Author: Scott Ogata

Episode 197 – Skillful Means of the True Path

>> “All Buddhas take the True Path to this world. They speak true words to deduce true principles through matters. What we awaken to are the Tathagata’s knowledge, views.”

>> He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings,” so they can “transcend all attachments.”

>>Prajna is the wisdom of True Suchness. Skillful means are the wisdom to understand the provisional path. The provisional path is a means of benefiting others. Based on this, Great and Small Vehicle teachings of the Buddha are generally referred to as skillful means.

>> Skillful means are methods that are easily applied. Their ease of use resonates with the capabilities of all sentient beings. Skillful means are also proper principles that are taught with clever words.

“All Buddhas take the True Path to this world.
They speak true words to deduce true principles through matters.
What we awaken to are the Tathagata’s knowledge, views.”

What this is saying to all of us is all Buddhas come to this world on the True Path, the true principles. Buddhas’ natures are intrinsically pure, free of defilements, so They come to this world for one great cause. Because sentient beings experience many sufferings in this world, out of Their compassion, all Buddhas come here on the True Path and with Their true nature. They come to this world for one great cause, which is to give true teachings.

Yet, do we sentient beings understand the Buddha’s true teachings? So, out of His compassion, the Buddha brought up many matters and gave many worldly examples as analogies to help us realize these principles. This is to “deduce true principles through matters.” This is “what we awaken to.” Those who are already awakened are called Tathagatas. Only with the knowledge and views of a Tathagata can the True Dharma be taught to sentient beings.

Because a Tathagata’s true knowledge and views are applied to guide us sentient beings in the right direction, we actually have the karmic conditions to see the Buddha and listen to the Dharma. Although over 2000 years have passed since the Buddha’s lifetime, His teachings, His Dharma-body, have already entered our hearts. Thus, we often say, “The Buddha must enter our hearts; and the Dharma must enter our actions.” So, the Dharma is in our hearts, and our actions are focused on the Dharma. As we engage in spiritual practice, every day we must maintain this.

This section of the Lotus Sutra describes how the Buddha came to this world and understood many principles, so. His knowledge and views were very clear.

He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings,” so they can “transcend all attachments.”

[He] extensively proclaims teachings verbally using very broad methods to teach the Dharma in a way we sentient beings can understand. Because the Buddha-Dharma is subtle, wondrous and extremely profound, it is difficult to know and understand. Thus, the Buddha has to use countless skillful means to guide sentient beings so that they can transcend all attachments.

What are skillful means? “The wisdom of True Suchness is prajna.” The Buddha used the wisdom of True Suchness, since sentient beings cannot directly understand the Buddha’s teachings. The Buddha still exercises His wisdom and prajna to adapt to their capabilities. So, skillful means are a provisional method. “The wisdom to understand the provisional path” is a provisional kind of wisdom. This is the Buddha’s wisdom and skillful means.

Prajna is the wisdom of True Suchness. Skillful means are the wisdom to understand the provisional path. The provisional path is a means of benefiting others. Based on this, Great and Small Vehicle teachings of the Buddha are generally referred to as skillful means.

But we sentient beings do not understand Him, no matter what He says. Thus, the Buddha has to use the wisdom of skillful means to guide us and use worldly matters to reveal principles. As I have said, “a moving tree teaches us about wind.” This means we can understand that if trees are swaying, it is because the wind is blowing. Using analogies like this is also [an example of] the Buddha’s wisdom.

Therefore, His teachings contain many analogies about past Buddhas, Bodhisattvas and disciples; and how in past lives they created certain causes and conditions, and how now in this world, they mutually influence each other with their resulting effects. This is how the Buddha uses the wisdom of skillful means.

We often speak of non-arising and non-ceasing, but there are so many principles. Across the past, present and future there are so many principles that also require the Buddha’s prajna, His wisdom, to establish skillful means in order to be taught to sentient beings. Skillful means is prajna. Methods for “understanding the provisional path” are known as skillful means.

The provisional path has ways to benefit others, and “others” refer to sentient beings. To teach sentient beings beneficial methods, the Buddha exercises His skillful wisdom. Based on this skillful wisdom, all His teachings, from Great to Small Vehicles, are called skillful means.

For example, for a person with Small Vehicle capacity, the Buddha told stories about cause and effect. For example, in the City of the House of Kings, there once was a wheel-turning sage king, [named] King Ashoka 100 years after the Buddha entered Parinirvana, King Ashoka unified all of India. There were many female servants in the palace who often heard others tell the story about

how the king encountered the Buddha in a previous lifetime. There were two children playing in the sand and one of them said, “I will play the king, you will play my official and we will build a city.” The second child agreed. “This city is a big country. A big country must have a big storehouse, so we can collect a lot of grains and treasures.” Very earnestly, they built their city, their big storehouse.

At that time, the Buddha walked by. One boy raised his head and saw the Buddha. He instantly became very joyful and respectful. Seeing that the Buddha had an alms bowl, the child went to the storehouse and scooped up a handful of sand. With great respect, he said, “Venerable Buddha, with utmost respect, I offer these finest grains to You.” Then he put the sand in the Buddha’s alms bowl.

Although he was just playing, he was so innocent and reverent. The Buddha was happy, so He said, “Since you have this reverence, I bless you and in 100 years you will unify all of India and become a great king who supports the Buddha-Dharma, a wheel-turning sage king”

100 years after this happened, in the City of the House of Kings, everyone told this story “100 years ago, our present king was one of the two children. The Buddha bestowed a prediction upon him that after 100 years he would appear in India. See, it has now been exactly 100 years and. King Ashoka has unified the country and enabled it to prosper, so the people now have ample food and clothing. See, King Ashoka has so much respect for the Three Treasures that he built 84,000 stupas for the Buddha’s sariras. These 84,000 stupas are spread throughout India. He promoted the Buddha-Dharma, and everyone believes in the Three Treasures.”

One of the female servants in the palace often heard others repeat this story, so she thought to herself, “100 years ago, the king took only one handful of sand to reverently offer it to the Buddha and has received such blessed retributions. As for me, I am so poor; in this lifetime I am a servant in the palace. I have no way to practice giving, make offerings. Does this mean that in my future life. I will become even poorer?” As she thought about this, she kept thinking that she must reverently believe in the Three Treasures.

One day she found a coin on the ground. Although it was very little money, she immediately picked it up and held on to it. She kept looking around, wondering who had dropped this coin. After several days had passed, she did not hear of anyone losing a coin. So, she thought to herself, “Someone may have lost this tiny bit of money and does not care. But to me, it is very precious. To have a chance to offer it to the Sangha is my greatest hope.”

One day, the king was making offerings to the Sangha again. When she saw the first monk enter, with great respect she made her offering to this leader of the Sangha. When the monk received the coin from her, he also reverently blessed her and wished for her prayers to be answered. The servant woman thought, “I pray to have great wealth, so I can continue to have opportunities to make offerings to the Three Treasures.” This was her only wish.

After a few days, this servant woman suddenly passed away. Thereafter, King Ashoka’s wife became pregnant and gave birth to a daughter. After this princess was born, she refused to open her right hand. It was tightened into a fist and would not open. So, they named her the Fist Princess because she constantly clenched her fist.

One day, the king, King Ashoka went over and picked up the baby. He started to rub her hand and slowly pushed her fingers apart. After her fingers opened and relaxed in her hand was a coin. When King Ashoka saw it, he picked up the coin and another coin appeared in her hand. No matter how many coins he took away, another coin would appear.

[So, this was the story of] the “Fist Princess.” Everyone began to spread the story that she might be the servant woman who had reverently offered the coin she found. This virtuous servant woman had reincarnated as King Ashoka’s daughter and was now a princess.

This story is found in Buddhist classics. If we want to tell people that practicing giving brings blessings, we can use this story to help them understand that. “When you practice giving, as long as you are very reverent, even a tiny bit of money can bring about great merits. This depends on your reverence and respect.”

In the Buddhist scriptures, stories from the past are used as analogies for present principles so that we can practice them. These are skillful means, methods that benefit people. This is the path of skillful and provisional means. Skillful means are various methods that are easy to apply. Thus, “their ease of use resonates with the capabilities of all sentient beings.” These methods can develop beings’ capacities.

Skillful means come from proper principles. The methods we use are proper and upright. These are the principles the Buddha taught. Our methods follow guidelines and rules. Although they are referred to as skillful means, they use matters to reveal principles. They cannot be separated from matters and principles. Skillful means are also clever. With clever methods and explanations, we can guide people.

If over 2000 years ago the Buddha had not expounded the Dharma, how would we have teachings to listen to now? Thus, these clever words are used skillfully, so they can be applied to this world. That is why they are known as skillful means.

Skillful means are methods that are easily applied. Their ease of use resonates with the capabilities of all sentient beings. Skillful means are also proper principles that are taught with clever words.

Thus, when the Buddha comes to this world, He “extensively proclaims teachings verbally.” Using His verbal teachings, He teaches countless skillful means to guide sentient beings, This enables everyone to transcend attachments, desires and so on. Our many attachments are our afflictions and the source of the karma we create in life. So, when the Buddha comes to this world, He “extensively proclaims teachings verbally with countless skillful means to guide sentient beings.”

This has happened for a long time. In summary, skillful means are inseparable from the true principles of the law of karma. So, we should have faith and always be more mindful.

Episode 196 – Wondrous Dharma Awakens Understanding

>> “Extremely profound, subtle and wondrous are all teachings of the Path. All Buddhas intend to teach the One Vehicle and give teachings for one great cause. They give Dharma and analogies that suit the capabilities of sentient beings.”

>> “He has realized profound Dharma that has never been known before, and teaches according to what is appropriate. Yet the direction of His mind is hard to understand.”

>> Wondrous Dharma is said to be profound. The most profound is called extremely [profound]. They teach according to what is appropriate, but the direction of Their mind is hard to understand. They transform sentient beings with what is appropriate and resonant with their capabilities. Those whose roots have not matured still find it hard to understand.

>> “Sariputra, from the time I attained Buddhahood, I have, by means of various causes and conditions and various analogies, [taught sentient beings].”

>> Various causes and conditions: The Buddha’s teachings are based on causes and conditions. In the Buddha’s noble teachings, from the simple to profound, everything He says is related to the truths of the law of karma.

>> Various analogies: With things that were known, [He] revealed things that were not yet known.

“Extremely profound, subtle and wondrous are all teachings of the Path.
All Buddhas intend to teach the One Vehicle
and give teachings for one great cause.
They give Dharma and analogies that suit the capabilities of sentient beings.”

This is saying that we recognize the Buddha’s teachings as extremely profound, subtle and wondrous. For over 40 years, the Buddha continuously gave teachings. Based on sentient beings’ various capabilities, He opened various Dharma-doors for them. This is called skillful means. But the Buddha’s original intention was to teach and guide sentient beings to one thing, which is the One Vehicle teachings.

The One Vehicle starts at the state of ordinary beings. After the Buddha attained enlightenment, He pointed directly to our minds, to help us understand that we all intrinsically have Buddha-nature, a nature equal to the Buddha. But we sentient beings could not fully comprehend this, so the Buddha had to establish the Three Vehicles.

The Three Vehicles are the Small, Middle and Great Vehicle. The Buddha’s original intent was to teach the One Great Vehicle. But we were unable to comprehend it, so He had to establish many skillful means to guide sentient beings.

Indeed, all Buddhas share the same path, so Their minds all contain the principles of the One Vehicle. This means that every Buddha we see is the same. So, “all Buddhas intend to teach the One Vehicle.” Not only do all Buddhas share the same mind, in fact, the Buddha also told us that we also intrinsically have the same Buddha-nature.

So, the Buddha “gave teachings for one great cause,” which was to “open and reveal.” [His knowledge and views] to sentient beings. He hoped that we would be able to realize and “enter” the Buddhas’ teachings of the Path. The Buddha already “opened and revealed,” but now, have we sentient beings “entered and realized” [those teachings]?

It is said, “Teachers show the way, but students walk the path.” Over 2000 years ago, the Buddha already blazed this broad and straight path for us. Now, 2000 years later, the road is still just as wide and straight. Do we all see this road?

The Buddha only comes to this world for this one great cause, to “open and reveal” [His knowledge and views]. Although the Buddha held the One Vehicle in His mind, He still spent 42 years patiently guiding people according to capabilities and using various methods to make analogies. So, He “gave Dharma and analogies that suited the capabilities of sentient beings.” Therefore, we all need to be mindful and constantly examine our minds. Not only must we be mindful, we must observe our innate nature and ask ourselves, “Have I seen the Path? Have I taken the first step? Am I diligent? Am I taking in the surrounding scenery?” We still need to really ask ourselves, “What’s the goal of spiritual cultivation? Isn’t it to realize the Buddha’s teachings of the Path?” Therefore, we need to be really self-aware.

The sutra states that in the past, He had already drawn near to countless Buddhas and even “exhaustively practiced all Buddhas’ teachings of the Path,” He simultaneously forged ahead with courage and vigor. “Thus, His name is widely known.” This is what I explained earlier.

Next, we will discuss how.

“He has realized profound Dharma that has never been known before, and teaches according to what is appropriate. Yet the direction of His mind is hard to understand.”

After encountering all Buddhas’ teachings, He accepted and practiced them and forged ahead with courage and vigor. So His name is already widely-known. Now He has returned to this world and still wants to give teachings. However, the wondrous Dharma and the direction of His mind are hard to understand. “The direction of His mind” refers to how the Buddha teaches according to the capabilities of sentient beings. But sentient beings still find “the direction of His mind hard to understand.” They truly want to realize the direction of His mind, but they still cannot really understand it.

So, we know [He had] “realized profound Dharma that has never been known before.” This Dharma is very profound, [for] the “Wondrous Dharma is said to be profound.” What kind of teaching is this? [It] is very subtle and wondrous. When we open a sutra to read it, doesn’t the Sutra Opening Verse speak of “unsurpassed, extremely profound, subtle and wondrous Dharma”? Indeed! It is unsurpassed and extremely profound. “Unsurpassed” means highest. “Extremely profound” means it is very deep. So, it is both high and deep. Since His teachings are very subtle and wondrous, they are called “profound.”

The word “Dharma” broadly refers to teachings given by the Buddha. It is just one word, but “Dharma” encompasses all things and all principles in the universe, so it is called “subtle and wondrous.” Thus, “wondrous Dharma is said to be profound.” Indeed, it is very deep. “The most profound is called extremely [profound].” It is immeasurably, extremely profound. The Sutra of Infinite Meanings also mentions that it is very profound.

Wondrous Dharma is said to be profound. The most profound is called extremely [profound]. They teach according to what is appropriate, but the direction of Their mind is hard to understand. They transform sentient beings with what is appropriate and resonant with their capabilities. Those whose roots have not matured still find it hard to understand.

Since the Dharma is so profound and hard to understand, the Buddha had to apply His wisdom and teach according to capabilities. He “teaches according to what is appropriate. Appropriate” is what we can accept, [meaning] suitable teachings. Based on our capabilities, He teaches suitable principles that we can accept. This is “teaching according to what is appropriate.” According to our capabilities, He gives teachings we can accept.

So, it is said, when it comes to true principles, the direction of His mind is hard to understand. And this is also what it means by, “They transform sentient beings with what is appropriate and resonant with their capabilities.” Based on our capabilities, They [find a way] to awaken our minds and consciousness, to inspire us based on matters, so we can understand the underlying principles. This is doing what is “appropriate and resonant with their capabilities.”

Those whose roots have not matured still find it hard to understand. Although the Buddha makes a lot of effort to give these explanations, and some people can accept them, the roots of others are still immature, so they do not understand. So, I often say, “The Buddha transforms those He has karmic affinities with.” Actually, this affinity [arises] when causes and conditions have matured. Only then can we receive appropriate teachings.

Next, the Buddha said,

“Sariputra, from the time I attained Buddhahood, I have, by means of various causes and conditions and various analogies, [taught sentient beings].”

This was what Sakyamuni Buddha told Sariputra next because now He was teaching the Lotus Sutra to. Small and Middle Vehicle practitioners in hopes they could “turn from the Small to the Great.” They were already on the Buddhist path, so He hoped they could further make greater aspirations and dedicate themselves to the truths of the Buddha’s One Vehicle, which is to walk the Bodhisattva-path.

So, He directed [His teachings to] those who had attained the fruits of Arhatship. They only thought of self-liberation and wanted to enter Nirvana, the state of cessation. The Buddha further wanted them to be inspired anew and develop great aspirations. So, He wanted to help them put their hearts into realizing [His teachings]. At the assembly, He called to Sariputra again. This means He wanted to talk to everyone. “Sariputra” also refers to all those who followed the Buddha to become monastics. He called Sariputra because he represented the Sangha. So, the Buddha called to Sariputra again to help them all become more attentive.

[Here], “I” is the Buddha referring to Himself. Since He became the Buddha, for a very long time, He used various opportunities and analogies to teach according to capabilities,

“by means of various causes and conditions.” The Buddha’s teachings are based on causes and conditions.

Various causes and conditions: The Buddha’s teachings are based on causes and conditions. In the Buddha’s noble teachings, from the simple to profound, everything He says is related to the truths of the law of karma.

I often say that the law of karma is something we Buddhist practitioners cannot ignore. The Buddha taught the law of karma His entire life to everyone from the Small and Middle to Great [Vehicles], teaching the Small Vehicle to limited capacities, the Middle Vehicle to average capacities and the Great Vehicle to great capacities. [He did this so that] none would diverge from the law of karma. Thus, “the Buddha’s teachings are based on causes and conditions.” His mission is to help everyone see the same guiding principles. “Causes and conditions” [refers to] the principle by which all things arise and cease.

“In the Buddha’s noble teachings, from the simple to profound,” all teachings of the Path are related to the law of karma. The way we form aspirations, how we engage in spiritual practice and what we accomplish are all based on the law of karma. But the Buddha applied His wisdom to come up with [many methods to teach this]. So, for those with limited capabilities, He taught simpler principles. As their capabilities gradually matured, His teachings went from simple to profound. So, “everything He says is related to the truths of the law of karma,” which are Absolute Truths and principles.

So, the sutra states that [He used] “various causes and conditions” and “various analogies.”

Various analogies: With things that were known, [He] revealed things that were not yet known.

Analogies are used when I understand something and try to tell you but you still do not understand. What can I do?

I use matters to reveal principles. I can explain things you do not understand with [concrete examples] to help you realize this. Therefore, “[He] revealed things that were not yet known.” If you do not understand yet, I will teach you through an analogy.

How do I do this? For example, let me tell you about the “wind.” What does “wind” look like? It is invisible. But when you see a tree swaying, you know the wind has started to blow. Because it is blowing, a tree is swaying. This is how “a moving tree teaches us about wind.” This is how analogies work. We analogize matters and forms to the Path and principles. Therefore, we should understand that analogies are crucial to many teachings.

Because we have dull capabilities, the Buddha had to use objects and matters as analogies to describe principles. So as for the Dharma, I often say, “The Dharma is like water; the Dharma-rain of Tathagatas nourishes all living things.” These are all analogies. Trees on the land need water just as the minds of us sentient beings need the Dharma. So, we make these analogies, “The Dharma is like water; the Dharma-rain of Tathagatas nourishes all living things.”

So, “first establish an analogy, then match it to the teachings of the Path.” First the analogy is given, and then [it is related to] the Dharma. “This is like mentioning someone who desired a beautiful flower.” This is like the story about about [a certain] person’s desire. [This person] saw a beautiful flower, but this flower grew on a tree that but this flower grew by a tree that was partly hanging over a creek. Because he wanted to pick that flower, he disregarded the danger and climbed the tree, so he could reach the flower. In a moment of carelessness, he fell into the creek and [was swept away].

This is another analogy. This story is an analogy for “how sentient beings crave the Five Desires.” This explains that we have desires, which are cravings and a form of greed. When he saw that flower, he craved it, so he became greedy and wanted to grasp it. So, the Buddha told this story as an analogy for how we sentient beings live in cyclic existence; we are immersed in and floating along the sea of samsara. These are all considered analogies.

Many teachings use analogies to help people comprehend and penetrate them. So everybody, we must understand that from the time the Buddha attained enlightenment, for over 40 years. He continuously used various causes, conditions and analogies, to teach us. When He proclaimed His teachings, how much of it could the people listening during His lifetime really understand? Now, over 2000 years later, how much of His Dharma can we comprehend? We must all ask ourselves this question. We know ourselves best. So, we must always be mindful.

Episode 195 – Diligently Practice the Eightfold Noble Path

>> For us, “the three Fours are contemplating the body, diligent [efforts] and fulfilling powers. The two Fives are the Roots and Powers of mindfulness, Samadhi and wisdom. Seven and Eight are methods of spiritual practice and Right Thinking. We need to bear in mind and practice these teachings of the Path.”

>> The Eightfold Noble Path: 1. Right Views. Have the ability to see true principles 2. Right Thinking. Have a mind free of deviant thoughts 3. Right Speech. Do not speak unreal or false things 4. Right Action. Do all good deeds that are beneficial 5. Right Livelihood. Take on a vocation on the Right Path 6. Right Diligence. Cultivate all spiritual practices without ceasing 7. Right Mindfulness. Focus on recalling the virtuous Dharma 8. Right Samadhi. Wholeheartedly dwell on the truth of the Right Path.

>> “Discern the Dharma with the Factors of Bodhi, know what is true or false with wisdom and clear understanding, become joyous through practicing Right Dharma. The mind remains in one state and attains peace.”

>> “[He] exhaustively practiced all Buddhas’ infinite teachings of the Path, forge ahead with courage and vigor. “Thus, His name is widely known’. Forging ahead with courage and vigor” describes the courageousness of Bodhisattvas. They diligently practice all Dharma and transform sentient beings without retreating.

>> Those whose names are widely known are recognized by all as role models. They help people accumulate merits and bring to fruition profound teachings that have never been known before. They themselves realize the inconceivable.

For us,
“the three Fours are contemplating the body, diligent [efforts] and fulfilling powers.
The two Fives are the Roots and Powers of mindfulness, Samadhi and wisdom.
Seven and Eight are methods of spiritual practice and Right Thinking.
We need to bear in mind and practice these teachings of the Path.”

I keep reminding everyone that we must not neglect the most fundamental of spiritual practices, which are the 37 Practices to Enlightenment.

“The three Fours” [consist of the Fourfold Mindfulness] [beginning with], “contemplating that the body is impure,” then the Four Right Efforts and the Four Bases of Fulfilling Power. We must understand clearly these three sets of principles grouped in fours. We must mindfully memorize them. And not only that, we must constantly review them in our minds so that we will not lose focus nor [give rise to] discursive thoughts. Therefore, we must be mindful.

[Next], it mentions “the two Fives, the Spiritual Roots and Powers,” which are the Roots of Faith, Diligence, Thought, Samadhi and Wisdom. When we give rise to roots of goodness, we must use the “powers” to persevere. So, the Spiritual Roots and Powers are very important and must be cultivated in parallel.

Next are the Seven Factors of Bodhi, or the Seven Branches of Enlightenment, which help us realize that we must determine the direction of our spiritual practice. At the same time, we also need to be diligent and find joy in being diligent. When we attain the True Dharma, we must be filled with Dharma-joy. When we have afflictions, we need to find a way to eliminate them. Mindfulness leads to wisdom. I have discussed all of this before.

In summary, “the Seven Factors of Bodhi” and “the Eight Noble Paths” are both called “teachings of the Path.” All teachings of the Path begin with the 37 Practices to Enlightenment as the foundation.

So, the Chapter on Skillful Means at the beginning of the Lotus Sutra talks of “exhaustively practicing all Buddhas’ infinite teachings of the Path. Infinite” means there are many teachings, This is the Path and teachings of all Buddhas. By drawing near to infinite Buddhas, one can accept and practice infinite teachings. So, before Sakyamuni Buddha attained enlightenment, for countless kalpas, He drew near to infinite Buddhas and thus practiced infinite teachings of the Path.

Once we ordinary beings hear [such teachings], we tend to let them leak out. But all Buddhas and Bodhisattvas listen to the Dharma and then take it to heart. Therefore, during His spiritual cultivation, He drew near to infinite Buddhas and also practiced [Their teachings] over many lifetimes. He “exhaustively practiced” the infinite teachings of all Buddhas. So after we listen to them, we cannot let them leak out. We must put them into practice. Thus, “we need to bear in mind and practice these teachings of the Path.” As for paths and teachings, we must listen to and then memorize them to bear them in mind and really accept and practice them.

Next, we will talk about the Eightfold Noble Path.

The Eightfold Noble Path: 1. Right Views. Have the ability to see true principles 2. Right Thinking. Have a mind free of deviant thoughts 3. Right Speech. Do not speak unreal or false things 4. Right Action. Do all good deeds that are beneficial 5. Right Livelihood. Take on a vocation on the Right Path 6. Right Diligence. Cultivate all spiritual practices without ceasing 7. Right Mindfulness. Focus on recalling the virtuous Dharma 8. Right Samadhi. Wholeheartedly dwell on the truth of the Right Path.

On the Eightfold Noble Path, first comes Right Views. This is the ability to see true principles. We cannot have evil thoughts or biases. In learning the Buddha’s Way, the worst thing is having erroneous views and understanding. If our “views” have been defiled or tainted, our spiritual practices will go astray, and everything we do in our daily living will be off track. So, in regards to Right Views, we must be very clear about them.

I keep talking about “cleansing mental defilements” with Dharma-water. The Dharma is like water, and we must use it to wash away defiled views and understanding. When we have eliminated these defilements, naturally what remains will be Right Views. Having Right Views is the ability to see true principles clearly.

Second is Right Thinking. Our minds must be free of deviant and discursive thoughts.

Third is Right Speech, which is to not speak unreal or false things. There are four kinds of karma of speech, which are harsh speech, gossip, lies and flattery. As we engage in spiritual practice and learn the Buddha’s Way, we must speak properly. We must not say words that are meaningless or that others cannot trust. If we do those things, how can we be a role model?

As spiritual practitioners, we must be a role model for others. We need to “seek the Buddha-path” and “transform sentient beings.” As we practice, we need to be role models. If what we say leads people to think we are only joking and they do not need to believe us, wouldn’t that be a pity? So when we speak, we must think very carefully.

Fourth is Right Action. “Action” means behavior and conduct. Regardless of what we do, we must benefit the world, society and all people. Then we are doing good deeds. When we “do all good deeds that are beneficial,” that is called Right Action.

Fifth is Right Livelihood. Right Livelihood means having an occupation [that is aligned with] the Right Path. If the career or work we choose deviates even slightly [from the Right Path], though we do it to make a living, we will accumulate much bad karma without realizing it. It is not easy for us to come into the human realm and have the causes and conditions to encounter the Buddha-Dharma. We must see this life as something very precious, and we should really value it.

Our bodies are vessels for spiritual cultivation. In this lifetime, while we have this body as well as our health, we must promptly become diligent. The road we walk on must be the Right Path. The Right Path is the Bodhi-path, which is great and direct. [Since] we have chosen this broad path, we must [be proper] and not deviate from Right Action, Right Livelihood. Everything we do in our lives must be meaningful. This is called the Right Path. Doing things that benefit people is called being on the Right Path.

Sixth is Right Diligence. “Diligence” is always being taught. The two Fives include diligence, [as do] the Seven and Eight. The Seven and Eight also include diligence. So the diligence here, I want to stress, must be Right Diligence. As we progress in our spiritual cultivation, we must constantly be vigilant and not deviate in the slightest. A tiny deviation will lead us far astray because we were not “right.” So, in the process of our spiritual practice, although we put our hearts into being diligent, we must take care to be “right.”

Thus, Right Diligence is “cultivating all spiritual practices without ceasing.” When we are on the correct path, we must diligently progress with each step. We cannot pause. If we pause, we will have to start over. If we forget the teachings we have heard, we have to start over. Consider the Buddha; He was courageous in diligently practicing the teachings of the Path. So, we must move in the right direction courageously and vigorously, without pausing or letting it leak away.

Seventh is Right Mindfulness. In our minds, when a good thought arises, we begin to form aspirations, which initiate actions. Our thoughts are continuous, never pausing. If our thoughts are good, we will diligently progress without stopping. If there is the slightest discursive thought in our minds, our thinking will go astray. So as we engage in practice, we must focus.

For over 2000 years, the content and meanings of the Buddha’s teachings have been analyzed by ancient sages and great masters, and we must put our hearts into remembering them. So for the Dharma to enter our minds, we must “focus on recalling the virtuous Dharma.” Virtuous Dharma is what we must focus on recalling. Every phrase is beneficial, so we must remember them. This is called Right Mindfulness. When our minds and actions are inseparable from the Dharma, we have Right Mindfulness.

Eighth is Right Samadhi. Right Samadhi is to “wholeheartedly dwell on the truth of the Right Path.” We must be focused and not become scattered. “Precepts, Samadhi and wisdom,” the Three Flawless Studies, are the truths of the Right Path. Truths are true principles, and we must [know] the truths of the Right Path.

So, we must strive to.

“Discern the Dharma with the Factors of Bodhi, know what is true or false with wisdom and clear understanding, become joyous through practicing Right Dharma. The mind remains in one state and attains peace.” This summarizes the previously discussed

37 Practices to Enlightenment, three Fours, two Fives, a Seven and Eight. With the Factors of Bodhi, we begin to discern these teachings, to

“know what is true or false with wisdom and clear understanding.” From the 37 Practices to Enlightenment, we can develop understanding and give rise to wisdom. Then we can strive to choose the principles that are true and put them into action and recognize what is deviant and meaningless.

“Become joyous through practicing Right Dharma.” This sense of joy is [what we call] Dharma-joy. If we do not enjoy listening to the Dharma, it has not entered our minds. When we listen mindfully, the Dharma will enter our minds. If we constantly practice the Right Dharma in our daily interactions with people and matters, we will become joyous. So, this is to “become joyous through practicing Right Dharma.”

“The mind remains in one state and attains peace.” If our minds are constantly focused on one state, we will be in the state of. Right Dharma and Right Practice. When the Dharma is in our minds and actions, we will constantly be at peace. I hope you will all mindfully remember the three Fours, two Fives, Seven and Eight.

Next, the sutra states,

“[He] exhaustively practiced all Buddhas’ infinite teachings of the Path, forge ahead with courage and vigor. “Thus, His name is widely known’. Forging ahead with courage and vigor” describes the courageousness of Bodhisattvas. They diligently practice all Dharma and transform sentient beings without retreating.

We must really put our hearts into this. If the foundation of [our understanding] of the Dharma is not firm, how can we forge ahead with courage and vigor? After we are solid on the teachings of the Path, we must forge ahead with courage and vigor. This is required for practicing the Bodhisattva-path.

So, we must continuously be diligent and practice all virtuous Dharma and transform sentient beings. To practice all virtuous Dharma is to “seek the Buddha’s Way,” to seek His teachings continuously and diligently. To “transform sentient beings” is to save them. We engage in spiritual practice to serve as a role model in this world. Therefore, we must take care of this body and mind. We should never retreat from. Right Action, which benefits sentient beings. Then, our names can be widely known.

Those whose names are widely known are recognized by all as role models. They help people accumulate merits and bring to fruition profound teachings that have never been known before. They themselves realize the inconceivable.

“Those whose names are widely known are recognized by all as role models.” The Buddha enlightened Himself and others and has perfect enlightened conduct. His virtues are perfect. Thus, He became the Father of the Four Kinds of Beings and. Guiding Teacher of Humans and Heavenly Beings. So, He was “known and recognized” for His example and “helped people accumulate merits.” He helped everyone develop their merits. Anyone who hears the Buddha-Dharma will benefit from it, because when we eliminate erroneous beliefs and unwholesome habitual tendencies, we go toward the Right Path and cultivate virtuous Dharma. This is “helping people accumulate merits. Do all good deeds; refrain from all evils. Doing all good deeds” is about merits.

“They bring to fruition profound teachings that have never been known before” because all Buddhas forge ahead with courage and vigor. Therefore, He can, “bring to fruition profound teachings that have never been known before.” This is a passage from the sutra that we must bear in mind. Sakyamuni Buddha engaged in spiritual practice for a very long time and did not allow teachings of all Buddhas to leak out. Lifetime after lifetime, He accepted [teachings] and transformed sentient beings. So, He can “bring to fruition profound teachings that have never been known before.” He Himself realized the inconceivable.

Everyone, all of us have formed aspirations and vows. We must put them into action. When we walk, we must walk on the correct path. We aspire to forge ahead with courage and vigor and constantly focus on the path. So, we must always be mindful.

Episode 194 – Strengthen the Path with the Roots and Powers

>> The Five Spiritual Roots grow with the [Five] Powers as assisting conditions. Make vows and aspire to uphold good thoughts. Plant roots of goodness with unlimited power. Destroy evil and give rise to goodness to strengthen spiritual aspirations.

>> The Five Powers share the same categories as the Five Spiritual Roots. Even though roots of goodness arise, evil has not been destroyed. So, we must cultivate practices that enable these roots to grow. When roots are grown, evil is destroyed. Thus, they are called powers.

>> Power of Faith: If the Root of Faith grows, it can overshadow all afflictions. Power of Diligence: If the Root of Diligence grows, it can eliminate indolence of the body and mind.

>> Power of Thought: If the Root of Thought grows, it can destroy all deviant thinking. Power of Samadhi: If the Root of Samadhi grows, it can destroy all discursive thinking.

>> Power of Wisdom: The wisdom of the Fourfold Mindfulness can illuminate all things. If the Root of Wisdom grows, it can eliminate all deviant, false attachments and destroy all bias toward limited wisdom.

>> The Seven Factors of Bodhi, or. Seven Factors or Branches of Enlightenment 1. Factor of Discernment 2. Factor of Diligence 3. Factor of Joy 4. Factor of Elimination 5. Factor of Renunciation 6. Factor of Samadhi 7. Factor of Thought. Factor of Discernment: With wisdom, choose between true and false teachings. Factor of Diligence: With courage and vigor, leave behind evil actions to practice true Dharma. Factor of Joy: The mind attains virtuous Dharma, then feels joy.

>> Factor of Elimination: Also called Factor of Peace. Eliminate coarse burdens of body and mind to be mentally and physically at ease and comfortable.

>> Factor of Renunciation: Let go of attachments to views and thinking. Factor of Samadhi: A meditative state we enter after we awaken. Factor of Thought: To contemplate the teachings of the Path.

The Five Spiritual Roots grow with the [Five] Powers as assisting conditions.
Make vows and aspire to uphold good thoughts.
Plant roots of goodness with unlimited power.
Destroy evil and give rise to goodness to strengthen spiritual aspirations.

The 37 Practices to Enlightenment, the three Fours, two Fives, Seven and Eight, are what we must bear in mind and apply in our daily living. Earlier I discussed the three Fours and the Five Spiritual Roots. Now, I will start talking about the Five Powers. For the Five Spiritual Roots to grow, they need “powers” as assisting conditions.

We ordinary people always find it easier to form aspirations than to persevere in them. This shows that our will is insufficient. We have already formed aspirations but do not yet have enough strength to persevere. Therefore, after putting out our spiritual roots, we must develop powers as assisting conditions. So, we must make vows as we form aspirations and simultaneously develop roots and powers to [help] each other maintain this good thought. We must “plant roots of goodness with unlimited power.” When power is added to all roots of goodness, they become unlimited.

The most important aspect of the Five Spiritual Roots and Five Powers is destroying evil. When roots of goodness arise, we must properly guard our minds. If desires arise, evil thoughts will grow. Therefore, we must exercise the Five Powers to safeguard our minds. Thus, after giving rise to roots of goodness we must destroy evil. To “do all good deeds, refrain from all evil,” we need the strength of the Five Spiritual Roots and the Five Powers. To do all good deeds requires roots of goodness. To refrain from all evil takes the [Five] Powers. So, only with the Five Spiritual Roots and. Five Powers can we solidify our spiritual aspirations. Therefore, we must mindfully remember this.

The Five Powers share the same categories as the Five Spiritual Roots. Even though roots of goodness arise, evil has not been destroyed. So, we must cultivate practices that enable these roots to grow. When roots are grown, evil is destroyed. Thus, they are called powers.

Therefore, we must cultivate practices that enable these roots to grow. This “power” must be strengthened for the roots of goodness to grow. Once we grow roots of goodness, we still need to strengthen our powers, so we can eliminate our bad habitual tendencies. We must really put our hearts into strengthening this “power.”

So then, what are the Five Powers? As I said, they are the same as the Five Spiritual Roots. If we have the Root of Faith, we must have the Power of Faith. This power enables the Root of Faith, this root of goodness, to develop. Only with power can the root grow. So, with this power, we will not allow afflictions to cover us. For the Root of Faith to grow, we must push aside our afflictions. To grow the Root of Faith, we must apply power to push aside afflictions. This is why root and power must accompany each other.

Power of Faith: If the Root of Faith grows, it can overshadow all afflictions. Power of Diligence: If the Root of Diligence grows, it can eliminate indolence of the body and mind.

The second is Power of Diligence. If we have the Root of Diligence, we also need the Power of Diligence. When the Root of Diligence is developed, it eliminates indolence of the body and mind.

The third is the Power of Thought. Since we have the Root of Thought, of course we also need the Power of Thought. If our Power of Thought is insufficient, we will easily be overcome by deviant views and thinking, which are afflictions. If our mindset is incorrect, we will have many discursive thoughts and will be unable to focus. This comes from lacking strength in our thoughts. So, now we must develop this power. We must have Right Views and Thinking and not be overcome by deviant thoughts. To have the strength to break through them, we need the Power of Thought.

Power of Thought: If the Root of Thought grows, it can destroy all deviant thinking. Power of Samadhi: If the Root of Samadhi grows, it can destroy all discursive thinking.

Next is the Power of Samadhi. We need to achieve Samadhi, but that is not easy. In our daily living, we deal with many things. In our daily living, we deal with many people, matters and things that often disturb our minds. Therefore, we must have unwavering strength, so external challenges will not disturb us or confuse our thinking. So, we must apply “power” to eliminate afflictions and discursive thinking. We must likewise exercise the Power of Samadhi.

Fifth is the Power of Wisdom. Since we have the Root of Wisdom, we need the Power of Wisdom to sustain it.

Power of Wisdom: The wisdom of the Fourfold Mindfulness can illuminate all things. If the Root of Wisdom grows, it can eliminate all deviant, false attachments and destroy all bias toward limited wisdom.

Thus, having the Fourfold Mindfulness requires wisdom. Only with wisdom can we illuminate all things. Whether we contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent or contemplate all things as having no self, we need to exercise wisdom.

If we are without wisdom, we may think, “This is natural, the body is what it is.” If we contemplate with wisdom, we will think, “Why are so many wrongs committed for the sake of this body?” It is because of our feelings. “Why do I not have what others have?” [With such thoughts], the mind cannot settle down. So thoughts arise and stir, and thus we create [much karma].

If we have wisdom, we will contemplate that there is no self in all things. All conditioned phenomena were created by people over time. As time passes, [they go through] formation, existence, decay and disappearance. Things created by people will not last forever. Therefore, all things have “no self.” But we ordinary people are continuously tempted by external conditions. So, we are constantly entangled by them.

I often say, though we all intrinsically have Buddha-nature, we are Tathagatas in Bonds. This is because our. Root and Power of Wisdom are not strong enough. So, we must exercise the Five Spiritual Roots and Five Powers to develop our Fourfold Mindfulness.

So, the Wisdom of the Fourfold Mindfulness can illuminate all things. “If the Root of Wisdom grows it can eliminate all deviant, false attachments.” We all have deviant thoughts, views and attachments. Because of this, we ordinary people will continuously pursue things in external conditions. Even spiritual practitioners do the same. We also have biases and attachments toward a certain type of spiritual practice. These are all “biases toward the limited.” Though we wish to engage in spiritual practice, we still do not know how to broaden our minds. We only see a ray of light through a crack in the door, and then we want to squeeze ourselves through it. This is really a pity,

for this door can be opened wide. As we open it, we can also pave the great path. Therefore, we must develop a very broad mind and make use of the strength of wisdom to help us understand the purpose of this human existence and what we are here for. Do we only do things according to the needs of our bodies? No. Having been born, [we must treat] “the body [as] a vessel for spiritual practice.” Only with this body can we engage in spiritual practice. We should take advantage of this lifetime, of this body. “If we do not transform ourselves in this life, when will we do it?” Is it enough to transform only ourselves? We also need to benefit others. So, when we study the Buddha’s Way, we must truly learn to “exhaustively practice all Buddhas’ infinite paths to enlightenment.”

The Fourfold Mindfulness, the three Fours and the two Fives are so important. So, we must be very mindful.

Next, we have the Seven Factors of Bodhi. Bodhi is enlightenment, so these are seven ways of attaining enlightenment.

The Seven Factors of Bodhi, or. Seven Factors or Branches of Enlightenment 1. Factor of Discernment 2. Factor of Diligence 3. Factor of Joy 4. Factor of Elimination 5. Factor of Renunciation 6. Factor of Samadhi 7. Factor of Thought. Factor of Discernment: With wisdom, choose between true and false teachings. Factor of Diligence: With courage and vigor, leave behind evil actions to practice true Dharma. Factor of Joy: The mind attains virtuous Dharma, then feels joy.

Of the Seven Factors of Bodhi, the first is the Factor of Discernment, by which we make decisions using wisdom. Decisions require us to make distinctions. We [must] choose which roads to take and what kind of awakening to achieve. If we lack this factor of enlightenment, we will not know how to choose. Therefore, we will end up on a dangerous path. To truly walk freely and peacefully to reach the stage of the Buddha, we must make choices,

Second is the Factor of Diligence, which is to courageously distance ourselves from evil actions to practice the true Dharma. First, we learn to make choices. Then, we must be very courageous and diligent, so we can transcend deviant thinking and biased paths. Thus we can walk on the path of True Dharma, of One Reality. So, we must learn to choose.

The third is the Factor of Joy. After we receive the teachings, if they are correct, we must earnestly take advantage of them to really practice and always be joyful. If we are joyful, then we “willingly do and are happy to bear.” Is engaging in spiritual practice hard work? [In fact[, it makes us joyful. When we listen to the Dharma we are joyful; when we practice the Dharma we are joyful. When we give to others, we feel very joyful. As long we make correct aspirations and then follow up on those intentions, we can attain the Dharma. “The mind attains virtuous Dharma, then feels joy.” Our minds have already attained virtuous Dharma, so we are constantly filled with Dharma-joy.

The fourth is the Factor of Renunciation, also called the Factor of Peace, which is eliminating the body and mind’s very obvious and heavy afflictions.

Factor of Elimination: Also called Factor of Peace. Eliminate coarse burdens of body and mind to be mentally and physically at ease and comfortable.

In summary, afflictions of the body and mind may be coarse. With this Factor of Elimination, also called the Factor of Peace, [we may think]. “Since we are already here, let us be at peace.” When we put our hearts into the teaching of the Path, naturally we can eliminate the afflictions of the body and mind. This is how we eliminate coarse afflictions of the body and mind and be mentally and physically at ease and comfortable. This is the Factor of Elimination.

Fifth is the Factor of Renunciation. We need to recognize that many afflictions originate from [thinking], “I have done good deeds, but after doing them, I still feel that, since I helped you, you should be grateful toward me.” Feeling this way is taxing. No matter what we do every day, doing good deeds is our fundamental duty. After we do it, we must not dwell on it. So, we must let go.

We must cultivate “impartial compassion.” Only by doing so can we practice renunciation and “let go of attachments to views and thinking.” We must let go of our views, our perspectives and understandings. We must renounce them. Sixth is the Factor of Samadhi, Samadhi is “a meditative state we enter after we awaken.” Once we have awakened, our minds will naturally always be on this Bodhi-path and in a state of. Right Thinking and Right Mindfulness. Therefore, this “meditative state we enter after we awaken” is the Factor of Samadhi. “Carrying firewood and water is also meditation.” Our minds can constantly be in a state of Samadhi.

The seventh is the Factor of Thought, which is to “contemplate the teachings of the Path.” We should all clearly understand this. So we must constantly be mindful, and not allow external conditions to trouble us.

Factor of Renunciation: Let go of attachments to views and thinking. Factor of Samadhi: A meditative state we enter after we awaken. Factor of Thought: To contemplate the teachings of the Path.

So, we must walk this broad path, not squeeze through a small crack in the door. Rushing outside through a small crack in the door is not the ultimate [way]. To truly learn the Buddha’s Way, we must practice the Dharma. To practice the Dharma, we must physically manifest the teachings. So, the Dharma is paving the way for us, and we must walk on this path correctly. Earlier I mentioned, “three Fours, two Fives, Seven and Eight,” and now [we have covered] the Seven Factors of Bodhi. We should still mindfully and properly walk this path at all times, without the slightest divergence. Therefore, we must always be mindful.

Episode 193 – The Five Roots and Five Powers Destroy Evil

>> We must “let teachings of the Path enter our heart, uphold the 37 Practices to Enlightenment, always remember the Fourfold Mindfulness, mindfully practice the two ‘Fives’, the spiritual roots and powers, and diligently and rightly consider the. Seven Factors of Bodhi and Eightfold Noble Path.”

>> “Contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent contemplate all things as having no self.”

>> The Five Spiritual Roots can give rise to all goodness. Root of Faith: Have faith in the Right Path. Root of Diligence: Practice Right Dharma without distractions. Root of Thought: Never forget the Right Dharma. Root of Samadhi: Focus the mind without being scattered. Root of Wisdom: Illuminate and understand all Dharma. These five methods are the foundation of the Noble Path. Therefore, they are called the Five Roots.

>> The Five Powers: Even though roots of goodness arise, evil has not been destroyed. So, we must cultivate practices that enable these roots to grow. When roots are grown, evils are destroyed. Thus, they are called powers.

We must
“let teachings of the Path enter our heart, uphold the 37 Practices to Enlightenment,
always remember the Fourfold Mindfulness,
mindfully practice the two ‘Fives’, the spiritual roots and powers,
and diligently and rightly consider the. Seven Factors of Bodhi and Eightfold Noble Path.”

When we study the Buddha-Dharma and aspire to engage in spiritual practice, the 37 Practices to Enlightenment are very important.

I often remind everyone that to walk the Bodhi-path, the teachings of the Path must enter our minds. And when that happens, we must diligently accept and practice them. The 37 Practices to Enlightenment is something we must never give up on and must understand very clearly. It is the foundation for us Buddhist practitioners. It is not just a name or a number, it helps us to safely walk and practice the path to Buddhahood. So, the teachings of the Path must enter our minds. It is very important that we accept and cultivate the 37 Practices to Enlightenment.

To help people remember them more clearly, we say we must “always remember the Fourfold Mindfulness” because the Fourfold Mindfulness is

very closely related to our physical body. The first thing to be mindful of is to.

“Contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent contemplate all things as having no self.”

If we contemplate these four things in our daily living, the Dharma will be in our minds and actions. This is the Fourfold Mindfulness.

[We must] “mindfully practice the two ‘Fives’, the spiritual roots and powers.” The two “Fives” are the Five Spiritual Roots and Five Powers. We always need to be mindful of the Five Spiritual Roots and Five Powers. In our daily living, we must focus on spiritual roots and powers to safeguard our spiritual aspirations. Thus, we need to mindfully practice them.

“Diligently and rightly consider the. Seven Factors of Bodhi and Eightfold Noble Path.” With the Seven Factors of Bodhi and. Eightfold Noble Path, we need to be very mindful. If we can diligently practice the Seven Factors of Bodhi, we will not go astray. When we also [practice] the Eightfold Noble Path, our thinking, perception, action, etc., will not deviate.

All these are part of the 37 Practices to Enlightenment. The sum of all these numbered [items] equals 37, so by [thinking of them as numbered sets], we can all be more mindful of them. This is because, as we walk the path, we must also pave it for others.

I often tell you all that. Tzu Chi is a road paved with love. This love is selfless great love, which [comprises] “unconditional loving-kindness and universal compassion.” We “seek the Buddha’s Way,” and to “transform sentient beings.” We need to give with loving-kindness, compassion, joy and equanimity, and our minds must have sincerity, integrity, faith and steadfastness.

With sincerity, integrity, faith, steadfastness, we continuously seek teachings and diligently learn them. Having loving-kindness, compassion, joy and equanimity, we continuously practice giving. The process of learning the Dharma is like paving a path. The 37 Practices to Enlightenment is the Bodhisattva’s great, direct Bodhi-path. Therefore, we must really work to pave this path, so we can lead people to walk on it with loving-kindness, compassion, joy and equanimity. If we do not firmly lay down the base for this road, we cannot follow that path. This is why I ask you all to mindfully cultivate the 37 Practices to Enlightenment.

So, I have already mentioned the Fourfold Mindfulness, Four Right Efforts and. Four Bases of Fulfilling Power. Next are the Five Spiritual Roots and Five Powers.

The Five Spiritual Roots can give rise to all goodness. Root of Faith: Have faith in the Right Path. Root of Diligence: Practice Right Dharma without distractions. Root of Thought: Never forget the Right Dharma. Root of Samadhi: Focus the mind without being scattered. Root of Wisdom: Illuminate and understand all Dharma. These five methods are the foundation of the Noble Path. Therefore, they are called the Five Roots.

The Five Spiritual Roots can give rise to all goodness. They are like the roots of a tree or of plants grown in the ground. If the roots do not extend, the sprout cannot emerge. If the root is not strong enough, the tree will not grow. When we see a very large tree and are asked how long its roots are, we can confidently tell them, “Its branches extend all the way out to here, so that is how far its roots extend.” Because it has extended its roots, this tree can become sturdy and sprout branches and leaves.

So the roots, stem, branches and leaves all depend on the size, health and length of the roots. So, “roots can give rise to all goodness.” Therefore, we compare [goodness] to a tree. When its roots are solid, the branches and leaves above can flourish.

When we often say that a person has great capabilities, this means that his thinking, perception and wisdom are very solid. These things are his “roots.” In particular, I often tell you all that the Buddha taught according to capabilities. “Capabilities” [are another word for] our “roots.” As ordinary people, depending on how much we can absorb, He will give us the right amount of Dharma-water. This applies whether we have great or limited capabilities. This is the direction of the Buddha’s teachings in the Lotus Sutra.

This is why we must put our hearts into [developing] this “root.” The stronger our roots are, the more steadily we can accept the Dharma. There are five types of roots. First is the Root of Faith.

“Faith is the source of the Path, the mother of merits.” I often say if we want to study the Buddha’s teachings and understand the Buddha’s wisdom, the first requirement is to have faith. Not only must we have unwavering faith, we also need to have very correct faith. So, this faith is the source of our teachings of the Path. Here, I am telling you that to have the Root of Faith means to “have faith in the Right Path.” We must strive to have faith and go toward the Right Path.

We must believe that the Buddha’s teachings of the Path are infinite and boundless. Earlier I discussed [how the Buddha] “exhaustively practiced all Buddhas’ infinite teachings of the Path.” Sakyamuni Buddha, for countless kalpas, drew near to countless Buddhas. As He encountered these Buddhas, He constantly absorbed [their teachings] and practiced them. So, He “exhaustively practiced all Buddhas’ infinite teachings of the Path.” We must really remember this phrase. Now I am discussing the 37 Practices to Enlightenment to also help you all understand the fundamentals of the teachings of the Path. Therefore, we begin with faith. So, we must have faith in the Right Dharma, which is the Buddha’s path. The Buddha [attained] enlightenment, and the path to enlightenment is entered by faith.

Second is the Root of Diligence; we must be diligent. Having a solid Root of Diligence means “practicing Right Dharma without distractions.” [Only] then can we move forward wholeheartedly toward one goal. As we walk, if we stray even slightly, we will go down many unnecessary roads. If we can be truly diligent and have Right Faith, naturally we will not stray from our diligent path as we go forward. This is the second root.

The third is the Root of Thought, where the mind “never forgets the Right Dharma.” As we listen to the Dharma every day, we must retain it, not forget it. The Right Dharma is the road that past Buddhas and Bodhisattvas, [these] ancient sages and teachers, have continuously paved for us. Thus, we should always be mindful of the Right Dharma. We must remember it, not forget it. This is the third root.

The fourth is the Root of Samadhi. Our thoughts must be focused, not discursive. I keep telling you that we must be in Samadhi. Precepts, Samadhi and wisdom are the Three Flawless Studies. Once the Dharma is in our minds, we must not let it leak out. Therefore, we must cultivate Samadhi. Doing so begins with the Root of Faith. We must have [right] thoughts, etc., to make sure our course is correct. This is the Power of Samadhi.

Having Samadhi means to “focus the mind without being scattered.” Then we will have great concentration. Therefore, we need to always be mindful. We must not let our thoughts become scattered. “Thoughts of the past are distractions. Thoughts of the future are delusions.” We must always hold on to the Right Dharma. By seizing the moment, we persevere in practicing the Right Dharma. This is Samadhi.

The fifth is the Root of Wisdom, by which we “illuminate and understand all Dharma.” If the roots of our wisdom can extend far, our Bodhi-tree will be very stable. All Dharma refers to the infinite teachings of the Path. With wisdom, we can constantly examine if we have deviated from these infinite paths. There are so many teachings, infinite and innumerable. Have we deviated from them in our daily living? So, if wisdom illuminates us at all times, the road we walk will be clear and bright, never dim for a moment. This is wisdom.

These are the Five Spiritual Roots, the foundation that helps us give rise to the Noble Path. Don’t we learn the Buddha’s Way to walk on this noble path of the sages? This is what we must put our hearts into. So, we must remember the Five Spiritual Roots and not [allow] our minds to deviate from them.

The Five Powers and. Five Spiritual Roots share the same [categories], so why do we also need the Five Powers?

The Five Powers: Even though roots of goodness arise, evil has not been destroyed. So, we must cultivate practices that enable these roots to grow. When roots are grown, evils are destroyed. Thus, they are called powers.

The aforementioned Five Spiritual Roots are the roots of goodness. Haven’t I mentioned this before? The Four Right Efforts [teach us to] “refrain from all evils, and do all good deeds.” Our roots of goodness still need to be strengthened continuously and anything evil must be eliminated immediately. This is what the Four Right Efforts teach. If we allow the roots of evil to grow, the results will be unimaginable. Roots of evil must be destroyed immediately, and roots of goodness must be [developed] constantly. This is what we Buddhist practitioners must bear in mind.

So, having the Five Powers means good thoughts have already arisen in our minds. However, if we still have doubts or have lost our spiritual aspirations, evil still remains. Thus, we are still ordinary people. As ordinary people, karmic obstacles surround us. If we strive to uphold precepts, and at least uphold the Five Precepts, then we will have over 20 Dharma-protectors with us. So, although our roots of goodness have begun to grow, like the aforementioned Five Roots, we still need to add the Five Powers to them.

So, this means that, although the roots of goodness have arisen, evil has not yet been destroyed. That is why we need to practice further to enable these roots to grow more, so the Five Spiritual Roots from before can grow healthier, longer and stronger. Therefore, we must engage in practice to help roots of goodness grow and destroy evil. When roots are grown, evils are destroyed. If our roots are very solid, evil will not come back again. If evil is totally destroyed, these [improper] thoughts will not return. Moreover, since we have faith, once our roots are established, naturally our spiritual aspiration will be firm.

Therefore, roots and powers must be combined. After we have the Five Spiritual Roots, we must [develop] the Five Powers. So, we all need to be mindful, whether of the Fourfold Mindfulness, Four Right Efforts and. Four Base of Fulfilling Power or the Five Spiritual Roots and Five Powers. We must all put our hearts into remembering and practicing them in our daily living. We cannot lose any one of them. Therefore, we must always be mindful.

Episode 192 – Spiritual Practice Is Inseparable from the Path

>> “The Tathagata is perfect in all exceptional virtues. The worlds in ten directions have all heard His name.”

>> “The Buddha has, in the past, drawn near to countless Buddhas, exhaustively practiced all Buddhas’ infinite teachings of the Path and forged ahead with courage and vigor. Thus, His name is widely known.”

>> Teachings of the Path: The 37 Practices to Enlightenment develop the wisdom of True Suchness. The principle for realizing True Suchness is the wisdom attained through teachings of the Path.

>> So, [we must] “Contemplate the body as impure. Contemplate all feelings as suffering. Contemplate the mind as impermanent. Contemplate all things as having no self.”

>> Next are the Four Right Efforts. “Eliminate any evil that has already arisen. Prevent future evil from arising. Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.”

>> The Four Bases of Fulfilling Power, which are the Power of Diligence, the Power of Aspiration, the Power of Thought, the Power of Contemplation.

“The Tathagata is perfect in all exceptional virtues.
The worlds in ten directions have all heard His name.”

Truly, the Buddha has come to this world many times over countless eons, repeatedly engaging in spiritual practice to accomplish the teachings of the Path over many lifetimes. This also alerts us that once we have aspired to spiritual practice, to learning the Buddha’s Way, we must look to the Buddha. He has come to the world over countless eons and has never deviated from the teachings of the Path. For an unknown length of time, He repeatedly comes to this world to engage in the spiritual practice of the exceptional teachings of the Path.

Recently, I have been discussing the Path and the teachings. In this world, the Bodhi-path is a very broad and direct road for us to walk on. Over the past countless eons, He has repeatedly engaged in spiritual practice here and continuously cleared the way for this great Bodhi-path. Thus with a sense of gratitude, we must be diligent and learn how. Tathagatas perfect all teachings of the Path. This is a very exceptional thing.

Since He repeatedly engages in spiritual practice over countless eons and many lifetimes, His name is widely known throughout the worlds of the ten directions. This is the state of all Buddhas. As for us ordinary beings, we may or may not understand that the Buddha has been coming to this world for such a long time, for countless eons, solely to teach and transform sentient beings and forge this path for us. Do we understand this? Thus, teachings of the Path are very important.

As I have discussed before,

“The Buddha has, in the past, drawn near to countless Buddhas, exhaustively practiced all Buddhas’ infinite teachings of the Path and forged ahead with courage and vigor. Thus, His name is widely known.”

We can clearly understand this passage. Since the Buddha drew near to so many Buddhas, we can deduce that He spent a very long time on spiritual practice. He cultivated the teachings given to Him by the [many] Buddhas He drew near to. He put His heart into storing them all in His mind. This is what “exhaustively practiced all Buddhas’ infinite teachings of the Path” [means]. All these teachings were stored in His mind.

Thus, His name is widely known and understood in the worlds of noble beings. [Yet] we in the world of ordinary beings can only know [about these things]; we cannot thoroughly understand them. We listen to but do not yet truly comprehend the Buddha’s teachings. Truthfully, we still cannot fully understand the beauty of this great Bodhi-path.

As spiritual practitioners, we must mindfully comprehend the “Path” and the “teachings.” At the most basic level, one could say the foundation of our spiritual practice is the 37 Practices to Enlightenment. These are practices that help us enter the Great Vehicle Bodhi-path, this very direct path of the One Vehicle.

Teachings of the Path: The 37 Practices to Enlightenment develop the wisdom of True Suchness. The principle for realizing True Suchness is the wisdom attained through teachings of the Path.

“The 37 Practices to Enlightenment develop the wisdom of True Suchness.” They can help us open up, clearly understand and exercise the wisdom of True Suchness. So, “our intrinsic nature is perfect and radiant.” This perfect and radiant nature inspires and develops the wisdom of True Suchness.

Within the bounds of the natural world, if our minds can be one with nature, all paths will be open to us. But, we have not yet attained [this state,] so we have to rely on the 37 Practices to Enlightenment, which develop the wisdom of True Suchness. When the clarity of the wisdom of True Suchness is evoked, we can realize its principles. This is the wisdom of the teachings of the Path, which we achieve through the 37 Practices to Enlightenment.

If we remember them as three Fours, two Fives, Seven and Eight, they will be easier to recall.

The [first of the] three Fours refers to the Fourfold Mindfulness. “Mindfulness” refers to our thinking, thoughts and ideas about our body, feelings, mind and all things.

So, [we must] “Contemplate the body as impure. Contemplate all feelings as suffering. Contemplate the mind as impermanent. Contemplate all things as having no self.”

These four methods [focus on] our bodies and minds, as well as our thoughts. If we are constantly aware of how impure our bodies really are, then we have no reason to take issue on behalf of this body.

From the time we leave the womb until now, we have had this body. As the body goes through [the cycle of] birth, aging, illness and death, what can it actually do? When our thinking goes astray, it can commit all evils. A single thought that goes astray may attract countless afflictions. Thus, we should know that this body was originally impure, so we will not take issue over this body.

Everything we feel in our physical existence is suffering. Though people constantly pursue pleasures, is there truly joy in such pleasures? Human life is like the moon reflected in water. The reflection is truly illusory. Although there are 1000 moons in 1000 rivers, if the water ripples even slightly, the image of the moon shatters. If the water is polluted, the moon becomes blurry. This is how the world works; it is illusory and impermanent.

So, the Fourfold Mindfulness alone is something we must be really vigilant of. This body, our minds and our feelings about our daily surroundings are impermanent. Our thought of engaging in spiritual practice arises, abides, changes and ceases; therefore we cannot solidify our spiritual aspirations. So, we must contemplate our minds as impermanent, for they constantly waver as well. When we form an aspiration, we are very diligent, but when we are lax, we degenerate.

If we put our heart into contemplating all things, in our minds we will reflect on external phenomena. As we interact with external conditions, we must really contemplate them. All things have no [permanent] self. Does the body have a [permanent] self? In our daily living, we may feel pleasure, suffering or happiness. [But] where is the “self” in all that? Also, when our thoughts arise and stir, which thought is actually our “self”? Think very carefully about this. Actually, there is no self in anything. This is the Fourfold Mindfulness.

Next are the Four Right Efforts. “Eliminate any evil that has already arisen. Prevent future evil from arising. Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.”

In the Four Right Efforts, the word “right” means not deviating.

When we understand that we must engage in spiritual practice, we must engage in Right Thinking. Think carefully about how difficult it is to be born a human and to hear the Dharma. Since we have listened to Buddha’s teachings, are our thoughts proper? Do we strive to differentiate between good and evil?

As for good and evil, if our minds have not given rise to “future evil,” then fortunately we can “prevent it from arising” then fortunately we can “prevent it from arising”. At present, our minds do not have evil thoughts. We must always be vigilant and think proper thoughts, so we will not permit any evil thoughts to arise. Thus, we prevent [future evil] from arising. For “any evil that has already arisen,” we should quickly “eliminate” it. This is [how to be] right and not deviate.

What about goodness? “Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.” When goodness has already arisen, we want to seize the moment and make it last forever, so this goodness can be everlasting. We want this to continue on. This is known as Right Effort. In short, to diligently advance,

we must eliminate evil and cultivate goodness. If an evil thought has already arisen, we must immediately get rid of it. If good thoughts have not arisen, we must quickly give rise to them. When good thoughts have arisen, we want them to last forever.

The third of the three Fours is.

The Four Bases of Fulfilling Power, which are the Power of Diligence, the Power of Aspiration, the Power of Thought, the Power of Contemplation.

Here, fulfilling power means being able to “fulfill their aspirations to engage in spiritual practice.” Since we have aspired to spiritual practice, we hope for smooth sailing. In the state of ordinary beings, we make that initial aspiration. From this starting point, a smooth journey to the state of Buddhas is what we spiritual practitioners really hope for.

We want to be like the Buddha, who drew near countless Buddhas and also diligently practiced the teachings of the Path. This is why, when the Buddha came to this world, from the moment He formed that initial aspiration, His journey forward was very smooth. By smooth I mean that. His aspiration was extraordinarily steadfast. Lifetime after lifetime, He faced many obstacles, but He overcame all of them. He successfully sailed through them because of His diligence.

The first [fulfilling power] is Right Diligence, or the Power of Diligence. To have the Power of Diligence we need Right Mindfulness and Right Diligence. This is the Power of Diligence.

Second is the Power of Aspiration. Once we have made vows, we must be very steadfast; If we are not steadfast, we may give rise to a diligent mindset, but when external challenges arise, we lose our will to practice. How could this be a power? If we have no way to overcome our difficulties, the road of spiritual practice will not be smooth. Thus, it is essential for us to be steadfast in our vows. This is called the Power of Aspiration.

The next power is related to our thoughts, the Power of Thought. We must have Right Thinking, Right Views and Right Mindfulness. Once we have formed aspirations and vows, those thoughts are in our minds, and then these aspirations, vows and thoughts will be focused and strengthened through a continuous cycle.

Otherwise, if our thinking goes even slightly astray, we will have scattered minds and discursive thoughts. “Thoughts of the past are a distraction. Thoughts of the future are a delusion.” We all continually think of the past and have delusions about the future, so our minds are not focused. So, we definitely must have the Power of Thought.

The next one is the Power of Contemplation. In our contemplation and conceptualization, we want to think carefully and mindfully. The Buddha-Dharma is difficult to hear; the way to Buddhahood is difficult to practice, yet we have heard what is difficult to hear and practiced what is difficult to practice. Since we already have such good conditions and such fortunate opportunities, why don’t we grasp this chance and seize the present [moment]?

As for our present capacities, I think we are probably on the same level. We know the Buddha-Dharma is [divided] into Small and Great Vehicle teachings. [To teach] the Small Vehicle, the Buddha had already used many methods to teach accordingly. We are even more blessed that we have the opportunity right now to listen to the One Vehicle teachings. Therefore, we should be very grateful. This is the Power of Contemplation, and

we should persist in our contemplation. We have so many teachings in our minds, and they are all inseparable from spiritual practice and self-awakening. Since we all understand this, we want to immediately think of ways to benefit others. When we benefit ourselves and others, we have perfect awakened conduct.

To all things and people in the world, we can apply infinite worldly methods. Thus, we can apply the Dharma to our daily living and be Bodhisattvas in this world. Buddha-Dharma is to be applied in this world. The Buddha’s great cause in coming to the world is solely to establish and give teachings. Thus, we really need to think about these things. Therefore everyone, please always be mindful.

Episode 191 – Stay Away from Evil, Draw Near Virtuous Friends

>> The Buddha’s wisdom is profound, vast and difficult to penetrate. Ultimate reality cannot be understood through false appearances or meanings, nor through thinking, reasoning or analysis. It is the ultimate reality of all things.

>> “The wisdom of all Buddhas is extremely profound. This wisdom-door is difficult to understand and enter. Not even Hearers or. Solitary Realizers can understand all of it.”

>> “What is the reason?” So, why is it? The Buddha said, “All Buddhas have, in the past, drawn near to countless Buddhas.” >> Draw near: To cultivate Bodhisattva-practices, we transcend all evil and deviant views and draw near to virtuous and spiritual friends.

>> “Exhaustively practice all Buddhas’ infinite teachings of the Path and forge ahead with courage and vigor. Thus, His name is widely known.”

>> The door to these practices is extremely profound. We must forge ahead with courage and vigor and not just [practice] to liberate ourselves.

The Buddha’s wisdom is profound, vast and difficult to penetrate.
Ultimate reality cannot be understood through
false appearances or meanings,
nor through thinking, reasoning or analysis.
It is the ultimate reality of all things.

The Buddha’s wisdom is profound and vast, difficult to penetrate. Wisdom is the ultimate reality, which is not false or illusory. We need to understand this. Nothing we face in everyday living is everlasting or real. However, we humans clearly live in this [seemingly solid] environment. So, the Buddha described this as [merely] an appearance which undergoes formation, existence, decay and disappearance.

We humans live on this planet, and this planet exists in the universe. This world that we inhabit contains so many incredible things, the mountains, rivers, earth and so on. These things have [seemingly always] been there. To us humans, they have always existed. But to the Buddha, [they undergo] formation, existence, decay and disappearance.

So, this is extremely profound! The Buddha’s wisdom is profound and vast. This kind of wisdom is so deep and very hard to understand. Moreover, human knowledge still has a long way to go before it can comprehend this wisdom. Therefore the ultimate reality, the True Suchness that the Buddha has realized, was originally in all of us. But none of us can comprehend it. It is truly very wondrous.

Therefore, what all of us see are illusory appearances. A tiny ant may want to know how tall Mt. Sumeru is, but it cannot. Right now we humans, because we have the technology, can determine that the Himalayas, which include Mt. Sumeru, are over 8000 meters (29,000 feet) high. Before we have knowledge, we do not know anything. Once we have knowledge, we only half understand. Only with true wisdom can we completely realize this ultimate reality. So, right now we are just like ants looking at Mt. Sumeru. Our distance from the Buddha’s wisdom is still very great.

So, “ultimate reality cannot be understood through false appearances or meanings” because it is already at a state of True Suchness. The Buddha tells us that the Dharma of True Suchness is very simple; The one nature is the ultimate reality of True Suchness. This is what the Buddha realizes with His wisdom. He points directly to our minds, so we can understand our true nature. He directly tells us that inside each of us, we intrinsically have Buddha-nature. But we are still unable to comprehend this

through “thinking, reasoning or analysis.” As ordinary people, we cannot use our knowledge to contemplate or understand this. But, this does not mean we never will. Indeed, we were originally equal to Buddhas, but [because] we are deluded, our minds are not clean. The mirror of our minds is not yet clear. This mirror has always been in our minds, but it cannot yet reflect our external conditions. So, we cannot think and reason [things out]. What our mirror reflects is not ultimate reality, just delusions, which are not real.

The Buddha’s true wisdom contains The principles of the ultimate reality of all things are contained in the Buddha’s wisdom. Now, the Buddha was [addressing] Sariputra as a representative, as leader of the Sangha’s Small Vehicle sages. Because the Buddha wanted to proclaim the Great Vehicle Dharma, He explained the ultimate reality to Sariputra. That was how He opened the door to wisdom

for Small Vehicle practitioners who had attained the fruit of Arhatship. These people awakened and recognized birth and death, that life is impermanent and that cyclic existence in the Six Realms is filled with unbearable suffering. So, they quickly began to practice to transcend cyclic existence. In striving only for self-awakening, though they were not in conflict with others and understood that all things are illusory, they were unable to open up their hearts and move forward.

Now the Buddha came to tell these people with their Small Vehicle capabilities that if they can keep moving forward, they will reach a very broad and beautiful state of mind. This state of all things and sentient beings is very wonderful. When we recognize this, our minds will no longer fluctuate and we will not be tempted by worldly desires. Once we realize this, we need to walk through this great doorway to understand the suffering of sentient beings and extensively transform them.

Therefore, the Buddha told Sariputra,

“The wisdom of all Buddhas is extremely profound. This wisdom-door is difficult to understand and enter. Not even Hearers or. Solitary Realizers can understand all of it.”

Even those who attained spiritual fruits cannot understand the Buddha’s process of spiritual cultivation. It is such hard work. He has already attained Buddhahood, so why does He keep returning to this world? All Bodhisattvas have also engaged in spiritual practice and are pure in body and mind, having transcended delusions and defilements. Why do these Bodhisattvas continue to return on the ship of compassion, entering this defiled and deluded Saha World?

These Great Vehicle sages continuously return in this way. So, why are Small Vehicle practitioners scared of doing so? [They should] come [to see] that this is wisdom, that this is what the world is like. Therefore, “it cannot be known by any Hearers or Solitary Realizers.” But now the Buddha has opened this wisdom-door of the Great Vehicle.

Once He opened it, He reminded Sariputra that it is “difficult to understand and enter.” [He wanted them to know that] to enter, [they] must all first understand that this was not the Dharma [they] learned in the past. These are teachings that [they] must mindfully comprehend, starting now. If [they] only applied [their] limited capacities [they] had in the past, [they] would not be able to comprehend it, for it is hard to understand and enter.

“What is the reason?” So, why is it? The Buddha said, “All Buddhas have, in the past, drawn near to countless Buddhas.”

Since all Buddhas and Bodhisattvas [continue to] return to this world on the ship of compassion, They have been here for a long time. From the time They first aspired to engage in spiritual practice, They have drawn near to countless Buddhas. So, now we know how long it takes to draw near to Buddhas, Bodhisattvas and virtuous friends. How long did Their spiritual cultivation take? Perhaps we can discuss it in terms of year, rather than speaking of [countless Buddhas]. So, “countless Buddhas” are very many. So, “countless Buddhas” means very many. This signifies that Their spiritual practice took a very long time. Many kalpas ago They began forming aspirations and have since [interacted] with countless Buddhas.

Manjusri Bodhisattva already said this at the beginning. Manjusri alone spent lifetime after lifetime teaching sentient beings. And Sakyamuni Buddha is now telling us that, since the distant past, He too had drawn near to countless Buddhas.

By drawing near, we are firmly aspiring to walk the Bodhisattva-path. And not just for one lifetime, but for lifetime after lifetime. If we want to do so, we must completely “transcend all evil and deviant views.” The first step is to transcend all evil.

About spiritual practice, I often say, “Refrain from all evil, do all good deeds.” So, we must transcend all evil, [meaning] refraining from any evil deeds. This is part of spiritual practice. We draw close to virtuous friends because they teach us to transcend all evil. Whether it is a thought that stirs or an action, we must distance ourselves from all evil.

Not only must we transcend the evil created by the body, we must also transcend evil knowledge and views. If our thinking deviates even slightly, if our knowledge and views are just a bit off, we will fall again. Deviant knowledge and views are evil. They are the demons of the mind. These demons continuously disturb our right knowledge and views. So, aside from transcending all evil in our external conditions, we must moreover distance our minds from evil. Evil knowledge and views are demons of the mind. Therefore, we must “draw near to virtuous and spiritual friends.”

Draw near: To cultivate Bodhisattva-practices, we transcend all evil and deviant views and draw near to virtuous and spiritual friends.

Indeed, spiritual friends can also be our close friends. From the Sutra of Infinite meanings, I often talk about the line, “Infinite Dharma-doors readily appear before us.” All Dharma is by our side, and those who expound the Dharma are the people in front of and behind us. Every person is manifesting a teaching for us. Indeed, these are our virtuous friends, our spiritual friends. So, we must constantly feel respectful. Everyone around us is a spiritual friend.

Therefore, the Buddha [told us to] “draw near to countless Buddhas.” These spiritual friends are also engaging in spiritual practice. Perhaps they will attain Buddhahood sooner than us. Perhaps they are like Manjusri Bodhisattva. They have returned and manifested to guide ordinary people after having attained Buddhahood. Perhaps Sakyamuni is sitting next to us. Perhaps He is even closer; the Enlightened One may be in our hearts.

Therefore, we can draw near to countless Buddhas. We can draw near to them right now. Anyone who says things that benefit us and who /teaches us to have Right Faith, Right Samadhi, Right Thinking and to follow the rules and so on is a spiritual and virtuous friend to us.

The Buddha had already drawn near to so many Buddhas and virtuous spiritual friends. He has flawless wisdom. What about us ordinary people? After others teach us, we forget it very quickly. We have many discursive thoughts, so we cannot practice according to teachings. The Buddha is different. After He aspired to engage in spiritual practice, [the teachings from] virtuous friends He drew near were completely stored in His heart and transformed into wisdom. This is flawless wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. Over countless lifetimes, He cultivated by listening to, thinking of and practicing precepts, Samadhi and wisdom. His wisdom was entirely drawn from listening, thinking and practicing and by [cultivating] precepts, Samadhi and wisdom.

So, this is how we can.

“Exhaustively practice all Buddhas’ infinite teachings of the Path and forge ahead with courage and vigor. Thus, His name is widely known.”

Having encountered infinite Buddhas and spiritual friends and listened to so much Dharma, He was able to absorb it all into His mind. Therefore, He could “exhaustively practice all Buddhas’ infinite teachings of the Path.” All Buddhas’ infinite teachings of the Path are in His mind and actions.

These teachings are used to open this door. Once this door is open, the wisdom-door [leads to] extremely profound teachings. This is the door to very subtle, wondrous wisdom. It is a teaching of the Path.

The door to these practices is extremely profound. We must forge ahead with courage and vigor and not just [practice] to liberate ourselves.

After entering this wisdom-door, “we forge ahead with courage and vigor.” Since this wisdom-door is extremely profound, we need to be able to practice all of it by forging ahead with courage and vigor. This means we do not just take care of ourselves, we must also benefit others. Not only must we awaken ourselves, we also need to awaken others. This is how we truly enter the wisdom-door and understand the teachings of the Path.

This Path leads us to “awaken ourselves, awaken others and have perfect awakened conduct.” This Path is not the Small Vehicle path of limited practices; it is a Great Vehicle path of great practices to transform ourselves and others. This is the path to enlightenment. Therefore, we must put our hearts into really understanding it. Otherwise, it will truly be incomprehensible. So, everyone, please always be mindful.

Episode 1658 – Seeing Circumstantial and Direct Retributions

>> “As spiritual practitioners, we must cultivate calm contemplation. When desirous thoughts suddenly arise, they might connect to others’ bodies or connect to our own body. When our every thought is defiled, we give rise to greed and craving, thus obstructing all that is tranquil and pure. These are known as internal and external defiled circumstantial and direct retributions.”

>> Internal and external circumstantial and direct retributions: The lands and countries of this world where our body resides are considered our circumstantial retribution. Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.

>> “These good men and good women, with their pure physical eyes [which] they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the places they will be born in retribution. They will see all and understand all.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> From the Avici Hell below to the summit of existence above: “Avici” is known as the Unremitting [Hell] because its prisoners endure unremitting and extreme suffering. Our world is located between Peak Heaven and hell, which [thus means] they can see everything completely.

>> Avici: “A” means unremitting and interminable “vici” means extreme suffering beyond redemption.
>> There are five things that are unremitting: 1. Unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution 2. Unremitting suffering. There is no joy there 3. Unremitting time. This must last at least one kalpa 4. Unremitting life. Life never ends there 5. Unremitting physical torment. The Avici Hell is 80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely. These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.

>> They will see all the sentient beings in between: This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions. All the sentient beings referred to here suffer [their own] direct retributions.

>> …as well as their karmic causes and conditions and the places they will be born in retribution: They will also see the two types of karmic causes and conditions, good and evil, and the places they will be born into due to their good or evil retributions. Karmic conditions lead to retributions. Due to their good or evil karmic conditions, they will receive the retributions of a pleasant or ugly appearance and so on

>> They will see all and understand all: They will see through the eyes of their mind. They will understand through wise contemplation. Because they uphold the sutra, they will see everything and understand how good and evil, the two kinds of karmic conditions, lead to retributions.

“As spiritual practitioners,
we must cultivate calm contemplation.
When desirous thoughts suddenly arise,
they might connect to others’ bodies
or connect to our own body.
When our every thought is defiled,
we give rise to greed and craving,
thus obstructing all that is tranquil and pure.
These are known as internal and external
defiled circumstantial and direct retributions.”

We must mindfully seek to understand this. This is all part of the teaching of the intrinsic, which is about how, in our everyday living, we can return our unenlightened minds to our intrinsic nature of True Suchness. In this process, we must first discuss the ignorance and faults we ordinary beings have, and how to diligently advance. Thus, we remain ever grateful that the Buddha-Dharma is able to help us to clearly recognize our faults. Before, we have practiced what we should and acted as we ought to. When we practice, we make an effort to engage in calm contemplation.

In our spiritual practice, we should earnestly [eliminate] past afflictions, ignorance and discursive thoughts in our minds, quickly bringing them under control, one by one. We know that discursive thinking brings with it an accumulation of unlimited afflictions and ignorance, for they arise from discursive thoughts. Since this is the case, we must gradually eliminate discursive thinking from our daily lives; we must quickly control and suppress them, not allowing them to arise at any moment.

For everyone who wishes to engage in spiritual practice, this is something that we must do. It is not impossible. As [discursive thoughts] are part of our habitual tendencies, if we cultivate our thoughts, then when discursive thoughts arise, we can immediately suppress them; we do not let them occur. In this way, this will become a habit. When these thoughts no longer arise, then, as we practice, our minds will be simpler and will no longer be so complex. This is the beginning of spiritual practice. We must start by “cultivating calm contemplation.” We must constantly calm our minds and do our best to eliminate the arising of [discursive] thoughts.

“When desirous thoughts suddenly arise, they might connect to others’ bodies.” This happens when we fail to guard our thoughts. While engaging in calm contemplation, if we fail to guard our thoughts, desirous thoughts can suddenly arise. Once a thought arises, if we do not quickly reflect and control it, we may “connect to others’ bodies.” Our imaginations may run wild [about] a certain person we have deep affinities with. Among the matters in the world, aren’t there many instances in history where affection and love have led to blood and tears? This may sound like a good [story], but in fact, it is cruel. This all results from affection, love and hatred. These [emotions] all arise from our minds’ desires. When a single [desirous] thought suddenly arises, if we do not quickly suppress it, it will continue to develop.

We can become connected and entangled with others. Or we may be unable to stop thinking about them. We may also “connect to our own body” [causing] “our every thought to be defiled.” We may either connect to someone else’s body or to our own body and our own thoughts. As we think about ourselves, we may feel displeased inside and out, or we may feel uncomfortable. We may also feel unhappy with ourselves and wish to think of a way to change. When a thought goes astray, the ignorance in our minds is not such a problem; the problem occurs when we act on [such] thoughts. So, we must put effort into being mindful so that our minds will be uncomplicated and will not give rise to discursive thinking. Only when our minds are pure can we truly engage in spiritual practice. Furthermore, our minds must not just be uncomplicated; they must also be pure and undefiled.

With a pure and undefiled mind, we either do not think of these things at all or we [feel] that these things are unrelated to us. Only then do we truly reach [a state of] tranquility and stillness. Otherwise, our minds will simply [fluctuate] with the arising and ceasing of conditions. Whether our connections to others are mistaken or [based on] affection, they are all entanglements. These feelings of being unable to attain [material things] and the affection of others which [trouble] us arise due to craving and desire. All of these things can obstruct us from what is tranquil and pure.

We should know how beautiful the state of tranquility and purity is. It is a state of spiritual awakening, “with thoughts still and clear and vows as vast as the universe.” Isn’t this the state we have been pursuing for the last several decades? But if we give rise to discursive thinking, “Desirous thoughts may suddenly arise, connecting [us] to others’ bodies.” As soon as we “connect to our own body, our every thought may become defiled.” Then, these thoughts of greed we give rise to will obstruct all that is tranquil and pure. The state we wish to finally reach through our spiritual practice is “all that is tranquil and pure.” To be tranquil and still means to be free from defilements. When we are free from defilements, we have reached the state of Buddhahood. This kind of pure innate enlightenment is what we are pursuing.

The minds of ordinary beings are defiled; this is why they are ordinary beings. The awakened nature of noble beings is pure and undefiled. This is what the Buddha is like. The mind, Buddha and sentient beings are inherently no different [in their nature]. It is simply the thoughts of ordinary beings that have gone astray and continue to run wild, connecting with many external states. As we go out into this world, we give rise to various infinite discursive thoughts and create infinite negative karma that returns to the field of our Eighth Consciousness.

The field of our Eighth Consciousness is what we bring with us as we transmigrate through the Six Realms without any control of our own. We must pay attention in this life; otherwise, when impermanence strikes, we will already be [too late]. The past karma we created awaits us. Without any control of our own, we are led along by karmic forces as we leave this life to go where we should be in the next. This is beyond our control. So, we must mindfully seek to return to and enter all that is tranquil and pure. This is what we must pursue, to return to all that is tranquil and pure; this is our path to awakening. So, we must guard the thoughts of our minds well.

[These obstructions] “are known as internal and external defiled circumstantial and direct retributions.” [If we guard our minds well], we will not follow “circumstantial and direct” [retributions]. With “circumstantial and direct” retributions, we follow our karmic forces. If we do not have any obstructions, then we will not receive karmic retributions. If we have obstructions, they will “obstruct all that is tranquil and pure.” If [our minds] are obstructed, they will not be pure, but defiled. Since [our minds] are not pure, these defilements will result in the karmic forces that await us in the future, and we will be born into the next life according to this karma. These are “internal and external circumstantial and direct retributions.” We must mindfully seek to [understand this].

Internal and external circumstantial and direct retributions: The lands and countries of this world where our body resides are considered our circumstantial retribution. Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.

“The lands and countries of this world where our body resides is considered our circumstantial retribution.” Departing this life and entering the next is a very natural [process] for everyone; it is a path we must all follow as part of the law of nature. We do not know when this will happen. This is how impermanence strikes.

When it comes to what we create in this lifetime, we know where we live in this lifetime, where our circumstantial retribution [brings us]. However, each of us engages in spiritual practice and experiences different retributions despite living in the same place. On the last day of each of our lives, due to the different karmic conditions we create, each person is led onto an unknown path. We create our own ignorance, which leads us to [our next life]. We do not know where we are going; it leads us, and when we reach [our destination], we enter a new life.

Where will we reside? We will still reside in the lands and countries of this world. We just do not know which country we will end up in; we do not know which part of the world we will be in. Our karmic forces of ignorance will naturally be pulling us forward. This is very frightening. Where will we go after we die in the future? We do not know where we will [end up]! This is why we often say that we should pay attention to the present, to how we ought to act in the present. Should we do a certain thing or not? We must be very clear about our actions and [contemplate them] very carefully. We are clearly engaging in spiritual practice, but if we do not change our habitual tendencies, we will not be successful in our practice.

When we engage in spiritual practice, what is most important is changing our habitual tendencies. Without changing our habitual tendencies, how can we engage in practice? If we are unable to change, then on our last day in this lifetime, the ignorance we have created will bring us to whatever world, whatever place, whatever country [we will be reborn in]. There, in that future lifetime, what kind of life will we live? What kind of world will we be born into? Will we be born an ox, sheep, chicken or duck? Or will we again be born as humans? If we are born as a human, who will our parents be? What will our environment be like? In the future, whether our surroundings will enable us to do good or evil, we have no idea. We have virtuous friends in this life, so many virtuous friends and our Dharma-family to encourage and remind one another. So, how can we follow our habitual tendencies, follow ill advice and ignore good advice? Can we really do this? We must not follow our old ways; we must change ourselves.

So, when it comes to sentient beings, “Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.” What our body [experiences] now is our “direct retribution.” The land [we are born into] is our “circumstantial retribution.” Direct retributions follow our everyday lives. [The way] we treat people, deal with matters and so on and everything that we create results in [retributions] on our bodies. Good or evil karmic [retributions] occur on our bodies. So, these are the main retributions, our direct retributions.

So, we must be very clear about our circumstantial and direct retributions. The circumstances of the place we reside in are called “circumstantial retributions.” Are we poor or rich? This depends on whether we have created blessings or created evil. This depends on the amount of blessings from the good deeds we have done or how much evil we have committed. The place where we abide is called our circumstantial retribution. All things are created by the mind. So long as we move in the right direction, we are able to turn from evil to do good. We are able to change ourselves and give of ourselves with our physical conduct. This is also done with our bodies. Our bodies can do good or evil. It is just a matter of whether we choose to do good or evil deeds.

[The passage mentions], “the good or evil karmic seeds they sowed in the past.” Our current bodies are the result of the good and bad karma [we produced] in the past that has led us to this place and this life today. Each person knows the environment that they are born into. As we interact with one another and practice together, we should be ever clearer about this fact. We must know that, with our bodies, it is time to cultivate goodness now. We are in one place, mutually encouraging each other. We must make good use of our time. When it comes to “the present good or evil karmic fruits,” what most people in the world today experience, whether it is good or evil, is the result of [their past actions]. Some are very wealthy and enjoy pleasures but are unwilling to do good deeds. They have accumulated blessings from past lives, but now enjoy the blessings and do not do good. That really is a pity.

When we had a video conference with the Tzu Chi volunteers in Myanmar, we could see many volunteers from Taiwan, Malaysia and Myanmar. People from several countries had gathered for a video conference with me. Among them was a person in the business of selling bean seeds. We had gone to buy bean seeds from him to give to the farmers to plant. What we asked him to provide were the best seeds. He said, “All of the good seeds are for export. If it is for locals, average seeds are fine.” We told him, “What Tzu Chi is doing is buying seeds to distribute to [the farmers]. They have to be the best seeds. Only with the best seeds will they have an abundant and high-quality harvest.”

That businessman said, “Well, that is not necessary in this place. Average seeds are just fine.” But the Tzu Chi volunteers insisted. Later, this businessman was very touched. He [said], “You are from Taiwan, yet you care so much about our country of Myanmar. You come to help them and want to provide them with the finest [seeds]. You do this so that our land will get to keep the good seeds.” He was very touched. So, he went to his storehouse [to take out seeds] that were originally for export and said, “I will give these to Tzu Chi. I will sell it for a cheaper price. You have really moved me.”

After buying the seeds, we began preparing to [distribute them]. One day, this businessman got in touch with us and [asked], “Can you come by our place again? My mother and my wife were moved [by your acts] and would like to meet you.” The Tzu Chi volunteers wondered why this was, [so] they went back to this businessman’s home. When they arrived at his home, the home looked very different; there were a lot of decorations. The businessman’s mother and his wife and everyone in the house were wearing new clothes. Their entire bodies were covered in all kinds of jewelry in order to welcome this group of Bodhisattvas. “You are wonderful Living Bodhisattvas. You came to help people and to help in the very best [way]. You are so sincere and say so many good words. When we heard them, my mother and wife both were very happy and wanted to invite you here.”

So, that day, they showed great sincerity. In addition, they were wearing all kinds of jewelry when they invited [the volunteers over]. I said to them, “You really are true Bodhisattvas. They made true offerings because you are Living Bodhisattvas.” This businessman heard that everyone was having a video conference with me, so He brought his mother and his wife and came to say something. He also expressed his gratitude. He also made a vow to become a Tzu Chi member. For him to join the ranks of Tzu Chi, doesn’t this make him a great seed? This requires the influence of others. A group of Tzu Chi Bodhisattvas went there. Whether they were from Malaysia, Taiwan or Myanmar, our Tzu Chi volunteers all had the same attitude and spoke [in the same way]. The kindness that they shared in common filled people with joy. The path [of goodness] they opened inspired great respect from others, and the path they walked upon was so smooth. So, when it comes to the path that people willingly walk on,

[Tzu Chi volunteers] have paved this path in Myanmar and established this environment. Everyone receiving the seeds was very grateful. When they heard a Jing Si aphorism, to them it was like obtaining a precious jewel. They were as reverent as if they had obtained a precious jewel. In summary, the causes and conditions had already converged. These people also had affinities [with the Dharma] from their past life, but they live in great hardship. The floods in 2018 brought about these affinities [with them]. Hopefully, with these affinities, they will strive toward goodness and change [their lives].

U San Thein was also among the crowd and stood up to speak. Although he was now busy with his fields, he put aside his work to join Tzu Chi. He shared his story with others, earning praise from and bringing joy to everyone. He lived in poverty; yet in his poverty, he still kept an open heart filled with spiritual wealth. After his harvest, he was able to donate seeds and led everyone to [set aside] a handful of rice from each of their meals [to be donated]. From each meal, people would donate a handful of rice. The entire village supported this [effort] and did this every month. This is also a great, virtuous deed.

They donated [both] rice and money; by donating money, they could buy rice, and by donating rice directly, they provided others with enough to eat. Think about this. This became a great story that everyone passed on, and it was able to [inspire] so many people. “If U San Thein can do it, I can do it, too.” Think about it; this is spreading goodness. This is how we encourage people to listen to the Dharma. With a Jing Si aphorism, these bean seeds and people teaching the Dharma, [our volunteers] began spreading the Dharma there in this way.

These virtuous seeds and fruits in Myanmar will likely be able to spread the seeds of goodness. Previously in the Lotus Sutra, didn’t we talk about “spreading the seeds of goodness”? Spreading the seeds of goodness is the spirit of the Lotus Sutra. We have implemented the Lotus Sutra in Myanmar as we “spread the seeds of goodness.” This truly is a joyous thing.

So, “The present good or evil karmic fruits [are] reaped from the good or evil karmic seeds they sowed in the past.” In their past, there was a mix of good and evil. “Evil” refers to the feeling of being in a place of great poverty. And what about the good? This refers to their causes and conditions. We had intended to help 80,000 households. But because there were not enough bean seeds, we could only select around 10,000 households. So, these 10,000-plus households were the lucky ones among the 80,000. They received their seeds earlier than others.

Those who received the seeds first were blessed. They were blessed to receive this blessing earlier. The others did not have the causes and conditions, so their blessings [came] later. The workings of karma are always inconceivable. “The present good or evil karmic fruits they sowed in the past…” .”..are considered our direct retributions.” On that land, those people experience circumstantial and direct retributions. That land suffered from a flood, while those people faced karmic retributions. Whether people received the seeds this time or not was all related to their causes and conditions. This is inconceivable.

Now, let us read the previous sutra passage.

“These good men and good women, with their pure physical eyes [which] they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”

The next sutra passage says,

“From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the places they will be born in retribution. They will see all and understand all.”

We just talked about circumstantial and direct retributions, which are internal or external. The internal refers to our bodies, while the external refers to [where we live]. We roughly understand this from before. Now, [the sutra passage] goes on to analyze this, [beginning with], “the Avici Hell below.” First, it talks about hell, [and then it says] “the summit of existence above.”

From the Avici Hell below to the summit of existence above: “Avici” is known as the Unremitting [Hell] because its prisoners endure unremitting and extreme suffering. Our world is located between Peak Heaven and hell, which [thus means] they can see everything completely.

Avici Hell, in everyday terms, means Unremitting [Hell]. The [prefix] “A-” [in Sanskrit] means “ceaseless,” so there is “unremitting and extreme suffering.” This is in hell. Avici Hell is a very deep and evil hell. Those who create evil karma in this world will go to this place [to experience] uninterrupted suffering. This is [what it is like] in Avici Hell.

Of course, we can also [do good] in this world and be reborn into Peak Heaven. Peak Heaven is for those who create blessings; those who create blessings [on Earth] will enjoy the heavenly blessings of this highest place. This highest place is called Peak Heaven. It is in this heaven that these people enjoy the greatest pleasures of heavenly beings. [Our world is] “between [Peak Heaven and] hell, thus they can see everything completely.” [Our world is] in between the two extremes. On one extreme, people enjoy the greatest blessings, and on the other, they fall into hell, which is a place of unremitting suffering.

So, regarding “Avici, ‘A-‘ means unremitting and interminable,” while “‘vici’ means extreme suffering beyond redemption.” This is a place of extreme suffering. So, there are five things that are unremitting.

Avici: “A” means unremitting and interminable “vici” means extreme suffering beyond redemption.
There are five things that are unremitting: 1. Unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution 2. Unremitting suffering. There is no joy there 3. Unremitting time. This must last at least one kalpa 4. Unremitting life. Life never ends there 5. Unremitting physical torment. The Avici Hell is 80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely. These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.

There are five things that are unremitting. The first is “unremitting retribution.” Depending on our actions in this world, if we have committed great evil, then upon leaving this body and taking our last breath, we will immediately enter a hell of extreme and unremitting suffering. Those who create the greatest evil in this world will experience this. This is first. “First is unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution.” [Such people] will be born in [Avici Hell].

Second is “unremitting suffering.” There is not even the slightest joy [in this hell]. In that place, they only experience suffering. The suffering is unremitting without the slightest joy. When we see people who are suffering in the world, at least they smile a little, and at least they rest every now and then. Such things are not possible in [this hell]. There is continuous suffering and not the slightest bit of joy [in that place].

Third is “unremitting time.” The time there is very long. It is so long that the shortest time is one kalpa. So, if we fall into hell, the time [there] will be very long. Everyone should know how long a kalpa is. Starting from ten years, the human lifespan increases by a year every 100 years until it reaches 84,000 years. At 84,000 years, it decreases by one year every 100 years until the human lifespan reaches ten years. It is during such a long time as this that people suffer in hell. The time is unremitting.

Fourth is “unremitting life.” This means that “life never ends there.” In that hell, people die thousands of continuous deaths. They remain in that environment. As they are tormented, They die and come back to life again in the same environment. So, it is unremitting suffering. Fifth is “unremitting physical torment.” Avici Hell is vast; it is 80,000 yojanas [long and wide]. We talk about how vast earth is, but in fact, hell is even bigger than this, being “80,000 yojanas” [long and wide]. It is boundless. The environment where people suffer is immense.

So, “Whether a single person or many people are there, they will fill it completely.” We have read in the Earth Treasury Sutra of the hell of iron beds. “One person fills it, as will many.” This means that, in such a vast space, on that iron bed, just one person alone will experience great suffering. [Being on] the iron grill is like grilling fish, roasting duck or roasting chicken. If we experience this suffering, we only know that we are in great suffering; we will not be able to tell if anyone is beside us. So, this iron bed is very big and very broad. Lying there alone, that suffering prevents us from thinking of what it is like beside us. Beside us, is there a living person? We will not know. This truly is suffering.

A person cannot feel [whether] there are many people beside him. Many people are on that iron bed at the same time, but they do not sense that there are others beside them. The suffering is so great that they do not even have time to worry about themselves, so how can they worry about those beside them? So, this Avici Hell is “80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely.” The bone-shattering pain and suffering truly is indescribable.

“These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.” This is the place where people who commit the Five Offences and create severe evil karma in this world go. Look at how frightening this realm is. I am worried that if people in this world do not awaken, then this kind of realm will [be more prevalent], [causing] great and unimaginable suffering.

They will see all the sentient beings in between: This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions. All the sentient beings referred to here suffer [their own] direct retributions.

Continuing on, it says, “They will see all the sentient beings in between.” We also see many sentient beings within them. “This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions.” Whether it is heaven or hell, our ability to go to heaven or fall into hell is determined by the good or evil retributions we created in this world. We are born into heaven due to our virtuous deeds. We fall into hell because we have committed evil deeds. So, in the end, we must clearly feel and discern good and evil and be very mindful of our everyday living.

So, “All the sentient beings referred to here suffer [their own] direct retributions.” What we are discussing now is direct retributions. We reap what we sow. No one else can [create good karma] on our behalf, and no one else can help us with this. So, we must be aware of this. If we dare to do a certain thing, we must be prepared to receive [the retributions].

…as well as their karmic causes and conditions and the places they will be born in retribution: They will also see the two types of karmic causes and conditions, good and evil, and the places they will be born into due to their good or evil retributions. Karmic conditions lead to retributions. Due to their good or evil karmic conditions, they will receive the retributions of a pleasant or ugly appearance and so on

.”..as well as their karmic causes and conditions and the places they will be born in retribution.” This is how karmic retributions [work]. “They will also see the two types of karmic causes and conditions, good and evil.” We see things [in terms of] good and evil. There are two types of causes and conditions, good conditions and evil conditions, and good causes and evil causes. If we form good affinities with people, we have good causes. If we form negative affinities with people, we will have negative fruits. This principle is certain.

So, these retributions of both good and evil karma are all part of our direct retributions that we have created with our own actions. So, “Karmic conditions lead to retributions due to their good or evil karmic conditions.” These arise from our good or evil karma. Karma [arises from] things we have done; this is karma. There is good karma and evil karma. That which we have done in the past is karma. Do we create good karma? Do we create evil karma? Good and evil karma come from the retributions of good and evil karmic conditions. Do we want to go to a very good place? Or do we want to go to a very bad place? In all cases, we reap what we sow.

They will see all and understand all: They will see through the eyes of their mind. They will understand through wise contemplation. Because they uphold the sutra, they will see everything and understand how good and evil, the two kinds of karmic conditions, lead to retributions.

“They will see all and understand all. They will see through the eyes of their mind.” Through our previous actions, we have seen this kind of hell and know that there is a Peak Heaven. We know all of this. However, when it comes to seeing, we see through the eyes of our mind. Previously, we discussed what we see with our physical eyes. Now what we are talking about is the eyes of our mind, our feelings. When we see things, we truly have to take them to heart. We must take our spiritual practice to heart. We must take the sutra to heart as we read. We must speak mindfully and be mindful and kind in what we do. In everything we do, we use the eyes of our mind. If the eyes of our mind are good, everything that we do will be good, and we will create virtuous karma. This is about the eyes of our mind.

“They will see through the eyes of their mind. They will understand through wise contemplation.” Through the eyes of our mind, we know good and evil. We cannot do anything that is evil, and we must do what is good. This is wisdom. We must know to contemplate [these things]. When we observe what our circumstances are like, we use our consciousness to feel it. We contemplate it and make a choice. When we choose what is right, the virtuous Dharma, this is having wisdom. So, “wisdom” is to “understand through wise contemplation.” This is what seeing and understanding are about. “They will see through the eyes of their mind. They will understand through wise contemplation.” Thus, we are able to see things.

“Because they uphold the sutra, they will see everything and understand good and evil, the two kinds of karmic conditions.” Because we uphold the sutra, we understand good and evil karma. Dear Bodhisattvas, we create good and evil karma ourselves. We do this ourselves, using our bodies. Our bodies are our direct retributions because we receive them directly; we directly receive the virtuous and negative causes. Because good and evil causes and conditions are all our own doing, after taking action, we ourselves [receive the retributions]. There are no deviations at all in our karmic retributions. So, this is “direct retribution.” The Five Skandhas, the Five Aggregates in our body, of form, feeling, perception, action and consciousness come together, leading our bodies to create [karma]. So, we must constantly heighten our vigilance and in our daily living, practice to be earnestly mindful of how we treat people and handle matters. So, we must always be mindful.

Episode 1657 – With Pure Physical Eyes, We Can See Everything

>> “We call them the transcendent sense organs because the Six Roots, such as the eye-root, have beneficial, extraordinary powers. They can illuminate our external world and awaken our consciousness to fulfill the purpose of our Roots. Thus, they are called the transcendent sense organs.”

>> [The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

>> “these good men and good women, with their pure physical eyes they received from their parents at birth.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “[They] will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> When the physical eyes we received from our parents at birth also become pure, then all material phenomena created by the four elements will become pure. The result is the [transcendent] eyes of the transcendent sense organs, not the superficial sense organs’ physical eyes.

>> That which is pure can work together freely. The physical eyes are superficial sense organs. When the superficial sense organs connect to the Five Sense Objects, the Pure Sensory Roots reflect the external world. They cannot reflect upon themselves. The mind-root of the superficial sense organs is our physical brain. From when we first take in [external conditions], they adhere to our root-consciousnesses, and our surging mind changes with the conditions, [as it becomes] defiled by phenomena.

>> [They] will see the great trichiliocosm: They will see the state of this Saha World, the transformation-land. “See” refers to the ability to see and discern. The mountains, rivers and so on represent the different appearances to be seen.

>> “All the mountains, forests, rivers and seas within and beyond…”: “Within” and “beyond” represent circumstantial and direct retributions. “Beyond” represents circumstantial retributions, which [cause us to be born in] certain countries within the world. “Within” represents direct retributions. The body is analogous to the earth. The hair is analogous to the forests. The blood vessels are analogous to the rivers. The internal organs are analogous to the seas

>> Our circumstantial retribution is the country in the world where our body resides by circumstance. So, it is called our circumstantial retribution. Our direct retribution is our body, [composed] of the Five Aggregates. This body is the retribution brought about in direct response to our karmic forces, thus it is called our direct retribution. >> there must be a land where our body resides. Thus, this land is also considered our retribution.

“We call them the transcendent sense organs
because the Six Roots, such as the eye-root,
have beneficial, extraordinary powers.
They can illuminate our external world and awaken our consciousness
to fulfill the purpose of our Roots.
Thus, they are called the transcendent sense organs.”

We must mindfully seek to comprehend this. We must remember that our sense organs connect with sense objects and our consciousness. Our sense organs are connecting with sense objects at every single moment within our lives; this is inescapable. How can we make the most of them to turn the lowly into the transcendent? For us unenlightened beings, our ignorance converges with our external world. Whenever we let a single thought go astray, this leads to a thousand wrongful actions! This is the state of unenlightened beings. However, because we uphold and read the sutras, we are able to understand the Dharma. This enables us to transform our views, understanding and perspectives from the lowly to the transcendent.

Thus, what we call “the transcendent sense organs” are “the Six Roots, such as the eye-root;” together, our eyes, ears, nose, tongue, body and mind are known as the Six Roots. That they “have beneficial, extraordinary powers” means that they are able to help us. We need to make good use of them. All Six Roots are indispensable to us. These “extraordinary powers” help us by making our spiritual practice more convenient so that we can practice competently and smoothly.

Therefore, we must be grateful every day that we are fully endowed with the Six Sense Organs, which keep us healthy, keep our views and understanding correct and make it so that everything we hear is right speech and right sounds. We should be grateful for all of this. These are “beneficial, extraordinary powers” which greatly enhance our strength.

No matter what conditions we encounter, when they enter into our consciousness, we can clearly analyze them without any mistakes.

This “fulfills the purpose of our Roots.” When it comes to our Six Roots, the purpose of our eyes, noses, tongues and bodies are all the same. Because we are endowed with all Six Roots, we can fulfill our purpose. We can do all of this without difficulty. This helps us freely develop in a good direction. We can go among people to benefit others, accept and uphold [the Dharma], diligently engage in our practice and so on. We are able to accomplish all of these things. We must be endowed with all Six Roots in order to expediently fulfill [our purpose] of benefiting ourselves and others. “Thus, they are called the transcendent sense organs.” This is achieved by the interplay of the Six Roots.

[The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

“Physical eyes are limited and cannot see clearly.” We must remember that with physical eyes, we see things from the view of unenlightened beings, which is completely limited, and we cannot see clearly. We cannot see past [these limitations], which means we cannot see clearly. This is [the nature of] physical eyes. What about Dharma-eyes? When we use our Dharma-eyes to observe this mundane world of ours, we can analyze worldly [phenomena] so that, when it comes to general worldly matters, we can clearly discern right from wrong. Whether the lives of people in the mundane world, the human world, are on track or off course, Dharma-eyes are able to figure this out. If we engage in spiritual practice, we should more or less understand the principles. Listening makes them clearer, and through contemplation, we see them clearly. Through our relationships with others, we also come to understand them clearly. These are called Dharma-eyes. Our Dharma-eyes can only observe the superficial phenomena that arise. We perceive these coarse appearances, but we are able to analyze them.

“Heavenly eyes see clearly without limitations.” Heavenly eyes can see more than just the mundane world. Heaven is completely good and free of evil. From the perspective of heavenly eyes, everything is wonderful; everything, upon analysis, is good. As for “wisdom-eyes,” these surpass [heavenly-eyes]. They fully perceive good and evil, yet remain unhindered by good and evil. Everything is empty, [meaning] all good and evil is ultimately empty. People talk about how enjoyable life is, but in the end, all this enjoyment will still return to emptiness! Wicked people who glorify themselves will all return to emptiness in the end. Everything in the world is empty. “Emptiness” means we must clearly perceive that all phenomena are empty. Once we clearly understand this, we also need to give rise to wisdom, which is “wondrous existence.”

Because of wondrous existence, the Buddha understood the emptiness of all things. However, there was one thing He could not see, though it definitely exists. This was something that must be sought. So, this is why the Buddha began to seek the true principles in the world. The true principles can neither be seen nor felt. Only through earnest rumination and contemplation, can we unite the [principles of] universe with the microcosm within our bodies, working hard to bring them together. Once we fully understand this, we will become one with the universe. Our intrinsic nature of True Suchness will become one with [the universe]. The principles of absolute truth and the principles of human nature, of humanity, will come together completely. We will view all worldly principles and matters as sharing one nature of True Suchness. They all share this essence, this truth. This is wondrous existence.

So, it is because of this that “Buddha-eyes [shine] like 1000 suns.” They are as bright as 1000 suns. Just imagine how many planets there are in our single solar system. Whether it is bright or dark [on these planets] all depends on the sun, which illuminates them. For example, our Earth rotates 24 hours a day, and so we have day and night. For us to orbit [around the sun] take 365 days, or one year. As Earth revolves around the sun, the seasons change. Thus, our sun is able to share its light with so many planets.

So, within this great universe, in just one solar system alone, there are so many planets. The light that they need comes from the sunlight allotted by their revolution and rotation. The Buddha’s wisdom shines like 1000 suns. With so many suns shining fully like this, there is nothing that cannot be seen.

We unenlightened beings cannot see all this. We are still in the dark. By “taking refuge” [in the Buddha], we “turn from the darkness to the light.” We must eliminate the darkness and move toward the light. In this way, unenlightened beings dwell in a state of ignorance and darkness. However, the Buddha has completely seen the light. He clearly understands all principles and matters. The Great Enlightened One is the Buddha. With the Buddha-eyes, “what they illuminate is all different, yet their essence is the same.” He has overturned everyone’s attachments and views. Only the Buddha-eyes can see through them. He is also able to perceive all kinds of different environments and forms from His wise perspective. He has fully eliminated all wrongful [views]. “What they illuminate is all different, yet their essence is the same.” Everything returns to the one same essence of enlightenment, which is True Suchness, this wondrous essence. This is the wondrous existence in true emptiness.

The Buddha sees all things completely, without missing anything. Thus, we say [His eyes] shine like “1000 suns.” In this world, there are so many countless things. When His eyes gaze across the world, there is no place this light cannot reach, and there is nothing He does not understand.

So, as we discussed.

“these good men and good women, with their pure physical eyes they received from their parents at birth.”

Their eyes are pure. But what about us? Our eyes see red, black, scarlet, white and so on, and we can discriminate between these various colors. However, the Buddha, with His eyes, sees through all of this. “Which element makes it red?, Which pigment makes it black?” and so on. There is nothing He does not see clearly. He sees through all these principles to the emptiness behind them all. He truly understands the principles by which these colors are formed and the things that make them up. When we analyze these things, we will find that they are empty. If we isolate the elements within these pigments, all these colors will simply disappear. Such things only come into existence through the bringing together of [other] things. Ultimately, we find nothing exists [independently]. This is the Dharma.

The Buddha, with His Buddha-eyes, can see right through things. This is enlightenment. This enlightenment is not exclusive to. Prince Siddhartha from India, who attained Buddhahood. It is not. The Buddha wished to tell us that this [enlightened nature] is intrinsic to us all. However, we can also understand that everyone has their own way of thinking, and that we all perceive things differently. Despite our different perspectives, if we share the affinity to meet one another, we will come to understand one another, and we can turn our disparate views and opinions into a [mutual] understanding, with a common understanding, common vision and common action. By the same principle, the Buddha’s insight shines like 1000 suns. He is able to explain the principles for us. We should also seek to understand the principles the Buddha explained for us, and we will come to share the same understanding, the same vision and the same actions. We will also be able to understand as much as [the Buddha].

In short, when it comes to spiritual practice, we must put the Dharma into action. Through reading, reciting, analyzing and listening to the sutras, we come to understand the principles. When we put the principles into action, there is nothing we cannot accomplish. We can learn so many things about the world. As for learning, to “constantly practice what we have learned” [means] we simply need to learn. When we learn and master skills, “Isn’t it a joy?” When everyone is open and understanding, we will be very joyful. We must truly believe in and understand this.

Let us continue with the following sutra passage.

“[They] will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”

We need to reanalyze this sutra passage. When the physical eyes we received from our parents at birth become pure, so will “all material phenomena created by the four elements.” Our eyes are also created by the four elements. Everyone’s body is created by the four elements. Everyone must have heard about the four elements, which are earth, water, fire and wind. Our bodies are also composed of earth, water, fire and wind. When the four elements are in harmony in our bodies, our bodies are healthy.

When the physical eyes we received from our parents at birth also become pure, then all material phenomena created by the four elements will become pure. The result is the [transcendent] eyes of the transcendent sense organs, not the superficial sense organs’ physical eyes.

The four elements come together to create all material phenomena. Everything in the world is composed of the four elements. Look at this dead piece of wood on the table. This is an example of an imbalance among the four elements. It used to be tree which grew from a seed. With soil, sunlight, water and oxygen, this was once a flourishing tree. This tree lived its life, but then its water dried up, it left the earth and all these causes and conditions disappeared. Thus, that piece of wood dried out and decayed.

Once the four elements disperse, all that remains is the waste, which is useless. Through this dissolution of the four elements, it has returned to emptiness. If you wanted to find out what kind of wood it is, you would not be able to figure it out.

In short, when it comes to all material phenomena, after the dissolution of the four elements, there will be nothing left, only emptiness. Thus, “All material phenomena are created by the four elements” means that if we separate [the elements], we find nothing, for they are ultimately empty. This means that they are pure and undefiled. It does not matter if it gets oxygen or not; it is just a piece of dead wood. But if the tree were still in good condition, it would definitely care about getting enough water, sunlight and air and so on. When things are alive and growing, they have various colors and forms for us to discern.

Therefore, the four elements create these worldly forms and appearances, including our bodies, actions and so forth. These are all phenomena; “All material phenomena are created by the four elements.” So, we can pollute the four elements as well, but when they return to [their nature], they are pure. If we truly understand the principles of absolute truth, we will return to this purity. We receive our physical eyes from our parents at birth. With that same pair of physical eyes, if we work hard at our spiritual practice, our way of seeing things will become different. Our past views and understandings now differ from our current perspectives. Now, our perspective should make us think, “Just let go!, Don’t be attached!, Stop holding onto things.” When we let go and eliminate all our afflictions, we will be pure.

“The result is the [transcendent] eyes of the transcendent sense organs, not the superficial sense organs’ physical eyes.” This is different from our ordinary vision. When it comes to all of the attachments we have as ordinary people and the appearances we see, we [must] eliminate them completely. Then, we will see the world with pure eyes. We will use our pure eye-consciousness to see all worldly matters. Then, naturally, when we go among people, we will be unconditionally giving. This way of seeing things is completely different. Some people go among people just because they want to get something in return. But when Bodhisattvas go among people, they understand that all phenomena are empty, [except for] wondrous existence. So, we must form good affinities with sentient beings and sentient beings will help us succeed in walking the Bodhisattva-path. As we continue to witness all the suffering of sentient beings and all ways of life in the world, we come to understand the principles. This is the Bodhisattva way of seeing things, which is very different.

That which is pure can work together freely. The physical eyes are superficial sense organs. When the superficial sense organs connect to the Five Sense Objects, the Pure Sensory Roots reflect the external world. They cannot reflect upon themselves. The mind-root of the superficial sense organs is our physical brain. From when we first take in [external conditions], they adhere to our root-consciousnesses, and our surging mind changes with the conditions, [as it becomes] defiled by phenomena.

“That which is pure can work together freely.” Those with pure vision can work together freely. “The physical eyes are superficial sense organs.” All superficial sense organs are the same in that they are superficial and focus on appearances. “When the superficial sense organs connect to the Five Sense Objects, this helps the Pure Sensory Roots reflect the external world.” Without our eye-root, how would we know the appearances of everything in the world and the principles contained within them? Therefore, we should be grateful for our vision, which is the function of our eyes. [Sense Organs] “cannot reflect upon themselves.” With our own eyes, we cannot see what our own eyes look like. We can only use our eyes to see other people, but we are unable to reflect upon ourselves. This reflection only happens when our consciousness engages in self-reflection. Our eyes cannot observe our consciousness. Instead, our consciousness depends on our eyes to perceive the outside world. Our eyes cannot see our consciousness. Therefore, our eyes are nothing more than [a tool of our consciousness].

“The mind-root of the superficial sense organs is the physical brain.” Despite its ignorance and afflictions, [the mind] must work with the eyes to analyze [the world]. Without [the mind], the eyes [are nothing]. Sariputra gave away his eyes. Once he took out his eyes, they were useless. Before that, he could use these eyes to see the external world.

However, since he took his eyes out, even if he wanted [to see], he had no eyes to see from. Therefore, the superficial sense organs require unenlightened beings to analyze [what they perceive] with their minds. These are [the workings of] “the physical brain.” If we uphold the Dharma, our eyes will be considered pure eyes. Otherwise, when our unenlightened consciousness connects with our eye-root, it will just function as a piece of flesh, as nothing more than a sense organ to be used by our consciousness.

“From when we first begin to take in [external conditions], they adhere to our root-consciousnesses.” When we first see this square shape, which is just a [printed] text we can read, we take up [the book] to read it. However, once we read it, our surging mind changes with the conditions. This is what we unenlightened beings [do], as we use our eyes observe things.

[They] will see the great trichiliocosm: They will see the state of this Saha World, the transformation-land. “See” refers to the ability to see and discern. The mountains, rivers and so on represent the different appearances to be seen.

“[They] will see the great trichiliocosm,” means our eyes also have this ability. They are able to see the great trichiliocosm. We need to make good use of them, for they enable us to see far and wide. We have not been to such places, for we are just sitting here, [but] others have seen these places, so they can share what they saw with us. “Wow, I have traveled all over the world!” Videoconference technology is so advanced nowadays. You just need to sit in a chair or stand in one place to be able to see a scene from any country in the world and come to understand their culture. Without even going there, you can see everything clearly.

This requires us to utilize our consciousness. This depends on whether we use our pure consciousness or defiled consciousness. When we use our pure eyes, we must carefully contemplate the great trichiliocosm. This is the desire realm. In the desire realm, people are full of greed and desire. How about the form realm? There are forms, but people do not covet them. In the formless realm, people do not place importance on these objects, nor do they covet them. This way of thinking is very simple and pure, and people do not have convoluted thoughts. So, their thoughts are very pure, free from ideological impurities. This is the world within our minds. Of course there are other worlds beyond this one. We are only discussing the world within our minds. “They will see the state of this Saha World, the transformation-land.” Through our eyes, we are capable of understanding this Saha World. The Buddha manifested in this Saha World. It was here that He came to understand human life and gathered together His insights into life to realize the principles of all things in the universe. Then, He began to transform sentient beings. Within the human world, this Saha World, planet Earth, the Buddha came to completely understand the principles of all things in the universe. These are the Buddha’s understanding and views. We also must depend on this world and these superficial sense organs to fully understand the wondrous principles of our pure nature of True Suchness

“‘See’ refers to the ability to see and discern.” Sight enables us to see and observe. We can see all these defiled things that make unenlightened beings give rise to ignorance, but we can also use our pure eyes to see and understand everything in life. Then, we can go among people and use this to truly transform and give our love to all beings. This pure and undefiled [vision] also extends to our perspectives and consciousness. Therefore, “the mountains, rivers and so on” throughout the surface of the entire Earth “represent the different appearances [we] see.” All the mountains and rivers have appearances that we can see with our eyes. Since our eyes enable us to see, we are able to perceive all these different appearances. If we can clearly understand them, with one Root clear, all Six Roots will be clear. This is why I tell everyone that we must be very mindful!

“All the mountains, forests, rivers and seas within and beyond….” This sutra passage says, “All the mountains, forests, rivers and seas within and beyond….”

“All the mountains, forests, rivers and seas within and beyond…”: “Within” and “beyond” represent circumstantial and direct retributions. “Beyond” represents circumstantial retributions, which [cause us to be born in] certain countries within the world. “Within” represents direct retributions. The body is analogous to the earth. The hair is analogous to the forests. The blood vessels are analogous to the rivers. The internal organs are analogous to the seas

“‘Within and beyond’ represent circumstantial and direct retributions.” When we are born into the world, we all have circumstantial and direct retributions. As for our circumstantial retribution, all of us here now, by circumstance, [were born] into this country. We all have our own circumstances and families. Based on our circumstantial karmic conditions, we have been born into a place. Then, we come to depend on this place, this world. Whether we are born in this Saha World, whether we are born onto this Earth, depends on our circumstantial retributions. We all depend on this land and this Earth; we rely on these circumstances to live.

“Within” represents “direct retributions.” Our direct retribution comes from the karma we created in the past, which we carried with us into our present life with our bodies. When it comes to direct retributions, we all reap what we sow and suffer the karma we create. When we cultivate ourselves, we reap the benefits. If we do not, we must suffer the karma we create. All our past, present and future lives follow this same [principle]. Our direct retribution determines our future and present bodies.

The “body” is analogous to “the earth.” Our bodies are also composed of the four elements. The universe is composed of the four elements, and so are our bodies. Thus, they are called the macrocosm and the microcosm. Our bodies are analogous to the earth. “The hair is analogous to the forests.” On our earth, there are so many forests. “The blood vessels are analogous to the rivers.” [The way that] our blood flows makes it analogous to the rivers. Our stomach is like the sea, able to take water in and let water out. This is an analogy. These are analogies of macrocosm and microcosm.

We have “direct and circumstantial retributions. Circumstantial” means that we are born onto this earth by circumstance. Depending on our own karmic retributions, we are born into different circumstances and grow up in different environments. When we grow up, [the question then becomes], what do we do with our bodies? Are we doing evil deeds or good deeds? Depending on what we do, we will reap the corresponding retributions. The karma we created in our past lives determines the circumstances of our present lives. In that case, what should we do with the bodies we have now? We must understand this clearly. We also have the entire earth and all its features within our own microcosm. How can we bring the four elements into harmony? How can we make use of the four elements to serve all beings throughout the world? We must mindfully seek to comprehend these things.

Our circumstantial retribution is the country in the world where our body resides by circumstance. So, it is called our circumstantial retribution. Our direct retribution is our body, [composed] of the Five Aggregates. This body is the retribution brought about in direct response to our karmic forces, thus it is called our direct retribution. Since we are able to reside in this body, ․there must be a land where our body resides. Thus, this land is also considered our retribution.

“Our circumstantial retribution is the country in the world where our body resides by circumstance.” In all the countries of the world, everyone, based on their own karmic conditions, are born onto this earth. Our bodies are born there [by circumstance]. “So, it is called our circumstantial retribution.” Into different countries, based on these circumstances, we are born there. Our direct retribution is our body of the Five Aggregates. The Five Aggregates are form, feeling, perception, action and consciousness. Through the aggregation of these things, we are able to live, take action and create all kinds of karma.

“This body is the retribution brought about in direct response to our karmic forces.” Based on our karmic forces from past lifetimes, we bring these retributions upon our bodies. These are our karmic forces. “Thus, it is called our direct retribution.” Our body is brought about by the union of the Five Aggregates. As for form and feeling, when we see various forms, do we feel a sense of greed, or do we feel a sense of renunciation? This is about our own feelings. As for feeling and perception, what kinds of images do we perceive in our minds, and how do we act on them? So, this is form, feeling, perception and action. Once we perceive things, how do we take action? Are our actions good or bad? Our daily life is inseparable from the Five Aggregates. Once we take action, this all gets stored in our “consciousness.”

This “consciousness” is the eighth consciousness, which we discuss often. Everything we do gets stored in our consciousness. We cannot take anything with us when we die, yet karma will follow us into our next life. All the good and evil karma we create will be stored in our consciousness. The consciousness allocates our direct and circumstantial retributions to us. This is also how we transmigrate throughout cyclic existence. In the human realm, people do not have control over their own lives; this is how it is for unenlightened beings. However, this is why we must make good use of our body-root. If we are fully endowed with these Five Roots, we must diligently make use of our pure consciousness. For the sake of our direct retribution, we must learn how to turn defilement into purity.

“Since we are able to reside in this body, there must be a land where our body resides.” Since we have our body, there must be a land for our body to reside in. For example, there is a group of [volunteers] from different countries who went to Africa. They have different skin colors. Their livelihoods and languages are all different. However, they share one thing in common, which is the Dharma. Their hearts and minds are one with the Dharma; this is what they share. In Africa, they are also able to sing out, “There is no need to go far to seek the Buddha on Vulture Peak. Vulture Peak is already in our own minds. In each person there is a stupa on Vulture Peak. We can practice at the foot of that stupa.” This means their Dharma is one with our Dharma. They have accepted our Dharma and have put it to use there.

Before the end of the [gathering], everybody stood up [and sang], “Tzu Chi volunteers follow in Master’s footsteps.” They all share the same direction. This is the body we all reside in, and this is the land where our body resides. With their current direction, they are moving toward this Dharma. In the future, these people will all be born into the same place as us. United by the same aspiration, path and vows, we act together. In the future, the lands we reside in and the directions our bodies go in to help others will share a common ground. The principle is the same.

So, we must understand [the meaning behind] “all the mountains, forests, rivers and seas within and beyond.” Everyone has their circumstantial and direct retributions. No matter which country we live in, all human beings are the same. They are inseparable from “all the mountains, forests, rivers and seas within and beyond.” Because of the causes and conditions and karmic forces we created in the past, we are born into this place by circumstance, and we come together in this place.

In short, we will always come together in life. But what is it that brings us together? For us, we come together through the Dharma. We share the same virtuous Dharma of the Bodhisattva-path. We walk the Middle Way; we follow the Bodhisattva-path. We bring emptiness and existence together, uniting both sides. Within and beyond our world are our direct and circumstantial retributions. We believe they exist, and so, this is “existence.” We are not attached to this. We must always put the Dharma into action. Understanding the Dharma, we go among people to transform sentient beings. This is called the Bodhisattva-path. The Bodhisattva-path is called “the Middle Way.” I hope everyone understand this clearly. So, we must always be mindful!

Episode 1656 – By Cultivating Our Minds, We Benefit Others

>> “To practice ourselves and teach others is what it means to praise the wondrous Dharma. The meaning of merit is cultivating our mind to benefit others. The meaning of virtue is successfully maintaining our practice. Inward cultivation and external practice are known to be merits and virtues.”

>> The eyes can see forms and have 800 merits. The ears can hear sounds and have 1200 merits. The nose can smell scents and has 800 merits. The tongue can taste flavors and has 1200 merits. The body can feel touch and has 800 merits. The mind can learn the Dharma and has 1200 merits.

>> With these merits, they will dignify their Six Roots, and all will be made pure.  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “These good men and good women, with the pure physical eyes that they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> The first five roots constitute the superficial sense organs, known as the Coarse Sensory Roots. When the Six Roots, Dusts and Consciousnesses come together, this constitutes the transcendent sense organs hidden within the storehouse consciousness, also known as the Pure Sensory Roots.

>> The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs. Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots. The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ. By the transcendent power of this sutra, the eyes will become pure and the eye-root transcendent.

>> These good men and good women, with the pure physical eyes that they received from their parents at birth: There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.

>> [The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

>> When the physical eyes we received from our parents at birth also become pure, the four elements will become pure [within us], thus creating the eyes of our transcendent sense organs, which will no longer be the physical eyes of the superficial sense organs.

“To practice ourselves and teach others
is what it means to praise the wondrous Dharma.
The meaning of merit
is cultivating our mind to benefit others.
The meaning of virtue
is successfully maintaining our practice.
Inward cultivation and external practice
are known to be merits and virtues.”

We need to be mindful and seek to improve our understanding. What we must learn over this long period of time, [as the sutra] has been aiming to help us understand, is how, through our speech and daily actions, we can learn to become good people in order to be able to return to our nature of True Suchness. When it comes to the Buddha’s perspectives, the Buddha came to the world for one great cause; He came to teach sentient beings, to show everyone their inherent Buddha-nature. Since the 17th to the 18th and now into the 19th chapter, we have, during this time, already entered the teaching on the intrinsic. Again it is teaching us to understand our Buddha-nature. However, we are still unenlightened beings who are far from our Buddha-nature. So, the Buddha patiently guided us. He wanted us to know the relationship between the internal and the external. Regarding our bodies and external conditions, how should we react and behave? We must first understand ourselves so that we know how to handle external matters.

We previously also talked about the Six Roots and Six Dusts and the respective merits and virtues of the eye, ear, nose, tongue, body and mind, how they have more or less merits and virtues. When it comes to the eye, ear, nose, tongue, body and mind roots, why do some have 800 and others 1200 [merits] associated with them? Some have 800 merits while others have 1200. These Six Roots are all part of our body. How are these merits and virtues distinguished? This is something that we need to think very carefully about, something we should think about often. Just looking at the text or explaining it will never get us to [full] understanding. Our understanding will be such that [we say]. “I know! I know!” Yet, that is all we will ever do. We cannot profoundly understand appearances. For us to really gain a profound understanding deep in our hearts so that we comprehend appearances is very difficult.

If just “appearances” of things are so difficult to understand, then what about understanding their “nature”? We need to be mindful when it comes to both “nature” and “appearance.” It is because of the difficulty to understand that there is such a big distance between unenlightened and noble beings. When it comes to a noble being’s perspectives, the Buddha sees all principles of the universe in just a single thought. For Him, looking at all things in the universe is like looking at His fingers. He clearly sees the principles in all things. And what about us? The way that sentient beings go about discriminating among things gives rise to so much ignorance and affliction. When we compare the perspective of an unenlightened mind to that of the pure and undefiled Buddha-mind, the Buddha-mind can, from one principle, understand countless other principles. This makes the distance between the unenlightened and noble mind truly vast. That [enlightened] state of mind is so far away. How can we ever get there? We can! Regardless of how far away it is, as long as we begin moving, we can arrive there no matter how far away it is.

Today’s technology is so advanced. When it comes to Africa, without us even moving from here, we can see clearly what they are doing there. Among Tzu Chi volunteers in South Africa, there are Chinese businessmen, local people, local volunteers in Johannesburg and some who even come from as far as Cape Town, which I hear is 1000-2000 kilometers away. They all came to Johannesburg, from far and near, to gather together. The fact that they can come so quickly from a place several thousand kilometers away and arrive there, people coming together like that, is a joyful thing! When everyone got there they said, “How amazing it is that we can see Master [on video-conference] here in Johannesburg!” Those local volunteers said that they came to Johannesburg to see me. How genuine and sincere is this! They said that they were able to see me locally, and they were very joyful.

We are just physical beings, just ordinary beings, so we rely on modern technology [to communicate]. This technology does not belong only to us. It exists because so many people put effort into inventing it. Their invention is a testimony to the Buddha’s wisdom. It enables our eyes to see everywhere throughout the world. It enables us to see into the heavens, to see deeper and deeper into the universe. Aren’t astronomers doing this? For each planet that is orbiting the sun, their yearly orbit takes a few years on Earth. [Astronomers] have even found an asteroid, a small asteroid they named Tzu Chi. It is up in the sky and has been registered. For it, one orbit is about five years and seven months in our years. So, there really is an asteroid, an asteroid like this in the sky. It is publicly recognized by all mankind. There is an asteroid with such a name. The time on that asteroid is different than ours. It is like how the Buddha explained how one day in Trayastrimsa Heaven is equal to 100 of our years here on Earth.

The Buddha, in His wisdom, had already explained for us the different lengths of time in different heavens. He analyzed these for us. Now, with modern technology and modern astronomy, they have discovered an asteroid they call Tzu Chi and have figured out its distance from Earth. Surprisingly, when we look at how it orbits around its sun, if we compare it with Earth, one year there is more than five years and seven months on Earth. This is now scientifically proven. Think about this and the Buddha’s wisdom; shouldn’t this give rise to a deeper understanding of appearances? We must have faith in this.

So, the Buddha analyzed for us how each of our bodies coexists with nature, and how all lives are interconnected. How do we live on Earth and express our gratitude toward nature, mutually cherish and love all living beings? This requires us to cultivate our nature. We should open our minds so that they are vast and able to encompass the universe. We should learn from going among people, always feel grateful and love each other with a selfless great love. This is what we have been teaching in Tzu Chi for many years now.

So, we need to “practice ourselves and teach others.” We have come to understand what the Buddha taught us. There is no use just talking about it; we must put it into practice. We must earnestly accept and uphold the teachings, and not only here in our spiritual training ground. We must genuinely seize every second and keep our feet on the ground as we truly practice it and teach others. We do it ourselves and also teach others to do it. We lead by example, guiding them on a path toward the right direction. This is what it means to “praise the wondrous Dharma.” Because we rejoice, because we agree with it and because we praise it, we are willing to put it into practice like this. Because we all take great joy in giving unconditionally, we go even further by thanking people for the chance to give. This is the True Dharma.

We praise each other and are grateful to each other. Isn’t this the way of life for Tzu Chi volunteers everywhere? We do things ourselves, then go on to praise others for doing them too. “These people are doing much more than I am; they are truly remarkable!” See, don’t we do these things ourselves? We do them ourselves, but we also help others succeed in doing them and also praise them for doing them. This is “what it means to praise the wondrous Dharma.” When people benefit themselves as well as others by giving help, this is truly worthy of our praise. So, “Practicing ourselves and teaching others is what it means to praise the wondrous Dharma.” The Dharma lies in the way we practice it. It is a road that we can walk on, not just a path we give lip service to. It is a road we ourselves are able to walk.

So, “The meaning of merit is cultivating our mind to benefit others.” What are merits and virtues? “Merits” come from us being earnestly sincere in our mind. “Cultivating our mind to benefit others” is what results in merit. If we do not cultivate our own mind, then it will be useless for us to go among people, for it will be impossible to benefit others. We need to cultivate our own minds before we can truly go among people and be able to help them. Otherwise, there are so many people. If we just went among people, what could we do? We need to put effort into our own spiritual practice, and with our spiritual aspirations, we must go among people to guide them so that they share the same aspiration and faith of earnestly putting the Dharma into practice among people. This is how we can give of ourselves and how everyone can give of themselves like this. This is “merit.” For us to be effective as we go among people, we must be very steadfast in our own aspirations. So, this is why “we cultivate our mind so that we might benefit others.”

And virtue? “The meaning of virtue is successfully maintaining our practice.” We do not just cultivate ourselves internally, we must go on to put it into practice as well. I constantly tell everyone, whatever we do in our daily living, people are constantly watching us. People are always looking to us to learn, so we really must be sure that all of our actions express the essence of our spiritual practice. So, “The meaning of virtue is successfully maintaining our practice.” If our [mindful] appearances and demeanor are reflected in our actions and work as if they are second nature without deliberate effort, then people will naturally see us as dignified in our demeanor anywhere. In whatever we do, in each of our actions and gestures, everyone always joyfully praises what we do. This is what we know as “virtue.”

When we lead people, as long as we are cultivating our mind and we are maintaining our practice, then in whatever we say or want to accomplish, everyone can come together to complete it. These are merits and virtues. It takes spiritual practice for there to be karmic conditions for merits and virtues like this. There must be karmic causes and conditions. Every single person has their own karmic causes and conditions in life which naturally bear fruit. With that fruit, for that retribution to be able to manifest itself, the law of karma must be true. So, we should believe that. “Inward cultivation and external practice are known to be merits and virtues.” Cultivating inwardly while practicing externally is what brings merits and virtues.

I told everyone before to remember these things because in our daily living, we use our bodies to return to our nature of True Suchness and reach our Buddha-nature. Therefore, when it comes to our own body-root, each of us needs to know this for ourselves. So, the Buddha, in His wisdom, analyzed these things for us so we would know and be even clearer on them.

The eyes can see forms and have 800 merits. The ears can hear sounds and have 1200 merits. The nose can smell scents and has 800 merits. The tongue can taste flavors and has 1200 merits. The body can feel touch and has 800 merits. The mind can learn the Dharma and has 1200 merits.

“The eyes can see forms,” so they have 800 merits. This is because the eyes can be blocked by all kinds of obstacles. They can only see in front, left and right of them. They cannot see behind at the same time. These are the deficits of the physical eyes. “The ears can hear sounds,” so they have 1200 merits. The nose can smell scents, so it has 800 merits. This is because it can help us breathe. And the tongue? It can taste flavors and discern the flavor of something, whether it is sweet, bitter or salty. Also, it has another very good function which is to teach the Dharma and encourage everyone to do good. Whether people want to listen to the Dharma or we encourage people to listen to the Dharma, we need our tongue to speak, so it has 1200 merits and virtues.

And the body? “The body can feel touch.” It can feel touch, whether something is hard or soft. It can sense whether things are hot or cold. This is what the body does. However, it only has 800 merits. This is because the body becomes severely limited by hindrances. Our bodies can add to our many afflictions, but because it can create many merits and virtues, it too has 800 merits. “The mind can learn the Dharma,” so it has 1200 merits.

We must put effort into being mindful. When we understand these numbers, they total 6000 merits. Since these appear in the text, we should mindfully seek to understand them so that we know where these 6000 merits come from. These are from the Six Roots; when added all together, they total 6000 merits.

With these merits, they will dignify their Six Roots, and all will be made pure.

This is what the previous sutra passages said. “With these merits,” meaning with merits like these, “they will dignify their Six Roots.” The eye, ear, nose, tongue, body and mind, these Six Roots, create merits and virtues that “will dignify people’s Six Roots.” When we do good deeds, when we see good things, do good deeds, and can hear good things, we will naturally be able to respond and join in good deeds and so on. If we use all Six Roots to carry these out, then these will be our merits and virtues. The merits and virtues the Six Roots create are what dignify the Six Roots. So, “All will be made pure.” When our Six Roots become dignified, everything we do will be free of defilements.

This is like Tzu Chi volunteers in Mozambique; everybody is very disciplined. They wear the blue and white uniform, either very white pants or very white skirts. Everybody sits upon the ground there. This is very natural for them. They are able to sit there, to sit and prostrate on the ground, and yet remain very clean. It is a very dignified scene there. With their Six Roots, on this land, they present a clean and dignified appearance. This is not easy. However, this purity that I speak of comes from all the good things that we do. With our bodies and different organs, we act, putting our minds into daily living. We never do what is wrong, never think of what is wrong, what we should not think of. So, everything we do is always virtuous. We do good deeds, think of virtuous Dharma and think of what will benefit people. This is how we maintain a pure spiritual practice.

The next sutra passage goes,

“These good men and good women, with the pure physical eyes that they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”

“The first five roots” are those five roots that come before the mind, the eye, ear, nose, tongue and body; these are known as the first five roots. They “constitute the superficial sense organs.” Superficial means things that are very apparent, things we can see very obviously. These are superficial sense organs. “The Coarse Sensory Roots” are relatively coarser; these are all things that we see.

The first five roots constitute the superficial sense organs, known as the Coarse Sensory Roots. When the Six Roots, Dusts and Consciousnesses come together, this constitutes the transcendent sense organs hidden within the storehouse consciousness, also known as the Pure Sensory Roots.

Modern science has developed the microscope. In the medical field, in the scientific field, when we look through it, we can see what was previously invisible. They have developed this technology, this medical technology that can see all kinds of microscopic germs. When it comes to our eyelashes alone, if we look at one through a microscope, we can see bacteria lined up across our lash. The bacteria line up like a row of insects on each lash. These are things we cannot ordinarily see. They are not superficial. We can only see things with coarse appearances, things we see with the superficial sense organs.

“When the Six Roots, Dusts and Consciousnesses come together….” These are the Six Roots. The previous five were the coarse roots, the ones that sense coarse appearances. When they make contact with the external dusts, our eyes see external appearances. This is how we experience the world. The mind refers to how, after we see something, the consciousness observes it with the nerves in the eye, the optic nerve. That is where the consciousness is. It is through the nerves that we consciously see things and distinguish them. The number of monastic practitioners here and the number of lay disciples can be identified by looking with our eyes. So, our eyes are superficial sense organs. It means that when it comes to coarse objects, we can just see them with our eyes.

Actually, there is much around us that we cannot see with our eyes, so we would need a microscope to see them. There are countless numbers of them! Yet, we can only talk about the things we can see with our Coarse Sensory Roots. Moreover, when consciousness meets the Six Dusts, it distinguishes them, because consciousness has connected with the sense objects through the sense organs. “This constitutes the transcendent sense organs hidden within the storehouse consciousness.” The consciousness itself is hidden. There is nothing more than the physical eye, nothing more than the physical ear, but hidden in these is [the consciousness]. It is our consciousness that directs us to distinguish and understand. It is the transcendent sense organ.

Right now when I am speaking, I can still hear behind me the sounds of the birds and machines just the same. Whether those sounds are in front or behind me, I can hear them all. I can hear the sound of my voice as well. I am speaking over the sound of the machine in the background, so the sounds all mix together. All sorts of noises all at the same moment come together. These are all part of one consciousness. The mind-root can know so many things, all at the same time. These are the transcendent sense organs, “also known as the Pure Sensory Root.” This is because they can encounter and distinguish among external sense objects.

However, if we try to analyze exactly where the consciousness is, we cannot see it, for it is “hidden.” So, if we can be a little more mindful, then we will know that as ordinary beings, what we can know and realize with our consciousness is limited to these things. When it comes to the Buddha’s perspectives, His knowledge and realization go far beyond this.

The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs. Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots. The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ. By the transcendent power of this sutra, the eyes will become pure and the eye-root transcendent.

So, “The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs.” External things only express themselves as they do and serve [as a means] of analysis so that we may find the truth. When we want to solve a problem, we need these external things to help us for us to understand how to solve it. Phenomena can only express themselves in the shapes and forms they do, so they always possess some hidden meaning.

“Thus, they are centered on the Pure Sensory Roots.” The Pure Sensory Roots are pure and undefiled. Our roots are so pure and undefiled, yet we remain covered by ignorance, so we cannot see. We now wish to disperse that ignorance so that we can understand what the true functions of our eyes, ears, nose, tongue and body are. When we understand all these together, we return to the Dharma. When we bring together the worldly phenomena and understand them, we summarize them as the Dharma, which is pure in form. “Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots.” All five roots share one function when we bring them together with the Dharma.

Furthermore, the physical eyes are superficial sense organs. Our eyes are called superficial sense organs. If our eyes get sick, we see a doctor. The doctor can look at our eyes and analyze what is wrong with them. These, too, are superficial sense organs, these physical eyes.

If we have some ailment, the doctor can analyze exactly what is wrong. I was just talking about an eyelash. There was a person who went to a doctor so the doctor could discover why his eye was always itching and uncomfortable. It was only then he found out that inside his eye there were many bacteria, bacteria that could not be seen.

So, it was through the symptoms that the doctor discovered the ailment. It was caused by certain bacteria inside the organ of the patient. When it comes to the inner workings of our bodies, we must rely on very precise instruments. Then, after understanding the principle, the physiological principle, we ask, what is going on here? One may know the principle and the body’s physical structure, but how can one become able to unlock the mystery of life? This is something that no one knows except the Buddha. With the eye-root, we gather everything we know by seeing; these are phenomena, but it is impossible to explain them. Furthermore, when it comes to the Dharma, to the True Dharma, the true principles, only the noble beings and enlightened ones, the Great Awakened Ones of the Universe, can know the true principles of the tiny intricate details of the workings of the universe.

“The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ.” After we are able to see, everything we see comes together and enters the hidden consciousness. Then, this transcendent sense organ gathers these phenomena like this. So, “The power of this sutra is transcendent.” Throughout this sutra, this is what it is letting us know; It is transcendent so that we can say, “Right! I must come to quickly understand how to teach the meaning in this sutra so that everyone will understand it.” So, someone has to explain the sutra to us. If no one explains it, we have no way to know.

The way each person explains it is different. Some explain it using worldly phenomena. Others explain using the ancient set of concepts. However, we are in the world and we must know how in our daily living among people we can analyze the function of our eyes. What do we gain from them? Do they benefit us? Are they hurting us? We must gather together the benefits they bring us. After being educated by reading the sutra, we are already upholding the practice for ourselves. We must further encourage others to practice so that their hearts turn toward goodness. In this sutra, there is power in the Dharma. “The sutra is a path.” The power of the Dharma helps us understand that this is the pure eye. We use a pure eye to observe these phenomena and analyze the wondrous workings within them, so the eye-root is pure. Because the sutra is transcendent, it helps us attain a pure eye-root. It is transcendent.

“These good men and good women, with the pure physical eyes that they received from their parents at birth….”

These good men and good women, with the pure physical eyes that they received from their parents at birth: There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.

It especially mentions good men and good women, meaning good people, people who accept this Dharma. With the physical eyes from our parents, we can see and accept all worldly phenomena together, so we can understand the Dharma within them. “There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.” When we read and recite the Diamond Sutra, we will read about all these five eyes.

[The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

We can understand from the Diamond Sutra that, when it comes to physical eyes, “physical eyes are limited and cannot see clearly.” This is because if we are unenlightened, though we know to use our eyes to see things, they are superficial sense organs. We understand these names, yet we still must rely on instruments, whether medical or scientific technology. Only then can we know the inner workings of those microbes. Otherwise, there would be no other way. So, still the eyes may be obstructed.

Thus, when it comes to the physical eyes, we need to rely on other instruments to see. Otherwise, we could never see some things.

“Dharma-eyes can only observe worldly phenomena.” The Dharma-eyes can see the world. In regard to common principles, the “worldly truths,” they understand all of them. Because we now read and recite the sutra, we already understand worldly phenomena. So, when it comes to right and wrong, we are already very clear; we can refuse to allow those defilements to contaminate us. When our entire mind has returned to the Dharma, it means we have the Dharma-eyes.

“Heavenly eyes see clearly without limitations.” Moreover, when we get to heavenly eyes, we do not have to rely upon instruments. Heavenly eyes have a way to see “clearly without limitations.” It is we who have limitations, but a heavenly being sees clearly without any limitations.

Next, “Wisdom-eyes clearly discern emptiness.” Emptiness is true emptiness. The wisdom-eyes analyze all things very clearly, [seeing] that they are in fact all empty. We kept talking about true emptiness in the past. There is “true emptiness” and also “wondrous existence.” If we see wondrous existence in true emptiness, we have truly attained Buddha-eyes. “Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.” With Buddha-eyes, we can see everything clearly. The Buddha too had the eyes given by His parents, then similarly, after He had awakened, He already understood the things of this world; by grasping one truth, He understood all truths. There was nothing that He did not understand. So, all true emptiness and wondrous existence is encompassed in one gaze of the Buddha’s eyes which include these five eyes as well. They are like 1000 suns. “What they illuminate is all different, yet their essence is the same.” When they illuminate things like this, then all things can be known.

When the physical eyes we received from our parents at birth also become pure, the four elements will become pure [within us], thus creating the eyes of our transcendent sense organs, which will no longer be the physical eyes of the superficial sense organs.

What our mother and father have given us are the physical eyes. So, we must try to comprehend this. It then goes on to talk about “purity. Purity” means that “the four elements will become pure [within us] thus creating the eyes of our transcendent sense organs,” The four elements all come together in our bodies. Our bodies are replete with the Five Roots. We often say that the body is a temporary union of the four elements. This temporary union of the four elements, this entire body, has eyes, ears, nose, tongue and body. These eyes, ears, nose, tongue and body are inseparable from the four elements.

So, “These four elements become pure [within us], thus creating the eyes of our transcendent sense organs.” We are fortunate to have found the Dharma, for it is the Buddha-Dharma that enables us to recognize right from wrong. When we were unenlightened in the past, we did wrong things out of ignorance; we kept turning over and over in ignorance. Now that we know, we know how to eliminate what is wrong. We can wash away our mistakes from the past and, starting now, we have the teachings in the sutra to rely on. So, now everything we see is the Dharma. Thus, our eyes are pure and can understand all tangible things in the world. We have completely analyzed these superficial roots and dusts as being empty. This is true emptiness. Only a Buddha could understand all these things clearly. This is purity. What we need to learn is how to purify the Roots when they encounter Dusts. This is what we need to learn. So, “These four elements become pure [within us], thus creating the eyes of our transcendent sense organs.” These four elements are only a temporary union. This is to say, when we say everything is empty, we mean the four elements are a temporary union; it is all pure and undefiled. So, “They will no longer be the physical eyes of the superficial sense organs.” This is not really talking about the eyes; it is talking about our pure awakened intrinsic nature. Yet, this pure awakened intrinsic nature comes from our continual and incessant analysis of external states; we analyze these, analyze them from coarse to fine, fine enough that everything returns and converges until it enters our consciousness, our storehouse consciousness and then wisdom. There are the sixth, seventh, eighth consciousnesses and the ninth consciousness. This is the Buddha’s pure enlightened nature, “the transcendent eye-root.” This is not just the superficial sense organ of the physical eyes. It is the awakened nature.

So, everyone, we must be mindful of the Dharma; we must truly comprehend it, understand it. Although it is not possible for us right now to reach the ninth consciousness, at least we know about it. When it comes to our eighth consciousness, everything we created before, all of our thoughts and feelings go there. We kept talking about this before. The sixth consciousness is the mind-root. The mind encounters external states. The five roots and consciousnesses connect with the five external sense objects, and it is in the sixth consciousness of thought that we make distinctions. When we go about doing something, do we do what is right or what is wrong? Right and wrong depend on thoughts, which are expressed in our accumulated actions. When we do good, a virtue returns to our eighth consciousness. The mistakes we make also go to the storehouse consciousness.

So, both good and evil are stored in the storehouse consciousness. As unenlightened beings, this is what we need to learn, what we need to understand. Right and wrong are always determined in how the Roots meet the Dusts. If we can distinguish clearly between good and evil, then we can gradually eliminate evil, and gradually increase our virtue. We increase it until [we are] “free of all hindrances” and we remain in the Three Spheres of Emptiness. This is the return to the ninth consciousness.

In short, if our mind is pure, then we will continually return to the Buddha and walk upon His awakened path. We will have no difficulties if we are mindful, so please always be mindful!