Author: Scott Ogata

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Ch02-ep0201

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 201 – The Four Infinite Minds

>> “When teachings of the path are in our
hearts, our wisdom will be like the ocean. The Four Infinite Minds and Six
Paramitas are clever and skillful means to cross to the opposite shore. The
Dharma [pervades everywhere and] is vast and great, profound and
far-reaching.”

>> “The knowledge and views of the Tathagata are vast, great,
profound and far-reaching, limitless and unhindered.” So, what is
“limitless”? The Four Infinite Minds. The Four Infinite Minds are
infinite loving-kindness, infinite compassion, infinite joy and infinite
equanimity.

>> Infinite loving-kindness: Loving-kindness is a mindset of great love,
the loving thoughts of a Bodhisattva for all sentient beings. They constantly
do good and joyous deeds to accommodate others’ needs and benefit them.

>> Infinite compassion: The Bodhisattvas have sympathy for all sentient
beings who face various kinds of suffering. Constantly retaining this
compassion, they save and relieve those beings, enabling them to attain
liberation.

>> Next is “infinite joy.” Bodhisattvas are “glad when
sentient beings can transcend suffering and attain joy. They feel infinite
delight.”

>> Infinite equanimity: Bodhisattvas wish for all sentient beings to
attain a state of not giving rise to dislikes or cravings, to let go of anger
and hate, to be free of resentments and worries.

>> Unobstructed: They are at ease, with unhindered understanding. They
are in harmony, at ease and one with all matters. This is like lamp light
merging, without mutual obstruction.

“When teachings of the path are in our hearts, our wisdom will be like the ocean.
The Four Infinite Minds and Six Paramitas are
clever and skillful means to cross to the opposite shore.
The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.”

This is to tell everyone that “teachings of the path [must] enter our hearts.”

Doesn’t learning from the Buddha mean we have to walk the Bodhi-path? We must put it into practice. We need to step onto this land, this path; then we can see the scenery along the road. So, we must experience these conditions firsthand. This happens “when teachings of the path are in our hearts.”

The Right Dharma is what we must pursue, and it [explains] the many things in the world that we do not understand. Through the Buddha-Dharma, we realize that we must seize the present moment to practice the teachings. So we say, “listen, contemplate and practice.” When we combine these three, we will have “wisdom like the ocean.”

Since we want to be the Buddha’s disciples, we should be determined to comprehend the great path. Once we comprehend the great path, we will understand how to walk the road the Buddha opened up for us. There are many methods for walking this road because the Buddha tirelessly established various skillful means, analogies and teachings to instruct us on how to accept this Dharma. Then, we still need to practice them among people. So, while we are among people, we must learn to practice the Four Infinite Minds. Our hearts must be broad and wide open, simple and pure. We must have an open heart and pure thoughts.

When [the Four Infinite Minds] are combined with the Six Paramitas, they form the Ten Paramitas. These ten methods can help us comprehend the great path, understand the Buddha’s state of mind and His teachings. He hopes that we will go among people. The Dharma is like the ocean; [without going in,] we cannot realize the Buddha’s teachings, “the Four Infinite Minds and Six Paramitas.” We [must] apply it; we cannot realize it simply through words. How can we have “wisdom like the ocean”? We must apply the Four Infinite Minds and the Six Paramitas in our lives and as we interact with people.

For the teachings of the path to enter our hearts, we must apply the Four Infinite Minds and the Six Paramitas. Then we “cross to the opposite shore.” We must use the Ten Paramitas to transform ourselves and others. Then from this shore of afflictions, we can safely cross to the other shore, where we can feel peaceful and at ease, free of afflictions.

“The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.” The Dharma is very vast and great. How can we make good use of the Four Infinite Minds and the Six Paramitas among people? We must learn the Buddha’s skillful means. If we do not interact with people with clever and skillful means, we will not be effective.

There are many uses of skillful means. They are “vast and great.” People, matters and objects all inherently contain principles, so there are very many. [The Dharma is everywhere in space and time;] it is beginningless and endless, very long-lasting. As for discussing the Dharma, there is also no beginning nor end. It extends very far and deep in terms of time. As for breadth, how broad is it? It is inconceivable; it is inconceivably, extremely, infinitely profound. Isn’t this stated in the Sutra of Infinite Meanings? Therefore, it is inconceivable and extremely profound. It is very profound and vast. The teachings contained in this passage alone are enough for us to put our hearts into [studying].

So, the teachings of the path enter our hearts. Because we accepted the teachings of the path, we can develop our wisdom. Once we develop wisdom, we can have open hearts and pure thoughts, and as we interact with others, we can cleverly use skillful means and be at ease. If we want to apply many teachings in this world, this is the simplest way to do so. Therefore, we should always be mindful.

Previously, we discussed,

“The knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.” So, what is “limitless”? The Four Infinite Minds. The Four Infinite Minds are infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity.

The first one is great loving-kindness. So, infinite loving-kindness is “a mindset of great love.” We need to arouse the great love in our hearts, “the loving thoughts of a Bodhisattva for all sentient beings.” The minds of Bodhisattvas are filled with love. Their great love is selfless, and their every thought is of sentient beings. So, the Buddha, all Buddhas and. Bodhisattvas come to the world solely to transform sentient beings. When they are among others, “[they still] constantly do good and joyous deeds.” They create blessings for people, hoping that everyone will attain happiness. So, Bodhisattvas want to create blessings for this world. This is called great love.

Therefore, they “accommodate others’ needs and benefit them.” Having a Bodhisattva-heart means giving according to the needs of sentient beings. As long as they have a need, we must continue to initiate [good deeds] and carry out this practice everywhere. In this very vast space, across this universe, we must initiate deeds that benefit sentient beings. This means we must help sentient beings attain blessings and joy and live a peaceful life. So, for sentient beings to benefit, Bodhisattvas need to continuously create space for them to be safe and happy. This is “great loving-kindness.”

Infinite loving-kindness: Loving-kindness is a mindset of great love, the loving thoughts of a Bodhisattva for all sentient beings. They constantly do good and joyous deeds to accommodate others’ needs and benefit them.

Next, the second is “infinite compassion.” This means Bodhisattvas have sympathy for all sentient beings who face various kinds of suffering. Constantly retaining this compassion, they save and relieve those beings. A Bodhisattva’s heart is just like this, with “great universal compassion.” When others hurt, we ache; when others suffer, we grieve. Because Bodhisattvas and sentient beings are one, their pain causes Bodhisattvas to grieve and their hurt causes Bodhisattvas to ache. This is the. “Bodhisattvas’ sympathy for all sentient beings.”

Because they cannot bear to let sentient beings face various sufferings, the hearts of Bodhisattvas and all Buddhas “constantly retain this compassion.” Within their hearts is only one great cause, which is to continuously save and relieve sentient beings from their suffering. This is the one thing in the hearts of all Buddhas and Bodhisattvas, to save all sentient beings. They try to save sentient beings and enable them to attain liberation. This not just about the liberation of their bodies but also the liberation of their minds. “Having relieved them from suffering, Bodhisattvas then expound the Dharma for them.” The Sutra of Infinite Meanings also explains how to walk the Bodhisattva-path. After Bodhisattvas save people and help them settle down, they then expound the Dharma.

Thus they help body and heart [enter the Dharma]. We cannot bear to let sentient beings’ spiritual aspirations weaken, for their Bodhi-seedling to wilt. Therefore, we must use Dharma as water to constantly nourish it. This is also a way of providing relief. “They save and relieve others, enabling them to attain liberation.” Because the Dharma and our lives are intimately related, physical life and wisdom-life cannot be separated. So, we must have infinite compassion. “Infinite compassion” is what Bodhisattvas have. They cannot bear for sentient beings to suffer, and they have great universal compassion, so they hope everyone can accept the Buddha-Dharma and forever practice these teachings.

Infinite compassion: The Bodhisattvas have sympathy for all sentient beings who face various kinds of suffering. Constantly retaining this compassion, they save and relieve those beings, enabling them to attain liberation.

Next is “infinite joy.”

Next is “infinite joy.” Bodhisattvas are “glad when sentient beings can transcend suffering and attain joy. They feel infinite delight.”

We work very hard to help others and see to it that they can accept the teachings. They may feel confused and conflicted and face other afflictions in their living. But when they accept the Dharma, they can open up their hearts. Once their understanding and views open up, they will not be troubled by the people and matters in their lives. Therefore, no matter what their lives are like, once they find the [right] direction, their minds will become open and understanding. Because they [accepted] the Buddha’s teachings, no matter what challenges they face, they can transcend. So, what makes Bodhisattvas happiest is to see such things, to see sentient beings transcending suffering and attaining joy.

This suffering arises when our hearts cannot get past something. If our hearts can get past it, we will experience no difficulties. So, “then they feel infinite delight.” When they see sentient beings receive the Dharma, naturally Bodhisattvas will be very happy. This is called “infinite joy.”

Next is “infinite equanimity. Bodhisattvas are connected to sentient beings.” This means when we are among people, we must “not give rise to hate or cravings.” We cannot feel an aversion toward certain people. We cannot be this way. We must respect every single person. Never-Slighting Bodhisattva [always said,]. “I dare not look down on you.” Since we do not dare look down on others, we must respect them. So, why should they cause us to give rise to hate or resentment? We do not need to become hateful or resentful toward them.

So, we should treat people impartially, without seeing distinctions. If we can do so, naturally we will feel no resentment nor anger. So, we often say, “show compassion to all equally.” We must have great kindness and compassion and treat all sentient beings equally. We must cultivate joy and equanimity. We do not only become joyful when we see that others are happy, we also need to not make distinctions. This is what we Buddhist practitioners should work hard to achieve.

Bodhisattvas must always be mindful so that “all sentient beings can attain a state of not giving rise to hate or cravings.” Not only must we achieve this, we need to teach others to do the same. All of us should treat each other impartially, with love and care. Every person is our Dharma-relative. We need to accommodate and love each of them. If I can do it, you can do it too. All of us can do this. This is the wish of Bodhisattvas, as well as what the Buddha taught us. So, we need to let go of anger and hatred, be free of resentment and afflictions. If we can do so, we are in a state of equanimity. This is “infinite equanimity.”

Infinite equanimity: Bodhisattvas wish for all sentient beings to attain a state of not giving rise to dislikes or cravings, to let go of anger and hate, to be free of resentments and worries.

With “great loving-kindness, compassion, joy and equanimity,” the Four Infinite Minds, naturally we will be unhindered. When we are among people, if we can understand so many teachings, how can we still be hindered? We will be at ease, with unhindered understanding; we will be at ease and one with all matters. If we feel at ease with all things, we will become one. We coexist along with everything in the world. Moreover, with “unconditional loving-kindness and great universal compassion,” all sentient beings are just like parts of ourselves, our family.

Therefore, we are like lamps, with glows that intersect with each other without obstructions. Look at this light. No one lamp can give off all this light. Many of them melded together to create this brightness. So, the light from different light bulbs melds and intersects. The same thing happens when the sun rises and the light spreads throughout the land.

Unobstructed: They are at ease, with unhindered understanding. They are in harmony, at ease and one with all matters. This is like lamp light merging, without mutual obstruction.

So as we learn from the Buddha, the Dharma must enter our hearts, so our wisdom will be like the ocean. Then we need the Four Infinite Minds and Six Paramitas. Furthermore, we need to “understand skillful means and cross to the opposite shore.” What we need even more is “the Dharma that [pervades everywhere] and is vast, profound and far-reaching.” We need to learn to broaden and deepen [our understanding of it] and never separate ourselves from it.

In summary, since we are immersed in the Buddha-Dharma, we must put it into practice. Therefore, we should always be mindful.

Ch02-ep0200

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 200 – The Tathagata’s Wisdom Is Vast and Profound

>> “From Beginningless Time until now, over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work of transforming sentient beings. They established skillful means in order to practice the Paramitas.”

>> “Sariputra, the knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.”

>> Here “vast and great” means. “The Tathagata’s Samadhi is broadly encompassing. It includes all things. The world of sentient beings is inseparable from the mind. Thus, it is called vast and great.”

>> “The Buddha’s wisdom is serene and profound. When He speaks, the sound goes from near to far and extends in ten directions. For those who are close, it is not loud for those who are far, it is not soft. This is from realizing the extremely profound, serene and far-reaching One Vehicle.”

“From Beginningless Time until now,
over indeterminate time and space,
all Buddhas and Bodhisattvas have steered
the ship of compassion on the Dharma-sea
to the Saha World of endurance for
the great work of transforming sentient beings.
They established skillful means in
order to practice the Paramitas.”

I want to share with everyone about “from Beginningless Time until now.” Truly, how long ago was this? We cannot say how long. This time and space are truly immeasurable. Thus, it is said, “Though the universe has bounds, our vows are boundless.” The universe is vast, and this place, time and space are very extensive. But, our will cannot be measured.

It is based on the aspirations and vows we have formed. The Buddha has already clearly told us that all sentient beings intrinsically have Buddha-nature. However great the aspirations of Buddhas and. Bodhisattvas are, ours should be just as great. However, all Buddhas and Bodhisattvas are already enlightened, and we are just beginning to seek our awakening. Ordinary beings seem so insignificant compared to the Buddha. But, we are also essentially replete with the same great, infinite Buddha-nature and have had it since Beginningless Time. So, though we are at the stage of ordinary people we can still make great vows like the Buddha.

So, all Buddhas and Bodhisattvas have already attained Buddhahood and became enlightened, but they cannot bear to let sentient beings suffer, so they continue to return to the world and “steer the ship of compassion on the Dharma-sea.” All Buddhas and Bodhisattvas have wisdom as vast as the sea. So in this Saha World, they made use of this Dharma-sea. So, even by establishing skillful teachings, using clever skillful means to devote themselves to the world in many ways, they teach us until we understand and once we do, they continue to lead us forward. This is how they steer the ship of compassion. They use various methods to give teachings, which make up the Dharma-sea.

Indeed, all Buddhas and Bodhisattvas have, since Beginningless Time, continuously returned to this world on the ship of compassion. So, Sakyamuni Buddha’s [teachings] come from past spiritual practices that. [He learned] from countless Buddhas. So, clearly in this time and space, since an endless time before, all Buddhas and Bodhisattvas have already been giving teachings, which make the Dharma-sea, and They continuously return to the world, sailing on the ship of compassion. Indeed, for such a long time, They have been coming to the Saha World.

The Saha World is the world of patient endurance. We need patience in order to live in this world because there is so much suffering. Those who come to this world are ordinary beings who have no control and have to follow their causes and conditions. Every person is led to this world by causes and conditions they created in the past. Since we are in this [physical world,] we must live according to the way the world works.

People who are blessed will be born in wealthy, civilized nations. People who are more blessed will be born in very well-off families, in very good societies and peaceful environments. This is because in past lifetimes, they have created good causes and conditions. Therefore, when they come to the Saha World, they are among the blessed.

Blessings are not something we can just choose to have in this lifetime. Based on causes and conditions in our past lives, we can come to this world and encounter good circumstantial and direct retributions. Our direct retribution are blessings we ourselves created in the past. Our circumstantial retributions are karmic affinities we created with others. These lead us to be born in a certain country, a certain society and a certain family. So, our circumstantial and direct retributions depend on [karma] we created in the past.

The majority of people who come to this world will suffer. Look around the world; those who are starving and live in the poorest countries have this circumstantial retribution. This is due to past bad causes and conditions. Even if Buddhas and Bodhisattvas go to these countries, they cannot do much.

This is similar to how those in heaven cannot attain Buddhahood. Because they live in comfort, they do not see suffering at all. Thus, they become lost in their comfort. Everyone has [the same] intrinsic nature, but based on circumstantial retribution and blessings, some may be born in heaven. Those who are born into a blessed world will not strive to walk the Bodhisattva-path.

Those in hell cannot engage in spiritual practice nor can they listen to the Buddha-Dharma. For those who are completely isolated from the outside world, they may feel like they are in hell, and that kind of living is unspeakably painful.

The Saha World is where Five Realms coexist. [Where we go] depends on the karma we created. All Five Realms can more or less be witnessed [in this world]. In this world, we see people who enjoy themselves as if they are in heaven. In this world, we see people who suffer as if they are in hell. In this world, we can see hunger, poverty and lack of development, which is like the hungry ghost realm. So, the hell and hungry ghost [realms] are in this world. There is also the animal realm, which we can see everywhere. We can see all kinds of living beings. So, this world is where the Five Realms are intermixed.

This all depends on our minds. We can engage in spiritual practice in this world because we can listen to the Dharma here. In the human realm, we can see suffering to recognize our blessings. We can also create blessings. So, the Buddha comes to this world to teach through various skillful means, to give us analogies to help us see and feel [the Dharma] and understand that we must seek awakening.

The Saha World is well-suited for spiritual practice. Though it is a world we must patiently endure and is filled with suffering and impermanence, the Buddha-Dharma is in this world. So we can promptly realize these profound principles. If these teachings seem very simple and obvious, why don’t we seize them right away? Buddhas and Bodhisattvas, in Their compassion, give teachings in the Saha World. They crossed the Dharma-sea on the ship of compassion to transform sentient beings. In the Saha World, this is Their one great cause.

As I said previously, the Buddha established teachings and various skillful means to practice the Paramitas in order to transform sentient beings. Therefore, we must put our hearts into accepting the Buddha’s teachings.

The sutra then states,

“Sariputra, the knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.”

The Buddha told Sariputra again that the knowledge and views of the Tathagata are vast, great, profound and far-reaching “limitless and unhindered.” Unhindered, the Buddha’s wisdom is like the speed of light. He can travel through Dharma-realms and all states very quickly. Unhindered [is the quality of His] understanding. This is the Buddha’s wisdom.

The Buddha’s intrinsic nature and clear knowledge and views are different from our ordinary knowledge and views. As ordinary beings, we have limited knowledge and views, so we practice with our limited capabilities. How wise we are determines how much we know. But the Buddha’s wisdom is infinite and boundless, vast and profound.

Here “vast and great” means. “The Tathagata’s Samadhi is broadly encompassing. It includes all things. The world of sentient beings is inseparable from the mind. Thus, it is called vast and great.”

This is talking about a Tathagata’s. Right Knowledge, Views and Concentration. Thus, the Buddha is single-mindedly focused in Samadhi. The Buddha-mind is free of discursive thoughts, so His mind can be open and encompassing, universally accommodating. Thus, it is said that His “mind encompasses the universe and the boundless worlds within.” The Buddha’s mind can encompass the great void, which is the universe. So, He can broadly encompass all things. Although modern technology is very advanced, we still do not know how big [the universe] is. It is infinite. This broadly encompassing [mind]

“includes all things.” All things are contained in the Buddha’s mind, in His pure and undefiled Buddha-nature, His [Tathagata-]storehouse. We ordinary beings have a karmic storehouse, the eighth consciousness. All the karma we create is stored in the eighth consciousness. When we transcend the eighth consciousness, we will find our pure and limitless true nature. Therefore, it is broadly encompassing and includes all things. All things are in the Buddha’s pure and undefiled wisdom-sea.

“The world of sentient beings is inseparable from the mind.” Our world is inseparable from our minds. As I just said, beings of the Five Realms co-exist [here] because everything is created by our minds. Everything we ordinary beings do is within the Five Realms. But if we engage in spiritual practice, [we understand] that “all Buddhas of the Three Periods, [like all things,] are created by the mind.” [The Three Periods are] past, present and future. If we form aspirations now, our minds can get close to Buddhas in the past, listen to His teachings now and carry this resolve into the future. Our minds only have one direction, which is to move toward the Buddha and walk on the direct Bodhi-path.

If we can do this, in the state of sentient beings, we will be inseparable from this mind. Everything is created by the mind; the Five Realms are created by the mind. So, we can also create hell or surpass the Three Periods. This is all inseparable from the mind and thus [the mind] is called “vast and great” because the Buddha’s mind is so vast and great. Therefore, we must be mindful.

Not only is it vast and great, but also profound and far-reaching. That is,

“The Buddha’s wisdom is serene and profound. When He speaks, the sound goes from near to far and extends in ten directions. For those who are close, it is not loud for those who are far, it is not soft. This is from realizing the extremely profound, serene and far-reaching One Vehicle.”

This is how the Buddha achieves merits with His wisdom. Wisdom is like an ocean and must be conveyed through sound. After the Buddha attained realization, if He had not expounded the Dharma, how could it have spread? So the Buddha teaches for one great cause, to “open and reveal” it to sentient beings. After realizing it in His mind, He spoke the Dharma through His mouth. So “when He speaks,” His teachings are spread through sound, “[going] from near to far and [extending] in ten directions.” [His voice] is clear to those near and far. “For those who are close, it is not loud.” People who listen from close by do not feel that it is too loud.

When some people speak, as soon as they open their mouths, they scare people. Their voices are too loud, With this kind of sound, not only will people be unable to accept it, it may repel them. But when the Buddha speaks, although His voice is close by, it sounds soft and clear. People who are far away, do not feel that it is too soft; they can also hear it clearly.

So those who are near do not find it too loud, and those who are far away do not feel it is too soft. “This is from realizing the extremely profound,” “serene and far-reaching One Vehicle.” This is called a profound and far-reaching tone. The principles spoken are very profound, but with this sound, people can hear clearly from far away. Not only can people far away hear it, [people of a different era can also hear it]. From His lifetime until now, over 2000 years later, we can still listen to His teachings.

In summary, we must always have this mindset. By being mindful, our minds can draw near to the Buddha’s mind. We are not limited by time and space. As long as we are reverent, we can draw closer to His mind. So, we must be mindful and not be lax for even one second.

“From Beginningless Time until now, over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work of transforming sentient beings.” The great work of transforming sentient beings in the Saha World of endurance is not only the responsibility of all Buddhas and Bodhisattvas. We all share this responsibility. So, we must work on absorbing the Dharma and establishing skillful means in order to practice the Paramitas and help sentient beings cross from this shore of afflictions to the other shore of joy.

Every day, volunteers in the hospital are doing “the great work of transforming sentient beings” and establishing skillful means to open people’s minds in a place of suffering, so they can become joyful and at peace. So, we are treating minds then illnesses, or the illnesses and then the minds. To put it [simply], we can do these things right now. So, we must always be mindful.

Ch02-ep0199

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 199 – Knowledge and Views of the Paramitas

>> “The Buddha is kind and compassionate, exercising both compassion and wisdom. With Bodhisattvas as companions, He cleverly and skillfully goes among people to give teachings to help and transform the fallen. Worldly people are stubborn and foolish; they indulge in and are inextricable from desires.”

>> “Extensively proclaim teachings verbally. With countless skillful means, [He has] guided living beings, leading them to transcend all attachments.”

>> “Why is this? The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.”

>> Are called “knowledge.” [Realizations] from eye-consciousness and deductions are called “views.” Complete realization is “knowledge and views.”

>> Knowledge and views of the Paramitas: Realizing a view that understands all things and whether they are proper or deviant. Through the mind-consciousness, one attains knowledge and views of all teachings that help us cross to the other shore.

>> Paramita: Crossing to the opposite shore. Practitioners ride the boat of great practices to this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. That is crossing to the opposite shore.

“The Buddha is kind and compassionate,
exercising both compassion and wisdom.
With Bodhisattvas as companions,
He cleverly and skillfully
goes among people to give teachings
to help and transform the fallen.
Worldly people are stubborn and foolish;
they indulge in and are inextricable from desires.”

Truly, we feel the Buddha’s kindness and compassion. There are also other Buddhas and Bodhisattvas who accompany Him to this world to exercise both compassion and wisdom in order to transform sentient beings. But sentient beings are stubborn and foolish; they indulge in and are inextricable from desires. [This means that] they are difficult to rescue. So, all Buddhas and Bodhisattvas work hard as they come to the world over and over, not knowing when sentient beings will finally accept the Dharma they hear. This is truly worrisome.

The Buddha is always so kind and compassionate. He has been like this since Beginningless Time, and will never cease being so. Forever, without beginning or end, His mind will always be one of compassion. He constantly returns on the ship of compassion to the human realm in the Saha World to transform people with compassion and wisdom. Since we have come to this world, right now we must work on listening to the Buddha and Bodhisattvas who are establishing skillful means by giving skillful, provisional teachings.

Never-Slighting Bodhisattva treated every person as a Buddha. We should also do the same. We must treat every person around us as a living Buddha. No matter their appearance, whether their words are pleasant or not, whether their expression is amiable or not or whether they [stand] with us or go against us, we must be grateful for all people.

“Bodhisattvas as companions” are people who keep us company and teach us with various skillful means. Therefore, we must be grateful to them. If we can do this, we can use this lifetime to gradually exhaust our karma and end our negative karmic affinities.

Let us repay those who bring negative affinities with positive affinities. This is like a bucket of murky water. Once we know that the water is dirty and cannot be used, we should quickly add clean water to it to cause the murky water to flow out. Over time, the water will gradually become clean. In the past, we have created either good or bad karmic [affinities] with others. What if we created good karma? They will teach us through positive means and counsel and guide us toward a good path. This is because in the past we have accumulated positive affinities, which is like clean water or good teachings. The “Dharma as Water” series was filled with positive teachings.

If people manifest negative appearances, we must then be self-aware and grateful that this is also a teaching to keep us from committing transgressions. “Refrain from all evil and do all good deeds” does not just tell us to refrain from committing new evils, we must put a stop to and eliminate the evil that has already arisen. We cannot [let bad affinities perpetuate]. When evil arises, we must quickly eliminate it. If it has not yet arisen, then we must heighten our vigilance and not attract it. We must “eliminate any evil that has already arisen” and “prevent future evils from arising” and avoid negative causes and conditions.

We must consider that the appearances of such negative karmic conditions present us with skillful means to train our minds and heighten our vigilance. “Nurturing any goodness that has already arisen” refers to good karmic conditions. We must really treasure our virtuous and good friends. When we meet good people but our connections with them have not matured, we should truly cherish them and be happy that we have found this good affinity to learn good teachings. This is “encouraging goodness to quickly arise.”

In our daily living, there are principles concealed within things. So, we must [pay attention to] everything in our lives to find a way to encounter true principles as we deal with people and matters. This is also a way we can practice teachings. All things in the world teach us Dharma; this is “clever and skillful. With Bodhisattvas as companions,”

“He cleverly and skillfully” goes among people. We must realize that every single person is a Bodhisattva. They have come among all of us to give us teachings. So, our minds should grow in wisdom in response to our surroundings instead of allowing them to drag us down. We must constantly heighten our vigilance.

“Worldly people are stubborn and foolish.” With our fellow practitioners, how do we tell them when they are being very stubborn?

Earlier we had discussed that the Buddha comes to the world to.

“Extensively proclaim teachings verbally. With countless skillful means, [He has] guided living beings, leading them to transcend all attachments.”

This talks about how Buddhas and Bodhisattvas teach us sentient beings by using various skillful means, so we can transcend the attachments of

ordinary people and Small Vehicle [practitioners]. So, ordinary people and spiritual practitioners still have this type of attachment, which is a form of stubborn foolishness. The Buddha wants to help us open the door widely, but we insist on trying to squeeze ourselves through the cracks in the door, and so we cannot get through.

Since the door is already open wide, we should walk through it. The Buddha and all Buddhas and Bodhisattvas come to the world in order to “open and reveal.” He opened the door to the mind to help us to realize the principles of all things in the universe, to say nothing of relationships, matters and things, which we must understand even better.

However, we ordinary people are truly stubborn and foolish. What are we stubborn and foolish about? Desires. Once desires arise, it is very hard for us to extricate ourselves. This is what we must understand. As we listen to teachings, we must be very mindful.

Next, the sutra passage says,

“Why is this? The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.”

Why does the Buddha spend so much time coming again and again to this world to teach? We should be able to comprehend this. Why? Life is impermanent, and we never know what will happen. Moreover, why do people have so many attachments? The Buddha comes to this world and and uses many kinds of skillful means [to answer such questions].

Why does the Buddha continuously teach us with skillful means? It states here, “The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.” The Saha World must be endured. Buddhas and Bodhisattvas all understand this very well. Once the Buddha had this understanding, He was fearless and no longer afraid. Out of “compassion for sentient beings,” He continues to return to the world because He perfected knowledge and views of the Paramitas. He completely understands all knowledge and views of Paramitas.

What are “knowledge and views”? “Knowledge” comes from using. His mind-consciousness to realize the truths of all things in the universe. This comes from deep within His mind. I often tell all of you that ordinary people possess Eight Consciousnesses. The Buddha has surpassed those eight to reach the ninth consciousness, which is pure and undefiled Buddha-nature. So, He uses this to understand the truths of all things in the universe. Knowing all this is called “knowledge.” [Realizations] from mind-consciousness.

Are called “knowledge.” [Realizations] from eye-consciousness and deductions are called “views.” Complete realization is “knowledge and views.”

[Realizations] from eye-consciousness are “views.” What we see with our eyes are our views. Since the Buddha was born over 2500 years ago, people who are alive right now may say, “Well, I never saw Him.” But He did exist! [The birth of] the Buddha over 2500 years ago was documented in historical records. The way the 12 Divisions of the Tripitaka were passed down through the dynasties is also something people can verify. And from these teachings, we can realize the Buddha’s mind-consciousness and how we all intrinsically have Buddha-nature. We can transcend our afflictions and [the karma] we created, which is

stored in our minds. Whether through the thinking of our sixth or seventh consciousness or from what is stored in our karmic consciousness, we will constantly think about what happened in the past. This is how the mind-consciousness of ordinary people works.

However, the Buddha has a pure mind-consciousness. What He sees and knows comes from. His mind and eye [forming His eye-consciousness]. Then He takes what He sees and analyzes it for everyone by deducing principles from things that happen. Right now when I explain the Dharma, I use principles to explain how things work. This is [what is meant by] skillful means. I use analogies to compare matters to principles. Whether we use matters to refer to principles or use principles to describe matters, this is all called knowledge and views.

The Buddha has already known and seen the truths of all things in the universe, so. He has completely realized everything. There is nothing He does not know or has not realized. He realized everything. This is perfecting all knowledge and views. He completely understands all things like He understands the palm of His hand, like something He can see just by unclenching His fist. This is enlightened knowledge. He has always had complete understanding, so when He sees something, He uses it to teach. This is knowledge and views.

In “Knowledge and views of the Paramitas,” Paramitas refers to realizing a view that understands all things, whether they are proper or deviant. This means we can recognize whether something is deviant or proper. If we have a view that understands whether things are proper or deviant, as awakened people, we will definitely not be deluded by deviant things. Definitely not.

Every one of us should be a Living Bodhisattva every day. We should go among people and listen to their troubles. The more we know, the more matters and teachings will converge, and then naturally our minds will be very pure. When we see others’ minds in chaos, our minds will still have pure knowledge and views. Then we will know how to approach a woman like this when she is disturbed. This is what we Buddhist practitioners must learn. This arises from the mind-consciousness and is how we [develop] knowledge and views.

Knowledge and views of the Paramitas: Realizing a view that understands all things and whether they are proper or deviant. Through the mind-consciousness, one attains knowledge and views of all teachings that help us cross to the other shore.

Right now we are still learning. “All teachings help us cross to the other shore” [refers to] the knowledge and views of. Buddhas and Bodhisattvas. We practice skillful means, which are Paramitas. Paramita means “to cross” from this shore of delusion to the other shore, which is pure and undefiled. This is what the Paramitas [do]. There are the Six and Ten Paramitas. The Six Paramitas are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. Then four more Paramitas are added, which are the Four Infinite Minds of loving-kindness, compassion, joy and equanimity. Six plus four is ten; the Ten Paramitas are ways to transform sentient beings. These are knowledge and views of the Paramitas.

We understand the world’s matters very well, so we use various means to transform others. The Paramitas are the means we use to help others cross to the opposite shore. But what we must learn to do right now is to ride the boat of great practices. This is what it means “to cross” the “1000-foot swells in the river of cravings.” In particular, crossing the boundless sea requires tools. The Six Paramitas and Four Infinite Minds that I just mentioned are like a huge ship. A ship of compassion helps all people cross from this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. So, crossing over to the opposite shore is [the function of] the Paramitas.

Paramita: Crossing to the opposite shore. Practitioners ride the boat of great practices to this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. That is crossing to the opposite shore.

Fellow Bodhisattvas, as we learn the Buddha’s Way, we must attain Right Views and Right Knowledge. Therefore, we must always be mindful and learn to use various skillful means to go among people and interact with them. This is also the wish of Buddhas and Bodhisattvas. Since we are disciples of all Buddhas and Bodhisattvas, we should also give by going among people. Therefore, we must always be mindful.

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Chapter 2

Episode 198 – Guide Sentient Beings to Transcend Attachments

>> “The Tathagata compassionately teaches by freely discussing teachings of the Path. Using various causes, conditions and analogies, He extensively proclaims teachings.”

>> [They] extensively proclaim teachings. With countless skillful means, They guide living beings, enabling them to transcend all attachments.

>> All attachments refer to clinging. “Ordinary people cling to recognition, wealth and living necessities. They seek physical comfort and cling to desires and sensory pleasures.”

>> Two Vehicle [Practitioners] cling to Nirvana. Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones. They extensively gather all causes to realize the fruit of Bodhi and head toward attaining Buddhahood. [Clinging to Nirvana] is part of “all attachments.”

“The Tathagata compassionately teaches by
freely discussing teachings of the Path.
Using various causes, conditions and analogies,
He extensively proclaims teachings.”

The Buddha has great compassion, so He cannot bear to see how sentient beings in the Saha World are immersed in desires and create so much karma. The collective karma of sentient beings creates many disasters in this world. The Buddha is very compassionate and cannot bear to see them so lost and confused. Therefore, He comes to this world to teach sentient beings.

They are stubborn and difficult to train because of their ignorance. So, eliminating ignorance is not that easy. Thus, the Buddha compassionately uses various methods to guide and teach them. Indeed, He used various causes and conditions and various analogies solely to help us recognize suffering and know where the causes of suffering come from. The Buddha is very mindful in helping us all understand that a single thought can give rise to countless afflictions. Certain kinds of afflictions will lead us to create certain kinds of causes and bring about certain kinds of effects.

The Buddha is very meticulous and mindful. With great patience, He continuously returns to this world just to transform sentient beings. So, He “extensively proclaims teachings.” He uses many methods to teach according to the capabilities of sentient beings. Therefore, He uses countless skillful means for only one purpose, to guide sentient beings. He tries to guide people toward achieving the same understanding, to help them know that this path before them is the correct one. This is how He provides guidance. He guides and leads us in the hopes that we sentient beings can transcend all attachments.

[They] extensively proclaim teachings. With countless skillful means, They guide living beings, enabling them to transcend all attachments.

He “enables them to transcend all attachments” because sentient beings have [many] attachments. What are they attached to? We ordinary people may crave wealth. We have attachments in our minds, in our daily living and in our surroundings. As for the people we love, we are willing to do anything for them. We may even willingly commit crimes for the sake of another person.

For sentient beings, sexual desire may result in terrible things. Ever since ancient times, countless families and nobles have been torn apart and destroyed by lust. This happened very often and was the result of attachments to sexual desires. Next is attachment to wealth, recognition, etc. These are also ordinary people’s attachments. If we have no attachments,

we can engage in spiritual practice by changing our minds. By turning around our stubborn mindset, we can engage in spiritual practice. Engaging in spiritual practice does not necessarily mean becoming a monastic. It is about cultivating our minds and

refining our character. If we can all eliminate our attachments and change our ways to take good care of our minds, we can focus on maintaining our morals and refining our character. “Human nature is inherently good,” so we all have the potential to cultivate our minds and refine our character.

And then we can take “action,” meaning we will engage in proper behavior. If we act properly, we will do the things we are supposed to do. If it is the right thing, we just do it. Being able to do the right thing [means that] we have wisdom. So, this is a practice we can all engage in as long as we eliminate attachments.

Our attachments can really ruin our lives and reputations, destroy families and bring chaos to society. They also lead us to create strong collective karma by polluting the air and damaging the earth. These are all caused by sentient beings. Individual, tiny thoughts come together and become a great karmic force. The Buddha cannot bear this, so He comes to this world and hopes to teach and help people understand how they can really engage in spiritual practice to cultivate their minds and refine their characters.

Cultivating our mind means taking the Dharma to heart. Refining our character [means] focusing our actions on the Dharma. We all inherently have this ability to practice this in our daily living, but we still cannot achieve this state. Thus, the Buddha “extensively proclaims teachings” solely to guide all sentient beings to transcend all attachments.

All attachments refer to clinging. “Ordinary people cling to recognition, wealth and living necessities. They seek physical comfort and cling to desires and sensory pleasures.”

Recognition and wealth are what we constantly crave. We crave materials goods in our daily living, and when it comes to “living necessities,” we never feel like we have enough. We seem to never have enough to use and enjoy.

Because societies and industries are continuously developing, they constantly promote exchanging older products for newer ones. This is the mindset of ordinary people. As new products are introduced, people constantly exchange the old for the new. They cast off old things to stay on trend for “living necessities.” Indeed, this happens because we cannot control our minds.

As a result of the way we live, we can never collect all the recyclables. Why is that? Because people continuously throw away old things and exchange them for new things. These things are not even old or broken; we exchange them while they are still fairly new. This is also a kind of desire or attachment in our daily living.

So, we must engage in spiritual practice. So, people practice by listening to and understanding the Buddha-Dharma. Thus they know that cyclic existence and transmigration in the Five Realms are very taxing. Therefore, they focus on spiritual practice to reach the state of Nirvana, which is crossing into extinction. They think that by crossing into extinction, they will never return to this world to face suffering in this world.

The Buddha comes to teach us about cyclic existence in the Five Realms, heaven, human, hell, hungry ghost and animal. The asura realm [is also included] among them, and it is spread among the other five. If we consider it as an individual realm, then there are six realms. Whether there are five or six realms, they all help us understand our minds and our original nature. [Then we will try to] figure out how we can actually cleanse the mind, so we will not transmigrate in the Five Realms or Six Realms. Thus, we can return to our pure Buddha-nature.

According to the. Jataka Sutra’s stories of the Buddha’s past lives, the Buddha sometimes went to the animal realm. He went there to transform sentient beings in that realm. Sometimes He even went to the hell realm, also to transform suffering sentient beings there. Not only did He go to the animal and hell realms, He also went to the hungry ghost realm. Actually, the heaven, human, hell, hungry ghost and animal realms are all the same; they are all in our nature. In our human nature, one ignorant thought will create the cause for us to be in the Five or Six Realms at this very moment.

Therefore, we need to understand that entering Nirvana means returning to our pure, intrinsic nature, so our minds will not constantly be disturbed by challenges and interpersonal conflicts.

Because of this karmic affinity, the Buddha comes to this world so we can receive the Buddha-Dharma. His teachings have been passed down until now, 2000 years later, and we still have the karmic affinity to listen to it. After we hear the Buddha-Dharma, we become joyful, and we accept it. Then we begin to form aspirations and vows. We must diligently practice according to the Buddha’s teachings.

Two Vehicle practitioners are the. Hearers and Solitary Realizers. They understand “the impermanence of life brings suffering and so on…. Then this leads us to create a lot of karma. Therefore, we must focus on our practice. We do that because we do not want to be human again. We want to cross into extinction forever.” Two Vehicle practitioners are only concerned with their own hardships.

They wonder if they created bad karmic affinities with people in their families or society. Basically, they [worry] that they created bad causes and conditions with others in the past. Therefore, they feel very afflicted every day as they deal with people and matters. Thus, they engage in spiritual practice solely to awaken themselves and are not concerned about what happens to others. They only care about themselves and doing a good job in their spiritual cultivation so that they will not be reborn as human.

We must know “we cannot lack roots of goodness, blessings and virtues, causes and conditions, in order to cross into extinction.” We must know that when we lack roots of goodness, we have no blessings and virtues. Without them, how can we have the causes and conditions to cross into extinction? So, we must understand that when we cross into extinction, or enter Nirvana, thoughts will not arise nor cease in our minds.

Our minds go through four states of existence, arising, abiding, changing and ceasing. This is how our minds work. A good thought may arise in our minds, so we want to do good deeds. We form great aspirations and vows, but when something in our external conditions tempts us even a little bit, our resolve and good intentions change. And after they change? After they change, they will cease.

Two Vehicle [Practitioners] cling to Nirvana. Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones. They extensively gather all causes to realize the fruit of Bodhi and head toward attaining Buddhahood. [Clinging to Nirvana] is part of “all attachments.”

Therefore, as we engage in spiritual practice, we must have great roots of goodness and great blessings and virtues. The practice we want to cultivate is the Bodhisattva-path. “Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones.” This means they treat everyone equally. “They extensively gather all causes to realize the fruit of Bodhi.” Thus, the Bodhisattva-path “heads toward attaining Buddhahood.” This is their determination,

but some people consider this an attachment. Actually, it is better to strengthen our faith, so we can walk on the correct path. But we also need to go one step further, which is to give unconditionally and with only gratitude in our minds. Thus, we can be a Bodhisattva, one who is without attachments and gives unconditionally with no thought of reward. They just feel one thing, gratitude. If we can all practice this, we are walking the Bodhisattva-path.

We may be Bodhisattvas who do many things to benefit ourselves and others. However, we may still have attachments to attaining the Buddha’s state to enter extinction. Actually, the Buddha comes and goes in the Saha World and is our fundamental teacher in this world. Over 2000 years ago, He manifested the Eight Aspects of Attaining the Way. Through His lifetime in this world, He [demonstrated] the eight aspects. The last was entering Parinirvana. The Eight Aspects are. His manifestations and His demonstration to teach all of us.

Indeed, the Buddha comes and goes in the Saha World. Every day we chant the epithets, “Guiding Teacher of Humans and Heavenly Beings. Compassionate Father of the Four Forms of Birth.” The fundamental teacher of the Saha World is. Sakyamuni Buddha. Thus, though He comes and goes in this world, He has always been focused on benefiting others. He “extensively proclaims teachings” and patiently explains to everyone how they can become awakened.

We must look at our lives and how more disasters are occurring. In this world, the air has been polluted and the Earth has been damaged. Scientists keep discovering that in this universe, among the stars, the Earth has already reached a state of constant danger. Therefore, this is the time for us to awaken. We must always be mindful.

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Chapter 2

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.

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Chapter 2

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.

Ch02-ep0195

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

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.

Ch02-ep0194

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

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.

Ch02-ep0193

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

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.

Ch02-ep0192

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

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.