Author: Scott Ogata

Episode 717 – Developing the Four Unobstructed Wisdoms

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>> The wisdom of unobstructed Dharma is the complete understanding of all teachings and the unhindered discernment of all principles. The wisdom of unobstructed meaning is the knowledge of all teachings and unobstructed comprehension of the principles. The wisdom of unobstructed rhetoric is proficiency in every kind of language and the ability to teach in them at will. The wisdom of unobstructed joy in speaking is the teaching of the Dharma’s meaning perfectly, without hindrance and with joyful eloquence and freedom.

>> And if there are Buddha-children among the assembly who, with purity of mind, all kinds of causes and conditions, analogies and expressions, speak the Dharma without hindrance, for people like this, you can teach this sutra.   [Lotus Sutra, Chapter 3 – A Parable]>> Various causes and conditions and analogies allow us to understand the 12 divisions of teachings of the Tripitaka so we can speak the Dharma without hindrance and be replete with the Four Unobstructed Wisdoms.

>> The “Tripitaka” is made up of sutras, vinaya (rules) and abhidharma (treatises). These three kinds of teachings encompass countless principles. These are all teachings given by the Buddha, that later generations divided into the sutra treasury, the vinaya treasury and the abhidharma treasury. These comprise the Tripitaka (Three Treasuries). The sutras teach the study of Samadhi. The rules teach the study of precepts. The treatises teach the study of wisdom. Those who thus understand the Tripitaka achieve the Three [Flawless] Studies and are given the title Tripitaka.

>> The 12 divisions of the teachings divides all the teachings from the sutras into 12 categories. These 12 categories are the 12 divisions of the Buddhist canon, also called the 12 divisions of the teachings. The 12 divisions of the teachings: Prose, repeated verse, independent verse, analogies, causes and conditions, unrequested teachings, previous lives of the Buddha, previous lives of disciples, what never existed before, broad teachings, explanations of doctrine and predictions of Buddhahood.

>> 1. Prose: Sutra passages that directly teach the appearances of all phenomena. They are unrestricted in number of characters, and because the lines are long, they are called long-form prose.

>> 2. Repeated verse: The Dharma that was expounded before is summarized again in verses later. Since it is a repetition of the teaching, it is called a repeated verse.

>> 3. Independent verse: It does not follow from the meaning contained in the previous prose. It is a verse that arises independently.

>> 4. Causes and conditions: Accounts of the causes and conditions for seeing Buddhas and hearing the Dharma or for the Buddha to teach and transform.

>> 5. Previous lives of disciples: Sutras that recount the causes and conditions of the past lives of individual disciples as told by the Buddha.

>> 6. Previous lives of Buddhas: Sutras that recount the causes and conditions of past lives of the Buddha Himself as told by the Buddha.

>> 7. Teachings that never existed: Sutras recording the inconceivable matters of the Buddha manifesting various spiritual powers.

>> 8. Analogies: The Buddha taught with many analogies to enable sentient beings to easily awaken.

>> 9. Explanations of doctrine: This refers to sutras that contain discussions, questions and answers on the Dharma and the principles.

>> 10. Unrequested teachings: Sutras such as the Essay on the Meanings of the Great Vehicle, the Udana Sutra, the Amitabha Sutra and so on, were teachings initiated by the Buddha and were unsolicited by others.

>> 11. Broad teachings: Sutras containing proper, vast and great truths taught by the Buddha.

>> 12. Prophecies or predictions of Buddhahood: These record the predictions made by the Buddha of the epithets Bodhisattvas or Hearers would receive upon their future attainment of Buddhahood.

>> You, in a future lifetime, after a countless, boundless, inconceivable number of kalpas have passed, having made offerings to several trillions of Buddhas and upholding the Right Dharma, will fulfill all aspects of the Bodhisattva-path. Then you shall become a Buddha by the name of Flower Light Tathagata.  [Lotus Sutra, Chapter 3 – A Parable]

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“The wisdom of unobstructed Dharma is the complete understanding of all teachings and the unhindered discernment of all principles.
The wisdom of unobstructed meaning is the knowledge of all teachings and unobstructed comprehension of the principles.
The wisdom of unobstructed rhetoric is proficiency in every kind of language and the ability to teach in them at will.
The wisdom of unobstructed joy in speaking is the teaching of the Dharma’s meaning perfectly, without hindrance and with joyful eloquence and freedom.”

As Buddhist practitioners, after we have taken the Dharma to heart, we still need to share it with everyone. In order to share it with everyone, we need to have the Four Unobstructed Wisdoms.

Of the Four Unobstructed Wisdoms, the first is the “wisdom of unobstructed Dharma.” When we have taken the Dharma to heart, we can comprehend all principles, even to the point where we can categorize the true principles. Then, depending on people’s capabilities, we can find the right method of explaining the principles to them. This is the wisdom of unobstructed Dharma.

The second is “wisdom of unobstructed meaning.” This means that after we have understood all of the principles, we do not merely explain the meaning of texts; we should take the Dharma to heart and penetrate it deeply. This is more than saying, “I understand; I know.” We should take the principles to heart and have unobstructed comprehension of their meanings.

The third is the “wisdom of unobstructed rhetoric.” This is about having mastery of all languages, truly understanding the meanings within and being able to express ourselves. Nowadays, being proficient in all languages is quite difficult. If I speak in Taiwanese, many people do not understand Taiwanese. However, I mainly speak this one language. Being able to teach the Dharma in many languages would be great.

Recently, during the summer break, Christopher Yang from the United States was here. In Taiwan, there are also many children just like Christopher. These young children have resolved to listen to my morning Dharma teachings. One day I said to three of these children, “Take the story that I told this morning and study it carefully. Each of you should elaborate on the same story and find your own way of sharing it with me.” After three days, I said, “Come and tell me the story.”

The first boy told the story in Taiwanese. He told the story well. As for the second boy, his Taiwanese was even better! The third, of course, was Christopher. He spoke in Mandarin, and likewise he conveyed the principles of the story correctly. The way each of them told the story was not the same. When these three youths shared the Dharma, all having heard the story in Taiwanese, they found a way to take the entire story to heart and then retell that story. This is not an easy thing to do.

Next is the fourth wisdom, “unobstructed joy in speaking.” This means that, no matter what we say, if we are able to thoroughly and perfectly explain the Dharma we understand, then these principles will be very applicable. Sometimes, though the principles are applicable, we cannot seem to express them appropriately or in a very complete way. That makes teaching the Dharma more difficult. So, we must have patience.

If we did not express it well this time, that is fine. We should keep going and continue to train ourselves. Then eventually we will be able to teach the meaning of the principles in a perfect way, without obstructions. “Without hindrance” means without obstructions, always having “joyful eloquence and freedom.”

These are the Four Unobstructed Wisdoms.

The previous sutra passage states, “And if there are Buddha-children among the assembly who, with purity of mind, all kinds of causes and conditions, analogies and expressions, speak the Dharma without hindrance, for people like this, you can teach this sutra.”

If we can accept the True Dharma of the Great Vehicle, take it to heart, use it in our daily living and let the Buddha-Dharma nourish our wisdom-life, then we are called Buddha-children. So, everyone listening to the Dharma is “among the assembly” and engages in spiritual practice with a pure mind. If we listen to the Dharma without a pure mind, we will be unable to take the Dharma to heart. Also, if we do not have a pure mind, we will easily develop biased or deviant views. This is why we must maintain the purity of our minds

“[Teaching with] causes and conditions, analogies and expressions” requires using the Four Unobstructed Wisdoms. After the Buddha taught the Dharma, later generations took the Buddha’s teachings and divided them into categories. They compiled them into the 12 divisions of the Tripitaka. In fact, the 12 divisions of the Tripitaka are 12 categories of teachings. They are “all kinds of causes and conditions, analogies and expressions”; these are all included within the 12 divisions of the Tripitaka.

Various causes and conditions and analogies allow us to understand the 12 divisions of teachings of the Tripitaka so we can speak the Dharma without hindrance and be replete with the Four Unobstructed Wisdoms.

In addition to understanding the Dharma, we are also able to teach it without obstruction. After we listen, we awaken ourselves; then we must also awaken others. In addition to transforming ourselves, we must also transform others. We even hope that the Dharma will spread throughout the world. By using different languages, we can spread it all over the world;

the Buddha-Dharma can save the world. From Sanskrit, an ancient Indic language, the Dharma was spread and then translated into Chinese. From these Chinese texts, we can then explain it in Taiwanese or share it in Mandarin. There are many [volunteers] from abroad who have also been listening to my morning Dharma talks. They tell me, “When Da Ai TV broadcasts the talks. I can understand your teachings.” This is because my lectures have been translated into both Chinese and English, so they [can be understood] widely. Being able to understand the Dharma, they can take it to heart. Every time I see them translating so mindfully, I feel a deep sense of gratitude. For these words in one language to be able to nourish everyone on the planet, for everyone to see it and understand it, is not an easy feat indeed.

The “Tripitaka” is made up of sutras, vinaya (rules) and abhidharma (treatises). These three kinds of teachings encompass countless principles. These are all teachings given by the Buddha, that later generations divided into the sutra treasury, the vinaya treasury and the abhidharma treasury. These comprise the Tripitaka (Three Treasuries). The sutras teach the study of Samadhi. The rules teach the study of precepts. The treatises teach the study of wisdom. Those who thus understand the Tripitaka achieve the Three [Flawless] Studies and are given the title “Tripitaka.”

The sutra treasury contains the teachings of the study of Samadhi. We sentient beings have ignorance and discursive thoughts and tend to go down many side roads. Listening to the Buddha teach the Dharma helps everyone return to the Bodhi-path. To focus our minds and be in Samadhi, we must listen to the sutras.

The “rules,” the vinaya treasury, contains the study of the precepts. In the Buddha’s lifetime, He interacted with myriad sentient beings. Monastics in the Sangha came from all over. Each had different habitual tendencies and different rules for living. Moreover, the Buddha equally accepted disciples from all four castes. The Buddha allowed them to follow their own rules, but if someone violated the rules for behavior, the Buddha would immediately teach a precept for that person, explaining that they should not commit that wrong and that they should change their ways. In this way, He would establish another precept. We know that people have all kinds of different habitual tendencies. There are so many of them! This is [why there are] rules. When we talk about rules, we are talking about following discipline. Discipline comes from precepts. So, the vinaya (rules) are about the precepts, the study of precepts.

The abhidharma (treatises) are the study of wisdom. Some say, “I will share the things I understand with everyone.” This is like what happens in our study groups [People share] about the Dharma they have heard and the realizations they attained while interacting with people, matters and things in their daily living. They mutually discuss their experiences of how they applied the Dharma or the realizations they attained afterward. These can all be discussed. Because of this, those who comprehend sutras, rules and treatises and achieve the Three [Flawless] Studies. They are given the title “Tripitaka”

“The 12 divisions of the teachings” divides all the teachings from the sutras into 12 categories. These 12 categories are the 12 divisions of the Buddhist canon, also called the 12 divisions of the teachings. The 12 divisions of the teachings: Prose, repeated verse, independent verse, analogies, causes and conditions, unrequested teachings, previous lives of the Buddha, previous lives of disciples, what never existed before, broad teachings, explanations of doctrine and predictions of Buddhahood.

1. Prose: Sutra passages that directly teach the appearances of all phenomena. They are unrestricted in number of characters, and because the lines are long, they are called long-form prose

The first [division] is “prose.” As we read a sutra, when we first open it up, “Sutra passages directly teach the appearances of all phenomena.” When the Buddha began teaching a sutra, He was not limited by numbers of words or lines; the sutra text just continues on in long-form prose. The sutras we read all [begin] in this way.

2. Repeated verse: The Dharma that was expounded before is summarized again in verses later. Since it is a repetition of the teaching, it is called a repeated verse.

The second [division] is “repeated verse.” It repeats the content of the long-form prose. The verse is a restatement [of teachings] to fill in what may have been unclear earlier. This helps everyone to recognize the importance of this passage and the need to remember it

3. Independent verse: It does not follow from the meaning contained in the previous prose. It is a verse that arises independently.

The third [division] is “independent verse.” It does not follow the content of the previous long-form prose, but stands independently of other verses and texts.

For example, every morning before beginning my lecture on the sutra, I present a verse that I have written. It may not be directly related to the sutra text, but its meaning complements the sutra text I will talk about. This is an independent verse

4. Causes and conditions: Accounts of the causes and conditions for seeing Buddhas and hearing the Dharma or for the Buddha to teach and transform.

The fourth division is causes and conditions, “accounts of the causes and conditions for seeing Buddhas and hearing the Dharma” or those for “the Buddha to teach and transform.”

There are different causes and conditions behind each sutra that the Buddha taught. For instance, He expounded the Lotus Sutra because He wished to freely express His original intent. The joy He experienced upon attaining enlightenment and. His subtle and wondrous realizations were what He had wanted to share with us. But we sentient beings were lacking in causes and conditions, so the Buddha had to use all kinds of methods to guide us until His conditions for transforming [this world] were coming to an end and. His karmic conditions for remaining in this life were almost over. Then He had to quickly seize the opportunity to give the Lotus teachings. These were the causes and conditions. Therefore, the Lotus Sutra is very important to us.

5. Previous lives of disciples: Sutras that recount the causes and conditions of the past lives of individual disciples as told by the Buddha.

The fifth is the “previous lives of disciples.” Because the teachings He gave were not very clear to some people, the Buddha constantly drew examples from. His karmic connections with. His disciples in their past and present lives. These stories are about the interactions between the Buddha and His disciples and the things that happened in their lives. These are the “previous lives of disciples”

6. Previous lives of Buddhas: Sutras that recount the causes and conditions of past lives of the Buddha Himself as told by the Buddha.

The sixth is the “previous lives of the Buddha.” These record the causes and conditions of the past lives of the Buddha Himself. The Buddha also recounted His own past lives as a way of teaching us. He talked about how He drew near many Buddhas and what each of those Buddhas taught Him, all these various causes and conditions

7. Teachings that never existed: Sutras recording the inconceivable matters of the Buddha manifesting various spiritual powers.

The seventh is “what never existed before, sutras recording the inconceivable matters of the Buddha manifesting various spiritual powers.” At times, the Buddha displayed inconceivable spiritual powers of transformation. The Buddha constantly used Himself as an example. Whatever He or sentient beings encountered, such as people, things, etc., He would lead them to think of past causes and conditions. These are “what never existed before.” We find these stories inconceivable. These are the things we hear that we have never heard before about the karmic connections between the Buddha and sentient beings.

8. Analogies: The Buddha taught with many analogies to enable sentient beings to easily awaken.

The eighth is “analogies. The Buddha taught with many analogies.” He hoped these would enable sentient beings to easily awaken to the principles of the sutras.

In the Chapter on Parables, we previously discussed the burning house, the cart drawn by the great white ox and other kinds of animals. I believed those to be very difficult passages. However, for many of our young Bodhisattvas, it was because of these analogies that they found [the sutra] interesting. The realizations they attained were quite [deep]. After listening, they wrote or drew [the meaning]. Therefore, analogies can help everyone develop a deeper understanding. Teaching with analogies and expressions is very important.

9. Explanations of doctrine: This refers to sutras that contain discussions, questions and answers on the Dharma and the principles.

The ninth is “explanations of doctrine.” This refers to sutra passages containing discussions, questions and answers and so on about the Dharma and its principles [Sutra texts] with questions and answers, commentaries, explanations and so on are “explanations of doctrine.”

10. Unrequested teachings: Sutras such as the Essay on the Meanings of the Great Vehicle, the Udana Sutra, the Amitabha Sutra and so on, were teachings initiated by the Buddha and were unsolicited by others.

The tenth is “unrequested teachings,” such as the Essay on the Meanings of the Great Vehicle, the Udana Sutra or the Amitabha Sutra. These were taught to suit people’s capacities, so for sentient beings with limited capacities, “Constantly chant the Buddha’s name in your mind.” Because of our capacities as unenlightened beings, even if we are given countless teachings we will not understand. So, the Buddha might as well just give us a name to keep reciting. Doing that will bring infinite merits, infinite radiance and infinite wisdom. However, He did not really explain this in detail. He simply described a beautiful environment and spoke of how [chanting] will enable us to be reborn in that place. These are skillful means.

These are “unrequested teachings,” meaning that the Buddha taught them without being asked

11. Broad teachings: Sutras containing proper, vast and great truths taught by the Buddha.

The eleventh is “broad teachings, sutras containing proper, vast and great truths taught by the Buddha.” The Avatamsaka Sutra describes the state of the Buddha’s mind, the state of mind He attained after enlightenment, after His nature of True Suchness became one with all things in the universe. The Buddha then used skillful means to teach according to the capabilities of sentient beings, listing out all kinds of teachings.

12. Prophecies or predictions of Buddhahood: These record the predictions made by the Buddha of the epithets Bodhisattvas or Hearers would receive upon their future attainment of Buddhahood.

The twelfth is “prophecies”; These are predictions of Buddhahood  For example, in the Chapter on Parables, the Buddha bestowed a prediction of Buddhahood upon Sariputra, that Sariputra would one day attain Buddhahood and be called Flower Light Tathagata. All of you should remember this; it is a prophecy.

This is why the Buddha then said to Sariputra, as it is written in the sutra, “You, in a future lifetime, after a countless, inconceivable number of kalpas have passed, [having] upheld the Right Dharma….” Sariputra would have to spend a very long time following and practicing the Right Dharma to “fulfill all aspects of the Bodhisattva-path.”

He must continue to walk the Bodhisattva-path. Then, “[He] shall become a Buddha by the name of Flower Light Tathagata.”

You, in a future lifetime, after a countless, boundless, inconceivable number of kalpas have passed, having made offerings to several trillions of Buddhas and upholding the Right Dharma, will fulfill all aspects of the Bodhisattva-path. Then you shall become a Buddha by the name of Flower Light Tathagata.  

Everyone, from this we understand that as we learn the Buddha’s Way, these many kinds of causes and conditions and many kinds of expressions all help us understand the Buddha-Dharma and take it to heart. After we take it to heart, we can transform ourselves and others so our nature of True Suchness becomes one with the truths of all things in the universe. As Buddhist practitioners, we must develop our wisdom-life. So everyone, please always be mindful.

Episode 716 – Become Pure through Diligent Practice

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>> The sutra treasury contains all of the teachings of the Tathagata. We must listen to, faithfully accept and focus on diligently cultivating the Dharma. Even if we cannot put an end to our bonds and afflictions in this lifetime, later, with gradual nourishment, the Tathagata’s virtue of wisdom will appear.

>> If there are people without anger, who are upright and gentle, who have compassion for all things and respect for all Buddhas, for people like this, you can teach this sutra.   [Lotus Sutra, Chapter 3 – A Parable]

>> And if there are Buddha-children among the assembly who, with purity of mind, all kinds of causes and conditions, analogies and expressions, speak the Dharma without hindrance, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> Sentient beings who uphold the Buddha’s precepts are called Buddha-children. They practice according to the teachings and will certainly become Buddhas. Thus there are those among the assembly with purity of mind who give rise to pure faith. They no longer have discursive or afflictive thoughts, so they are said to have pure minds. 

>> Various causes and conditions and analogies allow us to understand the Tripitaka and 12 divisions of teachings so we can speak the Dharma without hindrance and be replete with the Four Unobstructed Wisdoms.

>> With this self-respect and diligence, and love and respect for others, we can be each other’s virtuous friends and beneficial companions. For people like this, the sutra can be taught.

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“The sutra treasury contains all of the teachings of the Tathagata. We must listen to, faithfully accept and focus on diligently cultivating the Dharma.
Even if we cannot put an end to our bonds and afflictions in this lifetime,
 later, with gradual nourishment, the Tathagata’s virtue of wisdom will appear.”

Everyone, please be mindful! The 12 divisions of the Tripitaka have their origins in the Buddha’s lifetime, when He taught according to capabilities. Based on the capabilities of sentient beings and depending on their behavior, the Buddha endlessly exercised His wisdom to come up with different methods to teach them. People in later generations took the teachings given by the Buddha, divided them into categories and compiled them into what we now call the Tripitaka, which are the sutras, rules and treatises. Of course, the Tripitaka also has subcategories, which are the 12 divisions.

The Buddha-Dharma is as deep as the ocean. As it is so expansive and wide, how can we take each of its teachings to heart? In fact, the Buddha-Dharma is very simple. As long as we are mindful, genuine, penetrating and meticulous, by focusing our thinking we realize that the Buddha-Dharma actually only contains a single truth. The true principles of all things in the world are without form or appearance. They can only be experienced by our minds. This is the Dharma the Buddha shared with us. Our nature of True Suchness is actually hidden inside our minds. So, sometimes it seems like the more simple things are, the more profound the principles behind them are. The most profound principles are actually found in the most simple people, matters and things.

There is a test we can do on ourselves every day; we learn so much while listening to the teachings, but is the mindset we have while listening to teachings different from the mindset we have when we are actually working with people?

When we are listening to the teachings, our mind is at peace. “I understand what you say. I know what you said yesterday too. You said the same things yesterday. After listening for so long, all of your teachings sound very similar.” Indeed, the teachings are similar and very simple. But every day, our interactactions with people, matters and things bring about a lot of complicated ignorance and afflictions. So, we listen to and faithfully accept the Dharma. We accept it when we hear it, but are we able to focus on diligently practicing it? That is the key.

Right after we say something, immediately we start thinking, “Why did I forget to say this? Why did I have to add that?” This is how, most of the time, in our minds and in our dealings with people, matters and things, what we say and do never seem to go as we intended. So, engaging in spiritual practice is hard; when we try to diligently practice, simply being able to focus can be very hard.

Since this is the case, should we give up? We cannot give up. It is only after much effort that we have been born human and are able to listen to the Buddha-Dharma. The causes and conditions have finally converged for [me] to speak and for [you] to listen. “Even if we cannot put an end to our bonds and afflictions in this lifetime,” even if we cannot completely eliminate our afflictions and ignorance during this lifetime, by listening to the Dharma right now, we are planting the seeds for hearing it in the future. We should continue to be diligent and mindful and continue to cultivate the fields of our minds; if we do not have a good harvest this year, we must continue next year. The more we cultivate this land, the more fertile it will be. Thus, “later, with gradual nourishment, the Tathagata’s virtue of wisdom” will gradually appear.

As Buddhist practitioners, we need to cultivate patience. The teachings of the Tathagata contained in the sutra treasury are in fact very many; this is because sentient beings have many different capabilities. They have 84,000 kinds of afflictions, and the Buddha addressed each of them. So, the Dharma is as vast as the ocean. We need to listen very mindfully to the Dharma. We [should] not fear being unable to do well in our spiritual practice in this life, but we must fear continuing to create conflict in future lifetimes and creating more karma. Hopefully we can follow the Dharma life after life. The Buddha always told everyone about His past lives. He had to practice throughout all His past lives and all His subsequent births to be able to succeed [in His practice]. This is the same for all Buddhas and Bodhisattvas. Thus, as Buddhist practitioners, we always need to be meticulous, focused and mindful.

The Buddha-Dharma is in our minds. We just need to be mindful and, with our minds, carefully analyze external phenomena. People who are kind are virtuous friends. People who are unwholesome can provide beneficial adverse conditions. We just have to take good care of our minds and learn from our role models. This is because to us, everyone is a Buddha, and everyone is a great treasury of sutras.

The previous sutra passage states, “If there are people without anger, who are upright and gentle, who have compassion for all things and respect for all Buddhas, for people like this, you can teach this sutra.”

To be without anger, we need to make the effort to constantly take care of our own minds. Greed, anger, delusion, arrogance and doubt are the “five chronic afflictions” that are constantly in our minds. Anger is also a type of ignorance. If we can eliminate the five chronic afflictions, our minds will naturally become “upright and gentle.”

Don’t we often talk about this? “A straightforward mind is a place of spiritual practice.” There is only one road to reach the goal of our spiritual practice, the great, direct Bodhi-path. This is the only road. This straightforward Bodhi-path is the Bodhisattva-path. This is the meaning of “upright.” Being gentle is having an open and spacious mind. Regardless of the capabilities of sentient beings, we can find ways to give them suitable teachings. “Gentle” means as soft as water, which can take on the shape of whatever container it is poured into. This is being “upright and gentle.” We always say, “The Dharma is like water”; it is taught to sentient beings according to their capabilities.

So, we must “have compassion for all things.” We must always treat all sentient beings with compassion. We need to treat the Buddha with deep respect, to show “respect for all Buddhas. For people like this, you can teach this sutra.” In this verse, “all Buddhas” indicates that we must treat everyone in the world as a Buddha. We must treat everyone with respect. People who can do this are able to accept this sutra, the subtle and wondrous Great Vehicle Dharma.

The next sutra passage states, “And if there are Buddha-children among the assembly who, with purity of mind, all kinds of causes and conditions, analogies and expressions, speak the Dharma without hindrance, for people like this, you can teach this sutra.”

As Buddha-children who accept the Dharma among this big assembly, we should all be exercising a pure mind. Where does this pure mind come from? The meaning of this is that monastic practitioners are not the only sentient beings who can accept the Dharma. All sentient beings who accept the Buddha-Dharma need to uphold the Buddha’s precepts. So, those who “follow the Buddha’s precepts” can be called “Buddha-children”

Sentient beings who uphold the Buddha’s precepts are called Buddha-children. They practice according to the teachings and will certainly become Buddhas. Thus there are those among the assembly with purity of mind who give rise to pure faith. They no longer have discursive or afflictive thoughts, so they are said to have pure minds.

The Buddha’s disciples are categorized into the fourfold assembly, the male and female monastic practitioners and the male and female lay practitioners. They are all “Buddha-children,” people who have been able to accept the Dharma. These Buddha-children follow the teachings in their spiritual practice. In accordance with the Buddha’s teachings, we are earnestly engaging in spiritual practice. If we can do this, we “will certainly become Buddhas.” If we engage in spiritual practice by following the teachings, we will certainly have the causes and conditions to become Buddhas.

We must awaken ourselves, and then we must also transform others. After we have understood and realized the Buddha-Dharma, we should be able to take good care of others so we can all realize the Buddha-Dharma together. If we can do this, the entire assembly can walk the great Bodhi-path. Then we give rise to “pure faith.”

After understanding [the Dharma], we can eliminate the afflictions in our minds and pass on the pure Dharma to other people. This is how we “give rise to pure faith.” We give to others unconditionally, not for recognition or personal gain, or to say, “I know how to expound the sutra. I understand many principles so I am able to share them with you, but in return you must do this for me.” That is being egotistical and arrogant. We need to steadfastly engage in spiritual practice and, with a pure mind, put what we understand into practice.

There was a lay practitioner who recently joined our Bodhisattva-volunteers on a trip to Gansu province in China. When he came back from Gansu, I asked him, “How was it? How do you feel after the trip?” He said that in Gansu he saw how people living in the mountains face so much hardship. Moreover, there had not been much rain in the last several years, so people could not cultivate the land and were unable to sustain their living. But Tzu Chi found a way to help them move their village down to a place with land and water. We turned a piece of overgrown land into a habitable place where everyone could enjoy a stable life and live and work happily. Those who have not yet moved down the mountain still live in the same environment that those who now live and work happily used to live in under such hardship. After seeing all that, when he came back, he told me, “I’ve attained deep realizations.”

The same principle applies. All the many teachings we are giving and listening to today all came from what the Buddha said more than 2000 years ago. But how can we actually open up this great, direct Bodhi-path and furthermore walk this road with a pure mind? How do we walk this road? [The road] is not far; it is in our minds. If we can all follow the principles and, after hearing them, turn the wheels of our minds, we can transform our unenlightened minds. This takes mindful spiritual practice. Then naturally, we will be walking this Bodhi-path.

We are surrounded by such a large community of Bodhisattvas who encourage each other and give rise to pure faith so that our minds can be free of discursive thoughts and afflictions. This is a pure mind. If we are able to go among people without being troubled by afflictions, that is a truly pure mind. We can also motivate people around us to walk the Bodhisattva-path. By developing this kind of skill, naturally we will “no longer have discursive or afflictive thoughts.” A mind without discursive thoughts and afflictions is what we call a pure mind.

Various causes and conditions and analogies allow us to understand the Tripitaka and 12 divisions of teachings so we can speak the Dharma without hindrance and be replete with the Four Unobstructed Wisdoms.

Next, “[With] all kinds of causes and conditions, analogies and expressions [they] speak the Dharma without hindrance” The Buddha used the 12 divisions of the Tripitaka to teach sentient beings based on their capacities. He also used “analogies and expressions” to clearly explain all kinds of Dharma. Within the Dharma, there is deeper Dharma [To teach that deeper Dharma,]. He used examples of causes and conditions. He taught with examples and analogies using many different expressions and methods for the sole purpose of helping us understand. Thus, while the Dharma is actually very simple, in order to explain it it becomes very complicated. However, without explaining it through so many methods, people would not be able to understand it.

Thus we must go among people to understand their many causes and conditions. This is Dharma. We can take one person’s experience and use it as an example for other people. In this way we use analogies and expressions to “speak the Dharma without hindrance.” When [the methods we use] to teach the Dharma, either in written text, spoken phrases or so on, are all unobstructed, sentient beings will be able to take the Dharma to heart.

So, “Various causes and conditions and analogies allow us to understand the Tripitaka and 12 divisions of teachings.” With the 12 divisions of the Tripitaka, “We can speak the Dharma without hindrance.” By using all kinds of methods to come up with analogies and expressions, we can teach the Dharma without hindrance. Then we have the Four Unobstructed Wisdoms. Therefore, since there is so much Dharma, we need to utilize many kinds of approaches.

“For people like this, you can teach this sutra.” People like this have self-respect and practice diligently. If we do not have respect for ourselves, our minds would not be pure, and the fields in our minds would not be well-cultivated. Then how could we have a harvest, have spiritual nourishment and be able to sow the seeds in other people? Therefore, we must engage in spiritual practice and transform sentient beings. We must absolutely have respect for ourselves and practice diligently. Not only should we have respect for ourselves, we also need to “love and respect others”

With this self-respect and diligence, and love and respect for others, we can be each other’s virtuous friends and beneficial companions. For people like this, the sutra can be taught.

For sentient beings, this great Bodhi-path is very wide. If we walk it alone, won’t we feel very lonely? Furthermore, if we do not lead many people to follow us, we will also be unable to walk this Bodhi-path. Therefore, in addition to having self-respect, we also need to have “love and respect for others.” We must constantly form positive karmic connections with sentient beings. So, as we diligently practice, we also need “love and respect for others.” In this way, “We can be each other’s virtuous friends and beneficial companions.”

“For people like this, the sutra can be taught.” People like this are broad-minded. If they understand something, they will immediately share it with you. They constantly wish to form positive affinities with you. They will not take issue over trivial matters. They hope to share the teachings they have understood so that they are constantly forming good affinities. Then naturally, other people will listen to them. When they change their mindsets, those people can become beneficial friends, virtuous friends and companions. To do this, we must be mindful.

When we listen to the Dharma, we must be focused. There is no other method. If we want to truly comprehend the Dharma, if we want to return to our nature of True Suchness, if we want our pure nature to be one with the universe, then we have to listen to the Dharma. Developing faith and understanding takes focus and diligent practice. This is a must.

Of course, spiritual cultivation cannot be completed in one lifetime. We must spend many lifetimes on this. Only then are we true spiritual practitioners. Do not be afraid of how far we have to go, only of being unwilling to take the first step. If we can constantly move forward, we can gradually draw near the Buddha and enter the Tathagata’s wisdom and virtue, His ocean of enlightened wisdom. This is our shared goal. So everyone, we must always be mindful.

Episode 715 – Peaceful Endurance of Great Vehicle Bodhisattvas

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>> This Great Vehicle Dharma can deliver infinite beings. All Buddhas and Bodhisattvas use the Great Vehicle as the means to deliver and transform the angry and deluded with peaceful endurance and compassion. It is called great because of the great benefits that it brings.

>> If you see Buddha-children who uphold the precepts and purity like clean and radiant pearls and seek the Great Vehicle sutras, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people without anger, who are upright and gentle, who have compassion for all things and respect for all Buddhas, for people like this, you can teach this sutra. And if there are Buddha-children among the assembly who, with pure hearts….  [Lotus Sutra, Chapter 3 – A Parable]

>> Those who can endure peacefully without anger have compassion and are able to practice patience. Taking people, matters and objects as their place of spiritual practice, they face them with gratitude and without resentment or discontent. Upright and gentle, they have the patience of peacefully facing suffering.

>> [They] have compassion for all things and respect for all the Buddhas: Those who have practiced patience can always have compassion for all things. They are accommodating and sympathetic towards all sentient beings.

>> So, we must respect all the Buddhas and respect the teachings of the noble truths, respect the true principles of the Buddhas. We need the Dharmic patience of observing truth.

>> If there are those who comprehend the truth of deliverance, who guard and uphold the rules and precepts and practice compassion and patience, for people like this, you can teach this sutra.

>> This means that those with Bodhisattva-aspirations, who teach the Dharma to benefit others, can be taught this sutra. >> The most important application for great beings is that, with our resolve in this life, we can unite with all things. We put others before ourselves patiently yielding to them with compassion.

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“This Great Vehicle Dharma can deliver infinite beings.
All Buddhas and Bodhisattvas use the Great Vehicle
as the means to deliver and transform the angry and deluded with peaceful endurance and compassion.
It is called great because of the great benefits that it brings.”

The Buddha encourages us to, as part of our spiritual practice, benefit ourselves as well as others. We must awaken to the principles and then also share this Dharma so as to give everyone the opportunity to receive it. Everyone has the chance to become enlightened. So, this Great Vehicle Dharma can transform infinite sentient beings; one can give rise to infinity. One gives rise to infinity; infinity arises from one.

So, all Buddhas and Bodhisattvas, all past Buddhas and all present Bodhisattvas, come to this world and all exercise the Great Vehicle Dharma. Thus we say, “The Great Vehicle [is] the means.” They make use of this Great Vehicle Dharma to teach and transform sentient beings. This is the vow of all Buddhas and Bodhisattvas, to repeatedly return to this world and live among us. So, we must treat everyone with respect.

We constantly talk about gratitude, respect and love. Toward every single person we interact with, we must feel a sense of gratitude. We feel grateful because, regardless of the kind of conditions or people that we encounter, they are all opportunities for learning. Whether people are wholesome or not, they are all spiritual friends to us. So, we must make an effort to mindfully accept [these teachings].

We “deliver and transform the angry and deluded with peaceful endurance and compassion.” The conditions of this world help us to be able to understand what it means to engage in spiritual practice. Sometimes we encounter unreasonable people. It is clear what the principles are, yet they refuse to do what is reasonable; they go against the path. When we encounter people like this, what are we to do? The Buddha taught us to exercise peaceful endurance and compassion. We must calm our own minds. If we are unable to [influence] others, we must simply calm our own minds [He pointed out that] those people have their own karmic causes and conditions, and we have our own spiritual path that we must actively and diligently walk.

This is why, “The Dharma is called great because of “the great benefits it brings.” When we practice the Great Vehicle Dharma, we must always first open up our hearts and minds. We must be compassionate and diligently and patiently guide others. We must make an effort to counsel them. If they do not listen to our guidance, what should we do? We must be accommodating and understanding. Eventually, the day will come when they realize, “I have been accommodated; I am loved.” One day they will understand this. This is the power of love.

Take the lives of Tzu Chi volunteers for example. In the past, they might have faced all kinds of suffering [from their children]. But in the end, they still showed them love, yielded and gave to them. Their connection with Tzu Chi helped them turn around their mindset and transform the suffering they endured, so it became natural for them to give. Once this happened, their family members began to notice, saying, “My mother has changed. My father is a totally different person!” In every way, they suddenly realize, “They were doing this out of love for me. They just wanted the best for me. I now better understand why they were treating me this way; I’m so grateful. In the past, I did not understand so I had a bad attitude toward you. I want to take this opportunity to thank you, father, and you, mother.” We see many instances like this. So, as we interact with other people, we must mutually benefit each other, to say nothing of parents, children or our fellow spiritual practitioners.

In conclusion, the Buddha taught sentient beings to practice the Great Vehicle Dharma so that we can open up our hearts. When we walk the Bodhisattva-path, we are on the Bodhi-path toward enlightenment. This road is very wide and broad. Just as the road is broad, our mind must be open. Only by learning the Dharma in this way will we be able to shoulder the the mission of the Great Vehicle. There is still much we must learn.

The previous sutra passage states, “If you see Buddha-children who uphold the precepts and purity like clean and radiant pearls and seek the Great Vehicle sutras, for people like this, you can teach this sutra.”

As we engage in spiritual practice, if we can develop the state we have spoken of, “a heart that encompasses the universe and the boundless worlds within it,” and accept the Buddha-Dharma with reverence and Great Vehicle aspirations, then we are like Buddha-children. When the Buddha teaches the Dharma, Dharma-children are born of the Buddha’s mouth; the Buddha shares the Dharma in order to help us develop our wisdom-life.

As we said yesterday, when parents have children, they do not get to choose who their child will be. But we have chosen to follow the Buddha-Dharma, so we rely on the Buddha’s teachings. We often hear people share, “The mistakes I made in the past have caused me to waste so much of my life and create so much karma. Now that I understand the Buddha-Dharma, I am a new person. I apply the Dharma in my daily living, in how I interact with people and matters; I have been reborn.” How did they become a new person? By following the Dharma and taking it to heart.

Where did the Dharma come from? From the Buddha’s mouth, from His realizations, from within His mind. The true principles of all things in the universe are encompassed in His wisdom, in His ocean of enlightenment. Then with the Dharma in His mind, He can teach according to sentient beings’ capabilities [Having learned] the Dharma that issued forth from His mouth, we are the. “Dharma-children born of the Buddha’s mouth.” If we can practice according to the Dharma, we are Buddha-children. If we are Buddha-children, we must make an effort to accept and practice the Buddha’s teachings and uphold the Buddha’s rules to protect our minds. All things are created by the mind. If we do a good job of safeguarding our minds, then returning to our pure Tathagata-nature, our intrinsic Buddha-nature, will not be difficult.

We must protect this as if safeguarding a radiant pearl. We must take care to keep our minds, our nature of True Suchness, very clean. Thus we “seek the Great Vehicle sutras.” Only with this kind of pure mind can we uphold the true principles of the wondrous Dharma, the Great Vehicle teachings. Therefore, we must be mindful in learning the Buddha’s way. Only in this way can we accept the Buddha’s Great Vehicle Dharma, and only then can we share it with others.

The Buddha’s concern was that because of sentient beings’ ignorance, they would misunderstand the Buddha-Dharma. If they misunderstand the Great Vehicle Dharma, not only would they be unable to save or benefit other people, instead they would create much karma. So, the Buddha was very earnest in protecting the minds of sentient beings.

Now, let us discuss the following sutra passage. The next section is, “If there are people without anger, who are upright and gentle, who have compassion for all things and respect for all Buddhas, for people like this, you can teach this sutra. And if there are Buddha-children among the assembly who, with pure hearts….”

From this sutra passage, we better understand that spiritual practitioners must be without anger. As we just mentioned, if we encounter an angry or a deluded person, we must be able to yield to them. People like this are unable to abide by the rules. And what about us? We must reflect on ourselves. Is there this kind of anger within us? As for delusion, is there delusion of ignorance in our minds? If so, we must quickly change our ways until our minds are pure again.

If we are “without anger,” we have completely eliminated it. “Upright and gentle” means they are people with soft and gentle hearts. What kind of practice do people like this engage in? They [practice] peaceful endurance. To bring peace to our minds, we need patience.

One time, at Vulture Peak, Sariputra and Maudgalyayana were staying together. In that place, there were two ghosts. One was called Ghata, and the other was called Upa. One day, Sariputra was shaving his beard and hair; on the same day all the other bhiksus were cleaning themselves up. When the ghost called Upa saw the bhiksus, a sense of hate and anger arose in him. He said to Ghata, “I really want to punch them.” Ghata said to him, “No, you must not! You cannot; you absolutely cannot! If you do that to these spiritual practitioners, you will suffer negative karmic retributions.”

Ghata stopped him three times in a row, but the other ghost refused to listen to him. So, he stretched his hand out toward Sariputra and hit him very hard on the head. Sariputra was in pain, but he withstood it. Upa hit him like this three times. When Maudgalyayana heard about this, he quickly came to show his concern. Sariputra replied to him, “Although I’m in pain, I can bear it. I feel peaceful and at ease.”

When the Buddha heard this, He was filled with joy. He praised Sariputra, saying, “Sariputra has already attained the state of peaceful endurance. If he was hit and his mind gave rise to anger, he would not be able to bear it, and this would hurt him very badly. But because Sariputra had already eliminated anger from his mind, he could peacefully endure without anger. Thus his mind remains unharmed, and he could bear the pain inflicted on his head. This is because he has cultivated a heart of compassion and peaceful endurance.”

Those who can endure peacefully without anger have compassion and are able to practice patience. Taking people, matters and objects as their place of spiritual practice, they face them with gratitude and without resentment or discontent. Upright and gentle, they have the patience of peacefully facing suffering.

“Those who can endure peacefully without anger have compassion and are able to practice patience”  This is compassion. People with compassion are able to practice patience. This comes from their spiritual practice. People, matters and things are their places of spiritual practice. When we do things, we may casually complain, “I am so tired. I am so stressed out. I am…” The list goes on. Even doing small tasks seems like hard work or like a lot of pressure. In this case, how can we accomplish anything? When we give to others and they do not admire us or praise us, we may become depressed. “Don’t you see how much I have given? Yet you haven’t praised me at all.” If we feel this way, we will constantly feel hurt. Then how can we be considered compassionate? How can we claim to be practicing patience? Therefore, we must practice patience when dealing with people, matters and things; these all provide us with a place of spiritual practice.

We must always be grateful that there are so many good deeds for us to do and that there are so many people working with us. Working with wholesome people will encourage us. Working with unwholesome people will wear away our bad habits. Thus, we must always be grateful and “without resentment or discontent.” People like this are “upright and gentle. No matter what you do, I will be understanding. I will not feel resentment or hatred toward you.” This is “the patience of peacefully facing suffering.” When our minds are at peace, no matter what happens in our external conditions with people, matters and things, we will have a way to remain patient. Being patient without feeling we are being patient is true patience. If we are without regret, resentment and worry, our minds are upright and gentle. As we interact with each other, things will pass with time. So, we must not hold on to things that have passed. Only in this way can we feel peaceful and at ease.

[They] have compassion for all things and respect for all the Buddhas: Those who have practiced patience can always have compassion for all things. They are accommodating and sympathetic towards all sentient beings.

Thus, we must “have compassion for all things and respect for all the Buddhas,” When we look at people with a Buddha-mind, we see that everyone is a Buddha. So, we must “practice patience to always have compassion for all things.” We must cultivate the practice of patience. People make mistakes because they lack virtue. So, by being patient and accommodating, we develop our wisdom-life. Taking good care of our wisdom-life makes us true spiritual practitioners. We must be “accommodating and sympathetic toward all sentient beings.” This is spiritual practice ․So, we must “respect all the Buddhas”.

So, we must respect all the Buddhas and respect the teachings of the noble truths, respect the true principles of the Buddhas. We need the Dharmic patience of observing truth.

“Respect the teachings of the noble truths,” respect the true principles of the Buddhas. We need “the Dharmic patience of observing truth.” When conditions arise, we must observe them meticulously. We must make an effort to observe everything carefully and open up and broaden our minds to encompass all things.

If there are those who comprehend the truth of deliverance, who guard and uphold the rules and precepts and practice compassion and patience, for people like this, you can teach this sutra.

“For people like this, you can teach this sutra.” For people advanced in their spiritual practice, we must earnestly share this Dharma with them. Thus, we “comprehend the truth of deliverance”

“Truth” refers to principles. When our body and mind come into contact with people, matters and things, we can truly realize the Dharma the Buddha taught. “By guarding and upholding the rules and precepts,” we “practice compassion and patience.” This is a key part of spiritual practice. We must truly be mindful in order to be able to realize the true principles and apply them in our daily living. For people like this, this sutra can be taught. This helps us understand that some people form Bodhisattva-aspirations and teach the Dharma to benefit others. If there are people like this, we can share these principles with them.

This means that those with Bodhisattva-aspirations, who teach the Dharma to benefit others, can be taught this sutra.

Another name for Bodhisattvas is great beings. Their most important quality, as we discussed earlier, is that they can peacefully endure. As they interact with people, matters and things, they can remain understanding and accommodating. If this is the case, “people like this,” who have hearts always focused on the Dharma, will be able to “unite with all things.” Thus, they can broaden their understanding of all principles in the world and “put others before [themselves].” We can yield to others in all respects, letting them go first.

The most important application for great beings is that, with our resolve in this life, we can unite with all things. We put others before ourselves patiently yielding to them with compassion.

But nowadays, people are unwilling to yield. Their minds are not open, and they do not understand the principles. Therefore, we must broaden our minds. This allows us to unite with all things. By uniting with all things, we will come to understand them. So, we must “put others before ourselves” and yield to them with compassion and patience. This is how we learn the Dharma. People like this can be taught this sutra. Those who comprehend the truth of deliverance, uphold the rules and precepts and practice compassion and patience “can be taught this sutra.”

The Buddha, out of His compassion, constantly reminds us how widely we must open up our minds through spiritual practice. “This Great Vehicle Dharma can deliver infinite beings. All Buddhas and Bodhisattvas use the Great Vehicle as the means to deliver and transform the angry and deluded.” Those with anger and ignorance are the people that Buddhas and Bodhisattvas want to transform and deliver. If they cannot be transformed and delivered, what should we do? [We need] peaceful endurance and compassion. We still need to find a way to help them. This is the Great Vehicle Dharma; this is our course as Buddhist practitioners. So, we must always be mindful.

Episode 714 – Continuing the Buddha’s Wisdom-Life

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>> Sentient beings who accept the Buddha’s precepts are called Buddha-children and will certainly become Buddhas. Those who rely on the Buddha’s noble teachings are all called Bodhisattvas; they continue the Buddha’s wisdom-life. They carry on the seeds of Buddhahood and prevent them from being eradicated; sincerity makes them children of the Tathagata.

>> Again, Sariputra, if you see those who let go of harmful friends and draw near virtuous friends, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If you see Buddha-children who uphold the precepts and purity like clean and radiant pearls and seek the Great Vehicle sutras, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> Those who purely uphold the precepts have wisdom and seek only the Great Vehicle sutras. You can teach this sutra to Bodhisattvas like this.

>> Like clean and radiant pearls: The precepts are like a mani-pearl. Like the rain that moistens the earth, they help the world and benefit all things. With them, we benefit ourselves and others. Upholding precepts is like guarding a pearl. With purity of the Six Roots as the cause, we seek the Great Vehicle Dharma.

>> [They] seek the Great Vehicle sutras: To open the Buddha’s understanding and views and realize and enter the Buddha-mind, compassion and wisdom are the conditions. Within their minds, they earnestly seek, cultivate and uphold teachings. Outwardly, they express towards others an attitude of subtle understanding of the principles. For people like this, you can teach this sutra.

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“Sentient beings who accept the Buddha’s precepts are called Buddha-children and will certainly become Buddhas.
Those who rely on the Buddha’s noble teachings are all called Bodhisattvas; they continue the Buddha’s wisdom-life.
They carry on the seeds of Buddhahood and prevent them from being eradicated; sincerity makes them children of the Tathagata.”

There is such a sense of closeness here. The Buddha is indeed very close to us. If we look mindfully, it seems the relationship between the Buddha and His disciples is like the relationship between a father and his children.

We all talk about our parents. Our parents are very close to us because our physical bodies come from the union of our father’s sperm and mother’s egg. Our mother was pregnant for nearly ten months before giving birth to us. When causes and conditions came together, we left our previous life and entered this one. Neither the one being born nor the one giving birth know what kind of karmic affinities brought them together. We are unable to completely understand each other,

but when parents look at their child, they hope their child will follow their wishes. “I hope that my child will learn these skills, attend this college and follow this career path.” They want the child to follow the course they choose. But when it comes to fulfilling expectations, eight or nine times out of ten, things do not go as they wish. Most children ask, “Why do I need to do what my parents say?” Many parents say, “I feel helpless. How did I give birth to this kind of child who never listens to me?” Thus they complain about each other. This is what life is like; it is filled with ignorance and confusion.

But our relationship with the Buddha is different; we chose it ourselves. We are willing to offer our great love to the world. This is the choice we made. Since this is our choice, we take responsibility for the Buddha-Dharma, for continuing this Dharma-lineage. We must have this sense of responsibility and take this Dharma-lineage to heart.

The Buddha used compassion and love to inspire us. He also hoped that every one of us can return to our pure nature, that we can become the master of our own lives, choose for ourselves, and be able to realize the truths of all things, to be one with the universe. It is not that. He instituted some kind of iron-fisted system. He helped us develop a deep understanding so that we would be self-motivated and realize things for ourselves.

We sentient beings have ignorance because of one mistaken thought that arose. This caused us to transmigrate in the Six Realms. Once we fell into the unenlightened realms, we were unable [escape] because we unceasingly replicate our afflictions. Since we have had the chance to learn that we should try to leave this turbulent world of temptations, once we are Buddhist disciples, we must uphold the. Buddha’s precepts to pass on this Dharma-lineage; thus we are called the Buddha’s children. So, we regard precepts as our teacher. We must follow the Dharma to develop our Dharmakaya. So, we must earnestly make an effort to take care of our wisdom-life.

Then, we “will certainly become Buddhas.” We learn the Buddha’s Way to become a Buddha; one becomes an apprentice in the hope of becoming the master some day. The principle is the same. We “accept the Buddha’s precepts” and “are called Buddha-children and will certainly become Buddhas.” This is our goal. Each one of us must make this vow to return to our pure nature of True Suchness and form many good karmic connections so we can return to the human realm to transform sentient beings.

Thus, “Those who rely on the Buddha’s noble teachings are all called Bodhisattvas.” Though He used all kinds of skillful means to guide us, in the end, at the Lotus Dharma-assembly, it was time to let everyone know that what He taught in the past were skillful means; only now was He teaching the True Dharma. The True Dharma is going among people and walking the Bodhisattva-path. Being among people without becoming contaminated is true mastery. This is the way to truly discover our pure nature of True Suchness.

We all intrinsically have this nature of True Suchness; this is our wisdom-life. However, our wisdom-life, this pure nature, has already been covered by ignorance. At this assembly, the Buddha was trying to help us understand that for our wisdom-life to continue, we must continue on the Bodhisattva-path so we can connect with our nature of True Suchness. The myriad sentient beings are filled with afflictions, and Bodhisattvas can relieve [their suffering] without being contaminated by their afflictions. This is true wisdom-life.

Next we discuss “those who carry on the seeds of Buddhahood and prevent them from being eradicated.” I always talk about recruiting Living Bodhisattvas. We must make an effort to be mindful and transform both ourselves and other people. We want to give everyone a chance to encounter the Dharma and develop their roots of goodness. Then the seeds of Buddhahood will be “prevented from being eradicated.” When we help people enter the Bodhi-path, these seeds will be able to sprout, grow into seedlings and extend their roots. We must earnestly become close with people to provide them with these karmic conditions so their seeds will not be cut off. This is how. “Sincerity makes [us] children of the Tathagata.”

We do this with utmost sincerity. Engaging in spiritual practice is what we ourselves have aspired to, what we have chosen to do, so we must do it with sincerity. We must have “sincerity, integrity, faith and steadfastness” as we interact with people and matters. Living among people, we make the Four Great Vows to deliver all sentient beings. To do this, we must have sincerity. “Sincerity makes [us] children of the Tathagata.” With “sincerity” and “compassion,” we can form good connections with sentient beings and go among the people with genuine sincerity. Thus, “[We] carry on the seeds of Buddhahood and prevent them from being eradicated. Sincerity makes [us] children of the Tathagata.” I hope we all exercise this utmost sincerity. We are inheritors of the Buddha’s wisdom-life.

Though we are more than 2000 years removed from Him in time and space, this connection cannot be severed; we will never be cut off. But we must have the resolve to open up this [Dharma-lineage] and apply it as we interact with people to save the macrocosm and microcosm. As Buddhist practitioners, we must make use of this connection between us and the Buddha, this Dharma-lineage. Thus, we are very close to Him; He is not far removed from us. All of us are Buddha-children because we observe the Buddha’s teachings and have accepted this Dharma-lineage in order to develop our wisdom-life. So, I hope all of us can have this resolve to carry on the Buddha’s teachings and teach and transform sentient beings.

The previous passage in the Lotus Sutra states, “Again, Sariputra, if you see those who let go of harmful friends and draw near virtuous friends, for people like this, you can teach this sutra.”

Whether we are explaining the Lotus Sutra or listening to the Lotus Sutra, we must be very mindful. The Lotus Sutra is the path to Buddhahood. How can we learn the Buddha’s Way such that we can attain Buddhahood? At first, we did not understand the principles of the Lotus Sutra, so He patiently taught us with the assistance of Bodhisattvas. Where is the Bodhisattva training ground? It is among people. Where is it? It is in matters and things. Without experiencing things, our wisdom will not develop. It is among people, matters and things that we find the Bodhisattva training ground.

But for the average spiritual practitioner, fully comprehending the principles is in fact very difficult. If we cannot comprehend these subtle and wondrous principles, if we misunderstand or misinterpret them, that will be problematic. So, earlier the Buddha described how certain kinds of people, with certain kinds of views and perspectives, who behaved in certain ways, would still be unable to accept this sutra so we should not teach them. Now He had begun talking about the people to whom we can teach the sutra. He told Sariputra, for people who can “let go of harmful friends and draw near virtuous friends,” for people like this, we can then teach this sutra; we can teach them the Lotus Sutra,

as people are easily led astray by harmful friends. Haven’t we talked about acute and chronic afflictions? Chronic afflictions are greed, anger, ignorance, arrogance and doubt. People nowadays have many mental ailments.

Some spiritual practitioners think, “I have a high level of education. I understand so many things. The people I interact with mostly cannot compare to me. But the things I’ve done have not been acknowledged by others, praised by them, nor admired by them.” With afflictions and ignorance in their minds, people become physically ill. These are the chronic afflictions.

If we say we want to seek teachings, there are so many religious teachings. If we enter the wrong door, our beliefs will be [incorrect]. Perhaps we may deviate in our views and perspectives. As we engage in spiritual practice, we may easily deviate. These are the five acute afflictions and the five chronic afflictions, which are constantly leading us astray as we engage in spiritual practice. Thus they are like “harmful friends. Harmful friends” sometimes arise from our minds and sometimes from our surroundings. Therefore, we must be mindful so we can distance ourselves from “harmful friends.”

The previous sutra passage tells us that “those who let go of harmful friends” must “draw near virtuous friends.” We need to spend more time with diligent practitioners. Thus we can maintain the purity in our minds and can accept the pure Dharma, the Dharma of sincerity and compassion. With deep sincerity, we find a way to go among the people, and while doing so, we build up our pure and undefiled compassion, that awakened love. We must be very cautious and not be led astray by harmful friends.

This was in the previous section of the sutra. The following passage states, “If you see Buddha-children who uphold the precepts and purity like clean and radiant pearls and seek the Great Vehicle sutras, for people like this, you can teach this sutra.”

“Precepts” are very important. Precepts guard against wrongs and stop evil. Before we engaged in spiritual practice, we did not know about violating precepts. Not knowing that, we did as we wished. We followed the negative practices of this world, such as bullying the weak. From a young age, this is how we lived. After we understood the Buddha-Dharma, we began to take preventative measures to keep ourselves from making mistakes such as killing, stealing, committing sexual misconduct, lying and drinking alcohol. These precepts are what lay Buddhist practitioners must accept and uphold.

Aside from the Five Precepts, modern-day people overlook certain things and commit certain wrongdoings. In Tzu Chi, we have precepts for these as well. We remind people not to drink alcohol, not to smoke, not to chew betel nuts. Drinking alcohol, smoking and chewing betel nuts are harmful for the body. They also give people a very negative overall impression of us. Not only are these habits harmful to our health, they are damaging to our appearance. We must also pay attention and adhere to traffic laws. They are there to protect us and keep us safe.

Many people today are also lacking in etiquette and moral principles. Thus we must especially remind people to be filial to their parents, to be gentle in their speech. We also remind people to take good care of their hearts and minds so that they will not get stirred up by the turbulent politics in society. So, through upholding the Ten Precepts, I hope everyone can guard against wrongdoings and stop evil. So, upholding precepts preserves our purity, and this gives rise to wisdom. With precepts, our lives will be safer and more peaceful. Moreover, our hearts will remain pure, undefiled by so many afflictions. This will awaken our wisdom. When we take the Dharma to heart, we will manifest it in our actions. So, we must live a life of discipline

Those who purely uphold the precepts have wisdom and seek only the Great Vehicle sutras. You can teach this sutra to Bodhisattvas like this.

“Seek only the Great Vehicle sutras.” After we understand the Buddha-Dharma, we should try to better understand the Great Vehicle sutras. “The sutras are a path; this path is a road to walk on.” The road we are walking is a bright and broad path. It is the Bodhisattva-path the Buddha opened up for us and taught us to walk. Thus people who are willing to understand this sutra more deeply are Bodhisattvas for whom this sutra can be taught. If people can abide by the precepts and aspire to walk the Bodhisattva-path, we can share this sutra with them.

To what degree must we abide by the precepts? To that of being “like clean and radiant pearls”

Like clean and radiant pearls: The precepts are like a mani-pearl. Like the rain that moistens the earth, they help the world and benefit all things. With them, we benefit ourselves and others. Upholding precepts is like guarding a pearl. With purity of the Six Roots as the cause, we seek the Great Vehicle Dharma.

Ancient people said you could take a radiant pearl and place it in turbid water, and the water would become clean. The potassium alum used in the past resembled a pearl. After it is placed into the water, by the next morning, the filth in the water would have sunk to the bottom, and the water would be clear. This might be the radiant pearl referred to in the sutras. Perhaps at that time, to have clean drinking water they dropped something like potassium alum into the water to clear it up. In our world, when there is this kind of problem, there is a way to deal with it. For filthy water, there is potassium alum that can turn it into clean water so that people can drink it.

Where does water come from? Rain. The rain nourishes the land, benefiting the world and everything in it. The Great Vehicle Dharma is like the rain; it can nourish the land, benefiting the world and everything in it; with it we can benefit ourselves and others. We must earnestly make an effort to engage in spiritual practice to benefit ourselves and others.

So, “Upholding precepts is like guarding a pearl; we must uphold precepts as if guarding a pearl. When our six senses connect with our external conditions, we give rise to many afflictions. If we uphold precepts in our spiritual practice, our external conditions will not trouble our minds at all. Thus, our hearts will naturally remain pure. This is the underlying cause. We need to have this kind of seed as a cause to seek the Great Vehicle Dharma. Our intrinsic nature is pure; we must guard it well and seek the Great Vehicle sutras

[They] seek the Great Vehicle sutras: To open the Buddha’s understanding and views and realize and enter the Buddha-mind, compassion and wisdom are the conditions. Within their minds, they earnestly seek, cultivate and uphold teachings. Outwardly, they express towards others an attitude of subtle understanding of the principles. For people like this, you can teach this sutra.

“To open the Buddha’s understanding and views….” The Great Vehicle sutras are to help us develop the same understanding and views as the Buddha, so we “open the Buddha’s understanding and views and realize and enter the Buddha-mind.” With the Buddha’s understanding and views, we can realize the Buddha’s mind. “Compassion and wisdom [are] the conditions.” When we see suffering, we cannot bear it. This sets our pure hearts in motion so that we dedicate ourselves to helping suffering beings. So, “Compassion and wisdom [are] the conditions.” Without these suffering sentient beings, we would be unable to complete the great Bodhi-path.

“Within their minds, they earnestly seek, cultivate and uphold teachings.” Inwardly, we earnestly seek the Great Dharma. Outwardly, we express toward others an attitude of subtle understanding of the principles. With a true understanding of the principles, we will be able to help others. This depends on our compassion and wisdom and how we go among people to give to them.

When we walk the Bodhisattva-path, we must put it into practice and uphold the precepts. Continuing this wisdom life is part of our fundamental responsibility. So everyone, please always be mindful.

Episode 713 – Drawing Near Virtuous Friends

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>> Be upright in mind and pure in intentions. Carefully choose virtuous friends who benefit your own virtue. Let go of harmful friends and be careful not to draw near them. Firmly guard kind thoughts and never harbor evil ones.

>> If there are people who are respectful, with no discursive thoughts, who distance themselves from ordinary foolishness and live alone among mountains and streams, for people like this, you can teach the sutra.   [Lotus Sutra, Chapter 3 – A Parable]

>> Again, Sariputra, if you see those who let go of harmful friends and draw near virtuous friends for people like this, you can teach this sutra.   [Lotus Sutra, Chapter 3 – A Parable]

>> The Buddha reminded us again that letting go of harmful friends and drawing near virtuous ones is the pure vinaya, translated as beneficial cure, as it cures greed, anger, ignorance and other evils. It is also translated as discipline.

>> Vinaya: Translated as beneficial cure, it is how we maintain purity and self-respect. Cautiously guard against making harmful friends, those who are unable to distinguish between right and wrong or who hinder one’s virtues. The vinaya, the beneficial cure, also disciplines our Threefold Karma. It is a necessary condition for controlling our mistaken behavior.

>> To cultivate the Bodhisattva-practice, we must distance ourselves from all evil and deviant views and draw near virtuous friends.

>> As it says in the sutras: If there is one who can teach, has faith in the precepts, is knowledgeable, practices charity, has wisdom and helps others to accept the practices, then one should draw near him, show respect and make offerings This is called drawing near virtuous friends.

>> Through the power of Great Vehicle vows, with other Bodhisattvas as our victorious friends, we accumulate no afflictions nor deluded karma internally, and face no evil demons nor evil karmic conditions externally. Therefore, after a single lifetime, we will achieve a non-retreating state.

>> Choosing virtuous friends and drawing near them will benefit our knowledge and spiritual cultivation so that we can be diligent and not indolent.

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“Be upright in mind and pure in intentions.
Carefully choose virtuous friends who benefit your own virtue.
Let go of harmful friends and be careful not to draw near them. Firmly guard kind thoughts and never harbor evil ones.”

Making friends is so important! But from the start, we must begin with our own minds; we must carefully safeguard our minds. We must return to our intrinsic nature, which is an upright state of mind. When our mind is upright, our intentions will be pure.

When farming, we must take good care of the rice. We must not allow weeds to grow, particularly the ones that look just like rice stalks. Those weeds are called “barnyard grass.” Barnyard grass grows at a faster rate than rice. It matures faster than rice, and because it matures faster, its seeds will fall to the ground sooner. This is why farmers kneel down and weed by hand. First off, they want to preserve the roots of the rice stalks. Most importantly, they want to identify barnyard grass, so they can pull it up immediately. As soon as it sprouts, it must be pulled up. If it is not immediately pulled and it matures [and spreads], we will never be able to remove it all.

This is true for our spiritual practice as well, which is like cultivating the field of our mind. We must take good care of it so that it remains very clean and pure. There should just be one thing, rice, in this field that we must tend to as it grows. Isn’t this the same for spiritual practitioners? Our spiritual aspirations must completely fill this carefully cultivated field of our minds. We have only one aspiration, which is to seek the Path and receive the Dharma. We must not permit discursive thoughts to arise within our minds. Therefore, we must be mindful and take good care of our minds so that we can “be upright in mind and pure in intentions.”

We must “carefully choose virtuous friends who benefit our own virtue.” As we kneel down to pull weeds in the fields, we must “be able to choose”; is this actually rice or is this barnyard grass? At their early stages of growth, they look nearly the same, with only a slight difference. But rice and barnyard grass have a different feel. Barnyard grass produces blades of grass that feel very glossy and smooth, whereas the leaves of the rice stalks have some texture; they are a little bit more coarse. By pulling out the barnyard grass, naturally, the nutrients in the soil will help the rice grow even more beautifully. If there is barnyard grass in the field, then the harvest will be poor.

In the same way, if we make friends with wholesome people, it is as if you are a rice plant, and I am also a rice plant. We are in the same field; we share the same piece of land, and thus we can help each other grow. So, we must “let go of harmful friends, and be careful not to draw near them.” We must take good care of the fields of our minds. We must be the farmers; if we discover something harmful to our good seeds we must quickly remove it. This is “letting go of harmful friends.” Most importantly, we must protect our kind thoughts.

For instance, one time when the Buddha was at Jeta Grove, many people had come to hear the Buddha speak. Among them was a Brahmin practitioner, and this Brahmin approached Him with a question.

“Venerable Buddha, I wish to draw nearer to the Buddha-Dharma. However, what is the first thing. I must be careful of and pay close attention to?” The Buddha said, “You must be able to choose between virtuous and harmful friends. A virtuous friend is a person you must earnestly get to know. A harmful friend is a person you must quickly distance yourself from.” This Brahmin practitioner then quickly asked, “How does one identify a virtuous friend?” The Buddha said, “Look at the moon.” This practitioner then asked, “What about a harmful friend?” The Buddha still responded, “Look at the moon.”

This Brahmin thought to himself, “For virtuous friends, I look at the moon, and for harmful friends, I also look at the moon. Truly, I cannot understand this.” So, he raised another question. “Venerable Buddha, you just gave me a general idea. I don’t understand. Can you give me an analogy to explain this?” The Buddha said, “Look up at the moon. At night, if you look up and see that the moon has faded to a thin crescent, then you know it is already well past the fifteenth day of the lunar month; the sun and moon have moved in their positions. The moon is affected by its revolution around the earth. Gradually, as it changes position, a shadow is cast over it. Thus, this [phase of the] moon is dark when we look up at it, all except for this tiny sliver, this very thin crescent. When we come to look again in a few days, it will have completely disappeared.”

“This is an analogy for people’s minds. Everyone intrinsically has a bright and pure Buddha-nature. It is because they are influenced by external conditions that their pure nature of True Suchness is covered. This is how ordinary people lose sight of their pure intrinsic nature. Thus, covered by darkness, they give rise to delusions and create karma. People at this stage are harmful friends. But harmful friends have only been momentarily covered by ignorance.”

“On the, fifteenth day of the following lunar month, if you look up again at the moon, what does it look like?” This Brahmin answered, “Of course at that time there is a full moon. It fills the sky and the land with its light.” The Buddha said, “That is right. Actually, the moon is always this bright. At the end of the lunar month, the external conditions lead it to be covered over. Then in the middle of the lunar month, again because of its external conditions, its intrinsic quality is manifested again. This is just like a virtuous friend. After experiencing causes and conditions that cover them in darkness, as their environment continues to change, they still retain their inherent nature, so their [brightness] will appear once again. After those challenges have passed, after experiencing the difficulties of being covered by darkness, ignorance and dust, once they push these aside they can manifest their intrinsic quality, which remains pure and bright like the moon.”

The Buddha taught with this analogy. Hearing it, the Brahmin practitioner said, “I understand! It turns out that I already understood that everyone intrinsically has a pure nature of True Suchness. It is just that it has been covered by external conditions and the ignorance we have built up. No matter how much ignorance we have, our pure intrinsic nature is still there. It is just like the moon in the sky.” This Brahmin practitioner immediately asked to take refuge, to receive the Five Precepts and Ten Good Deeds and become a lay disciple of the Buddha.

Likewise, we must also believe that everyone intrinsically has a nature of True Suchness. We must carefully store our spiritual “harvest” to be able to walk the Bodhi-path to be able to walk the Bodhisattva-path. Thus, as we learn the Buddha’s Way, we must truly be mindful.

How do we go about accepting the Great Vehicle, the Wondrous Dharma Lotus Flower Sutra? Previously I spoke a lot about those who do not have the right causes and conditions, whose roots of goodness are not deep enough and whose roots of faith are not strong enough. People like this are unable to accept the wondrous Dharma. So, the Buddha wanted to remind everyone of the kind of person who could accept it. Thus, the previous sutra passage explains it this way, ․”If there are people who are respectful, with no discursive thoughts, who distance themselves from ordinary foolishness and live alone among mountains and streams, for people like this, you can teach the sutra.”

If there are people who are respectful, with no discursive thoughts, who distance themselves from ordinary foolishness and live alone among mountains and streams, for people like this, you can teach the sutra.  

People like this wholeheartedly and earnestly distance themselves from ordinary foolishness. We must wholeheartedly and earnestly cultivate the fields of our minds; we must take good care of our minds. We must befriend virtuous people who will benefit us. Though in the midst of this troublesome society, we can still take good care of our minds. Our minds remain unaffected by other people. This is the meaning of “living alone among the mountains and streams.” We gradually clear away our unenlightened minds, draw near the minds of Buddha and Bodhisattvas. We must put the Bodhisattva-path into practice by going among people without being contaminated by them. So, “For people like this, you can teach this sutra.”

The following passage states, “Again, Sariputra, if you see those who let go of harmful friends and draw near virtuous friends for people like this, you can teach this sutra.”

When the Buddha gave this reminder again, He was not just directing it at Sariputra. Calling Sariputra’s name is actually a way of reminding everyone, “Be mindful when listening to the Dharma.” Perhaps, at that time, the Buddha saw many people nodding off. That is very possible. So, at that point in teaching the Dharma, He reminded people again that they must earnestly listen to teachings, let go of harmful friends and draw near virtuous friends. Because we are still ordinary people, we have not eliminated our bad habitual tendencies. When we are among people, it is very easy to be influenced by others. So, the Buddha wanted to remind us again about the kind of friends we should make. What makes a true friend? Who is it that can help us accomplish our spiritual cultivation?

The Buddha reminded us again that letting go of harmful friends and drawing near virtuous ones is the pure vinaya, translated as “beneficial cure,” as it cures greed, anger, ignorance and other evils. It is also translated as “discipline.”

The Buddha reminded us that we must earnestly draw near virtuous friends. This is the “pure vinaya.” In fact, “vinaya” means beneficial cure. For our hearts and minds to be very clean, first we must cure ourselves of greed, anger, ignorance, arrogance, doubt and other evil thoughts. These five things are just like the barnyard grass in the field. If it were to grow, it would develop and mature very quickly. These negative habitual tendencies grow quickly, and they harm the entire field of our mind. In our practice, we must earnestly administer a “beneficial cure.” This beneficial cure is the vinaya. We must protect ourselves, the purity of our minds, and not allow ourselves to do things that contaminate our minds. If we give rise to greed, anger, ignorance, arrogance, pride and suspicions of the Dharma, that will be very damaging to our wisdom-life

Vinaya: Translated as beneficial cure, it is how we maintain purity and self-respect. Cautiously guard against making harmful friends, those who are unable to distinguish between right and wrong or who hinder one’s virtues. The vinaya, the beneficial cure, also disciplines our Threefold Karma. It is a necessary condition for controlling our mistaken behavior.

So, we must have the vinaya. This means we must administer beneficial cures. We must find the treatment for our own ailments, so we must maintain purity and self-respect and must be prudent and take preventative measures, to prevent ourselves from making harmful friends. Sometimes we ourselves do not take good care of our minds, but simply place the blame on other people. It is because our minds cannot remain settled, because we do not understand the principles, that with our ignorance and afflictions we cannot distinguish between right and wrong. If a harmful friend beckons us, we go along.

Since our minds are not in a settled state, we have even more of a need for an environment full of good people and virtuous people. When everyone encourages each other, we can be each other’s benefactors and become each other’s beneficial friends [We want to create] an environment like this, which is why, as spiritual practitioners, as monastics, when we live in a community, we need “the six points of reverent harmony.” Then we have mutual respect with virtuous friends. Harmful friends, unwholesome friends, cannot tell right from wrong. As they are unable to distinguish between them, they will hinder [our cultivation] of virtue, so we must engage in spiritual practice. Unwholesome friends cannot distinguish right and wrong. When they entice us, we go along, and as we follow them down a path where right and wrong are unclear, this stirs up many dust-like thoughts of ignorance. This hinders us from [attaining] virtue.

So, the vinaya, or beneficial cure, is a preventative measure, like precepts, Samadhi and wisdom. If we have precepts, we can guard against wrongs and stop evil. If we earnestly take good care of our mind, we can stabilize it and develop our wisdom. In this way, we can vanquish our greed, anger and ignorance. If we are greedy, angry and ignorant, we easily create karma with body, speech and mind. So, the vinaya is a beneficial cure that can help us overcome our faults. We have made mistakes in the past; how do we quickly transcend them and quickly return to our pure intrinsic nature? We absolutely must distance ourselves from harmful friends and draw near virtuous friends. “For people like this, the sutra can be taught.”

Like them, we know how to choose virtuous friends and know how to engage in spiritual practice, to practice the Bodhisattva-path, and fulfill our basic responsibilities. Since we understand, we know that in our past lives, we also had the good karmic conditions to draw near the Buddha-Dharma. Thus in this life, we again have the karmic conditions to listen to the Buddha-Dharma. So, at this point, we must make the great vows

“To cultivate the Bodhisattva-practice, we must distance ourselves from all evil and deviant views” and draw near virtuous friends.

“To cultivate the Bodhisattva-practice, we must distance ourselves from all evil and deviant views” and draw near virtuous friends. Thus in the sutras it states, “If there is one who can teach, has faith in the precepts, is knowledgeable, practices charity, has wisdom and helps others to accept the practices,” a person like that must have drawn near virtuous friends. We must have respect for virtuous friends. We must be very close [to them]. We must be very respectful. We must revere them.

As it says in the sutras: If there is one who can teach, has faith in the precepts, is knowledgeable, practices charity, has wisdom and helps others to accept the practices, then one should draw near him, show respect and make offerings This is called drawing near virtuous friends.

This is because we have begun to develop “the power of Great Vehicle vows.” We can be Bodhisattvas to each other, so everyone is our exceptional friend. We ourselves must be others’ beneficial friends. When people help us succeed in our spiritual cultivation, they are our beneficial friends

Through the power of Great Vehicle vows, with other Bodhisattvas as our victorious friends, we accumulate no afflictions nor deluded karma internally, and face no evil demons nor evil karmic conditions externally. Therefore, after a single lifetime, we will achieve a non-retreating state.

If we can achieve this state, we will have neither afflictions nor deluded karma. Then naturally, we can be peaceful and at ease because there are no evil demons nor evil karmic conditions around us to trouble us. This is where we must be diligent as we learn and practice the Dharma; we must choose virtuous friends and draw near them to benefit. Listening to and observing them is beneficial to our spiritual cultivation. We must not lose this sense of diligence.

Choosing virtuous friends and drawing near them will benefit our knowledge and spiritual cultivation so that we can be diligent and not indolent.

In the Analects [of Confucius], it is also said, “In a group of three, I will find my teacher. When I see someone who does good, I follow suit. When I see someone make mistakes, I correct my own.” This is what I constantly tell everyone. When we see a good example, we must follow it. When we see a bad one, we must raise our awareness. Thus we must draw near our virtuous friends. They can correctly choose between good and bad. They respect themselves and others. With these kinds of people, we can discuss the Wondrous Dharma Lotus Sutra.

Dear Bodhisattvas, be mindful. As we engage in spiritual practice, we must wholeheartedly and earnestly safeguard our mind so it can remain pure. Therefore, we must always be mindful.

Episode 712 – Valuing the Dharma Sincerely and Reverently

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>> Some people may understand inherent True Suchness. But the dull roots, chronic afflictions and deluded karma of ordinary people are hindrances. If we can give rise to respect and pure faith, we will be reverent and careful, take joy in diligently advancing and forever sustain this without retreating.

>> If there are people who are diligent and constantly cultivate loving-kindness, unsparingly dedicating their lives, you can teach them this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people who are respectful, with no discursive thoughts, who distance themselves from ordinary foolishness and live alone among mountains and streams, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people who are respectful with no discursive thoughts: This describes those with respectful hearts, who practice ending evil, eliminating defilement and turning to purity. With many kinds of diligent practices and the wisdom of Samadhi from tranquil contemplation, those who are without discursive thoughts can be taught this sutra.

>> They distance themselves from ordinary foolishness and live alone among mountains and streams: They are diligent, not indolent, and courageously practice all beneficial Dharma. With loving-kindness and compassion for sentient beings, they distance themselves from ordinary foolishness. They are not contaminated by others, as if living alone in the mountains and streams.

>> Living alone among mountains and streams also means: They do not abide in cyclic existence and remain uncontaminated by the dusts of delusion. They are Bodhisattvas who practice both Samadhi and wisdom and walk the Middle Way.

>> Those who listen to the Dharma like this and give rise to respect, who value the Dharma sincerely and reverently, who can concentrate with no discursive thoughts and bring back their minds with the Samadhi and wisdom of contemplation, who do not engage in self-indulgence or have scattered minds, can be taught this sutra.

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“Some people may understand inherent True Suchness.
But the dull roots, chronic afflictions and deluded karma of ordinary people are hindrances.
If we can give rise to respect and pure faith,
we will be reverent and careful, take joy in diligently advancing and forever sustain this without retreating.”

We often say, “If people want to understand all Buddhas of the Three Periods, [they must contemplate] all things as being created by the mind.” This phrase is so common, but do we actually understand, or do we still not understand? True Suchness is our intrinsic nature. It is inherently within all of us. When we read and recite this, we all know and understand it, but have we actually experienced it? What would experiencing it feel like? Most people are still unable to comprehend this. Therefore, we must engage in spiritual practice.

We are still in the state of ordinary beings. Oh, ordinary people! What makes us ordinary people? It is our dull roots and chronic afflictions. We are driven by the Ten Afflictions. In the past I have explained the five chronic and five acute afflictions. We have greed, anger, ignorance, arrogance and doubt. We have deviant views, extreme views and all kinds of perspectives that influence the way our minds connect with our daily environment. When our eyes connect to our external conditions, our minds give rise to discursive thoughts. When our sense organs connect to sense objects, discursive thoughts arise. This is why our minds cannot become still. Then with so many tangible objects, our ignorance and our afflictions will continue to be endlessly replicated. These many tangible forms will tempt us, causing desires to endlessly grow in our minds. Thus, our intrinsic nature of True Suchness continues to be influenced by external phenomena; with our delusions and karma, our ignorance continually covers it. Our minds continue to meet with objects and external conditions.

This matter is so clear and obvious; we know what we need to do to take care of it. But then many challenges begin to appear. As Bodhisattvas, we must go among people. People face very much suffering, so as Bodhisattvas, we must go among people and find a way to relieve their suffering. When we see this kind of suffering, we must find a way to help them.

For example, recently a Malaysia Airlines plane crashed in Ukraine. Family members were not able to go there to identify the bodies [The Ukraine] is a place of conflict filled with manmade tragedies, so they were unable to go there. Through arrangements made by the UN and so on, finally these bodies were able to be recovered, one by one. Presently, the bodies have been sent to the Netherlands, because most of the people on this plane were from the Netherlands

[We saw that] in the Netherlands, after the plane crash occurred, their society remained calm and stable. It was not yet clear what had happened; had the plane been shot down erroneously, or had something happened to cause the plane to crash? Was it due to human action, or was it simply an accident? The Dutch did not cast blame on anyone, nor did they hurl insults or get overemotional. From this, we can see their self-cultivation.

When the bodies arrived in the Netherlands, they were received with a formal ceremony. The motorcade was organized very neatly. As the bodies were received with military honors, we saw the citizens of the Netherlands gather in long lines all along the route. Everyone remained very solemn and reverent. This ceremony and everyone’s demeanor were indeed very admirable.

In Taiwan, recently a TransAsia Airways plane took off from [Kaohsiung] Siaogang Airport and crashed near Penghu [Magong Airport]. Some passengers were injured and many died. In total, there were over 50 people on board. In Taiwan, their family members wailed and lamented, unable to accept what happened; we can comprehend how they felt. So, we mobilized many volunteers; each family member was accompanied by many volunteers. When we saw that scene, it was truly filled with sorrow and suffering.

Having just witnessed the incident in Penghu, another aviation accident occurred two days ago. This took place in Africa. Yet another plane crashed. Where did this happen? In Algeria. This plane crashed shortly after takeoff, and it came down in the desert with more than 160 people on board. It has been verified that they all died because the plane was smashed into pieces. Think about it; this is the impermanence of life. So, we must have great respect for nature and a healthy sense of fear. We cannot just say, “I’m not afraid of anything, I can do whatever I want.” We should have a healthy fear of nature, for the power of nature is formidable. Moreover, karmic forces cannot be resisted. Thus, the Buddha said, “I cannot alter the karma of sentient beings because the karma of sentient beings is as massive as Mount Sumeru.” Thus, we must try our best not to create karma, With the karmic law of cause and effect, the karmic forces we create will indeed be massive. If we understand this, we must recognize that we need to have respect for the whole universe.

We must respect the Dharma by earnestly taking it to heart and putting it into practice. If we can have this “pure faith,” naturally we will “be reverent and careful and take joy in diligently advancing.”

We can be very respectful, whether towards principles, people or matters. I often say we must engage in spiritual practice to be a harmonious person and handle matters harmoniously; then naturally we will be in harmony with principles. Being a harmonious person depends on being able to [properly] handle matters. In all that we should do and all we should consider, are we being thorough? We must do everything with respect and faith. Moreover, we must always be diligent. If we do not diligently advance, then we are retreating.

When something happens, how should we deal with it? The earth’s climate brings natural disasters. Then there is the impermanence of sudden manmade disasters or the impermanence of causes and conditions suddenly converging and giving rise to calamities and so on. How should this organization of Bodhisattvas go among people to deal with these matters in a manner that is in accord with principles and very harmonious? This requires being “reverent and careful and taking joy in diligently advancing.” We must preserve the pure faith in our minds and maintain this sense of respect. We must be respectful towards the Dharma. Only by taking the Dharma to heart can we develop the wisdom to deduce ten things from one example.

Instead, when I ask you to do something, you say, “Very well, I will do it,” and then as you do it, [I have to tell you,] “[Your plan] does not seem very comprehensive. You should do it this way.” You respond, “Fine, I will pay more attention,” but then [I still have to ask], “Why did you do things this way? Haven’t you thought about how you might be able to do this for him instead of just telling him to do it?” There are so many things that require us to have a few crucial skills and being very meticulous. This requires being respectful.

When we handle major matters, and in everything we do, we must be mindful. If our faith is very pure, we are able to understand everything. From one example, we can deduce the rest; we can understand everything else. Therefore, we must constantly train ourselves to “take joy in diligently advancing and”

“forever sustain this without retreating.” Since we have listened to the teachings, we must earnestly take the Dharma to heart. We do this through our daily living; in our every encounter with people and matters, we must try to mindfully align ourselves with it and apply it to handle every situation. To do this we must “take joy in diligently advancing.” We cannot think of things as being bothersome and just handle them [carelessly]; then, “You fell short; this is not good enough. You fell short; you did not complete this.” This means we lacked sufficient respect and faith. Thus, we must constantly be mindful to “take joy in diligently advancing and forever sustain this without retreating.”

This is what we must do in our daily living. As I often tell everyone, the Buddha-Dharma is found in our lives. So, it is not the case that every day we only talk about great principles [The Dharma] is not just great principles, but also the very subtle principles of how we interact with people and deal with matters. It is in these subtle principles. Thus, we must make an effort to be mindful. We must be mindful and diligent.

The previous sutra passage states, “If there are people who are diligent and constantly cultivate loving-kindness, unsparingly dedicating their lives, you can teach them this sutra.”

This expresses that if we are truly engaging in spiritual practice, we must have a sense of respect and “pure faith.” We must be “reverent and careful, take joy in diligently advancing and forever sustain this without retreating.” This is “constantly cultivating loving-kindness.” This is being “diligent.” This comes from completely dedicating our lives. The life of every cell should be dedicated to diligently cultivating loving-kindness and being respectful of the Dharma. Only in this way are we able to walk the Bodhisattva-path and share principles with other people.

The next sutra passage states, “If there are people who are respectful, with no discursive thoughts, who distance themselves from ordinary foolishness and live alone among mountains and streams, for people like this, you can teach this sutra.”

We must constantly give rise to respect. People who can do this demonstrate that they are focused. When our mind is focused, it will not give rise to discursive thoughts. Our mind will be focused on walking the Bodhisattva-path, on finding ways to relieve the suffering of sentient beings we meet and harmoniously complete our mission. “With no discursive thoughts” means that our mind is very attentive. “Distancing [ourselves]” means no longer having an unenlightened mind. Since we have given rise to Bodhicitta and want to walk the Bodhisattva-path, we are “Bodhisattvas in name.” We must not stray from our Bodhisattva-resolve, so we must “distance [ourselves] from ordinary foolishness.” We must quickly bring ourselves closer to the Bodhisattva-resolve; to become more like a Bodhisattva, we must transcend our unenlightened mind. So, this is how we learn the Buddha’s Way.

“Living alone among mountains and streams” is about our minds. This does not mean going to the top of a mountain; we must reach the level where we can go among people without being affected by them. Though we are among people, it is as if we are in a quiet place. Even if we are in a troubling environment, our minds stand alone and remain pure. For people who can do this, this sutra can be taught; they will be able to accept the Lotus teachings

If there are people who are respectful with no discursive thoughts: This describes those with respectful hearts, who practice ending evil, eliminating defilement and turning to purity. With many kinds of diligent practices and the wisdom of Samadhi from tranquil contemplation, those who are without discursive thoughts can be taught this sutra.

This is clearly telling us that being respectful means to “practice ending evil.” We must make an effort to earnestly cultivate and uphold the Buddha-Dharma. Unwholesome thoughts, ignorance and afflictions are all considered evils. If there is ignorance in us, or afflictions, or dust-like [delusions], even afflictions as tiny as a speck of dust, we must completely clear them all away. This is how, “With respectful hearts, [we] practice ending evil and eliminating defilement.” This is how we develop a pure mind. Only then can we experience and feel for ourselves where our nature of True Suchness is. Thus, we must make an effort to preserve the purity of our minds.

“Many kinds of diligent practices” means we must use various methods. Our external environment is a place where we engage in spiritual practice. The place where Bodhisattvas practice is among suffering sentient beings. Therefore, when we encounter all kinds of suffering sentient beings, we must diligently practice, earnestly cultivate and review [the teachings].

Then we [develop] tranquil contemplation, the wisdom of Samadhi. As we know, tranquil contemplation is to be in a state of stillness, as if we are in a state of meditation. Being in “Samadhi” means that our mind is both very still and stable. Carrying firewood and water is also meditation. As we move, our mind must remain still. Thus, we must engage in tranquil contemplation. With a mind that is very still and uncontaminated by our environment, we contemplate what suffering beings need and how we can give that to them.

That is the state we must be in. Next, with precepts, Samadhi and wisdom, this is where we need to focus our minds so we avoid giving rise to discursive thoughts. “Discursive” means changing and shifting. Our minds must be focused. Since we want to learn and practice the Bodhisattva-path, we must focus on learning and practicing, without allowing external conditions to divert us and cause us to retreat from our resolve to learn and practice the Bodhisattva-path and return to an ordinary and foolish state. Therefore, we must have the “wisdom of Samadhi from tranquil contemplation [and be] without discursive thoughts.” People in this state can cultivate the Dharma. They can be taught more profound teachings.

They distance themselves from ordinary foolishness and live alone among mountains and streams: They are diligent, not indolent, and courageously practice all beneficial Dharma. With loving-kindness and compassion for sentient beings, they distance themselves from ordinary foolishness. They are not contaminated by others, as if living alone in the mountains and streams.

“Those who distance themselves” have completely eliminated their foolishness, so their minds will always remain in a pure state.

Thus, in the past I often told everyone that the Buddha actually wanted to dispel people’s deviated views and understanding. He hoped that everyone could go among people without being contaminated by them. In this way, though they are in a complicated situation, it is as if they are “living alone among mountains and streams” where nothing can contaminate them. This is “diligence.”

“They are diligent, not indolent, and courageously practice all beneficial Dharma.” We must be mindful. When challenges arise, we must handle them with great respect. In this way we “courageously practice all beneficial Dharma.” We must be courageous and diligent. External phenomena that pose challenges enable us to engage in spiritual practice

“With loving-kindness and compassion for sentient beings” means that we must treat all sentient beings with loving-kindness and compassion. We must serve suffering sentient beings. “Distancing [ourselves] from ordinary foolishness” we can transcend this unenlightened state and go among people with the heart of a Bodhisattva while “not [being] contaminated by others.” When our minds cannot be contaminated by others, that is like “living alone among mountains and streams”

Living alone among mountains and streams also means: They do not abide in cyclic existence and remain uncontaminated by the dusts of delusion. They are Bodhisattvas who practice both Samadhi and wisdom and walk the Middle Way.

“Living alone in the mountains and streams” also means, “not abiding in cyclic existence.” We do not solely practice for the sake of transcending cyclic existence. That is not it. We must dedicate ourselves to [helping] people without a mindset of gain and loss. Thus, we truly engage in spiritual practice. Not being contaminated by the dusts of delusion is a sign of our purity. Lotus flowers grow in the mud but remain undefiled. This is like cultivating Samadhi and wisdom and walking the Middle Way of the Bodhisattva-path.

“For people like this, you can teach this sutra.” These are people who listen to the Dharma with a respectful mind. With respect and reverence for the Dharma, we can be focused, without distraction. We can wholeheartedly accept this Dharma without a second thought. With this mindset, we are free of discursive thoughts; this is tranquil contemplation. When our minds are very still, they are in “Samadhi”; this is still contemplation. With wisdom, we can rein in our scattered minds. For people who are neither indulgent or scattered, we can teach this sutra.

Those who listen to the Dharma like this and give rise to respect, who value the Dharma sincerely and reverently, who can concentrate with no discursive thoughts and bring back their minds with the Samadhi and wisdom of contemplation, who do not engage in self-indulgence or have scattered minds, can be taught this sutra.

Everyone, as Bodhisattva-practitioners, we must always be mindful. Remember [the phrase], “Some people may understand inherent True Suchness.” We must truly realize for ourselves that with our dull roots and chronic afflictions, in this environment, we will constantly connect to conditions and thus bury our wisdom. That is such a pity. We must give rise to a sense of respect. We must be respectful toward the Dharma and earnestly practice it. When we attain a good teaching, we must make an effort to retain it. We must have pure faith, be reverent and careful, and take joy in diligently advancing. Truly, we must earnestly persevere and not retreat. Thus, we must always be meticulous and mindful!

Episode 711 – Teach This to Those Who Vow to be Diligent

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>> Deep resolve is our place of spiritual practice where merits and virtues are developed. The Buddha-wisdom is deep and far-reaching, so we must have the resolve to earnestly seek equal enlightenment. Our resolve in listening to the Dharma is deep and solemn. We vow to seek the Buddha Vehicle and deeply plant the virtues of Bodhi-seeds; thus we reap conditions of purity.

>> If there are people who have seen countless Buddhas in the past, have laid all foundations of goodness and are firm and stable in their deep resolve, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people who are diligent and constantly cultivate loving-kindness, unsparingly dedicating their lives, you can teach them this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> These people have Great Vehicle aspirations, practice the paramita of diligence and walk the Bodhisattva-path. If there are people who are diligent and constantly cultivate loving-kindness, from their initial aspiration to now, they remain diligent and never retreat.

>> From their initial aspiration to now, they remain diligent and never retreat. They joyfully give away wealth and practice generosity. For the sake of respecting the Dharma, they unsparingly dedicating their lives, and with all other difficult and ascetic practices, they resolve to learn them as they can.

From their initial aspiration to now, through uncountable kalpas, they give their lives to practicing generosity for the sake of respecting the Dharma. They unsparingly dedicate their lives and face many other difficult practices. Able to practice these difficult practices, they make vows to learn them as they can. For diligent Bodhisattvas such as these, you can then teach this sutra. They constantly cultivate loving-kindness and do not seek peace and happiness for themselves, but wish for liberation from suffering for all sentient beings. They do this continuously in every thought, without interruption. In the actions of body, speech and mind, they never quit from tiredness.

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“Deep resolve is our place of spiritual practice where merits and virtues are developed.
The Buddha-wisdom is deep and far-reaching, so we must have the resolve to earnestly seek equal enlightenment.
Our resolve in listening to the Dharma is deep and solemn.
We vow to seek the Buddha Vehicle and deeply plant the virtues of Bodhi-seeds; thus we reap conditions of purity.”

Learning the Buddha’s Way requires deep resolve. Deepening our resolve requires deepening our roots. As we often say, when it comes to faith, we must have deep faith, when it comes to vows, we must have deep vows; this is the only way to deepen our roots and capabilities. As Buddhist practitioners, having a deep resolve is very important, as it is our place of spiritual practice.

If we have this place of practice of deep resolve, naturally we will grow in merits and virtues. Merits come from internal cultivation. Virtues manifest through external practice. We must constantly keep our minds on the Dharma and manifest this Dharma in our actions. This comes from having a deep and firm resolve, our inner spiritual training ground. Both internal cultivation and external practice help us grow in merits and virtues. Therefore, we must always be mindful.

The mindset we must have is one of seeking the Buddha’s wisdom. The Buddha’s wisdom is deep and far away! Achieving it depends on the vows we make. When making vows, we must make great vows and develop firm resolve. When our vow to seek the Buddha-Dharma is firm, we have deep resolve. With this deep resolve, we vow to achieve the Buddha’s wisdom, to achieve all-encompassing wisdom. This is what we are striving for.

As we often say, “The mind, the Buddha and sentient beings are no different [in their nature].” Everyone intrinsically has a nature of True Suchness. It is actually already within our minds! The Buddha wanted us to awaken and wanted to help us understand that all sentient beings are equal.

The Lotus Sutra is constantly telling us to walk the Bodhisattva-path and all become Bodhisattvas. To become a Bodhisattva, we must first awaken. We must be awakened sentient beings. We need to spend a very long time on transforming sentient beings. Not only do we need to transform people, we need to transform and save all sentient beings. If we wish to save them, how can we still kill them and eat them? So, we must not do that! We must nurture our Bodhisattva-minds and save and transform sentient beings. Our resolve must be very deep and long-lasting. The Bodhisattva-path is very long, so we must create many affinities with sentient beings; saving and transforming them is what we vow to do. With this mindset, we earnestly seek equal enlightenment.

Thus, “Our resolve in listening to the Dharma is deep and solemn.” We must certainly work to deepen this resolve. Our goals are [given by] our vows. We vow to practice the Four Infinite Minds. When we make the Four Great Vows; we vow to deliver all sentient beings and learn all the Buddha-Dharma. With the Four Infinite Minds, we can deliver all sentient beings by going among people with loving-kindness, compassion, joy and equanimity. These are our vows, our great vows. So, “We vow to seek the Buddha Vehicle.”

When we learn the Buddha’s Way, our goal is to attain Buddhahood so “We vow to seek the Buddha Vehicle.” Since we want to seek the Buddha Vehicle and attain the state of Buddhahood, we must “deeply plant the virtues of Bodhi-seeds.” We must constantly make an effort to plant Bodhi-seeds. Moreover, these seeds must be planted deeply. Once their roots extend deeply and widely, the seedlings will sprout and slowly grow into trees. We must deeply plant the virtues of Bodhi-seeds; we must cultivate this virtue. Then we “reap conditions of purity.”

Everyone, learning and cultivating the Dharma is very important. We must place great value on the law of karma. The Buddha constantly used examples of karmic retribution from the past, present and future to teach us.

During the Buddha’s lifetime, in the city of Sravasti, there was a well-known elder who just had a child. While he was still a baby, he was able to speak.

The first thing he said was a question; he asked, “Is the Buddha still in this world?” His parents replied, “Yes, He is.” The baby continued to ask, “Are Sariputra, Ananda, Maudgalyayana, all those people, still present? Yes.” His parents felt that this was so strange, so they quickly and reverently went to Jeta Grove to consult the Buddha. The Buddha said, “This child is not a bad omen. He has great blessings and great capabilities.” The parents heard this and went home relieved.

The child then asked his parents, “If the Buddha is still in this world, shouldn’t we make offerings to Him and the Sangha?” The father replied, “Making offerings is not as easy as just saying that we want to. We need to make preparations.” The child said, “Actually, it is very simple. We just need to reverently tidy up the surroundings and then set out the best foods. If we make preparations with utmost sincerity, naturally the Buddha will come.”

The child also made another request. As preparations were being made, he asked for three seats to be set higher than the others. The parents asked, “There are so many people in the Sangha. Why are you only asking for three special seats?” The child said, “The first seat is obviously for the Buddha. The second seat is for my mother from my past life. She is still alive now and lives in the kingdom of Varanasi. I wish to ask you, my present parents, will you allow me to make an offering to my mother from my past life? The last seat is for my mother in this present lifetime.”

Indeed, at the location the child had specified, they found his mother and invited her to come. After everything was prepared, the Buddha indeed came with the Sangha. The boy’s [past] mother from Varanasi, who was invited, sat in one of the elevated seats. The present mother also sat in one of those seats. When the Buddha taught the Dharma, everyone became very happy. This way of making offerings was wonderful.

After this occasion, the child gradually grew older. He asked his parents to let him be a monastic. He left the lay life and joined the Sangha. When they met this young man joining the Sangha with such an acute understanding of the Dharma, they were all very curious about him. So, they asked Ananda to ask the Buddha. The Buddha began to explain.

Not long ago, in Varanasi, there was a prominent family. This family was once very wealthy, up until the time of this particular elder. After he passed away, his family fell into a steep decline and faced difficult circumstances. The elder’s son grew up in those conditions. At that time in the kingdom of Varanasi, the Buddha, Dharma and Sangha flourished. When he saw others making offerings, he wished to make offerings when he was older too. However, he did not have the ability to do so.

He decided to go to another elder’s family and earnestly plead with them, “I offer myself to you for one year. You can ask me to do anything. I will do it. But what I want to ask in return is 1000 taels for this one year of service.” The elder thought, “This child, this young man, has delicate features and looks very clever, but he is willing to spend one year giving his life over to my work in exchange for 1000 taels.” Thus, the elder agreed to this request.

One year later, the young man received the salary of a year’s work. The elder asked him, “What do you want to do with the money?” The young man said, “I have a wish. I want to make offerings to the Buddha and Sangha.” The elder then said, “That is a very good wish. I will give you the money to fulfill your wish. You can also hold the ceremony at my home.” The young man was filled with joy and accepted the elder’s offer. In this way, he fulfilled his wish.

But not long after, this young man passed away. After he passed away, the wife of the elder in Sravasti became pregnant. Almost ten months later, the child was born. At this point of the story, the Buddha said, “Do you know? The young man in this Sangha was that young man [who made the offering]. He is now this young bhiksu in our Sangha.” See, this is indeed the law of karma at work. When we look at the past and present life, we can recognize [the connections]. What about the next life? We can comprehend this too, so we must deeply believe in the law of karma.

Thus, the previous passage we discussed states, “If there are people who have seen countless Buddhas in the past, have laid all foundations of goodness and are firm and stable in their deep resolve, for people like this, you can teach this sutra.”

For someone to listen to this sutra and comprehend this Dharma, they must be this kind of person. Having seen countless Buddhas in the past shows that they have done this for a long time and have already deeply taken the Dharma to heart. Over this long period, they have engaged in spiritual practice and constantly planted seeds of goodness. Thus, they developed this foundation of goodness. People like this are said to be “firm and stable in their deep resolve.” It is only this kind of person who is able to accept the teachings of the Lotus Sutra.

The following passage states, “If there are people who are diligent and constantly cultivate loving-kindness, unsparingly dedicating their lives, you can teach them this sutra.”

In the story we told earlier, that young man was willing to devote his life for that one year in order to make offerings to the Buddha and Sangha. Isn’t he “unsparingly dedicating [his] life”? To make offerings to the Buddha and Sangha, he worked with such determination. Wasn’t this being diligent? Hadn’t he, for a long time, “constantly cultivated loving-kindness”? In order to realize the Buddha-Dharma, he made offerings to the Buddha and the Sangha. To make these offerings, he unsparingly dedicated his life. For people like this, “you can teach this sutra.”

These people have Great Vehicle aspirations, practice the paramita of diligence and walk the Bodhisattva-path. If there are people who are diligent and constantly cultivate loving-kindness, from their initial aspiration to now, they remain diligent and never retreat.

So, “If there are people who are diligent, these people have Great Vehicle aspirations, practice the paramita of diligence and walk the Bodhisattva-path” These people are very diligent. They have this mindset; they formed aspirations and are firm in their vows. They have made the Four Great Vows and aspired to practice the Four Infinite Minds. This is forming Great Vehicle aspirations and “practicing the paramita of diligence”; they advance and never retreat. When we learn and practice the Buddha-Dharma, we must continue to advance. We cannot take one step forward, two steps back. We must be earnest and attentive.

“If [people] are diligent and constantly cultivate loving-kindness,” those people must have formed that aspiration. Not only do they want to transform themselves, they also want to transform other people too. We must transform ourselves and others. People who walk the Bodhisattva-path are ones who are actually diligently cultivating their loving-kindness. From their initial aspiration to now, they remain diligent and never retreat, unsparingly dedicating their lives. For such people, we can teach this sutra

From their initial aspiration to now, they remain diligent and never retreat. They joyfully give away wealth and practice generosity. For the sake of respecting the Dharma, they unsparingly dedicating their lives, and with all other difficult and ascetic practices, they resolve to learn them as they can.

Starting with our initial aspiration, we must remain diligent and never retreat. We must all ask ourselves, as we interact with people, matter and things, are we applying common sense? Are we applying knowledge? Or are we applying wisdom? Everyone, common sense is an ability we learn in our normal lives. Knowledge is being clever and adaptable, but wisdom comes from our nature of True Suchness. It is pure and undefiled; it goes beyond both common sense and knowledge.

Common sense is acquired; knowledge is cleverness. Those are both temporary and contaminated. What we need is wisdom. So, what mindset are we using as we vow to engage in spiritual cultivation? How many of our past habitual tendencies have we eliminated? When we listen to the teachings every day, how much do we lose? Shouldn’t we constantly reflect upon ourselves? We must reflect so that we will not regress as we advance. If we regress as we advance in our practice, our efforts will have been in vain. Apart from happily letting go of material goods

as we practice giving, it is most important that we “respect the Dharma.” Thus, we will “unsparingly dedicate our lives.”

If we have truly learned the Dharma, we must happily let go of our material wealth and completely let go of the past. We must respect the Dharma from now on. When we respect the Dharma, we transform ourselves as well as others. We must be willing to work hard, not try to spare ourselves. It is more important to cherish our wisdom-life. We must earnestly seize each day and apply the Dharma we hear in our daily living. This is how we develop our wisdom-life. “All other difficult and ascetic practices” are achievable. “Able to practice all of them, they make vows to learn them as they can.” In this case, since we have made the vows we should go along with this environment, this place of spiritual practice, and make an effort to learn the Dharma at all times.

From their initial aspiration to now, through uncountable kalpas, they give their lives to practicing generosity for the sake of respecting the Dharma. They unsparingly dedicate their lives and face many other difficult practices. Able to practice these difficult practices, they make vows to learn them as they can. For diligent Bodhisattvas such as these, you can then teach this sutra.

I hope everyone will be mindful. Beginning with our initial aspirations many, many kalpas ago, we have already aspired to unsparingly devote our lives to charitable giving. Practicing the Four Great Vows is a way of giving; to transform all sentient beings we give up everything. In seeking the Dharma, we must give with our body and mind. This is how we respect the Dharma, by “unsparingly dedicating our lives” through “all kinds of difficulties.” In this way, we are “able to practice these difficult practices.” This is making the vow to constantly learn. “For diligent Bodhisattvas such as these, you can teach this sutra.” For this kind of Bodhisattva, we can teach this sutra, as they are able to accept it.

They constantly cultivate loving-kindness and do not seek peace and happiness for themselves, but wish for liberation from suffering for all sentient beings. They do this continuously in every thought, without interruption. In the actions of body, speech and mind, they never quit from tiredness.

Those who “constantly cultivate loving-kindness do not seek peace and happiness for themselves, but wish for liberation from suffering for all sentient beings.” If “They do this continuously in every thought,” they thus transform themselves and others and apply the Dharma in the present moment. Thus, in actions of body, speech and mind, they will never quit from being tired. We must constantly be learning, constantly dedicating our lives to this. This is how we respect the Dharma and take the Buddha-Dharma to heart. Every day, we advance for the sake of the Dharma. Thus, we must always be mindful.

Episode 710 – Planting Roots of Goodness through Giving

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>> When our faith is awakened, we diligently listen to the Dharma and practice what we hear. Though we have made great vows, our roots are shallow, so realization is difficult. The One Vehicle carries and transforms us wondrously through provisional teachings and virtuous Dharma.

>> If there are people with sharp capabilities, who are wise and understanding, learned and knowledgeable, who seek the path to Buddhahood, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people who have seen countless Buddhas in the past, have laid all foundations of goodness and are firm and stable in their deep resolve, for people like this, you can teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

 >> Those who have already seen and clearly understood the teachings and have been developing aspirations for a long time have previously planted deep roots of goodness. They have long practiced the virtuous Dharma with countless Buddhas in the past and have widely practiced charitable giving. They are the ones you can teach it to.

>> Since they are Bodhisattvas who have given rise to Bodhicitta, and in the past, in the presence of all Buddhas, have practiced the Six Perfections, they have laid all foundations of goodness, upheld and cultivated the meritorious roots of goodness, blessings and wisdom and are firm and stable in their deep resolve.

>> If people have deep faith and no doubt in the True Dharma of the One Vehicle and put it into practice, for people like this you can teach this sutra. > > Deep faith in the law of karma: They have deep faith in the karmic law of cause and effect, that all their actions are causes, that all they experience is the effects and that good causes develop into good conditions. These are seeds of goodness. Witness suffering and recognize blessings, cherish blessings and create more blessings, continue to extend good causes and conditions and constantly cultivate a mind of loving-kindness. We must never cut off any affinities.

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Our life passes with every second and every minute. If we want to mindfully learn the Dharma, we also need time. We need time for causes and conditions to converge. We need each one of them. So, we must make good use of present conditions and promptly seize the time. If even one factor is out of place, if these causes or conditions cannot converge, we will not be able to successfully listen to or teach the Dharma. I hope that, starting today, we can take every word of the Dharma to heart and constantly spread the Dharma through the world.

We are all journeying on with. Sakyamuni Buddha’s instant of awakening, and His aspiration to bequeath the Dharma to the world. Ever since then, the Dharma has been passed on to this day. Right now, we must be even more mindful to seize the moment causes and conditions converge to earnestly accept the Dharma.

The Dharma does not discriminate between young and old. Some people say, “I’m so old. How long do I have to listen to the Dharma? I don’t understand it, so can’t I just chant the name of the Buddha?” Chanting the Buddha’s name is good; are we able to chant the Buddha into our hearts? Once we take the Buddha to heart, can we transform our mind into the Buddha-mind? If we only chant the Buddha’s name but do not transform our minds, chanting is just an empty practice. It is not that people cannot understand. If old people listen mindfully, they can likewise understand. Think about it. In the TV program “Grassroots Bodhi,” many elderly Bodhisattvas have been featured. Some of them are already in their 80s or 90s. These Bodhisattvas listen to my morning teachings and become filled with Dharma-joy. They are likewise able to transform the habitual tendencies they have had for decades. Once they accept the Buddha-Dharma, they begin to practice it diligently.

In fact, our intrinsic nature is everlasting. Whether in this lifetime or the next, this [pure] nature will never increase or diminish. It is no different in the old and in the young, as long as we resolve to accept the Dharma and take it to heart. If we can experience and understand it, then naturally, our mind will start to manifest our Tathagata-nature. We should not worry about old age, but rather that we will not take the first step, that we will not accept the Dharma in time.

It is the same with young children. They may be young, but their minds are very pure and radiant; they have not yet been polluted by society in this lifetime [Their mind] is like a clear and bright mirror that can reflect the external conditions very clearly and distinctly. Many children we interact with show us that the Buddha-nature is equally in all. So, we should first awaken our faith
When our faith is awakened, we diligently listen to the Dharma and practice what we hear. Though we have made great vows, our roots are shallow, so realization is difficult. The One Vehicle carries and transforms us wondrously through provisional teachings and virtuous Dharma.

So, the earlier our faith is awakened, the earlier we can accept the Dharma. When we accept the Buddha-Dharma, it is most important to be earnestly diligent. This earnestness comes from the heart. When we wholeheartedly accept [the Dharma], when we manifest this sense of reverence, we will be willing to advance in our practice; this is being earnestly diligent.

When we take the Dharma to heart, it is like filling a box with incense. Even if we use up all the incense, the box remains fragrant. As we listen to the Dharma, if we can take more of it to heart, it will remain in our minds. When the fragrance of Dharma permeates our hearts, of course we will always be filled with joy. So, “We diligently listen to the Dharma and practice what we hear.” We must earnestly take the Dharma to heart. We must listen often, and after listening, we must practice.

If we have negative habitual tendencies, after hearing the Dharma we must immediately turn them around. This is turning the Dharma-wheel. We must turn around our unwholesome tendencies. Turning the Dharma-wheel is not just standing on stage and speaking, saying “Thus have I heard” these teachings. People call that turning the Dharma-wheel, but it is more than that. We must be very mindful. When we take in the teachings, we understand them. After understanding them, we must apply them to everything we encounter. This is truly taking the Dharma to heart. Only by turning our minds around and adjusting the way we interact with others are we truly turning the Dharma-wheel.

Furthermore, “Though we have made great vows, our roots are shallow, so realization is difficult.” We must understand that although we have formed aspirations and say we want to listen to the Dharma, we all have different capabilities. Some people, upon hearing a single phrase, can immediately absorb and understand it, form aspirations and make vows. But some people hear the Dharma and say, “The Dharma is very good, but….” This “but” is followed by many excuses, so they are unable to form aspirations. Although they have heard the Dharma, they cannot form any aspirations. There are also some people [who say], “I have already accepted the Dharma and really wish to form aspirations, but my ability to comprehend is quite poor. I have to proceed gradually.” Why is that? That is due to karmic causes, which are like seeds. That seed will sprout more slowly if its roots have not yet extended deeply. This is having shallow roots.

True principles are indeed wondrously profound. From hearing one Dharma, we can attain 1000 realizations. We can deduce so much from a single principle. A person with sharp capabilities, if he is taught how to do something, that this corner is made in this way, he can use the same method to make the other three. All four corners are made in the same way. This is how the corners of a table are made. Thus, once we learn how to make one corner, we should clearly know how to make the other three. It is the same with our awakening; the same principle applies.

If we thoroughly understand the principles, we will be able to understand and let go. All things in this world are empty in nature; there is no need for us to become attached to them. We must understand that that is how our many afflictions come about. In this troubled society, what teachings can we use to resolve people’s troublesome afflictions? If the Dharma is always in our hearts, we will aspire and vow [to practice it]. Then naturally our roots will grow deep. If our karmic seeds are planted deeply, we can extensively form [good] karmic connections. Then regardless of what phenomenon appears before us, even if it is an affliction, we can turn it into Bodhi. However, those with shallow roots say, “Afflictions are afflictions; they are always bothering me.” They are unable to transform their minds.

You may remember the young Bodhisattva Yanhe. His younger sister is now in preschool. She comes with her mom and older brother to the morning Dharma lectures. When she heard the passage on “heads aflame,” that afflictions are like fires burning our head, she noted down, “The tops of their heads aflame.” Beneath it she wrote, “This is punishing ourselves with others’ mistakes. Venting anger is temporary insanity.” She wrote down both these Jing Si aphorisms using the phonetic symbols.

Look at this; when this young child takes in the fragrance of the Dharma, by simply hearing this passage from the sutra, these few words, “the tops of their heads aflame,” she was able to connect it [to what she knows]. Isn’t she like a very clear mirror? She can reflect the world around her very clearly. Thus, when we listen to the Dharma, our faith must be quickly awakened so we are able to “diligently listen to the Dharma and practice what we hear.” Then, we will be able to form the aspiration and shoulder the responsibility to become one who teaches and transmits the Dharma. This requires great aspirations and great vows.

Next, “The One Vehicle carries and transforms us.” The provisional teachings and skillful means are now being turned around; the Three Vehicles are turned back to the One. We need to start using the great white ox-cart.

The past teachings of the Three Vehicles, the provisional teachings, were taught to pave the path for the true wisdom of the One Vehicle. This process of skillful means [was explained]. It was followed by the Chapter on Parables because we need to teach with parables in order to comprehend the virtuous Dharma. These guide everyone to eliminate their former attachments and avoid a bias toward emptiness. We should realize the wondrous principles of true emptiness. In true emptiness there is wondrous existence. Now we must make use of wondrous existence to come together with our nature of True Suchness. A small deviation will us lead far off course, so we must not deviate in the slightest bit from this Dharma.

The previous sutra passage states, “If there are people with sharp capabilities, who are wise and understanding, learned and knowledgeable, who seek the path to Buddhahood, for people like this, you can teach this sutra.”

This earlier passage explains to us that without mature capabilities and proper faith, people cannot thoroughly understand [this Dharma], so we should not teach it to them. If they deviate in the way they apply it, not only will they not benefit from it, they will actually damage the Dharma in many ways. They will bring pollution to the Dharma and deviate from the teachings. We spoke of many examples of people we should not share [this Dharma] with. Now we are talking about people who have developed sharp capabilities, have wisdom and understanding, are learned and knowledgeable and sincerely seek the path to Buddhahood. These are the kinds of people we should share this Dharma with.

The sutra passage continues, “If there are people who have seen countless Buddhas in the past, have laid all foundations of goodness and are firm and stable in their deep resolve, for people like this, you can teach this sutra.”

“If there are people who have seen countless Buddhas in the past….” It is truly difficult to encounter a Buddha, but for kalpas since Beginningless Time, we have been extending our roots of goodness. This was the case for Sakyamuni Buddha. In the Introductory Chapter, in the dialogue between Manjusri and Maitreya, Manjusri mentioned. Sun-Moon-Lamp Radiant Buddha. For each of these Buddhas to attain Buddhahood it took countless kalpas; then after countless more kalpas, another Sun-Moon-Lamp Radiant would appear. Then after countless more kalpas another Buddha would appear, all with the same name, Sun-Moon-Lamp Radiant. This happened over and over until 20,000 of Them had appeared.

See, this took a very long time. The [principle] is the same; those who listen to the Dharma and develop deep and strong roots of faith likewise follow Buddhas life after life to learn the Dharma. During each lifetime, they share and transmit the Dharma and then return when they again have conditions to draw near the Dharma and again teach and transmit the Dharma. In this way they passed countless kalpas and encountered countless Buddhas. Thus, it is said, “If there are people who have seen countless Buddhas in the past….”

This clearly tells us that these people have already formed aspirations. They formed these aspirations a very long time ago. This did not only happen in their previous life, but over many lifetimes and over countless kalpas. In life after life, as we listen to, teach and transmit the Dharma, our roots will continue to deepen. Thus we “plant deep roots of goodness”

Those who have already seen and clearly understood the teachings and have been developing aspirations for a long time have previously planted deep roots of goodness. They have long practiced the virtuous Dharma with countless Buddhas in the past and have widely practiced charitable giving. They are the ones you can teach it to.

We are not saying that simply by listening to, teaching and transmitting the Dharma we can automatically attain Buddhahood; not at all. That still takes practice. When we go to school, we go through the grades one by one, primary school, secondary school then college, and later we can obtain a Ph. D, In conclusion, this takes a long time. We must constantly cultivate our roots of goodness and constantly be permeated by this Dharma.

If we encounter people like this, people with sharp capabilities who can hear one thing and realize 1000 and can even explain the Dharma to others to continue transmitting it, we must believe that they were permeated by teachings in the past

“[Those who] have seen countless Buddhas” have “widely practiced charitable giving.” They are this kind of person. Charitable giving is not just about giving money; we also must have kindness, compassion, joy and equanimity and must practice the Six Paramitas. People who have done this “have laid all foundations of goodness and are firm and stable in their deep resolve.” Since they have given rise to Bodhicitta, they must practice the Bodhisattva-path

Since they are Bodhisattvas who have given rise to Bodhicitta, and in the past, in the presence of all Buddhas, have practiced the Six Perfections, they have laid all foundations of goodness, upheld and cultivated the meritorious roots of goodness, blessings and wisdom and are firm and stable in their deep resolve.

In the past, “in the presence of all Buddhas,” they have engaged in spiritual practice. “Practicing the Six Perfections” is practicing the Six Paramitas. They are willing to give with loving-kindness, compassion, joy and equanimity. These Four Infinite Minds and the Six Paramitas taken together are called the Ten Paramitas. As I have explained before, at the spiritual training grounds of all Buddhas, “They have laid all foundations of goodness, upheld and cultivated the meritorious roots of goodness, blessings and wisdom.” We must diligently cultivate the fields of our minds and nurture our meritorious roots of goodness, blessings and wisdom. This helps deepen and strengthen our roots of goodness.

“For people like this, you can teach this sutra.” These are the kinds of people that we can teach the One Vehicle Dharma to

If people have deep faith and no doubt in the True Dharma of the One Vehicle and put it into practice, for people like this you can teach this sutra. The One Vehicle Dharma is the True Dharma and the Buddha’s original intent. The Buddha had safeguarded this Dharma in His mind for more than 40 years. Now He shares it [at this assembly]. We must comprehend the Buddha’s original intent

and understand that we must have “deep faith in the law of karma.” For countless kalpas, we must have deep faith in the law of karma. If we do not have deep faith in it, how will we be able to accept that deep roots of goodness are developed over countless kalpas? Thus, we must have deep faith in the karmic law of cause and effect

Deep faith in the law of karma: They have deep faith in the karmic law of cause and effect, that all their actions are causes, that all they experience is the effects and that good causes develop into good conditions. These are seeds of goodness. Witness suffering and recognize blessings, cherish blessings and create more blessings, continue to extend good causes and conditions and constantly cultivate a mind of loving-kindness. We must never cut off any affinities.

Recently, we have seen many occurrences, whether imbalances in a worldwide level or collective karma shared on an individual level. There are many such manmade calamities. This is due to the karmic law of cause and effect. Because we created this cause, we will experience this effect. So, in all that we do we must be very mindful. We must truly cherish our blessings and then, to create more blessings, we must genuinely form good affinities. Then we can have good connections with each other. We must never cut off our affinities with anyone, but instead create more [good] affinities.

Many things have come about because the convergence of causes and conditions has led people to face much suffering in life. Therefore, we must always be mindful.

Episode 709 – Teaching All Beings to Plant the Roots of Virtues

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>> Bodhisattvas want to teach the Dharma to sentient beings. First they adapt teachings with skillful means. Then they teach sentient beings to give rise to faith and joy. They derive great benefit and teach joyfully according to conditions.

>> I tell you, Sariputra, regarding those who slander this sutra, if I were to speak of all their transgressions, I could not finish after an entire kalpa. It is because of these causes and conditions that I tell you, Sariputra, do not teach this sutra among those without wisdom.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people with sharp capabilities, who are wise and understanding, learned and knowledgeable, who seek the path to Buddhahood, for people like this, you can then teach this sutra.  [Lotus Sutra, Chapter 3 – A Parable]

>> If there are people with sharp capabilities, who are wise and understanding: If practitioners give rise to great Bodhicitta, practice the Six Perfections with both blessings and wisdom, the two world-transcending roots of goodness, and have deep faith in the Great Vehicle, they are thus said to have sharp capabilities.

>> Practitioners of the Three Vehicles: Bodhisattvas have sharp capabilities. Solitary Realizers have average capabilities. Hearers have dull capabilities.

>> If there are people with sharp capabilities, they can believe and understand upon hearing. Possessing wisdom, they can discriminate between right and wrong. They understand, thus they do not become confused.

>> Learned and knowledgeable, [they] seek the path to Buddhahood: They are learned and knowledgeable, so they recognize that the Buddha, in His wisdom, uses provisional teachings and skillful means. They have deep faith and retain this knowledge. Those who resolve to seek the path to Buddhahood hope to attain the Great Vehicle Dharma.

>> Those of sharp capabilities and wisdom clearly understand the provisional and the true. Learned and knowledgeable, they resolve to seek the fruit of Buddhahood. They draw near to all Buddhas and plant the roots of all virtues. They give rise to firm aspirations, thus they are unmoved by material desires. People like this can shoulder the burden of spiritual practice. They accept it faithfully upon hearing it, so it is suitable to teach them.

>> They have six virtues: The virtues of freedom, flourishing, majesty, renown, auspiciousness and honor. They must also practice the perfection of wisdom; then this sutra can be taught to them.

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“Bodhisattvas want to teach the Dharma to sentient beings.
First they adapt teachings with skillful means.
Then they teach sentient beings to give rise to faith and joy.
They derive great benefit and teach joyfully according to conditions.”

Sentient beings’ minds are full of afflictions. Thus, we give rise to afflictions and create karma. Having replicated so much negative karma, we have to follow our circumstantial retributions as we bring our karma into this life. Because of this, Sakyamuni Buddha came to this world over countless lifetimes. Life after life, He formed Bodhisattva-aspirations and walked the Bodhi-path, the path to enlightenment. With the aspiration to be an enlightened being, He awakened and then went among sentient beings to transform them.

He had to adapt to sentient beings’ capacities. “First [He] adapted teachings with skillful means.” He taught sentient beings according to their capabilities and the time. He also constantly gave us warnings through expressions, analogies, etc. to help us gradually experience and understand the teachings. So, all Buddhas and Bodhisattvas in the world have to face us sentient beings, with our countless afflictions. Thus, they must have great patience to teach us, to alert us and to help us gradually draw near the Dharma. If they cannot transform us in this life, they will wait to transform us in the next life. In this way, life after life, they follow sentient beings into the Three Evil Destinies and the Six Realms.

Human life is a mix of suffering and joy. Those with a life of suffering truly suffer. On the other hand, there are also many people who live in heaven on earth. They are born into such blessed circumstances and can enjoy a life of comfort. If you ask them, “Are you happy?” they are definitely not happy, because they do not feel satisfied. If they try to derive a sense of satisfaction solely through fulfilling their material desires, they will never feel satisfied. Since there are no principles in their minds, they feel a sense of emptiness; all they have are afflictions.

So, all Buddhas and Bodhisattvas have to exercise patience. For those people with no principles and only emptiness in their hearts, those who deny the law of karma, they will still do all they can to find a way to patiently guide them. They hope everyone can have faith and joy, that people can believe in, delight in and accept the principles and thus attain great benefits. They can also teach the Right Dharma in a way sentient beings can happily accept. This is what we should aim for as we learn.

At this time of the year in Taiwan, many schools are holding graduation ceremonies. At the Tzu Chi College of Technology, one of the graduates from the Department of Nursing is Lin Shenghan. He lived in central Taiwan, in Nantou, and attended Zhongxing Secondary, [one of the schools we rebuilt]. He was filled with gratitude. He said that in his hometown, because Tzu Chi quickly helped rebuild his school, he was able to complete his schooling.

He did not come from a wealthy family. With his strong connection to Tzu Chi, he decided to come to Hualien and chose a career in nursing. Although he is male, he felt he wanted to work closely with patients. When patients are seriously ill, they need people to mindfully take care of them. This profession is not limited to men or women. Moreover, taking care of patients is hard, and he was willing to take on the toughest job. He vowed that he will face tremendous pressures with a smile and give of himself to the most severely ill patients. He even vowed to stay in Hualien forever. He wants to stay in this place most people do not want to come to. This young man has such a firm resolve and willingness to bear responsibilities. Hearing young people make these kind of vows makes me very happy.

The reason he made this kind of vow was because of the education he received. If we had not promptly constructed those schools over a decade ago, what would have happened to these children? We have seen each of these seeds become giant trees and join society.

Our schools in Indonesia also held their graduation ceremonies. The secondary school students rehearsed the Sutra of Profound Gratitude toward Parents. From the beginning to the end, they performed this musical adaptation in Chinese. This was not just a performance. Ever since they started rehearsing, these children’s state of mind has changed. Some of them even vowed to become vegetarian. In the past, some would do as they pleased. One girl would refuse to do anything that her parents asked of her. Now she knows the depth of her parents’ kindness. “Now, if my parents ask me to do something, I immediately do it, because life is impermanent, and I don’t want to have any regrets.”

This is what education can do. With this kind of education, though these students are Muslim, they can accept the Buddha’s teachings. This inspired them to realize that, “Doing good deeds and being filial cannot wait.” This is also happening in our time. When I see our graduation ceremonies, I am very touched and also feel very grateful. I am grateful to all the Bodhisattvas who help carry out our Four Major Missions. During this time, they have been serving like this. When I see what they have done, I feel very grateful.

The previous sutra passage states, “I tell you, Sariputra, regarding those who slander this sutra, if I were to speak of all their transgressions, I could not finish after an entire kalpa. It is because of these causes and conditions that I tell you, Sariputra, do not teach this sutra among those without wisdom.”

Again, the Buddha spoke to Sariputra, hoping that when we teach the Dharma to people, if there are those who cannot accept it, we will not share these teachings with them. This is because it will have the opposite effect and lead them to commit transgressions. The negative karma they create will be very severe and its effect will be very long-lasting. If they slander the sutra, deny the law of karma, sever people’s roots of goodness and ruin people’s wisdom-life, the karma of these transgressions will be severe. Therefore, [the Buddha] told us, “Do not teach this sutra among those without wisdom.” This is what the Buddha both taught us and warned us about. He helped us understand that even miraculous medicine should not be given in heavy doses; we need to give the amount people can accept. This is the Buddha’s compassion and wisdom.

The next passage states, “If there are people with sharp capabilities, who are wise and understanding, learned and knowledgeable, who seek the path to Buddhahood, for people like this, you can then teach this sutra.”

At this point of the sutra, the Buddha begins to tell us who we can share these teachings with; what kind of people have the capabilities to learn this? “People with sharp capabilities, who are wise and understanding.” They have given rise to great Bodhicitta and are willing to practice the Six Perfections

If there are people with sharp capabilities, who are wise and understanding: If practitioners give rise to great Bodhicitta, practice the Six Perfections with both blessings and wisdom, the two world-transcending roots of goodness, and have deep faith in the Great Vehicle, they are thus said to have sharp capabilities.

Giving rise to Bodhicitta means becoming awakened; awakened beings go among people to benefit them. How can we bring blessings to others? Through the Six Perfections of giving, upholding precepts, patience, diligence, Samadhi and wisdom. Giving rise to great Bodhicitta is wisdom. Practicing the Six Perfections is cultivating blessings. Doing both creates world-transcending roots of goodness. The root of Bodhi is our awakened nature. We need to put the Dharma into practice and go the among people. That develops our root of goodness. Having deep faith and great capacity for goodness, we are willing to form Great Vehicle aspirations.

As I said earlier, clearly knowing that working in the medical field and taking care of patients is hard work, our students still willingly vowed to do the most difficult jobs and accept the high pressure of caring for patients who are seriously ill. They vow to do this job with a smile on their face. Think about this; without great faith, how could they make these great vows? These young people, these new graduates, are able to [make this vow]. Shouldn’t we be able to do this as well?

Practitioners of the Three Vehicles: Bodhisattvas have sharp capabilities. Solitary Realizers have average capabilities. Hearers have dull capabilities.

Sentient beings have three types of capabilities, thus there are three types of spiritual practitioners, the practitioners of each of the Three Vehicles. Bodhisattvas are the ones with sharp capabilities. Solitary Realizers are the ones with average capabilities. Hearers have dull capabilities.

The Buddha taught the True Dharma of the One Vehicle out of expectations for those with sharp capabilities. “If there are people with sharp capabilities, they can believe and understand upon hearing”

If there are people with sharp capabilities, they can believe and understand upon hearing. Possessing wisdom, they can discriminate between right and wrong. They understand, thus they do not become confused.

People with sharp capabilities have the capacity to be Bodhisattvas. Listening to the Dharma, they naturally understand it and have faith in it. With faith and understanding, naturally they will make vows. People like this are replete with wisdom. Therefore, for people like this, we can expound this Dharma, this great and profound Dharma. To discern whether this is the right teaching to share, we must be mindful and put it into practice. If this is the wrong teaching to share, we must stop immediately.

Cultivating the Three Flawless Studies of precepts, Samadhi and wisdom, depends on our ability to make proper choices. When we are doing the right thing, we must concentrate and strengthen our resolve. When we understand and are determined, we will not get lost.

Learned and knowledgeable, [they] seek the path to Buddhahood: They are learned and knowledgeable, so they recognize that the Buddha, in His wisdom, uses provisional teachings and skillful means. They have deep faith and retain this knowledge. Those who resolve to seek the path to Buddhahood hope to attain the Great Vehicle Dharma.

“Learned and knowledgeable, they seek the path to Buddhahood. Learned and knowledgeable” means those who understand the Buddha. They know that although He taught with skillful means, the true is contained within the provisional. So, people like that understand that the Buddha, in His wisdom, used provisional teachings and skillful means according to the person, the time and the place, to teach sentient beings and guide them in how to walk the Bodhisattva-path ․Learned and knowledgeable, [they] seek the path to Buddhahood: They are learned and knowledgeable, so they recognize that the Buddha, in His wisdom, uses provisional teachings and skillful means. They have deep faith and retain this knowledge. Those who resolve to seek the path to Buddhahood hope to attain the Great Vehicle Dharma. So, they have no doubts; “They have deep faith and retain this knowledge.” When it comes to the Buddha’s teachings, they absolutely have deep faith in them and take them all into the field of their eighth consciousness; not only to their eighth consciousness, but also to their ninth consciousness. Thus, they have returned to their nature of True Suchness. This is called “retaining this knowledge [They] resolve to seek the path to Buddhahood.” They are the people who seek the Great Vehicle. Those who seek the Great Vehicle Dharma are the ones “with sharp capabilities and wisdom”

Those of sharp capabilities and wisdom clearly understand the provisional and the true. Learned and knowledgeable, they resolve to seek the fruit of Buddhahood. They draw near to all Buddhas and plant the roots of all virtues. They give rise to firm aspirations, thus they are unmoved by material desires. People like this can shoulder the burden of spiritual practice. They accept it faithfully upon hearing it, so it is suitable to teach them.

“Those of sharp capabilities and wisdom” can, upon hearing the Dharma, instantly form their resolve. They understand that provisional teachings are part of the process and that there is True Dharma in provisional teachings. This makes them “learned and knowledgeable.” So, they resolve to seek the fruit of Buddhahood and never have doubts about it. They want to attain the state of Buddhahood; they will not stop at the state of Hearers, nor the state of Solitary Realizers. Benefiting and awakening themselves and others are the vows they make. “They resolve to seek the fruit of Buddhahood. They draw near to all Buddhas.” They also “plant the roots of all virtues.”

“Planting the roots of all virtues” means going among people and giving to others. This is like sowing seeds and cultivating the field of our mind. This is how we “plant the roots of all virtues.” We need to plant the [seeds] for many virtues. This is part of our spiritual practice.

I constantly tell everyone that we need to form good karmic affinities and create good karma. This is also “planting the roots of all virtues.” We need to plant causes for blessings and create good karma. “Then we will be unmoved by material desires.” We will not be led by external desires to give rise to discursive thoughts. We want to become like this, unwavering and focused on our course. We must have sharp capabilities and be learned and knowledgeable. Only people with these qualities can shoulder the Tathagata’s mission, the spiritual practice of the Bodhi-path.

These people can “accept it faithfully upon hearing it.” People must have these kinds of capabilities to not be affected by others. People like this will certainly have faith after hearing the Dharma. For people like this, we can expound this sutra. “For people like this you can then teach this sutra.” These people must be replete with the six virtues

They have six virtues: The virtues of freedom, flourishing, majesty, renown, auspiciousness and honor. They must also practice the perfection of wisdom; then this sutra can be taught to them.

What are the “six virtues”? The six virtues start with the “virtue of freedom.” Only people with great capabilities can constantly feel peaceful and at ease while interacting with the myriads of suffering sentient beings. If we are firm in our spiritual aspirations, as we have already accepted the right path, the True Dharma of the One Vehicle, we will feel peaceful and at ease, and the afflictions around us will not cause our spiritual aspirations to waver. This is the “virtue of freedom.”

The second is the “virtue of flourishing.” This means that our spiritual aspirations will never grow cold. As the days pass, our spiritual cultivation will continue to develop and our aspirations will become more firm. Our wisdom-life will constantly grow. We should always maintain this enthusiasm for the Dharma and constantly help it grow.

The third is “the virtue of majesty.” We cannot be frivolous; we need to be solemn. In order to transform people, we need to be solemn and dignified. With wisdom in our minds, we must not display a frivolous appearance. We are friendly toward people, but we can still inspire respect in them. So, we must not be frivolous. Therefore, we need “the virtue of majesty.”

The fourth is the “virtue of renown.” In the past, some people said, “Master does not care about recognition.” I would tell them. “I do! I cherish recognition. Because I worry that. Tzu Chi’s name may be tarnished, I want to make sure we have a good reputation.” So, the Jing Si Dharma-lineage must be transmitted to future generations; we need to take good care of it. The Tzu Chi School of Buddhism must be established properly in order to attract sentient beings.

In the past, people spoke of the importance of maintaining a good moral standing. That means we must not damage our reputation. So, we have established discipline in many ways. When people want to be [certified volunteers], we ask them to uphold the Ten Precepts. After one year of introductory training and then one year of advanced training, after understanding everything about Tzu Chi, people can then become certified volunteers. This is “the virtue of renown.” In order to be a Commissioner or a Faith Corps member, you must have a certain kind of moral character. With this majestic character, when people hear we are volunteers from Tzu Chi, they know they can definitely trust us. This is the “virtue of renown.”

The fifth is “the virtue of auspiciousness.” If we feel “freedom” and are “flourishing,” we will give off a sense of vitality. Moreover, we have “majesty” and “renown.” If we live up to all this, won’t we give off a sense of auspiciousness? Society will be filled with good people; everyone will be a spiritual practitioner.

The sixth is the “virtue of honor.” We need to take good care of our moral standing. When we bring people into our school of Buddhism, if everyone follows the rules, then we can indeed establish good karmic affinities, benefit others, [walk] the Bodhi-path and practice the Six Perfections.

Only by being replete with these six virtues can people cultivate both blessings and wisdom. For people like this, we can teach them the unsurpassed Great Vehicle of the Wondrous Dharma Lotus Flower Sutra.

The Buddha taught us how to interact with the world and how to teach sentient beings. Based on the level of their capabilities, we give them certain teachings. So, as part of our spiritual practice, we need to walk the Bodhisattva-path. Ultimately, we want to reach the state of Buddhahood, so we cannot deviate from the Bodhisattva-path. “Bodhisattvas want to teach the Dharma to sentient beings,” but they need to know the methods. “First they adapt teachings with skillful means.” Based on people’s capabilities, we need to give certain teachings and reminders. This is the way to teach [They also need] faith and joy. We help sentient beings believe in and happily accept this Dharma. Then, when everyone attains the Dharma, they will always be able to attain great benefit. When they keep the principles in mind, everything they do [will be principled]. We need to uphold the six virtues. This is most important as we accept the Buddha-Dharma. We also “teach joyfully according to conditions.” To know which people we can constantly talk to about the principles and what is in our hearts, we must always be mindful