Scott Ogata – Page 41 – Dharma As Water

Ch03-ep0600

Posted on January 5, 2025January 5, 2025 by Scott Ogata

Episode 600 – Flawless Merits and Virtues Bring Joy

>> “In practicing the path, we are not troubled by the ignorance and afflictions of the Three Realms. With no desires and no expectations, we have no ties and attain non-arising wisdom. Hearers realize the Four Noble Truths and awaken to cessation and true emptiness. Great Vehicle Bodhisattvas, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions.”

>> “By journeying in the Three Vehicles with the Flawless [Studies], Roots, Powers, [Factors of] Enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy and further attain infinite peace and happiness.”

>> The Three Vehicles are the skillful means of all Buddhas, the method They use to teach all sentient beings. Ancient and present Buddhas share the same path. If sentient beings understand karmic causes from the truth of suffering, they may renounce and fear birth and death in the Five Destinies, which is the fruit of suffering. Thus they can attain the joy of freedom in body and mind.

>> Flaws are leaks, which allow things to leak away. They refer to afflictions of greed, anger etc. Day and night, the Six Senses, eyes, ears and so on, allow things to leak out, so the Dharma does not remain in our heart. Instead, afflictions cause us to fall into the Three Evil Realms.

>> The Roots, Powers, [Factors of] Enlightenment, [Eightfold] Path, liberation, Samadhi and so on: Upholding the Three Flawless Studies of precepts, Samadhi and wisdom allows us to attain the Roots, Powers, [Factors of] Enlightenment and [Eightfold] Path. The Three Realms are only in the mind. Outside of the mind there is no Dharma. The mind, the Buddha and all sentient beings are no different in their nature.

>> It is said, “When we focus on kind thoughts and remain unwavering,”

>> “All our actions will be harmonious. This is liberation, Samadhi [and so on].”

>> Are only names and appearances, but have no true substance.

>> “The Buddha, however, is replete with the Dharma-nature” and “practices everlasting and flawless virtues.”

>> So it is said, “If sentient beings journey in the Three Vehicles, they will enjoy all flawless merits and virtues. Thus their peace and happiness are infinite.”

“In practicing the path,
we are not troubled by the ignorance
and afflictions of the Three Realms.
With no desires and no expectations,
we have no ties and attain non-arising wisdom.
Hearers realize the Four Noble Truths
and awaken to cessation and true emptiness.
Great Vehicle Bodhisattvas,
with compassion and wisdom,
manifest the truth of the Six Paramitas
in myriad actions.”

In practicing the path, we have one goal, to not be troubled by the ignorance and afflictions of the Three Realms. I have constantly reminded everyone that the Three Realms are in our minds. Our minds are constantly influenced by our external conditions, leading us to give rise to discursive thoughts and further take action. Thus we produce myriad afflictions, which we then cannot let go of. These afflictions in our minds create a state of unbearable suffering. Therefore, we practice the path so we can let go of the ignorance and afflictions

that trouble us. Actually, we are the ones responsible for giving rise to the afflictions in our minds. When we give rise to afflictions, we naturally create this burning house of the Three Realms. If we want to escape the burning house, there is only one way to do so. We must have no desires and no expectations.

Our minds are constantly fluctuating. We give rise to a spiritual aspiration, but as soon as we want to diligently practice, things we encounter in our external conditions lead us to become indolent instead. This is all a result of our minds being troubled by afflictions. So, we must transcend our afflictions for our minds to be completely free and at ease, with no ties, with nothing that is binding us. This is truly very difficult to achieve. However, once we eliminate our greed and desires, this should be an easy matter. If we have no desires and no expectations, we have no ties and can attain non-arising wisdom. When we have done this, we will be joyful. Spiritual practice is about giving. After giving, our minds must be free of hindrances. With no hindrances, our minds will have no ties or attachments. Without ties or attachments, naturally we will attain non-arising wisdom.

[These are the aims of] Hearers. This teaching suits their capabilities. Listening to the Buddha’s teachings, they learn about suffering, causation, cessation and the Path and the cause of transmigration in the Six Realms. The Hearers understand this, so “They awaken to cessation and true emptiness.” Because they understand, they can be awakened to how everything in the world is empty in nature, how recognition, wealth and objects of desire are illusory and ultimately empty. Then their minds can be in a state of cessation. This describes Hearers and Solitary Realizers. They have realized the Four Noble Truths and the Twelve Links of Cyclic Existence; they understand this, but they have stopped at the state of true emptiness and cessation.

The Great Vehicle is the Bodhisattva Vehicle. The Bodhisattva Vehicle teaches us to exercise both compassion and wisdom. Not only have Bodhisattvas realized the principles of true emptiness and cessation, their minds are free of greed and attachments. By listening to the Buddha-Dharma, they understand principles, then from their hearts they aspire and vow to walk the Bodhisattva-path. They can exercise both compassion and wisdom and practice the Six Paramitas in myriad actions. The word “truth” refers to true principles. This is the state of mind that. Great Vehicle Bodhisattvas have awakened to.

Chinese New Year (2014) is now quickly approaching. We have seen. Tzu Chi volunteers from all over come to visit. The members of this spiritual family have spread out around the world, sowing the seeds of Tzu Chi’s missions. They spread the Bodhi-seeds of the Great Vehicle; they have planted Bodhi-seeds where they live and tended them diligently. They give without expectations, yet they have attained joy in their hearts.

Yesterday, I spent a whole day listening to reports from many different areas of China of how members of the Dharma-family care for each other and how they encourage each other. They also listen to my morning teachings. “Wake up early to smell the fragrance of Dharma!” was how they motivated each other. I can tell how hard they have worked, how they have taken the Dharma to heart. They are all walking the same path, going in the same direction, which is learning and taking the Dharma to heart, then putting it into practice in the world. I also heard them talk about how they give to people at nursing homes, to families that are disadvantaged and to families of poor people with disabilities. They cared for these people and also held relief distributions during the winter etc. After we have given of ourselves, even though we had no expectations, we actually attain Dharma-joy. By giving according to the Dharma, the recipients get what they need and, in return, we feel a sense of Dharma-joy. This is Bodhisattvas’ compassion and wisdom [in action].

Tzu Chi volunteers from the Philippines also came to the Abode yesterday. The mayor of Ormoc and his wife came here with them. Why did the mayor and his wife come? Because on November 8 last year (2013), Because on November 8 last year, Ormoc was struck by a powerful typhoon, suffering a terrible disaster. A group of Bodhisattvas from far away in Manila went to care for the people of Ormoc. Getting there by water was very hard; there were strong wind and waves. But if they tried going over land, the roads were completely destroyed. Getting there was very difficult.

So, why did the volunteers go there? Was it because they had family in Ormoc? No. They had no prior connection with people there. However, they had the hearts of Bodhisattvas. Living on the same earth, when they saw how deeply these people suffered, they felt great compassion for them. Thus, they devoted themselves to the relief effort. They brought that area back to life and helped revitalize the economy. Because of the way they provide relief, the local residents were grateful, as were the city officials and the mayor. So, they made this special trip to Taiwan in order to express their gratitude to. Tzu Chi volunteers in Taiwan.

When the Faith Corps members from Taiwan shared what they had seen at the disaster area, these tough but gentle men cried. Every one of them had tears in their eyes. The damage to the land was very obvious, and who knew how many more people were suffering? When the Faith Corps members returned, they told me that many people had nowhere to live, and there were not enough prefabricated classrooms for all the students.

My response to them was, “Okay, when you go home, look into this.” After they left the abode, although they had responsibilities, they all set aside their businesses, their jobs, and collaborated to figure out how they would be able to design homes that could be built very quickly and would still be very sturdy so they could be taken to the Philippines for the people there to live in and for the students to attend classes in. Did they expect anything in return? No.

They hoped to give people a safe place to live and to give students a safe place to learn. They had no other expectations. The mayor was so moved by the Tzu Chi volunteers that he was willing to donate 120 acres of his private land to establish a place for his people to live in this pre-fabricated, simple [housing] so they would have a safe place to stay. This is also the work of a Bodhisattva. They are of different ethnicities and different beliefs, but they have the same love within them.

The mark of true spiritual practitioners is that they do not do things for their own benefit, but for the sake of giving to others. They are without desires and expectations, so they can develop many kinds of wisdom that allow them to benefit sentient beings. They are not like Hearers, who only seek to awaken themselves. They are like Great Vehicle Bodhisattvas who, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions. Their minds have no hindrances; their only goal is to benefit sentient beings. This is the Great Vehicle Dharma.

The previous passage spoke about this. The next passage states,

“By journeying in the Three Vehicles with the Flawless [Studies], Roots, Powers, [Factors of] Enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy and further attain infinite peace and happiness.”

Giving to others freely and without attachments brings Bodhisattvas great happiness. This is infinite peace and happiness. When sentient beings are at peace, Bodhisattvas will also be at peace.

Next, I will explain “journeying in the Three Vehicles.”

The Three Vehicles are the skillful means of all Buddhas, the method They use to teach all sentient beings. Ancient and present Buddhas share the same path. If sentient beings understand karmic causes from the truth of suffering, they may renounce and fear birth and death in the Five Destinies, which is the fruit of suffering. Thus they can attain the joy of freedom in body and mind.

All Buddhas share the same path. All Buddhas from the past, the present Buddha, Sakyamuni, and countless Buddhas in the future all teach with the Three Vehicles. Sentient beings have dull and limited capabilities, so Buddhas must find ways to teach according to their capacities. All Buddhas, ancient and present, do the same.

“Sentient beings understand karmic causes from the truth of suffering.” All Buddhas teach the Dharma to sentient beings to first help us recognize suffering. This is how all Buddhas share the same path. Sentient beings create karma. Out of ignorance, they endlessly create karma. As a result, they suffer. Where does the cause of suffering begin? All Buddhas and Bodhisattvas explain that the “causation” of suffering lies in accumulation; we amass all kinds of worldly entanglements and interpersonal conflicts, all of which arise from our greed and ignorance. So, they helped everyone understand that, in our interpersonal interactions, if we understand the causes [of suffering], we may then “renounce and fear birth and death in the. Five Destinies, the fruit of suffering.”

The teachings for Hearers, Solitary Realizers and Bodhisattvas all guide sentient beings towards an understanding of suffering. If we can avoid suffering, we can be happy. If we steer clear of the causes and conditions of suffering, we can attain happiness. So, what method can we use to achieve this? How do we go about engaging in spiritual practice? “With the Flawless [Studies].”

Flaws are leaks, which allow things to leak away. They refer to afflictions of greed, anger etc. Day and night, the Six Senses, eyes, ears and so on, allow things to leak out, so the Dharma does not remain in our heart. Instead, afflictions cause us to fall into the Three Evil Realms.

Leaks are what allow things to flow out. For example, if there is a hole in a bucket, the water will keep flowing out. It is because the Dharma leaks out that greed, anger, delusion, other afflictions and ignorance constantly arise. Moreover, this happens day and night. Where does [the Dharma] leak out from? From our eyes, ears, nose, tongue, body and mind. The doors of our six senses are where the Dharma leaks out from.

We clearly heard that we cannot be greedy, but we crave things we see with our eyes. Thus the teaching leaks out of our eyes. Listening to the teachings, we know that we must be understanding and accommodating. But when we hear people talk about us, our response is, “I cannot stand it. How can that person say such things about me?” In this way, the Dharma leaks out of our ears. In summary, through our six senses, the Dharma leaks out day and night. If we do not take the Dharma to heart, it will not stay in our minds. This is due to Leaks; it is always leaking out. Afflictions can cause people to fall into the Three Evil Realms. We keep giving rise to afflictions and letting the Dharma leak out. As we endlessly create karma out of afflictions, ignorance and delusion, the Dharma will keep leaking out, and we will create many kinds of karma that lead us to fall into the Three Evil Realms. So, we need the [Three] Flawless Studies. When we take the Dharma to heart, we must not allow it to leak out.

Thus, next we discuss the. “Roots, Powers, [Factors of] Enlightenment, [Eightfold] Path, liberation, Samadhi and so on.”

The Roots, Powers, [Factors of] Enlightenment, [Eightfold] Path, liberation, Samadhi and so on: Upholding the Three Flawless Studies of precepts, Samadhi and wisdom allows us to attain the Roots, Powers, [Factors of] Enlightenment and [Eightfold] Path. The Three Realms are only in the mind. Outside of the mind there is no Dharma. The mind, the Buddha and all sentient beings are no different in their nature.

As we listen, contemplate and practice, we must have precepts, Samadhi and wisdom so that the Dharma does not leak out. If we cultivate precepts, Samadhi and wisdom naturally we will attain the Roots and Powers, [Factors of] Enlightenment and [Eightfold] Path. These are the 37 Practices to Enlightenment that assist us in our spiritual cultivation.

If we can cultivate them, we know that. “The Three Realms are only in the mind.” The Three Realms exist only in our minds. I always remind everyone about the Three Realms in our minds. In fact, outside of the mind there is no Dharma. Outside of our minds, do those various heavens and meditative states actually exist? Actually, the power of concentration and Samadhi just exist in our minds. So, outside of the mind there is no Dharma. The mind, the Buddha and sentient beings are no different [in their nature].

It is said, “When we focus on kind thoughts and remain unwavering,”

when thoughts of goodness abide in our minds, ․”all our actions will be harmonious. This is liberation, Samadhi [and so on].” This tells us we must constantly gather together our kind thoughts and not allow any of them to leak away. Thus the Buddha will be in our minds and the Dharma will be in our actions. When we act in accord with the Dharma, “All our actions will be harmonious.” This is liberation, Samadhi and so on. If our roots and capabilities are without Leaks, we will gradually transcend our afflictions.

These teachings are encompassed in the 37 Practices to Enlightenment; they are common to all Three Vehicles. The 37 Practices to Enlightenment are principles common to the Three Vehicles. The Great Vehicle teaching is based on the flawless merits and virtues that are upheld with all-encompassing wisdom. To practice the Great Vehicle, we must practice all-encompassing wisdom and the Bodhisattva-wisdom for living in and transcending this world. If we use the 37 Practices to Enlightenment as our foundation, we can take many teachings to heart without any of them leaking out. This is attaining merits. By practicing the Great Vehicle Dharma, we take all the Dharma to heart.

As for Small Vehicle Dharma, we can practice to a level where we understand that everything is truly empty. Thus, we can be free of greed and desire. With this state of mind, we will broaden our hearts and go among people. This is walking the Bodhisattva-path. This brings flawless merits. When we give without expectations, our merits will be infinite.

The Two Vehicles refers to the Hearer and Pratyekabuddha Vehicles. The merits and virtues they attain.

Are only names and appearances, but have no true substance.

They only practice to awaken themselves. They know that everything is empty in nature and in a state of cessation. That is the level they stopped at. So, [their merit] is without substance; it has no true substance. The true goal we must pursue is to return to our intrinsic nature of True Suchness, to be at that level. To do this, we must walk the Bodhisattva-path, follow the Bodhi-path. We have to aim to become a Bodhisattva before we can reach the state of the Buddha.

“The Buddha, however, is replete with the Dharma-nature” and “practices everlasting and flawless virtues.”

This is the path we must follow. Therefore, we must be mindful.

Then, “We will attain what we enjoy.” All Buddhas and Bodhisattvas play in this world. They steer the ship of compassion to go back among myriad sentient beings. When sentient beings are saved, they become very happy. So, “We will attain what we enjoy” means that by giving in this way, we become very happy and joyful. Then we can be without leaks and at peace.

So it is said, “If sentient beings journey in the Three Vehicles, they will enjoy all flawless merits and virtues. Thus their peace and happiness are infinite.” We must all develop this mindset.

We must put all Three Vehicles into practice; we listen to the Dharma, purify our minds, then go among people [to help them]. By doing this, we will enjoy flawless merits and virtues. This is the direction of the Bodhisattva-path, which brings us infinite peace and happiness. Therefore, we must always be mindful.

Ch03-ep0599

Posted on January 5, 2025 by Scott Ogata

Wisdom at Dawn

Chapter 3

Episode 599 – Eliminate Deluded Karma to Escape Suffering

>> “By learning and practicing the teachings of the path, we can attain freedom. By understanding suffering, we end causation, the seeds of suffering in the Three Realms. When we eliminate deluded actions, we can practice the path to free ourselves from suffering. When our resolve meets with the path, we will reach the ocean of enlightenment.”

>> “‘You must simply practice diligently.’ The Tathagata used these skillful means to entice sentient beings. Then I said, ‘You should know that the Three Vehicles are all praised by the noble beings.'”

>> “They allow us to be free, with no ties, with nothing that we lean on or seek.”

>> They allow us to be free, with no ties, with nothing that we lean on or seek: Free from the karma of ignorance and delusion, we can attain freedom and have no ties and not be bound by birth and death. Imperfect Dharma means we lean on or seek something.

>> So, “Imperfect Dharma means we lean on or seek something.”

>> With nothing that we lean on or seek: If we realize the truth of cessation, then once this life is over, we will have no further existence. Thus there is nothing to lean on or to seek.

>> Free: If we can end causation, then we will not have the causes of suffering of the ties of the Three Realms. Thus we can be free, with no ties.

>> Realizing the truth of cessation: When we end delusion, the conditions that produce afflictions or karma will not entangle us. Thus, there is nothing that we lean on or seek.

“By learning and practicing the teachings
of the path, we can attain freedom.
By understanding suffering, we end causation,
the seeds of suffering in the Three Realms.
When we eliminate deluded actions,
we can practice the path
to free ourselves from suffering.
When our resolve meets with the path,
we will reach the ocean of enlightenment.”

This is to remind everyone that as we learn and practice the teachings of the path, our minds must be at ease. If our minds are not at ease, how can we learn and practice the path to understand the essence of the teachings? So, if we resolve to learn and practice the teachings of the path, we must train our minds to be at ease.

We learn from the Buddha solely for the sake of our minds. If we do a good job of training our minds, we are true practitioners of the path. If all we do is listen and do not see the Dharma as a part of our lives, if the way we behave and speak is still [driven] by our habitual tendencies, this means the Dharma is not one with our minds. When we listen, we must take the Dharma to heart. Our minds must be one with the Dharma; only then are we true practitioners of the path. By learning and practicing these teachings, naturally our minds will be at ease and will abide in the Dharma.

What inspires us to engage in spiritual practice? First, we must understand the sufferings of life. The Buddha opened up this path for us, and we must start from the beginning. To start at the beginning of this path, first, we must learn to understand suffering, to understand the Four Noble Truths.

Everyone is already very familiar with these, but even if we are familiar with them, do we really understand them? Though listening to teachings makes them familiar, after we finish listening, when we are dealing with people or matters and challenges arise, we may forget what the Four Noble Truths are. Then our minds give rise to afflictions and we create negative affinities. This comes from a lack of understanding.

If we truly understand them, when we are faced with interpersonal conflicts we will think about how taking issue with others leads to suffering and will thus avoid doing it. Then these conflicts will disappear and in our minds there will be no afflictions or ignorance to give rise to delusions. If we are no longer part of any conflicts or disputes between people, haven’t we eliminated this cause of our suffering?

When interpersonal conflicts appear, we can remain disciplined; when we understand suffering, we will be self-disciplined. Thus we guard against wrongs and stop evil. When we understand suffering, we know that if we get involved with certain things, we will add to our causes of suffering, which is to be avoided. So, we will promptly put an end to it. If we can do this, “the seeds of suffering in the Three Realms” will disappear. “By understanding suffering, we end causation.” This is how we put an end to the seeds of suffering in the Three Realms.

I always tell everyone that we do not need to think too deeply about the Three Realms. In the dictionary of Buddhist terms, if we look up the Three Realms, they are explained with so many details. The form realm and the formless realm are analyzed in many ways. Actually, we need not talk about those aspects; we just need to apply the idea of the Three Realms to our state of mind. Have we eliminated the desires in our minds? Are external conditions enticing to our minds? Do discursive thoughts arise in our minds in response to external conditions? After those external conditions are no longer around, our minds may still be attached to the present or the past, or they may be thinking about the future. There are so many kinds of afflictions; do we have these attachments and discursive thoughts in our minds? If our minds are free of discursive thoughts, free of attachment and free of confusion, we will have no more of these formless [afflictions].

So, first we must understand suffering, in order to put an end to causation. In ending causation, all our desires, the [temptations] of forms around us and the [formless] afflictions of ignorance will be eliminated from our minds. Isn’t this very simple?

So, we must “eliminate deluded actions and practice the path to free ourselves from suffering.” We need to practice the path to realize the fruit. Only by realizing the fruit can we transcend suffering. Realizing the fruit means attaining the results of our spiritual practice. We have verified that, in the past, we were ignorant and afflicted; then after we took the Dharma to heart and engaged in spiritual practice, we were able to sweep aside our afflictions so that every day we are very happy. Every day we feel free and joyful. This means we have realized the fruit. We have verified that we have eliminated the causes of suffering and have also verified the happy results. If we think of it this way, practicing the path and realizing the fruit is not very difficult.

“When our resolve meets with the path, we will reach the ocean of enlightenment.” We have resolved to engage in spiritual practice, so we must connect with this path. The Buddha paved this path for us, so we must start walking towards it. If our first step is in the right direction and we keep walking forward, we will connect with this path; our minds will converge with the truth. So, we must mindfully learn the path.

There was a venerable one named Upagupta. He lived 100 years after the Buddha. He engaged in spiritual practice, and everyone respected him very much because he was pure in his thoughts and actions and had taken the Dharma to heart. He shared the Buddha’s teachings with his disciples and everyone else. But in his mind, he wondered, “This era I’m living in is 100 years removed from the Buddha’s lifetime. What were things actually like at that time?”

He knew there was a bhiksuni who was 120 years old. She was alive during the Buddha’s lifetime and had received teachings from Him and followed Him into monastic life. To learn more, Upagupta went to visit her.

When this elderly bhiksuni knew that. Upagupta was coming, she hung up a bowl of sesame oil behind the door. The door was closed, and whoever wanted to come in had to open it. When Upagupta knocked on the door, the bhiksuni responded by saying, “Please, come in.” He gently opened the door and came in. The elderly bhiksuni saw that oil had spilled out of its bowl and onto the ground.

When Upagupta saw the old bhiksuni, he greeted her respectfully and asked her for teachings. He asked, “During the Buddha’s lifetime, what were the demeanors of the monastics?” The bhiksuni said, “During that time, among the monastics there was a group of evil-natured bhiksus. They did not follow the Buddha’s teachings, and they constantly did vile and wicked things. But their demeanors were still better than yours.” In his mind, Upagupta wondered, “How could an evil-natured bhiksu have a better demeanor than mine?” The bhiksuni then said, “Venerable One, when you came in you caused this bowl of oil to spill a little. It has overflowed onto the ground. Did you see it?” He felt ashamed.

The bhiksuni explained to him, “Even if the evil-natured bhiksus put a full bowl of oil on top of their heads and walked around, none of the oil would spill. Think about that. Aren’t their demeanors in walking, standing, sitting and lying down much better than yours?” Upagupta felt a sense of shame from deep within his heart. He felt gratitude toward the elderly bhiksuni. “I should work to improve my Four Demeanors, how I walk, stand, sit and lie down. I should be more cautious in my actions.” Then he bade her farewell.

The Four Demeanors of a spiritual practitioner 100 years after the Buddha could not compare to the evil-natured bhiksus of the Buddha’s time. How much further away are we now, more than 2000 years removed from Him? So, we must be even more vigilant.

“Our resolve [must] meet with the path.” Now that we have resolved to engage in spiritual practice, we must find a way to connect with the path. We must have the Dharma in our hearts in order to awaken our enlightened nature. Then we will be able to develop our wisdom. This is how we complete the path. This is why we should be mindful and cautious.

The previous sutra passage states,

“‘You must simply practice diligently.’ The Tathagata used these skillful means to entice sentient beings. Then I said, ‘You should know that the Three Vehicles are all praised by the noble beings.'”

The Buddha, out of compassion, used the Three Vehicles to entice us to walk this path. He felt that sentient beings needed more reinforcements and reminders. So, “Then [He] said, ‘You should know that the Three Vehicles are all praised by the noble beings.'” We should know that at that moment, the Buddha was preparing everyone for the future.

He had already opened up the provisional and was about to reveal the true. “The provisional” refers to the Three Vehicles. The Buddha already said, “These are skillful means. The true teachings are the Dharma of the One Reality.” But here, the Buddha said, “The Three Vehicles are all praised by the noble beings.” He was telling everyone that we must not look down on the Three Vehicles. He was saying this for the future, for those of us here right now. It was as if He was handing this down to us.

Since the Buddha established these teachings, we cannot take them lightly. This next passage states, “They allow us to be free, with no ties.” You should know that the Three Vehicles “were praised by all the noble beings.” ․”They allow us to be free, with no ties, with nothing that we lean on or seek.” Returning to the Dharma itself, the Three Vehicles can teach us how to become free in body and mind.

First, we can “be free, with no ties, with nothing that we lean on or seek,” which is to free ourselves from ignorance and deluded actions. How can we be free? Freedom comes from learning and practicing the teachings of the path. This is the only way to free our minds. If we do not earnestly learn and if we do not take the Dharma to heart, how can we be free? Even with just the Three Vehicle teachings, Hearers enter [the path] by taking in the sound of the Dharma. Solitary Realizers deeply contemplate the Dharma. They think about the principles of impermanence, suffering, emptiness and no-self in this world. This is all part of the Dharma. This Dharma was praised by all past Buddhas.

Not only did the Buddhas of the past praise it, our present Buddha, Sakyamuni, and all Buddhas of the future, Maitreya and so on, all Buddhas of the Three Periods, teach it. Since the distant past, countless Buddhas have followed this sequence of establishing teachings to transform all beings. So, when we practice and learn, we must practice mindfully. “By understanding suffering, we end causation.” In this way, we can eliminate desires, forms and [formless] afflictions, delusions and ignorance from our minds. Only then can we be free, with no ties and nothing that we lean on or seek. We can free ourselves from ignorance and from the delusions caused by ignorance.

If we can be free from delusions and ignorance, we will not create any more bad karma. We will only create good karma and blessings. We will not commit evils, create afflictions or give rise to more ignorance. This is how we can free ourselves from the karma of delusions and ignorance. Then, “We can attain freedom and have no ties and not be bound by birth and death.”

They allow us to be free, with no ties, with nothing that we lean on or seek: Free from the karma of ignorance and delusion, we can attain freedom and have no ties and not be bound by birth and death. Imperfect Dharma means we lean on or seek something.

If we can eliminate delusions and ignorance, then our minds will naturally be free. We are no longer bound by those ropes, so we are free. If we are no longer bound by the ropes of birth and death, we are liberated. I always say, “Through spiritual practice we attain liberation.” To attain liberation means that we are no longer bound by ropes. We have broken free.

As Buddhist practitioners, we need [to follow] the Dharma. If we do not take the Dharma to heart, what we have learned is imperfect Dharma. It is as if we are still bound by ropes, because our precepts, Samadhi and wisdom are lost even as we cultivate them; they leak away. Although we are always listening to the Dharma, it goes in one ear and out the other. If the Dharma keeps leaking from our minds, no matter how much Dharma we hear, we will not be able to take it to heart.

So, “Imperfect Dharma means we lean on or seek something.”

We are still seeking something to rely on. “Please teach me something. Please help me avoid disaster. I pray to the Buddha, worship the Buddha, consult spirits and do good deeds all in order to attain blessings.” All of this is a result of not having taken the Dharma to heart. Even if we listen to teachings, they still leak out of our minds.

To sum this up, we must take the Dharma to heart and apply it. If we do not earnestly take the Dharma to heart, with the many things and principles in the world, we will never be able to study them all and will never be able to learn them. In conclusion, “By grasping one truth, we understand all truths.” If we can truly take the Dharma to heart, when we really understand this, our understanding of that will not be flawed.

The most important thing is for us to have “nothing that we lean on or seek.” To attain a state where we do not lean on or seek anything, we need to realize the truth of cessation. We must eliminate the afflictions of causation.

With nothing that we lean on or seek: If we realize the truth of cessation, then once this life is over, we will have no further existence. Thus there is nothing to lean on or to seek.

Our minds will be free of attachments. No matter how other people treat us, we feel that by willingly repaying our karmic debts, we will no longer be karmically entangled.

Thus, “If we realize the truth of cessation, then once this life is over, we will have no further existence. Thus there is nothing to lean on or to seek.” If we have realized the truth of cessation, we have witnessed how we can eliminate mutual entanglements of kindness and resentment. When we let go of these cycles of gratitude and grudges, we will have eliminated the causes of suffering. Once we eliminate our accumulated causes, we will be free of suffering. So, “If we realize the truth of cessation, then once this life is over….” When we do not give rise to discursive thoughts, our attachment to birth and death is no longer in our minds. So, “We will have no further existence.”

If, in this lifetime, we put an end to these afflictive emotions, in our future lives we will not owe anything to each other. Then there is nothing that we lean on or seek. What is it that we are still looking for? Do you still need to pray to spirits? Do you still need to cast lots? Do you still need to pick an auspicious date? There is no need. Our minds will be in a state of freedom, and every day we will feel at ease.

Freedom comes from ending causation. Only by ending causation can we realize the truth of cessation. When we put an end to causation, we will not suffer “the ties of the Three Realms.” To “be free, with no ties,” is great freedom.

Free: If we can end causation, then we will not have the causes of suffering of the ties of the Three Realms. Thus we can be free, with no ties.

The Three Realms, as I keep emphasizing to you, are in our minds; they are the Three Realms of our minds. Right now, we are in an unenlightened state. We must quickly transcend the Three Realms of our minds and not continue to create interpersonal conflicts, give rise to cravings for material things, etc. If we let go of these things, every day we will be at peace, seeking nothing, relying on nothing. Then we will no longer be attached to or afflicted by anything.

Realizing the truth of cessation, we put an end to delusions. Delusion is ignorance. If we can put an end to all delusions, the conditions that produce afflictions and karma will not entangle us. We must put an end to these. By putting an end to afflictions, these delusions will disappear. If we are free of afflictions, the conditions for creating karma will no longer pull us along. Then there is “nothing that we lean on or seek.”

Realizing the truth of cessation: When we end delusion, the conditions that produce afflictions or karma will not entangle us. Thus, there is nothing that we lean on or seek.

“One who seeks nothing has the noblest character.” There is no need to constantly be seeking; what we must do is figure out how to help others. That should be our aim in life.

Dear Bodhisattvas, as Buddhist practitioners, we must be mindful. The Buddha must be in our hearts, and the Dharma must be in our actions. We must do everything according to the Dharma. To achieve this, we must always be cautious and mindful.

Ch03-ep0598

Posted on January 5, 2025 by Scott Ogata

Wisdom at Dawn

Chapter 3

Episode 598 – The Unsurpassed Path to Awakening

>> “We ask someone who has walked the path about the scenery along the way. They can point the way with a guarantee that we need not worry. As the Buddha already realized the ocean of awakened wisdom, He is peaceful and at ease, with no hindrances.”

>> “If you quickly leave the Three Realms, you can attain the Three Vehicles, the. Hearer, Pratyekabuddha and Buddha Vehicles. I now guarantee to you that this matter is ultimately not false.”

>> “‘You must simply practice diligently.’ The Tathagata used these skillful means to entice sentient beings. Then I said, ‘You should know that the Three Vehicles are all praised by the noble beings They allow us to be free, with no ties, with nothing that we lean on or seek.'”

>> With loving-kindness, the Buddha adapted to capabilities and urged us to practice. The wondrous teachings of the Three Vehicles suit what people like, so they will diligently practice. These Three Vehicles are the skillful means of all Buddhas, the way They teach and transform sentient beings. Therefore they are praised by all Buddhas.

>> Knowing the truth of suffering, the Tathagata always teaches and encourages us to diligently engage in spiritual practice. Thus we will not face the oppression of birth and death that is the fruit of suffering and will instead have the peace and joy of being free in body and mind.

>> “With skillful means, He enticed sentient beings to escape the burning house of the Three Realms and practice the unsurpassed path to awakening.”

“We ask someone who has walked the path
about the scenery along the way.
They can point the way
with a guarantee that we need not worry.
As the Buddha already realized
the ocean of awakened wisdom,
He is peaceful and at ease, with no hindrances.”

When we walk, what direction are we heading in? If I do not know the way and someone who knows the way leads me, my mind will be at peace. People who go hiking in the mountains should go with someone who provides direction. Otherwise, they may not be able to find their way back down.

When I was young, I hiked up Mt. Dulan. [The aboriginal people] in Taitung call it the Holy Mountain. Causes and conditions converged when, one time, Master Xiu Dao went on a visit to Taitung. On her way back, while on the train, she heard a man say that there was a mystic living on that mountain. Master Xiu Dao became very curious and began asking about it. She made a decision. “Tomorrow morning, I have asked him to lead us to this mystic.”

The next morning, we brought lunch boxes and waited at the pre-arranged place, the old railway station at Chulu. Then we started out on our trip. On our way to the mountain, we had to cross a river. We stepped into the water and moved forward. The person in front was the man guiding us. Altogether, there were six of us walking forward hand in hand, perpendicular to the current. We were going from one side to the other side. After crossing the river, my long hair was floating everywhere, and I was completely wet. We proceeded on our way forward, following the man that was in front. From the riverbank, we made our way to the foot of the mountain. We followed a path that took us ever higher. I do not know how long we walked. I was very scared! We were surrounded by grass, boulders and giant trees. Where exactly were we going?

It seemed the sun was high above us, which meant that it was already noon. I knew we had walked for a very long time already. However, after we entered the forest, we could no longer see where the sun was. This was because the giant trees grew densely. These were green ficus trees, which are banyan trees. Beneath our feet was a very soft surface. The ground was completely soft because the leaves which had fallen from the banyan trees had accumulated over many years. The ground was made up of these fallen leaves, so it was soft to walk on. The guide told us, “You need to be careful; don’t make loud noises. There are bears in this area. If they hear a human voice or smell the scent of a human, they will look for us.” I was so scared! “You also need to be aware of what’s above you. There are green bamboo vipers here. The vipers are in the trees, so be careful. On the ground, there may also be large snakes.” During that time, I wondered how we would possibly make our way out. This was truly worrisome!

I vividly remember that, as we kept going, we went through a deep valley. On one side was the moss-covered wall of the mountain, with no trees. So, we walked beside it on a narrow path, which was more like a ditch. Two sources of water flowed into this ditch. One was a cold spring, and the other was a warm spring. One of the streams of water was cold, and the other one was warm. As we walked through this area, on the other side was a steep drop. If we took a wrong step and slipped, we would end up falling a very long way! So, we hugged the mountain with its slippery moss. That section was truly terrifying.

We kept walking until the sun set. We saw that, in the distance, there was a grass hut and a fire. We approached the hut and saw two people. I wondered, “Are they the mystics we have been looking for?” We asked them for help. “It is dark now and we have come this far; what should we do now?” They said, “All right, since you are here, why don’t you monastics stay in this hut up here.”

The floor of the hut was covered with grass. It was a very tiny space, and the four of us squeezed in there. From then on, whenever I see people packed in a very small space, I say, “How can people live like this for a long time?” because I had stayed in a place like that. When we woke up the next morning, the owners of the hut came up to see us. They said, “You are very bold. We don’t know where that ‘guide’ went. He left during the middle of the night. How could you have dared follow him up here?”

He was actually a shady character. We had been relying on a shady character who made wild promises. He pretended that he could guide us, and we foolishly followed him. The situation was actually really dangerous. But [now we follow] the Buddha, an enlightened being. “The Buddha already realized the ocean of awakened wisdom.” When I describe that path I took, I cannot guarantee that you can safely walk the same path.

But the Buddha was able to describe His enlightened state of mind. He was already very peaceful and at ease, with no hindrances. This is the spiritual state that He experienced, and He is also able to trace back this spiritual path that allowed His mind to reach a state of being peaceful and at ease. He wanted to share this state of mind with us, but are we able to accept it? It is very difficult. Still, it is the True Dharma.

If we can practice according to the methods the Buddha taught us for eliminating afflictions, greed, ignorance and so on, this will help our minds return to our pure intrinsic nature of True Suchness, and we can be one with the universe. If we can achieve this, we will clearly understand all the principles without obstruction. Sadly, we have not yet eliminated our ignorance or corrected our habitual tendencies, and this is why we suffer so much.

The previous sutra passage states,

“If you quickly leave the Three Realms, you can attain the Three Vehicles, the. Hearer, Pratyekabuddha and Buddha Vehicles. I now guarantee to you that this matter is ultimately not false.”

The Buddha felt a great sense of urgency, so He earnestly called to us, “Hurry up and get out. Leave the Three Realms; leave the burning house!” The Buddha used the Three Vehicles to provide us with detailed instructions. These Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles, were used to teach us.

The Buddha said, “I now guarantee to you that this matter is ultimately not false.” If you follow this road and practice this path, you will definitely be safe. The Buddha was already in His old age at this time. He was already old, and He wanted to leave this Dharma in the world. “If you just follow these methods, you will be fine. I guarantee that you will not go wrong.” We can see how the Buddha really put His heartfelt efforts into this.

The following sutra passage states,

“‘You must simply practice diligently.’ The Tathagata used these skillful means to entice sentient beings. Then I said, ‘You should know that the Three Vehicles are all praised by the noble beings They allow us to be free, with no ties, with nothing that we lean on or seek.'”

This is saying that we must be focused. “Simply” stresses that the key is being focused. We must earnestly engage in spiritual practice and diligently advance. The Buddha has already shared the teachings and laid out the principles in front of us. As long as we are determined and have strong faith, our roots of faith will grow deeply and widely. If we head down this road, we will never go wrong. So, we must continue to diligently advance.

With loving-kindness, the Buddha adapted to capabilities and urged us to practice. The wondrous teachings of the Three Vehicles suit what people like, so they will diligently practice. These Three Vehicles are the skillful means of all Buddhas, the way They teach and transform sentient beings. Therefore they are praised by all Buddhas.

The Buddha, with loving-kindness, “adapted to capabilities and urged us to practice.” He taught according to our capabilities. For some people, the only thing they do is listen. [They say,] “I know how to listen, and I will take in whatever the Buddha says.” This is like how we hear people say, “I am attending the morning teachings.” But have the [teachings] really permeated their hearts and minds? All Hearers do is listen to the Dharma and take in the Buddha’s teachings. As they listen, if they can realize the principles when they hear one thing, they can realize ten, or hear one thing and realize one, or hear one thing and realize 1000. This all depends on capabilities.

[The Buddha] “adapted to capabilities and urged us to practice.” According to our capabilities, He gave us a certain kind of teachings. The world is filled with “suffering”! Its “causation” is the accumulation of various types of ignorance and afflictions; these are what make us suffer. We practice according to the methods to bring about the “cessation” of suffering. That is how we find our way onto “the Path.” By walking down this road, Hearers are able to understand. This is how they realize the truth of suffering. This world is ultimately impermanent. The principle of “impermanence” is emptiness. If we can realize the principles of impermanence, suffering and emptiness, then we are Solitary Realizers or Pratyekabuddhas. According to people’s capabilities, [He taught] the Four Noble Truths or the Twelve Links of Cyclic Existence. These were for Hearers and Solitary Realizers. Next are the Six Paramitas, which are taught as the Bodhisattva Vehicle.

Based on their capacities, [the Buddha] taught “the wondrous teachings of the Three Vehicles” which “suit people’s likes so they will diligently practice.” What will they choose based on their capabilities? The Four Noble Truths. After understanding [the Four Noble Truths], we must understand how we come and go in life. [Learning] this process of life begins with the Twelve Links of Cyclic Existence. Once we understand that the world’s suffering comes from the accumulation of afflictions, we learn how we come and go in life according to the Twelve Links of Cyclic Existence. Then, if we want to advance further, after awakening ourselves, we then awaken others. That is done with the Six Paramitas. Every person has different capabilities and likes. So, the Buddha considers their capabilities and their likes when He encourages and counsels them to be diligent.

“These [are] the Three Vehicles.” All Buddhas teach with these skillful means. The Three Vehicles were not taught only by Sakyamuni Buddha. When all Buddhas of the past, present and future begin to teach the Dharma to sentient beings, they start by teaching skillful means.

Sentient beings throughout the past are similar to us present-day sentient beings. We have all created the Three Subtleties because of an ignorant thought. So, subtle afflictions have arisen in our minds due to a thought of ignorance. Thus, it is said, “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” The external states around us entice us to take actions that create much karma. This is how ignorance, delusion and karma arise. So, the Buddha, as well as all Buddhas, past, present and future, takes this sequential approach in teaching and guiding sentient beings; these methods are [suitable ways] with which They teach sentient beings.

“Therefore they are praised by all Buddhas.” All Buddhas praise these methods because these are the only teachings that sentient beings can accept with their various capabilities. Other methods would not be effective. Since the capabilities of sentient beings are not uniform, “The Tathagata used these skillful means to entice sentient beings.”

To help us to understand the truth of suffering, the Buddha gave various examples of the way suffering works in the world. To explain the karma that we create, He continued to use many different examples of causes, conditions, effects and retributions. After learning the truth of suffering, people will begin to engage in spiritual practice. If we do not recognize suffering, we will not want to be liberated from it. If we do not want to be liberated, we will never truly be free of the Three Realms.

Knowing the truth of suffering, the Tathagata always teaches and encourages us to diligently engage in spiritual practice. Thus we will not face the oppression of birth and death that is the fruit of suffering and will instead have the peace and joy of being free in body and mind.

“The Tathagata teaches and encourages us to diligently engage in spiritual practice.”

The teachings of the Buddha help everybody recognize suffering and realize that this world is full of suffering. People are most sensitive to “suffering.” What they fear most is suffering. What they want to avoid most is also suffering. Basically, people are afraid of suffering. They are afraid of it, and they can recognize it, but they do not know how to avoid it. The Buddha taught us methods for transcending suffering. He taught us how to do this, one step at a time, encouraging us to quickly advance so we can attain liberation. If we were liberated, we would not face the fruit of suffering, that is the oppression of birth and death; we would be free.

When it comes to the fruit of suffering, of birth and death, if we wait until we face the fruits of suffering and only then recognize it, it will be too late. So, the Buddha taught us in the hope that we would practice earnestly. If we practice earnestly, we will not be as afraid of birth and death. Since we are already here, let us be at peace. If we accrued a debt in the past, even if we have to face all kinds of hardship in this life, we should willingly repay it, and others will be able to see that we are willingly repaying them. If we can accept adversities calmly, our hearts will be very at ease. This is a benefit of learning from the Buddha. By recognizing suffering, we can learn to transcend it. Others may think we are suffering, but we have understood the principles behind it. [They ask,] “How can you possibly endure this?” [Volunteers respond,] “Master Cheng Yen says, ‘If we owe somebody a debt, we must willingly repay it.’ This will reduce the amount we have to repay, so I am very willing to face this.” Other people may look at us and wonder, “How can you continue to put up with this?” [We say,] “I want to repay this debt now. I don’t want to bring it to a future lifetime. Therefore, I feel very happy and grateful.”

We often hear about the suffering that Tzu Chi volunteers have dealt with, the suffering that came from their past entanglements with people. After hearing the Dharma, they opened their hearts and understood, “I should quickly repay all my debts.” Thus they do not feel any sense of oppression from the fruits of suffering. They do not feel as if they are being forced. Previously, they were reluctant to repay the debt for it felt as if they were being forced. Now, they are very willing to repay it. They want to keep going until they have repaid their debt in full. They do not want to extend this into the next life. After understanding this principle, we open our hearts and become understanding, so we have no afflictions. This way, we will no longer feel pressured, inside or out. We will no longer feel that way. So, learning from the Buddha has its benefits. When we willingly do something, we will be happy.

We have been doing recycling work. The recycling stations are so big and cluttered. They are filthy and emit bad odors. However, people really enjoy themselves when they work there. They feel that their goal is to protect the earth. Through recycling, they can conserve resources and reduce their carbon footprint. The principles of how doing something willingly makes us happy also apply here. None of them feel, “I was forced to be here” or “I’m doing this to make a living.” Not at all. [They are there] to protect the earth, to conserve natural resources and to prevent the air from becoming polluted further.

They understand this principle, so everyone is willing to devote themselves to doing recycling work. They do not suffer from being forced to be there. In the same way, what they get in return is the peace and joy of being free in body and mind. “This must be tiring work! No, it is blessed work. I feel very fortunate! I feel very fulfilled!” This is what Tzu Chi volunteers say to each other. A person may be covered in sweat. He may be in the middle of a pile of recyclables. Though he is sweating profusely, his body and mind are free, peaceful and happy. This comes from understanding the principles. After we understand, we willingly give of ourselves. This is how we can apply the Buddha-Dharma in our lives. In our daily living, this should be the goal that we work to achieve.

“With skillful means, He enticed sentient beings to escape the burning house of the Three Realms and practice the unsurpassed path to awakening.”

The Buddha came to this world to teach us how to engage in spiritual practice by slowly leading us. “Enticed” means He slowly guided us onto this path. To leave the Three Realms, to get out of the burning house, He entices us to walk this path; He leads us to leave the Three Realms and enter the path to awakening. Through skillful means, He entices us out of the burning house so that we can enter the path to awakening.

Spiritual practice can actually be integrated into our daily living. These principles are very profound and hard to understand. However, if we are mindful in our daily living, we can practice them in many simple ways. Recycling centers are also spiritual practice centers where we can learn to resolve personal conflicts. If we practice in our daily living, we will be able resolve our conflicts with others. With willingness, joy, gratitude and respect, we can liberate ourselves from the karmic entanglements that have trapped us. So, we need to think carefully in our daily living and always be mindful.

Ch03-ep0597

Posted on January 5, 2025 by Scott Ogata

Wisdom at Dawn

Chapter 3

Episode 597 – Uphold the Flawless Studies to Escape Suffering

>> “The Buddha used His own realization as a guarantee that by upholding the Flawless [Studies], escaping the suffering of the Three Realms and attaining the joy that exists outside the Three Realms is not an illusion. He freely expresses His original intent and speaks in accord with His own mind. He guarantees that the path to Buddhahood is true.”

>> Thus, I said this, “You must not happily remain in the burning house of the Three Realms. Do not be greedy for these coarse and worthless forms, sounds, smells, tastes and sensations. If you are greedy and give rise to cravings, you will be burned.”

>> “If you quickly leave the Three Realms, you can attain the Three Vehicles, the Hearer, Pratyekabuddha and Buddha Vehicles. I now guarantee to you that this matter is ultimately not false.”

>> “If we can keep our minds free of greed, we can quickly escape the Three Realms and attain [the fruits of] the Three Vehicles.”

>> I now guarantee to you that this matter is ultimately not false: The Buddha used His own realization, His awakening to the truths of the universe and. His unlocking of the ocean of enlightened wisdom as a guarantee that this was clearly not false.

>> “The Buddha kindly responds to the world and comes for one great cause. He has compassion for the four kinds of beings as if they were all His only son. With the power of great loving-kindness, He bestows peace and joy upon them. With the power of great compassionate vows, He relieves their suffering.”

>> They do not think to renounce [suffering] nor seek liberation. Therefore, they head east and west in the burning house of the Three Realms. Though they meet with great suffering, they do not see it as a concern.

>> “Sariputra, the Buddha saw this and thus had this thought, ‘As a father to all sentient beings, I should relieve their suffering, and give them the infinite and boundless joy of the Buddha’s wisdom for them to play with.'”

>> The Buddha is the kind father of the four kinds of beings and views all beings equally as His only son. The Buddha gives sentient beings the Dharma-essence of their wisdom-life, the lineage of awakened sentient beings. He cannot bear for them to sink [into suffering], so He devises teachings according to capabilities.

>> It is like how fathers and sons in this world are part of the same bloodline and family lineage. The Buddha is concerned about. His children’s conduct and karma, whether they are good or evil, wise or foolish, bringing blessings or disasters. He does everything He can to give them joy, and with His compassion, He relieves all their suffering.

>> Sentient beings: This refers to all animals with feelings and consciousness. They are born with myriad conditions, so they are the myriad sentient beings. They also go through myriad births and deaths, so they are the myriad sentient beings. Among the Ten Dharma-realms, all beings in the nine other realms outside of the Buddha-realm are considered sentient beings.

>> The Buddha uses the power of great loving-kindness and compassion. “Bringing joy” is the power of great loving-kindness. “Relieving suffering” is the power of great compassion.

>> The elder was shocked and afraid: He was shocked that the children felt no joy and was afraid they would suffer. Thus, he relieves suffering and brings joy. The fears of the kind father are that his children would dally in the burning house, without being aware or afraid.

“The Buddha kindly responds to the world
and comes for one great cause.
He has compassion for the four kinds of beings
as if they were all His only son.
With the power of great loving-kindness,
He bestows peace and joy upon them.
With the power of great compassionate vows,
He relieves their suffering.”

In the Buddha’s compassion, He responds to the human realm and comes for the sake of the one great cause. He constantly gives teachings, and we also constantly take them in. When I speak about this, I am filled with gratitude. For the sake of sentient beings, the Buddha repeatedly comes to the human realm. He comes to do only one thing, to “open and reveal” to sentient beings. He feels that compassion for sentient beings.

With loving-kindness, He hopes everyone can become happy. With compassion, He hopes everyone can be relieved of suffering. With feelings of loving-kindness and compassion, He comes here for the sake of sentient beings and treats them all like His child. His singular intention is figuring out how to immediately relieve that suffering.

From the Dalin Tzu Chi hospital, we heard this following story. There was a family of three there, a father and mother accompanying their daughter, who was only 17 years old. They came all the way from Malaysia to Dalin seeking treatment. Their daughter, a few years earlier, felt some aches and pains in her back, which became more intense as time went on. Though they took her to various doctors, her pain grew worse. This went on for a long time, so they brought her to a large hospital. The diagnosis was neuroblastoma, a form of cancer. In particular, her cancer grew in a place that was very difficult to treat.

They went online to do some research. Where in the world was there a doctor who could treat their daughter? They looked online and found. Dr. Chen Jin-cherng of Dalin hospital, who had successfully treated a case like this. He was their only hope, so the parents brought their daughter there.

But sadly, the area around the tumor was completely covered by cancer cells. The cancer had been spreading for a while. The teams constantly thought of ways to help her. Teams of volunteers and medical staff kept her company. For three to four months, day by day they saw this child gradually approach the end of her life. No matter how much pain she was in, she did not once call out, but with a very weak, very feeble and tiny voice, she kept repeating, “Please save me. I want to keep living.”

Although the parents understood that there was less hope for recovery with each passing day, they did everything they could to keep focused on the preciousness of life. Finally, there was nothing that they could do. When the end was near, they said, “She won’t be able to come home with us, so we have some decisions to make. Can we preserve and donate her organs?”

The doctors were very touched to hear this, but when they checked again, they saw that this neurological cancer had already resulted in other complications, and the cancer had spread throughout her body. Every single organ in her body had been affected, even her corneas could not be donated. Originally her parents hoped that she could be a tiny bit of help to someone in the world, but even this slim hope was gone. The volunteers immediately consoled them, “You’ve already done all that you can.” The parents said, “We are grateful! These couple of months we have spent in Taiwan have brought peace to our hearts. The doctors and the medical teams have done everything they could and so have we. This is the way things are; we understand.” So, their daughter passed away here.

See, life is suffering. This is the torment parents face; without regard for anything else, they even came all the way here in their attempt to do everything they could. Sadly, even though the doctors had the compassion of the Buddha, they could not cure her.

Though her physical life could not be saved, looking at her during those three to four months, it seems that she received the loving comfort needed to soothe her, and her parents were able to let go. [Her father] said, “If we had been in Malaysia when we lost our daughter, the two of us might not have been able to deal with this.” So, in coming to Taiwan, ultimately the parents were the ones saved because they were able to let go in the end. The volunteers often shared the Dharma with them, and the doctors did everything they could. So, they were able to be at peace. After the funeral service was over, again and again they expressed their gratitude. This was also a way of relieving suffering.

I often tell everyone that we have to carefully contemplate and weigh our options. Ultimately, why are we here? What are we taking issue over? And so on. The Three Realms are like a burning house. In this burning house, there are many children who continue to linger and play games. They are not afraid of the fire surrounding them that is getting closer; they do not realize this. They still do not understand; they are not aware, not alert and not afraid. They do not renounce [suffering] or seek liberation. Isn’t this a portrait of our lives?

They do not think to renounce [suffering] nor seek liberation. Therefore, they head east and west in the burning house of the Three Realms. Though they meet with great suffering, they do not see it as a concern.

So, we are still not awakened and do not seek liberation. In the burning house of the Three Realms, “They head east and west.” Just as the sun comes up [in the east], a thought of goodness radiates light. But soon, the darkness comes again, just like how the sun sets in the west. This shows how we sentient beings are not knowing, not aware, with no renunciation nor seeking of liberation. When we are deluded by ignorance, this causes unbearable suffering.

So, the following sutra passage begins again with,

“Sariputra, the Buddha saw this and thus had this thought, ‘As a father to all sentient beings, I should relieve their suffering, and give them the infinite and boundless joy of the Buddha’s wisdom for them to play with.'”

Living beings are one of the four kinds of beings, egg-born, womb-born, moisture-born or transformation-born. Not long ago we discussed that the “four kinds of beings” means that all life forms experience one of these four forms of birth. The infinite numbers of sentient beings are all “viewed equally as His only son.” When facing all the beings of these four categories, the Buddha treats them all like His only child.

The Buddha is the kind father of the four kinds of beings and views all beings equally as His only son. The Buddha gives sentient beings the Dharma-essence of their wisdom-life, the lineage of awakened sentient beings. He cannot bear for them to sink [into suffering], so He devises teachings according to capabilities.

The Buddha gives sentient beings the Dharma-essence for their wisdom-life. This lineage of enlightened sentient beings is what the Buddha has passed on to sentient beings hoping we could all attain the Buddha-Dharma, hoping we could turn from delusion to awakening and remain among sentient beings to spread the Buddha-Dharma and turn the Dharma-wheel. This is because “He cannot bear for them to sink [into suffering], so He devises teachings according to capabilities.” He uses various methods to teach sentient beings. No matter what kind of beings they are, the Buddha never abandons or gives up on them.

An analogy would be a father-son relationship. In this world, fathers and sons are part of the same bloodline and family lineage. The Buddha and sentient beings are connected by this lineage of. Dharma-essence and wisdom-life; but their feelings about each other are the same as a father and son who are related by blood.

It is like how fathers and sons in this world are part of the same bloodline and family lineage. The Buddha is concerned about. His children’s conduct and karma, whether they are good or evil, wise or foolish, bringing blessings or disasters. He does everything He can to give them joy, and with His compassion, He relieves all their suffering.

All parents hope that their children will be well-behaved and hope for them to do great things. All parents hope their child will do something which is beneficial and does not hurt other people.

But sentient beings, or people’s children, may be “good or evil, wise or foolish.” Whether they are good or evil, wise or foolish, whether they bring blessings or disasters, all depends on their minds, on the mind that can bring blessings or disasters. With the power of love, parents teach children to be better and to avoid doing the wrong things. If they do not do the wrong things, they will not go astray. This is why parents continue to teach them and continue to help them stay on the right course. So, parents do all they can to help their children be happy, and with compassion, they relieve their suffering.

The Buddha also hopes that sentient beings can eliminate their ignorance and afflictions, stop creating karma, benefit everyone and walk the Bodhisattva-path. This is the Buddha’s mindset.

All living beings are sentient beings. “Sentient” refers to all animals that have both feelings and consciousness.

Sentient beings: This refers to all animals with feelings and consciousness. They are born with myriad conditions, so they are the myriad sentient beings. They also go through myriad births and deaths, so they are the myriad sentient beings. Among the Ten Dharma-realms, all beings in the nine other realms outside of the Buddha-realm are considered sentient beings.

Sentient beings include ants and insects. When they have stopped somewhere, even if we poke them very lightly, they will immediately run away. They are afraid of being hurt because they have feelings and consciousness. Sentient beings have different forms and different names. Monkeys, chickens, dogs and pigs are all “born with myriad conditions,” so “they are the myriad sentient beings.” Pigs have the karmic conditions to be pigs. Cows have the karmic conditions to be cows. Chickens, dogs, cats and so on, all kinds of life forms, have been born with that name and in that shape because of the karma they have created. Depending on what they have done, they have created different causes and conditions, thus they are born as that form. This makes them sentient beings.

“They also go through myriad births and deaths.” These life forms, these living things, constantly experience the cycle of birth and death. A dog was born in the shape of a dog. After that dog dies, he may not be reborn as a dog in his next life. Maybe when the dog dies, he has exhausted his karma for being an animal, so he will be reborn as a human. Perhaps after his karma to be a dog has ended, he will be reborn a cow or a horse. He might still need to toil to repay his debts. That is also a possibility.

This is why we go through countless births and deaths, continuing to transmigrate in the Six Realms. The amount of karma we have created determines the number of lives we live. The kind of debt we owe determines the form and way of life we take on to repay our debt. The more we think about this, the scarier it is. These life forms we see in this world include all beings with feelings and consciousness.

Sentient beings are part of the Ten Dharma-realms. In the Ten Dharma-realms, other than Buddhas, the rest are considered “sentient beings.” The Ten Dharma-realms includes the Four Noble and the Six Unenlightened Realms. The Four Noble Realms are the Buddha, Bodhisattva, Hearer and Solitary Realizer Realms. They are all spiritual practitioners with the goal of transcending the Three Realms. The Six Unenlightened Destinies are all within the Three Realms. The Six Unenlightened Destinies are the heaven, asura, human, hell, hungry ghost and animal realms. These are the Six Unenlightened Destinies.

As I have said here, all beings other than Buddhas are still considered sentient beings. This is because a Buddha has awakened to all principles of the universe. Bodhisattvas are still “seeking the path to Buddhahood and transforming sentient beings.” They are still in the state of sentient beings, still seeking and still saving others. This is what Bodhisattvas do. As for Solitary Realizers and Hearers, they are still seeking the Dharma. Then there are the beings in the heaven, human, hell, hungry ghost and animal realms. Those beings are even more unenlightened and are still continuing to transmigrate. So, “Outside the Buddha-realm, all beings in the nine other realms, are considered sentient beings.”

To relieve these sentient beings’ sufferings,

The Buddha uses the power of great loving-kindness and compassion. “Bringing joy” is the power of great loving-kindness. “Relieving suffering” is the power of great compassion.

The Buddha has only one goal, to “give them the infinite and boundless joy of the Buddha’s wisdom for them to play with.” The Buddha wants one thing for sentient beings; He hopes they can be like Him and have the same joy of wisdom. If they can eliminate all their afflictions, they can feel peaceful and at ease. This is the state of the Buddha’s joy of wisdom.

The Buddha did not have any afflictions. Since He has already attained enlightenment, He only has worries but no afflictions. Since sentient beings are still sinking, the Buddha will not let them go; He is still concerned and worried for their sake. So, He repeatedly comes to this world for the sole purpose of giving them the lineage of the Dharma-essence and wisdom-life. The awakened sentient beings, the Bodhisattvas, play effortlessly in this world. The Buddha teaches sentient beings with the same state of mind.

As a previous sutra passage stated, “The elder was shocked and afraid.” Seeing this fire burning on all four sides, the elder was scared. What was he scared of? He was scared that the children would continue to linger in the burning house. So, “The elder was shocked and afraid.” Similarly, the Buddha could not bear for sentient beings to face the various kinds of suffering in the Three Realms. So, He came up with many methods to help relieve their suffering. This is how He “gives them the infinite and boundless joy of the. Buddha’s wisdom for them to play with.”

The elder was shocked and afraid: He was shocked that the children felt no joy and was afraid they would suffer. Thus, he relieves suffering and brings joy. The fears of the kind father are that his children would dally in the burning house, without being aware or afraid.

“Shocked” refers to his shock that they felt no joy. He was shocked sentient beings were not happy. He was “scared” that they would suffer; this also caused worry and fear. Lack of joy is suffering. Sentient beings have few joys and much suffering, that was what the Buddha was most afraid of and what made the elder most shocked and afraid. This was why he wanted to relieve suffering and bring joy. To relieve suffering, he exercised the love of his loving-kindness and compassion. This was where the kind father’s shock and fear led him.

He also feared that “His children would dally.” We sentient beings linger in the burning house and seem to find the fire very entertaining. In this burning house, we are not aware, not understanding, not shocked and not afraid. This is what worries the Buddha the most about sentient beings.

So, “The Buddha kindly responds to the world and comes for one great cause, He has compassion for the four kinds of beings as if they were all His only son. With the power of great loving-kindness, He bestows peace and joy upon them.” With various methods, the Buddha helps bring us peace of mind. Thus we can accept the Buddha’s teachings and freely travel in the ocean of Dharma. This is how the power of the Buddha’s great compassionate vows can relieve the suffering of sentient beings. We must further strengthen our resolve to learn the Dharma. Life is filled with unbearable suffering. Therefore, everyone must be self-disciplined, reverent and always mindful.