions, otherwise, we will not be able to move a single inch. This is what many things in this world are like.

[There are] proper teachings about “existence, non-existence, and the like,” so in this human world, we must have Right Faith.

They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all. Deeply attached to illusory things, they cling firmly and cannot let go.

Every day, every second, every step we take must be solid. We must be grounded and do what needs to be done each day. This is how we keep moving forward. Are we hesitating over whether something exists or not? There is no need to hesitate as long as we are on the right course. Following the Dharma taught by the Buddha, we keep walking forward; this is progress.

So, “they become dependent on those views.” If we stray from the course even slightly, we enter the dense forest of deviant views. Then we will hesitate over “existence, non-existence, and the like.” If we become dependent on those views, we will easily be replete with “62 of them in all.” Our minds will give rise to the 62 Views and become “deeply attached to illusory things.” We will become more attached to these things. “[We] cling firmly and cannot let go.” We stubbornly hold on, unwilling to let go.

So, “they become dependent on those views, 62 of them in all.” Please examine the words, “dependent on,” very closely.

They become dependent on those views, 62 of them in all: Those who rely and depend on attachments are heretics. They depend on the 62 Views, which include existence, non-existence, nihilism, eternalism and so on. They are deeply attached to them.

“Dependent on” means to rely on. We rely on and get attached to heretical teachings. We willingly take a heretical path and rely on and get attached to heretical teachers. We “depend on existence, non-existence, nihilism and eternalism,” these four concepts. So, we [may get attached to] “existence, non-existence,” or “nihilism,” which means we will cease to exist. Or we may think, “Yes, we will come back.” These are [views of] “existence, non-existence nihilism and eternalism.”

Some people say, “When people come into this world, they are born and then they die, so what is there to be afraid of? That is just the way things are. There is no such thing as a future lifetime. There is no such thing as hell. There is no such thing as heaven.. This is it.” Yet some other people say, “There is [more]; with law of karma cats, dogs and humans are all reborn. [I am now] a human, so in my next life I want to be….” So, they talk about “existence.” People may believe in existence, non-existence, nihilism or eternalism. People argue over these things.

“Existence, non-existence, nihilism, eternalism” form their views. As they experience the Five Aggregates, their attachment grows deeper and deeper. By clinging to these, they create the 62 Views.

The 62 Views are based on form, feeling, perception, action and consciousness. The Five Aggregates are the objects that give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent. With the Five [Aggregates] each having four [views], this forms 20 views. Multiply this by the Three Periods to get 60 views. With the fundamental views of nihilism and eternalism, it adds up to 62.

The 62 Views are [based on] the Five Aggregates, form, feeling, perception, action, consciousness.

All phenomena are inseparable from the Five Aggregates. Each flower has a form. “What is its color? Yellow. What is its color? Green, light yellow bright red, pink.” It may be all different colors. “What does it look like? It is patterned. No, it is solid-colored” or “This one is a butterfly orchid.” Each flower has its own name, appearance, color. See, they are all just flowers, but their appearance, name and form are different. Living things have different appearances, even just in terms of “form.” Ultimately, is this “form” in a state of existence, non-existence, nihilism or eternalism?

We may consider a seed to be in a state of “eternalism.” Can a seed alone become a flower? It requires causes and conditions; it must have soil, sunlight, air and water. If this seed has the causes and conditions to be planted in the soil, it will sprout and give rise to the same kind of flower. People may say this is “eternalism.” But if the causes and conditions are absent, people may say this is “nihilism.”

This is a fundamental principle, this is a given. But many people still discuss and argue over it. They are attached [to all kinds of ideas]. All things of this world are inseparable from form, feeling, perception, action, consciousness. But these five things can be considered in four ways, so five multiplied by four is 20. This gives us a total of 20 [views]. [Multiply that by] past, present and future, and we get 60. Then we add nihilism and eternalism to get a total of 62 Views. “[They] give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent.” All these are labels and perspectives that cause the slightest thoughts to arise.

Ordinary people experience the Five Aggregates, and based on our mind-consciousness and understanding, endlessly create [karma]. This is our experience in the past, present and future.

We are endlessly accumulating past moments; this is known as the long period of the past. We are endlessly accumulating present moments; this is known as the long period of the present. Yet the present is the most impermanent moment. In one lifetime, how long can we remain in the present? Then there is also the future, a very lengthy future, that will become our present. So, in our lives, we must thoroughly understand the principles of everything from long to short periods of time.

But, if we can seize the present and quickly attain realizations, then we can eliminate our past deluded beliefs. Now that our minds are clear, we will not commit the same mistakes again. Then we will continue doing this in the time to come. With our present clarity and awakening, we can diligently advance. Thus, we must promptly reflect on ourselves. We must also promptly accept the Dharma.

Thus, as we learn the Dharma, “multiplying them by the Three Periods to get 60 views” is something we must mindfully try to comprehend. This is not only calculating numbers for us. We must know that our past is endless and our present is continuously becoming the past. We constantly take in form, feeling, perception, action and consciousness.

With deviant understanding and views, listening to the Dharma will make us unhappy. If we have other discursive thoughts or thinking, we cannot concentrate on accepting Dharma. If we can focus and purify our minds so we can accept the Dharma, we will deeply believe in it. As we listen, we become happier. “Oh, this is the way things really work. In daily living, with all our perspectives, when we come into contact with something we have the 62 Views.”

The views of “nihilism and eternalism” will give rise to afflictions and an attachment to illusory things, one so deep that we keep clinging to them.

Deeply attached to illusory things: Sight, sound and the rest of the five desires are temporary in essence and not real. Therefore they are illusory.

So, sight, sound, smell, taste, and touch, are part of the “five desires,” and also the “four views.” The “four views and five desires” are constantly [perpetuated] in this world. But they are all illusory and not real; they cause us to give rise to more afflictions. Then, we “cling [to them] firmly and cannot let go.” This means we are constantly unwilling to let go of our improper opinions.

So, we “ordinary people cling to and are attached to deviant and false thinking so we are lost in delusions and tempted by gain.”

We are unwilling to let go of all kinds of things.

“We cling stubbornly and cannot attain liberation.”

This is how we sentient beings [behave].

Everyone, we ordinary, unenlightened beings will perversely create afflictions to torment ourselves. We are also attracted to deviant thoughts and views, so we delude ourselves as well as other people. All Buddhas, out of great loving-kindness and compassion, come to benefit sentient beings and give them teachings. So, They hope that all sentient beings can achieve an awakened state and attain the “true wondrous wisdom” the Buddha did. This comes from the Buddha’s compassion and is His intent in coming to this world. He came to teach us the path to enlightenment. Thus, I hope all of us will be mindful. Do not let [this teaching] slip away. [Abiding in] Right Dharma, we must not let percepts, Samadhi and wisdom leak away. So, we must always be mindful.

Ch02-ep0368

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 368 – Aspire to Help Sentient Beings Attain Bodhi

>> “With our initial aspiration, we make the Four Great Vows. We forever aspire to help sentient beings attain Bodhi. By vowing to transform all sentient beings, there is no end to [our work of] benefiting beings in the Three Periods.”

>> The Four Great Vows: 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.

>> They take a tiny form in the womb; life after life, [their karma] continues to grow. Those with little virtue and few blessings are pressured by all kinds of suffering.

>> “They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all.” They enter the dense forest of deviant views, those of existence, non-existence and the like: Heretics and unenlightened beings are attached to all kinds of views, as if they are in a very dense forest. They cannot faithfully practice Right Dharma as they are in a dense forest of deviant views.

>> “Those who see me in form, or seek me in sound are on a deviant path. They cannot see the Tathagata.”

“With our initial aspiration, we make the Four Great Vows.
We forever aspire to help sentient beings attain Bodhi.
By vowing to transform all sentient beings,
there is no end to [our work of] benefiting beings in the Three Periods.”

This is when we initially form aspirations. We want to seek the Buddha-Dharma, take it to heart and follow its course to diligently advance. This is inseparable from the Four Great Vows. We have resolved and vowed to benefit people, widely transform sentient beings. I believe this is the vow of every Buddhist practitioner.

To transform sentient beings, we must eliminate afflictions. Without eliminating afflictions, our interpersonal conflicts will never be resolved. To transform others, if we are not broad-minded, how can we connect with other people’s minds?

To connect with others, of course we must be in harmony with them. Transforming sentient beings is not only the work of one person. We need to gather people into a harmonious group. Only then can we truly set an example for society and the world’s sentient beings. Therefore, we must be in harmony. Once our group is in harmony, we can work with concerted effort to help others. This must be our main goal if we want to transform sentient beings and eliminate afflictions.

If we do not interact with people, how would we know that we all have so many afflictions? So when we are among people, we must constantly be vigilant of ourselves, constantly reflect on ourselves and constantly [express our remorse] to others. In this way, our minds can always be pure. Of course, it takes effort to learn the Buddha-Dharma. The Buddha-Dharma is boundless and infinite, so we must vow to learn it, to diligently practice and advance. Thus, we “vow to attain unsurpassed Buddhahood.”

The Four Great Vows: 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.

Spiritual practitioners who do not make the Four Great Vows only benefit themselves, so they cannot advance [in their spiritual practice]. Therefore, when we form our initial aspiration and begin to make vows, we must simultaneously put the Four Great Vows into practice. After we make these vows, we must sustain our initial aspiration forever. This is how we “forever aspire to help sentient beings attain Bodhi.”

We must forever aspire to benefit sentient beings. This means we cannot just have one thought and [think,] “I once had a good aspiration.” We may have formed a good aspiration before, but have we continued to sustain it? We must persevere in hoping sentient beings can attain Bodhi. We not only do this for ourselves, we also want to help all sentient beings to attain Bodhi.

What we seek is to transform all sentient beings. We must transform not only humans, but all beings. As we have said before, the four forms of birth are womb-born, egg-born, moisture-born and transformation-born. All beings with sentience are considered sentient beings.

Sentient beings does not only refer to people. Beings of all kinds of different appearances are living beings. Though they look different from each other, they are all sentient beings. So, “We vow to transform all of the infinite sentient beings, Infinite sentient beings” does not

only refer to those living in this present time, but in the Three Periods, past, present and future. In the past, we benefited sentient beings and thus created blessed karma. In the present, we are doing the same and we also vow to benefit people in the future. Therefore, we are “benefiting beings in the Three Periods.” These “beings” refer to all sentient beings. In the past we benefited sentient beings, in the present we are benefiting them and in the future we will also benefit them. “There is no end” because this goes on endlessly. Time is endless and our vows are endless. These are the vows we have made. When we formed our initial aspirations, this was our mindset.

We see examples of this in the stories of our recycling volunteers. Some Tzu Chi volunteers are quite elderly. They never give up on their aspirations and are always the first to step forward, from their internship and apprenticeship to certification and shouldering responsibilities, they have always been this way.

For example, right now (2012) there is a family, a husband and wife, who are over 70 years old, but who still influenced their daughter to become a Tzu Chi Commissioner. Mr. Luo Changmo is over seventy years old. Ever since he was certified [as part of the Faith Corps,] he has always diligently advanced. He was the leader of a concerted effort team and spent many years cultivating their potential. He led them very well and trained many people. He told one of the men he trained, “You are young and very capable. You can shoulder more responsibilities. You should be the leader of this team.”

This shows why he is very well-respected. And though he is already over 70, he never used to tell other people his age. He worried others would think, “He is very old. We need to consider [his age] and not give him too much to do.” Worrying that others would not let him do much, in the past, he never disclosed his age. But now, he has started to say, “I will tell everyone my age, but not because. I am afraid of work. I want to let the younger generation know that despite my advanced age, I can still lead others in doing this work.” How does he lead people?

Everyone is happy to receive assignments from him. He does not notify them by phone; he always rides his bicycle from one house to another to tell them, “Dharma-brother, this is what we are doing now. At this time, on this day, we need to make these preparations.” Everyone was happy to see him. He said, “Relationships are very important. Making a phone call is very quick. But riding a bicycle from one house to another and meeting and talking to them face to face makes them very happy.” This is how he leads people.

Although he is the team leader, he does everything first to set an example for others. He said, “As a leader, I must walk in front and lead by example for everyone to see. If someone needs time, I will not rush them but will let them do things slowly, meticulously and well.” See, his mindset is very encompassing and accommodating. [The harmonious way he works] is an example to many people.

Although he is no longer young, he keeps taking on new tasks and moving forward. From the moment he formed his initial aspiration to become an intern, apprentice and then a certified Commissioner, he has [maintained] that same resolve for decades. Thus, he is a role model.

This is how to learn the Buddha’s teachings. Over our many lifetimes, is the karma we have created [good] or bad? Look at the way things are now. Everyone is so happy to see [our work]. Once called upon, they willingly respond. This proves that we created blessings in the past. Only by forming good karmic affinities is this possible.

However, in the human realm, there are many who do not behave like humans. These are people who created karma in the past and come to this life with good and bad karma. So, we come to this world with all the various causes and conditions we created and in the Four Forms of Birth and Six Realms we are pressured by all kinds of suffering.

They take a tiny form in the womb; life after life, [their karma] continues to grow. Those with little virtue and few blessings are pressured by all kinds of suffering.

Yesterday we also discussed the suffering of the hell realm and even up to the heaven realm. Heavenly beings have a long lifespan but are unable to listen to the Dharma. So, they live idly and indulge themselves. Once their blessings have been depleted, they will fall into hell, into the Three Destinies and Six Realms.

So, this next passage states,

“They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all.” They enter the dense forest of deviant views, those of existence, non-existence and the like: Heretics and unenlightened beings are attached to all kinds of views, as if they are in a very dense forest. They cannot faithfully practice Right Dharma as they are in a dense forest of deviant views.

“They enter the dense forest of deviant views [of] existence, non-existence [etc.].” This refers to how heretics and ordinary beings are attached to all kinds of views, There are many kinds of spiritual practice, especially now, in the turbidity of kalpa and the era of Dharma degeneration. There are many teachings of improper understanding and views. People freely establish shrines in the community, or advertise fortune-telling, or believe they have spiritual powers and so on. Right now, things are truly complicated.

Some who wear monastic robes have the wrong perspective and strive for fame and wealth. When many believers respectfully make offerings, they look very successful. Other people do not wear monastic robes, yet they teach the Buddha-Dharma. They take the Buddha’s teachings but explain them in their own way. Though their words come from Buddha-Dharma and they can easily recite the Prajnaparamita Heart Sutra, knowing that all things are Empty, they do not know the wondrous existence within all causes and conditions.

A person like this may lead a group of people to release living beings for merit and make this a grand event. After purchasing [the animals], there, in the middle of the day they chant many sutras and mantras. But, they caused these fish to be caught. Since kind-hearted people wanted to release them, the fishermen made an effort to catch more.

After the fish were caught, they were placed in buckets. The buckets of fish were weighed and then sent to these Buddhist groups. These Buddhists paid for the buckets of fish and transported them by cars over a great distance. The fish were exposed to the sun and laid out in buckets by the creek. Under the scorching sun, people recited sutras to help them transcend. After these recitations, from high up the fish were dumped into the water. [By this time,] many fish were nearly dead.

Then some said, “Oh no! Teacher, look the fish are dead. Don’t worry, we have helped them transcend, so once they died as a fish, the Buddha-Dharma they attained helped them move on.” Then the teacher also said, “It’s past noon, let’s go to have a meal. What should we eat? Seafood.”

At the seafood restaurant, he carefully selected fish [to eat]. His followers said, “But teacher, we just released fish [for merit].” He said, “Indeed. After releasing them, let’s help them transcend.” He saw this as helping the fish transcend. “By consuming the fish, these fish pass through our belly; This ‘going beyond’ is transcendence.” Then he said, “Bring me some alcohol. Aren’t we taught not to drink alcohol?” He replied, “Alcohol is ‘the soup of prajna.'” Then he started drinking and smoking. “Teacher, aren’t we supposed to not smoke? This is creates a ‘cloud of incense’!”

See, this teacher used Buddhist terms in very [creative] ways. For a period of time, this was very popular. Tzu Chi was starting up around the same time. Some Tzu Chi volunteers were also part of that group. They said, “Our master tells us not to smoke, not to drink and not to kill.” [The teacher argued] “This is not really killing. As long as your heart is in the right place, to truly help these beings transcend, they will attain the power of the Buddha and of the Three Treasures and quickly move on to their next life. This can also protect living beings.”

This may sound very logical, but it goes entirely against the principles.

This truly confuses other people and harms the Buddha-Dharma. Some people use the Dharma for their own benefit. When they teach the Dharma professionally, they will benefit from people’s offerings.

Other people use the Buddha-Dharma to claim, “I can provide you with psychological counseling. I can see the cause and effect of past lives, and who among your current family were your benefactors and who were your enemies.” There are people who claim to have this ability. Consulting them will cost a lot of money.

People who create evil karma, commit evil deeds and have improper knowledge, thinking and actions are very unwholesome. This is like a forest of deviant views. When people are lured into these dense forests, they are confused and there are no paths. So, they are unable to find their way out.

So, heretics and ordinary beings are deluded and attached to their various views. Even though they do not understand things, for their own benefit, such people will delude others into going the wrong way. It is as if people like this lead others into a very dense forest.

We know the law of karma taught by the Buddha. So, we must be even more cautious in this life, and not repay hatred with hatred. “Enmity must be resolved, not created.” No matter what karmic causes and conditions we created in the past, even if the affinity between us is negative, we must resolve it and turn it into good affinity. This is what the Buddha teaches us.

We must love and care for every sentient being. We must aspire to transform them. Look at Tzu Chi volunteers; their families may have once been very unhappy. After connecting with Tzu Chi, they interacted with others and learned that many families had problems. By witnessing the suffering of other families, they reflected upon their own behavior. “Am I also like them? How have others overcome this successfully? I can be like them and overcome this.” This kind of improvement relies on their hard work. It does not rely on the power of a god, or on someone pointing the way out for them. We must make our own observations and put in our own effort.

The Buddha said, “We must not have deviant understanding and views.”

“Those who see me in form, or seek me in sound are on a deviant path. They cannot see the Tathagata.”

Some said, “I have already spoken with Sakyamuni Buddha.” Really? Is He still a human? Truly, after attaining enlightenment over 2000 years ago, even if the Buddha returns to the human realm, we would not know who He is. If He tells you who He is, then He is not the Buddha reborn.

These are all people with overbearing arrogance, who claim to have attained what they have not. They are not truly Buddha, they are impostors. They still have not seen their own nature of True Suchness because they do not recognize their own ignorance. They are completely unaware that they live in the midst of ignorance. Can people who are so unaware have truly seen the Buddha? Can they truly speak with the Buddha? Sadly, these people are very deluded. So, we must be vigilant [of them].

In an era of Dharma degeneration and turbidity, these few, this negligible number of people with improper understanding and views will have an effect on others. The slightest deviation in our views will cause us to end up in the dense forest of deviant views. In regards to the [main] teachings of the Buddha-Dharma, we will be unable to have deep faith. Previously, I said we must have deep faith. But when the Dharma discusses existence and [emptiness], we do not know whether or not to believe in it. Instead, we become deluded by evil practices and teachings. That is actually more worrisome.

Everyone, when we formed our initial aspiration, we had great sincerity. “With our initial aspiration, we make the Four Great Vows.” At this time, giving to others is the most practical way [of carrying out those vows]. Take Mr. Luo, whom I mentioned earlier. He is very advanced in age and his understanding is very correct. He knows we must “forever aspire to help sentient beings attain Bodhi. By vowing to transform all sentient beings, there is no end to the [work of] benefiting beings in the Three Periods.” In maintaining this mindset, we steadily work among people and help eliminate their delusions, not cause them to be further confused. I hope you will maintain Right Mindfulness and always be mindful.

Ch02-ep0367

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 367 – The Endless Cycle of Existence in the Six Realms

>> As long as heaven and earth exist, karmic forces will be present. The Four Forms of Birth and the Six Realms are an endless cycle of existence. With a pure mind, we must earnestly practice the Six Perfections. By listening to and practicing Right Dharma, we will benefit all sentient beings.

>> They take a tiny form in the womb: From just one thought deviating, karma leads us to take a tiny form in the womb. Like a person who takes drugs we become physically addicted, and cannot mentally free ourselves from it. Thus we take on a tiny form in one of the Four Forms of Birth.

>> Life after life, [their karma] continues to grow: the causes and conditions of rebirth grow and extend continuously. “Growing” is horizontal expansion. “Extending” is vertical extension. This leads to retributions of cyclic existence and being born as one of the Four Kinds of Beings.

>> “Little virtue and few blessings and are pressured by all kinds of suffering.”

>> People with little virtue and few blessings are those who do not often benefit others.

>> For beings in the [hungry] ghost realm, their bodies are like burning mountains while their minds are like boiling woks. For beings in the human realm, their actions do not benefit others, and their minds are often troubled. In the heaven realm, they indulge in pleasure and idleness and cannot encounter Right Dharma. Their lives are long.

>> The sentient beings in the Five Realms are lost and have not awakened. They are pressured by all kinds of suffering. They cannot control their lives and face unbearable suffering.

As long as heaven and earth exist,
karmic forces will be present.
The Four Forms of Birth and the Six Realms
are an endless cycle of existence.
With a pure mind,
we must earnestly practice the Six Perfections.
By listening to and practicing Right Dharma,
we will benefit all sentient beings.

To learn the Buddha’s teachings, we must be focused and sincere. As long as heaven and earth exist, karmic forces will be present. The Four Forms of Birth and the Six Realms are an endless cycle of existence. We must wholeheartedly and with a pure mind, earnestly practice the Six Perfections. By listening to and practicing Right Dharma, we will benefit all sentient beings.

In addition to that, we often discuss countless kalpas to remind ourselves that time is endless. Exactly how long ago did time begin? We do not know. When exactly did we start to create karma? We started before Beginningless Time, countless kalpas ago, which is an incalculable amount of time. I believe that our minds gave rise to that first thought quite some time ago. All in all, as long as the earth and heaven exist, karmic forces will also be present. The question is simply whether we are creating bad karma or blessed karma.

With the influence of this karma, where will we be heading? [Among] the Four Forms of Birth and the Six Realms. We have no control over where we go. Because we are still ordinary people, we continue to cycle endlessly through the Four Forms of Birth and the Six Realms. When can we stop this endless cycle so that we can make the choice to come and go freely? This is like all Buddhas and Bodhisattvas, [who come] because sentient beings have delusions and ignorance. All Buddhas and Bodhisattvas come to this world or choose to go through the Four Forms of Birth and the Six Realms solely because they want to help sentient beings. This is how they come and go freely.

So now, we must seize this present thought in each moment and every second. When a good thought arises, we must immediately hold on to it. This is how we seize the present moment. If we can keep holding on to this good thought, we can forever sustain the aspirations and vows we formed. If, when we suddenly give rise to this thought, we hold on to it and persevere; then our minds will be pure. Once we form this aspiration and hold on to it, cravings, desires and affections and so on, will not confuse our minds. Then we can earnestly practice the Six Perfections.

Doing so is the way of Bodhisattvas. We must really seize the opportunity to listen to and learn Right Dharma. After we listen to it, we must work hard to uphold it. We must seize every good thought that arises in every second.

At Tzu Chi, we are recruiting Living Bodhisattvas. Every [Tzu Chi] location in every country is currently a Bodhisattva training ground. With certification at the end of the year, many different countries will send the newly-inspired Bodhisattva[-volunteers] to Taiwan to be certified [as Commissioners]. We can see that in every country, the pre-certification trainings are very intense.

Right now (in 2012), South Africa is doing this. In Lesotho, their training is just as strict as Taiwan’s. Even though they are far away from us, in order to keep Right Dharma in this world and to spread Tzu Chi’s ideals, they must [learn] the Bodhisattva-path properly. So, the stages of their training match the ones in Taiwan. Every step leaves a clear impression.

When I see them, I feel very moved. They do not have the kind of buildings we have. Though they were using canvas tents, their place of practice looked very dignified. They also began by singing the Tzu Chi Foundation Anthem. When [they] sang the anthem [in Chinese], we could hear from the video that they were very much in unison. When we saw them on video, they looked orderly. They even read Tzu Chi’s Ten Precepts, reading them in English.

The certified African Commissioners looked very refined in their cheongsam. They also gave a demonstration of wearing the uniform, how to walk and where to put one’s hands. They showed this very clearly. They also showed how to sit in a chair with both of their feet flat on the ground, not leaning sideways or rocking back. This training was very strict. We can imagine what it will look like for people of a different skin color and body shape to wear a cheongsam and properly follow all of Tzu Chi’s etiquette. We can already picture how wonderful this large group of Bodhisattvas will look.

There are not only rules for sitting or for lying down and resting; they meticulously taught the Four Demeanors, how to walk, stand, sit and sleep. They used both live demonstrations and videos. This was really eye-opening, very touching and incredible.

There was an elderly woman shown whose family has received help from Tzu Chi. In 2007, her family suffered hardship and Tzu Chi helped them. She experienced the sincerity and thoughtfulness of the Tzu Chi volunteers. Their love really touched her heart. She began to work hard and vowed to be someone who could help others. So, she became an apprentice and started training to be a Commissioner.

She brought her two grandchildren with her. To help her focus on the trainings, Tzu Chi volunteers babysat for her. The volunteers from Taiwan held these young children. [This image of] Taiwanese grandmothers holding them [like their own] grandchildren showed that everyone in the world is one family. They did this to fulfill this Bodhisattva’s wish. This was the act of awakened sentient beings. They helped others to succeed in their practice and walk the Bodhisattva-path.

Although this woman was poor and received assistance from us, she aspired to help others as well. She used her body, her physical strength, to help many AIDS patients by cleaning their homes and keeping them company. She even raised ten or fifty cents at a time from her friends and family. Every little bit really adds up to something big. As long as people have the will, there is nothing they cannot achieve. This was in Lesotho.

Today is the last day of this training in South Africa. Volunteers from eight locations gathered there. This year (2012), 74 people completed the training.

When we see the diligence of these Bodhisattvas, we should remind ourselves that there is nothing in the world we cannot do. Even people living in poverty and hardship can find a way. “With a pure mind, earnestly practice the Six Perfections. By listening to and practicing Right Dharma, benefit all sentient beings.” The Tzu Chi volunteers in South Africa are doing exactly this. This place is so poor, has so many hardships and is so far away from us, but people there believe in the Buddha-Dharma and firmly practice. Tzu Chi’s Bodhisattva-path in the world. Their willingness to accept and practice the Buddha-Dharma is very [precious].

We must know, as long as heaven and earth exist, karmic forces will also be present. Cyclic existence in the Four Forms of Birth and the Six Realms is endless. The most important thing is our minds. We must persevere and take good care of them. We must also practice the Six Paramitas and benefit all sentient beings. This is very important.

Previously we mentioned how sentient beings create various causes and conditions so they fall into the Three Evil Realms and cycle through the Six Destinies, suffering greatly. What kind of suffering is that? Aside from their experiences in this world, they “take a tiny form in the womb; life after life, [their karma] continues to grow.”

“They take a tiny form in the womb.” The Four Forms of Birth are womb-, egg-, moisture- and transformation-born. Why did we take form in the womb? Because we all have desires. Once we have desires, we endlessly experience cyclic existence.

They take a tiny form in the womb: From just one thought deviating, karma leads us to take a tiny form in the womb. Like a person who takes drugs we become physically addicted, and cannot mentally free ourselves from it. Thus we take on a tiny form in one of the Four Forms of Birth.

In the Six Destinies, heavenly beings are very tall and big. To describe the size of heavenly beings, we must measure them in yojanas. So, we can imagine how big they are. Compared to them, we are like ants. When we compare ants to humans, aren’t they very tiny? Compared to heavenly beings, we are like ants. We are really very insignificant; we start as a tiny form in the womb.

Besides humans, other living beings [also begin like this]. When dogs look at people, they lift their heads. When people look at dogs, they lower their heads. There are many creatures even smaller than dogs that have also taken form in the womb. Why do [womb-born] sentient beings end up with such different appearances? “From just one thought deviating, karma leads us to take a tiny form in the womb.” When a thought goes astray,

if we have upheld the Five Precepts, we may still be reborn in human form. If we did not uphold the Five Precepts, combined with the other karma we have created, we may be reborn in the form of an ox, horse, dog, pig, goat, chicken or duck. These are just animals we can name; there are many more that we cannot. Indeed, depending on the karma we create, it “leads us to take a tiny form in the womb.”

“Like a person who takes drugs, we become physically addicted.” This is how we humans are. Once a thought goes astray, we cannot save ourselves. We are like drug addicts who have no control. They know they are addicted and should quit, but they cannot because quitting is so painful. Even if they work hard and finally succeed in quitting, their will may still be weak. If someone beckons them with the crook of a finger, they cannot help but go over and start using again. This is truly “becoming physically addicted;” we cannot help but face unbearable suffering. We cannot free our minds. Though we clearly know doing this is wrong, though it is painful, we cannot free ourselves.

Our minds are just like this. This is not just talking about the mind of a drug addict, no. This describes all of our minds. Besides tangible [physical] suffering, there is the intangible suffering of our minds. We cannot escape the desires in our minds, so we continue to be reborn in the Four Forms of Birth. Thus we face unbearable suffering and in “life after life, [our karma] continues to grow.” Over each lifetime, [our karma] continues to accumulate.

This is why we often talk about ignorance. It is the reason that, lifetime after lifetime, we continue to multiply our karma. So, with lifetimes of causes and conditions, it “continues,” [meaning that] it continuously grows.

Life after life, [their karma] continues to grow: the causes and conditions of rebirth grow and extend continuously. “Growing” is horizontal expansion. “Extending” is vertical extension. This leads to retributions of cyclic existence and being born as one of the Four Kinds of Beings.

Of the two words, “grow and extend,” growing means “horizontal expansion.” Increasing land area is an example of horizontal expansion. Extending means “a vertical extension.” When we construct buildings, we add one floor after another. This is “extending.” An increase in height makes a thing taller; this is “extending.” When something “grows,” it is widening. Becoming taller is extending. Growing taller is to “extend.” Whether we are growing or extending, in life after life, through this constant process of expansion and growth, we continue to create karma. So, life after life, causes and conditions continue to grow and extend continuously and our karma increases.

If our blessed karma grows, that is wonderful. Life after life, increasing our blessed karma will help us develop our wisdom-life. If our bad karma grows in each lifetime, our suffering will be unbearable. Unfortunately, we sentient beings have.

“Little virtue and few blessings and are pressured by all kinds of suffering.”

People have little virtue and few blessings. Most people rarely benefit others and mostly commit bad deeds and create negative karma. Who has little virtue and few blessings?

People with little virtue and few blessings are those who do not often benefit others.

These people are stingy and greedy and are reluctant to give. Clearly they have the ability to help others, but they are not willing to do so and do not do any good deeds. These are people with little virtue and few blessings.

We are pressured by all kinds of suffering. Having all kinds of suffering is very painful. In hell, there is the suffering of hell. In the animal realm, there is animal suffering. Hungry ghosts suffer in the hungry ghost realm. Humans suffer in the human realm. There is even suffering in the heaven realm.

Everyone, what kind of suffering is in hell? Being pressured by all kinds of suffering. Suffering in hell is indescribable; their body endures endless suffering. Because there was boundless evil in their minds, they face suffering in hell.

In the animal realm, they physically consume other beings. We see big fish eat small fish. Beings of the same species and appearance will also consume one another.

In the hungry ghost realm, their bodies ache. For the hungry ghost realm, we know the story about Maudgalyayana trying to give his mother a bowl of rice. Flame erupted from her mouth and burned the bowl of rice to ashes. It was as if her whole body was engulfed in fire and a fire was raging in her mind. This is what it is like in the ghost realm.

In the human realm, our actions may not benefit others. If our body commits actions that do not benefit sentient beings and our minds are often tempted by cravings and desires, we will always be troubled.

For beings in the [hungry] ghost realm, their bodies are like burning mountains while their minds are like boiling woks. For beings in the human realm, their actions do not benefit others, and their minds are often troubled. In the heaven realm, they indulge in pleasure and idleness and cannot encounter Right Dharma. Their lives are long.

And in the heaven realm, “they indulge in pleasure and idleness and they cannot encounter Right Dharma.” Heavenly beings cannot hear the Buddha-Dharma; they must come to the human realm to hear it. So, they have not heard Dharma for a long time. Since their heavenly lifespan is very long and they have not heard the Dharma for a long time,

they indulge in pleasure and idleness and live a mixed-up life. All they want is to enjoy pleasures, and once they deplete [their blessings] they will still fall into the Four Forms of Birth and the Six Realms.

They have no control over this. In the Five Realms, the Five Destinies, or the Six Destinies if we add the asura destiny, they will take form in the womb. This is truly unbearable suffering.

The sentient beings in the Five Realms are lost and have not awakened. They are pressured by all kinds of suffering. They cannot control their lives and face unbearable suffering.

So everyone, human beings learn the Buddha’s teachings best because we can listen to the Dharma. If we do not listen to Right Dharma, we humans have many chances to create bad karma. Therefore, we must be vigilant and always be mindful.

Ch02-ep0366

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 366 – The Cause will Lead Us to the Effect

>> Lifetimes of accumulated greed and desire turns into turbidity. Attachment to physical pleasures [gives rise to] afflictions, anger and ignorance. Thus the collective karma in this world becomes the turbidity of sentient beings.

>> “I know that these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and out of delusion and cravings, give rise to afflictions.”

>> “Desires are the causes and conditions for falling into the Three Evil Destinies, for cycling in the Six Destinies and facing poisonous suffering.”

>> Desires are the causes and conditions: Form, sound, smell and the rest of the five desires give rise to delusion and karma. Just one thought that takes us toward the deviant path creates the negative cause that leads to temptations that are hard to escape from.

>> Falling into the Three Evil Destinies: [The three are] hell, hungry ghost and animal. The hell destiny is the most evil. The hungry ghost destiny is in the middle. The animal destiny is the least evil.

>> Cycling through the Six Destinies: These are the hell destiny, hungry ghost destiny, animal destiny, asura destiny, human destiny and heaven destiny. A destiny is the direction we are headed towards. Sentient beings face retributions based on where their causes lead them. Thus, these are called the Six Destinies.

Lifetimes of accumulated
greed and desire turns into turbidity.
Attachment to physical pleasures [gives rise to]
afflictions, anger and ignorance.
Thus the collective karma in this world
becomes the turbidity of sentient beings.

Human nature is inherently good, However, the greed and desires we accumulated life after life have “become turbid.” This is because we are very attached to physical comfort. Thus we create and accumulate many afflictions as a result of greed, anger and ignorance. This is the collective karma we create that leads to this evil world of Five Turbidities.

Therefore, every day we hear about people who do immoral things or commit inhumane acts. They bring trouble to their family so their family cannot be at peace. Beyond their family, they also disturb society. Because people do immoral and unethical things, society becomes chaotic. This happens all over the world, not only in a single country. Right now, we can see that around the world there are many chaotic situations that arise from troubled minds.

Every one of us is intrinsically good. “Human nature is inherently good.” Our intrinsic nature is good, but we developed habitual tendencies, which we accumulate lifetime after lifetime. What is being accumulated? Greed. Once we open our mind to greed and desires, it becomes turbid. Then our minds cannot be purified. If our minds become turbid, that turbidity will manifest in our behavior. When people cannot stand the speech and actions of people with a turbid mindset, they may become tainted by that turbidity and engage in a tooth-for-a-tooth cycle of vengeance. This is how [turbidity] continues to spread and leads to impurities in humankind.

So, these impurities are present in environments of all sizes. A small-sized environment is a family, a middle-sized environment is a society and a large-sized environment is a nation. This all begins with habitual greed. Greed leads to afflictions of endless anger and ignorance. In summary, people’s collective karma leads to a life of turbidity. However, as long as we have the aspiration, the Buddha will appear in the world and teach Bodhisattvas to transform the world. We have seen examples of this.

In a Pingtung prison, something very novel and touching occurred, [centered around] 30 inmates from the prison. These inmates had learned sign language and repented the karmic obstructions [they created]. On this day, they put on a musical Dharma performance.

There were over 400 people in the audience and every single person was touched. These inmates “entered the sutra treasury” which was a very moving and novel event to them. This was not simply a theatrical performance. The inmates first joined Jing Si study groups, then ate one vegetarian meal each day. On the day of the study group, they ate vegetarian meals all day. On the day of the musical performance, all the prisoners ate vegetarian meals. This is incredible to see in a prison.

Using sign language to “enter the sutra treasury” was really magnificent. Everyone was synchronized and there was strength behind their signing. They repented and made vows with utmost sincerity, so their singing was loud and powerful. Their formation changes were also very well-done. This truly made a huge impact on people.

After their performance, some people went on stage to share that, since they had begun to practice sign language, their lives had changed. The change in their hearts led them to make vows. Truly, with utmost sincerity they vowed to turn over a new leaf and to help others after they were released from prison. Listening to their sharing on stage was indeed very touching.

One of the performers said that, since 2010, the year Tzu Chi volunteers entered the prison and began to share with them, to visit and counsel them, he began to eat one vegetarian meal a day. After eating one vegetarian meal a day, he quit smoking. He completely quit smoking and drinking.

He said this began in November 2011. As two of the Pingtung Commissioners, Luu Jing and Tzu Mu, interacted with these inmates, they realized their inherent goodness. So, they wanted to help them to cleanse their minds with Dharma-water. They asked the inmates, “Can we come here once a week to lead a study group for you?” Upon hearing this, they said, “Yes.” And so, inmates voluntarily signed up for the Jing Si study group.

Then in July 2012, I suggested to [the Commissioners], “Don’t we use the [Water Repentance] to cleanse defilements from our minds? You can share with them this way of ‘entering the sutra treasury.'”

When they began teaching sign language, at first they felt, “This is impossible. They cannot even stand and sit properly. How can we teach people with such poor posture?” They were very worried. However, they put their hearts into [teaching] and interacted with them frequently through the Jing Si study group. Slowly, they “molded” them with patience, love and confidence. The result was evident. The performance given by the 30 people on stage was very powerful and also had an air of spiritual refinement. The more than 400 people in the audience, without consciously realizing it, sat up straight and showed great respect. The prisoners ate vegetarian meals all day that day and expressed their deep repentance and made vows with utmost sincerity. Everyone in the audience was deeply touched.

So, we all intrinsically have Buddha-nature, but due to a momentary lapse in judgment, our minds can go astray. We may fall into a trap we cannot escape from. This is the way our minds work. This comes from “lifetimes of accumulated [greed and desires].” These lifetimes of accumulation began with one single thought of greed.

Look at [these inmates], some of them have already been in prison for a very long time. Having lost their freedom, they place the blame on people in society and feel resentment toward their families for not providing them with a good path in life. There is much resentment in their minds. Their bodies are in a physical prison that restricts their freedom. Their minds are in a mental prison they constructed for themselves. They are serving a sentence there. They may be thinking, “Once I get out of prison, I am going to do such and such.” They may cause more harm to others.

But if we give them a chance, by sharing the [Water Repentance] teachings, they can adjust their attitudes and change for the better. Once this happens and they are separated from the influence of unwholesome friends, after they leave prison, they have a great opportunity to lead new lives.

Look at these inmates in the Pingtung prison. Tzu Chi volunteers went in to counsel them with these teachings. These people are Bodhisattvas. You see, the Buddha comes to the world to train these kinds of Bodhisattvas so they can tame stubborn sentient beings. This is the Buddha’s one great cause; He comes to this world to give these teachings. If we can all accept the teachings, we can then teach them to others.

So, as the Buddha said in the previous passage of the sutra,

“I know that these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and out of delusion and cravings, give rise to afflictions.”

These people have never cultivated the foundation for goodness, so we need to give them this opportunity. If no one cultivates the field of their minds, if there is no farmer to cultivate it, then the seeds cannot be sown. So, we need Bodhisattvas to be farmers for the fields of people’s minds. This is why the Buddha teaches all of us to be Bodhisattvas. Bodhisattvas are the farmers for the fields of people’s minds.

Next, we will discuss,

“Desires are the causes and conditions for falling into the Three Evil Destinies, for cycling in the Six Destinies and facing poisonous suffering.”

Isn’t this what happened to the inmates in prison? They all have these various causes and conditions. “Firmly attached to the five desires, [their] delusion and cravings [give] rise to afflictions.” These are their causes and conditions. In this world, there are prisons. But when people leave this world, they may end up “falling into the Three Evil Destinies.” All this results from karmic conditions.

If our minds are trapped by causes and conditions created by our desires, naturally our minds will remain closed and the evil inside will continue to multiply. That would be like living in a filthy place without cleaning it. If we do not clean it out and keep adding more filth to it, naturally these destructive things will accumulate.

We must understand that we must not have even the slightest evil thought. When our minds give rise to thoughts, they cannot be even the least bit evil. If our minds give rise to an evil thought, we must immediately repent and make vows with utmost sincerity. We must do this right away. Otherwise, we will easily fall “into the Three Evil Destinies,” the hell, hungry ghost and animal destinies. That would be suffering added to suffering.

Let us examine how “desires are the causes and conditions.” What causes and conditions converge? Sight, sound, smell, taste, and touch are the five desires we connect to. By connecting to these five desires, we may fall into the many traps around us. When our eyes connect with external phenomena, we take them into our minds. Then our mind-root gives rise to thoughts like, “I want what I saw,” or. “I want to experience that state.” This is how we continuously give rise to [karma]. Our eye-roots do this, and so do our ear-roots.

If many people compliment our bravery and loyalty, we begin to change for the worse. We become people who are strong and powerful but are harmful to others. We become the black sheep in the flock, the ruffians and hoodlums of society, and do all sorts of things in order to hear praise from other people. This is from [attachment to] sounds and forms. Once we experience sight, sound, smell, taste and touch, they are hard to let go of.

Desires are the causes and conditions: Form, sound, smell and the rest of the five desires give rise to delusion and karma. Just one thought that takes us toward the deviant path creates the negative cause that leads to temptations that are hard to escape from.

Even if people want to change their causes and conditions, when their “brothers” call, they will go off with them. So, [change] is very difficult. Even if people know that they have made mistakes and want to change, they may not have a chance, because there are too many external influences. This is “just one thought that takes us toward the deviant path.” Improper, incorrect thoughts are called “deviant.” Once an improper thought enters our minds, it “creates a negative cause.” If we plant a negative cause, “that leads to temptations.” Then finding a way to escape will be hard. If we are being led by our temptations, we are “falling into the Three Evil Destinies.”

Falling into the Three Evil Destinies: [The three are] hell, hungry ghost and animal. The hell destiny is the most evil. The hungry ghost destiny is in the middle. The animal destiny is the least evil.

The Three Evil Destinies are the hell, hungry ghost and animal realms. As we all know, “hell is the most evil.” Those who commit all kinds of evils will definitely fall into hell. This is the place of greatest suffering. This is hell. What about the those in the middle? They are not as evil. They just tend to be greedy, stingy and jealous. These people are considered moderately evil and will fall into the hungry ghost destiny.

They refuse to give to others, or they take away people’s food or water. When the harvest is poor, they raise the price for food. “I have the goods, but I refuse to give them to you. I have water, but I will not let you drink it.” They fall into the hungry ghost destiny. The animal destiny is the least evil. This is for people who have no morals. People who lack manners and ethics will easily do immoral things. Because of this, they will fall into the animal destiny. This is why we see so many animals in the world.

There are many hungry ghosts in this world; in Africa, in many impoverished countries there are many who [starve like this]. We can see all these [destinies]. Does hell exist? Yes it does. We see hell in this world. After disasters, there is so much devastation. People suffer from physical injuries, from being parted from their loved ones and many other difficulties. In the hospital, many people undergo surgery, or have a broken leg, a broken foot and so on. So, [hell] exists. We can see [suffering] in this world,

let alone [the suffering of] hell. Besides the pain of a physical hell, a mental hell causes unbearable suffering. Take the Pingtung prison for example. Loss of freedom also leads to suffering. This is like cycling in the Six Destinies.

Cycling through the Six Destinies: These are the hell destiny, hungry ghost destiny, animal destiny, asura destiny, human destiny and heaven destiny. A destiny is the direction we are headed towards. Sentient beings face retributions based on where their causes lead them. Thus, these are called the Six Destinies.

The Six Realms are the Six Destinies, the hell destiny, hungry ghost destiny, animal destiny, asura destiny, human destiny and heaven destiny. “Destiny” is the direction we are headed toward. Where we will go depends on [the karma] we have created. Based on what we have done, we are led naturally in “the direction we are headed.” That is “the direction we are headed towards.”

The retributions that sentient beings face are “based on where their causes lead them.” Because we created these causes and conditions, in the future, we will head toward that retribution. These are the Six Destinies.

“[We] face poisonous suffering.” Why? Because sentient beings are ignorant, “they do all kinds of unwholesome deeds.” Thus, they follow “the karmic fruit of this cause.” Because they follow this cause and create karma, they suffer from karmic retribution. Then naturally, they “face poisonous suffering.”

Dear Bodhisattvas, we must truly form Bodhisattva-aspirations. This is not impossible. The state of Bodhisattvas is not far away from us. As the Buddha gave us teachings, if we accept them, we can achieve this state right now. Look at the Pingtung prison as an example. A few Bodhisattvas were very brave and entered the prison. Earth Treasury Bodhisattva vowed to go to hell, our Living Bodhisattvas aspired to go into the prison. See, they transformed over 400 inmates at once.

In particular, more than 30 inmates began to eat vegetarian meals and uphold precepts. They wholeheartedly “entered the sutra treasury.” I believe these 30-plus people will also transform their fellow inmates. Therefore, we who live so freely in this world should all form aspirations and take good care of our minds. We must be earnest and diligent, not indolent. This is all about our minds. So, we must always be mindful.

Ch02-ep0365

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 3 – Accept Teachings to Eliminate Delusions

>> The Buddha teaches Right Dharma for sentient beings to diligently learn and practice. Cultivating blessings and wisdom together, we can purify and protect our minds.

>> If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused. “Deluded, they would not accept the teaching.”

>> “I know these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and, out of their delusions and cravings, give rise to afflictions.”

>> I know that these sentient beings have never cultivated the foundation for goodness: The Buddha had compassion for how sentient beings were attached to their delusions and thus, they are not receptive to teachings, did not give up bad habits, often walked deviant paths, did not cultivate virtuous Dharma and did not have faith in Right Dharma.

>> [They] had never planted good causes nor cultivated the foundation for goodness. The foundation is the cause. Goodness is the foundation of Bodhi. Cultivating goodness is the root of Bodhi; therefore, it is the foundation.

>> They are firmly attached to the five desires: The Buddha understands very well that all sentient beings are attached to negative habitual tendencies. The reason they are not receptive to teachings is because, out of ignorance, greed and delusion, they are firmly attached to the five desires.

>> Out of delusions and cravings, [they] give rise to afflictions: A mind filled with confusion is deluded. When it comes to the workings of all things and the principles behind them, people cannot clearly understand them. In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.

>> Born into the stresses of much suffering in the turbidity of kalpa, we are inclined toward deviant views of heretics. Like being trapped in a dense forest, we cannot easily find our way out.

The Buddha teaches Right Dharma
for sentient beings to diligently learn and practice.
Cultivating blessings and wisdom together,
we can purify and protect our minds.

The Buddha’s teachings that we learn are based on the Right Dharma, which help us sentient beings develop proper views and understanding. We must know people, matters and objects well to distinguish right from wrong. Right Knowledge, Right Views and Right Thinking are what the Buddha taught us. [Since] “the Buddha teaches Right Dharma,” what must we sentient beings do? We must “diligently learn and practice.” Since the Buddha gave us these teachings, we need to diligently practice them. We must very earnestly and diligently advance and accept and uphold [the teachings]. The Buddha-Dharma is infinite; we vow to learn it this is our duty as Buddhist practitioners.

So, we all long for blessings and wisdom. Who doesn’t want to attain blessings? To attain blessings, we must cultivate wisdom.

By only cultivating blessings, we may be born into a wealthy family in our next life. But wealthy people in this world still experience suffering in their hearts and in their families, a lot suffering that they do not want others to know about. This is because in past lives, they cultivated blessings, but lacked wisdom and thus created bad karmic conditions. So on the surface, they may seem wealthy, but inside, their hearts are empty; they did not cultivate wisdom in past lives.

So, we must be careful in our spiritual practice. As we cultivate blessings, we must cultivate wisdom at the same time. [We need to know] right from wrong. We must do what we should do, what benefits others. This is how we [use] our wisdom to discern right from wrong. If we should do something, we must just do it. If we do what we should not do, we are foolish.

The Buddha is also the Two-Footed Honored One. At all times, He cultivated blessings and wisdom together. Feet are made for walking, and they must walk on the great, direct Bodhi-path. This is the path of blessings and wisdom. We must constantly “purify and protect our minds.” We must constantly safeguard our minds and keep them very clean. From our consciousness to our thoughts, [our minds] must always be well-guarded. Then, when the eye-consciousness sees beautiful things, it will not give rise to greed. Beauty is something external; it has nothing to do with us.

As I recall, one day we talked about a bhiksu, [Vangisa,] who was walking with Ananda. When he saw a girl pass by, he found her beautiful and felt a craving for her. Fortunately, he was a spiritual practitioner, so as soon as his mind gave rise to desire, he immediately reflected on himself and repented. This is a way to “purify and protect our minds.” During the Buddha’s lifetime, even His disciples gave rise to desires, not to mention [our own desires]. So, we must carefully “protect our minds.” Our minds must always be kept very pure.

Then with purity in our minds, our external conditions can also be pure. Over these past few years, the global greenhouse effect has brought great abnormalities in the weather. So, we have begun teaching environmental awareness to inspire everyone to take action. Tzu Chi’s environmental protection program, over these past few decades, has not only been carried out in Taiwan, but also around the world. Wherever Tzu Chi volunteers are, they mindfully [promote it].

In Manila, the Philippines, there is an annual holiday called Day of the Dead. It is similar to Taiwan’s Qingming Festival, when we visit our ancestors’ graves to pay respect. Their name for this is Day of the Dead. On this day, they sweep their ancestors’ graves. This creates a lot of trash, so for three consecutive years, Tzu Chi volunteers set up recycling stations at cemeteries during this period of time.

This year (2012) was the same. From set-up to clean-up, it took four days. Starting from October 31st, many volunteers began going into cemeteries to set up the recycling stations. They lined up and clearly labeled the waste bins. They set up stations to guide everyone on how and where to dispose of the trash so they could sort it by type right away. Before people entered the cemetery, a volunteer would explain this to them. At every station, there were volunteers who taught people how to sort recyclables. There were seven stations at seven cemeteries. One station alone would collect over four tons of garbage in one day.

One of them was the north station, at a cemetery in northern [Manila]. The mayor [of Manila] went there to sweep a grave. From afar, he saw Tzu Chi volunteers. As he drew closer, he put his palms together [out of respect] when he saw how earnestly they worked and promoted recycling. Actually, the city was very dirty in the past. But then Tzu Chi volunteers appeared. Over these past few years, they have done a good job with recycling.

The media also saw the Tzu Chi volunteers. ․In the first and second days, reporters came to interview and report on them. Among them was. Channel 7, a TV station in the Philippines. They began to appeal to everyone, hoping they would bring in their bottles and jars in exchange for gifts. The TV station then collected them and donated them to Tzu Chi. So one bag after another, they also collected a lot of recyclables, almost a whole truck-load, and delivered them to Tzu Chi.

Seeing the Filipino people earnestly promoting recycling, their local government cherishing this work and showing their gratitude, and TV stations correctly reporting their efforts, I can say there is hope for the Philippines. I saw their [hard work], in particular, how as they were doing recycling, they were also expanding [the facilities] of the Great Love Eye Center, So, they were also appealing to everyone, bit by bit, through their donations, to help with its reconstruction.

One very small young child was selling sodas. When he saw the news, he immediately donated the money he earned. He said he wanted to help with the eye center’s reconstruction. There was also someone who regained his eyesight with an operation by our ophthalmologists. This gave him the freedom to earn money and make a living. When he saw Tzu Chi there, he also donated. So, as we cultivated blessings, we also promoted our medical mission.

Seeing them cultivate both blessings and wisdom, and teach people how to recycle, is truly very moving. We can all do this. Protecting our minds helps our wisdom-life grow. Protecting our environment helps us stay physically healthy. When the land that we all share can manifest beauty, filthy conditions will vanish. All of this is cultivating blessings and wisdom and also “purifying and protecting our minds.” These are things we can do in our daily living.

The Buddha applies Right Dharma in the world, to sentient beings He encounters. Yesterday, we discussed [the passage], “If, when I met with sentient beings, I ultimately taught them the path to Buddhahood.” He applied various methods to teach sentient beings to walk the path of enlightenment. But those lacking wisdom would be confused and would not do good deeds.

If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused. “Deluded, they would not accept the teaching.”

Yesterday we discussed that those who are deluded “would not accept the teaching.” When the Buddha encounters these people, even He cannot do anything about them. But depending on their karmic conditions, if they are willing and their capabilities mature, they will accept the Buddha’s teachings. If their capabilities are not yet mature, they will be transformed later.

The paragraph below states, “I know that these sentient beings have never cultivated the foundation for goodness.” Who are these sentient beings? As mentioned previously, “Deluded, they would not accept the teaching.” This [describes] sentient beings. So He said,

“I know these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and, out of their delusions and cravings, give rise to afflictions.”

This is because “deluded, they would not accept the teaching.” Therefore, they were all “firmly attached to the five desires,” which causes their perspective and thinking to become deluded as if intoxicated; at no time do they have clarity. Like people who are drunk, they are behaving improperly, but they do not realize it at all. This is being deluded.

Let [it says], “I know that these sentient beings never cultivated the foundation for goodness.”

I know that these sentient beings have never cultivated the foundation for goodness: The Buddha had compassion for how sentient beings were attached to their delusions and thus, they are not receptive to teachings, did not give up bad habits, often walked deviant paths, did not cultivate virtuous Dharma and did not have faith in Right Dharma.

The Buddha is compassionate, so He has sympathy for deluded sentient beings and cannot bear to let sentient beings remain deluded as if intoxicated. From their past lives, they bring these habitual tendencies. Then, in this life, they become even more deeply immersed in the five desires. They are so deluded they cannot awaken. They cannot accept and uphold Right Dharma.

Thus, “they are not receptive to teachings” and “do not give up bad habits.” When it comes to bad habits, they just refuse to correct them; they say they cannot be changed. This is because they do not want to change, not because they cannot change. They do not want to change because they are clinging to their delusions. “So what, I like it, why can’t I do this?” They do not try to control their behavior and “do not give up bad habits.” They clearly know these habits were bad; they just refuse to change.

They “often walked deviant paths.” The roads they take all lead them astray. The things they do are all evil deeds that harm others and do not benefit themselves. Those who “do not cultivate the virtuous Dharma” and “do not have faith in the Right Dharma” are the ones who concern the Buddha the most. These people have never planted good causes nor cultivated the foundation for goodness. They cannot be helped. “No Dharma can transform them” because they lack the [right] karmic conditions. Those who lack [suitable] karmic conditions cannot be transformed because they did not cultivate the foundation for goodness and refuse to cultivate blessings.

[They] had never planted good causes nor cultivated the foundation for goodness. The foundation is the cause. Goodness is the foundation of Bodhi. Cultivating goodness is the root of Bodhi; therefore, it is the foundation.

We often say, “Help the poor and teach the rich.” Then everyone has a chance to plant good seeds. When drops of water flow into a big urn, they will accumulate and fill it. Or, these inexhaustible drops of water [gather] and flow into the ocean. We do not worry about how small the deeds are, just whether people will aspire to do them. When drops of water accumulate, they can meet the needs of many people. This is how we form good karmic affinities with many people.

So, the Buddha constantly encouraged everyone to plant good causes and cultivate good conditions. If we never cultivate causes and conditions, we will not have the karmic conditions to be transformed. So, “the foundation is the cause.” The “foundation” is a cause. So, in “the foundation for goodness” the word “foundation” means cause. Because they never planted the seeds, none of the seeds in this garden are theirs.

So, the “foundation” is also called the cause. Goodness is the foundation of Bodhi. We must do things to benefit people. The Bodhisattva-path is the road to Bodhi. “Bodhi” is awakening; it is the cause of awakening, the seed for awakening. Thus, it is “the foundation for goodness.” To do good, we must have the root of Bodhi. To achieve this, we must always be mindful, exercise our wisdom and give unconditionally. All of these little things are part of our fundamental responsibility. Thus, this is “the foundation for goodness” which is the Bodhi-path, also called the Bodhi-root. We must be diligent and give to others.

So, “they are firmly attached to the five desires.” The Buddha knows that all sentient beings have strong attachments. Stinginess, greed and attachment are the afflictions of sentient beings. These are also their shortcomings.

They are firmly attached to the five desires: The Buddha understands very well that all sentient beings are attached to negative habitual tendencies. The reason they are not receptive to teachings is because, out of ignorance, greed and delusion, they are firmly attached to the five desires.

What are sentient beings attached to? To bad habitual tendencies. We refuse to change any of them. Because we refuse to give up habitual tendencies we are attached to, we are not receptive to teachings. The causes for not being receptive to teachings are ignorance, greed, anger and delusion. They are the foundation for our firm attachment to the five desires.

We are firmly attached to the five desires because we are not receptive to teachings. So, “out of delusions and cravings,” we “give rise to afflictions.” We trouble ourselves, as well as other people. We are creating karma for ourselves, and also causing others to create karma. These mutual interactions and influences give rise to man-made calamities. All this is caused by delusion.

Out of delusions and cravings, [they] give rise to afflictions: A mind filled with confusion is deluded. When it comes to the workings of all things and the principles behind them, people cannot clearly understand them. In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.

Delusion is confusion. “When it comes to the workings of all things and the principles behind them, people cannot clearly understand them.” When it comes to things and their principles, people cannot clearly understand them. These people are also in a state of delusion.

Aside from them, we also see people with low IQs, or those with mental disabilities. Clearly, this is due to the karma they brought with them. Actually, right now there are many smart people who are lacking in wisdom. They cannot clearly discern principles and matters so they are confused about right and wrong. Smart people are often like this; because they are confused about matters and principles, they are also confused about the Dharma and cannot understand it. Therefore, they are confused and cannot distinguish right from wrong,

“[thus giving] rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.” Thus when we “give rise to afflictions,” we will constantly trouble ourselves as well as others. So, we cannot even clearly know our own minds and our perspective will not be accurate. These are the habitual tendencies we are born with.

“Born into the stresses of much suffering in the turbidity of kalpa….” Aren’t we all like this? If people’s minds are not clear and they confuse right and wrong, living among them will be unbearably painful. This comes from deviating to heretical paths. Some people recognize suffering but seek improper knowledge, improper teachings and improper practices. This is like being in a dense forest with lush grasses and trees. If we get stuck inside, we cannot get out. So if we are stuck in delusions and cravings, we cannot find a way out. Although the Dharma is right in front of us, our habitual tendencies keep us from accepting it. When we are heading toward or on a deviant path, we cannot escape it. This is all caused by delusion.

Born into the stresses of much suffering in the turbidity of kalpa, we are inclined toward deviant views of heretics. Like being trapped in a dense forest, we cannot easily find our way out.

Everyone, spiritual practice helps us develop clear wisdom. When we have clear wisdom, the matters and principles that we see are very clear and understandable. How can we achieve this state? We must be receptive to and accept the Buddha’s Right Dharma. We must diligently cultivate precepts, Samadhi and wisdom. We must cultivate blessings and wisdom at the same time and always safeguard our mind so we remain unwavering. If our mind-consciousness connects with external conditions and give rise to [discursive] thoughts, that will be very dangerous.

Dear Bodhisattvas, indeed, a tiny action can be greatly beneficial to people. A small recycling effort can protect the planet and bring purity to people’s minds. Therefore, do not neglect to do small good deeds. We must always be mindful.

Ch02-ep0364

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 364 – Seize the Rarely Encountered Dharma

>> In this lifetime, when we encounter the Dharma, we must cherish it. We should know, “Like finding a hole in a plank floating on the sea, it is not easy to find. We must seize present causes and conditions and not miss this chance.”

>> “One must often reflect on oneself. When one eats and drinks the proper amount, the body has a lighter burden and suffers less. Digesting the proper amount leads to a long life.”

>> “If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused. Deluded, they would not accept the teaching.”

>> “A path is what leads somewhere.”

>> “Buddha-wisdom is perfect and unobstructed.”

>> There are three kinds of paths: 1. Those attained by Hearers 2. Those attained by Solitary Realizers 3. Those attained by Buddhas. Now we speak of the unsurpassed Bodhi-path attained by Buddhas; it is the path to Buddhahood.

>> Those lacking wisdom would be confused: Because sentient beings, lifetime after lifetime, gave rise to ignorance that obscures their ability to think wisely, they develop unwholesome habits, cannot discern the improper from the proper, and are stubbornly attached to biases.

>> Deluded, they would not accept the teaching: Being mistaken about matters and principles leads to confusion. This also causes them to sink into the vast sea of cravings and desires and the mountains of fame and wealth.

In this lifetime, when we encounter the Dharma,
we must cherish it.
We should know,
“Like finding a hole in a plank floating on the sea, it is not easy to find.
We must seize present causes and conditions and not miss this chance.”

We must all be mindful and think about how attaining the Dharma in this world is indeed extremely difficult.

If we take a look around the world, how big is this planet? How big is the population already? On top of this land and beneath the skies, the places where Buddha-Dharma can be heard, where the Buddha’s teachings are widespread, are unfortunately very few. People who do not understand the Dharma or have not heard it are still the majority. Even in places where the Dharma is present, is everyone there fortunate enough to encounter it? Or to hear and uphold the teachings in time? How many of those people are there? We say [finding the Dharma] is “like finding a hole in a plank floating on the sea; it is not easy to find.”

It is as if, in a boundless ocean, there was a wooden plank with a hole in the middle. And as this piece of wood floated on the sea, a turtle also [happened to be] swimming [nearby] in that vast ocean. Then, while swimming in the ocean, [the turtle] suddenly raised his head and put it right through the hole in this plank. This is how rare such an occurrence is.

In the Lotus Sutra, the Buddha also made this analogy. Encountering the Buddha-Dharma is as likely as the turtle’s head encountering the hole in that plank. Yet somehow, [the turtle] managed to stick his head through that hole. For this to happen is truly not easy. So, the odds of us really listening to and encountering the Dharma are the same. It is really not easy. Since it is so hard to attain, once we have attained it, how can we not cherish it?

People living in this world spend their lives cherishing wealth. They greatly cherish money and wealth and consider gems precious items. They call them precious stones. Clearly, these things are just rocks, but they treat them as very valuable things. What is their function? They serve no function at all. This is just how people’s minds work. They think these are worth a lot of money, so they are very valuable.

A simple piece of paper can be a bill of such high denomination. But how much is it actually worth? In our daily living, we treat [money] as something very valuable. People work themselves to death to expand their careers and businesses in order to accumulate more wealth. This causes them to be very exhausted. In the Buddha’s lifetime, similar things also happened.

When the Buddha was staying at Jetavana, one day, King Prasenajit came to visit. For him to kneel down to prostrate was very hard. To get back up, he also needed assistance. Why is this? The Buddha said, “I saw you wheezing and breathing very rapidly, and you are having trouble moving around. Yes, what has happened to me? Why am I continuously gaining weight?”

The Buddha gave King Prasenajit the following verses,

“One must often reflect on oneself. When one eats and drinks the proper amount, the body has a lighter burden and suffers less. Digesting the proper amount leads to a long life.”

After King Prasenajit heard this, he turned his head and saw a guard named Mana standing nearby. “You must memorize it for me. Before I eat every meal, you must recite this verse to me and. I will reward you 100 gold coins every day.”

Then, the Buddha also taught him some ways to live a healthy life, such as methods for controlling his appetite, and having the proper perspective on all material objects in this world.

Once they returned, the young man, Mana, stayed by the king’s side every day. Before the king ate each meal, Mana would always recite these verses. The king would say, “I know, I know.” In this way, the king controlled his diet.

After a period of time, the king’s body returned [to good shape]. After he lost some weight, he was very happy. He came before the Buddha again, bowed and prostrated. He could move freely. The king came to thank the Buddha, “I am grateful to You for giving me a healthy body.” The Buddha then said to him, “From now on you must take good care of yourself. If you can control your desires, you are cherishing and safeguarding yourself. From now on, besides controlling your diet, you must also benefit sentient beings and faithfully accept and practice the Dharma.” King Prasenajit was grateful for His teachings.

In the Buddha’s lifetime, the Buddha and the king were like friends, and were also like master and disciple. The Buddha cared about the king and the king faithfully accepted and practiced His teachings. We must promptly seize this kind of karmic conditions. This shows how the Buddha always used various analogies and expressions as teachings, or taught according to capabilities. So, regardless of whether we are giving or receiving teachings, we must all take advantage of and not miss out on good karmic causes and conditions.

If we are all mindful, when we hear the Dharma we quickly share it with everybody. This is how we seize the opportunity to teach. People who hear us must also seize this chance to accept teachings. If we continue to teach the Dharma to others, then the Buddha-Dharma will pervade the world and everyone can make use of it. Therefore, for people’s minds to be in harmony, we must use Right Dharma.

So, the Buddha said,

“If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused. Deluded, they would not accept the teaching.”

This is the Buddha’s vow. When He meets sentient beings, He wants to teach the path of enlightenment to all of them. Whether we sentient beings can accept it or not depends on our capabilities and habits. If our habitual tendencies are very strong and our capabilities are very dull, even if the Buddha appeared to teach the Dharma, we still could not awaken our wisdom. “Lacking wisdom, [we] would be confused.”

Is the timing not yet right? Are the karmic conditions not mature enough? Even if the Buddha appears before us, we still cannot awaken our wisdom. Therefore, we are still deluded and confused. So, “deluded, [we] would not accept the teachings.” We are very stubborn. There were many sentient beings like this in the Buddha’s lifetime let alone more than 2000 years later.

The Buddha is no longer physically in the world, but the Buddha-Dharma is still here. Can we accept it in time? The Buddha is not in this world, but as long as Right Dharma remains, we can all follow this path. The Buddha has already paved this road for us. As long as we follow this road, from beginning to end, we will not go astray. If we are not willing to walk this road, not willing to follow rules to move forward, we will stand at the crossroads and never reach [our destination], because we are deluded by the forks in the road.

So, we must turn our minds around. In the Buddha-Dharma, this is “turning the Dharma-wheel.” In order to “turn the Dharma-wheel,” people’s minds must turn as well. So, we must really value Right Dharma. Not only must we value it, we must also take it into our minds. Not only must we let it enter our minds, we must put it into practice.

“I ultimately taught them the path to Buddhahood,” The Buddha freely expressed His original intent, teaching the true One Vehicle Dharma safeguarded in His mind. This helped everyone realize this is the path to enlightenment, to ultimate reality. This helped everyone understand. So, the Buddha teaches the path to Buddhahood. [As He taught the path,]. He did not conceal anything and made everything known to all of them so they could know how to be diligent, and attain Buddhahood. This comes from the Buddha’s expansive mind, His great compassion and selfless great love. Therefore, we must accept [the teachings] with great reverence. This is because the Buddha “ultimately taught them the path to Buddhahood.” These few simple words touch me very deeply.

What is the path to Buddhahood? It is the path to enlightenment.

“A path is what leads somewhere.”

We also have similar saying,

“Buddha-wisdom is perfect and unobstructed.”

Unobstructed means it is very open.

As long as we start from here and confidently move forward, this road will absolutely reach its destination, leading us from the state of unenlightened beings to the state of noble beings. One kind of path is the way to Buddhahood. There are three kinds of paths. ․The first is one attained by Hearers, the second is [attained] by Solitary Realizers and the third is attained by Buddhas.

There are three kinds of paths: 1. Those attained by Hearers 2. Those attained by Solitary Realizers 3. Those attained by Buddhas. Now we speak of the unsurpassed Bodhi-path attained by Buddhas; it is the path to Buddhahood.

Hearers, as we all know, attained realization by listening to the Four Noble Truths. Second, Solitary Realizers attained realizations by connecting to the Twelve Links of Cyclic Existence or [by observing] the changing seasons. In the vast universe, they comprehend the principle of impermanence. In their interactions with others, through causes and conditions, they realized the principle of how people come to and leave this world.

Why were they born in this world? Why do they have to age, grow ill and die? The Twelve Links of Cyclic Existence is a process that begins with the mind-consciousness. This “consciousness” connects to “name and form” and each connects to the next. So, they put in a lot of effort to attain the state of non-arising and non-ceasing. Only by attaining this state, can they transcend the cycle of birth and death. This is the path that. Solitary Realizers seek and attain.

However, the Buddha believes this is only part of the process. So, the Buddha opened up a third path, which is what Buddhas attain, Their great realizations. Not only do we know [the Four Noble Truths], the various causes and conditions that lead us to and from this world, but we must fully realize the principles of all things in the universe. Therefore, this is the realization and path attained by the Buddha. To attain Buddhahood through this path, Hearers and Solitary Realizers must change themselves and enter the Bodhi-path. What kinds of people walk the Bodhi-path? Bodhisattvas.

This Bodhi-path is paved by the Buddha, the Great Enlightened One. He has already paved this path with great realizations, great love, great compassion and great wisdom. By exercising compassion and wisdom, He paved this Great Path. He hopes all of us can shift from Small Vehicle teachings to the Great Vehicle teachings. So, “the unsurpassed Bodhi-path attained by all Buddhas” is the path we are going to discuss. It is the unsurpassed Bodhi the Buddha attained and the path to perfect enlightenment. So, it is the path to Buddhahood.

“Those lacking wisdom would be confused.” Those who lack wisdom are confused because sentient beings, lifetime after lifetime, create ignorance that obscures their ability to think wisely.

Those lacking wisdom would be confused: Because sentient beings, lifetime after lifetime, gave rise to ignorance that obscures their ability to think wisely, they develop unwholesome habits, cannot discern the improper from the proper, and are stubbornly attached to biases.

We ordinary people can only see what is before us. The words people in front of us are saying, their facial expressions and the actions they take cause our minds to give rise to thoughts. Everything we can see and hear will confuse our thinking. This is because we are “obscured by ignorance.” Our wisdom has been obscured, Therefore, our thinking is confused. So, we “develop unwholesome habits, cannot discern the improper from the proper.”

We are all permeated by unwholesome habits; these confuse our views and thinking. Everything we see inspires our thinking, so we “cannot discern the improper from the proper.” This is why we always say that we must clearly understand right and wrong. The great conflicts and troubles of this time are created by humans. In summary, when it comes to our interactions with others, the mistakes we make will result in effects that cause us tremendous worry in this world. The evil world of the Five Turbidities will become more and more chaotic. People’s minds are stubborn. We are “stubbornly attached to biases.” Since we have already gone astray, we must heighten our vigilance.

“Deluded, they would not accept the teaching.” Because our minds have already gone astray, we become more entrenched in delusion and confusion, so deeply that we cannot pull ourselves out. Thus, we cannot accept teachings, the Buddha’s teaching of. Right Knowledge and Right Views. We cannot accept them because of our delusion.

Deluded, they would not accept the teaching: Being mistaken about matters and principles leads to confusion. This also causes them to sink into the vast sea of cravings and desires and the mountains of fame and wealth.

“Mistaken about matters and principles,” means we are mistaken about the way things work. We are mistaken because of lack of knowledge. Some people know they are mistaken, but since they are already mistaken, they simply continue on the wrong path. We persist in being mistaken because we are attached and stubborn. Thus, we sink further into delusion and confusion. What are we sinking into?

The sea of cravings and desires is really big and vast. In the sea of desires, there is a wooden plank with a hole. In this sea, for a turtle to stick his head through this hole is very unlikely. Surrounded by the sea of desires, only this plank can save him. This turtle is very lucky to not only encounter this plank, but to also stick his head through its hole. This is so very unlikely.

If people are sinking in a sea of desires or stranded on a mountain of recognition and wealth, is it easy to be saved from this sea or this mountain? Will pulling ourselves out of this vast sea be easy at all? If we walk into the mountains, and get lost, will it be easy to find our way out? These are very difficult things to do. So, we must take good care of our minds. Encountering the Buddha-Dharma is such a difficult thing to do. When we listen to the Buddha-Dharma, we must be mindful and really hold on to it. We must not lose our aspirations at all. Therefore, we must always be mindful.

Ch02-ep0363

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 363 – Sow Seeds of Goodness for Spiritual Nourishment

>> Bodhisattvas are like farmers. They diligently cultivate the Six Perfections. In the minds of sentient beings, they sow seeds of goodness to yield a harvest of great spiritual nourishment and attain complete wisdom.

>> “That vow, made long ago, has now been perfectly fulfilled. For I have transformed all beings, leading them onto the path to Buddhahood.”

>> “If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be puzzled. Deluded, they would not accept the teaching.”

>> “If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood” refers to how the Buddha spent lifetimes paving the path to transformation for sentient beings.

Bodhisattvas are like farmers.
They diligently cultivate the Six Perfections.
In the minds of sentient beings,
they sow seeds of goodness
to yield a harvest of great spiritual nourishment
and attain complete wisdom.

“Bodhisattvas are like farmers. They diligently cultivate the Six Perfections.” The fields that Bodhisattva-farmers cultivate are the fields of the mind. They hope that everyone’s minds can be cultivated and can be free of weeds. They hope all seeds in the land are Bodhi-seeds, filled with [the potential for] awakening and love. This is what Bodhisattva-farmers are cultivating in the minds of sentient beings. As Bodhisattvas, what methods do we use to cultivate these fields? We need “to diligently cultivate the Six Perfections,” which are giving, upholding precepts, patience, diligence, Samadhi and wisdom. These are the Six Perfections. [We] apply the Six Perfections to enter the fields of sentient beings’ minds.

We must proactively be un-summoned teachers who cultivate the fields of sentient beings’ minds and then sow seeds of goodness into their minds. Then, we wait until the causes and conditions are mature and their minds “yield a harvest of great spiritual nourishment and attain complete wisdom.”

Analogies and causes and conditions are [teachings that can be applied] in daily living. Everyone has a field in their minds. In every one of these fields, seeds of blessings and wisdom can be sown. Then when causes and conditions mature, the seeds will produce an abundant harvest that can be spread to everyone in the world.

As we discussed yesterday, the Buddha’s vow is to transform all sentient beings in the world so everyone can be equal to the Buddha. However, some people may say, “The Buddha made a great vow, but there are so many sentient beings. How could He ever transform all of them? How could everyone receive the Buddha-Dharma?” The Buddha answered, “I wait for those whose capabilities are mature. Once they are mature, I promptly guide them. All this depends on causes and conditions.” The Buddha did all that He could. In fact, the Buddha helped us understand the concept that we can all attain Buddhahood and prior to attaining Buddhahood, we must form great aspirations. So, we make the Four Great Vows to transform all sentient beings, eliminate all afflictions, seek infinite Dharma and attain the realization of the unsurpassed enlightened state of the Buddha. This is what all spiritual practitioners must do.

This world is a good place for spiritual practice. The Buddha’s teachings are all about the worldly truth of suffering and its causation. Suffering results from the accumulation of various karmic conditions. How can we transcend this suffering? We must often observe suffering, and realize its cause and the principles behind it. We must heighten the vigilance of our minds so we know how to walk the Path.

As we walk on the Path, we can gradually understand the principle of suffering so we can prevent it. Then naturally, we will not create more suffering. As suffering gradually diminishes, the Path will become wider and smoother, so we can slowly walk forward. Over time, we can also attain Buddhahood. Thus, we must understand the principles of the Four Noble Truths.

There are so many manifestations [of suffering] in this world for us to see. Today’s technology allows us to see the entire world. Recently, (November, 2012), we have had video conferences with Tzu Chi USA to learn about their situation. Those Bodhisattva[-volunteers] were in the disaster area. You see, the disaster area spanned New York and New Jersey. These were the most hard-hit areas. Of course, Long Island was also affected. Power outages were widespread and streets were cluttered and hard to travel, so transportation was disrupted.

But Tzu Chi volunteers are Living Bodhisattvas who cannot bear to see people suffer, so they tried their best to overcome difficulties and still gathered together. It was cold, there was no electricity, no water. To satisfy people’s hunger, Tzu Chi volunteers figured out a way to collect ingredients for food. There was no electricity, so they found their way in the dark by lighting candles. They cooked many meals to distribute to victims. With Bodhisattva-minds, they proactively entered people’s hearts. They overcame all kinds of difficulties; under these difficult circumstances, they delivered hot meals to disaster victims.

This is what Bodhisattvas do. Witnessing this suffering in the world, we realize the impermanence of life and, furthermore, how insignificant humans are in the face of the might of nature. If even one of the four elements is not in harmony, there is nothing we can do about it. We are helpless. So when disasters occur, millions of households suffer. Initially, more than eight million households experienced a power outage. Some survivors’ homes were completely destroyed. Not only that, but they could not communicate with others. In a power outage, they could not communicate with their families and friends, to tell their families and friends

if they were safe or in danger. I saw a very touching news report from New Jersey. One neighborhood was very lucky to still have power. In one of the houses with electricity, there was a young girl of only 11, who was already wise and loving. She was suddenly inspired to ask her father to help those who had no electricity. She knew that a lot of people’s cell phones had stopped working since they could not be charged. So, she asked her father, “Can we set up a charging station in front of our house?” Next to that, she even set up a booth providing hot coffee to people. See? Even though she is young, she has great love. Because they were able to charge their phones, they could get in touch with their families to tell them they were safe, or that they needed help, or other similar information. When people had a way to charge their phones, this soothed many people’s uneasiness. Once those who lived in other areas knew that their families and friends in disaster areas were safe, they could find ways to help them. This was very effective.

Who knows how many this young girl helped? For someone as young as her to accomplish such a work of great love is very impressive. She even provided hot coffee in front of her house. The temperature was so low that it reached the freezing point. Some people were displaced because their homes were destroyed; they could only wander around outside. For them to receive this cup of hot coffee was very heartwarming. Therefore, as we can see, this child had love and wisdom, and her father was willing to provide his support. Their actions benefited many people who were very grateful to them.

So, “Bodhisattvas are like farmers. They diligently cultivate the Six Perfections.” We must engage in giving right away; this is one of the methods. We must proactively [sow seeds] “in the minds of sentient beings.” Life is filled with suffering. Many people are needed to eliminate layer after layer of suffering. Whenever there are [sudden] natural disasters, no matter where, there will be people who are willing to promptly alleviate the suffering of others. As “un-summoned teachers,” they promptly give with wisdom and love. Their heart-warming actions sow the seeds of goodness in people’s minds. The people who benefit now may be the ones who benefit others in the future. This depends on all of us to form this aspiration.

In this way, we can “attain complete wisdom.” The Buddha comes to this world to teach us how to create blessings when we witness suffering. When sentient beings are suffering, if we seize the opportunity to give, we are sowing the seeds of the “[spiritual] path” in everyone’s minds. So, if causes and conditions mature, if the seeds have ripened, [people] can attain the “path.” So, we need not worry that, The Buddha wants to transform all beings, but there are so many sentient beings; how could He transform them all?

Everyone has a field in their minds. Everyone intrinsically has this strength, these seeds. As long as we teach and inspire them, their potential can be awakened. Then, people can teach and transform each other. This is the power of love. I hope all interpersonal relationships are like the one between that father and daughter.

Merely delivering material goods by leaving them outside does not show love. That is not enough; we must deliver them in a neat and organized way. This is what Tzu Chi volunteers did. The government asked Tzu Chi to help. The overwhelming love from around the world caused a secondary disaster [of surplus donations]. If we could organize them and put them in order, they could be useful in times of need. So, [the government] suggested we mobilize volunteers to work with the communities and other organizations. So, we talked about recruiting volunteers in hopes of consolidating manpower.

This field of blessings is in everyone. We must seize karmic conditions to [sow seeds]. Then we are Bodhisattva-farmers. Otherwise, normally it is not easy to find a field to cultivate. Moreover, at that moment, when the area most needed the help, by taking immediate action, we cultivated the fields of their minds. So the Buddha,

from what we read yesterday, said,

“That vow, made long ago, has now been perfectly fulfilled. For I have transformed all beings, leading them onto the path to Buddhahood.”

We must seize the opportunity to teach sentient beings. When causes and conditions are mature, we must exercise our strength to quickly transform people so they can comprehend the principles. For countless kalpas, for a very long time, the Buddha has constantly engaged in spiritual practice, continuously formed aspirations and continuously transformed sentient beings.

In each of His limited human lifespans, He used the Small Vehicle to gradually guide people to the Great Vehicle Dharma. At that moment, He wanted to help people further understand the principles of suffering, causation, cessation and the Path. In this evil world of Five Turbidities, with so many disasters happening, I hope everyone can recognize our blessings through the suffering we witness. In seeing suffering, we must understand the Path. We must understand the principles, that this suffering comes about because of the accumulation [of causes], so now we must hurry and deal with those accumulated sufferings.

Similarly, in this evil world of Five Turbidities, we must seize every opportunity. Only when we suffer in the evil world of Five Turbidities are we able to engage in spiritual practice. “Bodhisattvas arise because of suffering beings.” To walk the Bodhisattva-path, we must give when there is suffering. If people are able to awaken and understand, the Buddha will be at peace when. He sees their actions. Seeing everyone willing to accept [teachings] and engage in spiritual practice, He is at peace. “For I have transformed all beings leading them onto the path to Buddhahood.” In this kind of environment, when people awaken, they will walk the Bodhisattva-path.

The next passage of sutra texts state,

“If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be puzzled. Deluded, they would not accept the teaching.”

The Buddha [said that] only sentient beings who have karmic affinities with the Buddha can encounter Him. As I have told everyone, in a small city, two-thirds did not have this karmic connection, so they never saw the Buddha. Sentient beings without karmic connections cannot encounter Him or be transformed by Him. Without karmic connections, we cannot encounter the Buddha. Even after the Buddha entered Parinirvana, those without karmic connections still cannot hear the Buddha-Dharma. So, the number of sentient beings He can meet is very limited.

But most importantly, He “ultimately taught the path to Buddhahood.” He wanted everyone to receive the teachings He had attained, and to awaken proper faith, right understanding. But sadly, “those lacking wisdom would be puzzled. Deluded, they would not accept the teaching.” Doesn’t this describe the vast majority of people? If they have never listened to the Buddha-Dharma they cannot share it. After listening to it, they cannot follow it accordingly. There are many people like this. They are unable to accept the Right Dharma, to comply with the proper teaching. A slight deviation can lead them far astray, so they will be confused.

This confusion will lead to more confusion as it is spread. So, if the confused try to help others, those people will be more confused. This is what the Buddha worries about most. So, how can we sentient beings be blessed to encounter the Right Dharma? If we are blessed to encounter the Right Dharma, we must develop wisdom. With wisdom, we can faithfully accept [it] with a penetrating mind. Right Dharma must be deeply rooted in the field of our minds. We must plant it carefully. If we spread the seeds on the surface of the land and they are exposed to the sun without absorbing any water, when the wind blows, the seeds will dry out and die.

“If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood” refers to how the Buddha spent lifetimes paving the path to transformation for sentient beings.

He comes to this world, life after life. For the sake of transforming sentient beings, He continuously paved the path with love. This is the Buddha’s compassion.

The Buddha has paved this path and has taught people how to cultivate these fields. So, after sowing the seeds, life after life, the abundant [harvest] they reap [will bear even more] seeds. The Sutra of Infinite Meanings states, “One gives rise to infinity and infinity arises from one.” One seed can continue to create more seeds. Each of you can aspire to recruit Living Bodhisattvas and pass Right Knowledge and Right Views on to another person. When another person is able to absorb it, that person can pass it on to another person. So, one becomes ten, then a hundred, a thousand and then tens of thousands; this is what seeds do. See how a seed can simply continue to multiply in this way.

For a farmer, spreading seeds to plant is very important. We must now aspire to be a farmer of the mind. To be a farmer, we must first engage in spiritual practice and cultivate our own minds. Only then can the seeds we harvest each time continue to be planted correctly. This is how. “One gives rise to infinity and infinity arises from one.” Each of us must be an “un-summoned teacher” who sows seeds of goodness in people’s minds.

So, dear Bodhisattvas, we must form aspirations. A Bodhisattva is not just a name. We must be one in truth and form Bodhisattva-aspirations to be Living Bodhisattvas. I hope everyone will always be mindful.

Ch02-ep0362

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 362 – The Buddha’s Vow

>> Thus, “by forming aspirations, we vow to transform sentient beings. By developing understanding, we enter the Buddha’s wisdom. By always being content, our minds are at ease. By taking the Dharma to heart, we feel infinite joy.”

>> “That vow, made long ago, has now been perfectly fulfilled. For I have transformed all beings, leading them onto the path to Buddhahood.”

>> That vow, made long ago: The Buddha’s initial vow was to transform all beings. Now, there are so many sentient beings, how can He fulfill that vow? When people’s capabilities have matured and they can be transformed, He transforms them. This is how His vow is fulfilled.

>> [His vow] has now been perfectly fulfilled: He fulfilled His desire to seek the Dharma. When His original vow is perfectly fulfilled, He can completely eliminate the ignorance of sentient beings and can fulfill all the aspirations of sentient beings.

>> For I have transformed all beings: The Buddha transformed sentient beings according to capabilities and timing. Their capacities and the teachings must resonate, and then they must diligently practice in order to enter the path to Buddhahood. “For I have transformed all beings” means, “the Buddha transformed sentient beings according to capabilities and timing.”

>> Leading them all onto the path to Buddhahood: The path to Buddhahood is the enlightened Bodhi-path. A path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed, so it is called a path.

We often say that spiritual practice is not about mastering skills, but about eliminating our bad habitual tendencies. This is very important.

The Buddha comes to this world because of the vows He made. When He engaged in spiritual practice in the past, He spent many lifetimes eliminating His habitual tendencies. “Refrain from all evil, do all good deeds.” He eliminated all evil habitual tendencies and nurtured kind-hearted habits. This is spiritual practice.

Making vows is very important.

Thus, “by forming aspirations, we vow to transform sentient beings. By developing understanding, we enter the Buddha’s wisdom. By always being content, our minds are at ease. By taking the Dharma to heart, we feel infinite joy.”

Aspiring and vowing to transform sentient beings is our fundamental duty as spiritual practitioners. Sentient beings experience much suffering. When we encounter the Buddha-Dharma, and become liberated from our afflictions, we must also teach others to become liberated by eliminating their afflictions as we have. This is something we can all accomplish. When people suffer, we can provide guidance. When they are in need, we can provide assistance. These are ways to transform sentient beings.

If we constantly nurture these wholesome habits, naturally, “by developing understanding, we enter the Buddha’s wisdom. Wisdom is the freedom we gain by being understanding.” We all know this Jing Si aphorism by heart. Also, when we are always content, our minds will be at ease. If we are at ease, naturally, we will feel a sense of freedom. In this state of mind, we can take the Dharma to heart. Once the Dharma enters our hearts there is no affliction that can defile them. Our minds will be replete with precepts, Samadhi and wisdom, which will safeguard them. In the face of various interpersonal conflicts, our hearts will already be protected by precepts. If our minds are unmoved by conflict with others, how can we be tempted? Our minds will remain unmoving.

This is important for our spiritual practice. We must form aspirations, develop understanding, always be content and take the Dharma to heart. Then we can vow to transform sentient beings, enter the Buddha’s wisdom, be at ease and feel infinite joy.

No matter how we engage in spiritual practice, so long as we develop this mindset, this intention, we can change our habitual tendencies. We just need to form aspirations and make vows.

I once saw a very adorable child making vows; I could feel her strong conviction. This young Bodhisattva lives in Penang. In Penang, there is a Tzu Chi Great Love Kindergarten that is thriving. In Penang, aside from doing charity work, [Tzu Chi] also offers medical services. We operate a dialysis center that offers the service for free. To fund this, Tzu Chi relies on local community resources. At the same time, we offer a quality kindergarten education. Many parents want to send their children to our kindergarten [because] our teachers teach them with wisdom. The kindergarten is becoming overcrowded, so it needs to be expanded. The dialysis center needs financial resources, and expanding the kindergarten also requires funds.

How can we teach children about charity? One of our colleagues, a teacher, had a moment of inspiration. She saw that some students were very pampered. They were five or six years old and still drinking from feeding bottles. So, the teacher actively thought about this. She told them, “Don’t you want to do good deeds? There are many poor people. You have seen them. You have seen how hard dialysis is on them. Even young children can do good deeds. Are you willing? We are. So when you go home, ask your mom to donate a handful of rice every day.. OK. But you must put it in your feeding bottle, then donate that amount of rice every day. Ask your mom to put the rice in your bottle, then bring that bottle of rice to school the next day so you can pour it into this bucket. Can you do that? We can.”

One of them was a young girl around five years old. After one week of doing this, she felt that she still preferred drinking from a feeding bottle. So after a week, she told her dad, “Dad, I still want to drink from a bottle. When drinking from a cup, the water goes down too quickly, so I still want to use a bottle.”

Her dad told her, “You have done this for a week. People worldwide have seen you in the news. Master has also seen you.” She told her dad, “Master can’t see me from that far away.” Her dad said, “OK.” So, he washed her feeding bottle, poured in some soy milk, and placed it on the table in front of her. The child looked at that bottle of soy milk for a long time and kept thinking about it without touching it. Then she said, “Master, I thought you couldn’t see me, but it turns out you can. I’m sorry.” So, she did not drink the soy milk from the bottle.

Then she turned toward her younger sister and said, “If you don’t stop drinking from the bottle, you cannot come to my kindergarten.” Her younger sister was confused. She looked at her again and said, “Do you want to donate a bottle [of rice]?” Her younger sister said, “I do. Then you can’t drink milk from it again. OK.” In this very simple way, a five-year-old taught a three-year-old to quit. So, her three-year-old sister also quit this habit.

Of the four kindergarten classes, there were 30 children who could not part with their feeding bottles. They just could not quit. But by using this method, one after another, they quit the habit. Then very quickly, within a week, they collected 74 jars of rice, large jars. These 74 jars of rice were collected from the handfuls of rice that each child [donated] each day. This rice was then sold at a charity auction for money to help people. Think about this; isn’t this how, “by making aspirations, we vow to transform sentient beings?

Adults can form aspirations and vow to do good deeds. Children can do this too. Besides helping them do good deeds, we teach them that helping people is a good thing. They can also eliminate bad habitual tendencies in this way. If three- and five-year-olds can do it, then why can’t we? When we listen to the Buddha’s teachings, as long as we mindfully listen and can take the Dharma to heart, putting it into practice is not hard.

So, the Buddha meticulously gave teachings. We ordinary people have habitual tendencies that make it easy for us to become indolent. When the Buddha was teaching, He would sometimes have to wake everyone up. The sutra text we discussed yesterday states, “Sariputra, you should know.” [When He said] “Sariputra,” everyone woke up. He wanted them to know that, in the past, [He] made a vow. He had formed aspirations and made vows, so they must also begin to diligently practice and make vows. He wished to enable all sentient beings “to be no different from us.”

“Us” refers to Him and to all Buddhas. All Buddhas share the same path. They hope all sentient beings will return to their intrinsic nature of True Suchness and be no different from all Buddhas. This was the sutra text we discussed yesterday.

Today, we will talk about how.

“That vow, made long ago, has now been perfectly fulfilled. For I have transformed all beings, leading them onto the path to Buddhahood.”

The Buddha hopes that we can all be like Him, in particular, having “that vow, made long ago.” In the presence of countless past Buddhas, He continuously formed vows and aspirations. Throughout His spiritual practice, He has been earnest and diligent. In this way, life after life, His resolve has remained strong. This was what He was like in the past, and He wanted everyone to know this.

That vow, made long ago: The Buddha’s initial vow was to transform all beings. Now, there are so many sentient beings, how can He fulfill that vow? When people’s capabilities have matured and they can be transformed, He transforms them. This is how His vow is fulfilled.

“That vow, made long ago.” The vow made by the Buddha in the past up to today has never changed. So, “the Buddha’s initial vow was to transform all sentient beings.” Initially, when the Buddha first aspired to engage in spiritual practice, His first thought was to make a vow. This vow was to “transform all beings. All beings,” aside from those in the human realm, include those in the heaven, hell, hungry ghost, animal and even asura realms. The sentient beings of the Six Realms are part of “all sentient beings.”

“Now there are so many sentient beings.” Some people said, “Venerable Buddha, You have vowed to transform all sentient beings, but now there are so many of them. How many can actually listen to the Dharma from You?” Compared to all sentient beings in the world, they are a small percentage. The Buddha’s vow is to transform all sentient beings. But to reach “all sentient beings” is easier said than done. How many people can actually hear the Buddha-Dharma?

I once told everyone that in a small city of 90,000 people, one third heard the Dharma and saw the Buddha. Another third never saw the Buddha, and only heard others talking about how the Buddha was teaching near the city. The last 30,000 people not only never saw Him, they never even heard of His name.

You see, that was just in one small city. The Buddha-Dharma we are discussing now is what the Buddha hoped would reach all sentient beings on in this world. To reach all sentient beings is not easy at all. There are so many sentient beings, how can His vow be fulfilled? The Buddha said, “My vow has now been perfectly fulfilled.” How is that possible? So many have not yet been transformed; how could He say His vow has been fulfilled? How could that be possible? “When people’s capabilities have matured and they can be transformed, He transforms them.” This is all the Buddha can do. Those whose capabilities have matured now and are able to be transformed are the ones He transforms. Thus, He does all He can.

Sometimes we see that people’s habitual tendencies are so hard to change. Again and again, we try to counsel and teach them, but their habitual tendencies continuously manifest. So we can comfort ourselves by recalling that in the Buddha’s lifetime, there were people like this in the Sangha. So, how could people like this not exist in our modern society? We do all we can, then let them be. Sometimes I also think this way.

So, in this part of the [sutra] text, we know that the Buddha said, “My vow has now been perfectly fulfilled.” How can this be? He made such a great vow and out of these numerous sentient beings, those who truly accept and practice the Dharma are so few in number. The Buddha could only, in the present moment, do all that He could to transform those whose capabilities had already matured. That is how His “vow is perfectly fulfilled.” Many things were beyond His control, so He did all He could.

Thus, “my vow has been perfectly fulfilled.” Can it really be fulfilled? After all, time is limited, and the world is so vast. He did His best to walk, do and say everything that He could. So, “He fulfilled His desire to seek the Dharma.” All He could do was give the teachings; there also had to be people with karmic affinities. When they pursued and attained the Dharma, the Buddha felt satisfied.

[His vow] has now been perfectly fulfilled: He fulfilled His desire to seek the Dharma. When His original vow is perfectly fulfilled, He can completely eliminate the ignorance of sentient beings and can fulfill all the aspirations of sentient beings.

So, “He fulfilled His desire to seek the Dharma.” Sakyamuni Buddha Himself had fulfilled [His vow] to seek the Dharma. Now He wanted to transform sentient beings, based on their karmic connections. When these people mindfully seek the Dharma, they are willing to accept teachings from Him. This is how He fulfils His vow.

Thus, He continuously sought the Buddha-Dharma and also, life after life, “transformed sentient beings.” In each lifetime, the Buddha continuously sought to do this. In each lifetime, He gave everything He had. All this happened because He formed aspirations, made vows and did His best to carry them out. That was it.

Thus He “eliminates ignorance of sentient beings” to “fulfill all aspirations of sentient beings.” This is the Buddha’s vow. He wants to help them eliminate their ignorance and find a way for them to form aspirations. Not only must they form aspirations, they must also carry them out and fulfill them.

So, aspirations require resolve. Have we made a vow? When we have the resolve and the vow, are we carrying them out? In Tzu Chi, we carry out the Four Missions. They allow people to fulfill vows of charity. “Are you willing? I am. We need to help people, [we need] a hospital. Are you willing to support it? I am.” Then, they all dedicate themselves to charity work or become hospital volunteers to show their support. “Education is the hope of the world. Are you willing to be a part of it? I am.”

These are all “vows.” Sentient beings experience many types of suffering. If we can form aspirations we can vow to transform sentient beings to help them eliminate their ignorance and manifest wisdom in their lives. We can help their wisdom-life grow so they can eliminate afflictions.

For I have transformed all beings: The Buddha transformed sentient beings according to capabilities and timing. Their capacities and the teachings must resonate, and then they must diligently practice in order to enter the path to Buddhahood. “For I have transformed all beings” means, “the Buddha transformed sentient beings according to capabilities and timing.”

He must determine if [their] capabilities are sharp or dull; if they were sharp, He used a more direct mindset and teaching to get to the point. For sentient beings with dull capacities, He taught with analogies, expressions and causes and conditions. This is “according to capabilities and timing,” which means according to people, time and place.

“Their capacities and teachings must resonate.” That is, their capabilities and the teachings must resonate for people to accept the Dharma. Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice to diligently advance. When the Dharma is in our lives we [are led onto the path to Buddhahood]. The Buddha transforms all beings to lead them all onto the path to Buddhahood.

Leading them all onto the path to Buddhahood: The path to Buddhahood is the enlightened Bodhi-path. A path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed, so it is called a path. [He] “leads them all”

onto the enlightened Bodhi-path. A “path” is something that leads somewhere. If it did not lead there, it would not be a road. Only when it is connects can it be a road. Without a road, we have to make a long detour. So, to go from here to there, we need to have a “path,” a path to reach the state of noble beings from an unenlightened state. So, “a path is what leads somewhere.”

“The Buddha’s wisdom connects perfectly and is unobstructed.” It is not blocked, so the road is completely unobstructed and open. If we are not obstructed, this is a path.

As we go from the state of ordinary beings to the state of the Buddha, to that state of mind, we must go from the road we walk to the path, and then from the path into the sutras. So, we must [connect everything] back to our daily living. Through our daily living, we can prove that this road is unobstructed, that the principles are unobstructed, that the Buddha-Dharma is also unobstructed. The Buddha-mind is connected to ordinary minds, ordinary minds to the Buddha-mind. The mind, the Buddha and sentient beings are connected and are no different [in nature]. So, we must always be mindful.