Author: Scott Ogata

Episode 1047 – The Three Insights and Eight Liberations

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>> “The Eight Liberations are also called the Eight Abandonments. With the pure five desires, we abandon defiled and attached mindsets and uphold the Eight Abandonments. We cultivate dwelling on and contemplating them and give rise to flawless wisdom. We eliminate the Three Realms’ afflictions of delusions of views and thinking. We abandon ignorance to realize the fruits of Arhatship. To do this is to attain the Eight Liberations.”

>> “When the Buddha taught this Dharma to the assembly of humans and heavenly beings, 600 trillion nayutas of people, they could remain unaffected by all phenomena and thus attain liberation from all Leaks . They all attained profound and wondrous Samadhi .”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> The insight into previous lives, the insight of the heavenly eye and the insight into ending all Leaks, these three in Arhats are called the Three Insights and in Buddhas the Three Understandings.

>> The Six Spiritual Powers: These are the spiritual powers attained by the noble ones of the Three Vehicles. The power of the heavenly eye,  the power of the heavenly ear, the power of knowing others’ minds, the power of knowing past lives, the power of transporting oneself and the power of ending all Leaks.

>> The Eight Liberations are also called the Eight Abandonments. By abandoning the attachments to the pure five desires, they give rise to flawless wisdom. By eliminating delusions of views and thinking in the Three Realms, they realize the fruits of Arhatship. To do this is to attain the Eight Liberations.

>> The pure five desires: In the desire realm, form, sound, smell, taste and touch are the coarse five desires These desires are impure. In the form and formless realms, form, sound, smell, taste and touch are the pure five desires

>> Flawless wisdom: Practitioners of the Two Vehicles and so on eliminate deluded karma through this wisdom, preventing their descent into samsara.

>> The second, third and fourth time He taught the Dharma, as many sentient beings as the thousands, millions, billions, nayutas of grains of sand of the Ganges: This is an enormous number, as numerous as the thousands, millions, billions of grains of sand of the Ganges. This was the assembly listening to the Dharma.

>> When He first taught the Four Noble Truths and the Twelve Links of Cyclic Existence, 600 trillion nayutas [of sentient beings] attained the truth. As He taught this Dharma, the number of those who attained awakening by listening to the Dharma was many times greater than before.

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“The Eight Liberations are also called the Eight Abandonments. With the pure five desires, we abandon defiled and attached mindsets
and uphold the Eight Abandonments. We cultivate dwelling on and contemplating them
and give rise to flawless wisdom. We eliminate the Three Realms’ afflictions of delusions of views and thinking.
We abandon ignorance to realize the fruits of Arhatship. To do this is to attain the Eight Liberations.”

For some time we have been discussing the. Four Noble Truths and 12 Links of Cyclic Existence. We must understand the 12 Links of Cyclic Existence even more clearly. Starting from one thought of ignorance, the 12 Links continue to give rise to each other, up until the worry, sadness and distress of aging and death. We continue through cyclic existence like this, continually in a state of ignorance, in a state of worries, sadness and distress.

With birth, aging, illness and death, one lifetime in the world passes like this, as do countless, immeasurable kalpas. For countless, immeasurable kalpas, this is how we have continued to transmigrate. Is this suffering? It is unbearable suffering!

Since Beginningless Time, life has always continued in this cyclic existence. The Buddha, with His wisdom, clearly understood this samsara and came to tell us how we can be liberated from cyclic existence so we can go from being dragged uncontrollably by karma to moving back through returning to cessation. We can be the master of everything in our lives. Being the master means we are in control, no longer led uncontrollably by karmic forces. When we come here in control, it is like how Bodhisattvas come to the world to transform sentient beings. Due to their enlightened nature, they cannot bear for sentient beings to suffer. They come here in order to save transform sentient beings.

If we want to transform sentient beings, we must return to our awakened nature. If we still have ignorance [in our minds], then we will never be able to return to our pure enlightened nature. So, the Buddha’s one great cause for coming to this world was to teach us how to return and attain liberation. In this state of ignorance, we have no control, so we need to be liberated from the 12 Links of Cyclic Existence. This is the method of returning to cessation, to go back the other way. In the past, we were led by ignorance. Now, we must eliminate it; we must eliminate these Links. Ignorance gives rise to volitional formation.

In our daily lives, we are in a state of ignorance. Under conditions of ignorance we take action. Since we act according to ignorance, eight or nine out of ten actions is mistaken. Our ideas and thoughts are mostly in error. This is how our lives are. Ignorance gives rise to volitional formation; then all of our actions are mistaken.

How do we return to cessation? From worries, sadness and distress, how do we work backwards to eliminate it all? We must eliminate “becoming.” Becoming must be eliminated because we have cravings. That is “craving.” Craving arises because of our feelings. We must go back and remove these one by one until we reach ignorance, the source. Only if we are able to eliminate our ignorance will we be able to return to our pure intrinsic nature. Only then can we be said to be liberated.

“The Eight Liberations are also called the Eight Abandonments.” In our daily living, we follow the five desires, Roots and Dusts. Our Roots are our eyes, ears, nose, tongue, body and mind, and these senses are directed outwards to connect with form, sound, smell, taste, touch, phenomenon, etc. When we give rise to thoughts, [our minds] will be contaminated, defiled and become attached. We are sentient beings of the desire realm. Everything that we encounter in our daily lives is a defiled attachment. So, we must now experience the way to eliminate this defiled contact. When our Roots come into contact with the Dusts, this contact leads to feelings. Carrying these defiled cravings, we create all kinds of karmic forces of “becoming.” In this way, we have come to be born and then die. With such defilement and attachment, [rebirth] is beyond our control.

We understand that in spiritual practice, we should not be affected by these things. Spiritual practice is very simple, and this way of life is also very simple. The Buddha had three sets of robes and one bowl. This was enough to get Him through His whole life. We must earnestly engage in practice in this life and not allow external objects to contaminate us. This is already a practice in itself. So, we understand the Three Realms. In the Three Realms, in the desire realm, we must eliminate all kinds of desire. In the form realm and formless realm, we must let go of our attachments to things. So, this is called “the pure five desires.” The five desires are all purified.

This will be explained later in more detail. “We abandon defiled and attached mindsets and uphold the Eight Abandonments.” We have to abandon this defiled attachment. We possess ignorance from the moment we are born. Greed, anger, ignorance, arrogance and doubt are all of the habitual tendencies which are beyond our control in this life. We must abandon all of these, abandon all attachments of habitual tendencies. We must be mindful and uphold the Eight Liberations. With the Eight Liberations, we have already, one by one, eliminated these habitual tendencies of ordinary people. We have turned from them and left them behind.

This is like how we often explain “taking refuge.” In the Buddha’s teachings, taking refuge is like turning from the darkness to the light. Most ordinary people turn toward desires. Now we already understand. This is ordinary people’s greed, anger, ignorance. With all of their desires, they give rise to the habitual tendencies of greed, anger, ignorance, arrogance, doubt, etc. Now we must turn away from them. This is called abandoning. We must abandon these ignorance and afflictions. We must no longer follow and pursue our ignorance and afflictions. We should turn our backs to them and not follow our ignorance or afflictions. We should abandon them and turn to face the light, this bright and clear path. We must uphold this. When we abandon our mind of defiled attachments and uphold the Eight Abandonments, this is called “The Eight Liberations.”

We should earnestly practice and uphold them, “cultivate dwelling on and contemplating them.” We must uphold the things that are right. As for past mistakes and habitual tendencies, we should abandon them. We must constantly “give rise to flawless wisdom.” If we are able to do this, then we will give rise to flawless wisdom. It is often said that with each measure of ignorance we eliminate, we increase our wisdom by the same measure. Our wisdom-life must come from the Dharma that we cultivate and take in without Leaks; we must not allow it to leak out again. When we always keep in mind all the Dharma we have heard, this is how we “cultivate dwelling on and contemplating them.” We must always keep this in mind and contemplate it; it should not leave our minds. This way, amidst the five desires, we will not give rise to thoughts of greed, thoughts of anger, thoughts of ignorance, arrogance and doubt. We must abandon all of these one by one and earnestly dwell on [the Dharma]. Then we can attain flawless wisdom. We must form aspirations to cultivate wisdom without Leaks. Only in this way can we be be liberated from the Three Realms.

The Three Realms consist of the desire realm, form realm and formless realm. Previously, there was a period when we kept discussing the Three Realms, so we should remember them. Thus, “We eliminate the Three Realms’ afflictions of delusions of views and thinking.” In the Three Realms, the worst is the desire realm. In the form realm, one’s desires will have diminished, but there are still cravings in one’s thoughts. They are merely in our thoughts. When one reaches the formless realm, there are only small remnants of afflictions that have not been completely eliminated.

“We eliminate the Three Realms’ afflictions of delusions of views and thinking. We abandon ignorance to realize the fruits of Arhatship.” Hearers and Solitary Realizers must go through this process, and spiritual practitioners must practice these teachings. If we do not practice these teachings, we will follow the 12 Links of Cyclic Existence and thus forever be dragged uncontrollably by our karma. This kind of cyclic existence is so painful and will continue like this ceaselessly. So, with these methods of practice for liberation we must put our effort into being mindful. Thus, “We abandon ignorance to realize the fruits of Arhatship.”

The Eight Liberations are also the Eight Abandonments. We need to extinguish ignorance and afflictions, which is why we call them the Eight Liberations. This is also how we practice.

During the Buddha’s lifetime, there was a bhiksu called Kappa. One day he asked the Buddha a question. “The Buddha always hopes that sentient beings’ minds will be able to reach liberation. World-Honored One! How can a bhiksu’s mind be liberated? Just what has to be done in order for liberation to be attained?” He asked the Buddha, and the Buddha was very joyful. Kappa had taken the Dharma to heart. He was unsure, so he knew to ask. This means that the Dharma was in his mind. It was unclear to him, thus he knew to ask. So, the Buddha was very joyful and said, “It is so good that you know to ask. I will quickly tell you.”

“Kappa, you must earnestly reflect on yourself, ceaselessly contemplate and carefully look upon your own mind, must observe your mind. When your Six Roots are facing external things of all kinds, all of these things are what you must put effort into mindfully observing. You must even reflect on your past, or future, or present, or on your mind and body. You must mindfully observe and reflect.”

“If you are able to earnestly reflect, understand and experience this, then you will discover, in your daily life, [the effects of] feeling, perception, action and consciousness. If you observe outwardly and inwardly and keep reflecting on your mind, you will know to contemplate the body as impure. Then, with all that you make contact with, you will again be able to understand impermanence. With this perspective of impermanence, you can seek to understand consciousness, our mind-consciousness. Within impermanence, we should observe everything inwardly and outwardly, from the smallest to the largest, from the prettiest to the ugliest of things. With your mind constantly linked to these, we then know that in the past, present and future, there is much impermanence. Our mind is also impermanent. It constantly connects to the external states, whether inwardly or outwardly. As for the big, small, beautiful, ugly, etc., are they not all impermanent? When you return to your consciousness, cravings for form, along with feeling, perception, action and consciousness, will all be comprehended. To be able to realize these things is called ‘liberation of the mind.’ Do you understand?”

The Buddha said all of this to him. In our daily life, we must keep observing everything from our external states all the way down to our own mental and physical states and so on, even to our consciousness and the feelings and cravings, etc. that we experience. If we understand these things, that all things are impermanent, then that is how we take things in. If we are able to understand everything we create, then this is “liberation of the mind.”

Everyone, are our minds liberated? The Eight Liberations are only eight things. Have we fully understood them? As for attachments to the external five desires, have we eliminated them? And the delusions of views and thinking in the Three Realms, do we have a clear understanding of them? These are all very simple; are we able to understand them? The Buddha told Kappa about all the various objects in the world and about our bodies and minds. They are all the same; it is always in our daily living where we connect to these states. So, we must earnestly be mindful. If we can understand this, then there is a way to return to cessation. There is a way to end these Links. From ignorance, we continue to follow the Links to the worries, sadness and distress of aging, illness and death. Then without any control, we bring karma to be born again. The links in this chain continue on this way. How can we move back through returning to cessation to totally eliminate all ignorance and affliction? We must very mindfully contemplate this.

The previous verse states,

“The Buddha taught this Dharma to the assembly of humans and heavenly beings, 600 trillion nayutas of people.” This is a lot of people. “By remaining unaffected by all phenomena,” having already abandoned all ignorance, all desires of defiled attachments, “[they] attained liberation from all Leaks and all attained profound and wondrous Samadhi.”

They attained liberation from all Leaks. They had achieved liberation from all Leaks, from afflictions and ignorance. “They all attained profound and wondrous Samadhi.” When we read this verse, we will be more clear about the Eight Liberations.

The next verse reads,

“[They attained] the Three Insights, Six Spiritual Powers and all Eight Liberations.” The Eight Liberations are the Eight Abandonments. The verses further state, “The second, third and fourth time He taught the Dharma, as many sentient beings as the thousands, millions, billions, nayutas of grains of sand of the Ganges….”

“[They attained] the Three Insights, Six Spiritual Powers and all Eight Liberations.” The Three Insights and the Six Spiritual Powers are the virtues that Arhats possess. This is because they have already practiced everything in the past, including the. Three Insights and the Six Spiritual Powers. Do we still remember the Three Insights and the Six Spiritual Powers? The Three Insights are the insight into previous lives, the insight of the heavenly eye and the insight into ending all Leaks. Everyone should remember these. In the past we talked about and explained them. “The insight of the heavenly eye” is when we can understand future matters, whether for ourselves or others. This is “the insight of the heavenly eye.” We are already very clear, having listened to the Buddha-Dharma for so long. We should be able to understand our own or other people’s future matters.

As for the insight into previous lives, because we know what our past karma was, when we come to this lifetime, we should clearly understand that there is no need to complain. In the past, we created this kind of karma and formed these kinds of affinities. So, with what we bring to this lifetime, whether our lives are good or bad, whether our lives are happy and free or filled with endless afflictions, is all caused by the causes and conditions we created in our past lives. We know that in our past lives we did this, so we should not complain about our current lives. In this life, we are able to meet the Buddha and have the Buddha-Dharma enter our minds. We have understood all our past karma, so we should eliminate it completely.

“I vow to eliminate the. Three Obstructions and all afflictions.” Everything that we created in the past has become our obstructions in this lifetime. We must be very mindful to pay back the debts that we owe. When people obstruct us, what kind of demeanor of spiritual practice should we display to pay them back? If someone treats us like this, can we still act proud? With the Buddha-Dharma by our side, can we still act doubtful? We know clearly that we should not harbor greed, anger or ignorance. If we have an arrogant mindset, can we still allow it to exist? When others are not satisfied with us, it is because we are too arrogant; we are too proud. We must earnestly let go of our ego and make good connections with others.

We often speak about greed, anger and ignorance. We know these, but when it comes to arrogance, we are not often aware of it. Sometimes we are not polite when talking to people. We use harsh words and language. In our spiritual practice, don’t we want to use gentle words and kind language? But we often do not pay attention to this. So, often our attitude or tone will offend people, So, often our attitude or tone will offend people, which will give rise to negative affinities. This all happens without our awareness. This is because our minds’ eye is unclear; we still have ignorance in us.

The insight of the heavenly eye is our mind’s eye. When it comes to our mind’s eye, our perspectives, we are still unclear about ourselves and others. Others have habitual tendencies, and we have habitual tendencies as well. Others can choose not to practice, but we still must practice. So, we must know ourselves and know others. We are spiritual practitioners, so we must clearly understand ourselves.

We must also clearly understand others. Other people have these habitual tendencies. We are spiritual practitioners, shouldn’t we first find ways to change our own habitual tendencies in order to be able to change others? This is how we understand future events. In this life, if we do not have good affinities with someone, then the future will be the same. So, we must engage in spiritual practice, and thus we need “the insight into ending all Leaks.” We must cultivate the insight of ending all Leaks so that we may approach the Bodhisattvas and follow the Bodhisattva-path. By following the Bodhisattva-path, we can return to our intrinsic Tathagata-nature and eliminate all afflictions. Thus we truly walk the path to enlightenment. We eliminate all afflictions in order to approach the [state of] Bodhisattvas and get closer to the teachings of the Buddha. We must put this into action so that we are able to to eliminate [afflictions]. With this insight of ending all Leaks, we eliminate all Leaks.

So, these are “the insight into previous lives, the insight of the heavenly eye and the insight into ending all Leaks.” Only with these does one attain Arhatship. “In Arhats they are called the Three Insights and in Buddhas the Three Understandings.”

The Six Spiritual Powers and the Three Understandings are the state of the Buddha. If you are an Arhat, then you understand, but you have not yet reached total comprehension. When you arrive at the state of Buddhahood, you will have unhindered comprehension.

The Six Spiritual Powers: These are the spiritual powers attained by the noble ones of the Three Vehicles. The power of the heavenly eye,  the power of the heavenly ear, the power of knowing others’ minds, the power of knowing past lives, the power of transporting oneself and the power of ending all Leaks.

We have already explained this in detail before; these teachings were explained over this period. What about the Six Spiritual Powers? Those are spiritual powers attained by the noble beings of the Three Vehicles, which are the power of the heavenly eye, the same as the insight of the heavenly eye, and the power of the heavenly ear, “the power of knowing others’ minds, the power of knowing past lives, the power of transporting oneself and the power of ending all Leaks.”

To have the power of the heavenly ear is easy. By relying on technology we have a way to transmit what is said here to the rest of Taiwan, to the entire world, without a second’s delay; this is the power of the heavenly ear.

In the Buddha’s time, He had already realized the Three Principles and Four States, the principles of matter, life and the mind. He understood these well, how the world and its matters came to be and how they break apart. Breaking apart, everything is empty; coming together, all things are formed. This is the Buddha’s awakening, what He realized about the universe.

The power of knowing others’ minds is specific to the state of Buddhahood, or else it requires great spiritual practice to the point of truly obtaining wisdom and thus being able to understand what another is thinking. But we ordinary people are unable to do this now. Still, medical technology is capable of this. There is a type of hypnosis that puts you in a trance so you say out loud whatever your mind is thinking. Technology right now is approaching this.

Next is the power of knowing past lives, also known as the insight into previous lives. We know the past, present and future; we can understand them. As for the power of transporting oneself, right now, do you come here or do I go there? For a period of time, I had video conferences with Nepal everyday. They would “come” or I would “go.” This all relies on modern technology. I could see them and hear their voices; isn’t this the power of transporting oneself? From thousands of miles away, they can come and go in a flash. This is how the Buddha’s enlightened nature is able to reach everything. The power of ending all Leaks is also called the insight into ending all Leaks. These are all called the Six Spiritual Powers, the Three Insights and Six Spiritual Powers.

The Eight Liberations are also called the Eight Abandonments. By abandoning the attachments to the pure five desires, they give rise to flawless wisdom. By eliminating delusions of views and thinking in the Three Realms, they realize the fruits of Arhatship. To do this is to attain the Eight Liberations.

As for “the Eight Liberations,” we just mentioned them briefly. They are also called the Eight Abandonments. “Abandoning the attachments to the pure five desires….” We ordinary people still have the five desires defiling us and seek to claim things as our own. But now we must abandon this. Not only should we not have the possessiveness of desire, we should not even think of wanting these things. Even in our thinking, we must not give rise to thoughts of craving, those feelings which lead us to grasp and cling. If you give rise to craving from feelings, then you will try to grasp, causing “becoming.” Once there is feeling, then there is craving, followed by grasping and becoming. This continues unceasingly. So, this contact, feeling, craving, grasping and becoming should not even exist as a thought. This is “attachment to the pure five desires.”

We must not be attached to the five desires; they must be completely abandoned. We abandon attachment to the pure five desires. This is in the form realm. Although there are these matters and forms, our minds are not attached to them. There is nothing; they are all abandoned. So, we already “gave rise to flawless wisdom.” In our mind, this flawless wisdom has already started to grow. Naturally, we will be able to “eliminate the Three Realms’ delusions of views and thinking.” Once we eliminate all the delusions of views and thinking, we are without Leaks; we have flawless wisdom. With flawless wisdom, naturally we will be able to eliminate the. Three Realms’ delusions of views and thinking. We will eliminate them completely. Naturally, we will realize Arhatship. The fruits of Hearers and Solitary Realizers are called the Eight Liberations. Once we have abandoned ignorance, we will be liberated.

The pure five desires: In the desire realm, form, sound, smell, taste and touch are the coarse five desires These desires are impure. In the form and formless realms, form, sound, smell, taste and touch are the pure five desires.

Let us again explain “the pure five desires.” These is saying that the form, sound, smell, taste and touch of the desire realm are called the coarse five desires; they are obvious. Once I mention them, you know. With greed for form, once you see something, you want to obtain it. If you smell something good, you crave its taste and want to eat it. These are very obvious things. This is the desire realm of ordinary people. These desires are very coarse.

We have spoken of the poor son analogy before. The elder took off his lavish clothing and put on some dirty clothes to approach his son. This means that in the state of Buddhahood, [the Buddha] still returned to the world to live the same life as [everyone else]. This world, similarly, has the five desires. This poor son was greedy for the five desires. The father wanted to find his son, so he had to walk on the same path in order to bring him back. The principle is the same. Thus, the five desires of form, sound, smell, taste and touch are the coarse five desires. So, “These desires are impure.” In the world, these five desires are impure.

In the form realm, in the form realm or formless realm, form, sound, smell, taste and touch are the pure five desires, because these are things that they do not need anymore. The desires between man and woman are no longer needed at all; this is called purity. But in spiritual practice, even the pure five desires are abandoned. Even the thoughts are completely eliminated. So, this is called purity. We abandon all attachment to the pure five desires.

Flawless wisdom: Practitioners of the Two Vehicles and so on eliminate deluded karma through this wisdom, preventing their descent into samsara.

“Flawless wisdom” is that of the “practitioners of the Two Vehicles.” The Two Vehicles, Hearers and Solitary Realizers, with this wisdom, “eliminate deluded karma, preventing their descent into samsara.” Because they have this wisdom, they eliminated delusions of views and thinking. They do not let their wisdom leak away; naturally their wisdom does not leak away. Leaks refer to all afflictions. Without these afflictions, naturally we will not fall into the cycle of birth and death; there will be no ignorance to make us fall into this cycle of birth and death. We will not be pulled into this cycle of birth and death because of ignorance. So, the Three Realms are the desire realm, form realm and formless realm. Everyone is very clear on this.

The second, third and fourth time He taught the Dharma, as many sentient beings as the thousands, millions, billions, nayutas of grains of sand of the Ganges: This is an enormous number, as numerous as the thousands, millions, billions of grains of sand of the Ganges. This was the assembly listening to the Dharma.

“The second, third and fourth time He taught the Dharma….”  This is saying that when. Great Unhindered Superior Wisdom Buddha turned the Dharma-wheel for the first time, there were already thousands, millions, billions of people. Moreover, this was done countless times. First, second, third and fourth represent countless times. After the Buddha first turned the Dharma-wheel, He then expounded the Dharma countless times. So, “This is an enormous number,” as “numerous as the thousands, millions, billions of grains of sand of the Ganges.” These are the people listening to Dharma; there were more and more people listening. As He expounded the Dharma countless times, there were more and more people listening. So, it says the second, third and fourth times, meaning many times. When He started endlessly expounding the Dharma, the people who listened were “as many as the thousands, millions, billions, nayutas of grains of sand of the Ganges.” There were countless sentient beings.

When He first taught the Four Noble Truths and the Twelve Links of Cyclic Existence, 600 trillion nayutas [of sentient beings] attained the truth. As He taught this Dharma, the number of those who attained awakening by listening to the Dharma was many times greater than before.

So, “When He first taught the Four Noble Truths and the 12 Links of Cyclic Existence,” there were already “600 trillion nayutas [who attained the truth].” As He taught this Dharma, “the number of those who attained awakening by listening to the Dharma” increased more and more.

The first time He expounded the Dharma, there were 600 trillion nayutas [of sentient beings]. Furthermore, He expounded the Dharma countless times. It is like when I began teaching the Lotus Sutra. From the day we began with “Such I have heard” until now, I have been teaching this way every day. I teach and people listen every day. Every day the number of people increases. The meaning is the same; there were more and more people listening to the Dharma.

As Buddhist practitioners, the Dharma we teach came from the Buddha. The teachings of the Buddha come from countless kalpas ago. How long ago was this? It was during the time of. Great Unhindered Wisdom Superior Buddha. How long ago was this? Dust-inked kalpas ago. The “dust” in dust-inked kalpas is just like the sands of the Ganges River.

Before, an elderly Dharma Master went to India. When he arrived, of course he walked on the sands of the Ganges. As he walked by the Ganges, he brought some of the sand back he used a small jar to gather some of these sands from the Ganges River. He told me, “I went to India, to the Buddha’s birthplace. I walked around the Ganges river, and I brought this sand back. I will give you this jar of sand.” As I held the jar, I thought that though this jar is so small, if I wanted to count the grains one by one, it would not be possible. The sand is so fine, how would I count it? Even if I were to stick my finger in it so some stuck to my finger, the sand on my finger would be uncountable. How would I count all the sand in this small jar?

But the Buddha’s analogy was of dust-inked kalpas. In the sutras, “dust-inked kalpas” refers to a time of as many kalpas as dust [in the universe]. One dust particle is such a tiny particle of sand or dust. It is even finer than sand; it is just dust, like what collects on our tables and chairs. After days without cleaning, if we use our hands to wipe it, the table will have a layer of dust on it. This is called dust. Sand is coarser than this dust. So, we when use dust particles as an analogy for the number, there is truly no way to calculate it. So we say, “Even a mathematician and his disciples” are unable to count them.

This is what the Buddha wanted to tell us. We all have had the intrinsic Buddha-nature for kalpas as incalculable as dust particles. We all intrinsically have the Buddha-nature of. Great Unhindered Superior Wisdom Buddha. We are connected to Great Unhindered Buddha. He can connect to us as ordinary beings, and we can connect to Great Unhindered Buddha. “The mind, the Buddha and sentient beings are no different [in their nature].” There is so much Dharma; where should we begin to learn it? For instance, there are the Eight Liberations. If we are able to understand the Eight Abandonments and abandon all ignorance, then this is the method of returning to cessation; we will be able to return to our intrinsic nature. If we can put effort into being mindful, spiritual practice is in our daily living. It is not difficult at all, as long as we are always mindful!

Episode 1046 – Liberation From Bonds Brings the Mind Freedom

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>> “It has been many nayutas, trillions, countless numbers of kalpas, such a long time it is difficult to calculate. He remained in Samadhi and did not cling to affinities or states. He practiced supreme good deeds and upheld the rules and precepts. He widely made offerings and planted blessings and always deeply cultivated Samadhi and wisdom.”

>> “When contact ceases, feeling thus ceases. When feeling ceases, craving thus ceases. When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases. When becoming ceases, birth thus ceases. When birth ceases the worries, sadness and distress of aging and death thus cease.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “When the Buddha taught the Dharma to the assembly of humans and heavenly beings, 600 nayutas of beings, by remaining unaffected by all phenomena, attained liberation from all Leaks and all realized profound and wondrous Samadhi .”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> When the Buddha taught the Dharma to the assembly of humans and heavenly beings: When Great Unhindered Wisdom Superior Tathagata formally turned the Dharma-wheel to teach the Four Noble Truths and the. Twelve Links of Cyclic Existence for the first time, the number of Hearers in the assembly was incalculable. Those benefited were everyone in the assembly. It only mentions the multitude of Hearers because He had not yet taught the Great Vehicle, hence there were no Bodhisattvas.

>> 600 trillion nayutas of people: Those who realized the Two Vehicles and attained the fruit of liberation were already as many as 600 trillion nayutas.

>> They remain unaffected by all phenomena: Remaining unaffected by all phenomena means that amongst all feelings from external states and internal retributions, they have no feelings of enjoyment. Without feeling, they have no craving. Without craving, there is no grasping. Without grasping, there is no becoming; then there will be no worries, sadness and distress of birth, aging and death. Thus, they attain the realization of Nirvana with remainder.

>> They remain unaffected by all phenomena: They awakened to the [Four] Truths and. [Twelve] Links, that all is empty. They eradicated all bonds and completely eliminated the consciousness that connects the Roots and states. Thus, they had no attachments.

>> And thus attain liberation from all Leaks: They were disentangled and liberated from flawed states in the world. Their minds were free and at ease. All Leaks: This refers to the afflictions of views and thinking. Our fundamentally liberated mind is covered and burdened due to feeling. Our fundamentally clear and pure nature is confused due to attachment. By not giving rise to feeling or attachment over any phenomena, we therefore attain the fruit of liberation.

>> Their minds were liberated: They were free from the two bonds of seeds and fruits, had completely cut off the delusions of thinking and attained the stage beyond learning. With complete wisdom they ended delusions, and with non-arising wisdom they realized the principles. Their causes and effects both ended, and they realized the principle of emptiness. Their minds were free and at ease. Therefore, they were said to be liberated.>> They all attained profound and wondrous Samadhi: Having attained liberation, they were able to transcend the world and attain profound and wondrous Samadhi that resonated with wisdom.

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“It has been many nayutas, trillions, countless numbers of kalpas, such a long time it is difficult to calculate.
He remained in Samadhi and did not cling to affinities or states.
He practiced supreme good deeds and upheld the rules and precepts.
He widely made offerings and planted blessings
and always deeply cultivated Samadhi and wisdom.”

“It has been many nayutas” means it has been an immeasurably long period of time, a period of time so long that it is in fact incalculable. This is “many nayutas.” How long is that? Trillions, incalculable trillions, “countless numbers of kalpas.” It is so long that it is impossible to calculate. This is a very, very long time ago.

Do we still remember. Great Unhindered Wisdom Superior Buddha? How long ago did. Great Unhindered Wisdom Superior Buddha exist? Dust-inked kalpas ago. For that Buddha, His past process of spiritual practice was very long. His mind remained in Samadhi, and throughout His spiritual practice, He never clung to affinities or states. This is spiritual practice, not clinging to affinities and not allowing external states to cause one’s spiritual aspirations to waver. What He practiced was supreme good deeds and upholding the precepts. He had many virtuous thoughts. This is like the Brahma kings who came from the ten directions. They similarly practiced supreme good deeds, also upheld the supreme precepts. We have spoken of all of this before. The one who taught the Dharma was like this, and those listening to the Dharma were like this, too. Clearly that assembly must have been magnificent, with so many people of supreme virtue all gathered there together. They came from the ten directions to invite Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel.

That place of enlightenment is very far away from us now. “It has been many nayutas, trillions [of kalpas].” It was countless kalpas, so long ago, that the Brahma kings of the ten directions came to that place of enlightenment to request the Dharma. So, these were all those who constantly deeply cultivated Samadhi and wisdom.

Spiritual practice takes a very long time. With time, we accumulate all things needed to fulfill one’s spiritual aspirations. This is how it is now and how it was long ago in the past, countless dust-inked kalpas ago, during the time of Great Unhindered Wisdom Superior Buddha. All of us are equal to the Buddha in our. Buddha-nature, which has been intrinsic in us since Beginningless time. As long as we maintain our intrinsic Buddha-nature and remain uninfluenced by our environment, then our state of mind will be the same as the spiritual state of the place of enlightenment during. Great Unhindered Wisdom Superior Buddha’s time.

What a pity it is that, due to a single thought of ignorance, we constantly connect with external states and are enticed by external conditions, thus becoming ignorant. Ignorance gives rise to volitional formation, then all the karma that we create is stored away in our consciousness. It is this ignorance that is multiplied there which causes us to reborn again and again. This is beyond our control; we follow our causes and conditions and are dragged along by karmic forces. In any place we find ourselves, we follow our circumstantial and direct retributions. The cycle of karmic cause and effect never stops. This depends on our minds. If our minds are like this, then over such a long time,

how can we safeguard our mind? We must go back to the real world. It is in the real world where we must earnestly go among people to engage in spiritual practice while not letting the environment disturb our minds. By going among people, we can see so many different kinds of lives.

There is a home in Chiayi with only one person living in it. This person is mentally impaired; their brain does not work so well. He has a father but the father does not live in the house with him. Every day the father comes by and gives him NTD 100 so that he can eat.

But this young man was living in the house; while I say that he is young, he looks like he is in his 30s or 40s. Yet he is mentally impaired. He is always playing with fire, setting things on fire. Sometimes he frightens others by threatening them with knives, so the neighbors do not dare to approach him. Even more troublesome is that he likes to pick up trash. He brings this garbage back to his house. So, he lives by himself in a traditional courtyard compound, a house from former times, with a main building and several outlying wings that all surround a courtyard. Inside it was completely filled with trash.

Everyone who lives nearby was worried, worried about this person who often sets things on fire. If he were to set his own house on fire, that fire would spread to other houses. Nobody dared to approach him, scared he might threaten them with a knife. Because of this, everyone in the village was worried. The village head begged his father saying, “Please, can you talk to your son?” The father told him, “He is not well mentally; how can I communicate with him?”

“What can we do? It is so filthy inside.” The village head said, “I have already invited Tzu Chi volunteers to come help clean. Can you tell your son we are having people come to clean the house? It’s impossible! There’s nothing more to say.” Although the village head had failed, Tzu Chi volunteers stepped in to help. They communicated with the father for a very long time until the father finally told them, “Fine, if you want to clean, you can do so.” With that, the father left and did not appear again.

We then mobilized 50 Tzu Chi volunteers 50 people had come, but the care recipient stood outside blocking the door, looking fierce, not allowing anyone to enter. The village head called his uncle, and the uncle came. His father would not come, so the uncle was called. The uncle was touched by these Tzu Chi volunteers, so the uncle went to speak with him. He still lost his temper; this care recipient lost his temper. When the Tzu Chi volunteers went there together with the uncle, the uncle gave them a secret signal meaning, “You can go in through the side.” He was blocking the entrance to the main house, so the uncle told the volunteers, “You can go in to clean through the kitchen.” The uncle and the Tzu Chi volunteers continued speaking with him until the man finally discovered that the volunteers had entered his house from the side. Then he began shouting, “You are all robbers! Robbers! Robbers have come in to rob me!”

The Tzu Chi Faith Corps, the uncle and the village head were all talking outside until a Faith Corps member quickly changed the topic. He said, “A’yi. You have so many amulets hanging from your neck. Won’t all those spirits fight one another?” He said, “No, why would the spirits want to fight? Look,” he said, as he reached for his amulets on his chest, “This is a Wang Ye and this is Guanyin. Why ever would they wish to fight?”

A Tzu Chi volunteer then began, “That’s right! Our group was sent here by Guanyin Bodhisattva. We were sent here to help you. Won’t you welcome us?” He smiled and asked, “Guanyin sent you?” With that, he began lightening up. The volunteers inside hurriedly kept cleaning. Do you know how dirty it was? It was almost as if he were living inside a mountain of garbage. That is how you could describe that entire house. It was like what we see in Indonesia, or in the Philippines, or in other countries, those mountainous landfills.

For a very long time, for more than ten years, this man had never really slept in a bed. Where had he slept? He slept upon the garbage, since the bed was nowhere to be found amidst the garbage filling the room. More than 50 Tzu Chi volunteers, as well as many members of a charity group from that village, all raced against the clock to hurriedly move everything out of the house.

There was money among the garbage, many paper bills. Quickly, they called out to him, “A’yi, you have money!” Upon seeing money, he knew enough to come take it. Meanwhile, he again began making a fuss. “You’ve moved out all my things! What are you trying to do? You are robbing me!” They told him, “Relax, relax!” Tzu Chi volunteers comforted him by telling him, “We can sell these for money. Then we will bring you back the money.” He calmed down when he heard about the money. They kept talking to him like this while cleaning, some outside the house, some inside.

Can you imagine the extent of the filth? For 10 or 20 years it had never been cleaned, while he had been bringing in all sorts of garbage. Those were the conditions [they experienced]. However, this group of volunteers truly had been sent by Guanyin Bodhisattva; hundreds of hands were cleaning there, all cleaning and scrubbing. When they had moved out all the garbage and had begun cleaning, he came in as well and started to help them clean, pulling the hose around to help them spray. Tzu Chi volunteers kept praising him, saying, “You are so wonderful! That’s great!” He was very happy; while cleaning the floors and scrubbing the walls, he began to reveal a friendlier smile. Tzu Chi volunteers brought a bed over, a table and a bed. They asked him, “Where do you want to sleep? Where should the bed go?” He told them, “Over there.”

Our volunteers told him, “Maybe it would be better if we helped to move the table here and the bed there. Then you can sleep comfortably. Isn’t this a beautiful bed?” He touched it. “Come and help us move it.” He helped them to move the bed inside the house. “We’ll put it like this for you. After you’ve laid out the mattress board, you can wipe it down.” The volunteers invited him to help wipe it down. As he wiped it down with the volunteers, they taught him, saying, “It won’t get clean wiping like that. Come, I’ll teach you, wipe it this way, a little more lightly. Wipe lighter like this.” So, he could follow instructions after all! When they told him to wipe more lightly, he wiped more lightly. With that, this lightly used secondhand bed was set up and after being wiped down was like new. The whole place looked like new.

These are Living Bodhisattvas. Through going among people, they discovered this person in the prime of life, a strong middle-aged man. He was physically strong, yet mentally impaired. They took the time to teach him not to play with fire. There were also more than 40 knives inside which the Tzu Chi volunteers quickly put away so he would not see them. They put all those knives away. Right now it is like this; there is a bed and a table in the clean main room of that traditional house where he can live free of filth. While the volunteers helped clean for him, they also awakened to truths of life.

I speak about circumstantial and direct retributions in life, how a person come to be born in a certain family. How were all the people in this family ultimately connected to each other? All we knew was that he had a father who would give him NTD 100 every day; that was all we knew.

When cleaning the house, there was the uncle. Was it really his uncle, or just someone whom he called uncle? We are still not sure. All we know is that he was a very lonely person who was mentally impaired. Upon seeing this, we can think of ourselves; in witnessing suffering, we recognize blessings. We have healthy bodies, sound minds and correct thinking. Because our thinking is correct, we can give to others like this. Being able to do this makes us happy and fills us with gratitude.

Including this child, everyone has Buddha-nature. The way volunteers formed good affinities with him, didn’t they “remain in Samadhi and not cling to affinities or states”? In going among people, trying to help such a family, we had no other intentions. We just cannot bear to let sentient beings suffer. Even in such conditions, we did not allow the external states to hinder our good intentions. We went in to help him, to help clean, making no judgment about the stench or filth, not clinging to any conditions. We were not seeking anything. We just wanted to give him a clean environment; that was all.

Isn’t this practicing supreme goodness? Upon finding money, everyone hurried to tell him, “Come A’yi, we have found some money!” Then they quickly gave it to him. Abiding by the rules and coveting nothing is how we engage in spiritual practice. There is nothing difficult about engaging in spiritual practice. It is really this simple; we cultivate supreme good deeds and uphold the precepts. We give to help others; since all sentient beings have Buddha-nature, we “widely make offerings and plant blessings.” For countless kalpas we have gone among people, using the Dharma to make offerings to Buddhas. When the Buddha taught sentient beings, He was not seeking anything. The [true] offerings He attained were sentient beings following His teachings. Following the Buddha’s teachings and practicing according to them is the greatest offering we can make,

so we “always deeply cultivate Samadhi and wisdom.” Because our spiritual practice is deeply rooted, seeing a situation like that we would never say, “Wow, what a pile of garbage! There’s nothing I can do about it” and then just walk away. We would never do that. We will get involved to help him clean it out. We are single-minded in our resolve, not seeking fame or fortune. We want nothing but to benefit sentient beings. This is what we should normally practice.

Following this same principle, when we save people, it influences the entire society. By cleaning this home, by cleaning that environment, it [affects] not just that one family or that one person. We discovered this person and formed a friendship with him. Those Tzu Chi volunteers told him, “Starting now, we will come often to visit you.” In this way he began to accept them. A mentally impaired individual needs to be counseled through friendship. Otherwise, he might have been like a ticking time bomb, able to start a fire at any time that might get out of hand. Or he might have taken one of those 40 knives he had in the house and used it to hurt somebody. This is [unpredictable]. So, for the safety of the community, volunteers give of themselves in this way. These are Bodhisattvas in the world. Spiritual practice takes place in community, so let us be very mindful.

The teaching of the 12 Links of Cyclic Existence talks about how all of our thoughts, everything we say and everything we do, all the actions we take, all arise from the mind. A single thought of “ignorance” gives rise to “volitional formation”; we take action and so on, until gradually arriving at “contact,” contact with the environment, resulting in “feeling.” If we make an effort to bring these to cessation, to eliminate all improper behavior, all mistaken actions, all misguided thinking, we will naturally eliminate [all of the Links].

The previous passage says, “When contact ceases, feeling thus ceases. When feeling ceases, craving thus ceases. When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases. When becoming ceases, birth thus ceases. When birth ceases the worries, sadness and distress of aging and death thus cease.”

How do we eliminate our worries, sadness and distress? We must do it like this, layer by layer, beginning with the elimination of ignorance, right up until the very end when worries, sadness and distress cease as well.

We should mindfully seek to comprehend this cycle of life. In the same span of a single thought, one thought can be of our nature of True Suchness, while the next can be of ignorance. If we are not careful, our nature of True Suchness will be covered by ignorance. So, between Bodhi and ignorance, do we want to walk the Bodhisattva-path, the Bodhi-path, or do we want to journey on the ignorance covering us, that confusion, and continue this [cycle] of the Links? This all depends upon us. Now that we have accepted the Buddha-Dharma, we must put effort into mindfully experiencing it.

So next, the passage continues to say, “When the Buddha taught the Dharma to the assembly of humans and heavenly beings, 600 nayutas of beings, by remaining unaffected by all phenomena, attained liberation from all Leaks and all realized profound and wondrous Samadhi.”  

So, here when it says, “When the Buddha taught this Dharma to the assembly of humans and heavenly beings, this Dharma” means the Four Noble Truths and the teaching of the Twelve Links of Cyclic Existence. During this time, “600 trillion nayutas of people, by remaining unaffected by all phenomena, attained liberation from all Leaks and all realized profound and wondrous Samadhi.”

When the Buddha began turning the Dharma-wheel, there were “600 trillion nayutas” of beings. These “600 trillion nayutas” had not come from just any one direction; 600 trillion beings came from all ten directions. A “nayuta” is a great many, a countless number of people. There were so many just from the Brahma heavens, along with those from the human realm as well as the 16 princes; all were present at this assembly. “They could remain unaffected by all phenomena.” Remaining unaffected by ignorance and so on, by the phenomena of ignorance, they could “attain liberation from all Leaks.” By totally transcending all internal afflictions, they would have no more “Leaks.” In the past, we constantly talked about Leaks. “Leaks” are afflictions, ignorance. So, they remained unaffected by Leaks and afflictions, the afflictions that resulted from ignorance. Those thoughts of affliction due to ignorance were completely eliminated. They would have no more Leaks from afflictions. Having gotten rid of all of these, they would thereby “attain liberation.” When our Leaks are exhausted, our minds naturally attain liberation. “All realized profound and wondrous Samadhi.” We naturally attain profound and wondrous Samadhi since our root of faith is very strong.

When the Buddha taught the Dharma to the assembly of humans and heavenly beings: When Great Unhindered Wisdom Superior Tathagata formally turned the Dharma-wheel to teach the Four Noble Truths and the. Twelve Links of Cyclic Existence for the first time, the number of Hearers in the assembly was incalculable. Those benefited were everyone in the assembly. It only mentions the multitude of Hearers because He had not yet taught the Great Vehicle, hence there were no Bodhisattvas.

“When the Buddha taught this Dharma to the assembly of humans and heavenly beings….” This was when Great Unhindered Wisdom Superior formally turned the Dharma-wheel; He had formally begun turning the Dharma-wheel. As we mentioned, He taught the Four Noble Truths and the Twelve Links of Cyclic Existence.

When He taught the Dharma the first time, the only ones there were. Hearers and Solitary Realizers, but there were already very many of them. They were incalculable in number, so many people. There were “600 trillion nayutas” of them, countless numbers of them, so they were incalculable. “Those benefited were everyone in the assembly.” There were many who benefited. Having accepted the Buddha-Dharma, everyone had already completely gotten rid of their afflictions, ignorance and their Leaks. Their minds had attained liberation, so they obtained benefit. This is only talking about the Hearers, the Hearers as well as the Solitary Realizers. This was only “the first time.” There were Hearers and Solitary Realizers, but still no Bodhisattvas. At that point there were only. Hearers and Solitary Realizers. Even those from the Brahma heavens still had teachings they had not pentreated fully. So, they again came to request that the Buddha turn the Dharma-wheel. These were only Hearers and Solitary Realizers. The Bodhisattvas had not yet appeared, since the Buddha was only teaching the Four Noble Truths and the Twelve Links of Cyclic Existence. He had not yet entered the Great Vehicle Dharma,

600 trillion nayutas of people: Those who realized the Two Vehicles and attained the fruit of liberation were already as many as 600 trillion nayutas.

so the Bodhisattvas had not yet appeared “600 trillion nayutas of people” refers to “those who realized the Two Vehicles and attained the fruit of liberation.” They had already realized the Two Vehicles. The Two Vehicles are the Hearer and Solitary Realizer Vehicles. Those whose fruit of liberation was deeply rooted, whose faith was firm, “were already as many as 600 trillion nayutas.” There were so many of them.

They remain unaffected by all phenomena: Remaining unaffected by all phenomena means that amongst all feelings from external states and internal retributions, they have no feelings of enjoyment. Without feeling, they have no craving. Without craving, there is no grasping. Without grasping, there is no becoming; then there will be no worries, sadness and distress of birth, aging and death. Thus, they attain the realization of Nirvana with remainder.

So, “They remain unaffected by all phenomena.” Remaining unaffected by all phenomena means they were [unaffected by] any external states, by the temptations of external states. The temptations of external states are why we often say that we must go among people. Being with others is having external conditions. With these conditions, there are all kinds of afflictions and ignorance. Amidst these external states, amongst all kinds of afflictions and ignorance, these “external states and internal retributions, they have no feelings of enjoyment.” So many afflictions come from external states. If we keep them in our minds, we have feelings of displeasure, of dislike. If we are unaffected, if we do not take them in, then even amidst external states, our minds remain unmoved.

We know there is no joy in them, that they are not joyful things, because they are all states of suffering. These external states are all ones of suffering. Having understood this, we know that it begins with a thought of ignorance, which gives rise to volitional formation, consciousness, name and form, the six entrances, contact and feeling. We know all this, and since we know, we remain unaffected, unaffected by external states. Although we can go amidst these external states, inside we remain undefiled. We already know that these states are things that attract suffering.

This is like those 50-plus volunteers who went to that place to clean. Though those conditions were [so filthy], those Bodhisattvas did not keep that garbage in their minds. They cleared it out of the house so that it was clean. Knowing it was suffering, they cleared it out and did not keep it in their hearts. In the same way, when we understand, “Without feeling, we have no craving.” We know that when a thought of ignorance arises, if we do not take in external states, then we will not act upon this ignorance and create karma.

So, with this mindset, upon seeing external states, we will not think or try to take them in. By remaining unaffected by external states and not clinging to conditions, we will naturally be without craving. Without craving, we will not have feelings like, “I want this, I don’t want that.” In any case, it does not belong to me, and I also do not need it, so naturally there is no “craving,” nor any wish to “grasp” it. “Without craving, there is no grasping. Without grasping, there is no becoming.” We do not take things and bring them inside, like A’yi, who would pick things up and bring them inside, thereby creating so much garbage. This is “becoming.” So, without grasping, if he had never picked them up, there would not have been so much trash inside. Then, “Without grasping, there is no becoming.” There would not have been so much trash; there would not have been so many afflictions.

“Then there will be no worries, sadness and distress of birth, aging and death.” There naturally is no birth, aging, illness and death or worries, sadness or distress from them. Many are like this. If we watch Da Ai TV, we can often see some elderly people who are so liberated. “I’m so old now that if I don’t quickly take action. I will soon be out of time! I don’t think too much. Why should I think about pain or sickness? I can forget about it by just taking action! My last day? Oh, I never think about it. I just do what is right. I still have time, so I hurry to do these things. Master tells us to seize the present moment.” They have no worries, sadness or distress. They are content and satisfied. While there is still time, we should just do it. Then we will have no worries, sadness or distress.

“Thus, they attain the realization of Nirvana with remainder.” This is Nirvana with remainder because they had only practiced the Two Vehicles, the Hearer and Solitary Realizer Vehicles. So, they attained “Nirvana with remainder.” They had not yet arrived at “Nirvana without remainder.” They knew how we came to be in cyclic existence, and knowing this, they knew not to create more karma, or allow “ignorance” to give rise to “volitional formation” and so on. They only understood up to this point, so they wished to maintain their purity of mind, for when the home of the mind is clean, it is free of afflictions.

They remain unaffected by all phenomena: They awakened to the [Four] Truths and. [Twelve] Links, that all is empty. They eradicated all bonds and completely eliminated the consciousness that connects the Roots and states. Thus, they had no attachments.

So, “They remain unaffected by all phenomena. They awakened to the [Four] Truths and. [Twelve] Links, that all is empty.” This is how we can naturally awaken and and understand that this is actually how we come and go in life.

They understood life’s suffering, how it is beyond one’s control, how circumstantial and direct retribution are beyond one’s control. This suffering [is caused] because we are confused in the world. With no thorough understanding of anything, one again creates karma, becoming incessantly entangled. Now that they were listening to the Dharma and could understand, they would remain unaffected by all of this ignorance and afflictions. Naturally, they realized the principles of the. Four Truths and Twelve Links of Cyclic Existence, how everything is fundamentally empty, yet by creating karma, we go through “becoming.” When all the garbage was cleared out of that house, it was extremely empty. The only necessary thing was a bed, and when that was brought in, he had all he needed; it is this simple.

So, “They eradicated all bonds.” The ignorance and filth, those ropes that bound us, have all been released. They “completely eliminated the consciousness that connects the Roots and states.” The Roots are our Six Roots. Then there are the external Six Dusts. When we connect to these states, we create karma. Our consciousness is already very clear. The mirror has been wiped clean, for we know there is no relation between those external states and our mirror. The mirror remains undefiled. The mirror reflects external states very clearly, but the external states have nothing to do with the mirror. This is “completely eliminating the consciousness that connects the Roots and states.” We know the garbage is in front of us. It is not inside the mirror. It is outside the mirror, not inside the mirror. So, “the consciousness that connects the Roots and states” has been completely eliminated. Thus, “They have no attachments.” Having completely understood, their minds have no attachments. Everything has been cleared out, it is all clean, so they do not want to bring things in again. Once it has been cleared out, if he again picks things up and brings them in, it will again become dirty. So, they must have no attachments at all.

And thus attain liberation from all Leaks: They were disentangled and liberated from flawed states in the world. Their minds were free and at ease. All Leaks: This refers to the afflictions of views and thinking. Our fundamentally liberated mind is covered and burdened due to feeling. Our fundamentally clear and pure nature is confused due to attachment. By not giving rise to feeling or attachment over any phenomena, we therefore attain the fruit of liberation.

“And thus attain liberation from all Leaks.” These afflictions and ignorance have all been eliminated, have all been exhausted, so they had attained liberation. “[They escaped] from flawed states in the world.” These bonds had been completely eliminated. “Their minds were free and at ease.” They naturally were at ease. “All Leaks” refer to afflictions and ignorance, which cause delusional views and thinking. These are called “Leaks.”

“Our fundamentally liberated mind is covered.” This is talking about those filthy things that cover our nature of True Suchness; the afflictions and ignorance covering our minds. These are called “Leaks.” When these things are all eliminated, we naturally become liberated. So, “burdened due to feeling” is again going back to talk about “feeling.” After there is “contact,” we have feeling, the feeling of “I want this.” So, we think about how to get it. This feeling leads to “craving” and with craving there is naturally attachment. Actually, our mind is inherently bright and pure. It is like that courtyard compound. The house itself was still very good. The house was originally clean, but he picked up trash and brought it in, and it continuously accumulated that way. Actually, after clearing the trash out, the house returned to its original cleanliness. We become “confused due to attachment.” It is due to attachments, those dirty things we bring inside, that the entire house becomes dark and filled with trash. Then we cannot see inside the house to what was originally there. It is now all filled with trash.

So, “By not giving rise to feeling or attachment over any phenomena, we therefore attain the fruit of liberation.” In regard to these phenomena, once we understand that [we know] this is the phenomena of ignorance, so we must not be attached to it. This is the pure teaching, so we must diligently accept and uphold it. By accepting and upholding this teaching, wisdom is attained. Each measure of ignorance we eliminate increases our wisdom by the same measure. When we understand the principles, naturally our minds become liberated.

Their minds were liberated: They were free from the two bonds of seeds and fruits, had completely cut off the delusions of thinking and attained the stage beyond learning. With complete wisdom they ended delusions, and with non-arising wisdom they realized the principles. Their causes and effects both ended, and they realized the principle of emptiness. Their minds were free and at ease. Therefore, they were said to be liberated.

“Their minds were liberated. Liberated” means “free from the two bonds of seeds and fruits.” This is talking about our “fruit.” Actually, with fruit, if allowed to have the right conditions, it will have seeds, these genes; this karma will exist within the fruit. When fruit is separated from external conditions, naturally the fruit’s genes will not propagate. Seeds must have earth, water and air for them to be able to sprout and grow. If we separate the seeds from these conditions, they naturally will not grow. So, this is how to “completely cut off the delusions of thinking.” Then naturally the roots of our afflictions will be eliminated; when cut off, naturally our ignorance and delusions become totally eliminated. When delusions of views and thinking are ended, we “attain the stage beyond learning.” Naturally, through diligence, we go beyond the stage of Hearers and Solitary Realizers. This is the stage beyond learning.

When we first started discussing the Lotus Sutra, we talked about “learning” and “beyond learning.” Hearers and Solitary Realizers have not completely eradicated afflictions. Having not completely understood the teachings, they are still at the stage of “learning.” They must still learn. We can “attain the stage beyond learning,” and “with complete wisdom we end delusions.” All wisdom has already manifested, and all delusions have completely ended. “With non-arising wisdom we realize principles.” Having attained “non-arising wisdom,” we can naturally realize the principles. So, “Their causes and effects both ended.” There were no more causes and effects and such that entangled them. “They realized the principle of emptiness,” and “their minds were free and at ease. Therefore, they were said to be liberated.”

They all attained profound and wondrous Samadhi: Having attained liberation, they were able to transcend the world and attain profound and wondrous Samadhi that resonated with wisdom.

So, “All realized profound and wondrous Samadhi. Having attained liberation,” they were able to transcend the world. “[The Samadhi attained] resonated with wisdom.” It was very deep, so they could naturally transcend the world. Because it resonated with our pure wisdom, it is called “profound and wondrous Samadhi.” This is the highest and most supreme liberation.

So many phenomena are created by a single thought, thus there are so many that we could never finish talking about them all. In fact, everything comes back to our daily living in the present. We must go among people and benefit others. This is the right thing to do, so let us always be mindful.

Episode 1045 – Breaking the Twelve Links of Cyclic Existence

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>> “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks. Roots, Dusts and consciousness converge due to the aggregate of action. These are the teachings of the Four Noble Truths and Twelve Links of Cyclic Existence.”

>> “When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases. When consciousness ceases, name and form thus cease. When name and form cease, the six entrances thus cease. When the six entrances cease, contact thus ceases.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “When contact ceases, feeling thus ceases feeling thus ceases. When feeling ceases, craving thus ceases. When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases. When becoming ceases, birth thus ceases. When birth ceases, the worries, sadness and distress of aging and death thus cease.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> When contact ceases, feeling thus ceases. When feeling ceases, craving thus ceases: Since contact does not arise, the appearance of feeling is eliminated. Without feelings to lead the mind, the appearance of craving thus ceases.

>> When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases: Without a mind of craving and pleasure-seeking, the appearance of grasping ceases. Without a mind of grasping and attachment, how would any karma come into being? Hence becoming ceases.

>> When becoming ceases, birth thus ceases: With our karma, we attract [future] births. When the karma of becoming is no more, the appearance of birth thus ceases.

>> When birth ceases, the worries, sadness and distress of aging and death thus cease: Due to [becoming] we undergo birth and thus aging and death. If unaffected by desire for life, though we undergo aging and death, aging and death will cease. Without birth, aging and death, the worries, sadness and distress will all cease at once.

>> Previously it explained the teaching of arising, thus the Links are the causation of suffering, and the cause of action leads to its arising. Now it explains the teaching of ceasing, thus the Links are the path to cessation. Because of the truth of the path, we bring the Twelve Links to cessation and realize the joy of tranquil extinction.

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“An ignorant thought creates the Three Subtleties.
External states lead to the Six Coarse Marks.
Roots, Dusts and consciousness converge due to the aggregate of action.
These are the teachings of the Four Noble Truths and Twelve Links of Cyclic Existence.”

We are often reminded of these words. “An ignorant thought creates the Three Subtleties.” In our daily living, in our minds, thoughts arise constantly, one after the next. Then they all pass away one by one. In each moment, what thoughts are we thinking? Are they wholesome or unwholesome thoughts? Are they about benefiting others, or only about benefiting ourselves? The thoughts we think in our daily living are constantly fluctuating. How many different thoughts do we go through in a day? For unenlightened beings, most of our thoughts are thoughts of ignorance. This is because, as unenlightened beings, there are many things we do not understand, are not clear about and cannot comprehend. This is what we call ignorance.

Ignorant and lacking in understanding, we connect with the outside world, then follow these external conditions to give rise to thoughts. When we see something beautiful, we want it. Thus our greed arises. “I want it, so I will buy it. I need it, so I will spend my money to get what I need.” How many things do we want in life? How much do we really need? Are these really things that we need? This is what we need to be clear on; we need to filter our thoughts. Are we clear? Are the things around us we want to obtain truly “necessities,” or are they things we think we need, or are they things we just want? We often see people who buy things when they want them, but oftentimes end up not using them. This is due to greed. Buying things we never use is due to greed. They are not necessities, not something we need. Thus we grab so many things which we do not use. This is due to our ignorance. In our minds, we often hold on to all of the things that our thoughts attracted at that time. There are so many things which we attract and then put in our hearts. This too is ignorance. This is why it says, “An ignorant thought creates the Three Subtleties.”

For instance, in our daily living, why do we need to take issue over anything? When we take issue with things, we create unwholesome affinities with others. Why do we need to get angry? By taking issue over something simple, our frustration leads to anger. Then we do all sorts of things that truly do not benefit anyone and also injure ourselves. This is all determined by our thoughts. “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” These external states are what lead us.

For many days, I had been talking about the Twelve Links of Cyclic Existence. From one ignorant thought, we give rise to volitional formation and take action. This gives rise to name and form, the six entrances and then contact. Contact leads to feelings, to sensation. Feelings lead to craving, craving to becoming. What is it that comes into existence? Many karmic forces. Then this becomes an entire lifetime in cyclic existence of creating more karma and replicating our ignorance and karmic forces. This is all in the state of the Six Coarse Marks. When a situation manifests, our experience of whether we want it or not, whether we feel greed or anger, is all a result of ignorance and delusion. We are led by causes and conditions. So, with these causes and conditions constantly leading us, the Six Coarse Marks continue to grow and increase.

The Six Coarse Marks are quite obvious appearances. When I see you I say, “You are not happy are you? How do you know? I can tell by your face.” This appearance is obvious because you are unhappy inside. If you are unhappy, something must have happened, and that incident undoubtedly was related to matters and appearances. Some person, matter, object or appearance led you to become unhappy. These are coarse matters and appearances. They are not subtle; they are very obvious things that continually multiply and accumulate in our daily living. So, it is said, “External states lead to the Six Coarse Marks.”

“Roots, Dusts and consciousness converge.” Our Roots, Dusts and consciousness converge. Through our eye-root, we see objects. “I don’t want this; I will throw it out.” Look around you, isn’t all this garbage unwanted things that people have thrown away? Why do people throw away so many things? These are things people wanted at first, so they used their money to purchase them. In order to buy these things, who knows how much thought they put in, how much money they spent to purchase them, yet now this has all become heaps of garbage. This is due to the convergence of the Roots, Dusts and consciousness. The eye-root encounters the Dust of form, so we give rise to craving and desire. Thus things attract us, so we buy them. Then they become obsolete, out of fashion, and we do not want them anymore. This is the discrimination of our consciousness. It is “due to the aggregate of action. Action” indicates the time has already passed; things have now gone out of fashion. We are constantly exchanging the old for the new, and this is why we are accumulating so much garbage now.

We also often see. Tzu Chi volunteers visiting people completely unrelated to them, going into the homes of the poor, sick and elderly. In those homes they have accumulated countless broken and filthy things, almost as if they were encamped in garbage. How often have we seen situations like this? Within our large organization, there is a group of Bodhisattvas who are constantly giving. For suffering people like these, for those living in such filthy environments, they help to clean up. It is evident that these people who received help with the cleaning had also lived their lives in ignorance and the Three Subtleties in the past. They had continually created karma and accumulated [garbage] like this. Amidst coarse appearances, they create [karma]. Amidst subtle thoughts, they produce [ignorance]. With one thought of ignorance, these subtle and intricate thoughts continually arise. With external states as conditions, with the matters and appearances of the. Six Coarse Marks, they continuously create karma. Time goes by like this, and as the years add up, people become old and ill; the karma they create accumulates right up until the end of their lives. What about the affinities they formed in the past? What about their relatives and their closest friends? They have all scattered; nothing is left. Now they are alone, with no one to depend on. If they are ill and disabled, who will be there to help them? Bodhisattvas.

“Bodhisattvas arise in response to suffering sentient beings.” This is why the Buddha came to the world, to continually teach us about [the nature of] everyone’s minds. The outside environment connects with our minds, and they become hopelessly muddled together. This keeps us ignorant and unable to comprehend the principles. So the Buddha, in teaching the Dharma, used the Four Noble Truths and the Twelve Links of Cyclic Existence. From the time He first became enlightened, the Dharma He taught for sentient beings started with the truth of suffering. Then He continued until we could understand how we come and go in life. Whatever causes we create determine the retributions we receive. The Twelve Links of Cyclic Existence explain all this clearly. The Four Noble Truths were broken down for us at the beginning. The Twelve Links of Cyclic Existence then help us better understand the causes of life. Nevertheless, we are so foolish and slow that even if we engage in spiritual practice, it is still impossible for us to understand.

This is like a Zen master in the past who engaged in ascetic practice in the mountains. He had a disciple, a young novice, who would follow him every day when he went out to ask for alms. This young novice would follow him every day like this. One day, as they were about to return home having finished asking for alms, the things the almsgivers gave them were shouldered on the young novice’s back. They walked this way, one behind the other. They came upon an old lady lying upon the ground. She normally made her living by begging. She was a beggar, and now, she was sick and could not walk. She could only sit or lie down, and it seemed difficult for her to get up. She also seemed very hungry.

This elderly master told his young disciple, “Come, take the food we were given and quickly share some with this old lady!” The young novice was not willing to share at all. “It is so difficult for us, coming down from the mountain and asking for alms every day. It is not easy hauling these things back up the mountain. Why would you so readily wish to give her a share?” This is what the young novice asked his master. “Why would we give these things that we worked so hard to get to this old lady who we don’t even know? Why?” The elderly master told him, “Birth and death, merit and virtue, are all determined in the space of a thought. Do not ask so many questions; just quickly give some to the old lady.”

As the young novice divided up their things to give a share to the old lady, he replied to his elderly master. “I know we should cultivate merit and virtue, but times are hard for us now. We really need these things at this time. Wait until I’ve grown up and have a way to complete the work I want to accomplish, then we can talk about merits and virtues!” Although he complained, he also did as he was told by his master and split up their things to give a share to the old lady. The elderly master told him, “Give them to her reverently!” However, his young disciple again replied like this, “My reverence in creating merit and virtue will also have to wait until I have the strength.” The elderly master silently continued on.

Starting from that time, every day they went up and down the mountain, until after many years had passed and the elderly master’s body became weaker. Meanwhile his young disciple had grown bigger and stronger. “I know I should really renovate the temple and increase its size so it could accommodate many worshippers. Then I would not have to worry anymore.” The elderly master no longer had any strength left to speak. Although the master had often told him, “Cultivate merit and virtue,” the disciple always replied, “Wait until I have the strength.” So, time went by, and the temple grew larger and larger. When the elderly master was already nearing his last breath, when he was about to enter Perfect Rest, with his weakened hands he picked up a sutra and entrusted it to his disciple. As his disciple took the sutra, the elderly master tried to speak, but no longer had any strength to do so. The disciple took the sutra and placed it by his side. No longer able to even speak, the elderly master swallowed his last breath and passed away.

After that, this young and vigorous disciple took on the position of head monk of the temple. He became the abbot of the temple. He wanted to develop his temple and increase it in size. After a few years it flourished with worshippers, so he next wanted to buy land. He bought a lot of land, a lot of acreage around the temple. He bought up all the land. Again, time passed, and the young and vigorous abbot eventually became old and began to fall ill. At one point, he suddenly thought, “Before my master passed away, he gave me a sutra, which I never even looked at. Just what teachings are in that text?” So, he took the book his master had given him and opened it to the first page. The elderly master had written, “Helping someone once surpasses chanting sutras for ten years.” [His master] was telling him, “You gain more merit and virtue by helping people than by chanting the sutras for ten years. You must be reverent. You must serve others with reverence. By always being reverent and always thinking of helping others, the merits and virtues one acquires surpass any gained from chanting sutras.”

The abbot was old by that time, and his body had become wracked with illness. “What good deeds can I possibly do now? What my master told me then was, ‘Life and death, merit and virtue, are all determined in the space of a thought.’ This is what he was trying to tell me with his last breath. He wanted to tell me this, to help others. In reverently helping someone even one time, there is more merit and virtue gained” “than by chanting sutras for ten years.” Spiritual practice is nothing other than constantly keeping good thoughts in our mind, thoughts of reverence, thoughts of helping others. The world is filled with suffering, and people pass their lifetimes in ignorance. Isn’t this how we pass our lives as well?

“An ignorant thought creates the Three Subtleties.” With external states as our conditions, amidst appearances of people, matters and things, we pass our days busying about. We busily go about creating ignorance and multiplying afflictions. As our Roots encounter Dusts, they converge with external conditions. Then time passes, and ignorance and karma continue to accumulate. “[This is] due to the aggregate of action.” An “aggregate” is an accumulation. We are accumulating the karma we create. Looking back, the principles we must understand are the Four Noble Truths and the Twelve Links of Cyclic Existence. Such simple teachings are by our side, yet it is impossible for us to understand them. We must really be mindful!

We have been speaking of the Twelve Links of Cyclic Existence. Are we done yet? No, not yet. The previous passage says,
“When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases. When consciousness ceases, name and form thus cease. When name and form cease, the six entrances thus cease. When the six entrances cease, contact thus ceases.”

The Twelve Links of Cyclic Existence begin with a thought of ignorance, then continue on with the aggregate of action. These [formations] accumulated over past lives. Through this accumulation, we were led into the circumstantial retributions of our present lifetime. Based on our affinities with our parents, we were born into a certain family. Throughout our lives, we continually connect with all of the people, matters and things that we come in contact with and thus keep creating karma. So, this is how we live our lives. With this contact, “When contact ceases, feeling thus ceases.”

Next, as it previously stated, “When the six entrances cease, contact thus ceases.” The next passage says,
“When contact ceases, feeling thus ceases feeling thus ceases. When feeling ceases, craving thus ceases. When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases. When becoming ceases, birth thus ceases. When birth ceases, the worries, sadness and distress of aging and death thus cease.”

Now, it is talking entirely about ceasing. In the past, we spoke of “conditions arising.” Now, we are speaking about “conditions ceasing.”

So, when we speak of “contact,” once we come to the world, we come in contact with the world’s matters and objects. Since we make contact, naturally we will have feelings. “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” This is the external environment and our feelings. When there is contact, when the eye comes into contact with forms, we will have feelings in our minds. Where do these feelings arise from? That is “consciousness.” It is consciousness that experiences feelings and thereby gives rise to craving for those feelings. So, “When feelings cease, craving thus ceases.”

When we see something, [we must ask,]. “Is this a necessity or something I need or is it just something that I want, just something I like? Is it like that?” Or, “Do I always need to take issue over things?” What does taking issue achieve? These are all feelings we experience in daily life. With feelings we give rise to thoughts. “Is this something I love or dislike? Is it something I resent or hate?” These cravings and aversions are always in the process of arising and ceasing. So, when there is “craving” there naturally will be “grasping.” We will take action. We will be take it or buy it. We will scheme or do whatever it takes. All of this is “grasping.” If these things were totally unrelated to us, we would never take action. Then we would not create karma. “When grasping ceases, becoming thus ceases.” We would cease creating karma.

“When becoming ceases, birth thus ceases.” If we had never created karma, if we had never created affinities, good or bad, with our parents, we would not have been reborn. Or, having been born, if we had no positive or negative affinities with the people, matters and objects around us, then we would not be together with them. Look how many people there are upon the earth. How many of them do we really know? Not many! Only those with good or bad affinities will be together with us. Without a debt to repay or collect, without any afflictive emotions, we would not be drawn into affinities like these and we would never be together.

It is because in the past we formed good affinities with one another that we can all come together in this large organization to do good deeds. If some formed resentment or hatred toward in the past, they may form a gang with us to do harmful things to others, things that are not good. Or they may lead us to deviate in our direction. In this way, we will create karma that leads us through the process of life to death. We may die from illnesses or face many things that do not go the way we want throughout life. These happen because negative karmic conditions are guiding us toward aging, illnesses and death. Yet we are not aware of this.

Did everyone feel the earthquake this time? Of course you felt it. At past three in the morning, the earth shook. Everyone felt it. This was an obvious feeling. We also have subtle [thoughts] and create and accumulate karma. We already likewise have this feeling. One is the feeling of an obvious appearance. The feeling of the earthquake was a very obvious appearance, while our thoughts are subtle and intricate. Subtle and intricate thoughts continually accumulate. They accumulate over the course of our lives so we go through aging, illness or death. This process of life is one of constant worry, sadness and distress. Where is there a person who has never had worry, afflictions, desires, greed or thoughts of grasping something? Everyone has! These are subtle and intricate [thoughts], very subtle parts of our life. They pass by without our even being aware of them.

When contact ceases, feeling thus ceases. When feeling ceases, craving thus ceases: Since contact does not arise, the appearance of feeling is eliminated. Without feelings to lead the mind, the appearance of craving thus ceases.

So, “When contact ceases, feeling thus ceases. When feeling ceases, craving thus ceases.” We have come in contact with things. Only through contact do we have feelings. How can we remain unattached to our feelings? So much happens because causes and conditions draw us into suffering. Thus, now we are explaining the method of returning to cessation. How do we bring these things to cessation? When we come in contact with something, do we have feelings of wanting to grasp it or to nurture it? Do we take it for ourselves or do we share it with others?

The elderly monk taught his disciple that he should share with others. Merit and virtue are inseparable from our thoughts. Are our thoughts about creating merit and virtue, or are we only interested in serving ourselves? When we come in contact with something, we have feelings from that contact. If, with our feelings, we know to share with others, then we will create blessings. If we wish to claim things for ourselves, then this is merely craving. When it comes to love, there is selfless love, and there is possessive love. Possessive love in the end becomes a pile of garbage. This is like those people we mentioned before, those old, sick, disabled and lonely people. We go to help them to clear out their dirty things. At first, weren’t those things accumulated because they wanted them?

So, “if contact does not arise,” without contact giving rise to craving, they naturally would not collect those filthy things in their homes. If unwholesome thoughts do not arise in us, then we will not accumulate many afflictions inside of us, then we will not create a lot of karma in our lives, throughout our lifetime. So, “Since contact does not arise, the appearance of feeling is eliminated.” There are no appearances for us to take in. Without feelings to lead our minds, craving will naturally cease, and we will have no need to possess things.

When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases: Without a mind of craving and pleasure-seeking, the appearance of grasping ceases. Without a mind of grasping and attachment, how would any karma come into being? Hence becoming ceases.

So, “When craving ceases, grasping thus ceases. When grasping ceases, becoming thus ceases.” If we eliminate this craving, this possessiveness, we naturally will not think that everything belongs to us. “My business is big, but I want to make it bigger. I want it to become a chain. I don’t want only one or two stores; I want my stores to be all over the world. I want to constantly expand my business. The entire market is mine.” This is grasping and attachment. Without thoughts of greed and craving, grasping and attachment do not arise in us.

“Without a mind of craving and pleasure-seeking, the appearance of grasping ceases. Grasping” is naturally eliminated. We have no grasping or attachment; we will not grasp or become attached. We will not be attached to having so much. There is no need to be attached. Then, “How would any karma come into being?” In this case, where would karma come from? If we are without grasping and attachment, if we have none of these things, we will not create any of those situations. Then those matters are unrelated to us. We will not grasp or become attached to these things. They do not belong to us. Naturally, all of these things, all these matters, all interpersonal conflicts with others, will be totally unrelated to us. Where then will there be any “becoming”? There will be none. “Have you done this thing? No I have not. Do you have this thing? No I do not.” There is none of that. So, with the karma of “becoming,” if we do not create it, there will be no “becoming”; thus it ceases. “Becoming” ceases. Without grasping or attachment, we naturally have none of these things. We are pure.

When becoming ceases, birth thus ceases: With our karma, we attract [future] births. When the karma of becoming is no more, the appearance of birth thus ceases.

“When becoming ceases, birth thus ceases.” When we are without grasping or attachment, when we cease creating karma, we will no longer have any retributions from the entanglements of afflictive emotions. We will no longer have these. So, “When becoming ceases, birth thus ceases. With our karma, we attract [future] births.” It is our karma that attracts our [future] “births” in the world. Once born into this world, we are entangled with love, hate, passion and animosity; this is suffering! So, it is because of our karma that we attract this incessant cycle of birth and death. “When the karma of becoming is no more,” when we fully eliminate the karma of “becoming,” naturally, “The appearance of birth thus ceases.” We will have no future rebirth, and the afflictive emotions of human existence will no longer bind us; they will be gone.

When birth ceases, the worries, sadness and distress of aging and death thus cease: Due to [becoming] we undergo birth and thus aging and death. If unaffected by desire for life, though we undergo aging and death, aging and death will cease. Without birth, aging and death, the worries, sadness and distress will all cease at once.

“When birth ceases, the worries, sadness and distress of aging and death thus cease.” When there is no birth, there is no aging. Because we are born, we experience great pain. When our mothers give birth to us, we begin crying, so we say it is painful. When we first came into the world, when we left our mother’s womb, we came in contact with the biting air, and our naked body felt a piercing pain. Feeling such pain, we cried out. Is there any child that does not cry at birth? It is naturally painful all over our entire body, so all of our nerve cells first come in contact with the feeling of pain. Thus we began to cry. This is our first step in the world. At our first step into the world, at birth, we are already suffering. Then gradually, in the environment of this world, due to both inherent and acquired [tendencies], we continually create karma. So, because of becoming, there is birth. With birth comes the suffering of aging and death, the suffering of aging, illness, death, the impermanence of life and so on.

With that earthquake that just occurred, I am grateful that everyone is safe. If that earthquake had been a little bigger, if it had rocked us a little more, we might not be sitting here safe and sound like we are now. Earthquakes are warnings of impermanence, but since we are still here safe and sound, shouldn’t we be grateful for all these things? When the four elements are not in harmony, we can never know when impermanence will occur. Amidst this process of infinitesimal changes, when there was just an earthquake, we said, “There is an earthquake now!” Now we say, “just now.” As time passes in the same way, the words we use change. We must distinguish between “just now” and “now.”

We say “now,” but after a moment has passed, we say, “just now.” Time is always passing like this. It is continually passing by. We speak of past and present lives. The karma we created in past lifetimes is what we receive and apply in this one. The karma we create in this lifetime is what we will receive and apply in future ones. This is how the Twelve Links of Cyclic Existence continually drag us along. For us to understand the source of suffering, the Buddha taught the Four Noble Truths and the Twelve Links of Cyclic Existence. He helped us understand the nature of suffering. He hoped all of us would form aspirations to eliminate that suffering, for when these “Links” are eliminated, there is naturally no more suffering of rebirth.

So, when it comes to aging and death, we remain “unaffected by the desire for birth.” Desire for birth is when thoughts of desire begin. So amidst birth and death, we remain unaffected by the desire for birth. If we can eliminate this, although we still age and die, we eliminate our karma.

You see, as we said yesterday, there are many elderly who practice, who listen to the Dharma and tell me, “It’s enough; I am satisfied.” In my travels through Taiwan this time, among the group of elderly disciples I saw, some of them were ill who came to see me, but they were carefree and at ease, telling me, “It’s enough; I am satisfied. Because I was lucky enough to join Tzu Chi while I was young, my life is so abundant; it’s enough.” They are so free in their attitudes toward life, for they are certain that they have done many good deeds.

So, when it comes to this kind of cyclic existence, birth and death, those who do not understand the principles will fear death; they will become terrified. When one understands the principles, then one knows it is a law of nature. “I have fortunately done good deeds in my life, and doing one good deed surpasses chanting sutras for ten years. Having lived my life this way, I am satisfied, so I have no worry, sadness or distress over aging and death. I have none of these. Although I am old, I don’t worry about when my life will end. I don’t worry since this life has been enough.”

Previously it explained the teaching of arising, thus the Links are the causation of suffering, and the cause of action leads to its arising. Now it explains the teaching of ceasing, thus the Links are the path to cessation. Because of the truth of the path, we bring the Twelve Links to cessation and realize the joy of tranquil extinction.

So, it previously spoke of the teaching of arising. Arising is how we are born into the world, which we explained before. “Ignorance gives rise to volitional formation, and volitional formation to consciousness. Consciousness gives rise to name and form, name and form gives rise to the six entrances, the six entrances gives rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to attachment, attachment gives rise to becoming, becoming gives rise to birth, and birth gives rise to the worry, sadness and distress of aging and death.” This is how it is all linked together. What we spoke about today was looking back to bring the cycle to cessation. When we spoke several days earlier about the Twelve Links of Cyclic Existence, we spoke about the “teaching of arising.” Now, we are speaking on the “teaching of ceasing.” How do we go back and break this cycle?

This is how our afflictions and ignorance arose in the past. Now how do we eliminate these afflictions and ignorance? When we have completely eliminated these, we naturally become at ease with birth and death. “Now it explains the teaching of ceasing.” If we can understand this, “The links are the path to cessation.” Our human ignorance and the path we have walked upon must be completely eliminated. The path we should walk upon now is the great, direct Bodhi-path. The great, direct Bodhi-path is so smooth. Furthermore, it can take us from the state of unenlightened beings to the state of Buddhahood. This is the Bodhisattva-path. So, I hope we all will be mindful of our thoughts in the present. If we can understand our thoughts in the present, “because of the truth of the path,” [we are clear]. If we can understand the teaching of how we come and go through the Twelve Links of Cyclic Existence, naturally we can realize the joy of tranquil extinction.

When our mind is without afflictions, “There is no fear,” and “we can transcend deluded thinking.” We can distance ourselves from it. This way we will know that every day, when we give rise to thoughts, even subtle and intricate thoughts, we will always understand. Is what we are doing the thing we should be doing? If so, we should be proactive in doing it. If not, we should hasten to eliminate it. This is understanding “cessation,” the way of eliminating ignorance. This way, we understand how. “External states lead to the Six Coarse Marks.” We have understood causes and conditions, how our eyes, ears, nose, tongue and body come into contact with the external states of form, sound, smell, taste and touch. In this state, if our consciousness is clear, we naturally will not engage in wrongdoing. This way our mind will be always very peaceful. This requires that we always be mindful.

Episode 1044 – Causes and Conditions Lead to Accumulation

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>> “The matters and appearances of suffering in the world come from accumulation. When we understand cessation and grasp the principles, we will cultivate the Path. The [Twelve] Links lead to the becoming of birth and death amidst impermanence. Clinging to conditions will drag us onward so that suffering continues. A moment’s pleasure can result in long suffering. With formation and existence, we create karma that brings decay and disappearance.”

>> The Twelve Links of Cyclic Existence: Ignorance, volitional formation, consciousness, name and form, six entrances, contact, feeling, craving grasping, becoming, birth and aging and death.

>> “He then extensively taught the. Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth and birth gives rise to the worry, sadness and distress of aging and death.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases. When consciousness ceases, name and form thus cease. When name and form cease, the six entrances thus cease. When the six entrances cease, contact thus ceases.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Because karmic conditions lead us to birth, we thus experience the worries, sadness and distress of illness, aging and death following us at all times. As this happens, ignorance and volitional formation are the past causes while consciousness, name and form, six entrances, contact and feeling are the present effects.

>> “Craving, grasping and becoming are the future causes. Birth, aging and death are the future effects.”

>> Ignorance, volitional formation, craving, grasping and becoming, these five, belong to the truth of causation. Consciousness, name and form, six entrances, contact, feeling, birth, aging and death, these seven, belong to the truth of suffering.

>> Thus when ignorance ceases, becoming therefore ceases, and everything up to aging and death will cease. Whether observing [the Twelve Links] forwards or backwards, ignorance is the source. Therefore, once ignorance ceases, volitional formation thus ceases, and everything up to birth ceases, so aging and death cease as well.

>> When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases: Without ignorance, no transgressions will arise, thus evil volitions will cease. When evil volitions are not formed, deluded consciousness thus ceases.

>> When consciousness ceases, name and form thus cease: Due to consciousness, we enter the womb, and thus there is name and form. If deluded consciousness does not arise, name and form will thus cease.

>> When name and form cease, the six entrances thus cease: Name and form give rise to the six entrances. If name and form do not arise, the six entrances thus cease.

>> When the six entrances cease, contact thus ceases: Due to the existence of the six entrances, we come into contact with external sense objects. If the six entrances do not arise, the appearance of contact thus ceases.

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“The matters and appearances of suffering in the world come from accumulation. When we understand cessation and grasp the principles, we will cultivate the Path.
The [Twelve] Links lead to the becoming of birth and death amidst impermanence. Clinging to conditions will drag us onward so that suffering continues.
A moment’s pleasure can result in long suffering. With formation and existence, we create karma that brings decay and disappearance.”

There are many sufferings in the world, all caused by the accumulation of causes and conditions, of karma, which continually converge and come together. This is “accumulation.” We accumulate all kinds of causes and conditions and their resulting karmic forces, thus causing suffering in the world; there is so much suffering. If we understand how we accumulated all this suffering, then what should we do about it? As long as we can understand it, we will want to eliminate it. If we know the origin of “accumulation,” the cause of suffering, the origin of this accumulation, we will know how to go about eliminating it, eliminating these appearances of suffering. We must eliminate accumulation. As we accumulate all kinds of conditions, we can understand all kinds of karma. Once we are clear on this, we will know how to eliminate it. If we naturally eliminate the coming together of this ignorance and these afflictions, then naturally we will gradually enter and converge with the principles.

So, matters and appearances exist due to “accumulation.” Understanding this, we naturally come to understand the principles and can get rid of ignorance bit by bit. Every bit of ignorance we rid ourselves of is a bit of the principles that we understand. This enables us to earnestly advance forward upon this path. We pave this path mindfully and with love and walk upon it accordingly. These are the truths of suffering, causation, cessation and the Path. If we know that so much suffering is in the world, so many matters and appearances of suffering, we will comprehend and understand that the origin of suffering results from taking action and thus accumulating all kinds of causes and conditions. We create all kinds of karma, which is what comes together to create suffering. We understand that to eliminate suffering, we must earnestly engage in spiritual practice. Everyone should be clear on these principles.

We have recently been speaking about “Links,” the Twelve Links of Cyclic Existence. “The [Twelve] Links lead to the becoming of birth and death amidst impermanence.”

The Twelve Links of Cyclic Existence: Ignorance, volitional formation, consciousness, name and form, six entrances, contact, feeling, craving grasping, becoming, birth and aging and death.

We start this all with a single ignorant thought. Once ignorance arises within us, ignorance gives rise to volitional formation, so we create karma, which gives rise to consciousness, which then gives rise to name and form. It continues on in the same way all the way until “becoming,” which is when we have already been reborn, already created so much karma. When this fruition has ripened, it is called “becoming.” The karma we create in a lifetime is what leads to our “becoming.” Yesterday, we spoke of our beginnings in the womb, of how we leave our mother’s womb. Once we are born into the world, we feel pain and we begin to cry. Then, from our infancy, we grow up, through youth into our middle age and old age, all the while giving rise to discursive thoughts and creating karma. We do this until our conditions for life are over. This is the process of aging, illness and death. This all begins with the “Links.”

Because we have karma, the karma that we have reaches fruition; it is complete. It then becomes the seeds which enter our eighth consciousness. Then when we reach death; impermanence arrives. Impermanence is beyond our control. What will our next lifetime be like? This likewise depends upon conditions. “Clinging to conditions will drag us onward so that suffering continues.” We are led onward by these conditions. Where will they take us in our next lifetime? We do not know. We are dragged along by conditions according to the karma we created in the past. The cause already exists. Is it a cause of suffering or is it a cause of joy? Is it a cause of good, or one of evil? We do not know, but regardless it is the karma created in the past that has “become” these seeds. As impermanence manifests, conditions drag us to our next life.

In our next life, this continues in the same way. Our next lifetime may also be one of suffering. We will likewise be unable to escape the Four Sufferings or the Eight Sufferings, unable to escape the suffering of suffering, the suffering of decay and impermanence, all kinds of sufferings. This is the cycle of life. “Clinging to conditions will drag us onward so that suffering continues.” This cycle constantly continues on in this way.

Is this life ultimately one of suffering or joy? Sometimes extreme joy turns to sorrow! “A moment’s pleasure can result in long suffering.” Look at how many things happen in the world all for the sake of a moment of pleasure. People go out on sightseeing tours only to have an accident occur. For instance, with typhoons, Typhoon Dujuan made landfall yesterday between Hualien and Su’ao. In the evening, around 5 or 6 pm, there were strong winds and rain. But it did not last very long, because it quickly passed through. By dawn it was already heading out to sea. This typhoon brought heavy winds and rain. Many people were out sightseeing, some from abroad. Never having experienced a typhoon in Taiwan, they were very curious, wanting to go to the oceanside to see the waves, to see how high they would get. There were also others seeking adventure, who wanted to go to the mountainous regions to see what landslides looked like. People like these risked their lives, saying they wanted to have this life experience.

Yesterday we heard in the news about a young person from a certain country who took his young child [to the coast]. Unwilling to heed the warnings, they went to watch the waves. They even went into a restricted area. Disregarding the warnings of police, he insisted on going anyway. They ended up stuck in a place, neither able to go up or down. Stuck there, others had to rush to the area to save them. A policeman had to risk his lives to save them. This was all for a moment of amusement. Amusement like this is fleeting, only providing a momentary satisfaction of seeing the power of nature, what Taiwan’s typhoons actually looked like. In a case like this, if the unexpected happened, it could have caused very long-lasting suffering. What if all three of them had perished? Or what if one or two of them perished, leaving the others with unimaginable regret? What if the three of them had not died, but had become crippled because of it? This could have happened. With this kind of intentional thrill-seeking, just what was going on in their minds?

Especially in my travels around Taiwan this time, I saw quite a few of those who were [injured at] the Ba-Hsian Amusement Park [dust explosion]. That group of young people, though they enjoyed themselves momentarily, must now suffer long into the future. Who can help share the burden of the pain and suffering in their hearts? The only thing we can do is to constantly nurture the love and respect in people’s hearts. After they experience this momentary tragedy, we must find ways to accompany them. This the suffering of life amidst impermanence. Isn’t it painful?

The Buddha told us of “formation, existence, decay and disappearance.” This is how the world works. “Formation” takes place in the universe; each and every celestial body is its own individual world. Earth also exists in space. It is a planet, a world, and for every planet, there is a limit to its lifespan. Furthermore, there is life here on Earth. Humankind lives upon Earth, yet at the same time is destroying it. We depend upon Earth to live, yet we take endless amounts of resources from her. Not only do we take endless amounts of resources, we are also continually destroying her. We do not preserve the soil, but destroy our soil-water system, to the point that in the present era we are already beginning to witness “decay” and “disappearance.”

We live on Earth. We do not know when it underwent “formation.” However, it is presently in “existence.” We too exist on Earth. Each and every one of us lives on Earth. Don’t the grains and plants and all the material resources we use all come from this planet? If we have enough to live, that is good enough. If we are content with what we have, then this Earth’s “existence” will be a healthy “existence,” and she can last for a long time. This is like how each of us must take good care of our body’s health. We should eat and drink the proper amount. We should not indulge our craving for taste. That greed is insatiable. For the sake of taste, we kill and injure so many living beings.

For the sake of greed and desire, see how many disasters have been created, how nature has been destroyed. When we create pollution like this, it is destroying nature. For the sake of our craving for taste, many living beings are killed, forming enmity and resulting in disaster. Don’t all living beings have intelligence and awareness? As they are abused, killed and injured by mankind, all of that hatred and resentment similarly accumulates. Then eventually people slaughter each other; this is why we have war and manmade calamities. We have so many manmade calamities now; refugees face such great suffering. This is all man-made.

Look at how formation, existence, decay and disappearance all result from the karma humans create. So, “With formation and existence, we create karma that brings decay and disappearance.” Who creates karma? It is humans who create karma! This is the way of the world. The Buddha came to the world in order to teach us, to lead us toward the right path, so He had to teach us so many principles. There is much suffering in the world and in the end, when it comes to human suffering, it is up to human beings to help one another. This is what the Buddha taught us.

Look at what is happening now [in 2015] at the Jing Si Hall. TIMA members from 22 countries have all gathered in Hualien at our Jing Si Hall. The day before yesterday was Mid-Autumn Festival. Everyone was so happy to be at the Jing Si Hall with people from 22 countries enjoying the friendship of those who share a mission and path. They are all here in Hualien, in the spacious environment of the Jing Si Hall. When they came outside, I asked them yesterday, “Did everyone see the moon in the sky over Hualien?” They answered, “Yes. When we went outside the Jing Si Hall and looked up at the sky, the moon was a lot bigger!” That is correct. This year’s Mid-Autumn moon was especially large.

This is an astronomical and atmospheric phenomenon due to these cycles of the orbiting of the planets. As they rotate and revolve, they continually turn. At some point the Moon and Earth lined up and were aligned with the Sun as well, so for a time the Moon was in total eclipse. This means Earth blocked the Sun. The sunlight that normally shines upon the Moon became totally blocked by Earth. As Earth crossed between the Moon and Sun, very gradually the lunar eclipse became complete. This is an astrological phenomenon. This sight is actually directly related to this planet that we human beings live upon. This is an astrological phenomenon that is so wondrously profound! This year, the Sun, Moon and Earth are all involved in a special astrological phenomenon.

This year is very special for us because TIMA doctors are now here from 22 countries. The Tzu Chi International Medical Association are medical workers who share the same mission, and all have gathered here together. All have come from many different countries. Though they live in different countries, their aspirations are all the same. Wherever people suffer in sickness and in pain, they willingly spare no effort to help them. Through this, they have witnessed much suffering in this world and have saved many sick and suffering people. This is Tzu Chi International Medical Association; they are all great medicine kings and Bodhisattvas.

Even more special is that members of many different religions have come together here at the Jing Si Hall. There are all kinds of religions. This year a pair of Muslim doctors came, a husband and wife who are both doctors. This couple is here because at the beginning of the year there was a huge flood in Malaysia. Tzu Chi volunteers there united to spread love throughout Malaysia. Tzu Chi volunteers from Penang, Selangor and all over Malaysia came together to help with the flooding, for the affected area was very large. In Selangor, when we went to help, there was a mosque that had been completely buried. The inside had become filled with mud. After the water receded, the entire mosque was left like that. Tzu Chi volunteers devoted themselves to cleaning out the mosque. With joy in their hearts, they spared no effort. Many volunteers went there to clean. This couple saw with their own eyes how incredible this organization was. They saw how disciplined everyone was, how joyful we were. They saw the smiles upon the faces of those who were cleaning, saw everyone’s harmony and orderliness.

They were moved and learned about Tzu Chi, so four months later, they visited our branch office in Kuala Lumpur to learn more about TIMA. They began to get involved and registered to become TIMA volunteers. From this beginning, every time a free clinic was held that couple would undoubtedly be there. They became very enthusiastically involved. This couple are both professors, teaching at Lincoln University, and both are Muslim. This time, they also came here together. They saw how Tzu Chi makes no distinctions between religions, how we all gathered together in the same hall. They were indeed very surprised. Why were we able to do this? So, they began wanting to understand more about Tzu Chi. This Dr. Zazali felt that this was indeed an unbelievable organization. As for becoming a medical volunteer, he was very willing to join in. This is a Muslim couple, both professors and doctors, who have both become earnestly involved.

Of course, there are those from other places, from America, Australia, Europe and other countries who have all come here. There were many from South America as well. In conclusion, Tzu Chi volunteers from 22 countries all came to share about how they serve. So, we must all try to mindfully experience this. The Buddha taught us only in the hope that the road we all walk would be one correct in direction, one of unselfish great love, one of giving without discrimination. This is what the Buddha taught us. The world is full of suffering, which is why Living Bodhisattvas are needed to give with selfless great love. When we understand the impermanence of life, what is there to discriminate over? What is there to take issue over?

Religion is just a label. The common spirit of all religions can be expressed in one word, and that is “love.” This is the principle, the correct principle. All religions, in fact, put together, reveal a true principle, a correct principle; it does not deviate, nor contain any selfishness. In this broad and open state of mind, we give for the sake of humanity. This selfless great love is the principle common to all religions. So, we should give with love. Life is impermanent and full of suffering. Things undergo formation, existence, decay and disappearance. The body undergoes birth, aging, illness and death. There is nothing that is everlasting, so let us view things from a broader perspective.

We are talking about the Twelve Links of Cyclic Existence. We also spoke about it yesterday.
“He then extensively taught the. Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth and birth gives rise to the worry, sadness and distress of aging and death.”

Aging, illness and death, these sufferings, all are a part of the process of life. We should be very familiar with this and be able to memorize and recite this and also understand these principles.

Next it continues similarly, “When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases. When consciousness ceases, name and form thus cease. When name and form cease, the six entrances thus cease. When the six entrances cease, contact thus ceases.”

Since we understand suffering, causation, cessation and the Path, we know that suffering is caused by accumulation. So, we must seek to understand this. Having understood it, we should transcend this suffering. To transcend suffering, having understood the causation of accumulation, we should put effort into “cessation.”

Where does suffering come from? People say, “Only those who tied the knot can untie it.” If you want to untie the knot, you must know, “Who was the one who tied it?” The one who tied it knows how to untie it. If someone is locked up, the one who locked it knows how to open the lock. To put it simply, whatever suffering we have, are we willing to continue on the same as before, creating karma in ignorance as we did up till now? If we do not even understand the principles, how could we possibly escape from samsara? Now that we have the conditions to hear the principles, we should quickly, earnestly seek to understand, to understand how to eliminate “causation.” Only by [eliminating] the source of “causation” will we be able to eliminate our present suffering. Then we can be clear about how to walk this path so we will not take the wrong path. Of course this requires cessation, cessation of the wrong path. We must not go down the wrong path again.

Because karmic conditions lead us to birth, we thus experience the worries, sadness and distress of illness, aging and death following us at all times. As this happens, ignorance and volitional formation are the past causes while consciousness, name and form, six entrances, contact and feeling are the present effects.

So, “Because karmic conditions lead us to birth, we thus experience the worries, sadness and distress of illness, aging and death following us at all times.” These words should be clear. It is because karmic conditions lead us, because they drag us along, that we are born into subsequent lifetimes. Starting from one ignorant thought, we begin to take action. We have affinities with those parents, so we enter the womb; this is name and form. Then we gradually develop and slowly encounter the world. This is how we came to be here.

You see, coming to the world is inseparable from birth, aging, illness and death. Following the suffering of the karma we created with this body, in the end, don’t we face the impermanence of death? In this obscure future, do we know where we will go? We do not. So, “As this happens, [there is] ignorance.” Throughout this life there is ignorance and “volitional formation.” Because of ignorance, volitional formation arise so we create all kinds of karma. Ignorance and volitional formation are the past causes. In our lives, our cause in the past was our ignorance, our volitional formation, which led us to create karma. In our past life, in our past lifetime, we also created karma out of ignorance like this. We faced suffering and accumulated all kinds of ignorance and afflictions, creating many karmic forces that became causes, became seeds. From ignorance, we created seeds through volitional formation. So, ignorance and volitional formation are our past causes.

“Consciousness, name and form, six entrances, contact and feeling” are our present effects. Every day our Six Roots come into contact with the Six Dusts, which gives rise to discursive thoughts. Our consciousness gives rise to discursive thoughts. These discursive thoughts depend entirely upon names and appearances in the world, entirely upon the forms of the world, in all their shapes and forms. It is because of these names and forms that our eyes, ears, nose, tongue, body and consciousness, our six entrances, make contact, leading to craving, grasping and becoming. This is what we have been doing all our lives.

When our Six Roots come into contact with the outside world, our eyes, ears, nose, tongue and body will then begin to function. With this contact, there is much craving and grasping. To grasp what we want, we use any means possible. Many karmic forces result from the actions we take with our bodies. These are the effects we experience presently. In this lifetime, these are our present effects now;

this is now “Craving, grasping and becoming are the future causes. Birth, aging and death are the future effects.”

According to what we do now, we feel, “I like this, I don’t like that. I want this, I don’t want that.” If we want something, we use any means necessary. We feel we do not have enough pleasures, so we begin to give rise to the thought, “I want to get more. I want to acquire even more.” Thus we take action and again create karma throughout our lives. Our past causes have already been created, and when we come to this life, the karmic retributions we face in this life lead us to create more. They become the causes that will drag us into the future. So, “Birth, aging and death are future effects.”

Whatever age we are at, we continue down the path of aging, illness and death until we reach the very end. This will be our future effect. When this future effect is done, we are again led on. “Ignorance and volitional formation, then craving, grasping and becoming,” these five, are the karma we create in “causation.” When we put them together, this again is the “truth of causation”; this is the beginning. In this way, we again begin creating karma. So, “Consciousness, name and form, the six entrances, contact, feeling, birth, aging and death,” these seven, belong to the “truth of suffering.”

Ignorance, volitional formation, craving, grasping and becoming, these five, belong to the truth of causation. Consciousness, name and form, six entrances, contact, feeling, birth, aging and death, these seven, belong to the truth of suffering.

All these things are what we experience. The things we see lead us to have all these feelings. If we can see but cannot get them, that is suffering! Or even if we attain something, we feel that because we have attained it, we want to attain even more; this too is suffering.

Actually, all these things in the past, present and future are inseparable from the 12 Links of Cyclic Existence. Every life entails birth, aging, illness and death. Every lifetime in the four forms of birth and the Six Realms leads us to experience all kinds of suffering due to our physical bodies. Actually, all karma is created by humans. People are the source of causes and conditions. So, Catholicism speaks of “original sin,” because it is humans who begin to endlessly create karma. The Buddha told us that evil can arise with merely a single thought, which creates karma. By giving rise to a single thought of goodness, we can also bring benefit to others.

What the Buddha taught us was that all things result from the karma we ourselves create. No one can create these things for us. The source of evil is none other than ourselves. Everyone has a source from which they create karma, and that source is the mind. It begins with ignorance, which leads to volitional formation and then consciousness. This is how it begins. So, ignorance is the source of all transgression. That is why we talk about the Dharma every day. It is all about eliminating ignorance. We must eliminate our ignorance.

Thus when ignorance ceases, becoming therefore ceases, and everything up to aging and death will cease. Whether observing [the Twelve Links] forwards or backwards, ignorance is the source. Therefore, once ignorance ceases, volitional formation thus ceases, and everything up to birth ceases, so aging and death cease as well.

“Thus when ignorance ceases, becoming therefore ceases.” We already know what ignorance is. From ignorance, we started down the wrong path. This is great suffering. We do not wish to continue on this path, the incorrect path. We must quickly give it up and begin walking upon the correct path. So, “Thus, when ignorance ceases, becoming therefore ceases.” If we no longer walk upon the wrong path, there will be no more “becoming” and no more dangers from being on the wrong path. What we wish to walk is the great, direct Bodhi-path. Do not walk on the mistaken path any more. If we walk the great, direct Bodhi-path, then naturally this “becoming,” this mind that gives rises to discursive thoughts, will naturally cease to be.

“Everything up to aging and death” will all be completely eliminated. We will no longer be like this, uncontrollably going through the process of aging, illness and death in fear. Those who know the Dharma similarly live under the laws of nature; even the Buddha experienced aging, illness and death. But the Buddha was carefree and at ease with this. “I know that my days are numbered, and because I understand this, I wish to take these teachings and quickly pass them on to others.” In the Sutra of the Buddha’s Bequeathed Teachings, in the end everything was brought back to the Four Noble Truths, and the Twelve Links of Cyclic Existence, encouraging everyone to actualize the Six Paramitas in all actions. For only by the great, direct Bodhi-path can peace, stability and freedom be attained.

Birth, aging, illness and death are like [what I saw] in my travels this time. A senior commissioner told me, “It’s enough! I am so satisfied and fortunate in this life that when I die I will have no regrets.” She was without worries or distress. Those had all been eliminated.

So, “Whether observing [the Twelve Links] forwards or backwards, ignorance is the source.” All begins with ignorance. So it says, “When ignorance ceases, volitional formation thus ceases, and everything up to birth ceases, so aging and death will cease as well.” This is what we should earnestly try to understand.

When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases: Without ignorance, no transgressions will arise, thus evil volitions will cease. When evil volitions are not formed, deluded consciousness thus ceases.

So, “When ignorance ceases, volitional formation thus ceases. When volitional formation ceases, consciousness thus ceases.” When ignorance ceases, volitional formation also ceases. “Without ignorance,” when there is no ignorance, “no transgressions will arise.” If we do not have ignorance, other mistakes will not arise in our minds. Mistakes are mistaken thoughts, evil thoughts. If we do not have ignorance, how can we have evil thoughts? We will not have any. “Thus evil volitions will cease.” We will not engage in evil action. “When evil volitions are not formed, deluded consciousness thus ceases.” If we do not perform evil deeds, naturally deluded consciousness will cease. We will come to eliminate false and illusory consciousness.

When consciousness ceases, name and form thus cease: Due to consciousness, we enter the womb, and thus there is name and form. If deluded consciousness does not arise, name and form will thus cease.

“When consciousness ceases, name and form thus cease.” When consciousness is eliminated, name and form are then eliminated.
As for name and form, when it comes to all things in the world and everything in our lives, it is enough to be able to pass our days in peace. What else do we desire? How much more do we need to do? When will impermanence arrive? We have no idea. So, what is the need for this desire and craving? Thus, if we eliminate consciousness, eliminate this consciousness based on desire, we will be free and at ease with all external forms and appearances. We will stop seeking to possess them. Then name and form will cease.

“Due to consciousness, we enter the womb.” Our consciousness, having left its past [life], will in the future again enter the womb. “Thus there is name and form.” Again a father’s sperm mixes with a mother’s egg, so we enter into the prison of the womb. Thus, “Deluded consciousness does not arise.” In a very confused state, we follow our affinities with our [new] parents. This confused state is deluded consciousness. Without any control, we choose our parents. Without any control, we choose our environment. This is all due to deluded consciousness. When this consciousness ceases, name and form will also cease. Then we will not enter into the womb in confusion like this. In this way, name and form ceases.

When name and form cease, the six entrances thus cease: Name and form give rise to the six entrances. If name and form do not arise, the six entrances thus cease.

“When name and form cease, the six entrances thus cease.” When name and form cease, the six entrances also cease. “Name and form give rise to the six entrances.” It is only because of name and form that we have the Six Roots. “If name and form do not arise, the six entrances thus cease.” Without name and form, that ball in the prison of the womb, naturally the Six Roots would not arise.

When the six entrances cease, contact thus ceases: Due to the existence of the six entrances, we come into contact with external sense objects. If the six entrances do not arise, the appearance of contact thus ceases.

So, “When the six entrances cease, contact thus ceases.” If a child does not form within the womb, naturally there will be no child to be born. In summary, “Due to the existence of the six entrances, we come into contact with external sense objects.” When the six entrances have been formed, after we are born we connect with external conditions. Without the Six Roots, naturally we have no contact with sense objects. In summation, life is this kind of constant cycle, inseparable from the Four Noble Truths and the Twelve Links of Cyclic Existence. This is the cycle of birth and death we go through.

Everyone, let us try to understand the constant accumulation of life’s suffering. If we understand these principles, then amidst cyclic existence we will know not to only go about seeking pleasures. Since we are here, let us earnestly move forward upon the broad, great, direct Bodhi-path without deviating. Only then we will not make a mistake and give rise to ignorance and deluded consciousness that will bring us back to confusion. Therefore, let us always be mindful.

Episode 1043 – The Arising and Ceasing of Causes and Conditions

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>> “We observe that sentient beings are infinitely kind and loving. As Roots and Dusts converge, causes and conditions arise and cease. The three natures of good, evil and indeterminate are not set. According to their good or evil thoughts, they create blessings or bring about disasters.”

>> “He then extensively taught the Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth and birth gives rise to the worry, sadness and distress of aging and death.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Contact gives rise to feeling: When Roots and Dusts converge, we experience our different conditions as adverse, favorable or neither adverse nor favorable. Accordingly different sensations will arise, either of suffering, joy or detachment.    

>> Feeling gives rise to craving: Due to feeling, we give rise to greed and desire toward our own body and external conditions.

>> Craving gives rise to grasping: Craving is attachment and gives rise to the concept of self and the self’s possessions. Grasping gives rise to becoming: Once the karmic seed of attachment has ripened, there will surely be future retributions.

>> Becoming gives rise to birth: Circumstantial retributions of future existence are all included in the appearance of the body.

>> With birth, there will be the illusory appearance of being young and vigorous, and thus the opposite appearance of aging. Whatever arises will cease, thus there is the opposite appearance [of birth], which is death. With birth, there is the suffering of suffering, suffering of decay and suffering of action. These all press in on us, so we have worry, sadness and distress. Therefore, it says that birth gives rise to the worry, sadness and distress of aging and death.

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“We observe that sentient beings are infinitely kind and loving.
As Roots and Dusts converge, causes and conditions arise and cease.
The three natures of good, evil and indeterminate are not set. According to their good or evil thoughts, they create blessings or bring about disasters.”

This is the mind of sentient beings. While traveling around Taiwan this time, in just a short half month, I traveled from the north to the central region. I saw the endearing side of sentient beings, which is goodness and love, that persistent nature of love and goodness. Everything I saw of what everyone was expressing was their persistent loving hearts. There were even quite a few seniors, many of whom are well-advanced in years. Tzu Chi has also been around for 50 years. Over these 40, 50 years, people’s lives have passed in a flash 40 or 50 years ago, they gave rise to this aspiration to accept and walk the Tzu Chi path and have closely followed me all along the way. Everything that they have done has been the work of this world, and at the same time they accepted the Buddha-Dharma in this world. Their persistent and determined faith is still the same today.

However, now they are old. They are already advanced in years. Yet, they also have this wisdom. Everything they say, every sentence, is so transcendent and liberated. They see birth and death just like going home; they come and go just as we come and go in our daily living. They do not feel fearful of death. They always say, “I am so grateful! I am lucky I found Tzu Chi in this life. I am very content. Luckily, I was still young when I [started] doing Tzu Chi work. Now I am old and my body is ill. The doctor said I do not have much time. I have cancer, but. I always feel very content; it is enough.” I saw how at ease they were when they came to see me.

In their youth, they had joined Tzu Chi together, holding hands. Now they are three elderly Bodhisattvas, and that day they were holding hands just the same. The one in front held the hand of the one behind. The one behind held the hand of the one behind her. All three held hands together. Their other hand held a cane. Three hands held canes. One hand held a cane and one hand held a person. They came like this one behind the other. They came over, coming close to me. I said, “Elderly Bodhisattvas, it has been so long since I saw you last.” They said, “You have seen us. Master, every time you come we are always here. We are here every day.” I said, “When I come,” “why don’t you come out to see me then?” They said, “We do. When you arrive, we want to come see you, but a wall of people is all around you. We are behind everyone.” I said, “Then why don’t you wave your cane and say, ‘Master, we are over here’?”

They said, “There are many young people happy [to see you].” Then, a young person actually replied, “Master, the aunties always come rain or shine.” This elderly volunteer answered me, “That’s right, Master. I remember many years ago telling you, ‘I am so old and useless.’ You said to me, ‘But you are useful!” Do not be afraid of old age Come out every day and let people see you That itself is very useful!'” She said, “Master, I listened to what you said. All three of us agreed to go to the branch office every day. Every day we go to the office to show people we are here.” I said, “Then what about today?” She said, “Today we came ‘to be on duty.'”

It has been so long since I heard this term “to be on duty.” It is only used by senior [commissioners]. Young people say, “I came for my shift.” Yes, it is a shift. It has been a long time since I heard anyone say, “‘I came to be on duty.’ You still take turns ‘being on duty’?” She said, “We don’t just come so people see us; we also have work to do! So, if people come and ask me, I am just sitting there for them to ask, I tell them, ‘In the past, Tzu Chi was like that Now today look at what we have achieved.'”

See, the mind of sentient beings and that of the Buddha are equal; this is that love and goodness. Age does not matter. Moreover, for 40 or 50 years, they have continued without changing; these three still have the same aspiration. They all agreed to join Tzu Chi together. Now, they still came over holding hands. This is “never forgetting the initial resolve,” the resolve they formed at the very beginnning. They have taken the Dharma to heart and put it into practice according to the principles. They have weathered the changing times like this. It has been 40 to 50 years. Seeing them, they are treasures of the world and treasures among my disciples. As I keep speaking of these three, it brings that scene to my mind, the three of them holding hands. They all needed to use a cane, and their backs were slightly hunched. This kind of life is one of the highest value.

However, if we look again at our society, it is so vast and has so many people. “As Roots and Dusts converge, causes and conditions arise and cease.” Our Six Roots connect to the states of the Six Dusts. Just talking about sound, the object of sound, some people hear things and act blindly. There are people like this. Whether they are experienced or new [volunteers], they normally have the resolve to do Tzu Chi work. But if they have not taken the Dharma to heart, faced with the criticism in society and the net of ignorance, people hear and are afraid. They begin to cower in fear. Others hear criticism and blindly react to it. Thus they stop [their volunteer work].

These are causes and conditions. When virtuous causes and conditions appear, we form a good aspiration to get involved in society. When people praise us, our mind is at ease and we do things with joy. But with the slightest disturbance, our mind becomes frightened and faint; we lack steadfast faith and sincerity. When we lack faith in ourselves, we regress. Because of the net of ignorance, we begin to stop moving forward. So, when causes and conditions converge, there is arising and ceasing.

I will also say, “Accept the conditions.” When the Buddha was in the world, He also taught this way. Sometimes He would also encounter some in society who would slander Him. There were also some people who, when the Buddha presented His alms bowl, shut every door in the village to Him, forcing the Buddha to eat horse fodder. During the Buddha’s lifetime, He also experienced this kind of life, this net of ignorance.

When Confucius was alive, it was the same. He encountered troubled times and people who opposed Confucius’ teachings. One time, Confucius and his disciples suddenly encountered unrest and were separated. He was all alone in the city. Someone saw Confucius. They clearly recognized him and in a mocking tone said, “Why is there a homeless dog in the city walking all over the place?” Confucius heard and knew in his mind that when people are about to receive teachings, they will always be respectful. But with one vain, unwholesome thought, rumors will quickly spread, causing people to take the teachings lightly and become arrogant with regard to the principles.

So, this was the case for sages in the past. Confucius experienced this. Sakyamuni Buddha also experienced this period of hard times. In particular, it is now the era of the evil world of Five Turbidities, This kind of ignorance and afflictions [spread] in this time of turbid and confused perspectives. When the turbidity of views causes disruptions, sentient beings face severe defilements. Isn’t this often mentioned in the Buddhist sutras? With the turbidity of views, the defilements in sentient beings’ minds are very severe. There is so much filth. This is called the turbidity of sentient beings.

[The turbidity of] sentient beings comes from the converging of Roots and Dusts, this arising and ceasing of causes and conditions. Sometimes virtuous conditions arise, and sometimes negative conditions arise. When negative conditions arise, virtuous conditions cease. When virtuous conditions arise, negative phenomena cease. This all happens through the causes and conditions of the converging of Roots and Dusts, which leads to endless arising and ceasing. This is what the Buddha taught us. We must have deep roots of faith and firm spiritual aspirations. This is especially true in today’s world.

Next, “The three natures of good, evil and indeterminate are not set.” Are people good or evil? Everyone intrinsically has Buddha-nature, so of course people are good. But due to later-acquired defilements and habitual tendencies, our pure and undefiled nature of True Suchness has become permeated over many lifetimes, permeated with both good and evil. This resulted in the life we now live. When we are with good people they can influence us. Even for people [permeated by] evil, if they have a good environment, good people and a benefactor in their life to guide them, then these people will also become good. But, if someone who is good at the start encounters negative conditions, if their environment changes, then even a good person can also be influenced by negativity and give rise to evil thoughts.

So, it says, “According to their good or evil thoughts, they create blessings or bring about disasters.” If we encounter good conditions, as we have an intrinsically pure nature, they converge with our pure intrinsic nature, and we will be able to benefit others in the world. We accept the teaching of the Buddha-Dharma and put the Bodhisattva-path into practice, benefiting others in the world. But if we encounter negative conditions, our originally good thoughts can disappear as we follow negative conditions, blindly reacting to whatever we hear. Not only will our good thoughts cease, we will also be carried along with the tide, giving rise to calamities. If goodness diminishes, evil will increase. This is because sentient beings’ nature is not set. With this kind of mindset in the world, people are neither good nor evil; they either follow good or follow evil. Thus, we say “The three natures are not set.”

Seeing good, we follow it and do good. Encountering evil, we follow it to commit evil. [If we encounter] neither good nor evil, although we listen to virtuous Dharma, it cannot move our hearts. “I am just happy you are doing it; that is enough.” Then we are unwilling to practice ourselves and create blessings among people. We can say that they are good and take joy in others’ merits. Yet, if someone sows ignorance and afflictions, “One man’s lie is propagated by ten thousand as the truth.” People blindly follow whatever they hear. Or in hearing it, they [will say], “Is that so? But I used to do it like that. If that’s the case, then I won’t do it anymore. But I am not spreading this [rumor] like others are. This is only what I heard. I think what he said makes sense.” So, they stop, doing neither good nor evil. They are in this kind of state. Thus, we say, “The three natures are not set.” One is our good nature, one is evil nature and one is neither good nor evil. These are called the three natures.

Every year around the Mid-Autumn Festival, we have doctors from around the world, Tzu Chi volunteers who gather together. This is. TIMA (Tzu Chi International Medical Association). These doctors are people who have joined Tzu Chi. Once a year, they come to Taiwan during the Mid-Autumn Festival to spend the holiday together. This year (2015), doctors and nurses from 22 countries gathered in Taiwan. This group of Bodhisattvas and medicine kings gathered to share experiences at the Jing Si Abode. They shared about how, in their countries, TIMA volunteers go to very remote areas. They go to see patients, not fearing the distance. The patients are unable to come to them. They are poor, old and alone, with no support. Whether in the highlands or the plains, across the ocean or atop a mountain, the volunteers are not afraid of the difficulty. For a certain period of time, TIMA members will go to conduct medical outreach like this. We heard them talk about their medical outreach. Besides very remote areas, within crowded, busy cities, there are also many people who [need help].

I heard a very touching story. It happened in Singapore. TIMA volunteers are truly benefactors for many living in poverty. They are the un-summoned teachers, the benefactors of sentient beings in hardship. In Singapore there was a 76-year-old senior. Although he lives in downtown Singapore, his leg is the size of an elephant’s. When asked how long he had been like this, he could not remember and tried to calculate the years. He also has a goddaughter, because when this senior was young, his wife was very kind-hearted. Although his own children all moved far away, this senior and his wife were very good to others, so there was a girl who was an orphan whom they cared for. Now, she is already grown up and married.

So, after his wife passed away, this senior was all by himself. This Mr. Salih lived by himself and had suffered from this illness for many years. When his goddaughter was notified, she came to take care of him. From what she could remember, it might have been nearly ten years. Her godfather already had this illness for nearly ten years. Since his family was poor and he was old, he felt very ashamed. He also did not have any money, so he could only let this illness drag on until his leg began to rot. It would sometimes bleed or leak pus. Blood and pus mixed together would flow out.

This is the impurity of the body; blood and pus continually seeped out. For nearly ten years, the house had never been cleaned; it was filthy. Blood and pus were congealed all over the house. It was already in layers on the ground. One could not even see the color of the floor. It was a mixture of blood and pus that had already dried out and stuck to the floor.

It was just a tiny room. The garbage in the room along with the impurities from his body were really indescribable. Seeing this short video, it was as if one could smell the stench just by watching. He lived that kind of life. The neighbors living around him felt that this senior really was very lonely. He would not let people get close to him. He had a severe sense of inferiority and would not listen to others’ advice. So later, this case was referred to Tzu Chi volunteers. Our Tzu Chi volunteers along with TIMA nurses and doctors went together in a group to see him. He would not accept our help. It took many days to convince him, going once every three to four days to give him nutritional supplements. The nutritional supplements gave them a chance to go over and over. After nearly three months of communication, he was gradually willing to accept our help and talk with the volunteers, accepting them.

His leg was wrapped up, giving it the appearance of an elephant’s leg. He had used a piece of cloth, with a layer of newspaper underneath. He was unwilling to let anyone take care of it, but it smelled very bad inside. Only this group of nurses and doctors could approach him. Slowly and gradually, they developed a relationship with him, and after another three months, they were able to get his consent. “Very well, I’ll let you clean.” After another several days they went again and prepared to clean up. He became angry again and would not let people clean up. They again had to put in a lot of effort, continually coaxing him and making him happy. Then, he finally agreed reluctantly to leave the house.

Everyone, about 30 to 40 people, spent ten hours of time to clean this house. All those dirty things that were totally useless and filthy were moved outside. The floor was scoured clean with a scraper, scraping off layer after layer. After rinsing with water, it was scraped again. It took ten hours. It was not just the floor. There were also the walls and the roof. Everything was scraped and cleaned, swept and wiped. In this tiny space, an adjustable bed was set up for him.

When this senior came in, he took one look and his eyes opened wide. “Thank you, thank you very much! Can we take a look at your leg?” He still stubbornly refused. They had to continue to interact, encourage him. Thus he finally [agreed] and they opened the wrap. Truly, it had already rotted to the point the bone was exposed. Pus and blood came flowing out, so they quickly asked the doctors to take care of it fast. They finally had got his consent. In this way, they started to become close with him. They would often go to look in on him and change the dressings.

Everyone, I am telling you this story now, but I only saw a short video. I saw they were willing to get close to him, unafraid of the stench and filth, unafraid of that person’s illness. They treated him like their dearest relative, with patience greater than for their own family. They loved and cared for him. On everyone’s faces was a big smile; they did not have the slightest hint of aversion. They never rejected or become fed up with him. They never gave up on him.

It took such a long time, three to four months of continually bringing nutritional supplements until he was willing to talk to them and another three months to continually guide him. They continuously prepared things so that he had enough to eat, taking care of his nutritional needs. They kept communicating with him, and after several more months, they finally got his permission to clean his house. It took 30 to 40 people ten hours to clean that small house. Think about it; are these just ordinary people? They are Living Bodhisattvas and medicine kings. This is being infinitely kind and loving. How great is their kindness, how broad, deep and profound? We are unable to express it in words. What can we use as an analogy for such love and kindness in people? We truly have no way to measure it.

They have such deep-rooted, solid, steadfast faith and limitless love. With these good conditions of. Roots and Dusts converging, [this love] can arise and never cease. For such a long time, they have [worked] continuously. TIMA has already existed for nearly 20 years with this kind of dedication. If we say that TIMA started with our first clinic, it has already been over 40 years, starting from September 10, 1972 with the first clinic in Hualien, on Renai Road. If we calculate it this way, it has been 45 years. That was the beginning of Tzu Chi Medical Assoc.. The international medical association has also existed a long time. Look at how firm everyone’s faith is. Every country has touching stories of those who draw near to the poor, ill and suffering, to those sentient beings in need. This is a Bodhisattva’s pure land, the spiritual pure land of a Bodhisattva.

The world has so many impure defilements, and we contemplate the body as impure. Everyone’s body is impure, to say nothing of when people get sick and have no one to look after them. For decades of illness, impure things flowed out [of his leg], piling up in his room. Think of it; this kind of spiritual pure land is the mind of the Buddhas and Bodhisattvas. It is our pure and undefiled intrinsic nature. Thus we can go out into this turbid world and not be contaminated by its impurities. We further give rise to a resolve formed of pure and undefiled great love. This is what it is to be a Living Bodhisattva, a benefactor in someone’s life. So, the power of love is great. We must put our efforts into being mindful.

We previously spoke of the. Twelve Links of Cyclic Existence. In the Chapter on the Conjured City, all the Brahma kings came from the ten directions, the eight directions and above and below. All of the Brahma kings gathered together and asked the Buddha to turn the Dharma-wheel. Great Unhindered Wisdom Superior Buddha began by teaching the Four Noble Truths and the Twelve Links of Cyclic Existence as He started to turn the Dharma-wheel. All Buddhas share the same path.

Why do people come to this world? We previously spoke of the. Twelve Links of Cyclic Existence.

“He then extensively taught the. Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth and birth gives rise to the worry, sadness and distress of aging and death.”

This worry, sadness and distress of aging and death are all things we have previously discussed. Everyone should remember this.

Contact gives rise to feeling: When Roots and Dusts converge, we experience our different conditions as adverse, favorable or neither adverse nor favorable. Accordingly different sensations will arise, either of suffering, joy or detachment.

So, up to “contact,” from one thought of ignorance we give rise to volitional formation. Volitional formation gives rise to consciousness, and consciousness gives rise to name and form. When our affinities with our parents converge, we enter the womb and there is a pregnancy; that is name and form. Gradually, our body is formed, and when the time comes we are born. When we come in contact with the world, it is so painful! When the naked body is exposed to the air, the entire body suffers from being pierced with pain. So, we cry. The first sound at birth is one of crying. It is excruciating pain that pierces the nerves. With pain, we begin to cry. This is the sensation of contact.

“When Roots and Dusts converge” means that we first form the Six Roots in our mother’s womb. Then when we encounter the outside world, the Six Roots make contact with external states. So, when “[Roots and Dusts] converge, we experience adverse conditions.” We were very warm in our mother’s womb. But when we make contact with the outside world, the first thing we experience is the pain of our naked body coming in contact with the air, this kind of adverse condition. Next, our body is washed, and we begin to be loved by our parents. We feel hungry. Quickly [a bottle] is put into our mouth, and we begin to suck. We begin to have sensations of taste. In early times people used licorice root water or brown sugar water. People today immediately let babies drink milk, either cow’s milk or the mother’s milk. In this way, favorable conditions begin to arrive.

First, we encounter adverse conditions, then favorable conditions follow. Or, as we begin to grow up, in our family there are “neither adverse nor favorable circumstances.” That is because [a child] is too young. What are adverse conditions? What are favorable conditions? What does it mean to be against their wishes? Anyway, as infants, these types of conditions do not matter to them. They have no sense of things either going against or going along with their wishes. That is because children do not understand yet. They do not have these kinds of expectations. In an environment they cannot control, they are simply being raised like this. These “adverse, favorable or neither adverse nor favorable circumstances” are each different. So, the children gradually grow up in this way. As they grow up, they begin to know, “I want this” and “I do not want that.” They gradually give rise to more of these feelings. They feel, “I do not want to be in this state” or, “I like these conditions” or, “I do not care; whether it is good or bad does not matter.”

It is the same. We just talked about good, evil and indeterminate natures. This is like the state we are in as children, neither positive or negative. When we like or dislike something and so on, these are the differences among the three. We experience sensations of suffering, joy and detachment, believing it does not matter; all these are different states. This is how we grow from the time we are small. So, “Contact gives rise to feeling.”

Feeling gives rise to craving: Due to feeling, we give rise to greed and desire toward our own body and external conditions.

“Feeling gives rise to craving.” When we begin to have feelings, we will then differentiate, so we have cravings. So, “toward our own bodies and external conditions” we give rise to greed and desire. This is very simple. You can understand at a glance. So it says, “Feeling gives rise to craving.”

Because we have feelings, we feel, “I want this; I do not want this.” When there is “craving,” naturally there will be attachment. With attachment, “This is what I love, and no one is allowed to share. I want to have it all to myself.” This strong craving gives rise to attachment and a sense of self; “This is what I crave.” So, from “craving” we begin to have “grasping. I’m taking all this as mine.” This desire to possess has arisen.

Craving gives rise to grasping: Craving is attachment and gives rise to the concept of self and the self’s possessions. Grasping gives rise to becoming: Once the karmic seed of attachment has ripened, there will surely be future retributions.

Next, “grasping” gives rise to “becoming. Becoming” means that we are attached. We have the karmic seed of attachment. Since this karmic seed has ripened, our attachments will continually accumulate. They continue to accumulate from our youth through our middle age to old age. We continually create karmic seeds all our lives. The karma may be good or evil. Good deeds will bring blessings, while evil will bring disasters. When the karmic seeds of good and evil mature, “There will surely be future retributions.”

Our eighth consciousness takes in these good and evil seeds. We carry nothing with us when we are born or die except our good and evil habitual tendencies. After our life ends, our good or evil karma follows us into our next life. So, “Grasping gives rise to becoming.”

Becoming gives rise to birth: Circumstantial retributions of future existence are all included in the appearance of the body.

“Becoming gives rise to birth.” Once again we are born into our next life. “Circumstantial retributions of future existence are all included in the appearance of the body.” They are all incorporated into our body.

Among the four forms of birth, will we bring this karma to become egg-born, womb-born, moisture-born or transformation-born? Will we be [born into the] heaven, human, hell, hungry ghost or animal realm? These are all different appearances. What we create now are the conditions we bring into subsequent lifetimes.

“Birth gives rise to the worry, sadness and distress of aging and death.” Aging, illness and death cause us great suffering.

With birth, there will be the illusory appearance of being young and vigorous, and thus the opposite appearance of aging. Whatever arises will cease, thus there is the opposite appearance [of birth], which is death. With birth, there is the suffering of suffering, suffering of decay and suffering of action. These all press in on us, so we have worry, sadness and distress. Therefore, it says that birth gives rise to the worry, sadness and distress of aging and death.

I can truly tell I am growing old. When I traveled this time, [I found out] several people had passed away. One person was seriously ill. When he passed away several family members said, “Master, we are very grateful. When our elder, so-and-so, passed away, his last thoughts were of Tzu Chi. He was already prepared and had given instructions. His [memorial] photo and [burial] clothing were all prepared. Then, he instructed his son and daughter-in-law, ‘You need to continue walking the Tzu Chi path on my behalf.'”

It was the same in Taipei. This person had taken the right path. Even though he had arrived at the end of his life, his mind was without hindrances. He hoped his offspring would continue the work. He passed away with such a clear [state of mind]. We know that he was also very clear on his future. We know that he was also very clear on his future.

In short, “With birth, there will be the illusory appearances of being young and vigorous.” We speak of youth; it is an illusion. After several years, he will also be old, so there are “illusory appearances of being young, and thus the opposite appearance is aging.” In the end, we all age. “With arising there is ceasing, and thus the opposite appearance is death.” There is birth and there is death. This is life in this world. We are born and we die. We must seize our time in this world.

With suffering, there is the “suffering of suffering” and “the suffering of decay.” As soon as people are born, there is suffering. Some have even greater suffering. Also, as we grow older, our illnesses and pain increase. More and more things do not go as we wish. This is called the “suffering of decay.” We were very blessed to begin with when suddenly, we find we have nothing at all. There are so many refugees nowadays. Many were wealthy landlords who now have to flee in hardship from their country. Appearances like this are all “suffering of decay.”

“Suffering of action” is how we go through life. There is no permanence in life. Amidst impermanence, everything goes through the infinitesimal changes of the aggregate of action. This is called “suffering of action.” Forces push against each other. The second that just passed is followed by the one behind it. Seconds [pass] in this way. The wave behind pushed the wave in front of it. So, “Birth gives rise to the worry, sadness and distress of aging and death.” These are the Twelve Links of Cyclic Existence.

Everyone, we must put effort into being mindful. “We observe that sentient beings’ hearts have infinite good and evil.” We can be the one who is kind-hearted and loving, a Bodhisattva of infinite love in this world. We must not allow external states and such to entice us as we simply chase after these external phenomena. I hope that we will put down deep, firm roots as we walk the path that we should walk. We must not allow the net of ignorance to keep us in bondage and bring us unbearable suffering. Therefore, we must always be mindful.

Episode 1042 – The Dharma of the 12 Links of Cyclic Existence

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>> “Due to our karma of ignorance and delusion, we cling to everything as permanent. All phenomena undergo infinitesimal changes and do not abide permanently. Unenlightened beings are attached to the Four Inverted Views. They cling to nihilism and believe causes and conditions bring no retributions.”

>> The Four Inverted Views of unenlightened beings: Seeing what is impermanent as permanent. Seeing a non-existent self as an existing self. Seeing what is not joyful as joyful. Seeing what is impure as pure.

>> “Sramanas, Brahmins, heavenly beings, maras, Brahma kings and all others in the world are unable to turn it.”    [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “He spoke of suffering, the causation of suffering, the cessation of suffering and the path to cessation of suffering.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “He extensively taught the Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to the worry, sadness and distress of aging and death.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> He then extensively taught the. Dharma of the Twelve Links of Cyclic Existence: Of the states taught in this chapter, this is explaining the Twelve Links of Cyclic Existence. What can give rise to something is the cause. What assists in this happening is the condition. So, this teaching is also called the Twelve Links of Causes and Conditions.

>> Ignorance gives rise to volitional formation: Ignorance is being deluded as to the principles of true meaning and the matters of different karmic fruitions. Due to delusion, we give rise to all kinds of confused thoughts.

>> All sentient beings in this lifetime create negative karma and thus bring about the effect of falling into evil realms in future lifetimes. If they do flawed good deeds in this life, they bring about the effect of being born in good realms in future lifetimes. As these [seeds] of different lifetimes mature, these are called different karmic fruitions.

>> Volitional formation [leads] to consciousness: Confused thoughts permeate us and become karmic seeds. When they mature and the karmic consciousness of our present lifetime ends, they will give rise to the consciousness of different karmic fruitions in future lifetimes.

>> Consciousness gives rise to name and form: Once our retribution-consciousness arises, it takes form as the body; this is the existence of the Five Skandhas of form, feeling, perception, action, consciousness. Name: This refers to the Four Skandhas of feeling, perception, action and consciousness.

>> Name and form give rise to the six entrances: Due to the Five Skandhas, the six entrances of eyes, ears, nose, tongue, body and mind arise.

>> The six entrances give rise to contact: When Roots and Dusts converge, that is “contact.”

>> Contact gives rise to feeling: When Roots and Dusts converge, we experience the different conditions as adverse, favorable or neither adverse nor favorable. Accordingly different sensations will arise, either of suffering, joy or detachment.

>> Feeling gives rise to craving: Due to feeling, we give rise to greed and desire toward our own body and external conditions.

>> Craving gives rise to grasping: With craving, one is attached and gives rise to the concept of a self and the self’s possessions.

>> Grasping gives rise to becoming: Once the karmic seed of attachment has ripened, there will surely be future retributions. >> Becoming gives rise to birth: Circumstantial retributions of future existence are all included in the appearance of the body.

>> With birth, there will be the illusory appearances of being young and vigorous and thus the opposite appearance of aging. Whatever arises will cease, thus there is the opposite appearance [of birth], which is death. With birth, there is the suffering of suffering, suffering of decay and suffering of action. These all press in on us, so we have worry, sadness and distress. Therefore, it says that birth gives rise to the worry, sadness and distress of aging and death.

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“Due to our karma of ignorance and delusion, we cling to everything as permanent.
All phenomena undergo infinitesimal changes and do not abide permanently.
Unenlightened beings are attached to the Four Inverted Views. They cling to nihilism and believe causes and conditions bring no retributions.”

Do you understand? With this text, as soon as we read it, we feel it is profound. Indeed! It is deeply connected to our life and death, so of course it is very profound.

How do we come and go in life? Our daily living feels as if it is nothing special, but birth and death are serious matters. We must put effort into comprehending them. In the past, present and future, we are always creating karma due to our ignorance and delusion. Amidst ignorance and delusion, we create karma because of our perspectives and thinking; once a single thought arises, we begin to cling to everything; we take issue over everything. Why do we take issue? It is because we have this sense of. “I believe these things are real. They will always exist and always be mine.” In this way, “We cling to everything as permanent.” In fact, life is impermanent, but we still assume that things are permanent and unchanging. We are unaware of impermanence, so we often take issue over things in this way. Thus we stir up so much karma of ignorance and delusion.

So, “All phenomena undergo infinitesimal changes and do not abide permanently,” but we are not aware of it. All things undergo constant change and are in fact impermanent. As we pass the days in our lives, we are always passing them amidst impermanence. Time passes by the second, without our awareness. Time never permanently abides. Yesterday has already passed, and today will not stay either. Time passes away, second by second; however, not only time is this way. Look, now it is not dawn yet, but slowly, without us knowing it, day will break gradually. This is how Earth turns infinitesimally, how it orbits and rotates. It continues to move, but we are not aware of it. These are very subtle, infinitesimal changes.

We have often discussed this. This is what the universe is like; the sun and moon are always in motion. Our body is the same; constantly metabolizing and replenishing itself. From the time we were little, all the way to our adolescence, middle age and then old age, following the passing of time our bodies continue to metabolize as we grow older. We reach our prime, then old age, but we ourselves are not aware of these changes. This is the meaning of. “All phenomena undergo infinitesimal changes.” All of these changes are aggregated together, constantly in this state of impermanence, never remaining the same, constantly passing away. So, with “infinitesimal changes, [they] do not abide permanently.” We ourselves are not aware of this.

The Four Inverted Views of unenlightened beings: Seeing what is impermanent as permanent. Seeing a non-existent self as an existing self. Seeing what is not joyful as joyful. Seeing what is impure as pure.

“Unenlightened beings are attached to the Four Inverted Views.” We are unenlightened beings, so we are often attached like this, seeing what is impermanent as permanent, seeing a non-existent self as an existing self and seeing what is not joyful as joyful. With permanence, joy, self and purity, we “see what is impure as pure.” We are always so backwards in our views.

Just speaking of our own bodies, we must “contemplate the body as impure.” From the Fourfold Mindfulness, we know our bodies are impure and our minds are constantly fluctuating. We “contemplate the mind as impermanent” and “contemplate all things as being without self.” All phenomena are also without an existent self. So, with an impure body and an impermanent mind, throughout our daily living, we cling to everything around us. This is how we live with inverted views.

We constantly “cling to nihilism and believe” “causes and conditions” [have no retribution]. We have this kind of attachment and cling to permanence or abide in inverted views. Because of this, we deny the law of karma. We are not afraid or aware of cause and effect. We are not aware that every thought that arises, every action we take and everything that we do, all follows the law of cause and effect and continues in this cycle. In fact, everything is truly impermanent; we cannot be attached to it. If we are stubbornly attached, then we will always be deluded. So, we must be mindful. These are teachings we often discuss. Everyone must mindfully seek to realize them.

“Due to our karma of ignorance and delusion, we cling to everything as permanent.” We do this everywhere. Actually, where exactly is our mind? With our mind that runs around here and there, wherever we are, our mind may instantly go to a faraway place and then suddenly be somewhere near. The mind’s power is to be everywhere like this, so we cling to everything and take issue over it. There are so many things that we do not need to get upset over, yet we always choose to take issue over them, because we do not understand the principle of impermanence. We are not aware that all of us are living with such inverted and deluded views. These are inverted views in our daily living. We do not yet understand karmic cause and effect, so we stir up many afflictions over life and death. We should be mindful in comprehending this.

The previous passage states,

“Sramanas, Brahmins heavenly beings, maras, Brahma kings and all others in the world are unable to turn it.”

This passage is about all the Brahma kings asking the Buddha to turn the Dharma-wheel. Because only the Great Enlightened One could thoroughly comprehend the Dharma, the ultimate truth of all Dharma, they asked the Buddha to turn the Dharma-wheel. Only the Buddha, the Great Enlightened One could thoroughly understand and awaken to, then analyze for us, the principles of life. So, Great Unhindered Wisdom Superior Buddha saw that the causes and conditions were complete. “Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel.”

“He spoke of suffering, the causation of suffering, the cessation of suffering and the path to cessation of suffering.”

These are the Four Noble Truths, suffering, causation, cessation and the Path. “He spoke of suffering, the causation of suffering, the cessation of suffering and the path to cessation of suffering.” We explained all of this yesterday. Now, the next passage states, “He then extensively taught the. Dharma of the Twelve Links of Cyclic Existence.” This was after the Twelve Applications of the Four Noble Truths. He explained the Four Noble Truths three times, so these are “the Three Turnings and. Twelve Applications of the Dharma-wheel.”

Next, “He extensively taught the. Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to the worry, sadness and distress of aging and death.

“This is the cycle of the Twelve Links. We should know this. So, we must understand the teachings of the Twelve Links of Cyclic Existence.

He then extensively taught the. Dharma of the Twelve Links of Cyclic Existence: Of the states taught in this chapter, this is explaining the Twelve Links of Cyclic Existence. What can give rise to something is the cause. What assists in this happening is the condition. So, this teaching is also called the Twelve Links of Causes and Conditions.

Everyone’s cyclic existence are inseparable from these Twelve Links of. Causes and Conditions. “What can give rise to something is the cause. What assists in this happening is the condition.” In our daily living, whatever happens, when it starts to happen, there has to be a cause giving rise to it. What assists this cause arising is the condition. A thought arises in us because our Six Roots connect to the Six Dusts. This is how it is. Our eye-root is the cause, and external states are the conditions. So, “What can give rise to something is the cause. What assists in this happening is the condition.” If we do not look with our eyes, there will be no conditions for external states to enter our consciousness. So, this is causes and conditions coming together. Then our consciousness will cling to everything. We previously said we cling to everything. We make connections everywhere, and our consciousness begins to discriminate. So, this Dharma is the Twelve Links of Cyclic Existence.

Now we are going to explain the. Twelve Links of Cyclic Existence in detail. Mindfully listen to this teaching! The first is, “Ignorance gives rise to volitional formation.”

Ignorance gives rise to volitional formation: Ignorance is being deluded as to the principles of true meaning and the matters of different karmic fruitions. Due to delusion, we give rise to all kinds of confused thoughts.

Ignorance refers to the fact that the minds of unenlightened beings are deluded. We are confused about the principles of truth; we have lost the true principles and instead cling to different karmic fruitions. These different karmic fruitions are the results of good and evil behaviors in our daily living, whether in our past, present or future lives. The retributions we experience in this life are from good and evil deeds in past lives. These lead to our circumstantial and direct retributions. Now I have these affinities to form so many good connections with everyone. This might seem like fruits to everyone, but actually they are conditions from past lives. In past lives we had such affinities, so in this life, a thought arose. With this thought, I became a monastic. That initial thought combined with the time of the past few decades to result in the many good affinities that I have with you all. Without these conditions from past lives, how would there be such fruits in this life?

However, in my life, there is suffering and joy, as well as many obstacles that I have encountered. Over the course of facing many afflictions, I have often thought that these are karmic conditions from past lives. Good and evil [karma] are different. Good causes are good causes; evil conditions are evil conditions. So, I face these karmic retributions in this life. This applies to every one of us. I am not the only one like this. These are called different karmic fruitions. Different causes and conditions of good and evil from the past have matured, and the fruits manifest in this life.

All sentient beings in this lifetime create negative karma and thus bring about the effect of falling into evil realms in future lifetimes. If they do flawed good deeds in this life, they bring about the effect of being born in good realms in future lifetimes. As these [seeds] of different lifetimes mature, these are called different karmic fruitions.

In our present lifetime, we ourselves must be aware of exactly how many negative things we have done. In the thoughts that I give rise to and in dealing with matters and people, have I made mistakes? How much good have I accumulated in my actions? How much have I done to benefit the world? These are causes and conditions in this lifetime. They have not ripened yet. We have to wait until future lifetimes . What we have created and done in this life has not fully matured yet. When these causes ripen, they become fruits in future lifetimes. When our present lifetime comes to an end, they will then truly be fully formed and will be brought to the next lifetime. So, they are called “different karmic fruitions.” The good and evil karma created in the past now ripen as fruit in this lifetime. Good and evil karma from this lifetime will be brought to the next life to ripen as fruitions. This is past, present and future. In this cyclic existence of causes and conditions, all the karma we create manifests as matters and appearances.

Because we are all deluded, “Due to delusion, we give rise to all kinds of confused thoughts.” We ourselves are not aware of causes, conditions, effects and retributions. So, we follow karmic cause and effect and constantly remain in delusion. We have all sorts of confused thinking. Are we in such delusion in this lifetime? Do we have this lack of understanding? When we are confused, we lack clarity. We are unclear over what is right or wrong. Then don’t our actions create [negative] karma? This is called ignorance. We are ignorant and unaware, so we create karma through our actions. Then without our control we are carried into the next lifetime. We often say, “It is beyond our control.” With the karma we created in this lifetime, where will we go in our next lifetime? We do not know. It all depends on what we do in this lifetime. Then it is beyond our control. Thus we are unenlightened beings.

Volitional formation [leads] to consciousness: Confused thoughts permeate us and become karmic seeds. When they mature and the karmic consciousness of our present lifetime ends, they will give rise to the consciousness of different karmic fruitions in future lifetimes.

Because “Ignorance gives rise to volitional formation,” next “volitional formation [leads] to consciousness.” As these give rise to one another, confused thoughts permeate us, which become karma.

From our past lives to the present, our confused thoughts have permeated our karma. We were ignorant in the past. “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” This is what we often talk about. As we remain in ignorance, “volitional formation,” actions from the past, manifest as our actions in the present. These were our actions in the past. Now that we have come to this lifetime, in this life, we again have confused thoughts. Permeated by habitual tendencies in the past, we have brought these into this lifetime. Therefore, “Confused thoughts permeate us.” I often tell everyone that there is nothing for us to practice, other than working on our habitual tendencies. We must eliminate our habitual tendencies. To eliminate afflictions, we must eliminate our negative habitual tendencies.

Because “Confused thoughts permeate us and become karmic [seeds],” our habitual tendencies lead us to create all kinds of karma, which then ripen. “When the karmic consciousness of our present lifetime ends,” when this present lifetime ends, we have to abandon the physical body of this life. As we just mentioned, what we have created has not ripened yet. It is only when our present lifetime ends that these can be called mature. However, the karma has already been created. When the conditions for this life are used up, karma matures and conditions come to an end. This lifetime will come to an end. So, “Karmic consciousness ends.” This lifetime ends. “This leads to the rise of different karmic fruitions in future lifetimes.”

We just explained this clearly. When this lifetime is over, will our karmic fruitions be good or evil? When this lifetime has ended, we bring our karma to a future life. “This will give rise to the consciousness of different karmic fruitions in future lifetimes.” We will be led to our future life. “Thus it says volitional formation gives rise to consciousness.” Volitional formation gives rise to consciousness , and we cannot help but enter [next life’s] womb;

Consciousness gives rise to name and form: Once our retribution-consciousness arises, it takes form as the body; this is the existence of the Five Skandhas of form, feeling, perception, action, consciousness. Name: This refers to the Four Skandhas of feeling, perception, action and consciousness.

this is beyond our control. “Consciousness gives rise to name and form.” Where exactly is our circumstantial retribution? I have often said to everyone that we formed affinities with our parents, so when that pair of parents comes together, our [direction] is decided; our affinity with that pair of parents has already ripened. So, the 40-week pregnancy comes to term. We have to leave this life for the next. Life is impermanent; this is how it is. “Once our retribution-consciousness arises” means the consciousness of our circumstantial retribution has ripened, therefore this process will begin. So, “It takes form as the body.” During pregnancy, our form gradually develops; our Six Roots continuously [develop] until they are formed. “Form” refers to the human body before it is fully developed. When someone sees the gynecologist, [she asks,]. “What is going on with my body?” On examination, the doctor says, “You’re pregnant.” By that point in the pregnancy, the Six Roots have not fully formed. The fetus is just starting, like a little bubble. When the sperm and egg unite, it is like a blister from a burn wound. Things gradually mix within that blister, like a pus-filled sore. Gradually, flesh is formed and takes shape. So, when the Six Roots are yet to be formed, that is called “form.”

This thing within the mother’s uterus is called “form.” It will gradually develop into the body. We see the fetus’s head and body begin to form. Then the arms and legs start to take shape. Gradually, this “form” completes our Six Roots, including our eyes, ears, nose and tongue, along with hands and feet. All the Six Roots are fully formed. This is called the “body.” The body begins to come into “existence.”

“This is the existence.” With the existence of a body, we have this; we truly have form, feeling, perception, action, consciousness. They are called the Five Skandhas or Aggregates. So, among form, feeling, perception, action, consciousness, everything returns to our consciousness. All the karma that we create is stored in the eighth consciousness. All ripened fruits, good or evil, are stored in this consciousness. So, “Consciousness gives rise to name and form.”

“Name” refers to “the Four Skandhas of feeling, perception, action, consciousness.” In this manner, both this external label and that clump of flesh at the start of a pregnancy are called “name.” With pregnancy, a body has come into existence,

Name and form give rise to the six entrances: Due to the Five Skandhas, the six entrances of eyes, ears, nose, tongue, body and mind arise.

so there are “name and form.” With name and form, our body gives rise to the “six entrances.” From being a clump of flesh, we gradually begin to form the Six Roots. Eyes, ears, nose, tongue, body and mind are formed. They are the “six entrances.” Then we continuously want to make connections. Because we have this body, eyes, ears, nose, tongue, body and mind are formed. Once the Six Roots are formed, we are able to connect to external states. These are called the six entrances.

The eyes take in the sense object of form, the ears take in the sense object of sound, the nose smells scents and so on. Then we discriminate. “This smells bad, I hate it.” This is our consciousness discriminating. “This is very pretty; I like it.” That is also the consciousness discriminating. So, “the states of the Six Dusts” arise because of name and form allowing the Six Roots and Six Dusts to meet. So, they are called the six entrances. They can take in external conditions, so they are the six entrances. They take in all external states.

Taking in external states, the “six entrances” give rise to “contact.”

The six entrances give rise to contact: When Roots and Dusts converge, that is “contact.”

“Contact” is when. “Roots and Dusts converge.” The eye-root connects to the object of form. When our body comes into contact with something, [we perceive it as] hard or soft. If it hurts our body upon contact, we call it hard. If we feel sore after sitting on it for a long time, we label it as soft. In summary, it is everything our body comes into contact with. We must climb up steep places or go down to lower places. This is all what our body connects with.

Our Roots, the sensory organs of our bodies, come into contact with external sense objects. So, “The six entrances give rise to contact.” All external conditions are [experienced] because of “contact.” We may call it comfortable or uncomfortable. This is what our bodies, our complete Six Roots, feel and experience. This is called contact.

Contact gives rise to feeling: When Roots and Dusts converge, we experience the different conditions as adverse, favorable or neither adverse nor favorable. Accordingly different sensations will arise, either of suffering, joy or detachment.

Next, “Contact gives rise to feeling.” As for feeling, “When Roots and Dusts converge, we experience conditions as adverse or favorable.” There are conditions that we dislike, conditions that go against our wishes. If against our wishes, they are adverse conditions. They are conditions we do not like. Or, there are favorable conditions. Then there are conditions that are neither adverse nor favorable. These are neither with nor against [our wishes]. Each of these conditions is different.

Are our conditions favorable or unfavorable? Unfavorable conditions give rise to suffering. “I do not like this, but I am forced to accept it.” This is suffering. In the world, there is much suffering that we can see. Whether caused by natural disasters or manmade calamities or retributions that we face, suffering in the human realm is beyond our control. This is all how we experience suffering, the conditions that go against our wishes. This is suffering, the sensation of suffering. Favorable conditions give us the sensation of joy. Or if it is neither painful nor joyful, just average, those are neither favorable nor adverse conditions. They are just average. Our life is inseparable from these three sensations. If neither favorable nor adverse, we feel “detachment,” which is just average. “I do not feel very happy or very joyful.” This is just average. This is called the sensation of detachment. The differences of suffering, joy and detachment, the differences between these three sensations, are why we say, “Contact gives rise to feeling.”

Feeling gives rise to craving: Due to feeling, we give rise to greed and desire toward our own body and external conditions.

Our feelings are always one of these three kinds. “Feeling gives rise to craving.” Because there are feelings, “We give rise to greed and desire toward our own body and external conditions.” With feelings, there will be something that we love. So, we endlessly pursue it. This is greed and desire. When we cannot obtain it, we cling to this desire. Thus with greed and desire, it says, “Feeling gives rise to craving.”

This is because [we feel] “I love this.” Because of craving, greed arises. With greed, we cling to desire, and in this manner, we are unable to let go. Then how much suffering will we create? Humans cling to desires in this manner; we become attached to things that we crave. So, this craving is the root of our suffering.

Hence, this craving gives rise to grasping. Because of feeling, once we feel this way, we give rise to attachment to what we crave. With craving, greed arises, so we seek to grasp it.

Craving gives rise to grasping: With craving, one is attached and gives rise to the concept of a self and the self’s possessions.

So, in the world, there is much grasping. On the small scale, individuals fight to grasp things. On a large scale, this leads to chaos in society when people cannot obtain what they want. Because of their greed, because of their grasping, people fight for things. This causes society to be in chaos. The family, society and country are in chaos. Because of greed and craving, we grasp and cling, which leads to suffering in the world.

When we grasp and get what we want, we are happy. When we do not, we suffer. So, “With craving, one is attached.” We become very attached. “I just want this.” This is our grasping and craving. So, this “gives rise to the concept of a self and the self’s possessions. This is mine, so I want to obtain and possess all of it.” We think, “‘I’ am the most important.” From family, to society, to the country, there are different kinds of greed, craving, grasping and attachment leading to disorder. How many manmade calamities start this way? So, because of grasping, for the sake of greed, many such conflicts arise.

Grasping gives rise to becoming: Once the karmic seed of attachment has ripened, there will surely be future retributions.

Therefore, “Grasping gives rise to becoming.” Something starts to be. What comes into existence? “Once the karmic seed of attachment has ripened, there will surely be future retribution.” The outcome from all this greed, grasping and fighting is victory or else defeat. What ripens later is because of this fighting and grasping. The outcome is that. “The karmic seed of attachment has ripened.” What are the outcomes? Many manmade calamities and natural disasters. This is sentient beings’ collective karma, the karmic seeds currently being created.

Everyone’s individual karmic seeds are creating our different karmic fruitions. When the fruits of good and evil ripen, we receive “future retributions.” Whatever we create now becomes future retributions. So, “Grasping gives rise to becoming.” Because we want to grasp, we act and create much karma and much ignorance. Whether good or evil, we create much karma. If good karma, we attain blessed retributions. If it is evil karma, we attain evil retributions. This is an absolute principle.

Becoming gives rise to birth: Circumstantial retributions of future existence are all included in the appearance of the body.

So, “Becoming gives rise to birth.”, “Future existence” means our karma has already been created. “Circumstantial retributions of future existence” are this way. This is all due to our body. With our physical body, because we have a body, we act and create all kinds of karma, which then lead to the circumstantial retributions of our future lifetimes. What will the appearance of our bodies be? We do not know. Will we be born into the Three Evil Destinies? Maybe we will be reborn in the animal realm, We may suffer in hell, or as animals or face hardship in the human realm, etc. This is all beyond our control.

This body is a result of our past lives. What we do and create now determines our physical appearance in the future. In the four forms of birth and Five Destinies, where exactly will we go? We do not know. We have already acted and created [karma]. The karma has already been created, so we carry it to future existences. Thus, “Becoming gives rise to birth.” We carry our karma to future lives.

With birth, there will be the illusory appearances of being young and vigorous and thus the opposite appearance of aging. Whatever arises will cease, thus there is the opposite appearance [of birth], which is death. With birth, there is the suffering of suffering, suffering of decay and suffering of action. These all press in on us, so we have worry, sadness and distress. Therefore, it says that birth gives rise to the worry, sadness and distress of aging and death.

“Birth gives rise to the worry, sadness and distress of aging and death.” We bring our karma with us at birth. “With birth, there will be the illusory appearances of being young and vigorous.” Where have our young selves gone? If we want to look for our youth now, we cannot find it; it is gone. It is already in the past. Such appearances of being young and vigorous are illusory. Youth is illusory. If it was real and permanent, we would be forever young. But it is impermanent; our bodies age. Aging is inevitable. So, there is this illusory appearance; with aging, we may grow old, but can we stay old forever? No, we cannot. We age, but regarding the end of our life, we do not know what the future will bring. Of course, if we are still reborn as humans, we again begin to come in contact with the world. The air will prick the skin of our whole body, leading to the pain of birth. This is a cycle of birth, aging, illness and death. These are all illusory appearances,

“thus there is the opposite appearance.” In the future we will age. The future of youth is aging; we become old like this. “Whatever arises will cease.” With arising there will be ceasing. “There is the opposite appearance, which is death.” This means that we die. This is the natural law of human life. It is a very natural matter. “With birth, there is the suffering of suffering.” With birth, we come to the human realm amidst pain and suffering. Next is the “suffering of decay.” For everything in the world, that which undergoes arising, abiding, changing and ceasing will decay. That which undergoes formation, existence, decay, disappearance will decay. So, there is change and there is decay. This is the “suffering of decay.”

In the suffering of action, “action” refers to impermanence. There is always this change. Decay is due to the aggregate of action. With action, the aggregate of action, which is impermanence, without us knowing, life passes us by. The present never abides; the future still comes. So, “Suffering of suffering, suffering of decay and suffering of action mutually press in on each other.” Each presses on the one before it. Continuously, endlessly, thought after thought, second after second, the next thought pushes the previous thought to the past. The principle is the same. So, “We have worry, sadness and distress. Therefore, it says that birth gives rise to the worry, sadness and distress of aging and death.”

So much is accumulated through the “Dharma of Twelve Links of Cyclic Existence.” I hope all of us, truly, in the span of this lifetime, can understand different karmic fruitions. We must know what causes and conditions we create and what effects and retributions we face from these. This is the cycle of cause and effect. Good deeds lead to blessed retribution, and evil leads to evil retributions. It is just that the time may not have arrived; it is not that there is no retribution. So, this all depends on whether our karmic seeds and conditions have ripened. When this lifetime ends, it gives rise to the next. Thus we endlessly cycle in the four forms of birth and the Five Destinies. This is inseparable from the. “Dharma of the Twelve Links of Cyclic Existence.”

Be mindful; we must be mindful of the present. Seize the present moment and sustain it forever; to do so we must take good care of our hearts. We must not deviate. We want to do good, aim in the right direction and not deviate. With a slight deviation, ignorance can lead us to many mistakes. We will continue on in that way without end. These Twelve Links of Cyclic Existence continue to give rise to each other. So, do not be greedy or attached to the forms and appearances of this world. We must earnestly, regularly eliminate the discursive thoughts that arise, like these mindsets of grasping and attachment. Spiritual practitioners must thoroughly understand the source of the Dharma. Only then will we have the chance to put an end to cyclic existence. This requires us to always be mindful.

Episode 1041 – Observing the Great Vehicle to Reveal Wisdom

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>> “We must properly observe the inconceivable state of the Great Vehicle. When we transform hindrances, wisdom is revealed, and our intelligence is swift and clear. Using unobstructed wisdom of joyful eloquence, we expound the meaning of the Dharma. We do so perfectly and without obstruction, teaching joyfully and with a sense of ease.”

>> “At that time, Great Unhindered Wisdom Superior Tathagata accepted the request of the Brahma kings and the 16 princes. Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “Sramanas, Brahmins, heavenly beings, maras, Brahma kings and all others in the world are unable to turn it.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> All others in the world are unable to turn it: Only the Buddha can turn the world-transcending Dharma; no worldly beings can do so. None of those in the assembly could turn this Dharma-wheel. This indicates that only that Buddha could attain perfect realization and teach universally.

>> “He spoke of suffering, the causation of suffering, the cessation of suffering and the path to cessation of suffering.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> He spoke of suffering: What He spoke of as suffering refers to the direct and circumstantial retributions throughout the Three Realms. All the retributions faced in the Three Realms are all suffering.

>> The causation of suffering: Why does the suffering from direct and circumstantial retributions exist? This is because of causation, which is speaking of accumulation. When deluded causes meet karmic conditions, they give rise to and lead to the existence of this effect.

>> Referring to greed, anger and ignorance, the afflictions of the Three Poisons Karmic: Referring to positive, negative and indeterminate karma, these three types. Thus accumulation is the causation of suffering>> The cessation of suffering: Still, suffering and the causation of suffering can both be brought to cessation and ended. How can they be eliminated? We must eliminate delusions. By eradicating afflictions, we will not give rise to karma. As for afflictions, what causes them to arise and to increase is not recognizing the causation of suffering and thus giving rise to greed and desire. With greed and desire, one is attached to self as well as the state that the self depends on.

>> The path to cessation of suffering: If we recognize this false appearance that comes from continuous convergence and know the self is not real, then the appearance of self will cease. When the appearance of self ceases, all appearances belonging to the self will cease. When greed and desire cease, the causes of suffering will cease. This means when the causation ceases, the suffering thus ceases. If we want to eliminate suffering, we must eliminate the causes of suffering. Then suffering will cease. Therefore, we must cultivate this noble path that enables us to recognize suffering, eliminate causation and realize cessation.

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“We must properly observe the inconceivable state of the Great Vehicle.
When we transform hindrances, wisdom is revealed, and our intelligence is swift and clear.
Using unobstructed wisdom of joyful eloquence, we expound the meaning of the Dharma.
We do so perfectly and without obstruction, teaching joyfully and with a sense of ease.”

If we take the Dharma to heart, everything we see and hear in our daily living is all within the inconceivable state of the Great Vehicle. As long as we truly take the Dharma to heart, we can experience how everything in the world, every matter and object, is explaining the Dharma to us. Of all people, matters and things, what is there that does not contain an inexhaustible amount of Dharma? We simply need to be mindful.

But so many of us [think], “I already know; it’s enough to just listen to a few sentences. There is no need to listen to so much. I already know it all.” This is how people’s minds are; they only have a partial understanding. We hear one simple phrase and think we understand it all. What does it mean to understand it all? If we say we completely understand, then are all things and matters in the universe universally known to us? Not yet. There are so many countless, incalculable numbers of principles, matters and things. If I teach you one of them, you know it, and you may be able to understand it completely. But there are other teachings as well. You do not know these, so you cannot say, “I already know this thing and that, so I completely understand everything.”

So, we “vow to learn infinite Dharma-doors.” Because there is still so much Dharma, we cannot just enter one door and claim that we thoroughly understand all. We ought to understand that there is still so much of the Buddha-Dharma. After we hear one [teaching] and take it to heart, we also need to earnestly contemplate it. We must listen, contemplate and practice. If we do not practice and only listen, [we may feel,] “I understand; from these words, I can expand this [idea] to many others. I can share this with people.” Yes, we may hear and then speak the Dharma, but are we able to transmit the Dharma?

What does it mean to be one who transmits the Dharma? This is someone who, after listening, will put it into practice and then speak about it. It is not someone who thinks, “After listening, I know how to teach the Dharma.” We may be able to talk about it, but can we do it? We must practice it, because only through practicing do we attain something. The realizations we attain from truly practicing are that “knowing” we feel deep in our hearts. We cannot simply think about it and say, “I already know this; from what I have heard, there is so much I can say about it.” This would be like putting a handful of pearls on a plate and just turning them whichever way we like. It is not like this; we need to take action ourselves. Then after we act, we can share our realizations.

So, we “learn by doing, awaken by learning.” When we truly talk about what we have done and about the Dharma we have realized, that is truly what we have awakened to. After hearing, we contemplate. After contemplating, we uphold it. We must truly get involved to attain understanding. Where does the phenomena of suffering come from? How other people experience suffering is something we cannot understand. We see someone and know, “This person is suffering.” Do we think about helping them? We know “unconditional loving-kindness” and even more so, “universal compassion.” So, when that person is suffering, it is as if we are suffering. We cannot bear for that person to suffer; this is called “universal compassion.”

When a person is suffering, we cannot bear it, so we feel we should get close to them, should get involved, should quickly comfort and help this person so they can get back on their feet. When they can stand on their own again and express a smile, we are happy. What are we happy about? We are happy that we attained this teaching and thus realized “unconditional loving-kindness and universal compassion.”

When someone is suffering, we can use methods to get close and help them. When we free them from suffering, we can see them smile. They are happy and blessed; when suffering is transformed, blessings arise. Their suffering has already been eliminated, so they are smiling. This is called “unconditional loving-kindness.” We see them smiling, no longer suffering. They have attained joy; this is turning suffering into joy. This is what we truly need to practice and what we must teach and transmit. This is because what we transmit is what we teach, and what we teach is what we practice. This is how we can transmit the teachings.

We often say, only those who hear the Dharma and teach the Dharma can transmit the Dharma. If we just listen and do not practice at all, if we only talk about it, we are still very far away from thoroughly understanding the principles. If we get close to those who are suffering, we naturally understand the origins of suffering, experience the causes of suffering. Because we helped these people, the origin of their suffering, its cause, is there for us to clearly understand. This is like studying this person as a sutra; we can comprehend a lot and then pass it on. The more that we practice, the more we realize. This is the Great Vehicle Dharma.

The Buddha taught us to understand all things in the world. If we understand all things in the world, then we need to put this into action to widely transform sentient beings. To widely transform sentient beings, we need great loving-kindness, great compassion, great joy and great equanimity and must go among the people. We can relieve people’s suffering and help them attain peace and happiness. In this process, we need equanimity to be able to let go and with all of our willingness give to help others. In the end, sentient beings and various people, matters and things will not contaminate our minds; this is true equanimity. When we understand loving-kindness, compassion, joy and equanimity, we are willing to give of ourselves, and after giving of ourselves, we have the equanimity to let go of everything. We are not contaminated by any [desire] for fame or benefit. This is loving-kindness, compassion, joy and equanimity.

Of course, in the beginning we must make vows, the Four Great Vows. Because there are countless sentient beings, we must understand boundless suffering. There are countless sentient beings and boundless suffering. We understand this, so we must mindfully make this vow. Great love is even more boundless. With great love, we are willing to give. But we need methods to help others. We understand the suffering of the world, so we want to learn the Dharma to eliminate sentient beings’ suffering. We must attain this ability from the Dharma; only then are we able to help sentient beings depart from suffering.

As we learn the Dharma, we also must practice ourselves. If we are not engaging in spiritual practice and are only learning and listening without putting the Dharma into practice, we will face many obstacles. We often talk about the hindrance of knowledge. This is when we only know and do not practice. We know so much, but it hinders our spiritual aspirations. We may listen, but do not take it to heart. If we do not take the teachings to heart, we will not be able to put them into practice. We only know about them. We know these names and appearances. We can talk about so much; it is in our memory, but it is only in our memory and not in our hearts. So, it becomes something called the hindrance of knowledge. We know so much, but also have many obstacles. With arrogance and pride, we will have so many discriminatory judgments. This kind of hindrance, this discrimination, is ignorance added to ignorance, with the hindrance of knowledge on top.

When we do not know, [we must admit,]. “I do not know anything; I need to understand.” But if we only know and only reach that first layer of knowledge, we [only] keep it in our memory. It is just in our memory but not in our heart; then, it hinders our spiritual aspirations. We may think, “I know everything. Why do I need to cultivate these practices?” This is called the hindrance of knowledge.

I have mentioned how, in the past, some people talked about drinking. I always teach people to not consume alcohol. It is bad for people’s health and can lead to big mistakes. Those who know a bit of the Buddha-Dharma would say, “Ah, don’t be so attached to the precepts. Drinking alcohol is like drinking the soup of wisdom.” We also teach people to not smoke, as smoking is bad for people’s health. They would say, “Well, this smoke is like the incense cloud canopy.” Think about it; these kinds of justifications are shallow, skin-deep knowledge. Though the Buddha-Dharma teaches us to not be attached to anything, they use this as an excuse to violate the teachings and further violate the precepts. They still go against the teachings. This is the hindrance of knowledge. We may know a lot of terminology, but our knowledge hinders our practice. This is what we ourselves need to be vigilant of.

So, right now we must properly observe the inconceivable state of the Great Vehicle. There are many teachings in the world, and this Dharma is not far from us. The teachings are by our side, in front of our eyes, behind our backs and to our left and right. The teachings are everywhere, and the Dharma is really inconceivable. If we apply the Dharma in our daily living, in our spiritual practice and as we deal with people, matters and things, then, truly we have achieved great loving-kindness, compassion, joy and equanimity. If we can do this, we have attained the true Great Vehicle Dharma.

These Brahma kings came from 500 trillion lands to ask the Buddha to turn the Dharma-wheel. This was all for the inconceivable Great Vehicle Dharma. If we can do this, then. “We transform hindrances, wisdom is revealed and our intelligence is swift and clear.” If we can do this, then we will often be very happy and not be bound by our afflictions. In everything that we do, we will be very clear. Whether other people do right or wrong, we will also be very clear. So, we will not be obstructed by external states. Because our hindrances have been turned away, we no longer have obstructions, nor the hindrance of knowledge, the view of self and others, etc.

We can understand all kinds of things. Everyone has enlightened Buddha-nature, and everyone is equal; it is just that people have moments of ignorance. With this ignorance, we must find ways to use methods to brush it off, so people can understand and experience it like us. As hindrances are transformed, our wisdom opens, and our intelligence becomes swift and clear. Our minds will be free of afflictions and hindrances. From the Buddha-Dharma, with what we know, what we realize, what we practice and so on, we naturally have unobstructed joyful eloquence. We will be able to attain unobstructed rhetoric, We have unobstructed meaning, rhetoric and joyful eloquence, all kinds of unobstructed wisdom. This means we understand this Dharma completely. Thus we are not obstructed.

Before we say that others have many afflictions, we should first eliminate our own afflictions. Before we talk about others’ greed, anger and ignorance, we should first eliminate our own greed, anger and ignorance. This way, everything we talk about, everything in the Buddhist sutras, will be things that we have accomplished. Naturally, our intelligence is swift and clear. We will not speak of things that we have not accomplished yet. Instead, it is the things we have done that we will teach. Then we will be at ease, and our intelligence will be swift and clear. From what we understand, we can speak with unobstructed joyful eloquence. No matter how we want to speak of the world’s matters, things, principles, people and so on, naturally we can do it without obstruction. “Using unobstructed wisdom of joyful eloquence, we expound the meaning of the Dharma.”

“We do so perfectly and without obstruction, teaching joyfully and with a sense of ease.” We will be at ease with what we teach; our intelligence will be swift and clear, and we will be joyful. Because our hindrance of knowledge that obstruction, has been turned away, we can use world-transcending wisdom to explain teachings for the world. Our hindrances are transformed and wisdom opened, thus we completely eliminate all obstructions. Naturally, our mind becomes clear, and we can teach others without obstructions. Of course, we must first understand the way to properly observe the principles of the Great Vehicle.

We must understand the principles of the Great Vehicle and not be misled by [people who say], “Oh, don’t be attached to everything. I know a little bit, but I can say a lot.” These kinds of clever phrases and justifications are not true teachings. I hope that when we engage in spiritual practice, we engage in true spiritual practice. Then we are able to speak the True Dharma. Only with the True Dharma can we use unobstructed joyful eloquence to “expound the meaning of the Dharma. We do so perfectly and without obstruction,” thus we can “teach joyfully and be at ease.” If what we say can be applied by others, used and practiced by them, then we are truly transmitting the Dharma to transform people. This is very important.

Next, let us quickly look at the previous passage,
“At that time, Great Unhindered Wisdom Superior Tathagata accepted the request of the Brahma kings and the 16 princes. Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel.”

Starting at this time, Great Unhindered Wisdom Superior Tathagata saw that the causes and conditions were complete. He immediately began turning the Four Noble Truths and Twelve Applications of the Dharma-wheel. We all face the suffering of the world. The Buddha came to this world of suffering to teach the truth of suffering and to help us understand the causation of suffering, which is the accumulation of many subtle afflictions. As we have accumulated afflictions of dust-like ignorance, the amount of karma we have created, big and small, is as numerous as dust particles.

These dust-like delusions of ignorance, also known as dust-like ignorance, create countless afflictions. So, we accumulate many [causes of suffering]. The Buddha explained them to us one by one with the truths of suffering and causation. Since we understand suffering and causation, we know we have accumulated so many afflictions which have caused us to suffer. So, we should all quickly awaken. Since we know these principles, we must earnestly engage in spiritual practice and walk this great, direct Bodhi-path. We should walk the right path and do the right things. Doing the right things and walking the right path is called wisdom. This is the way we eliminate afflictions and practice virtuous Dharma.

So, we must continuously eliminate afflictions and increase our practice of virtuous Dharma. This is practicing on the Path. To cease afflictions, we need to practice on the Path. This is the teaching of the Four Noble Truths. Every teaching must be repeated over and over and taught constantly for sentient beings to be able to understand. This is why there are the Three Turnings. “You must know and you must practice so you can realize.” Thus, there were the Three Turnings.

The next passage states,

“Sramanas, Brahmins, heavenly beings, maras, Brahma kings and all others in the world are unable to turn it.”

These many sramanas, Brahmins, heavenly beings, maras, Brahma kings, all the beings in this world, are unable turn it. This is talking about sramanas and Brahmins; both spiritual practitioners. Sramanas took refuge in the Buddha and became monastics. The monks and nuns that upheld the Buddha-Dharma were all called sramanas. They were spiritual practitioners. Brahmins were also spiritual practitioners. Monastics and lay disciples of purifying practices were called sramanas and Brahmins. Monastics of the Sangha and lay practitioners of purifying practices were called sramanas and Brahmins.

“Heavenly beings, maras, Brahma kings” means all heavenly beings or even King Mara, or King Brahma. They have great force and power, but even they and “all others in the world are unable to turn it.” Not only heavenly beings, sramanas and Brahmins, but all others in the world are unable to turn it. This is to say, the world-transcending Dharma can only be turned by the Buddha. No matter who, in the heavens or in the world, all were unable to turn it.

All others in the world are unable to turn it: Only the Buddha can turn the world-transcending Dharma; no worldly beings can do so. None of those in the assembly could turn this Dharma-wheel. This indicates that only that Buddha could attain perfect realization and teach universally.

So, we need to listen to the Buddha-Dharma. The Buddha is world-transcending; He had already transcended the Three Realms. The Three Realms are the desire, form and formless realms. He had already transcended them. As for the Ten Realms, everyone needs to remember there are the Six Unenlightened Realms and. Four Noble Realms; He had transcended them all. The Buddha had transcended the Ten Realms, thus He was able to expound the Dharma for the Six Unenlightened and Four Noble Realms. Heavenly beings and maras are still included in the Six Unenlightened Realms, so they were unable to turn it. Only those who have transcended can turn it.

Thus it says, “Only the Buddha can turn it,” because the Buddha is beyond the Three Realms, meaning in the universe, in this space, He was in the highest position. He transcended this space, thus, He saw the principles completely clearly and was able to analyze them for us, “with the great, subtle and wondrous tone.” Both great and small phenomena were completely understood by the Buddha. Throughout all Dharma-realms there was nothing He could not understand. This is the meaning of world-transcending. Throughout the entire universe, only the Buddha was able to understand. People of the world could not turn it. Only the world-transcending Great Enlightened One, the Buddha, was able to teach this subtle Dharma.

“None of those in the assembly could turn this Dharma-wheel.” This Dharma-wheel can only be turned by the Buddha. “This indicates that only the Buddha could attain perfect realization and teach universally.” At this great Dharma-assembly, only the Buddha was able [to teach the Dharma] that pervades the universe and all Dharma-realms; only He knew it all and was able to expound it. This was because the Buddha had already transcended the Three Realms and even completely transcended the Ten Realms, so He was able to encompass all Dharma as He explained it to the people of the world. Everything He taught, from the first turning of the Dharma-wheel, was inseparable from teachings for the world. This worldly Dharma is suffering, causation, cessation and the Path.

He spoke of suffering, the causation of suffering, the cessation of suffering and the path to cessation of suffering.

Right now, this passage is entirely about [presenting] this state again in great detail, the state of the truth of suffering, as well as the Four Noble Truths. Amidst suffering, we have already understood how we are affected by our environments.

The suffering He spoke of “refers to the direct and circumstantial retributions throughout the Three Realms.” It is all included in the Three Realms, in the direct and circumstantial retributions of the Three Realms.

He spoke of suffering: What He spoke of as suffering refers to the direct and circumstantial retributions throughout the Three Realms. All the retributions faced in the Three Realms are all suffering.

We often speak about the Three Realms. The Three Realms are the desire, form and formless realms. But how would the formless realm have suffering? Where is the formless realm? In our minds. We cannot see our mind, but in our minds, when we have subtle delusions, then we still have these subtle amounts of greed and ignorance. It is subtle, just a little bit, not very much. But even with these small amounts, there will be obstructions. If the causes and conditions happen to arise, if the causes and conditions happen to converge, then these small amounts of ignorance and delusions will be stirred up and start dragging us along again. Some say, “A single spark can start a huge blaze.” We can see this when a great patch of forest is continuously engulfed by fire, burning up an entire mountain. So, these subtle amounts of afflictions must be completely eliminated.

Thus, we keep on talking about the Brahma kings. [They] cultivated supreme good deeds and upheld supreme pure precepts. Since they were born in the Brahma heavens, why did they still need to travel from afar to the Saha World to ask the Buddha to turn the Dharma-wheel? This is because they had not yet put an end to cyclic existence. They still had a small amount of dust-like delusions that they had not yet eliminated. So, this is also the state of our minds. If our minds have not attained thorough comprehension, there will still be small amounts of afflictions. If the causes and conditions come together, something very small can provoke something large. Thus, these intangible afflictions still exist, so they still face retributions in the Three Realms. These retributions are all suffering. If we have not completely escaped, then even the thoughts of our minds still have a little bit not yet fully transcended. This is also suffering.

The causation of suffering: Why does the suffering from direct and circumstantial retributions exist? This is because of causation, which is speaking of accumulation. When deluded causes meet karmic conditions, they give rise to and lead to the existence of this effect.

So, this is “the causation of suffering.” Suffering is found in our direct and circumstantial retributions. There was a period of time that I kept explaining direct and circumstantial retributions. How did we come to this world? Why are there these environments in this world? Why were we born in this country or born in that country? Some people’s circumstantial retributions bring them to be born in a country where from birth they face unbearable suffering.

When we see the conditions in Zimbabwe, and think of Ethiopia in the past, we wonder how there can be so much suffering. Just to drink a sip of water is so difficult. The water that they drink is turbid. The cows and sheep drink at the same place and also defecate there. Such a dirty environment is where they have to go get water. At that place, they scoop up the water and drink it on the spot, because to get the water, they have to walk more than 90 minutes. This is in Zimbabwe.

For only adults to retrieve water is not enough. The mother’s son, nine years old, also must go with her to collect water. The water weighs five to six kilograms, and she puts it on her son’s head. With the water on her son’s head, some may splash out. She fills the water to the brim, so the water will also overflow. This is not good, so she takes it off her son, but is reluctant to pour out too much water. She puts it back onto his head. Once he moves, the water overflows again. The son quickly takes the water off his head and puts it on the ground. The bucket is wet, so the sand sticks to the bottom of the bucket. He picks it up again and brushes away the sand, then puts it back on his head. Now wet and with sand stuck on it, the bucket full of water on his head is heavier than five kilograms.

At six years old, this child started doing this, up until now when he is ten years old. Every day early in the morning, before dawn, he goes with his mother and collects water in this way. It takes over 90 minutes for them to walk home. Afterwards, they soak some corn grains, then with his hands, he kneads it, puts it into his mouth and runs off. Where does he go? To school.

He is doing well in school, except his mathematics needs work. After school, he runs back. In the afternoon, they collect water again. Each time they go out, it takes 90 minutes. It is very hot, so he pants. We can see this; this child has been suffering from birth. From five or six, he already had to join in the daily life of an adult and suffer in this way, even up to today. This child, Raymond, as we can see, is so good at school. In his class, more than 70 percent of the kids are also like Raymond; they help their mothers early in the morning.

Their circumstantial retribution brought them to be born in that place. Children with blessings, from when they are born until 8 or 9, will be carried by their fathers. When they enter middle school, their fathers still drive them to school. When we think about it, how can circumstantial retributions vary so much? Do these children have a choice? If they could choose, they would not choose to go to Zimbabwe or a place with suffering.

With these children’s circumstantial retributions and their own direct retributions, they were so fortunate growing up. Once they grow up, can they still be fed with a silver spoon their whole life? Can they grow up smoothly and stay pure? In this kind of normal life, can they know their blessings, cherish them and learn principles of the world to become pillars of society? Are they content with their lot? We do not know.

If they do not have these good conditions, with their direct retributions, though blessed, without cultivation they will be in the asura realm. This is suffering too. When our minds give rise to afflictions and our actions are not upright, we cause our family to suffer from afflictions, cause unrest in society and so on. This is our own direct retribution. So, these direct and circumstantial retributions are truly unbearable suffering. Why is it like this? It is because of causation; with causation, we have accumulated many things from past lives. So what is it that is accumulated? It is delusion. Even if it is a subtle or a small amount of delusion, when the causes and conditions come, this delusion will endlessly create afflictions and reproduce ignorance. Thus we will create karma.

Our karmic conditions, negative causes and conditions, lead us to come to this place with these circumstantial and direct retributions. This is how, in our confusion, we create negative karma and causes and thus face these retributions of suffering. It is because of delusion. This “delusion” derives from greed, anger and ignorance; the afflictions of the Three Poisons lead us to create all this karma. With negative karma, we face suffering.

Referring to greed, anger and ignorance, the afflictions of the Three Poisons Karmic: Referring to positive, negative and indeterminate karma, these three types. Thus accumulation is the causation of suffering

There is positive and negative karma; the karma we create can be positive or negative or “indeterminate karma.” There are these three types of karma. Negative actions will create negative karma. Positive actions will create positive karma. Some actions are indeterminate.

We create much negative karma. If we create positive karma, we can be born in this world and enjoy blessed retributions. Then we can benefit the world. Some people have blessings and do not create much evil karma, but they also do not want to create good karma. This kind of indeterminate [life], this kind of person, is also common in the world. They have blessings, but they do not want to do good deeds. But they do not create negative karma either. This is indeterminate [karma]. For these people in the middle, their future will depend on the karmic causes and effects they still have. But, whatever happens, our lives cannot be separated from the Three Sufferings, the Four Sufferings, and the Eight Sufferings. This is the human realm.

The cessation of suffering: Still, suffering and the causation of suffering can both be brought to cessation and ended. How can they be eliminated? We must eliminate delusions. By eradicating afflictions, we will not give rise to karma. As for afflictions, what causes them to arise and to increase is not recognizing the causation of suffering and thus giving rise to greed and desire. With greed and desire, one is attached to self as well as the state that the self depends on.

Next is “the cessation of suffering.” How do we reach the cessation of suffering? Both suffering and the causation of suffering can be eliminated. It is possible to eliminate them. How do we completely eliminate them? This requires “elimination.” Elimination of what? Elimination of delusions. We often say that we must eliminate all of our ignorance and delusions. When our delusions are eliminated, our mind can be completely clear. “By eradicating afflictions, we will not give rise to karma.” By eliminating our delusions and afflictions, naturally we will not give rise to karma.

Afflictions are created in our actions; delusions are subtle and deep in our minds. This small amount of delusion can stir up a lot of ignorance and afflictions. So, if we can eliminate this, the causes of suffering will not be created.

“As for afflictions, what causes them to arise and to increase?” When afflictions begin to increase, this endlessly increases suffering. It is because we are confused and do not know the causation of suffering that we give rise to greed and desire. Because we do not know, we are constantly greedy. Because of greed, we cling to a sense of “self. I want everything in the world. It all belongs to me.” We do not recognize the impermanence of life or how we create karma in our lives. We are attached to our sense of self, and in this state, we suffer.

If we can understand this, then we are able to eliminate [suffering]. So, this is “the path to cessation of suffering.” This requires “recognizing this false appearance that comes from continuous convergence.”

The path to cessation of suffering: If we recognize this false appearance that comes from continuous convergence and know the self is not real, then the appearance of self will cease. When the appearance of self ceases, all appearances belonging to the self will cease. When greed and desire cease, the causes of suffering will cease. This means when the causation ceases, the suffering thus ceases. If we want to eliminate suffering, we must eliminate the causes of suffering. Then suffering will cease. Therefore, we must cultivate this noble path that enables us to recognize suffering, eliminate causation and realize cessation.

We need to understand that everything in the world is a false appearance that arise from convergence. Who is my father? Who is my mother? Who are the ones I love? Who are the ones I hate? All these are linked together in this way. Personal conflicts also form through convergence and endlessly continue in this way. Actually, why should we be so earnest when it comes to appearances of people, matters, things? Everything is false, just like a play. When the play is over, we must leave the stage. So, “Then the appearance of self will cease.” If we understand, after we bow and leave the stage, “I am who I am and you are who you are, and you don’t have anything to do with me.”

This is just a play. So, “When the appearance of self ceases, all appearances belonging to the self will cease.” All of our afflictions, ignorance and delusions have all been eliminated. So, all appearances have been eliminated. “When greed and desire cease, the causes of suffering will cease.” If we eliminate greed and desire, we will eliminate the causes of suffering. Naturally, “causation” will cease, and “suffering” will also cease. Causation and suffering are both eliminated. “If we want to eliminate suffering, we must eliminate the causes of suffering.” When the causes of suffering are completely eliminated, “Then suffering will cease. Therefore we must cultivate this.”

We need to know that this is what suffering is. We must begin from the causation of suffering to understand its origins very thoroughly. Then, we are able to reach cessation of suffering. Everything is a false appearance and an illusory appearance coming from convergence. So, we ought to understand that we must quickly engage in spiritual practice. Thus, we “can recognize suffering” in order to eliminate it. Only then can we reach the noble path.

There are many teachings. If one speaks of them all, we will listen and become even more confused. So, people say, “I don’t get it.” To put it simply, of course there are many teachings, so we should listen mindfully, take them to heart and put the teachings into practice. We must properly observe the inconceivable state of the Great Vehicle Dharma. Our obstacles and attachment to self, attachment to wanting this or wanting that, must be completely eradicated. Then we are able to truly, with ease, walk safely on this path of spiritual cultivation. So, we must always be mindful.

Episode 1040 – The Three Turnings and the Four Noble Truths

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>> “The Buddha-Dharma is inseparable from the world. Ignorance arises among people, matters and objects. An ignorant thought creates the Three Subtleties. One must seek the world-transcending provisions. Retaining all Dharma depends only on the mind. The Buddha encourages us to diligently practice upholding all that is good.”

>> “We only pray that you accept our request and, with the great, subtle and wondrous tone, out of mercy, expound the Dharma You have taken in over countless kalpas.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, Great Unhindered Wisdom Superior Tathagata accepted the request of the Brahma kings and the 16 princes. Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> The Buddha accepted the earnest request of the assembly of heavenly beings and humans. This explains that. Great Unhindered Wisdom Superior Tathagata consented to and accepted their request and turned the great, subtle and wondrous. Dharma-wheel that none other in the assembly was able to. What was the Dharma-wheel that He turned? It was the Four Noble Truths and the Twelve Links of Cyclic Existence. Since the Buddha accepted their request to teach the Dharma, the princes could later expound it again. This was how they formed affinities.

>> Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel. The Three Turnings: This means that each teaching must have the Three Turnings. First, of the Four Noble Truths, the truth of suffering is used to explain this. To teach the truth of suffering, the Buddha first had to illustrate the matters and appearances of suffering. For example, He extensively taught that in the Three Realms and the Five Destinies, we face the Four Sufferings, the Three Sufferings, the Eight Sufferings and the 108 Sufferings, all kinds of states that oppress us and prevent us being free. He illustrated these matters and appearances of suffering in all kinds of ways. This is called the turning of illustration.

>> Next, He further explained one by one the origin of suffering to explain the principle of recognizing suffering. Although these are the principles of suffering, they are not suffering. Still these principles can be applied across the Three Realms in the matters and appearances of every kind of suffering. Thus, we must understand the origin of suffering in order to know the truth of suffering is real and not false. This is called the turning of persuasion.

>> Next, He further taught the true nature of suffering. When we understand its true nature, we will know suffering has no inherent nature, but has the ultimate reality of the. Dharmakaya of True Suchness as its nature. If we can realize this, then the matters and appearances of suffering, as well as the principle of suffering, will all be nowhere to be found. This is the turning of confirmation. These are the Three Turnings.

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“The Buddha-Dharma is inseparable from the world. Ignorance arises among people, matters and objects. An ignorant thought creates the Three Subtleties.
One must seek the world-transcending provisions. Retaining all Dharma depends only on the mind. The Buddha encourages us to diligently practice upholding all that is good.”

This is the Buddha-Dharma. The Buddha-Dharma is inseparable from the workings of the world. The workings of the world have everything to do with people, matters and things, and it is among people, matters and objects that ignorance always arises. It is among people, matters and objects that ignorance is produced. So, for all of us, just by giving rise to a single thought, one thought can create the Three Subtleties. The Three Subtleties are very subtle things. What is going on in our minds? No one else knows. We ourselves only see what is in our external environment. With all the material objects that we see, greed arises within us. When we hear things we do not like, we become angry. Such greed and anger are a lack of clarity, which we call ignorance.

Ignorance is a state of confusion. Once we are confused, when we see things, hear things or give rise to thoughts, we are unclear about matters and principles. This is called ignorance. Anger also stems from ignorance. In this confusion, anger arises. With greed, we create karma; this is also ignorance. Once this ignorance arises, we act on our greed and desires and do many things we should not do. When we are angry, we express many statements and emotions that we should not. In this way, we continue to be entangled. These are the Three Subtleties. Starting from our minds, when we give rise to discursive thoughts, we become unclear about what is right and wrong. Starting in this way, with these subtle thoughts, we do things that we deeply regret.

Every day, we see on the news many instances of how a single thought, one of ignorance, covers people’s minds and results in the creation of so much karma. Among families, a father may kill his son, or a child may murder his parents, and so on. These things seem to happen often in society. Afflictive emotions can often lead people to destroy one another or to end their lives together. There are also those who, for some unknown reason, have such hatred and resentment that they destroy people’s lives and properties. There are many other examples too. The arising of a single thought creates the Three Subtleties of delusion, karma and suffering, resulting in our creating much ignorance. This all begins with a single thought, and in this single thought, among people, matters and objects, we give rise to ignorance.

In teaching the Dharma, the Buddha analyzed for us the principles of suffering and causation and inspired us to know we must eliminate them, to totally extinguish the source of our suffering. Thus, He taught us the ways to eliminate it, how to eradicate these thoughts of greed, anger, ignorance and delusion. This is what we should learn. We should seek the Buddha-Dharma, for only by understanding it thoroughly will we be able to increase our wisdom-life. “One must seek the world-transcending provisions.” We must earnestly search for these, the ways to nurture our wisdom-life. If our wisdom-life can increase, then throughout our entire life, in everything we do, we will be able to thoroughly reason out how to walk our path in life.

Right now, our time is passing day by day, and our remaining life is decreasing day by day. How much of our life remains? We do not know, because life is impermanent. We cannot say, “I am not yet old!” There is no guarantee of growing old before dying. It is not like that. When ignorance arises, we continually create karma; impermanence does not discriminate by age. When impermanence manifests, our life will be over. Or we may meet with impermanence in life that is beyond our control and leaves us helpless, unable to do anything we want to do. Impermanence is like this. If we do not die, we may become disabled. That suffering will continually torment us. Before reaching an understanding of principles, people become victims of impermanence. This is something that occurs often in the world.

So, we must quickly seek out our wisdom-life. We already know, we have understood from the Buddha-Dharma, that in our lives our wisdom-life exists. Wisdom-life is attained by seeking the Dharma. Our understanding of the Dharma is our wisdom-life. We absorb the principles and take them into our hearts. When we understand the principles in our hearts, we know where we should go, what we should do. By understanding the principles, we develop our wisdom-life. Our lives are becoming shorter, so we should seize the moment to nurture wisdom-life. We must hasten to “seek the world-transcending provisions.” Seeking the world-transcending provisions means seeking the Dharma, listening to and taking in the principles. It is not only listening to and taking them in, but putting them into action as well. Listening and taking them in is meritorious work; putting them into practice is virtuous action. We must practice merit and virtue simultaneously.

If we do not inwardly cultivate ourselves, but only listen, then we may be able to speak about them, but in our minds there will still be ignorance. If we are not happy with something, then we may go about doing it inattentively. Or, we may form diligent aspirations, but when the outside world gives us challenges, we may retreat from our aspirations. Just so, due to time and impermanence, our life are passing away along with time and with the hidden [dangers] of impermanence. When will our life come to an end? We do not know. Yet we continue on in this confusion, in our indolence wasting our days like this. This means we have not taken the Dharma to heart.

We were once diligent for a time, but our spiritual aspirations were not firm, and we did not take the Dharma to heart. So, we retreated from our will to practice, and we again returned to our ignorance. Unenlightened beings go through these ups and downs. This means we did not absorb any provisions and did not nurture our wisdom-life. Our life constantly grows shorter and leaks away, so this is such a pity.

It is rare to encounter the the Buddha-Dharma in the world. Haven’t we constantly been talking about this? The Brahma kings were covered by the light, which illuminated everything in all directions. Journeying on [the course of] this light, they had to travel a great distance until arriving at the place of enlightenment of Great Unhindered Wisdom Superior Buddha. Each expressed how those in the evil realms had increased while those in the heaven and human realms had decreased. This is what the Brahma kings had talked about in every passage.

The Brahma kings all earnestly sought the Dharma and asked the Buddha to turn the Dharma-wheel. The Dharma in the world is everlasting, so for dust-inked kalpas, since before Beginningless Time, it has always existed. But how can it be expressed? Through worldly matters and appearances. When Brahma King Great Compassion asked the Buddha to turn the Dharma-wheel, he hoped the Buddha would turn the Dharma-wheel by expressing matters and appearances of the world. This is because there are many types of confusion in the world. Though the Dharma is by our side, we confusedly let it slip away.

Actually, the Dharma is in front of us, as well as behind us, and by our side. It is suddenly in front, then suddenly behind. Whether the Dharma is to the front or back of us, or left or right, whatever direction we turn, the Dharma is always there by our side. Yet, we have so much ignorance and afflictions, and with so much ignorance and afflictions, we give rise to thoughts. Once our minds begin to stir, we create the Three Subtleties, those very subtle states of mind. This is the arising of discursive thoughts.

This is something in our daily living that leaves us helpless. Why do we remain in such ignorance and confusion? Why are our own subtle and intricate states of mind not under our control? Unable to help ourselves, we are pulled by thoughts of the Three Subtleties until we are spinning in circles. Actually, the principles are all around us, but we keep running ourselves in circles.

Where are we trying to go? Time continually passes amidst impermanence; days of suffering arrive relentlessly, and there is so much in the world to worry about. How much longer do we still want to remain submerged in our confusion? Why is it that although the Dharma is always by our side, we continue turning blindly in ignorance, never finding it possible to break through or understand why this is so. In seeking the world-transcending provisions, we can clearly just reach out and take them. Obtaining them is not difficult. Yet we always seem to let them slip away. If we listen to the Dharma and use it only as a tool for debate, if we never take it to heart as our provisions for spiritual practice, then that is truly a pity.

Actually, the Dharma is found in daily living. Where else would we go to find it? [We try to] “retain all Dharma.” The Buddha expounded the Dharma for us so that we might come to understand everything. When it comes to worldly matters, we should understand very clearly. All the Dharma of the world is what the Buddha opened and revealed for us. In the first turning of the Dharma-wheel, He taught suffering and explained its causation. With so many [teachings], only the mind can retain all Dharma. Once the mind stirs, there is so much that the mind [can accomplish]. When it comes to all the things in our minds, are they good or are they evil? Are the thoughts that arise in us good or bad? We should be clear about this.

All of the Buddha-Dharma, all of the virtuous Dharma we retain, begins from a single aspiration, and this aspiration must be firm. With this aspiration, when we hear the Dharma, we then must clearly discern worldly matters. These are all virtuous teachings. If confusion arises in us and we become stubborn, or if our mind is not in a settled state, though we form aspirations toward diligence, clearly understand the principles and know the right direction, we are unable to settle our minds, and the Dharma quickly leaks away.

If our mind is not focused and our intent not steady, we stubbornly insist on our own ways. Then it will be impossible for us to act in accord with the ways of the world and of society. We often say the Buddha-Dharma never changes, but as the times change, we must adapt to the times. People’s minds, our societies and ways of life are all different, so of course the Buddha-Dharma must also adapt to the times. With all of people’s habitual tendencies of giving rise to discursive thoughts, how do we help them to return to their original essence? “Retaining all Dharma depends only on the mind.” How can we help people adjust their minds?

Who is able to adjust people’s minds? The Buddha taught us that there is only one way. He gave us the correct method. Only we ourselves can adjust our own minds. No one else can do it for us. We just need to apply the Dharma that the Buddha taught. The Buddha opened and revealed; it is up to us to realize and enter. The principles is the same. The Buddha-Dharma is all around us, always by our side, yet we do not know to apply the Dharma; we remain attached to the self. Thus, all we retain are unwholesome teachings. Then, with our mind’s source, our mind, thoughts begin to stir and we quickly retreat from our spiritual aspirations. We act according to unwholesome teachings and become attached.

When the Buddha came to the world, what exactly did He teach? “The Buddha encouraged us to practice and uphold all that is good.” That is all. He encouraged us to practice all that is good, encouraged us to try and understand our own minds. That is because “Retaining all Dharma depends only on the mind, The Buddha encourages us to diligently practice upholding all that is good.” Only in this way can we “refrain from all evil and do all that is good.” This is the Buddha-Dharma. The Buddha-Dharma is inseparable from the workings of the world, and the workings of the world are inseparable from people, matters and objects. It is due to people, matters and objects that we give rise to so much ignorance. This causes our mind to waver and contaminates our minds. So, when thoughts arise in us, we create the Three Subtleties,

along with greed, anger, ignorance, arrogance and doubt. Then our faith in the Buddha-Dharma cannot arise. If we are not thoroughly mindful of the karmic law of cause and effect, the result is suffering in life and transmigration through the Six Realms. The provisions of the Dharma are right beside us. We should earnestly make use of this lifetime. Time is continually passing, and the only thing we can do is listen to the Dharma now. We must earnestly accept the Buddha-Dharma. Starting now, we accept the Buddha-Dharma, continually nurture our wisdom-life and take the principles to heart. We have such a wonderful environment; we should go among people, earnestly cultivate all virtuous Dharma and absorb wholesome provisions.

Lotus flowers absorb nutrients from their ponds. These are their provisions. In this turbid world, when we go among the people, we have such a wonderful environment, a place for us to engage in spiritual practice. We should be mindful; with these provisions we can increase our wisdom. This is because “Retaining all Dharma depends only on the mind. The Buddha encourages us to diligently practice upholding all that is good.” It is just that simple. This is what is meant by the Buddha-Dharma being inseparable from the workings of the world. We should pay attention to people, matters and objects. We must mindfully pay attention to them.

So, from understanding the Chapter on the Parable of the Conjured City, we will gain an even more profound experience of how the principles have always been by our side. Unfortunately, we place them so far from us. Moreover, the principles have always been right here in this moment. When we seize the moment, those are the principles. But we have drawn them out over dust-inked kalpas, countless kalpas, since before Beginningless Time. This is what we do as unenlightened beings.

So, the Brahma kings had already arrived and asked the Buddha to turn the Dharma-wheel. The previous verse reads,

“We only pray that you accept our request and, with the great, subtle and wondrous tone, out of mercy, expound the Dharma You have taken in over countless kalpas.”

We have previously spoken of the great, subtle and wondrous [tone]. The principles are great; they encompass the universe. This great teaching encompasses all of space. There is nothing in the universe that is not contained within these principles. From the greatest principles, [this extends to] the most subtle and wondrous Dharma of the mind. It is incredibly subtle and wondrous.

We cannot see the mind. We also cannot see the principles; they are so subtle and wondrous. However, once we create ignorance, it disrupts the whole world. Many manmade calamities begin this way. So, the Dharma is great, yet at the same time subtle and wondrous. All of this is called the Dharma, including both wholesome and unwholesome phenomena.

The Brahma kings wanted to ask the Buddha to turn the Dharma-wheel with a great, subtle and wondrous tone to reveal the great principles as well as the subtle and intricate ones to them. They are great as well as subtle and intricate, so mysterious and profound. In fact, though they exist in the world, they are impossible for us to comprehend; they are so profound and mysterious. What we can understand are those within the scope of our daily living. They are always by our side. They are in front of us and behind us, to the left and to the right of us; all around. In the eight directions, and above and below, the Dharma is everywhere. So, we should be mindful.

However, we are unable to, which is so tragic, so we ask the Buddha to, out of compassion, teach us all the great and small principles with His subtle and wondrous voice. The principles come from the mouth of the Buddha. Although they are all around us, we still do not recognize them, so it must be through what the Buddha speaks [that we come to know them]. The Dharma we teach today is the same Dharma the Buddha taught at the time when He turned the Dharma-wheel. It is according to these principles, which were later recorded, that we can continuously and repeatedly teach, continuously and repeatedly absorb these truths. This is the meaning of “expound.” Those who listen to, teach and spread the Dharma do so in this way.

So, they said “the Dharma you have taken in over countless kalpas.” It takes countless kalpas of continually listening to this Dharma, continually listening, life after life. With what He heard, life after life, He taught. After teaching, life after life He spread it. This is how the Buddha-Dharma is passed down. So, it speaks of “the Dharma you have taken in.” Truly, we must constantly listen to and practice it.

The next sutra passage says,

“At that time, Great Unhindered Wisdom Superior Tathagata accepted the request of the Brahma kings and the 16 princes. Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel.”

Whether it had been the 16 princes, the heavenly beings or the Brahma kings who requested the teachings, the Buddha had consented silently. He simply remained silent, but more people continued to arrive. He kept waiting for everyone to be present. When those wishing to hear the Dharma, all those who should be there, had all arrived, and at last, Brahma King Sikhin had also arrived, then He began. The Brahma kings of the ten directions had all arrived. Furthermore, the 16 princes had already requested that the Buddha turn the Dharma-wheel. Thus the causes and conditions were mature. So, as everyone had requested the teachings, the Buddha immediately accepted all the heavenly beings’ and humans’ requests to turn the Dharma-wheel. This is when He “immediately began.” This shows that. Great Unhindered Superior Wisdom agreed. He immediately began the Three Turnings and the Twelve Applications of the Dharma-wheel. This shows Great Unhindered Wisdom Superior had already consented. Now He was not silently consenting; starting now, He immediately began teaching.

The Buddha accepted the earnest request of the assembly of heavenly beings and humans. This explains that. Great Unhindered Wisdom Superior Tathagata consented to and accepted their request and turned the great, subtle and wondrous. Dharma-wheel that none other in the assembly was able to. What was the Dharma-wheel that He turned? It was the Four Noble Truths and the Twelve Links of Cyclic Existence. Since the Buddha accepted their request to teach the Dharma, the princes could later expound it again. This was how they formed affinities.

The Buddha accepted the earnest request of the assembly of heavenly beings and humans. This explains that. Great Unhindered Wisdom Superior Tathagata consented to and accepted their request and turned the great, subtle and wondrous. Dharma-wheel that none other in the assembly was able to. What was the Dharma-wheel that He turned? It was the Four Noble Truths and the Twelve Links of Cyclic Existence. Since the Buddha accepted their request to teach the Dharma, the princes could later expound it again. This was how they formed affinities.

“He turned the great, subtle and wondrous Dharma-wheel.” Thus He began. Great Unhindered Wisdom Superior Buddha consented and began to teach. But with this Dharma, when it came to turning this Dharma-wheel, “No others in the assembly were able to.” Only the Buddha has a way to teach this Dharma. Although fundamentally, the Dharma is present in all things in the universe, no one else was able to turn this Dharma-wheel. That is because it takes someone who has reached the ocean of enlightened wisdom, one who has truly achieved great enlightenment, a Great Enlightened One, to be able to analyze this Dharma, the great and all-encompassing principles. So, “None other in the assembly was able to.”

“What was the Dharma-wheel that He turned? The Four Noble Truths and the Twelve Links of Cyclic Existence.” Why did the Buddha begin with teaching the Four Noble Truths and the Twelve Links of Cyclic Existence? All Buddhas share the same path. Past Buddhas were like this, and Great Unhindered Wisdom Superior Buddha was like this as well; He taught the Four Noble Truths and the Twelve Applications. As for our present Buddha, Sakyamuni, when He first began teaching the Dharma, He also taught the Four Noble Truths and the Twelve Links of Cyclic Existence. This is how all Buddhas share the same path. The Buddha accepted their request, especially that of the 16 princes who after listening to the Dharma would, from listeners, become teachers of the Dharma, continually teaching the Lotus Sutra anew. Starting in this passage, the description of the causes and conditions for requesting the teachings had come to an end. Coming up, the 16 princes will again request the teachings, as the conditions for their future listening to, teaching and spreading the Dharma. One section has ended, and another has now begun.

“Thus He immediately began the Three Turnings and the Twelve Applications of the Dharma-wheel.” Three Turnings means that every teaching must have the Three Turnings. Each teaching must be repeated again and again and again. The text of the Buddhist sutras is also like this. When the long-form prose is finished, it is then repeated in verse. When the verse is finished, it is then explained again. The principle is the same. When taught, the Dharma needs the Three Turnings for it to be clearer. “This is what it is; you must know. This is what it is; you must practice. This is what it is; you should understand.” These are called the Three Turnings.

Thus He immediately began the Three Turnings and Twelve Applications of the Dharma-wheel. The Three Turnings: This means that each teaching must have the Three Turnings. First, of the Four Noble Truths, the truth of suffering is used to explain this. To teach the truth of suffering, the Buddha first had to illustrate the matters and appearances of suffering. For example, He extensively taught that in the Three Realms and the Five Destinies, we face the Four Sufferings, the Three Sufferings, the Eight Sufferings and the 108 Sufferings, all kinds of states that oppress us and prevent us being free. He illustrated these matters and appearances of suffering in all kinds of ways. This is called the turning of illustration.

“This means that each teaching must have the Three Turnings.” We must know, we must practice, and we must confirm. The principle is the same. With the Four Noble Truths, we first take the truth of suffering as an example, To teach suffering, “to teach the truth of suffering,” the truth of suffering meaning the principle of suffering, the Buddha had to first let everyone know that this world is filled with suffering. Suffering has its own matters and appearances. Brahma King Great Compassion, for our sakes, wanted us to understand the principles we hear, so he asked the Buddha to teach with matters and appearances, those of suffering. Because this Brahma king was filled with universal compassion for those suffering in the human realm, he asked the Buddha to turn the Dharma-wheel.

Truly, the Dharma that the Buddha taught was that of universal compassion, which is to feel sentient beings’ suffering as our own. He first had to help sentient beings understand the matters and appearances of suffering. So, the Buddha “illustrated the matters and appearances of suffering. For example, He extensively taught that in the Three Realms and the Five Destinies, we face the Four Sufferings, the Three Sufferings, the Eight Sufferings and the 108 Sufferings.” There are so many!

The Six Destinies are the heaven, human, asura hell, hungry ghost and animal realms. In fact, among the Six Realms, four are considered to be realms of suffering. The asura realm is also one of suffering. The asura realm must also be included. They also suffer. They have heavenly blessings, but not virtues, so they too are suffering. Though they may be rich, enjoy material comforts, afflictions still often arise in their minds. They still get angry, and this is suffering.

Then there are life’s Eight Sufferings of birth, aging, illness, death, parting from loved ones, meeting those we hate, not getting what we want the raging Five Aggregates. These are the Eight Sufferings. There are also the 108 Sufferings. How long would it take to explain all of this? In the end, it is suffering, suffering, suffering! There are countless kinds of suffering. Are there merely 108? No, there are many more. Truly, there is so much suffering from afflictions. So, there are many kinds of suffering, many states of suffering which oppress us and prevent us from being free. “He illustrated these matters and appearances of suffering in all kinds of ways.” He used all kinds of hardships [to explain]. We must listen well and try to comprehend. How many matters and appearances of suffering are there in our world today? Truly, since they are revealed, we must earnestly try to comprehend. How much suffering there is in the world! Whether in natural disasters, in manmade calamities, in families, societies or personal relationships, there is so much suffering. This is the “turning of illustration.” He illustrated the appearances of suffering to turn the Dharma-wheel, to turn the Dharma-wheel of the truth of suffering. This is called the turning of illustration.

Next, He further explained one by one the origin of suffering to explain the principle of recognizing suffering. Although these are the principles of suffering, they are not suffering. Still these principles can be applied across the Three Realms in the matters and appearances of every kind of suffering. Thus, we must understand the origin of suffering in order to know the truth of suffering is real and not false. This is called the turning of persuasion.

“Next, He further explained one by one the origins of suffering.” There are many origins of suffering. There is so much suffering. If we know that the principles are like this, where do these principles come from? Although we may speak of the principles of suffering, the principles “are not suffering.” Yet these principles exist throughout the Three Realms. Actually, if we exhaustively analyze suffering, everything returns to emptiness. Life is short. Where is the suffering we speak of? How is it that we suffer? If we exhaustively analyze our afflictions, what is there really to be afflicted about? There are no afflictions. Life arises with causes and conditions and ceases with causes and conditions. There is only the arising and ceasing of conditions. Despite this, in the process of this arising and ceasing, we face unbearable suffering. This occurs in the Three Realms, where so much suffering takes place due to arising and ceasing. In the desire realm, suffering comes from desire. In the form realm, suffering comes from worrying. In the formless realm, there is the suffering of spiritual afflictions. There is so much suffering. So, we should try and understand matters and appearances, the many matters and appearances of suffering. So, because of this, we recognize suffering and understand its origin. Because we understand this, we know the principle of suffering. The principle of suffering is true and not false.

Truly, the world is filled with suffering. This is true, not false; this is causation. Because we caused all kinds of suffering, because we accumulated it in this way, we must know that we ourselves created it. We ourselves provoked this suffering. We created so much ignorance and so many seeds of suffering. So, what we attain is the many fruits of suffering. These are all due to the accumulation of all kinds of causes and conditions. Since we know this, now we must practice. We can practice by using this suffering. It is because of its causation that we must engage in spiritual practice.

Next, He further explained one by one the origin of suffering to explain the principle of recognizing suffering. Although these are the principles of suffering, they are not suffering. Still these principles can be applied across the Three Realms in the matters and appearances of every kind of suffering. Thus, we must understand the origin of suffering in order to know the truth of suffering is real and not false. This is called the turning of persuasion.Next, He further taught the true nature of suffering. When we understand its true nature, we will know suffering has no inherent nature, but has the ultimate reality of the. Dharmakaya of True Suchness as its nature. If we can realize this, then the matters and appearances of suffering, as well as the principle of suffering, will all be nowhere to be found. This is the turning of confirmation. These are the Three Turnings.

Suffering has its own true nature. “Next, He further taught the true nature of suffering. When we understand its true nature, we will know suffering has no inherent nature.” This is teaching us in an even more profound way. Suffering is inherently without nature. It is not the case that we need to suffer. No, it is something that we created ourselves. Because we created many causes of suffering, we received many retributions of suffering. Suffering itself is inherently without nature; it is really just created out of our ignorance.

We constantly say that in our spiritual practice we must get rid of ignorance, for it is only by getting rid of ignorance and afflictions that our nature of True Suchness can be revealed. Ignorance itself is inherently without nature; it is merely our habitual tendencies. We are continually covered in habitual tendencies and afflictions. Our mind must retain all teachings, so it is because of our habitual nature that we now must engage in spiritual practice. We know that we should retain all teachings. “Refrain from all evil.” We refrain from doing any evil. We no longer want to do it; we no longer want to create karma. We wish only to do good and “retain all goodness”; this is what we practice. We practice all that is good. Then we can return to our nature of True Suchness. If we get rid of defilements, since suffering is inherently without nature, what will be left is our Dharmakaya of True Suchness, our true nature. This and only this is our intrinsic nature, our true self.

So, we can realize this. “If we can realize this,” if we can confirm the matters, appearances and principles of suffering, then we will be able to understand that they [have no real existence]. The matters and appearances of suffering are all caused by our own struggles and attachments. Yet with all these struggles and attachments, what in the end do we really attain? We attain nothing. We merely provoke much ignorance, afflictions and suffering, nothing more. So, what is the sense in struggling? Where is suffering? If we thoroughly understand the principles, then there is nothing to struggle with or remain attached to. So, the appearance of suffering arises in the mind. When suffering is truly investigated to the end, we will find that there is nothing to be attained, for there was never anything there.

“This is the turning of confirmation. This is suffering, you should now understand it.” We understand and confirm that this suffering is all a creation of our mind. We should be able to understand this. Understanding here is called confirmation. We should thoroughly understand the source of our suffering, that it is actually the working of the mind. These are the Three Turnings.

To summarize, we must know, we must practice and we must realize. These are the Three Turnings.

What we practice is the “cessation” of “causation.” Only then can we attain the Path. If we understand “suffering,” we know we are already suffering. We understand it is “caused” by accumulation. To get rid of suffering, we need to bring about its “cessation.” If we can eliminate suffering, that is “the Path.” This is continually repeated for us to understand. So, the Four Noble Truths were turned three times in the hopes that everyone could understand.

Those of sharp capabilities understand as soon as they hear it. Those of average capabilities need an additional turning, so it must be repeated for them again. Those who are slower need it repeated three times, so it is explained again for them. We have explained all this before. With the Four Noble Truths, we must mindfully try to understand how we have come to be here, the karma that we have created, the afflictions we have brought upon ourselves, our ignorance and so on. What method can we use to extinguish them? Only when these are eliminated will we realize and understand, totally comprehend. This depends on whether or not we are mindful of the Dharma. So, most importantly, let us always be mindful.

Episode 1039 – Never Leave the Buddha’s Side

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>> “Once we know to change and eliminate material desires, we naturally can illuminate our luminous virtue. With this, we put our effort into seeking and diligently studying the Buddha-Dharma. Since we understand, it is intrinsic in our mind. The Buddha-nature is without beginning or end.”

>> “At that time, the 500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha ‘We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many, to bring liberation to many.'”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Then the Brahma kings spoke in verse: “World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew to deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “We only pray that you accept our request and, with the great, subtle and wondrous tone, out of mercy, expound the Dharma You have taken in over countless kalpas.”

>> We only pray that you accept our request and, with the great, subtle and wondrous tone: The beings of the Brahma heavens and humans, with sincere hearts and one mind, prayed that the World-Honored One would accept their earnest request and, with His great, subtle and wondrous voice, turn the great Dharma-wheel.

>> Out of mercy, expound the Dharma You have taken in over countless kalpas: Mercy: Loving-kindness and compassion. All of us: All heavenly beings sought the Dharma for themselves as well as humans. They asked the Buddha to expound the Dharma. He had accumulated over infinite kalpas.

>> The Dharma You have taken in over countless kalpas: This refers to the Dharma that the Buddha has realized through His practice over long kalpas. They prayed He would teach as He had realized so that the seeds which had long been buried could enter sentient beings’ minds.

>> The palaces of the Brahma kings of the ten directions had all kinds of auspicious appearances. Their intention was focused on seeking out the radiance and seeing the Buddha. Everyone has this radiance, and each person has this Buddha, but because we do not know where the radiance comes from, we cannot see this Buddha.

>> If we know where the radiance comes from, we will see that the Buddha is never far away. So, the heavenly beings thought about it and all said, “What are the causes and conditions behind these appearances?” Those from the east searched toward the west; those from the south searched toward the north. This is all describing that this radiance existed everywhere, not in any fixed place. Looking from the west, it was in the east. Looking from the north, it was in the south. It seemed to be ahead, then suddenly behind. Actually, it had never left the side of. Great Unhindered Buddha. Actually, it never leaves our own mind. So, once the Brahma kings saw the Buddha, they praised Him joyfully.

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“Once we know to change and eliminate material desires, we naturally can illuminate our luminous virtue.
With this, we put our effort into seeking and diligently studying the Buddha-Dharma.
Since we understand, it is intrinsic in our mind. The Buddha-nature is without beginning or end.”

We have continually been talking about the Brahma kings who came from all eight directions and from above and below. They had all gathered together to ask Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel. They had so much reverence! From the process of coming from each direction to their attitude at the place of enlightenment, everything that they did was all to seek [the source of] that light. That light had shone everywhere, in the eight directions and above and below. This light illuminated everything completely. Feeling that it was an auspicious sign, that it was different from normal, they all thought, “We should investigate this auspicious radiance. What is its source? Where does it come from?” What those in the Brahma heavens of each direction had expressed was more or less the same.

This is similar to what we feel; we feel that in life, we must investigate the principles of life, to know where we have come from and where we are going. What is the world like now, and what will the future have in store? We already know what the world is like now. Having encountered the Buddha-Dharma, we understand the world’s many kinds of suffering. But with people, in interpersonal relationships, there are so many things about people’s minds that are impossible for us to understand. Even with our parents and our dearest loved ones, do we really know what they are thinking? We may not even be able to guess exactly what it is they are thinking about. This is to say nothing of our colleagues who work on the same things with us. It is also impossible for us to understand their way of looking at things. There is so much we cannot understand.

Although we are learning the Buddha’ teachings, we can only do our best to cultivate ourselves. In dealing with people and matters, we should treat others with utmost sincerity. As we make use of whatever abilities we have to accomplish whatever we are working on, the way we treat people, matters and objects must always be to benefit them and not cause harm. In learning the Dharma, we are continuously unable to understand others and comprehend the principles of things even less. Because this is so, what we can understand comes first from personally experiencing what goes on in our own mind and personally accepting and upholding [the teachings]. With what we are able to do, we serve others. Then we can experience this feeling of giving.

In our relationships we can ask, “Why is he always so unhappy with me? Since he is unhappy with me, I am also impolite toward him.” [We should learn] through such experience. These two people may often be together. With all these people, matters and things, they need to work together, in the same space. Why is it that they cannot get along? “He is unhappy with me no matter what. I will not compromise with him at any point.” Have you experienced this? Isn’t it so taxing? If we are like this with one person, what about two people? What about with the many in the organization? What would that be like for us? We can get along with most people, but we cannot cooperate with a few. We can make a comparison like this; do we have [a problem] with one, or with most?

If the majority is unhappy with us, that is when we need to begin to reflect on ourselves. It was our mistakes, our attitudes and so on, [that caused this]. Those who enage in self-reflection are those who engage in self-cultivation. Where did we make our mistakes? If so many people are unhappy with us, do we really want to continue on in conflict with others? Not only should we not create conflicts, we should reflect on ourselves and engage in self-cultivation. So, we should “know how to change and eliminate,” eliminate all kinds of mistakes. This is self-reflection. Where did these mistakes come from? With people, matters and objects, perhaps we were too arrogant. “I think it should be done this way, and this is the way I am going to do it.” We are too attached. These attachments all follow from our desires. There are many things that happen because of this,

so it is impossible for us to get along peacefully. We cannot open our minds or be accommodating. When we cannot be accommodating, we continue to remain confused. We assume others are wrong and we are right. This is very taxing. If we can be clear, truly eliminate our past mistakes and earnestly change the way we deal with people, matters and objects, then not only will we take the Dharma to heart, but through our experiences with others, we will come to understand causes and conditions, our causes and conditions with others. By planting good causes, we will have the conditions of good affinities with others. We will be able to get along joyfully and happily. Every day we can work together in unity. We can do the things we should do, the things we want to do, the things which benefit others,

and everyone can work together in unity. This must begin with ourselves. It depends on the individual; the ways that we give must start with improving ourselves. Then we can give. So, we must “know to change [and eliminate].” We must first reform ourselves; only then will others change their opinions, change the way they look at us. We “change and eliminate material desires.” This is not only for those with [material] desires. When desires remain in us, it means that there is still ignorance. These desires are not just for objects, but also in the way we look at things. We want everything that we desire. “I want things to be done my way. This is the way I want it.” This is all intimately related to our temperament and habitual tendencies.

If our self-cultivation is insufficient, in every situation we look to meet our own needs. This is very damaging to us. We cannot say, “I have won this argument, and I want to do it this way, so everyone has no choice but to follow me.” If so, it will not be accomplished harmoniously. We seek to be spiritual practitioners, so we must always be grateful to one another. Since we have such a harmonious place of practice, we must be grateful to everyone for using love to manage it together. With the Six Points of Reverent Harmony, this place is filled with auspicious radiance. The light in everyone’s heart will shine. This is like a room where everyone lights a candle. When everyone’s candles are lit, won’t the whole room be filled with radiance?

Once we all understand the Dharma and engage in self-cultivation, “We naturally can illuminate our luminous virtue.” Each of us is already engaging in inner cultivation. The Dharma is just like this, so we engage in inner cultivation. Then naturally, we can light our lamp. The room within our minds, the room of our minds, will naturally be [illuminated], because in this space within our own minds, we have already lit a lamp.

Our minds are clear and bright, so we have “illuminated luminous virtue.” We are clear about our nature of True Suchness, how our nature of True Suchness has been covered by much ignorance, and in this ignorance we create karmic [causes]. Then lifetime after lifetime, we live in hardship. All the affinities we have formed are negative. All the effects we experience are of suffering. So, at this time, in learning the Buddha’s teachings, the most important thing for us is to first eliminate from our minds all the afflictions or things that make us unhappy one by one. We must reflect on ourselves; it is not someone else’s fault. It was we who did not handle this harmoniously. When we reflect on ourselves, we can also ignite the lamps in others’ hearts.

We were the ones who did this, so we must repent to the other person. I often say, “Those in the right should repent to those in the wrong.” If we take a step back, everything opens up for us. To make things harmonious, [we can say,]. “You are right, and so am I.” I will first admit, “I was wrong.” Naturally, the response is always, “Not at all! I was wrong in this matter too.” When each admits their own mistakes like this, aren’t the candles in the rooms of their minds each mutually ignited? So, when we can “illuminate our luminous virtue,” we will naturally illuminate other’s virtue. This is self-awakening. Only by earnestly engaging in self-cultivation and illuminating ourselves will we then have the way to awaken others.

The Buddha once told a story about a candle. Everyone has probably heard it before. After a candle has been lit, everyone can come and light their candle from it. This way, everyone’s candle can be lit because of the candle that you lit and the flame you shared with them. Isn’t this how the inside of this room can become bright thanks to one candle? Then if everyone comes to light theirs, it will be thanks to so many people whose candles and lamps are shining brightly. Then won’t this place be bright and radiant? Therefore, we all need to know that we all have always had this candlelight inside us. We have this ability; we have this hidden potential. So, “With this, we put our effort into seeking.” Since we all know this ourselves, we should hasten to take our candle and light it from another. We must earnestly work on our own minds.

How is it that some people can be so respected and loved by others? It is due to their attitude, the way they work, the way they deal with people and things and so on. This is something we should learn; and in learning, we need to be diligent. Our minds must be focused and earnest in order to experience and understand. We must analyze why others can do this while we cannot. If others can succeed at it, then why can’t we succeed? Others have such [great] character, so why is it that we are always criticized behind our backs, and people are not happy when they are with us? We must put in effort and be diligent, take the Buddha-Dharma to heart and eliminate our habitual tendencies one by one. This is what we mean by “once we know.” Then we can also eliminate all of our negative habitual tendencies, eliminate all our ignorance and afflictions.

“Since we understand, it is intrinsic in our mind.” Once we know, it is intrinsic to our mind. When we come to understand this, we know that the Dharma is intrinsic to everyone. This is our mind’s intrinsic altruistic potential. It is the intrinsic nature of our own mind, the nature of True Suchness. We have continually been deluded over the true nature of our mind and have lost our altruistic potential. At this time, in learning the Buddha’s teachings we must try to recover our altruistic potential, try to recover our original nature.

The Buddha-nature is without beginning or end. The Buddha-nature is intrinsic to all. It neither has a beginning nor an end. The power of love is actually something everyone has; it is just that we are not thoroughly clear on worldy matters. Why are we not thoroughly clear? Because we still have ignorance, attachment to our sense of self and so on. This causes us to have many afflictions. We should put our effort into being mindful in our daily living.

The Brahma kings came from the ten directions, from the eight directions, from above and below. They had found the light, and the source of that light was the place of enlightenment of Great Unhindered Wisdom Superior Buddha. Great Unhindered Wisdom Superior Buddha had not only attained Buddhahood, He also benefitted all with the Buddha-Dharma. He was able to transform all people’s minds.

When the rooms in all of our minds are lit up from the inside, the light of the true principles will shine. So, the radiance of the place of enlightenment came not only from. Great Unhindered Wisdom Superior Buddha Himself, but from the Dharma-protectors and so on. There were also Bodhisattvas, Bodhisattvas from other places and those of that world, too. Additionally, there were ordinary people, etc. The causes and conditions had already matured; in everyone’s spiritual practice, the light of their minds was already shining. The Brahma kings of the form realm had already seen this and wondered where the source of the light was. So, the Brahma kings had all now gathered. Clearly the place of enlightenment was quite magnificent!

Now, the Brahma kings from the ten directions had gathered there, having come from 500 trillion lands. The previous sutra passage says,
“At the time, the 500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha ‘We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many, to bring liberation to many.’

“At that time, in that magnificent place of enlightenment, the Brahma kings from above had arrived as well. Everyone was present. There were so many Brahma kings, and with one voice, they all entreated the Buddha to turn the Dharma-wheel. “Having praised the Buddha in verse” means they had already conveyed their reverence. The Brahma kings of the ten directions had already expressed everything they needed to express. “Each spoke to the Buddha.” Every one of them, each of those Brahma kings, entreated the Buddha with the same wish. “We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many.” As long as the Buddha turns the Dharma-wheel, everyone will attain the Dharma and peace and stability. Those who receive the Dharma are all at peace and are stable. Their hearts are truly peaceful and stable, without afflictions or ignorance. “Bring liberation to many” means from hearing the Dharma, we can be transformed and escape from the net of ignorance to attain complete liberation.

“Then the Brahma kings spoke in verse.” So many Brahma kings expressed themselves again, using verse to express themselves. “World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew to deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.”

When the Great Enlightened One turned the Dharma-wheel, He gave ambrosial dew and beat the Dharma-drum. Upon hearing, upon attaining the flavor of that ambrosial dew, everyone’s wisdom-life would grow. “Deliver suffering, afflicted sentient beings” means by awakening oneself and awakening others, He can help everyone realize and enter the path to Nirvana and tranquil extinction. He helped us understand this tranquility. This tranquility is Nirvana; Nirvana is tranquility and stillness. We often talk about “minds tranquil and clear.” That is the spiritual state that the Buddha tried to guide us toward. The Great Enlightened One guided us mindfully. In fact, that tranquil and clear state is something we all intrinsically have. We just have yet to truly experience it, to truly realize it. We have yet to manifest that tranquil and clear state.

The next passage then says,

“We only pray that you accept our request and, with the great, subtle and wondrous tone, out of mercy, expound the Dharma You have taken in over countless kalpas.”

Great Brahma King Sikhin was the last to arrive. Thus all from the ten directions were present. All the Brahma kings still had subtle delusions that they had not yet eliminated. So, they hoped the Buddha would be compassionate. Great Brahma King Sikhin also said this, hoping the Buddha would “accept their request.” They hoped the Buddha would use His “great, subtle and wondrous tone. Great” means it encompasses all. Subtle and wondrous mean fine and intricate. It means both the. Great and Small [Vehicle] Dharma; they hoped He would teach the Dharma.

We only pray that you accept our request and, with the great, subtle and wondrous tone: The beings of the Brahma heavens and humans, with sincere hearts and one mind, prayed that the World-Honored One would accept their earnest request and, with His great, subtle and wondrous voice, turn the great Dharma-wheel.

We see how the place of enlightenment was already complete. These Brahma kings were the last to arrive, so they asked the Buddha to teach the Dharma. We remember how Brahma King Great Compassion entreated the Buddha to reveal all matters and appearances. If we sentient beings only listen to principles, it is truly difficult for us to understand. Instead, they need to be explained to us through worldly matters and appearances. Then we can begin to understand the principles. It is from worldly matters and appearances that we can understand the principles. Though very subtle and intricate teachings, they can be explained this way. When great and profound teachings are combined with small and intricate ones, this becomes very complete. We say “subtle,” but it can actually be very great. The most subtle and wondrous teachings are contained within genes.

The tree you see now came from a seed. This seed contains genes within it. We only see the obvious, outer appearances, but it is the subtle and intricate genes inside that enable [the tree to exist]. If the genes are good, then through the appearance of the seed [a tree grows]. When we look at a seed, we see its appearance. What we can see is the appearance, the completion of certain causes and conditions, like earth, space to grow, air and water. If the tiny, intricate genes inside the seed receive these noticeable causes and conditions, if it has plenty of space, good air, plenty of sunlight and water, if the four elements come together like this, then the tree will be able to grow.

So, the “great, subtle and wondrous tone” means there are many different teachings that the Buddha was able to give. From His speech He gave birth to all teachings. We say they are the Buddha’s teachings. In fact, all of these many great principles came from the Buddha’s self-awakening, His Dharma-ocean, His ocean of wisdom. From it He could teach the Dharma constantly without ever exhausting it. In fact, even if He had never taught these things, they already existed in the world. It is we who are unable to experience the truth of the world, so all of these countless billions, these countless trillions of different things, are not yet able to be understood. Thus, there is so much that we cannot see through or figure out. This results in so much ignorance. So, they entreated the Buddha, Great Unhindered Wisdom Superior Buddha, to [teach] “with His great, subtle and wondrous tone.” He could use a great, subtle and wondrous tone, which is both great and subtle. These teachings all came from the Buddha’s mouth. This is how they were opened and revealed.

As the [Brahma kings] still had traces of delusions, what they needed now was to understand. So, the Brahma kings, those from the Brahma heavens and humans, all had this wish. “The beings of the Brahma heavens and humans” means besides the Brahma kings, the humans at the place of enlightenment also had the same wish. Heavenly beings and humans were of one mind; everyone at this assembly shared the same wish. “[They] prayed only that the World-Honored One would accept their earnest request.” Everyone spoke with same voice, asking Him to use “His great, subtle and wondrous tone. His great, subtle and wondrous tone” means that He could embrace all in such a way that all the teachings could return to one. They asked the Buddha to open and reveal all, to “turn the Great Dharma-wheel.”

Out of mercy, expound the Dharma You have taken in over countless kalpas: Mercy: Loving-kindness and compassion. All of us: All heavenly beings sought the Dharma for themselves as well as humans. They asked the Buddha to expound the Dharma. He had accumulated over infinite kalpas.

“Out of mercy, expound the Dharma You have taken in over countless kalpas.” They hoped the Buddha, because of their great reverence, would have “mercy,” which means compassion, that He would be kind and compassionate. When it says “all of us,” it refers to heavenly beings seeking the Dharma. They sought it not just for heavenly beings; it says, “as well as humans.” They sought it not only for themselves, but also for the sake of humans, that is, for all sentient beings. Heavenly beings had very generous hearts. It was not only them who had subtle delusions which had not been eliminated. All the world’s sentient beings in the four forms of birth and Five Realms were in even greater need. So, they hoped the Buddha would do this for “all of us,” meaning all heavenly beings and humans. They asked the Buddha “to expound the Dharma.” They invited the Buddha to explain the principles behind thousands of things in the world. There were not only thousands, but unknowable numbers of teachings. They hoped the Buddha would teach them one by one, would expound the countless teachings. He had accumulated over countless kalpas. This is talking about the causes and conditions of countless kalpas. The more time passes, with lifetime after lifetime in the world and all the sentient beings He transformed, the more causes and conditions He accumulated. So, with these essences and appearances of things, He would have accumulated many teachings. These are called “the teachings He accumulated over countless kalpas.” Now, He had attained Buddhahood. Before He had attained Buddhahood, over the course of His spiritual practice, the more time that passed, the more He had accumulated.

This is like our Humanistic Culture Mission planning meeting. As I listened to the different departments, each individual has his own responsibilities. As they explained their responsibilities and the things they are doing, all relate to current people, matters and things. What are these current people, matters and things? Tzu Chi volunteers are spread throughout the world. What are they doing? Throughout the world, whatever happens in society, what Tzu Chi volunteers do is being recorded. With our Four Missions and the Eight Footprints, just to write these things down [take a long time]. These have accumulated from the past till present. Just to write from the origins of Tzu Chi up till now, there are still more than 30 years of history that have not been edited.

It takes them a long time to write and accumulate all these stories. There are truly many of them. For each year, there are thousands of words. Some years’ histories are over tens of thousands. This is just one department’s responsibility; to take a history that spans over 50 years of all the important people, matters and objects and edit it together is not an easy task, not to mention all the stories of individuals and things that have happened. At this time, just to write this down, how many people’s stories can be written, how many events must be gathered together? There are truly so many. So, with the passage of time, the things we accumulate are truly numerous,

and all of them are the Dharma. All are teachings, ways of living in the world. Because the world is full of suffering, heartwarming [stories] can be found everywhere among suffering sentient beings. Whatever the suffering, the warmth of these actions can permeate the lives of those suffering to release them from their mental suffering, physical suffering and suffering from lack of material goods. These all illustrate the truth of suffering and the truth of causation. A “truth” is a principle. They want to finish this task, but the things we do today are the history of tomorrow. This is to say nothing of the things seen and learned and done over countless kalpas; there are so many.

The Dharma You have taken in over countless kalpas: This refers to the Dharma that the Buddha has realized through His practice over long kalpas. They prayed He would teach as He had realized so that the seeds which had long been buried could enter sentient beings’ minds.

So, “The Dharma You have taken in over countless kalpas” refers to the Dharma the Buddha had realized through His spiritual practice over many kalpas, over a long period of time. With all this Dharma He had understood through His spiritual practice in the past, “They prayed He would teach as He had realized so that the seeds which had long been buried could enter sentient beings’ minds.” They hoped He would take all He had done lifetime after lifetime, all He had realized, the principles He had accumulated, and explain them one by one. So, “great, subtle and wondrous” means from a long time ago, dust-inked kalpas ago, from beginningless dust-inked kalpas. It has been such a long time. In our 50-year history, so many [stories of] people have been collected in just those 50 years, let alone the Buddha, who lifetime after lifetime, since Beginningless Time, had come to know all these great and small things. They hoped He would expound all of these,

“so that the seeds which had long been buried could enter sentient beings’ minds.” For a very long time, in every lifetime we have had [karmic] effects, and in every lifetime we have had seeds. With these seeds of wisdom-life, we can transform the eighth consciousness into the ninth consciousness. Those pure seeds were already buried very deeply. This is why the eighth consciousness needs to be transformed into the ninth. These seeds of wisdom, the things He had experienced, were so numerous. They hoped He would spread each seed anew so they “could enter sentient beings’ minds.” They hoped each of those seeds could return to everyone’s hearts. They are the Dharma, the seeds of pure Dharma. When the Buddha teaches the Dharma it is like seeds, which then need to return to everyone’s minds.

The palaces of the Brahma kings of the ten directions had all kinds of auspicious appearances. Their intention was focused on seeking out the radiance and seeing the Buddha. Everyone has this radiance, and each person has this Buddha, but because we do not know where the radiance comes from, we cannot see this Buddha.
So, “The palaces of the Brahma kings of the ten directions had all kinds of auspicious appearances.” This is when the Brahma kings came to request the teachings. They had already arrived at the assembly. The palaces of the Brahma kings had already appeared at the place of enlightenment. This increased its auspiciousness. “Their intention” refers to how this auspiciousness came from everyone sharing a single intent. “Their intention was focused on seeking out the radiance and seeing the Buddha.” The place of enlightenment was already magnificent. The magnificence of the place of enlightenment came from the sincerity of the Brahma kings. When we are chanting the Incense Chant, we say. “With utmost sincerity, we request the presence of all Buddhas.” This means when we are most reverent, that is an auspicious appearance. The point of this auspicious appearance was their sincerity; all they wanted to do was to see the Buddha.

“Everyone has this radiance.” We should know by now that everyone has this radiance, has this auspicious appearance. So, “Each person has this Buddha.” There is a Buddha within everyone’s heart. The Chapter on the Parable of the Conjured City tells us from the start that. “Great Unhindered Wisdom Superior Buddha” is actually something we all possess. Now this sutra passage is slowly returning to that. “Everyone has this radiance, and each person has this Buddha, but [we] do not know where the radiance comes from.” We do not know were the light is; where is it? In our minds. And where is our mind? Now, their light was already shining. But because we have not yet understood our nature of True Suchness, “We cannot see this Buddha.”

Everyone has a Buddha, but we all are unable to see this Buddha. This is truly the part where we feel it is difficult to understand. So it says,

If we know where the radiance comes from, we will see that the Buddha is never far away. So, the heavenly beings thought about it and all said, “What are the causes and conditions behind these appearances?” Those from the east searched toward the west; those from the south searched toward the north. This is all describing that this radiance existed everywhere, not in any fixed place. Looking from the west, it was in the east. Looking from the north, it was in the south. It seemed to be ahead, then suddenly behind. Actually, it had never left the side of. Great Unhindered Buddha. Actually, it never leaves our own mind. So, once the Brahma kings saw the Buddha, they praised Him joyfully.

“If we know where the radiance comes from, we will see that the Buddha is never far away.” When we know the origin of the light, we naturally see the Buddha is never far away. The Brahma kings already knew the origin of the light, so it was not difficult for them to come to see the Buddha. This is like us. Once we know of the principles, we must quickly find the source of the principles. “So, the heavenly beings thought about it and all said, ‘What are the causes and conditions behind these appearances?'” Those heavenly beings and those Brahma kings of the ten directions were all seeking the causes and conditions, the source of the causes and conditions of all phenomena. There is only one source, but they had come from all the ten directions. Those from the east went west; those from the south went north. From all their different directions, the place they saw was the same.

So, this describes the rays of light and how, from the eight directions and above and below, the Brahma kings had all gathered together. Their gathering together shows that this light reached every place. It “existed everywhere.” It seemed to appear, then disappear. This light is within us, so why would we seek it [elsewhere]? It is “not in any fixed place.” So, was the Buddha’s place of enlightenment in the east or was it in the south? Was it in the north or was it in the west? It depends on the direction from which everyone viewed the source of the light, so of course it would be different. This means it was not in any fixed place.

This is a description, using matters and appearances to illustrate the the principles. We need these directions, these names. If not for this…actually, “It existed everywhere, not in any fixed place.” The origin of the light, when viewed from the west, appeared to be east, when viewed from the north, appeared to be south. So, it was “seemingly ahead, then suddenly behind.” It is all around, in front of and behind us, but we are never really sure. “Actually, it never leaves the Great Unhindered Buddha’s side.” It is all around, in front and behind, never leaving Great Unhindered Buddha’s side.

“Actually, it never leaves our own mind.” In everyone’s mind there is a Great Unhindered Wisdom Superior Buddha in front of and behind us. So, we all must understand that. He is never far away from us. Though He has existed for dust-inked kalpas, He is right here in front of and behind us. So, when the Brahma kings saw the Buddha, “They praised Him joyfully.” We have taken so long in explaining this passage, describing the process of how the Brahma kings from the ten directions came to the place of enlightenment. The Brahma kings rejoiced upon seeing the Buddha. We too would rejoice if we were able to see the Buddha.

We had mentioned earlier how the. Brahma kings cultivated the supreme good deeds and upheld the supreme precepts, how they cultivated them for many lifetimes before being reborn in the Brahma heavens of the form realm. This takes a very long time! By then they already had the Dharma with them. They had “practiced according to the Dharma,” so they had been reborn in the Brahma heavens. Heavenly beings have very long lifespans, and now they had again come to seek the light. Clearly, we are just like those Brahma kings; our bodies are radiant, our minds are radiant. There is so much light accumulated in us, because we are the same as. Great Unhindered Wisdom Superior Buddha. If we can understand completely, we are the same. If we cannot understand completely, we are separated by dust-inked kalpas. So, in the end let us always be mindful.

Episode 1038 – Striking the Dharma-Drum to Deliver the Drowning

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>> “Suffering is caused by the accumulation of all sentient beings creating all deluded karma and thus undergoing the oppression of samsara, drowning in the cycle of suffering. Bodhisattvas practice loving-kindness to inspire compassion and eliminate unwholesome phenomena. They guide sentient beings to good places and enable their spiritual aspirations to be peaceful and stable.”

>> “And with the rest of the assembly, we joyfully praise what never happened before. All of our palaces were magnificently adorned by the radiance. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “May these merits and virtues universally reach all. May we and all sentient beings attain Buddhahood together.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time 500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha ‘We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many, to bring liberation to many.’ Then the Brahma kings spoke in verse.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> At that time 500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha: With utmost sincerity and reverence, they implored Him to accept their offerings.

>> We only pray that the World-Honored One will turn the Dharma-wheel: We only pray: They sincerely requested that the Buddha honor them with love and give the teachings to transform and deliver them. They implored the World-Honored One to turn the Great Dharma-wheel.

>> When the Buddha first attained perfect enlightenment, all heavenly beings emerged to request that the Buddha turn the Dharma-wheel. In order to show reverence and respect, they very earnestly asked the Buddha to turn the Dharma-wheel and transform and guide sentient beings, enabling them to cross to the other shore.

>> To bring peace and stability to many, to bring liberation to many: With peace, stability and happiness, they attain tranquility and wondrous permanence. Conflicts over worldly affairs forever cease, so their mindset of contriving affinities will be eliminated.

>> Then the Brahma kings spoke in verse: They still had not yet eliminated their subtlest delusions, and their mental phenomena had not yet reached a state of peace and stability. Therefore, they had not attained ultimate deliverance through the teachings and were not yet liberated from samsara.

>> “World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew to deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew: When the Buddha turns the Dharma-wheel, it crushes and extinguishes afflictions. That which can eradicate the scorching heat is called “ambrosial dew.” Spurring on and alerting confused people is called “striking the Dharma-drum.” The Dharma-drum of ambrosial dew enables those who are dying, upon hearing its sound, to escape death, and those already dead to come back to life. Those about to die are unenlightened beings, and those already dead are the icchantika.

>> “Deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.” Thus, “Turning the Dharma-wheel and striking the Dharma-drum are both opening and revealing for sentient beings the path to tranquil extinction for heavenly beings.”

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“Suffering is caused by the accumulation of all sentient beings creating all deluded karma
and thus undergoing the oppression of samsara, drowning in the cycle of suffering.
Bodhisattvas practice loving-kindness to inspire compassion and eliminate unwholesome phenomena.
They guide sentient beings to good places and enable their spiritual aspirations to be peaceful and stable.”

Suffering! Is life full of suffering or not? It is truly full of suffering. Suffering is caused by accumulation, and this accumulation comes from sentient beings, from many sentient beings creating deluded karma. Delusion is ignorance. Much ignorance comes from a single deluded thought. Because we are not clear about the principles, we engage in many evil deeds. Because of this, we undergo the oppression of samsara and drown in the cycle of suffering. Truly, this cyclic existence is beyond our control. How do we come to this life? We do not know where we came from. When will our life end? We also do not know where we will go then. Since we do not know the future, we do not know where we will go. In the meantime, we experience love, hate, passion and animosity in our interpersonal relationships. When we love someone, we unfortunately face the suffering of parting. When we hate or resent someone, we unfortunately find ourselves together with them. These are all afflictive emotions.

We give rise to these feelings and because of these feelings give rise to animosity and seek revenge. Thus we give birth to and kill each other. There are so many conflicting things in life! These many conflicts and difficulties are beyond our control. We call this delusion. Because of ignorance and delusion, we undergo the oppression of samsara; it is very painful. We cannot help but continue to drown. The places we drown in are the places where things are most unsatisfactory and where there is the most suffering, the places we least wish to be, yet unfortunately karmic forces drag us there like this. This is suffering beyond one’s control.

Look at the Middle East and Northern Africa. Once manmade calamities occurred, they have continued on without end. Refugees face all kinds [of suffering]. There are thousands of people fleeing over land, so many people, supporting the elderly and carrying the young. Some are led by the hand, some are carried. Some of the elderly need support. Many lose their lives en route. There are also many who lose their lives due to the torment of pain and illness. Why do they have to go through this? They are so helpless, because their nation no longer has a place for them. With gunfire and the chaos of war all day, if they were to remain there, they could only die. So, despite the dangers, they still have to leave. They escape on land or over the sea. Many have died while traveling by land, and others drowned in the sea. The number of the dead is immeasurable.

Some people smuggle themselves out on trains; others [are smuggled] in shipping containers. In this scorching weather, even before reaching their destination, when the door to the containers are opened, a dozen people will have already become corpses. You see, in life, who hopes to be forced their land of birth? Who is willing, due to an unstable nation, to flee? They must walk such long roads and put their lives on the line; who does this willingly? Many of them do not do this willingly, but despite this, they must flee.

Is this not because there are some sentient beings who are deluded? With a single thought of madness, loss of reason, they bring harm to humanity. Due to a single thought of anger and rage, so much hatred is accumulated. What exactly is it that is accumulating? What type of desire caused this to happen? There are already millions of people in the world suffering from these hardships. Isn’t this the causation of suffering? This suffering is the accumulation of all kinds of afflictions and ignorance and creates so much hardship in this cruel world. This is deluded karma.

With sentient beings’ collective karma and sentient beings’ delusions, they do not know they themselves are suffering, nor do they know how they create the sources of suffering. With this one point, they do not understand why; initially, it was their greed, desire and possessiveness that created these destructive wars that continue on without ever stopping. This has caused so much suffering. What is the result of creating suffering? Isn’t it that everyone is still “drowning in the cycle of suffering?”

So isn’t life full of suffering? This is why we need Bodhisattvas. The world needs Bodhisattvas because. “Bodhisattvas practice loving-kindness to inspire compassion.” They carry out the Buddha’s teachings of compassion. They understand that in this world, we must use the power of love to transform sentient beings. They hope that everyone can awaken their resolve to create blessed karma in the world, that everyone will create blessings. This requires education, so they practice loving-kindness.

Look at all of the Brahma kings. From the eight directions and above and below, they came to the Buddha’s Dharma-assembly to ask the Buddha to turn the Dharma-wheel. They hoped the Great Enlightened One could teach the Dharma of how the suffering of the world originated. They hoped He could clearly [point out] how to eliminate this kind of suffering. When it came to accumulation and the causation of suffering, they hoped to learn how to eliminate suffering. So, the Buddha began to analyze for everyone that the causation of suffering is accumulation, and this accumulation arises from our thoughts.

“Everything is created by the mind,” by our mind-king and our mental objects, which are the mental phenomena in everyone’s mind. In our mind, our mind-king, once thoughts arise, connects to conditions, then it absorbs all desires. When thoughts of desire arise, we begin to form a very possessive [attitude]. If we do not get what we want, we become angry. Then all kinds of afflictive emotions arise. As this suffering has already been created, we must “inspire compassion.” We must inspire everyone’s compassion and thoroughly “eliminate unwholesome phenomena.” How do we eliminate unwholesome phenomena? This also begins with our mind. So, our minds need the Great Enlightened One to teach and transform us.

Only by “eliminating unwholesome phenomena” are they able to guide everyone “to good places and enable their spiritual aspirations to be peaceful and stable.” This all requires the Great Enlightened One, the Buddha, to turn the Dharma-wheel. Otherwise, sentient beings’ good thoughts will keep on diminishing, and their evil thoughts will grow. Sentient beings in good realms will decrease; heavenly beings will decrease while sentient beings in evil realms will increase. These sentient beings are oppressed by samsara, drowning in the cycle of suffering. The number of sentient beings in evil realms keeps growing. Therefore, Bodhisattvas are needed.

Bodhisattvas must keep seeking the Buddha-Dharma and transforming suffering beings. This is what Bodhisattvas do; they seek the Dharma and transform others. Bodhisattvas who seek the Dharma and transform others must carry out the Buddha’s great compassion. They must listen to the Dharma, teach the Dharma and transform sentient beings. They must go among people. For those who are suffering, they must awaken compassion. Only after Bodhisattvas’ compassion is inspired can they go among people with the power of vows. Otherwise, they might believe, “I practice to benefit myself. I understand the Buddha-Dharma. I will end my own cyclic existence.” If they are like this, the myriad sentient beings will continue on, those in the evil realms increasing and those in the good realms diminishing. That kind of world is too terrible to imagine.

Thus, it is because of the suffering in the world that the Buddha came to the world. Beginningless kalpas ago, there was. Great Unhindered Wisdom Superior Buddha. This was before Beginningless Time’s beginning. In fact, everyone intrinsically has had this kind heart since Beginningless Time, but our deluded karma has distanced us from it. We are now beginningless kalpas away from it. Now, we have to rely on Sakyamuni Buddha to re-inspire us. So, we must inspire compassion; we must carry out the Buddha’s loving-kindness to inspire compassion, walk the Bodhisattva-path and go among people to eliminate unwholesome ways.

People’s minds have deviated and gone astray. If we can use the Dharma to go among people, we can first relieve their suffering, then teach them the Dharma. Only then can we lead them to good places and help everyone to “follow the path to rectify oneself.” Confucius said this; everyone must be led toward the path, toward walking in the direction of morality. The path is our “luminous virtue.” These are the spiritual aspirations we talk about. We must direct ourselves toward our intrinsic nature and our spiritual aspirations. Having walked this road to the end, we will be peaceful and stable. We will have returned to our intrinsic nature of True Suchness.

The Dharma is just this simple. Since beginningless dust-inked kalpas ago, we have always had this; we just lost our way, thus dragging out this period of time. Now, we must take the Dharma taught by Sakyamuni Buddha and mindfully and faithfully accept it. This is the only way we can “follow the path” and rectify ourselves, correct our direction. So, “Follow the path to rectify yourself.” These are Confucius’ words. The Buddha-Dharma guides us toward good places, allowing us to step onto the right path and walk on a peaceful and stable road.

After reading this text, I cannot help but be reminded of these refugees. As they travel on their road, are they truly safe and headed in the right direction? They have to sneak across borders; what does the road ahead hold for them? This is truly heartbreaking. The ones we can help are in places such as Jordan and Turkey. Having fled to these places, although they are refugees, we know that there are at least people who care about them. We know that some of them have already settled down. However, their future is still uncertain. They still live in tents in the desert and are still illegal immigrants with unstable lives. This suffering still remains. Their lives may have settled down, but their daily living is still full of all kinds of suffering and hardship.

So, as I just said, these thoughts constantly in my mind remind me of the suffering in life. Suffering comes from accumulation; so what methods can we use to eliminate their suffering? How can we help them settle down in a safe place so they can feel stable and at peace? All we can do is sigh in helplessness. The best thing to do is to constantly plant seeds of love, constantly guide them in the right direction and, in all our interactions with people, constantly spread the power of love. Other than this, there truly is no other way. Therefore, the Dharma-wheel must be turned.

The previous verse states, “And with the rest of the assembly, we joyfully praise what never happened before. All of our palaces were magnificently adorned by the radiance. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”

In this verse, all the Brahma kings had already gathered at the Buddha’s place of enlightenment, and everyone’s heartfelt wish was to ask the Buddha to turn the Dharma-wheel. If a Buddha did not manifest in this world, the world would be full of darkness. Without an awakened one to turn the Dharma-wheel, many sentient beings would fall into evil realms. Therefore, continuously, all Brahma kings harbored this kind of wish, hoping for the Buddha to turn the Dharma-wheel.

If the Dharma-wheel was turned, everyone would be joyful. So, not only would the heavenly beings and all the Brahma kings be happy, the eight classes of Dharma-protectors and the sentient beings of the Five Realms and four forms of birth would also all be joyful. This is because it is as if the Buddha is here to open the eyes of the world to see worldly appearances clearly. For us ignorant sentient beings, it is as if our eyes are covered. The Buddha, the Great Enlightened One, came to the world to help us open our eyes so that we can see through the world’s matters and appearances. Didn’t Brahma King Great Compassion request that Great Unhindered Wisdom Superior Buddha use the matters and appearances of the world to guide sentient beings? So, this is what all heavenly beings and humans, what all sentient beings, hope for the most. Therefore, everyone was very joyful. Everyone praised the Buddha for appearing in the world to turn the Dharma-wheel.

“May these merits and virtues universally reach all. May we and all sentient beings attain Buddhahood together.”    

So, the Brahma kings, as the “we” here refers to all Brahma kings, brought many valuable objects. They scattered flowers along the way and prostrated reverently, then made offerings. This expresses the most reverent offering. With this most reverent offering, they sincerely requested that the Buddha [teach]. This was their merits and virtues. This was what Great Brahma King Sikhin and all the other Brahma kings said. All the actions they took, their reverence, their offerings and their sincerity, were for the sake of asking the Buddha to turn the Dharma-wheel. If the Buddha could turn the Dharma-wheel, this would create infinite merits and virtues. They prayed that these merits and virtues could universally reach all sentient beings so all could listen to the Dharma, practice in accord with the Dharma and all attain Buddhahood together. This was Great Brahma King Sikhin’s and all the other Brahma kings’ hope.

The next sutra passage says,

“At that time 500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha ‘We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many, to bring liberation to many.’ Then the Brahma kings spoke in verse.”

All these heavenly beings came for this purpose, to ask the Buddha to turn the Dharma-wheel. How many of them were there? 500 trillion Brahma kings, and with one heart and one voice, each praised the Buddha in this way. We have already spent a long time on this. The Brahma kings from all directions had arrived, and those from each direction had sincerely made their requests and praised the virtues of the Buddha, the Great Enlightened One whom heavenly beings and humans needed. So, they again expressed this to the Buddha, showing their sincerity and respect, asking Him to accept their offerings and their request. This was the intent expressed by all Brahma kings.

At that time 500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha: With utmost sincerity and reverence, they implored Him to accept their offerings.

Their intention was, “We only pray that the World-Honored One will turn the Dharma-wheel.” They gave with so much reverence and respectfully prostrated, all for this sole purpose. For what reason? For the World-Honored One [to accept] their prayers for Him. “We only pray” shows their earnestness. They earnestly implored Him in hopes of receiving the Buddha’s honoring them with love. The Buddha was supremely noble, the Great Enlightened One, so they hoped the Buddha could be like a compassionate father, like the guiding teacher of the world. Whether like a teacher or a father, what He gives to His disciples is love. So, they wished this love could be bestowed universally on everyone by [the supreme Buddha]. This is called “honoring with love.”

To “give teachings” is to give and to teach. His methods of teaching are used to transform sentient beings. Sentient beings truly suffer greatly and need the Dharma in order to be delivered. The Dharma is like the ship of compassion; the sea of suffering is vast, so there needs to be this ship of compassion to deliver sentient beings. What again appears in my mind is that large group of refugees amidst the vast sea. The boat became overloaded, capsized and sank, and many lives sank to the bottom of the ocean. For those that were saved, where could they go? The sea of suffering is vast, so we truly need the Dharma to purify and transform people’s minds. Then, sentient beings of the world can be at peace and be blessed. What is needed is the principles, the Dharma. Because of this, all Brahma kings “implored the World-Honored One to turn the Great Dharma-wheel.”

We only pray that the World-Honored One will turn the Dharma-wheel: We only pray: They sincerely requested that the Buddha honor them with love and give the teachings to transform and deliver them. They implored the World-Honored One to turn the Great Dharma-wheel.

This is just like when Sakyamuni Buddha first attained perfect enlightenment. When He began to attain Buddhahood, He understood the true principles of all things in the universe; He completely understood them. How wondrous these principles are! Look at the Six Realms or the Five Realms and four forms of birth; these sentient beings are so stubborn, so foolish and dull. How can sentient beings accept such subtle, wondrous and profound Dharma? So, for a period time, the Buddha struggled with this dilemma. How would these subtle, wondrous and profound principles be accepted by these afflicted, ignorant and deluded sentient beings, who were so stubborn?

When the Buddha first attained perfect enlightenment, all heavenly beings emerged to request that the Buddha turn the Dharma-wheel. In order to show reverence and respect, they very earnestly asked the Buddha to turn the Dharma-wheel and transform and guide sentient beings, enabling them to cross to the other shore.

At that time, He gave rise to a thought of letting it all go. In the nick of time, “All heavenly beings emerged.” This was His mindset when. He first attained enlightenment; this was what He contemplated. Then heavenly beings emerged to “request that the Buddha turn the Dharma-wheel.” They were also very respectful. Just like the Brahma kings we just talked about, they came to His place of enlightenment to ask the Buddha to turn the Dharma-wheel. This is the eitquette for when a Great Enlightened One attains Buddhahood. When a Great Enlightened One attains Buddhahood, heavenly beings will always come to request the turning of the Dharma-wheel. This expresses reverence. These Brahma kings were also very reverent. So with diligence, they “requested that the Buddha turn the Dharma-wheel and transform and guide sentient beings, enabling them to cross to the other shore.” In the vast sea of suffering, in the midst of ignorance and afflictions, He can help sentient beings become liberated so they can step onto the right path and safely cross to the other shore. In this way, He can “bring peace, stability” and “liberation to many.”

To bring peace and stability to many, to bring liberation to many: With peace, stability and happiness, they attain tranquility and wondrous permanence. Conflicts over worldly affairs forever cease, so their mindset of contriving affinities will be eliminated.

This was all heavenly beings’, as well as the Brahma kings’, reverent request. So they kept saying, “We only pray.” This was the most reverent wish in their hearts, for the Buddha to turn the Dharma-wheel. If the Buddha can turn the Dharma-wheel, then sentient beings can have “peace and stability.” Not only heavenly beings and humans, but all sentient beings can be delivered. Only having peace and stability can bring happiness and “tranquility and wondrous permanence.”

Brahma kings still have subtle afflictions that have not been completely eliminated, not to mention us sentient beings of the world who are covered in layers of afflictions. These Brahma kings still had subtle delusions they could not yet see through. We ordinary people are full of afflictions. Whether they are mild or severe afflictions, they require the Dharma-wheel to be turned and the Dharma to be completely understood. In this way, the Brahma kings can attain “tranquility and wondrous permanence.” Once their lifespan ends, they too will fall back into cyclic existence, so they hope to be able to attain “tranquility and wondrous permanence.”

Then in this world, “Conflicts over worldly affairs forever cease.” Only by attaining the Dharma can they “forever cease.” Unenlightened beings in the world are ignorant; we continue to create karma. Only by bringing purity to people’s minds can “conflicts over worldly affairs forever cease.” Only in this way can we completely eliminate our mindset of contriving affinities.  We sentient beings seek to contrive affinities. We continue to drag out so many negative affinities. Entangled in these affinities, we remain ignorant lifetime after lifetime. How can we work with and transform sentient beings, without becoming entangled by their affinities, without contriving to form karmic affinities? Bodhisattvas can form good affinities with sentient beings without being affected by sentient beings contriving negative affinities nor contriving to form affinities with them. Instead, Bodhisattvas transform them, leading them to form good karmic conditions and eliminate their contrived affinities. Thus, worldly conflicts can be eliminated forever. To eliminate a mindset of contriving affinities is to go among people without being defiled by them. This is the mindset of Bodhisattvas.

Then the Brahma kings spoke in verse: They still had not yet eliminated their subtlest delusions, and their mental phenomena had not yet reached a state of peace and stability. Therefore, they had not attained ultimate deliverance through the teachings and were not yet liberated from samsara.

“Then the Brahma kings spoke in verse.” The Brahma kings at the time “still had not yet eliminated their subtlest delusions, and their mental phenomena had not yet reached a state of peace and stability.” Because of this, they still gave rise to discursive thoughts. Their thinking still connected to external states. In the form realm, although they had created enough blessings to be born as Brahma kings, how could they eliminate their “mental phenomena”? Their minds still contrived affinities. This is what we call the subtlest afflictions. It says, “They still had not eliminated their subtlest delusions. Therefore, they had not attained ultimate deliverance through the teachings.” This is because for a very long time in the past, no Buddha was born, so they had not attained ultimate deliverance through the teachings. Thus “They were not yet liberated from samsara.” This was what the Brahma kings had in their hearts.

The verse then continues. “World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew to deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.”

This verse is explaining what the Brahma kings from before really felt. So, they requested the turning of the Dharma-wheel because the subtlest afflictions of their mental phenomena had not yet been completely eliminated. Therefore they still had subtle afflictions. So, they sincerely asked the Buddha to turn the Dharma-wheel. Once their lifespans come to an end, they will fall again. They were very worried about this. Since they still have this kind of thinking, still had an uncertain direction [in the future] and had not attained the ultimate [deliverance], they worried that their thinking would deviate. This was what they worried about; therefore, they came to ask the. Great Enlightened One to turn the Dharma-wheel.

Great Unhindered Wisdom Superior Buddha had attained Buddhahood and turned the Dharma-wheel in this world. Since He attained Buddhahood, a very long time has passed. This was countless kalpas ago. Attaining enlightenment is very difficult. It has been a very long time, dust-inked kalpas, since Great Unhindered Wisdom Superior Buddha had attained Buddhahood. So, it is clearly difficult to become a Buddha. “It is difficult to attain the Way, hence Brahma kings from the ten directions wished for the turning of the Dharma-wheel.” This was their wish. They asked the Buddha to turn the Dharma-wheel. So, in each [sutra] passage, they all said, “We only pray.” This was their wish. They only had this wish in their hearts; they wanted to ask the Buddha to turn the Dharma-wheel. With these “diligent requests,” many people made the same request 500 trillion Brahma kings [from the ten directions] came to ask the Buddha to turn the Dharma-wheel.

“World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew to deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.”  

“World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew.” Only with the turning of the Buddha’s Dharma-wheel can afflictions be crushed and extinguished; only the turning of the wheel can crush the shell of ignorance, crush it completely. Only then can the seeds of ignorance be destroyed. The only way to crush and extinguish afflictions is to turn this wheel, only then can these seeds be crushed and destroyed. In this way these seeds will no longer reappear.

World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew: When the Buddha turns the Dharma-wheel, it crushes and extinguishes afflictions. That which can eradicate the scorching heat is called “ambrosial dew.” Spurring on and alerting confused people is called “striking the Dharma-drum.” The Dharma-drum of ambrosial dew enables those who are dying, upon hearing its sound, to escape death, and those already dead to come back to life. Those about to die are unenlightened beings, and those already dead are the icchantika.

“That which can eradicate the scorching heat” is what can be used so the afflictions of the mind are eliminated. “[It] is called ‘ambrosial dew,'” Our wisdom-life, because of being burned by the fire of ignorance and afflictions, is no longer able to develop and grow. Now, attaining the Dharma is like obtaining ambrosial dew, which is like the medicine of immortality. It is just like drops of dew. This is alerting us that sentient beings are deluded and dazed. This dew can be used to wake us up; it is called “the Dharma-drum of ambrosial dew.”

[It] “enables those who are dying, upon hearing its sound, to escape death, and those already dead to come back to life.” Our intrinsic nature of True Suchness and our wisdom-life can hopefully come back to life; then, our wisdom-life can grow. “Those about to die are unenlightened beings, and those already dead are icchantika. Icchantika” are those who created much evil karma. This can also save them. “Deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.” They can be saved from the suffering of hell. Those who violated many precepts and committed many evil deeds can be saved by teaching them, so He earnestly opened and revealed this to them.

“Deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana.” Thus, “Turning the Dharma-wheel and striking the Dharma-drum are both opening and revealing for sentient beings the path to tranquil extinction for heavenly beings.”

This path is a road; we hope the Buddha can open and reveal this road. Through His teachings for sentient beings, they, along with heavenly beings, can attain tranquil extinction. Tranquil extinction is the ending of samsara. We often talk about “tranquil extinction.” It is the ending of samsara. For the sake of sentient and heavenly beings, “He beat the Dharma-drum of ambrosial dew” to wake everyone up and to let everyone know that they must develop their wisdom-life and thoroughly understand the Dharma. Only this can eliminate sentient beings’ suffering. There is so much Dharma, so we must always be mindful.