Author: Scott Ogata

Episode 570 – Smoothly Walk the Path with the Four Right Efforts

>> With the Four Right Efforts, we will be powerful and steady. With diligent effort, we cultivate all virtuous Dharma. The actions of body, speech and mind must be engaged in proper spiritual practice. With smooth and steady steps, we follow these four teachings of the Path.

>> The Four Right Efforts: Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.

>> The Four Right Efforts are to. “Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate evil that has already arisen.”

>> Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.

>> There were white oxen, their bodies powerful: This is an analogy for how, with great wisdom leading the way, we can accomplish all virtuous Dharma and eliminate all evil practices.

>> They walked straight and smoothly: This is like overcoming afflictions by being replete with the wisdom of emptiness and of existence. Then we will not get slowed down or veer off to one side. Thus, it says “They walked straight and smoothly.”

>> Swiftly like the wind: This is an analogy for how Right Wisdom directly expedites the attainment of Buddhahood. This is analogous to the great white oxen that walked straight and smoothly, swiftly like the wind.

>> And there were many attendants guarding each: With the truths of the Dharma-realm, the Buddha fully understands cause and effect. Outwardly, He deals with all conditioned Dharma, pure and impure. Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.

>> The treasury of the Dharma-realm has inexhaustible merits; this is fundamental wisdom. It stores good and evil seeds and gives rise to all pure and impure phenomena. This is the fundamental mind, also known as relative wisdom.

>> The Buddha gives rise to great compassion to save sentient beings. With all the merits of His wisdom, He transforms all afflictions into Bodhi. These inexhaustible merits and virtues are like the attendants of the carts.

The great white ox is courageous and strong, with powerful muscles and a steady gait. This is like the [steadiness which comes from] practicing the Four Right Efforts. With diligent effort, we cultivate all virtuous Dharma.

With the Four Right Efforts, we will be powerful and steady. With diligent effort, we cultivate all virtuous Dharma. The actions of body, speech and mind must be engaged in proper spiritual practice. With smooth and steady steps, we follow these four teachings of the Path.

We must endeavor to cultivate virtuous teachings. Where do these virtuous teachings come from? We bring them into being through the behavior of our body, speech and mind. So, “The actions of our body, speech and mind” must always remain “engaged in proper spiritual practice.” Then, “With smooth and steady steps we follow these four teachings of the Path.” The road spiritual practitioners walk must not deviate from these four teachings of the Path, which are the Four Right Efforts.

The Four Right Efforts: Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.

If our every thought is about helping others, if we can be understanding as we deal with people, matters and things, those are thoughts of goodness. If we are not understanding as we deal with people, matters and things, and conversely, take everything personally, those are thoughts of evil. Therefore, we must constantly reflect on ourselves. If we have thoughts of evil and cannot be understanding, then even if we do not like this person, we should quickly think of some way to be more understanding of their situation. “This person is hard to teach! This person has such bad habitual tendencies!” If this is the case, what should we do? Let us think of his good points! Even if he is not understanding, we still can be.

If we are understanding of everyone, we will be grateful for everything that happens. If we encounter these kinds of people and matters, we must be understanding of and grateful for them; then naturally we give rise to thoughts of goodness.

If goodness has already arisen, we must nurture it so it will grow. We may be full of thoughts of goodness, but are we making a diligent effort to act on them? If all you do is say, “Yes, I’m very loving,” if that love does not lead you to act, to give to others, then it is not doing anything. So, we must diligently make the right effort. “Goodness that has already arisen” means we already have thoughts of goodness. We must nurture them so they will quickly grow. This take diligence and effort; we must truly put our efforts into this.

Recently (2013), we heard that, after Typhoon Haiyan devastated the Philippines, one of our doctors here in Taiwan was asked by the hospital, “Do you want to participate in the free clinic?” His reply was, “I’ll think about it.” This doctor is very a good doctor. Though he had a good heart, he did not think much of the way Tzu Chi volunteers took action. He thought, “It’s enough to just be a good person. Why bother having everyone dress the same way and follow a whole bunch of rules? Having a good heart is enough, why all the fuss?”

Then, when he went to the Philippines, he wore our blue and white uniform. Every single person who wore that uniform, no matter where they went, was respected by the [local] people. This is because they were recognized as people who were there to help, as Tzu Chi volunteers. So, everyone they encountered put their palms together and bowed to them.

He saw for himself what the conditions there were and what kind of lives people led. Moreover, in that place, he was respected by everyone. So after he came back, I heard him share, “In the past, I thought [negatively of the way we did things]. Now, I have changed my view and am filled with gratitude. I am just going to follow Master now.” Indeed, this is why, even if we have thoughts of goodness, we must act on them by giving to others. This is diligent effort and also the [Four] Right Efforts.

As for “evil that has not yet arisen,” we must work hard to not give rise to any thoughts of evil, none at all. If an unwholesome thought arises, suppressing it is not an easy matter. So, we must always pay attention to our minds. These kinds of thoughts are very dangerous. When these thoughts of evil arise, we will do many things which are harmful to others and not beneficial to us. This is why we must make the right efforts and diligently cultivate our mind so that it will not give rise to thoughts of evil. Thus we “prevent evil that has not arisen from arising.” To do this, we must take good care of our hearts.

“Quickly eliminating evil that has arisen” requires diligent effort and practice. We must make sure our past mistaken behavior, the actions, speech and thoughts that went astray, are now quickly eliminated; we must put an end to them. We must not let more thoughts of evil arise. It is imperative that we not initiate any kind of evil behavior. So, from our minds to our behavior, we must put in diligent effort into all areas. These are the Four Right Efforts.

The Four Right Efforts are to. “Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate evil that has already arisen.”

Then our mind will be pure and white and clean, like the great white ox drawing the cart.

Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.

These carts were being pulled by great white oxen. Their “skin [was] completely clean, their figures pleasing.” They were very dignified and magnificent, from their skin to the steadiness of their limbs. By practicing the Four Right Efforts, we can have the strength of an ox, with powerful and sturdy legs. Not only were the oxen’s figures “pleasing,” their “bodies [were] powerful.” It is because their bodies were very powerful that their “steps were smooth and steady.” They walked extremely smoothly and steadily. So, they walked “swiftly like the wind. And there were many attendants guarding each.” If our legs are powerful, we can walk smooth and steadily, in a very pleasing manner. We can also walk “swiftly like the wind.” We can walk very fast and in a pleasing manner. The oxen were also followed by many people. “There were many attendants guarding each.” Many people followed them to serve and protect them. There were many of these Dharma-protectors. If we earnestly engage in spiritual practice, we will automatically be supported by visible and invisible Dharma-protectors.

These great white oxen, “their bodies powerful,” are analogies for great wisdom leading the way.

There were white oxen, their bodies powerful: This is an analogy for how, with great wisdom leading the way, we can accomplish all virtuous Dharma and eliminate all evil practices.

The oxen that pulled these carts not only had powerful legs and strong limbs, they were also very wise. Because the oxen had great wisdom, they were guiding these carts, ensuring they followed the right and proper course. This helped not only the carts themselves, but all the people following behind as well. If the cart in the lead is going the wrong way, those behind will follow down the wrong path.

Because oxen with great wisdom lead the way, we “can accomplish all virtuous Dharma.” The oxen have truly great and virtuous teachings, with which we can “eliminate all evil practices.” This is wisdom. With wisdom, we will constantly grow in goodness. With wisdom, we will prevent evil from arising. Even if it has already arisen, we can quickly eliminate it.

Thus we can “walk straight and smoothly.” This is an analogy for overcoming afflictions, for being able to overcome all our afflictions.

They walked straight and smoothly: This is like overcoming afflictions by being replete with the wisdom of emptiness and of existence. Then we will not get slowed down or veer off to one side. Thus, it says “They walked straight and smoothly.”

This kind of wisdom is replete with both the wisdom of emptiness and of existence. “Emptiness” is true emptiness. By understanding all the principles of life, we will not take issue over anything. People argue over the tiniest things, but aren’t they ultimately empty in nature? This is true emptiness. But to truly have wisdom, we must understand the karmic law of cause and effect. We cannot take anything with us when we die, only our karma follows us to our next life. Karma is created by the actions of our body, speech and mind. So, in this “existence,” what is it that has “existence”?

Our pure intrinsic Buddha-nature. We all have it; this is “wondrous existence.” This is wisdom. We must avoid taking issue over worldly matters, and we must be very careful of the Buddha-nature we all intrinsically have. We cannot allow this nature of True Suchness to be defiled. So, we must carefully safeguard our nature of True Suchness so that it may remain as pure as the great white ox. If we have this kind of wisdom, then naturally we “will not get slowed down or veer off to one side.” The path we travel will be the correct one, and afflictions and ignorance will not keep our thoughts of goodness, those heading in the right direction, from being stopped.

Since we are on the right course and since we are walking the Bodhi-path, we should not be stopped by obstacles, not at all. We will advance forward smoothly along this path of goodness, without deviating in the slightest. This road, the great and direct Bodhi-path, is very straight, so we can walk forward steadily. Thus we walk “straight and smoothly.”

“Swiftly like the wind” means they moved quickly and their steps were very smooth.

Swiftly like the wind: This is an analogy for how Right Wisdom directly expedites the attainment of Buddhahood. This is analogous to the great white oxen that walked straight and smoothly, swiftly like the wind.

This is an analogy for how. “Right Wisdom directly expedites the attainment of Buddhahood.” Once we know which direction to go in, and our minds are pure and undefiled, when we walk straight down the right course we will quickly reach a state that is unhindered by afflictions or worldly matters. This is also analogous to the “great white oxen who walk straight and smoothly swiftly like the wind.”

So, “There were many attendants guarding each.” If we earnestly walk, with the Dharma in our hearts, we will “comprehend the great path.” Only by comprehending the great path can we awaken our wisdom. Once we awaken our wisdom and are on the correct path, then wisdom will be our guide, and we can naturally “lead people harmoniously.” Many people will follow us. We take the Buddha’s teachings into our hearts, then we turn the Dharma-wheel and use this Dharma to guide other people.

And there were many attendants guarding each: With the truths of the Dharma-realm, the Buddha fully understands cause and effect. Outwardly, He deals with all conditioned Dharma, pure and impure. Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.

This is also an analogy for the “truths of the Dharma-realm”, all the principles of the Dharma-realm. What are the truths of the Dharma-realm? The “full understanding of cause and effect.” The Buddha-Dharma is “the treasury of the Dharma-realm.” Hidden in the Dharma-realm are the principles of karmic causes, conditions and effects. Therefore, “With the truth of the Dharma-realm the Buddha fully understands cause and effect,” especially regarding external phenomena. “Outwardly, He deals with all conditioned Dharma, impure and pure.” For a time, we often discussed “unconditioned Dharma.” Internally there is “unconditioned Dharma,” and externally there is “conditioned Dharma.”

Unconditioned Dharma is true principles. They are unseen, yet they are always there. Everything external, people, matters and objects, are all conditioned Dharma. Conditioned Dharma may be impure or pure. Anything that may be impure or pure is known as “conditioned Dharma.” Since Beginningless Time, we unenlightened beings have allowed our nature of True Suchness to be covered by ignorance and afflictions. These are impure phenomena. We have many afflictions. Since we are engaging in spiritual practice, we understand this and will eradicate afflictions as soon as they arise.

Thus, with conditioned Dharma, we must return to the truth of our unconditioned wondrous existence. So, we speak of inwardly and outwardly. “Outwardly He deals with all conditioned Dharma, impure and pure.” And on the inside? “Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.” Amidst all this Dharma, to turn the Dharma-wheel to transform all beings, we must be replete with that kind of wisdom. We use wisdom to guide the way forward, while transforming those following, the countless people behind us. This is something everyone can naturally do. “Inwardly, He possesses all the countless virtues of His nature.” This is the “treasury of the Dharma-realm,”

the Dharma contains infinite and boundless merits. As long we take the Dharma to heart and apply it, we can use it to benefit sentient beings and widely transform them. This is called fundamental wisdom. The treasury of the Dharma-realm is also fundamental wisdom, which contains both good and evil seeds. Good and evil seeds mean that if we commit evils, we create evil seeds, which are stored in the storehouse consciousness. If we are able to purify these seeds, we will return to a pure and undefiled ninth consciousness.

The treasury of the Dharma-realm has inexhaustible merits; this is fundamental wisdom. It stores good and evil seeds and gives rise to all pure and impure phenomena. This is the fundamental mind, also known as relative wisdom.

Therefore, “fundamental wisdom” contains both good and evil seeds and “gives rise to all impure and pure phenomena.” Impurity comes from the workings of ignorance. If we are defiled by ignorance, we will likewise commit evils. Our intrinsic nature is pure, it is just that these basic afflictions have covered our pure and undefiled Buddha-nature. So, there is both good and evil in this place; if evil is more powerful, it will cover and obscure our goodness.

Spiritual practice helps us regain our strength so we can be like a great white ox. We must purify our body and mind, be guided by our wisdom and strengthen our limbs so they are sturdy. If we can do this, then we return to our fundamental mind, to our Buddha-wisdom. We will return to our “relative wisdom. Relative wisdom” is the wisdom of the Buddha.

The Buddha, with His wisdom, came into this world for one great cause. Out of great compassion, He wanted to save sentient beings. This great compassion is also contained within the Dharma-realm, within the “treasury of the Dharma-realm.”

The Buddha gives rise to great compassion to save sentient beings. With all the merits of His wisdom, He transforms all afflictions into Bodhi. These inexhaustible merits and virtues are like the attendants of the carts.

So, this is “all the merits and virtues of His wisdom.” We should always be mindful to keep moving in the direction of goodness and should keep accumulating merits and virtues. “He transforms all afflictions into Bodhi,” which brings infinite merits and virtues. These will be like “attendants.” If we can elevate our wisdom and walk the right course, “seek the path to Buddhahood and transform sentient beings,” many people will want to follow us.

This was why the Buddha used the ox-cart [as an analogy]. Because this cart is drawn by a great white ox, it can proceed steadily on the Bodhi-path. This is much better than the sheep- or deer-cart. If we only seek to awaken ourselves, [this benefits] only one person. This was not the objective of Buddha’s teaching. The Buddha wanted to teach us so that we can benefit ourselves as well as others. If we are able to walk along a smooth road, then we can lead others to this smooth road, too. The cause will lead to an effect, and we will attain the state of Buddhahood. To achieve this, we must always be mindful.

Episode 569 – The Virtues of the Four Bases of Fulfilling Power

>> The Four Bases of Fulfilling Power: The power of aspiration. The power of thought. The power of diligence. The power of wisdom.

>> “Practice the path to obtain the fruits and advance according to our aspirations.”

>> Next is the power of thought. “In every thought we are single-mindedly focused and abide in the true principles.”

>> The power of diligence: We continue to diligently advance and put in ceaseless effort.

>> We will have the power of wisdom, that is, “We use the truth to illuminate and transcend delusions so our minds will never be scattered.”

>> And on top of each a canopy was erected, which was also decorated with various precious jewels. They were crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.

>> “Pulling these carts were white oxen, their skin completely clean, their figure pleasing, their body powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.”

>> Pulling these carts were white oxen, their skin completely clean: White is the fundamental color. It corresponds to our intrinsic nature, pure, with no leaks of afflictions. It is essentially replete with myriad virtues, undefiled by afflictions and can lead people to all-encompassing wisdom. It is likened to a white ox with perfect skin.

>> Their figures pleasing: This is an analogy for the essence of all matters, objects and principles. The fundamental essence of compassion is fundamental wisdom. Dharma-joy arises when we rely on principles. With the Dharma, we can achieve all flawless merits and virtues. This is like having a figure that is pleasing.

Everyone makes wishes, and everyone’s wishes are different. If we did not wish for anything, we would not choose to learn the Buddha-Dharma. So, learning the Buddha’s teachings is a wish. The 37 Practices to Enlightenment help Buddhist practitioners step onto the Bodhi-path. Among them are the Four Bases of Fulfilling Power.

The Four Bases of Fulfilling Power: The power of aspiration. The power of thought. The power of diligence. The power of wisdom.

The power of aspiration comes from our wishes. We wish to learn the Buddha’s teachings, and I hope that wish will come true and that things will happen the way we want. So, we must.

“Practice the path to obtain the fruits and advance according to our aspirations.”

We must earnestly follow the Bodhi-path. If our first steps are correct, we will arrive precisely at our destination. So, we must practice the path by advancing toward our goal. This is “practicing the path to obtain the fruits.” I hope that we can be diligent and continue to strengthen our spiritual aspirations. We must be focused on always moving forward in order to fulfill our hopes.

This is our aspiration. If we want to develop the power of aspiration, we must “practice the path to obtain the fruits and advance according to our aspirations.”

Next is the power of thought. “In every thought we are single-mindedly focused and abide in the true principles.”

We must earnestly engage in spiritual practice. When we do, all our thoughts, thought after thought, will be the same. Our mind must be abiding. It must abide in the true and correct principles.

We must also be diligent in focusing our minds in one place. Then our every thought will be consistent. At the same time we must focus on advancing and

develop the power of diligence. We need to have this power of diligence; we cannot deviate from our course at all. So, everything we do must be focused and precise, and move us forward toward our goal. We “put in ceaseless effort.” We must work very hard and not stop even for a moment.

The power of diligence: We continue to diligently advance and put in ceaseless effort.

Our hope is that as we practice the Bodhi-path, our every thought will carry us forward so we can “abide in the true principles.” We must unceasingly advance and never stop our hard work. This is most important for learning the Buddha’s teachings. If we can achieve this,

We will have the power of wisdom, that is, “We use the truth to illuminate and transcend delusions so our minds will never be scattered.”

If we can follow this sequence, we can fulfill our wish. We must cultivate the path in order to reach our goal. In this way, with our wish, we will continue to practice diligently and our wisdom-life will sprout and grow.

This is like the light of. True Suchness in our hearts; this ray of light can illuminate and shatter our delusions so that our minds will no longer give rise to delusions and afflictions. When we let our delusions depart, our minds will naturally be focused, not scattered. This is wisdom.

Recently we have been talking about applying the Dharma and being mindful. In discussing the Lotus Sutra, we have spent quite a bit of time describing the burning house of the Three Realms. In order to save the children, the elder used various methods to tell them that. “This house is already deteriorating. It has not been maintained for a long time. It is dangerous to stay inside the house. A fire has begun to burn on all four sides. Everyone, you must leave immediately! Come! Get out!” But the children were still confused, indulging in and attached to their playthings inside the house.

The elder could only tell everyone, “Come out, there are three kinds of cart outside. You can choose whichever one you like. So, come out quickly! If you do not come out right now, you will not get your share.” So, they all rushed outside.

Once outside, they saw the three kinds of carts. Their father allowed them to choose, while encouraging them [to choose a certain one] by the way that he described them. “This is a sheep-cart, this is a deer-cart, and this is an ox-cart, drawn by an ox. Sheep and deer are not very strong. At most they can transport one person. These ox-carts are decorated magnificently.”

And on top of each a canopy was erected, which was also decorated with various precious jewels. They were crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.

According to this passage, on top of each ox-cart “a canopy [could be] erected”; it could be put up to cover the entire cart. A canopy, drapes, etc. could be made to look beautiful and magnificent. Not only were the drapes, windows, etc. constructed quite beautifully, there were many other precious treasures as well. These ornaments would make lovely sounds. All of these things were treasures.

And, carts were “crisscrossed with jeweled ropes.” Ropes were hung up, very beautiful ropes, that were made out of treasures. They were hung as decorations in many different ways. The carts were also “draped with flower garlands.” Many extravagant decorations were draped [over] the carts. Furthermore, they were “spread with elegant mats.” Coverings were placed on the floor, the chairs and so on, so people could rest. They were “set with scarlet pillows,” which allowed people to rest comfortably. [The elder explained that] such a magnificent cart does not only transport one person, but can carry many people. When you have company, things are more lively.

The next sutra passage explains that,

“Pulling these carts were white oxen, their skin completely clean, their figure pleasing, their body powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.”

See, these carts were decorated so wonderfully and pulling each of them was an ox. The ox had glistening skin that was clean and pure and was full of strength. His coat was so bright, so clean and white. Then “their figure pleasing” means the shape of the ox was very beautiful. Furthermore, he was very strong. See, his legs were powerful and his tendons and muscles well-formed. The ox could walk so steadily. “They walked straight and smoothly.” Not only did he walk straight and smoothly, but also very quickly, “swiftly like the wind.” This cart traveled so steadily and quickly as well. Moreover, this cart did not travel alone, but with a procession of many followers, surrounding the vehicle to guard and protect it. This is the cart drawn by a great white ox.

Pulling these carts were white oxen, their skin completely clean: White is the fundamental color. It corresponds to our intrinsic nature, pure, with no leaks of afflictions. It is essentially replete with myriad virtues, undefiled by afflictions and can lead people to all-encompassing wisdom. It is likened to a white ox with perfect skin.

This cart is drawn by a great white ox. White is the fundamental color of all colors. If we start with white [paper], we can put any color we want on top of it. This is why we say that white is the foundation for all colors; it is the fundamental color. “It corresponds to our intrinsic nature, pure, with no leaks of afflictions.” What are leaks of afflictions? Afflictions are ignorance. Leaks are when a layer of afflictions prevent the Dharma from entering [the mind]. If we can eliminate our afflictions and be free of ignorance, then the appearance of our pure intrinsic nature will manifest. It will be seen as completely clean and pure, so it is “white.” This is our intrinsic nature of True Suchness.

“It is essentially replete with myriad virtues.” The essence of our intrinsic nature is that it contains myriad virtues. Sentient beings are complicated, filled with afflictions and impurities. What methods can we use to wash away the impurities and afflictions from their minds? To do this, we must exercise our wisdom. “I vow to deliver countless sentient beings.” However many afflictions they have, we need the corresponding amount of wisdom to deliver them according to conditions. Think about it, isn’t this having myriad virtues?

Bodhisattvas can turn sentient beings’ afflictions into wisdom so that their wisdom-life becomes healthier and stronger. This is because afflictions do not defile them. Because the afflictions [of others] do not contaminate their pure intrinsic nature, with the wisdom of their intrinsic nature, they can guide others to all-encompassing wisdom. This great cart is also an analogy. The skin of the ox [pulling it] was very white, and the cart was also very clean. These are analogies for our nature of True Suchness. This cart was very magnificent and clean, and had everything needed. It was decorated beautifully in all respects. This cart, in particular, could move very steadily. This is because the ox was very sturdy, “[his] figure pleasing.” He was full of health and vigor. The whiteness of his coat was clean and radiant.

“Their figures pleasing” is an analogy for the essence of all matters, objects and principles. The physical appearance of the ox is exceptional. He has a beautiful and pleasing form. When this cart is paired with the oxen, they look wonderful and beautiful together. This is an analogy for the essence of all matters, objects and principles.

Their figures pleasing: This is an analogy for the essence of all matters, objects and principles. The fundamental essence of compassion is fundamental wisdom. Dharma-joy arises when we rely on principles. With the Dharma, we can achieve all flawless merits and virtues. This is like having a figure that is pleasing.

Originally, all matters, objects and principles were one and shared the same essence. However, we need to make use of our fundamental essence of compassion. Material goods are essential to our lives. We must give people these essential goods. If we are able to give exactly what they need, so they lack nothing, just the right amount, that is wisdom.

In life, it is sufficient to have enough to eat. The right amount of fruits, vegetables and grains will satisfy our nutritional requirements. If we are picky about what we eat, disregarding everything to satisfy our cravings and harming [nature] or killing living beings, our actions go against true principles.

If we are able to exercise the fundamental essence of compassion, we will know we are inherently one with all things. If we are wise, we will cherish all things, and not just tangible objects. [Indeed,] all living beings, humans and animals, are one. [This understanding] comes from great compassion. Treasuring and loving everything is fundamental wisdom. The “fundamental essence of compassion” is also called “fundamental wisdom.” The most fundamental wisdom of our nature of True Suchness is to “rely on principles.” When we follow the principles, “Dharma-joy will arise.” Then we will naturally be very happy.

Now (2013), in the Philippines after the devastation of Typhoon Haiyan. Volunteers were able to overcome many difficulties to quickly come to this disaster-stricken land. A group, including [Alfredo] Li and [Manuel] Siao and many others, went to provide disaster relief and to comfort the survivors, [especially] those who had lost their loved ones. Many people faced tremendous suffering, and this group of Bodhisattvas were there to comfort, help and inspire hope in them. They also helped to renew their physical and mental vitality.

[Some] volunteers were from the Philippines, [with] others from eight countries in all, running an endless relay of love to that place. Every day, both by phone and by video, I asked them, “Is it tiring work?” Or I would say, “You must be tired! No, we aren’t. Our bodies are weary, but our hearts are happy. This is because we can see their smiles and their vitality emerge and then grow day by day.”

See, this comes from relying on the principles. Following the principles, Bodhisattvas have arisen because of suffering sentient beings. When we see that their suffering is relieved, no matter how hard we have worked to help them, we feel happy.

When we do these things, we feel happy; this is fundamental wisdom. Fundamental wisdom comes from our nature of True Suchness, free of afflictions and discursive thoughts. If we advance with the Bodhisattva-mind, which is pure and undefiled, and give to others without expectations, that is the fundamental essence of compassion. We are one with the heavens and the earth.

When Tzu Chi volunteers in Malaysia heard about the disaster in the Philippines, they truly mobilized everyone. Everyone stood there the whole day, in the morning markets, on the street, at schools, in the night markets, etc. Seeing all this, if you asked them, “Are you tired?” with a smile, they would say, “I’m grateful.” And why were they doing this? Because they wanted to give everyone a chance to manifest their goodness.

Indeed, they are remarkable! They use the fundamental essence of compassion, which means they exercise fundamental wisdom, while at the same time relying on the principles to give rise to Dharma-joy; this Dharma-joy can only be found among people. “And with the Dharma, we can achieve all flawless merits and virtues.” No matter what kind of people we encounter, we must be grateful to them. When we meet people who are suffering, we must be grateful for the opportunity to give. In asking for donations, when we meet those who not only refuse to give, but also treat us coldly, we should still feel grateful. Whether people are warm or cold, kind or vicious, they are our Bodhisattva training ground. “And with the Dharma, we can achieve all flawless merits and virtues.”

“Flawless” means without afflictions. We use the various things we see, the ways matters, objects and principles manifest, to develop flawless merits and virtues. When we take all the Dharma to heart, we must not let any of it leak out. Then afflictions will not enter our minds to disturb our nature of True Suchness.

This is like having a figure that is pleasing, a thoroughly beautiful cart drawn by a white ox. Because of his flawless body, this white ox is very beautiful. The cart is also decorated magnificently. The whole effect is wonderful, very beautiful. This is the function of the cart drawn by a great white ox; it represents the Bodhisattva-path and the state of our body and mind.

So, we must seize every moment; time is continuously passing. We must find a way to live out and practice the Bodhisattva-path among people in this world. Everyone, please always be mindful.

Episode 568 – Cultivate Purity and Goodness

>> “With a life of abundance, we must cherish our blessings. When we have blessings and share with others, we earn respect. We kindle the lamp of wisdom to illuminate Bodhi. The true and wondrous Dharma is incomparable.”

>> Sariputra, at that time, the elder gave each child a great cart of equal size. These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung on all four sides with bells.

>> “And on top of each a canopy was erected, which was also decorated with various precious jewels, crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.”

>> So, the canopy is an analogy for loving-kindness, compassion, joy and equanimity, the Four Infinite Minds, which cover everything.

>> Crisscrossed with jeweled ropes: Jeweled ropes are an analogy for the Four Great Vows. Because those with these vows cannot bear for sentient beings to suffer, they must cultivate non-arising patience. Internally cultivating purifying practices and eliminating all evil brings merits. Externally practicing all good deeds brings virtues. Thus, the virtuous attain. What we attain through our spiritual cultivation are called merits and virtues. Not letting them be scattered is the meaning behind being “crisscrossed with ropes.”

>> Next, we talk about “draped with flower garlands. Flower garlands” is an analogy for charitable giving, loving speech, collaborative work and beneficial conduct, the Four All-Embracing Virtues.

>> 1. The virtue of charitable giving. If sentient beings want wealth, give them wealth. If they want Dharma, give them Dharma. This will give rise to the path to pure love.

>> 2. The virtue of loving speech. Based on the capabilities of sentient beings, use kind and comforting speech so that they give rise to the path to great love.

>> 3. The virtue of beneficial conduct. With good practices in body, speech and mind, benefit sentient beings and help them give rise to the path to great love 4. The virtue of collaborative work. With Dharma-eyes, observe sentient beings’ capabilities. According to what they like, manifest an appropriate form to lead them to do beneficial work and thus accept the path.

>> Set with scarlet pillows: Scarlet pillows are a place to rest. This is like using sincerity to eliminate feeling and perception and attain Samadhi. It also refers to all meditation. With the purity of the Threefold Karma, by following precepts we give rise to Samadhi and thus to all meditation. All of this is explaning the great cart.

“With a life of abundance,
we must cherish our blessings.
When we have blessings and share with others,
we earn respect.
We kindle the lamp of wisdom to illuminate Bodhi.
The true and wondrous Dharma is incomparable.”

If we are content with our lives, then we are living [with] great abundance. With this sense of abundance and contentment, we feel like we have enough to give to others. It is because we can help other people and create blessings for this world that we feel like we lead a life of great wealth. If we always feel, “I do not have enough! If I want to help other people, I need to wait until I have enough to spare,” when will we ever feel that we have enough? If we do not immediately do good deeds and benefit others, but instead only focus on making money, we will never feel we have enough. Then, day after day, we will be wasting our lives. If every day, we do good deeds and create blessings, we will reap the benefits of our actions.

We must share our blessings with others. If I am the only person who is rich, if I am the only person who is blessed, and everyone around me is poor, then I will not be happy either. We must [carefully choose] where we live, “Not choosing to be among the benevolent, how can we attain wisdom?” When we chose where we live, we want to be in a community of abundance, a society of abundance, a country of abundance. If we were born into a country, a society and a family of abundance, that is truly a blessing. What must they be abundant in? In virtue. “Virtue enriches the body as wealth enriches the house.” Wealth can enrich our surroundings and make them more comfortable. If we live in a place where everyone is doing good deeds and everyone is benefiting others, then we are living in a place of great abundance; such a country is richest and most powerful. Everyone will be creating blessings, and everyone will be rich and virtuous. This is how we can live a most blessed life. So, “When we have blessings and share [them], we earn respect.” When there is love and respect between all of us, aren’t we living a most happy life?

In addition to blessings, we also need wisdom. “We kindle the lamp of wisdom to illuminate Bodhi.” The wisdom inside each of us is like a lamp. With our spiritual wealth, we can bring light to the world. So, we kindle the lamp of wisdom by using our wisdom and our hearts to observe the world. It is as if there is one lamp which we all use to light our own lamps so that our hearts and minds can be illuminated. Millions of people can light their lamps from this one. When the lamps in the hearts of millions of people have been kindled, won’t everyone in our society, in our world, be virtuous and act in ways that create blessings? The Buddha came to the world for one great cause, to guide all sentient beings onto this road, which is the Bodhi-path.

When we kindle this flame within our hearts, we will automatically be able to see this road. So, we said, “We kindle the lamp of wisdom to illuminate Bodhi.” We do not illuminate this road so that only we can walk on it; we want to help everyone following this Bodhi-path to walk very safely on this brightly lit and very safe road. Therefore, we must aspire to pave a smooth road.

This means we must learn to be a good person, to uphold the Five Precepts and Ten Good Deeds and listen to the Dharma often. After we understand, we must constantly orient our minds toward the Right Path. We must prevent our minds from becoming defiled. Once desires arise, our afflictions multiply. If our minds are pure and we have understood the principles, the Buddha will then teach us how to practice the Six Paramitas.

We benefit ourselves when our minds have been awakened and we understand. When the principles are clear to us, we must immediately step onto this Bodhi-path, which is very direct, and guide others to walk this path to enlightenment. With our wisdom, we can guide everyone onto the Right Path. The “true and wondrous Dharma” helps us to walk this broad path safely and steadily. Thus, it is most wondrous; it is “incomparable.”

It allows everyone to experience what we have, the joy of coming in contact with the Dharma. “The true and wondrous Dharma is incomparable.” It makes us incredibly happy. So, we need to be mindful of it every day.

For the past few days, we have been describing the elder [of the house] and Sakyamuni Buddha. Sakyamuni Buddha is also called the guiding teacher of the Three Realms and the kind father of the four kinds of beings. The beings of the Three Realms completely rely on the Dharma that Sakyamuni Buddha taught after His awakening, with which He hoped to preserve the true nature in everyone’s minds. He used various methods. “Whether you like a small cart, a medium-sized cart or a big cart, just come outside and I will give it to you.” Once they were outside, he gave them guidance. “Look, this great cart is so large. It is not just an empty cart; it is ornately and beautifully decorated. Inside are so many rare and unusual objects, along with many fun things. Look at them! What cart would you like?” He hoped that everyone would choose to have the grand and ornate cart.

Sariputra, at that time, the elder gave each child a great cart of equal size. These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung on all four sides with bells.

The following sutra passage continues, saying,

“And on top of each a canopy was erected, which was also decorated with various precious jewels, crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.”

From this sutra passage, we learn about the top of the cart. In addition to the decorated interior, the outside was the same. On top of this cart, “a canopy was erected.” It seemed to cover the entire cart. This covering over the cart hung down like a mosquito tent which protected people from their surroundings, by preventing flies and mosquitoes from entering. But this is an analogy. The canopy being referred to was very magnificent.

So, the canopy is an analogy for loving-kindness, compassion, joy and equanimity, the Four Infinite Minds, which cover everything.

If we want to be safe, that is like wanting to be protected, not wanting to be bitten by bugs. The meaning is similar, so the “canopy” is that which protects us and keeps our minds healthy. A healthy mind is most beautiful and wonderful. It contains loving-kindness, compassion, joy and equanimity. These are the Four Infinite Minds.

If we have loving-kindness and compassion, we will love everyone we see. Out of compassion, we hope for everyone to be happy, peaceful and safe. If people suffer or face difficulties, we cannot bear it. Having universal compassion, we feel the pain of others as our own. Similarly, we feel their happiness as our own as well. Therefore, if other people’s happiness brings us happiness, we should create happiness for everyone. This comes out of great loving-kindness. If we cannot bear to let sentient beings suffer, if we cannot bear for a single being to suffer, if we feel their pain as our own, we will immediately want to help them to eliminate their suffering. By relieving them of their suffering, we are relieving our own suffering. This comes from our compassion.

Joy comes from feeling happy when we see that other people are happy. If we see that people need something, we immediately give to them out of equanimity so that they can be satisfied and not be lacking. This is what it means to have loving-kindness, compassion, joy and equanimity.

Moreover, with the Four Infinite Minds, we have great loving-kindness without regrets, so when we give of ourselves, we feel no sense of regret at all. We have great compassion without resentment, so when we give to sentient beings we do not feel any kind of complaint. We have great joy without worries, so we give for the sake of others, not for ourselves. We do not think, “I am bringing others happiness, and as for me….” We do not think in this way; we just want everyone to be happy. With equanimity, we are willing to let go and give without expecting anything in return. We give unconditionally. This comes from having loving-kindness, compassion, joy and equanimity. These are the Four Infinite Minds,

When we give, from the bottom of our hearts a feeling gushes forth, as if from a spring. The more we give, the more abundant we feel. The canopy is an analogy for this. It covers everything and protects everything. To protect all sentient beings, we must have loving-kindness, compassion, joy and equanimity, and a broad, open and boundless mind.

This is symbolized by the canopy. The cart is also “crisscrossed with jeweled ropes. Crisscrossed with jeweled ropes” is an analogy for the Four Great Vows. We make the Four Great Vows because we cannot bear for sentient beings to suffer. These are the Four Great Vows.

Crisscrossed with jeweled ropes: Jeweled ropes are an analogy for the Four Great Vows. Because those with these vows cannot bear for sentient beings to suffer, they must cultivate non-arising patience. Internally cultivating purifying practices and eliminating all evil brings merits. Externally practicing all good deeds brings virtues. Thus, the virtuous attain. What we attain through our spiritual cultivation are called merits and virtues. Not letting them be scattered is the meaning behind being “crisscrossed with ropes.”

“I vow to deliver countless sentient beings.” We want to deliver sentient beings. “I vow to eliminate endless afflictions.” When we interact with sentient beings, we cannot have afflictions in our mind. We must protect our mind and keep it pure. When we are among suffering sentient beings, we witness suffering to recognize our blessings. We should become happier the more we are able to help. That comes from being unable to bear for sentient beings to suffer. So, we must engage in spiritual practice and cultivate our “non-arising patience.”

In the world around us, or in our relationships, etc., if we face something that is difficult to bear, we have to be patient to endure. We must be patient with everything, from the imbalance of the four elements in the macrocosm of the world to the lack of harmony in the microcosm, in our minds and our interpersonal relationships. No matter what people say to us or what kinds of looks they give us, we must be patient. We must cultivate “non-arising patience” so that as we face suffering and afflictions, our minds will not go through arising or ceasing, increasing or decreasing. We must maintain our [calm] minds. This is the meaning of “non-arising patience.” Internally cultivating purifying practices, engaging in practice to purify our minds and putting an end to all evils brings “merits.”

External practice is about perfecting all good deeds. There are many kinds of good deeds. By doing all good deeds and creating all blessings, we can perfect all virtuous practices. This brings “virtues.” This is how we interact harmoniously with others. I often say that if we are successful in conducting ourselves properly, we will be successful in whatever we do and be in harmony with the principles. So, if we are in harmony with people, we will be in harmony with what we do. If we do things harmoniously, we are in harmony with the principles. [The result] is the same, giving rise to “virtue.” When our character is harmonious, we are virtuous.

Internally, we are cultivating our minds. Externally, we are behaving in this manner. If we do not let [virtues] be scattered, but gather them together, everything will be perfect. We will not lose any of them. With internal cultivation and external practice, we will not lose our merits and virtues. This is the meaning of “crisscrossed. Crisscrossed with jeweled ropes” symbolizes how all these things cross and overlap. We must work on ourselves inside and out and put the teachings into practice so our bodies and minds are united. Then we will not lose anything. This is to be “crisscrossed with jeweled ropes.”

Next, we talk about “draped with flower garlands. Flower garlands” is an analogy for charitable giving, loving speech, collaborative work and beneficial conduct, the Four All-Embracing Virtues.

When we practice charitable giving, we feel that we have enough to spare. Therefore, we should give to others.

1. The virtue of charitable giving. If sentient beings want wealth, give them wealth. If they want Dharma, give them Dharma. This will give rise to the path to pure love.

Giving can be giving of wealth or giving of the Dharma. The giving of wealth is being willing to give other people material things. We can also give fearlessness. “If you cannot finish this work, it is fine. I will help you finish your work. This area is so big, you cannot sweep it all. I will help you sweep.” These are small and simple things. If we are willing to give in this way, to help people in all kinds of matters, this is known as charitable giving.

As for loving speech, because we are always willing to help others, and the things we say make sense, when people are afflicted, we immediately go to comfort them. This is loving speech. If others do not understand something, we should immediately guide them. We do this with loving speech.

2. The virtue of loving speech. Based on the capabilities of sentient beings, use kind and comforting speech so that they give rise to the path to great love.

Next is collaborative work. Not only do we live together in this world, we all share the same mission, and we all work to accomplish the same things. All of this is part of collaborative work. We have the affinity to be together, so inevitably, [conflicts] will arise. If we have enough to spare, we can help others and guide them. Once we realize teachings, we should share them widely. By doing this, we can transform others through collaborative work.

Last is beneficial conduct. We want everything we do to benefit sentient beings. This is the direction of our spiritual practice.

3. The virtue of beneficial conduct. With good practices in body, speech and mind, benefit sentient beings and help them give rise to the path to great love 4. The virtue of collaborative work. With Dharma-eyes, observe sentient beings’ capabilities. According to what they like, manifest an appropriate form to lead them to do beneficial work and thus accept the path.

Charitable giving, loving speech collaborative work and beneficial conduct form the path that we must walk. This is the Bodhisattva-path.

[The cart is also] “spread with elegant mats.” This is a beautiful and elegant decoration. “Mats” are a covering for the floor. Not only is the top of the cart well-decorated, its floor is very smooth and comfortable. It moves stably and is comfortable for sitting. This is symbolized by “spread with elegant mats.” [The floor] is covered very smoothly and evenly. The Buddha put His heart into this

because He could not abandon sentient beings. He wanted to give them a safe place where they could be at peace. “Set with scarlet pillows” symbolizes how everything that we do is not only to provide a place for people to rest, but also comes out of our deep sincerity.

Set with scarlet pillows: Scarlet pillows are a place to rest. This is like using sincerity to eliminate feeling and perception and attain Samadhi. It also refers to all meditation. With the purity of the Threefold Karma, by following precepts we give rise to Samadhi and thus to all meditation. All of this is explaning the great cart.

Like a practitioner who wants to eliminate feeling and perception and attain Samadhi, if we eliminate afflictions from our hearts then no matter what we sense or how we perceive it, we will remain steady and calm. We will not be enticed by external conditions to give rise to the slightest thought. When we are steady and calm, we are in a state of Samadhi. So, Right Thinking and Right View [lead to] the Right Path. We must eliminate the evils of Threefold Karma to give rise to precepts, Samadhi and wisdom. Thus we give rise to meditation.

This sutra passage is conveying the Buddha’s hope that we will all be in the great carts, practicing the Great Vehicle Dharma. They are so magnificent and peaceful and steady; this is such a wonderful state of mind. When we transform ourselves and others, we are practicing the Great Vehicle Dharma. This house can be beautiful once it has been remodeled, just like this great cart. We must travel on the Bodhisattva-path,

so dear Bodhisattvas, the Dharma is very intricate and wondrous. We must make an effort to be mindful and to diligently practice every day, always with one mindset, to always be mindful.

Episode 567 – Teaching the One Vehicle with Eloquence

>> “The Buddha has equal compassion for all and adapts to sentient beings’ capabilities. Though He gave wondrous provisional teachings, in the end He taught the Dharma of the One Reality.”

>> Sariputra, at that time, the elder equally gave each child a great cart. These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells. This is explaining that the great cart that was drawn by a great white ox was broad and tall and was exquisitely and wonderfully magnificent. He equally gave each child a great cart that could carry many people. This is an analogy for the only teaching that can lead people to attain Buddhahood. This is the Buddha’s only teaching.

>> These carts were tall and broad: Tall and broad is an analogy for its essence, appearance and function. It extends throughout the three periods of time and pervades the ten directions. Our essence is True Suchness, and we are replete with wisdom, compassion and so on. Our appearance is of infinite merits and virtues. Our essence and appearance are unfixed, so we can act in response to conditions to manifest our function.

>> [It is] decorated with all kinds of treasures: With wisdom of all Dharma, we initiate myriad actions. Myriad actions give rise to myriad virtues. This is the meaning of “decorated with all kinds of treasures.”

>> Thus, “The evil outside cannot enter, and the good inside will not be lost.”

>> Is the meaning of “surrounded by railings.”

>> Hung with bells: The bells on all four sides are an analogy for the Four Kinds of Unobstructed Eloquence. Bells are an analogy for a rousing teaching. The Four Kinds of Unobstructed Eloquence: Unobstructed Dharma. Unobstructed Meaning. Unobstructed Language. Unobstructed Joy in Speaking.

>> So first, we must have Unobstructed Dharma. Then we can teach smoothly without interruption;

>> Second is Unobstructed Meaning.

>> Third is Unobstructed Language, when our words are understood clearly.

“The Buddha has equal compassion for all
and adapts to sentient beings’ capabilities.
Though He gave wondrous provisional teachings,
in the end He taught
the Dharma of the One Reality.”

The Buddha treats all sentient beings equally because all sentient beings have Buddha-nature. Having Buddha-nature, they all have the potential to attain Buddhahood. Sadly, because we sentient beings have ignorance, [it] has covered our intrinsic Buddha-nature.

During the Buddha’s lifetime, He often traveled around to teach sentient beings. One time, He came to the kingdom of Gautami to teach the Dharma to the fourfold assembly and transform sentient beings. At this time, there was a man who had heard the Dharma, but was very full of himself. He thought, “When I listen to the Dharma, I understand so much, but I see many people who have listened to the Dharma but cannot understand the principles.” This man was a Brahmacarin. He believed he had learned [and] understood so much, and he thought everyone else was foolish and unable to understand the principles. So, during the day, under the blazing sun, he lit a torch and carried it around. As he walked down the road, he held up this torch. He said, “Everyone in this world is foolish and unable to understand the principles.”

At that moment, the Buddha arrived there, and hearing everyone talking, [He] came over to them. When the Brahmacarin saw the Buddha, he lifted his head and puffed out his chest and continued to shout, “People in this world cannot see. Even during the daytime, they still cannot see the road. So, I am holding up this torch to light the way for everyone.”

The Buddha stopped in front of him and said, “Since you understand the principles so well, let me ask you, have you heard of the Four Understandings?” When the Brahmacarin was asked about the Four Understandings, he instead asked the Buddha in return, “What are the Four Understandings? I have never heard of them.” The Buddha said, “First, let me ask you, do you understand astronomy and geography? Do you understand the workings of the heavens and the earth? No, I do not. Second, let me ask you about the sun, moon and stars. Why are there so many stars in the sky? Do you understand the different kinds of stars? No, I do not. Third, let me ask you, do you understand how to govern a country? I do not know that either.”

This man who held the torch during the daytime, this Brahmacarin, hung his head low. He put down the torch and reverently prostrated to the Buddha. He told the Buddha, “I admit that I am ignorant. There are still many things I do not know. Please, Buddha, have the compassion to forgive me and teach me.” The Buddha told him, “You only understand a small bit of the Dharma. It is wrong to think, ‘I know so much already.’ That is egotism. If you do not understand but think you do, though you are holding the torch, you are the one who cannot see. The torch you hold only illuminates others. You cannot see yourself; you are blind.” The more this Brahmacarin heard, the more he felt remorseful and repentant. So, he decided to follow the Buddha and become a monastic to accept the Buddha’s teachings. This is how the Buddha worked with sentient beings.

The Buddha taught according to the capabilities of sentient beings, so He gave various teachings such as the Five Vehicles and the Three Vehicles. For the first 42 years, He taught with various skillful means. After 42 years, He began to teach the Great Vehicle Dharma.

So, [before that,] the Buddha had “given wondrous provisional teachings. Wondrous” means that all the principles the Buddha taught contained the True Dharma, even when He was just teaching us how to be good people. In fact, if we can succeed at being a good person, then we can attain Buddhahood. Even the teachings of the Human Vehicle contain subtle and wondrous principles.

The Heavenly Being Vehicle is also about developing a love that is complete, selfless and unconditional. This is not just a way to be reborn in heaven; it also contains the Bodhisattva Way. But to practice the Bodhisattva Way, in addition to doing good deeds, we must also cultivate wisdom. Wisdom comes from interacting with people, doing good deeds while remaining free of attachments. Moreover, we must also patiently withstand the various turbidities that are found among people as well as their mental impurities. People who practice the Bodhisattva-path must guard the purity of their minds. So, even while the Buddha “gave wondrous provisional teachings,” they still contained the Dharma of the One Reality. The Dharma of the One Reality is the One Vehicle.

In the past we have talked about how the Buddha challenged His disciples. Some were biased toward emptiness, others were biased toward everlasting existence and thought that being human in this lifetime meant they would be human in their next; so if they did not have the chance to practice in this lifetime, they would do it in the next. Even if people know there will be a next life, they may not know that the causes they create in this life will bear fruit in their next.

With the karma you have created, will you have the chance to be human again in your next life? To have the chance to be human again, we must uphold the Five Precepts. To have blessed retributions in our next life, we must practice the Ten Good Deeds. If, in this lifetime, we do not perform our basic duties as a person and do not even understand basic morals, in our next life, we may be in the animal realm. If a person does not practice the Ten Good Deeds and instead commits the Ten Evils, in his next life he will be in the hell or hungry ghost realm. Whether we end up in the Three Evil Realms or not depends on how we have acted in this life. This is why the Buddha helped all sentient beings to first understand these principles, so that He could more easily guide them.

But some people that accept the Dharma, become biased; if one thought goes astray, they lose sight of the principles and end up far off course. So, we must always remind ourselves to be vigilant. We sentient beings remain in a state of ignorance. [Trapped] in the Three Realms, we endlessly create karma and afflictions. With these afflictions, it is as if we are in a burning house. The Buddha hoped for us all to eliminate these afflictions brought on by desires so that our minds can be pure. This is why. He told the parable of the burning house.

As we discussed earlier, the Buddha, the great elder, set up three kinds of carts outside the house. “Everyone, hurry up and come out! Do you want a sheep-cart, deer-cart or a cart pulled by a great ox? Come out quickly!” Then the children came out.

Sariputra, at that time, the elder equally gave each child a great cart. These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells. This is explaining that the great cart that was drawn by a great white ox was broad and tall and was exquisitely and wonderfully magnificent. He equally gave each child a great cart that could carry many people. This is an analogy for the only teaching that can lead people to attain Buddhahood. This is the Buddha’s only teaching.

This large cart is the cart that everyone should use. See, “This cart is tall and broad.” This was such a large cart and the inside of this cart was especially well-decorated. All kinds of jewels and treasures were used to adorn it. Its exterior was beautifully decorated as well. It was “hung with bells.” Whenever the cart started moving, the sound of the bells could be heard. Moreover, it was exquisitely and wonderfully magnificent, and filled with rare treasures.

When the elder saw that all the children were out, he said, “I do not want to only give you a sheep-cart or a deer-cart; I want you to have this great cart. Because of its size, it can transport many people. You can put as many things in it as you want.” This is an analogy for the “only teaching that can lead people to attain Buddhahood.” This is the ultimate reality of the One Vehicle, the teachings that can help us attain Buddhahood. This is what the Buddha wanted to teach us, hoping that we can all attain Buddhahood. In order to become Buddhas, we need a cart that can carry a lot. This is an analogy.

These carts were tall and broad: Tall and broad is an analogy for its essence, appearance and function. It extends throughout the three periods of time and pervades the ten directions. Our essence is True Suchness, and we are replete with wisdom, compassion and so on. Our appearance is of infinite merits and virtues. Our essence and appearance are unfixed, so we can act in response to conditions to manifest our function.

“Essence, appearance and function. Essence” refers to the body of this cart, which is very large. We can see that the sheep-cart and the deer-cart are very small in size. When we see this great cart, that is the ox-cart, it is very well-decorated. You see, that kind of cart can carry many people! This is due to the large body of the cart. We can say it is great [or] that it is magnificent. We can say it contain many treasures. This is its “appearance.” The function of this great cart is to transport people. It can carry many and is well-decorated. This is its “function.”

These are its essence, appearance and function. This is analogy for how. “Our essence is True Suchness.” We all intrinsically have a nature of True Suchness, a nature equal to that of the Buddha’s. We are all replete with wisdom and compassion, so we can all give to others and practice according to what the Buddha taught. Thus our appearance is one of merits and virtues. When we act out of a pure heart and diligently go among people to help them, we are replete with wisdom, compassion and a sense of equality. We will treat all sentient beings equally. We will open up our hearts so that we can embrace all things in this world and treat them equally. When we give without expectations, our appearance is one of merits and virtues.

Everything we cultivate within, manifests without. This is our “essence and appearance. Essence and appearance” arise in response to various capabilities. For those with limited capabilities, the Buddha gave limited teachings of limited scope. For those with great capabilities, the Buddha gave great teachings of a great scope. Everyone He sees is different, so He makes use of what is appropriate.

The interior of this cart is “decorated with all kinds of treasures.” This symbolizes the “wisdom of all Dharma. Wisdom of all Dharma can initiate myriad actions.” When it comes to wisdom, we must be replete with “wisdom of all Dharma.” As we just discussed, we must give teachings according to capability. People of different capabilities need to be taught in different ways. This requires that “With wisdom of all Dharma, we initiate myriad actions.”

[It is] decorated with all kinds of treasures: With wisdom of all Dharma, we initiate myriad actions. Myriad actions give rise to myriad virtues. This is the meaning of “decorated with all kinds of treasures.”

We constantly say, “Actualize the Six Paramitas in all actions.” Giving, upholding precepts, patience, diligence, Samadhi and wisdom can be utilized in all situations. All sentient beings are different and their surroundings are also different. Taking environment and capabilities into account, we give to others with various methods; we give them teachings, material things, etc. Only with all these “myriad actions” can we give rise to “myriad virtues.”

We need the Dharma, and have received it, so once we attain the Dharma, we can then use various methods to give charitably. We want to cultivate loving-kindness, compassion, joy and equanimity. We must feel a sense of abundance in order to be happy and feel that we can give to others. We must have an abundance of wisdom in order to have an abundance of Dharma to share. This is the “virtue” that we cultivate. So, “Myriad actions give rise to myriad virtues.” This is the meaning of “decorated with all kinds of treasures.”

So, inside of this large cart there is an abundance of decorations. This symbolizes how we also have an abundance of Dharma. When we hear one teaching, we realize ten, or we may hear one and realize 100, or 1000. By learning one teaching, we are able to understand many things. This is because we have internalized the Dharma we have heard. Thus, we can give according to various capabilities.

“Surrounded by railings” means that it is enclosed on all sides. This protects the people in the cart so that no external objects will be able to hurt them.

Thus, “The evil outside cannot enter, and the good inside will not be lost.”

Taking good care of what is inside and preventing outside evil from entering.

Is the meaning of “surrounded by railings.”

Then “hung with bells” represents the. Four Kinds of Unobstructed Eloquence. We need four kinds of wisdom to teach according to sentient beings’ capabilities.

Hung with bells: The bells on all four sides are an analogy for the Four Kinds of Unobstructed Eloquence. Bells are an analogy for a rousing teaching. The Four Kinds of Unobstructed Eloquence: Unobstructed Dharma. Unobstructed Meaning. Unobstructed Language. Unobstructed Joy in Speaking.

First is Unobstructed Dharma. When we speak, what we say must contain the truth of the Dharma. Then we will not face obstacles as we teach. Thus, we must first understand all kinds of Dharma so that we can find a way to influence others and teach them the principles of being a good person.

So first, we must have Unobstructed Dharma. Then we can teach smoothly without interruption;

the Dharma will be able to endlessly flow into the minds of sentient beings. Second is Unobstructed Meaning.

The meaning in what we say must be complete. We need a complete understanding of the Dharma so people will be able to accept these principles.

Third is Unobstructed Language, when our words are understood clearly.

We may clearly understand the principles but still be unable to use language in such a way that we write or speak [beautifully]. The words we say and the words we write should be very beautiful. So, if we can be unobstructed in our language, that is one of the wisdoms.

The fourth is Unobstructed Joy in Speaking. This means we must share; I must share what I understand. If I do not share what I understand, I feel like I would be doing everyone a disservice.

The Buddha always said that to expound the Dharma and turn the Dharma-wheel, we must have these four kinds of wisdom. First is Unobstructed Dharma. Second is Unobstructed Meaning. Third is Unobstructed Language. Fourth is Unobstructed Joy in Speaking. We truly must listen to many teachings and take them in, so that we are then able to transmit the Dharma to whomever we encounter.

When we teach the Dharma in this era, in the present, people, matters and objects will confirm it, for the principles are in all these things. We are not telling people to do the impossible; we tell them about a path, a road for them to follow. [But] for them to be able to take that path, we must explain teachings clearly. We must speak of people, matters and objects in a very harmonious manner. Then, when we have such wonderful principles, such wonderful language and such an abundance of Dharma, we must share them joyfully. This is the Unobstructed Joy in Speaking. We need to share constantly; thus we are turning the Dharma-wheel.

Dear Bodhisattvas, as we learn the Buddha Dharma, we must make an effort to be mindful and to compassionately treat all as equals and adapt to sentient beings’ capabilities, whether their capabilities are great or limited. We must try to understand everything in the world; although the Buddha taught the Dharma for living in this world, it is actually the path to Buddhahood. We cannot say, “This is [just] Small Vehicle Dharma.” In fact, the Small Vehicle Dharma was used by the Buddha as a way of guiding us onto the course laid out by the Great Vehicle. In the end, it is the path to Buddhahood. So, the True Dharma of the One Vehicle is what the Buddha put His heart into. Therefore, we must always be grateful and always be mindful.

Episode 566 – The Penetrating Gaze of Dharma-eyes

>> “The natural order of the world fosters the growth of all living things. After dry days, the dew that forms at night allows seeds to sprout. The gentle breeze brings relief and eliminates fiery afflictions. With the Dharma-water and the cool breeze, we eliminate ignorance.”

>> Awakened sentient beings: These are Bodhisattvas. By deeply contemplating the Two Truths, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions. They attain pure Dharma-eyes and Bodhisattva-wisdom. Thus they have reached the state of Bodhisattvas.

>> Pure Dharma-eyes: The Small Vehicle Dharma-eye is the initial fruit. It can see the teachings of the Four Noble Truths. The Great Vehicle Dharma-eye is the initial ground. It perceives true non-arising Dharma. These are Dharma-eyes.

>> “Sariputra, at that time the elder….”

>> Equally gave each child a great cart.

>> “These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells.”

>> Those noble practitioners who turn from the Small to the Great are able to be called Bodhisattvas. Though they have yet to attain the Dharmakaya, as they have made Great Vehicle aspirations, they will practice the Great Vehicle teachings and will not retreat back to the Small Vehicle.

“The natural order of the world
fosters the growth of all living things.
After dry days, the dew that forms at night
allows seeds to sprout.
The gentle breeze brings relief
and eliminates fiery afflictions.
With the Dharma-water and the cool breeze,
we eliminate ignorance.”

The natural order of the world automatically supports the growth of all things. Therefore, we must always be grateful that all things in the world, in accordance with the laws of nature, provide humankind with everything we need in order to live. See, with the turning of the four seasons, all things on Earth grow according to the climate and the time [of year]. But because humans act out of ignorance, the macrocosm of this world has [fallen out of] harmony.

In some places, though the climate is such that the days are quite dry, dew still forms at night. Small grasses and flowers can grow as long as there is dew, which can sustain their seeds in the soil. Growing crops in these places is still difficult, but there are many kinds of seeds that can grow. As long as there is dew, it can keep them alive.

I still remember that many years ago, I heard about a place in Chile where no rain had fallen in many years. However, in that small village, people had the wisdom to use netting to collect the dew. During the day, they quickly pull down the nets with the dew on it and collect the dew in buckets. This provides them with enough water for a day.

The world is indeed an amazing place! We cannot feel the dew and often do not notice it. But when we get up early in the morning, But when we get up early, even if it has not rained the night before, if we look outside in the morning, just as the sun is about to rise, and carefully examine the leaves and especially the tips of the grasses, we can see how the dew has condensed and collected [there]. If we keep watching carefully, those dew drops will fall. So, the earth can absorb the dew thanks to the flowers and grasses. This dew collects, then fall onto and moistens the earth, nourishing the roots of the grasses and flowers. This is a natural cycle of the world. So, “After dry days, the dew that forms at night allows seeds to sprout.” If the seeds planted in the earth are nourished by this moisture from the dew, they will be sustained and will be able to sprout. This is the natural order of things.

This is an analogy for how, if each of our minds is nourished by Dharma-water, the seed in our minds, this nature of True Suchness, will naturally sprout. If the pure mirror in our minds is cleansed with Dharma-water, its surface will be clear and bright.

On those days when it is very hot, “the gentle breeze brings relief”; we need a gentle breeze to blow. When it is hot and stuffy, it feels miserable. If the air in a place is not really circulating, it feels suffocating, because there is no [fresh] air. There is no fresh air because there is no breeze. [Openings for] air would allow a breeze to come in. If everything is closed off, if everything is sealed off, no air can get in. That makes everything stuffy. The same thing happens to us when we have not taken the Right Dharma to heart.

If we are able to open the door to our minds, we can allow a breeze to enter so that we can come in contact with the fresh air. This relieves the stuffiness and makes it easier to breathe. With fresh air, we can breathe more smoothly. The same principle applies to our minds. Thus, “The gentle breeze brings relief”; it helps to dispel our dreariness. This is the Dharma eliminating our ignorance. So, it “eliminates fiery afflictions.”

A slight breeze can bring complete relief from our ignorance and afflictions. When we listen to the Buddha-Dharma, we can eliminate our afflictions. We may be worried about having a lot of work. But instead of just sitting there worrying about all the things that have not been done, giving rise to afflictions, why don’t we get up and [use] the time and the strength we have to do as many things as we can? Just do it!

If all we do is continue sitting there, looking at how much there is to do, we will just throw up our hands [in defeat]. Sitting there, we only worry about how things will never get done. The same applies to a space. So many things have been stockpiled in there and need to be organized. As time steadily slips away, if we just stand there and continue to stockpile afflictions, we will never be able to deal with them and will never feel relief. There is only one thing to do; we realize that we need to get up and take action. With the strength and time we have, we do as much as we can. Won’t this help us reduce the number of things that are causing us afflictions? If we make use of the time we have and our diligent practice to sweep away our afflictions, we can purify our minds.

The Dharma-water is an important part of this. With the Dharma-water and a cool breeze, we can take the Dharma to heart and have the help of assisting conditions around us. Then, naturally our ignorance can be eliminated. Our afflictions and ignorance will naturally be eliminated. We can reduce our afflictions and even completely purify our minds.

․Awakened sentient beings: These are Bodhisattvas. By deeply contemplating the Two Truths, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions. They attain pure Dharma-eyes and Bodhisattva-wisdom. Thus they have reached the state of Bodhisattvas.

The Buddha comes into this world for the sole purpose of awakening sentient beings. The Buddha used various methods, such as the Five Vehicles and Three Vehicles. He taught people how to live in this world and how to be born in the heaven realm. He also explained how we can purify our minds, the teachings for Hearers that lead to the path of awakening. He also explained the laws of nature and the principles of true emptiness and wondrous existence. Solitary Realizers can realize how everything is ultimately empty in nature. Others can understand this principle and also help other people understand true emptiness, and how sentient beings have attachments. Therefore, they go among the people to help. By keeping “true emptiness” in their minds, they realize “wondrous existence” among people.

By witnessing suffering, causation, cessation, the Path and the Twelve Links of Cyclic Existence, realizing all the ways suffering can come about, they can share these principles with everyone. Since they witness various kinds of suffering, tangible and intangible, whether material or arising from the mind, etc., they dedicate themselves to helping others; this is the Bodhisattva-path. Bodhisattvas are awakened sentient beings. After being taught and transformed by the Buddha, Bodhisattvas always deeply contemplate the. Two Truths, absolute and worldly. The Buddha wanted to help everyone understand this. Bodhisattvas have already accepted this teaching. So, true emptiness and wondrous existence

are absolute truth and worldly truth. So, absolute truth is true emptiness. Worldly truth is the way this world works. It is truly incredible! Why is your mind the way it is? Why do we act the way we do? Why do we have trouble changing our tendencies? Why…? There are so many questions. This is why the Buddha devised methods to open up our minds and awaken our wisdom so we can understand the principles and practice according to them. If we can do this, we will be on a moral and virtuous path. This is what He taught to sentient beings, so that we have a way to eliminate our afflictions.

First, habitual tendencies of views and thinking must be eliminated. If our perspectives and thinking are on the right track, naturally our dust-like delusions, all those subtle bits of ignorance, will disappear along with deluded views and thinking. By staying on course, our dust-like afflictions will be eliminated.

Nowadays, we often hear about a place that is stricken by a dust-storm. They must cancel flights and halt all air traffic. People must also be more vigilant as they drive because they cannot see very far. See, human actions have already caused this pollution in the air and the environment around us. This is similar to our dust-like delusions. All of this is created by sentient beings, causing great suffering for everyone. But awakened sentient beings, Bodhisattvas, have already brushed away their afflictions and even their dust-like ignorance has been cleansed away. Because they have attained pure Dharma-eyes, they can see everything clearly and distinguish right from wrong, so they no longer give rise to afflictions and ignorance as they interact with other people. Thus they are Bodhisattvas.

Pure Dharma-eyes: The Small Vehicle Dharma-eye is the initial fruit. It can see the teachings of the Four Noble Truths. The Great Vehicle Dharma-eye is the initial ground. It perceives true non-arising Dharma. These are Dharma-eyes.

Bodhisattvas start with the first ground and may have advanced all the way to the tenth, which is close to the state of Buddhahood. These awakened sentient beings have accepted the Buddha-Dharma in the world and have penetrated the wisdom of true emptiness and wondrous existence. Therefore, they can see all things very clearly. It is as if their surroundings are clear, free of haze and pollution, so they can see very far and all states are clear to them. Seeing everything in the world in this way is called seeing with Dharma-eyes, which are penetrating and can see very clearly. This helps develop Bodhisattva-wisdom, so all principles are distinct and uncontaminated. This is the state of Bodhisattvas.

The previous sutra passage mentioned how the Buddha lined up three carts outside the burning house and then watched all the children come out. At this point in the teachings, the Buddha said,

“Sariputra, at that time the elder….”

He called to Sariputra again and told him how the elder.

Equally gave each child a great cart.

“Sariputra, you should know that after the children left the house, they asked their father for the things he had promised them.” At this moment, what the elder gave these children was, in the end, not just the sheep- or deer-cart. In the end, he gave them all the same thing, a cart drawn by a large white ox. He was like a father dividing up an inheritance among his children. Each child received the same portion. Each child received an equal amount and ended up with the same thing. So, this great cart was given to all equally. They all received the same thing, a very large cart with an abundance of wealth.

The next passage states,

“These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells.”

This we can all understand. What we read here can be easily understood. How large were these carts? These carts were tall and broad, and adorned with many treasures. They were decorated all over, “surrounded by railings.” All around the carts were beautiful decorations; the ox-carts had railings all around them. “[They were] hung with bells.” The cart was tall and hung with bells. The ringing of bells was also a way to decorate and beautify the cart. As the cart moved, sounds could be heard. The tinkling of the bells was very soothing for the people in the cart, and wherever the cart went, people would hear this and know an affluent person was passing by. The sounds of the bells were beautiful. All this created a sense of magnificence.

The Dharma-eyes I mentioned earlier [come from] the Great Vehicle. As Buddhist practitioners, if we learn the Great Vehicle Dharma, we will have a great cart like this which has already been wonderfully decorated. The great cart is tall, so we can sit up high. Our vantage point is broad and far-reaching; that is like having Dharma-eyes and being able to see far and wide. If we are sitting at a lower vantage point, wherever we look, our vision is obstructed. But if we can sit up high and look down, we can see very far away. This is like having Dharma-eyes. Our perspective, the scope of what we can see from high up, is [very expansive].

Those with the Dharma-eyes are Bodhisattvas. Their perspective is on a higher level than /that of Solitary Realizers. They are at the first Bodhisattva ground and have attained non-arising patience. They are at the state of non-arising patience. Hearers and Solitary Realizers focus on their own awakening and are afraid to come in contact with others aspirations make the Four Great Vows, [such as]. “I vow to deliver the countless sentient beings.” They have decided to go among people. But if we want to go among people, patience is a necessity. We must practice the Six Perfections. In addition to giving and upholding precepts, the Six Perfections include patience. Only with patience can we develop diligence, Samadhi and wisdom.

We need to give to others and so on. We must also preserve the purity of our minds. When we go among people to give them material things, the Dharma, etc., we need to have patience, the strength and virtue that comes from patience. Among the multitude of sentient beings, many have severe afflictions and an unwholesome character. Not only will they not repay kindness, they will respond with resentment and hatred. If we do not have patience, patience arising from Dharma, how can we continue walking this path?

So, with the Great Vehicle Dharma-eye, Bodhisattvas can see through and clearly understand that sentient beings tend to be filled with afflictions and ignorance. They understand that this is very normal. Equipped with patience arising from the Dharma, they will not allow sentient beings’ afflictions to affect their spiritual aspirations. This is the “Great Vehicle Dharma-eye.”

Those noble practitioners who turn from the Small to the Great are able to be called Bodhisattvas. Though they have yet to attain the Dharmakaya, as they have made Great Vehicle aspirations, they will practice the Great Vehicle teachings and will not retreat back to the Small Vehicle.

People like this can see through things. They are able to withstand torment. They are able to withstand jealousy. They are able to withstand insults and abuse. They can withstand all of these because they have the Great Vehicle Dharma-Eye. They have already attained non-arising patience. This is the Dharma-eye. They have turned from the Small to the Great.

In the past, they were Small Vehicle practitioners, Hearers and Solitary Realizers, who wanted sheep-carts and deer-carts. However, the Buddha wanted them to turn from the Small to the Great. He did not want them to stop with the sheep-carts and deer-carts. He did not want Hearers and Solitary Realizers to stop there because they have always had this magnificent, powerful, tall and broad cart. The Buddha exercised His wisdom to draw everyone out of the burning house to a place that was open and safe. Then He gave everyone such great carts, which are the Great Vehicle Dharma.

Therefore, we Buddhist practitioners must open up and broaden our minds. The Dharma that we must seek is the Great Vehicle Dharma. We cannot stop with the sheep- and deer-carts. We all have cart a drawn by a great white ox. This is the Great Vehicle that the Buddha hoped all of us would attain. So, I hope everyone will always be mindful.

Episode 565 – Enter the Door of Bodhisattva Practice Together

>> “Through teachings, practice and realization, we enter the Dharma-nature of the Great Vehicle. This is the door to the. Bodhisattva-practice of the One Vehicle. Upholding precepts and goodness brings blessings in the human and heaven realms. Heretical teachings and deviant views are not the door to the True Dharma.”

>> The children each said to their father, “You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now.”

>> “Sariputra, at that time, the elder equally gave each child a great cart.”

>> The father gave all his children treasures in equal amounts and ultimately gave them a great cart. This means that only the one Great Vehicle, the Bodhisattva teachings, can encompass the nine Dharma realms.

>> In terms of the Bodhisattva grounds, those from the first ground and above, who have realized the non-retreating state, are called true Bodhisattvas. Before this, those who are newly-inspired are called seeming Bodhisattvas.

>> Awakened sentient beings: This is what Bodhisattvas are. By deeply contemplating the Two Truths, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions. They attain pure Dharma-eyes and Bodhisattva-wisdom. Thus they have reached the state of Bodhisattvas. Bodhisattvas deeply contemplate the Two Truths, the absolute and the worldly.

“Through teachings, practice and realization,
we enter the Dharma-nature of the Great Vehicle.
This is the door
to the Bodhisattva-practice of the One Vehicle.
Upholding precepts and goodness
brings blessings in the human and heaven realms.
Heretical teachings and deviant views
are not the door to the True Dharma.”

This is telling us all that, as we learn the Buddha Dharma, we must accept it through teachings, practice and realization.

We must learn all the teachings that have been given. After learning them, we must teach them to others. Once we have teachings, we must have a practice. If we do not practice what was taught, wouldn’t that be the same as not having been taught at all? So, we must put the Dharma into practice. This is the only way to truly integrate what we have learned. Once we have taken it to heart, the skills we have mastered will be a part of us.

When we clearly understand the methods we have learned, we can take the skills we have mastered and teach them to others. Both the person learning and the person teaching are inspired from deep in their hearts; thus the teachings are passed on. This is what we do as Buddhist practitioners. Take teaching children, for example. How do children grow up? From the time they are born, they live with people. They can learn simply by watching the way their parents behave.

In their childhood, they copy the way their parents treat each other. When they begin to attend school, what the teacher teaches, the atmosphere, etc., endlessly gives rise to certain feelings and realizations in them, causing them to endlessly develop certain habitual tendencies. Therefore, our environment is also very important, whether we are talking about spiritual practice or mundane life. All different environments have something to teach us.

There was a news report from the state of Maryland in the United States about a man who was more than 50 years old, who had been seriously injured in a car crash. After he was treated, the doctor announced that the man would only have the speech capabilities of a two-year-old child. The doctor said that his language skills might be stuck in this stage for the rest of his life.

When this man was very young, he had begun to raise a pair of parrots. Following his accident and after his treatment, these two birds took turns keeping him company. Furthermore, they would talk to him constantly. They never stopped chattering; this was a regular occurrence. When the time came, the birds would switch shifts. After some period of time passed, the man suddenly uttered a sentence. Although his enunciation was not clear, he began to speak two or three sentences, constantly working on his pronunciation. Gradually, his words became clear. From this beginning, 14 years later, he could speak clearly again.

After all this happened, the man made a vow. He was grateful to these birds for helping him regain his power of speech, so he made a vow to raise parrots. If parrots were abandoned by their owners, he adopted them. He also came across stray parrots; who knows who had raised them? There were also parrots who were ill or injured. He cared for them all. He said that this was a way of paying them back.

See, aren’t humans just like all other living beings? The Buddha spoke of the four kinds of beings womb-born, egg-born, moisture-born and transformation-born. The four kinds of beings are all different, but their intrinsic nature is the same. So, from the Buddha’s teachings, we must learn to show compassion to all equally. All living beings are equal, [deserving of] respect, gratitude and love; this is our intrinsic nature.

The Buddha taught us in the hope that we can return to our pure, intrinsic nature. So, as we learn the Buddha’s teachings, we must put them into practice. If we learn but do not practice, it will not be possible for us to experience The ultimate reality of our environment is the true principles. The Buddha-Dharma teaches us the principles of all things and living beings in the world. We need to thoroughly understand them, so after we are taught, we must put our hearts into experiencing them. To do so, we must put them into practice, feel them for ourselves and attain our own realization. This is [the cycle of] teachings, principles, practice and realization. These are the four steps. As Buddhist practitioners, if we lack teachings, we cannot understand the principles. If we understand the principles, we must put them into practice. That is the only way to attain realizations and take the Dharma to heart.

This is the Dharma-nature of the Great Vehicle. Where must we enter? Through the Great Vehicle Dharma. The One Great Vehicle is the door to the Bodhisattva-practice.

This is the goal of Bodhisattvas, and the Six Perfections are their tools. The Six Perfections allow us to transcend our ignorance and the state of ordinary people to ascend to a pure and undefiled state. The Six Perfections are cultivated among people. This is why Bodhisattvas must interact with people. There are all kinds of people in the world, and if we can realize the Buddha-Dharma, naturally we can interact with them without being defiled by them. If we can give to others without being hindered by our environment, we can cross the river of afflictions and reach the opposite shore. This is accomplished with the Great Vehicle Dharma. This is the only door to the Bodhisattva Way, and only by passing through this door can we truly return to our intrinsic nature.

For our spiritual cultivation, the Buddha opened this Dharma-door. Sentient beings are in a state between delusion and awakening. How then, can we fully awaken? The Buddha had to give us many methods. Aside from the Three Vehicles we have discussed, there is in fact a fourth and a fifth vehicle. In addition to the Hearer, Solitary Realizer and Bodhisattva Vehicles, there are the Human and Heavenly Being Vehicles.

The Human Vehicle teaches us how to be a good person. How do we behave properly? By upholding the Five Precepts. If we are able to uphold the Five Precepts, we will not lose human form. If we can abide by them, we can be reborn in the human realm.

Among the Five Precepts, aside from not killing, stealing, committing sexual misconduct or lying, we cannot drink alcohol.

If we think about it, not lying is very difficult. Cultivating virtuous speech is not that easy. Moreover, this world is so complicated; sometimes we cannot share the truth and we need to tell white lies. When we hear one person speak ill of another, saying very negative and hurtful things, and the target of those words ask us, “Was that person badmouthing me to you?” we would say, “Not at all. He was not speaking ill of you. Furthermore, he was very complimentary of you, saying how lucky he was to have you teach him.” To help preserve harmony, we may skillfully tell lies.

Then there is not killing. Even if we do not directly kill, can we indirectly kill? This is what most people do. Even if you do not personally kill what you eat, you have asked or helped others to do so. This also creates the karma of killing and thus breaks this precept. This is not abiding by the precept of “not killing.”

There is also stealing. “Can you avoid stealing from another person? Yes, I won’t be a thief; I will keep my hands clean.” However, we may have ill-gotten wealth. Out of our desire to make money, even if you are clearly making a nice profit, you may lower the quality of your item and sell it at a higher price to make more money. If our profit is unreasonably high, that is ill-gotten wealth. Therefore, stealing is not just about robbing another person. Obtaining wealth by unjust means is also considered stealing.

Refraining from killing and stealing are not easy, not to mention sexual misconduct. Sexual misconduct can lead to all kinds of misfortune. As for drinking alcohol, Is it easy to quit drinking? It is very difficult. Abstaining from alcohol is also very hard. So, upholding the Five Precepts cannot be considered an easy matter. However, if we can uphold them, we can be reborn as a human in our future lifetime.

To reach the heaven realm we need to practice and teach others to practice the Ten Good Deeds. The Ten Good Deeds include three of the mind, four of speech and three of the body. These are the Ten Precepts or Ten Good Deeds.

So, these are the Human and Heavenly Being Vehicles. The Buddha did not only teach the Three Vehicles. There are the Five Vehicles. Thus, “Upholding precepts and goodness brings [blessings] in the human and heaven realms.” To uphold precepts is to learn and practice the Five Precepts and Ten Good Deeds. Then naturally we will reach the state of. Hearers and Solitary Realizers, eventually aspiring to walk the Bodhisattva-path. This is why I always tell everyone, “We must pave a smooth road through this world in order to connect with the Bodhi-path.” This is accomplished through the Five Vehicles.

“Heretical teachings and deviant views are not the door to the True Dharma.” As we learn the Buddha’s teachings, we must develop Right Understanding, Right View and cultivate Right Dharma. We must not deviate at all. In our spiritual practice, the smallest deviation will lead us far off course. I hope that as we learn the Buddha’s Dharma, we will learn Right Understanding, Right View and perfect awakening. That is the only way to attain Buddhahood. “Buddha” means “enlightened.” So, we must learn the path to enlightenment. Moreover, it must be the Dharma of perfect enlightenment; there cannot be the slightest deviation.

Earlier, we talked about the burning house. How could the children be drawn out? If they are mixed up and are mistaken about the door to the Dharma, or if they deviate toward a heretical path, then they will not be able to escape the burning house. If they do not follow the Right Dharma, they would not find the door that leads outside.

The children each said to their father, “You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now.”

The previous passage mentioned that once the children all escaped the burning house, they began to plead with their father. “Father, you should give us what we want right now.” He said, “All this is for you. Choose whatever you want.”

The next passage states,

“Sariputra, at that time, the elder equally gave each child a great cart.”

Giving this “great cart” equally shows that when he gave things to the children, when a father gives his children things, he gives them treasures in equal amounts. He gave each child the same thing, the biggest thing he could give them, a “great cart.”

The father gave all his children treasures in equal amounts and ultimately gave them a great cart. This means that only the one Great Vehicle, the Bodhisattva teachings, can encompass the nine Dharma realms.

He told them, “The sheep-cart and deer-cart are very small. Let me tell you, the great cart will be most helpful to you. Ultimately, it will benefit you the most.” This father actually gave his children so many things. He did not give them just a few things, but a great number of things. This is an analogy for the Great Vehicle Dharma, which is the Bodhisattva Way.

The Buddha encouraged everyone to quickly practice according to the teachings. He had [safeguarded] the One Reality Vehicle in His mind. The One Vehicle Dharma is truly the Great Dharma. This shows the mindfulness of the Buddha. More than 40 years ago, because sentient beings had varying capabilities, He had to devise the Five Vehicles and the Three Vehicles in order to teach them. Most importantly, they converge in the One Vehicle. The One Vehicle is the Bodhisattva Vehicle, the state of Bodhisattvas.

․In terms of the Bodhisattva grounds, those from the first ground and above, who have realized the non-retreating state, are called true Bodhisattvas. Before this, those who are newly-inspired are called seeming Bodhisattvas.

Haven’t I said this to everyone before? We all intrinsically have Buddha-nature, but we cannot yet return to it. Where is this intrinsic Buddha-nature? At the beginning, we must earnestly engage in spiritual practice. To cultivate the Bodhisattva-path, we start with the first ground. Previously, we have discussed the. Ten Grounds of the Bodhisattvas. The first state is about being joyous. When we learn the Buddha-Dharma, we must do so very happily. Then when we listen to the Dharma, we will be filled with Dharma-joy. We start with being joyful; this is the first ground. Bodhisattvas all start with the first ground, then through diligent practice, they will naturally reach the tenth ground and realize the non-retreating state.

Before this, they are newly-inspired. By their appearance, it is apparent that they have formed Bodhisattva-aspirations. But carrying them out requires mastery. How can those skills be mastered? Though they are happy to listen to the Dharma, they also have to put it into practice. From this first ground, they take their initial steps. Where do they go? They go among the people. This makes them “awakened sentient beings.”

When we accept the Dharma, we feel happy and thus take the Dharma to heart. The Buddha taught us to have unconditional loving-kindness and universal compassion. We must understand the teachings and take them to heart. But how do we apply unconditional loving-kindness to help everyone live a blessed life? We must practice universal compassion until our mind is one with everything in the world and we become one with the four kinds of beings. The love we equally have for everyone is universal compassion. In this world of sentient beings, we will understand how they experience suffering, causation, cessation and the Path. Not only must we love other humans, we must love the four kinds of beings equally. This is what makes us awakened sentient beings.

Awakened sentient beings: This is what Bodhisattvas are. By deeply contemplating the Two Truths, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions. They attain pure Dharma-eyes and Bodhisattva-wisdom. Thus they have reached the state of Bodhisattvas. Bodhisattvas deeply contemplate the Two Truths, the absolute and the worldly.

They must clearly penetrate all universal truths as well as the principles of living in the world. Their next step is to eliminate the afflictions of views, the afflictions of thinking and the afflictions which arise from delusions. There are countless, dust-like afflictions. As awakened sentient beings, we must constantly eliminate these afflictions. By interacting with sentient beings, we can experience many principles. This is how we eliminate dust-like afflictions and dust-like delusions. This is how we will obtain pure Dharma-eyes. Then we will look at everything in a completely different way from ordinary people.

Ordinary people have greedy, clinging love, but after we awaken we instead cherish [all things]. Whatever our eyes see, we will cherish but will not crave as our own. Instead, we will try to protect these things. This comes from having “pure Dharma-eyes.” If we clearly comprehend the principles of everything we see, naturally we will love and protect them. This is how we develop Bodhisattva-wisdom. We must learn how to walk this path, then we can walk without obstacles.

This is what the Buddha gives to all beings. The great cart is the Bodhisattva-path, the path of awakened beings. The Buddha taught us to walk this path, so we must mindfully accept this teaching. If we can, our way will be smooth and unobstructed and we will reach our destination. Therefore, we must always be mindful.

Episode 564 – Enter the Truth With Provisional Wisdom

>> “With compassion, we harmonize with all things and respond accordingly. By not being in conflict with anything,” we achieve “harmony. Realizing the ultimate reality of all things” is the Tathagata’s true wisdom. “Realizing the differences in all things” is the Tathagata’s provisional wisdom.

>> The children each said to their father, “You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now.”

>> “[You have] sheep-carts, deer-carts, and ox-carts. Please give them to us now.” The Three Carts: The Three Vehicles are skillful means devised to be taught according to capability. This enabled sentient beings to accept and apply them based on what they like. The One Vehicle, the ultimate reality of all things, can only be comprehended with the mind, not expressed with language.

“With compassion, we harmonize with all things and respond accordingly.
By not being in conflict with anything,
we achieve “harmony.
Realizing the ultimate reality of all things
is the Tathagata’s true wisdom.
Realizing the differences in all things
is the Tathagata’s provisional wisdom.”

If we can all use various methods to understand the ultimate reality of this world, we will realize the Tathagata’s true wisdom. We learn the Buddha’s teachings in hopes of returning to our intrinsic nature, our essence of True Suchness. That is “true wisdom,” the ultimate reality of all things. If we can experience this truth, [we can grasp] the essence of the Buddha-Dharma.

Where is the essence of the Buddha-Dharma? It can be found in our original state of mind, that Buddha-nature we intrinsically have. We know this, but in order to discover it, we need the harmony I mentioned earlier. In this world, the principles of all things are in total harmony. However, our minds have become deluded. So when a desire arises, we act out of ignorance, upsetting the workings of things in the world, the natural ways of life and their principles. Thus, there is no harmony.

The workings of all things in the world have been disrupted, preventing our nature of True Suchness from manifesting in our minds. The disorder in our external conditions arises from the things we do out of ignorance. This is why returning to our Tathagata-wisdom is difficult. But, the Buddha came to this world for one great cause, in the hope that despite the ignorance and afflictions in our minds, we can begin to understand the principles and be able to eliminate our ignorance and afflictions.

What methods did He use? Out of His compassion, the Buddha taught according to capabilities. So, starting with all things in the world and the true principles of nature, He used various methods to help us understand the principles of the Dharma. However, we sentient beings are very ignorant. Even though the Buddha did everything He could to teach the Dharma and transform sentient beings, our minds are deluded. Therefore, Sakyamuni Buddha had to use various means to give provisional teachings, solely to help everyone understand the differences in all things. This is the Tathagata’s provisional wisdom.

The Buddha established various teachings that were drawn from His wisdom to help us analyze things, which can then help us understand how to return to our natural state. Once we return to that state, not only can we thoroughly understand the principles of all things in the world, we will love and care for the heavens and earth and respect everything in nature. Our minds must return to our intrinsic Tathagata-nature. I have also spent some time telling all of you that we must pave a smooth path of working with people in this world so that we can connect with the Bodhi-path. This means that first, the Buddha taught us how to be good people. Only by conducting ourselves properly can we teach others how to walk the Bodhisattva-path.

This is why the Buddha established the Three Vehicles, the Small Vehicle, Middle Vehicle, Great Vehicle. These three kinds of Dharma are all used to teach sentient beings. By the means of the Small Vehicle, people encounter the Buddha-Dharma, and through the karmic law of cause and effect, they understand the Four Noble Truths. The “suffering” in this world is a karmic effect, and the cause of this effect is what we accumulated in the past. The negative causes and conditions we created in our past lives determine the negative retributions we face now.

Now that we understand the law of karma, we know, “As are the causes, so are the effects.” Everything in life happens due to the causes and conditions we have created. Causes, conditions, effects and retributions are always intermingled and indistinguishable. This is why we sentient beings are deluded.

The Buddha saw how deluded we are, and knew that if He were to directly share His enlightened state with us, we would not be able to understand it. So, He began by teaching the law of karma. What we experience is “suffering,” which originates in “causation.” The effects of our past lives extend into this one. Then we are entangled again in our present life, trapped in love, hate, passion and animosity, thus affecting our next life. These are the Three Periods of Cause and Effect. The Three Periods of Cause and Effect are inseparable from the Four Noble Truths. At this point, everyone understands that the law of karma is frightening. Those with limited capacities just stop here.

For practitioners with average capabilities, in addition to the Four Noble Truths, the Buddha deeply delved into the question, “How did you come to this world?” None of us had any control over how we came into this life, nor do we know where we will go after this one. Thus the Buddha explained the Twelve Links of Cyclic Existence again to help us understand how we formed an affinity with our parents and came to be born in this family. As for the affinities we formed with this family, are they good karmic affinities? Or bad ones? When there are good affinities between children and their parents and siblings, this family will be happy and harmonious. This is because good karmic conditions result in wonderful karmic effects, allowing everyone to live together happily.

But within a family, siblings can have good or bad affinities. Certain siblings may have a good relationship, while other siblings may have a poor relationship. Siblings may argue and fight with one another. This goes against the principles of morality.

The Buddha came to teach us and awaken our compassion. “With compassion, we harmonize with all things and respond accordingly.” How can we avoid being in conflict with things? The Buddha tells us to cherish all things. We must understand their natural state. We must respect and love the heavens and earth, as well as the workings of all things. This is what the Buddha has taught us. In this way we can harmonize with the heavens, the earth and other people. This brings harmony.

When there is harmony among people, our minds will be in harmony, and we can harmonize with all things in the world. When the way that we feel about things is closer to the way that we feel about people, there will be harmony; this starts with us humans. Only in this way can we “realize the ultimate reality of all things.” The Dharma is the principles of all things. The ultimate reality refers to principles, to very natural principles. The Buddha says that the principles of the ultimate reality of all things in the world are the Tathagata’s “wisdom of suchness.” This is also the nature of True Suchness we all intrinsically have. The authentic nature of humans is the intrinsic nature of True Suchness, which is the principles of all things.

Since this is so, the Buddha hopes that everyone can “realize the differences in all things.” When we come to the human realm, we must clearly understand principles and clearly define our generational relationships. Our father is our father. Our mother is our mother. The parents of our parents are our grandfather and grandmother. If we clearly understand these relationships we will naturally express our respect and love.

We cannot think, “Who cares if he’s my father? Who cares if he’s my grandfather?” Our grandfather is our grandfather. He is the father of our father. To our father, we are children. Children must respect their father. Following these moral principles in life depends on making these distinctions. If we can do this in our family relationships, then naturally our friendships will be harmonious. If we have harmonious friendships, then in the society and in the world, we will be able to follow the same principles. In summary, the Buddha comes to this world solely to teach us all to return to our intrinsic nature of True Suchness. The Buddha has to spend a long time to patiently guide us.

But sentient beings are lost, clinging to their delusion without awakening. This is why the Buddha sighed. So, the sutra text we read before states, “The elder was…shocked and afraid.” He was very afraid, very worried, very fearful. He could only watch as the earth became an evil world of Five Turbidities. People’s minds are in great chaos, so they constantly create much negative karma. The planet may be on the verge of destruction, thus it is compared to a burning house.

The fire, the disasters, are arising on all sides. So, the father is very frightened, very worried. He continuously called out to them. Then he set up sheep-carts, deer-carts and ox-carts outside to give these children what they wanted, what they would delight in. The elder treated these children the same way the Buddha treats sentient beings.

The children each said to their father, “You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now.”

Worldly things can be used as analogies for the Buddha-Dharma. People in this world always pursue the material objects they desire. Spiritual practitioners are the same way. They likewise are attached to the Dharma they feel they need to cultivate to quickly attain liberation. Some people seek blessings. Other people seek other things. They do not understand the principles very well; they just follow whatever teachings they hear. If they learn the Dharma this way, their minds will be in chaos. Some people look for things to believe in and end up on deviant paths.

A group visited me; one was the father of a well-to-do family. He brought his son along with him. This child had always seemed to be a little slow. So, his parents consulted spirits and prayed to the Buddha and so on. They reached the point where they brought the child to see me.

When I saw the child, I asked, “How is he?” His father said, “He’s much better now.” I asked, “What brought about the improvement?” He said, “I bring him when I do recycling work.” So, I asked the child, “When you do recycling work, are you happy? Yes, I feel happy. Can you sit still when you do the work? I like doing it, so I can sit still.” I said, “He answered me very well. Why do you think there is something wrong?” His father said, “He has improved since he started doing recycling. But, he still seems kind of slow.” I said, “Being slow is better than doing bad things. I give him my blessings.”

See, they sought help [from spirits]. The child was born this way; no matter what they tried, things stayed the same. The important thing was his environment and how to help him develop an interest. Although he may have limited abilities, there is also wisdom within him. Again, I asked him, “Why do you want to do recycling work? I want to save the Earth.” He understands that we must save the Earth. He answered me very smoothly. Why would they think he is slow? It is just because his family is very wealthy and they had placed their hopes on him. But this was their karmic condition.

The Buddha came to give us many teachings, to help us achieve a natural understanding that all these things are beyond our control. However, we must be our own master. We cannot control the causes and conditions we created in our past lives. We must make use of the effects we face in this lifetime to create our future. With the right karmic causes and conditions, we have the opportunity to be transformed. If we sever our roots of goodness, even if the Buddha-Dharma was right before us, “There is no way we could be transformed.”

This is why we must find a way to do good deeds. In our present lifetime, we control our own direction. Why can’t we take action ourselves? The Buddha-Dharma is right before us; why can’t we earnestly accept the Right Dharma?

We must live in the world as it is. We must not live in an illusion, seeking help from things we cannot see. We must stay grounded and focus on interacting with people. When we give of ourselves and help others, they receive help and we attain happiness. Aren’t these very solid and practical things? This is what the Buddha taught us to do. We must understand the Dharma ourselves, and we must walk the path ourselves.

The sheep-cart, deer-cart and ox-cart are analogies for the Three Vehicles. Small Vehicle practitioners hear the Buddha’s teachings, but they only know them; they cannot form great aspirations. Middle Vehicle practitioners understand principles but they focus on protecting themselves. Only Great Vehicle practitioners can transform themselves and others. Those who awaken themselves and others attain perfect awakened conduct.

So, the Buddha gave the analogies of the sheep-cart and deer-cart. Consider sheep and deer. Their legs are so thin, how could they possibly pull a cart? See how sturdy the ox-cart is! An ox pulling a cart can carry a heavy load. His four legs are very powerful, so he can steadily move forward step by step. When the ox arrives, so does the cart. This is like transforming oneself and others.

The three carts are analogies for the Three Vehicles, based on people’s capabilities. The Buddha observed what sentient beings sought. If people did not have the strength, He gave them the deer-cart or sheep-cart. But if they had the aspiration and the strength, the Buddha taught them the Great Vehicle Dharma. Those who learned the Great Vehicle Dharma and made great vows walk the great and direct path. This is the Great Vehicle Dharma. Based on their capabilities and inclinations, the Buddha gave them teachings accordingly. This is the Buddha’s wisdom. “This enabled sentient beings to accept and apply them based on what they like.” Depending on what they needed and the extent of their abilities and strengths, the Buddha gave them teachings that they could take and apply.

Of the Three Vehicle [practitioners], those with higher capabilities would pick the ox-cart because they were willing to lead that big cart. Those with more limited capabilities think, “I just want to lead a sheep-cart.” Their choice depends on their capabilities; what they accept is based on what they like. These are all methods of spiritual cultivation. “The One Vehicle is the ultimate reality of all things.” In fact, the Buddha’s goal in coming to the world was to do one thing, to teach the ultimate reality of the One Vehicle so we can return to the truth of nature, our intrinsic Tathagata-nature. This can only be done by those who achieve comprehension with the mind.

“[You have] sheep-carts, deer-carts, and ox-carts. Please give them to us now.” The Three Carts: The Three Vehicles are skillful means devised to be taught according to capability. This enabled sentient beings to accept and apply them based on what they like. The One Vehicle, the ultimate reality of all things, can only be comprehended with the mind, not expressed with language.

Those with greater capabilities can realize the Buddha-mind.

When the Buddha taught the Lotus Sutra, He opened up His mind to freely express what He wanted to say. This was the Buddha’s wisdom. But, this just means that He spoke it, not that the listeners have the capability and wisdom to accept it. Just because the teachings are spoken does not mean they will be able to accept them. After a teaching is given, and they listen, “Did you understand? Yes. Do you understand this Dharma? I will gradually comprehend it.” Saying “gradually” means that they heard the Dharma but did not take it to heart. This applies to many people who hear the Dharma.

In summary, as we learn the Buddha’s teachings, what we need to do most is awaken our compassion. Only when our compassion has been awakened can we become one with all sentient beings. Then we will respect and love nature and live in harmony with all sentient beings. Only then will there be harmony in this world and balance among the four elements. This is returning to our intrinsic nature.

The Buddha is compassionate. Because we have different capabilities, He made use of different methods, the Small, the Middle and the Great Vehicles. He taught the Dharma in this sequence to help teach and guide us. This comes from His provisional wisdom. Now, we also need to use provisional and skillful means to devise various teachings to help everyone come together. Then we can be guided by the True Dharma to go among and give to others. In conclusion, as we learn the Buddha-Dharma, we must seize the moment and always be mindful.

Episode 563 – Goodness Creates Conditions for Transformation

>> “Sentient beings who develop goodness in their hearts have the karmic condition to be transformed. If they cut off their goodness, they cannot be transformed. The Buddha skillfully taught the provisional by expounding the. Three Vehicle teachings so that sentient beings could avoid being harmed by the Five Turbidities and the Eight Sufferings.”

>> Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.

>> “The children each said to their father, ‘You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts Please give them to us now.'”

>> The children heard that their father would give them what they wanted, which is an analogy for teachings given according to capabilities. Instead of the three carts the children wanted, their father actually only gave one great cart.

>> If sentient beings have goodness in them, then they have the conditions to be transformed, and responding to their capacities and conditions, the Buddha manifested a body accordingly. For the practitioners of the Bodhi-path, the Buddha set an example to guide them to connect to True Suchness and achieve a Buddha-body of universal enlightenment.

“Sentient beings who develop goodness in their hearts
have the karmic condition to be transformed.
If they cut off their goodness,
they cannot be transformed.
The Buddha skillfully taught the provisional
by expounding the Three Vehicle teachings
so that sentient beings could avoid being harmed
by the Five Turbidities and the Eight Sufferings.”

Is this world filled with suffering or joy? In this lifetime, we may have been born into karmic conditions which cause us tremendous suffering. However, by taking the Buddha-Dharma to heart, we realize we are blessed, so we become happy.

Though some are born to affluent families, they still feel, “I still don’t have enough. I still have many afflictions, so I feel I’m suffering.” Some people are poor but feel very content.

Recently, we have been talking a lot about a group of people in Africa who have always lived in poverty. Would you say they are suffering? These people are truly Living Bodhisattvas who have manifested in this world and been subjected to the poverty faced by everyone in their countries. They shared stories of how they had faced great difficulties in their lives, and how they came in contact with Tzu Chi and realized the joy that comes from helping others. They helped other people to understand, “I have accepted these volunteers’ teachings and have taken them to heart. I put them into practice as well. I also go out and help people. This is what I gained.” In this way, they clearly proved that even poor people are able to help others and thus live a rich and abundant life. Whether people experience suffering or joy depends on how they accept their life.

Several years ago, there was a senior Tzu Chi Commissioner who brought her good friend to see me. If we compare the two of them, the Commissioner was cheerful and full of smiles; she was very happy as she spoke, while the other seemed to be in low spirits. She frowned and constantly said, “You are so blessed to volunteer with Tzu Chi. Over these years, I have seen how happy and blessed you are.” The Commissioner replied, “You were the one who introduced me to Tzu Chi. Now I have to bring you here.”

I said to her, “You joined us very early on. I thank you for bringing this Commissioner into Tzu Chi. But what about you?” She replied, “I am embarrassed. At that time, my business was doing very well so I was really busy.” I said, “What about now?” She said, “I am embarrassed because at that period of time, my husband said business is booming in China, so we gradually moved our manufacturing from Taiwan to China.”

By that point, the story poured out of her. She spoke of how, over these past few decades, her husband shifted his life away from Taiwan and gradually spent more time far away in China. He did not want to come back. When she went to visit him, she found that her husband had established another family there. When she came back to Taiwan, she could not accept what she had seen and felt a deep resentment toward him.

They had started this business together and built it up from nothing, expanding it greatly. They had worked side by side and built a good life for themselves. When they shifted their manufacturing to China, and their son grew older, the son slowly distanced himself from her. His behavior grew worse; he took drugs and committed all kinds of crimes. Then she found out about her husband’s affair. So, she became someone this Commissioner now counseled and cared for. The Commissioner said, “She was overcome, so she tried to commit suicide several times. Now I keep her close to me.”

I said, “Now it is your turn to bring her into Tzu Chi.” The Commissioner said, “There has been some improvement, she is participating in our recycling work. However, her child hasn’t changed and her husband hasn’t come back.” This is the way this woman’s life is; it is filled with unbearable suffering. In the past, was she blessed or was she suffering? While she was dreaming about the future, her husband was establishing a family in China. She was in Taiwan, still having wonderful dreams. This is the way life works.

So I say, “Sentient beings who develop goodness have the karmic conditions to be transformed.” That Commissioner had goodness in her heart. Her friend had told her, “With Tzu Chi you can help save lives by donating a little each month. Look at all the people who are donating; even NT 5 or NT 10 can save people.” It made her very happy to see this, so she became a Tzu Chi member and began volunteering. Gradually she became a Tzu Chi Commissioner. Now, she is over 80 years old. She is healthy and has a blessed family life. She has also continued to help other people. Her volunteer work still makes her happy. So, once goodness arose in her heart, the karmic conditions were right, and she was able to be transformed by the Dharma. Then she was able to save and transform others.

“If sentient beings cut off their goodness,” if their roots of goodness are severed, they cannot be transformed. Indeed, the woman who complained all the time had also been a Tzu Chi member. I do not know if she has continued to donate. Regardless, now this Commissioner is caring for her. This woman is having a very hard time. But fortunately, she has a precious benefactor. This Commissioner she had introduced to Tzu Chi in the past is now her benefactor and has led her to join in with recycling work. We often hear similar stories [in Tzu Chi].

During the Buddha’s lifetime, He saw how these stubborn sentient beings were suffering, yet not aware of it. For people like her, the Buddha “skillfully taught the provisional.” He used many methods, including the karmic law of cause and effect. [I asked her,] “Do you understand? Yes, I do. Since you understand, have you awakened? It is difficult! Whenever I think about this, I feel hateful and very angry.” This woman knew what it meant to be awakened, but whenever she recalled what happened, she was not able to awaken from her hate. She was still trapped by it. Not even the Buddha could do anything about this.

Still, the Buddha continued to teach with various methods in the world, hoping that one day people will become awakened. Even if they do not awaken in this lifetime, at least He has planted a cause in them. Thus He expounded “the Three Vehicle teachings.” Do these people have roots of goodness? If they do, they have the karmic condition to be transformed. If they have severed their roots of goodness, they really cannot be transformed. Sentient beings transmigrate in the Six Realms. If they give rise to kind thoughts, they may be born in the heaven realm or with great riches in the human realm, as the wealthiest among the wealthy. If their roots of goodness are severed, they will fall into the Three Evil Destinies, the hell, hungry ghost or animal realm. Or they may be the poorest among the poor and face unbearable suffering as humans. So, the Buddha taught the Dharma in the hope that their karmic conditions would mature so they would no longer be harmed by the Five Turbidities and the Eight Sufferings.

See, isn’t this world like a burning house? I have been talking about the parable of the burning house, an analogy for sentient beings’ severe afflictions. Our habitual tendencies are quite severe. Though the elder kept calling to his children, “My children, please get out immediately,” these children were still deluded and remained in the burning house. Therefore, the elder came up with many methods [to entice them to come out]. Similarly, Sakyamuni Buddha gave many teachings, all to help deliver every sentient being, to help them all escape this burning house.

The previous sutra passage states, “Then, the elder….” He had been yelling to his children, telling them that outside the burning house were rows of sheep-carts, deer-carts and ox-carts. They were already outside. He told them, “Your favorite things are outside. Come on! Get out of the house.” Hearing that their favorite things were outside, they became motivated [to leave]. They began competing with each other to get out quickly. This signified that people were slowly starting to awaken and diligently practice eliminating their afflictions. By eliminating afflictions and turbidities, they could immediately leave this burning house.

Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.

Only after accepting the Dharma could they let go of their afflictions and rush out nimbly, diligently and courageously. Therefore, at that time, “The elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open.” They were safe because they had already accepted the Buddha-Dharma. The crossroads were the truths of suffering, causation, cessation and the Path, the foundation for learning the Buddha-Dharma. They had recognized the suffering in this world.

When we think about this carefully, we realize we suffer the moment we are born. We felt excruciating pain when we left our mother’s womb, when our raw flesh came in contact with the air. That shock all over the body cut us to the bone. That trauma to our nerves caused us to cry out. All babies cry when they are born. That is suffering. However, our memories of this faded away. Gradually, we move from being children to being teenagers, then young adults and middle-aged. Then we move from the prime of life into old age. Our time in this world is painfully brief; our lifespan is very short. If you are from a wealthy and noble family, after enjoying yourself, what are you left with? You will still have afflictions. You may not worry about food, clothing or housing, but you will still worry about growing old and falling ill. Worst are the afflictions surrounding death; the older you get, the closer that day comes. How can we say that we experience no suffering?

Not to mention, over the course of our lives, the people we love cannot always be by our side. This is “suffering of parting from those we love.” At the same time, we constantly encounter people we do not like. We keep hearing and seeing them, which deeply vexes us. This is “the suffering of meeting those we hate.” They may be our family, friends, etc., or someone we do not want to see, yet we end up constantly hearing their name or seeing their person. We resent them, yet always hear how successful and happy they are. In this way, other people’s success can vex us deeply. This is “the suffering of meeting those we hate.” There are various kinds of suffering in our minds, like the suffering of the raging Five Aggregates. How can we possibly say we are free of suffering?

Since we are suffering, we need to understand the causes of our suffering. We must first understand [the Four Noble Truths]. “This is suffering; you should know it. This is causation; you should end it” and so on. The cessation of suffering is what we must attain and the Path is what we must practice. Doing this is the foundation of learning the Buddha’s teachings. After everybody accepted the Buddha-Dharma and understood the Four Noble Truths, they left and “safely made their way out.” So, they were “sitting out in the open.” As long as we understand the suffering of the world and the fundamentals of the Buddha-Dharma, we can gradually eliminate afflictions so that “[We] have no more obstacles.” The road of our spiritual practice will no longer be obstructed. Therefore, “[The elder’s] mind was composed and full of joy and jubilance.” This is what we discussed previously.

The following sutra passage states,

“The children each said to their father, ‘You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts Please give them to us now.'”

After these children had emerged from the house, they said to their father, “You agreed to give us the various things we love. What exactly are you going to give us?” This means they were beginning to ask their father for certain things. Similarly, we Buddhist practitioners seek something from the Dharma; we know we must seek it. The meaning of this sutra passage is that. “The children heard that their father would give them what they wanted.” When the Buddha gives us what we desire, that means He is teaching, that He is giving us the Dharma. When He teaches, what kind of capacities do we have to accept it? He must teach according to our capabilities.

The children heard that their father would give them what they wanted, which is an analogy for teachings given according to capabilities. Instead of the three carts the children wanted, their father actually only gave one great cart.

Were these children [suited to be] Hearers? They would seek the sheep-cart and be taught about the various sufferings in life for them to earnestly contemplate. Those with higher capacities were taught how they came to be born human. They could earnestly contemplate the. Twelve Links of Cyclic Existence. The Twelve Links of Cyclic Existence are for people with the capabilities of Solitary Realizers. People with great capabilities were taught the Six Perfections. The Six Perfections allow them to transform themselves and others. They practice giving, upholding precepts, patience, diligence, Samadhi and wisdom, which is the practice of the Bodhisattva-path. This is the cart drawn by a large white ox. The ox-carts were very big. With these large ox-carts, they could not only can transport themselves but also transport others.

These ox-carts [were very] large. A few days ago, we talked about how, in Myanmar, when we provided disaster relief, we found out the farmers had to borrow rice seeds. This was why the farmers remained poor. In addition to providing them with seeds, we also provided them with guidance. They had a bountiful harvest, and, not having to repay anyone for the seeds, they could even donate a part of their harvest to Tzu Chi so we could help other people. They loaded the extra rice onto an ox-cart and brought it to us as a way of giving back. This is what Great Vehicle practitioners do. After they were saved and reaped a bountiful harvest, they wanted to help other people.

This shows sentient beings’ [differing] capacities. Some people just want to save themselves and do not think about saving others. Some, after hearing the Dharma, just want to take things slow; thus there are many Hearers. Many people have heard the Buddha-Dharma, but a fewer number put it into practice.

There are also quite a few people who, after hearing the Dharma, only seek to awaken themselves. In the end, to have people who accept the Dharma and put it in practice by giving and transforming sentient beings is the Buddha’s true goal in tirelessly expounding the Dharma in the world. This is symbolized by, “Their father actually only gave one great cart.” The elder did not just want to give them sheep-carts and deer-carts. The elder intended for every child to have a great cart, which was the ox-cart. So, if sentient beings develop goodness, they will have the conditions to be transformed. This is an analogy for how, “responding to their capacities and conditions, the Buddha manifested a body accordingly.”

If sentient beings have goodness in them, then they have the conditions to be transformed, and responding to their capacities and conditions, the Buddha manifested a body accordingly. For the practitioners of the Bodhi-path, the Buddha set an example to guide them to connect to True Suchness and achieve a Buddha-body of universal enlightenment.

The Buddha comes to the world in response to sentient beings who have the capabilities and karmic conditions. So, He manifested in the human realm as a role model for spiritual practice. He manifested the attainment of Buddhahood. He did this to teach us how to walk the path of spiritual practice. “For the practitioners of the Bodhi-path, the Buddha set an example to guide them to connect to True Suchness and achieve…universal enlightenment.” In this way, He helped everybody understand that they intrinsically have Buddha-nature and have the potential to attain Buddhahood.

If we walk the same path, we will naturally discover our nature of True Suchness. To do this, we must walk the Bodhisattva-path. We must go among people so we can realize the principles of suffering, causation, cessation and the Path. Only by doing this can we learn how to eliminate our afflictions and have a way to move forward steadily along the Bodhisattva-path. Then we return to our nature of True Suchness, our original enlightened nature.

So, I always say that if we pave a smooth road in this world, it will connect with the Bodhi-path. This is the Bodhisattva-path we must walk. Living Bodhisattvas arise because of suffering sentient beings. Wherever there is suffering, Bodhisattvas will appear. When Bodhisattvas appear, people have a chance to be saved and delivered. There must be capabilities and conditions; this must continue so we can transform each other. Dear Bodhisattvas, we must be mindful every day; we must always be mindful.

Episode 562 – To Leave the Burning House,

>> “Unselfish great love brings great peace and happiness. Understanding and purity bring infinite joy. If we are content with few desires, we will not be greedy or attached. By embracing the world, we bring about utmost harmony.”

>> At that time, all the children heard their father say that there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.

>> “Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.”

>> The elder deeply contemplated his great house where disasters had sprung up on four sides all at once. He repeatedly thought of ways to save his children. Yet they were attached and unaware and did not want to leave. Now he saw that all his children had gotten out safely.

>> “This is also like Great Vehicle practitioners who have entered the first ground.” They can attain non-abiding Nirvana, eliminate all obstacles of knowledge and subdue all afflictions. Thus it says they were sitting out in the open; they had no more obstacles.

>> His mind was composed because his children had all made their way out. His children were no longer obstructed, so the father felt composed. Once his mind was at peace, he was very happy; the father’s mind was calm and at peace. Full of joy means that the elder had no worries and no more fears.

“Unselfish great love brings great peace and happiness.
Understanding and purity bring infinite joy.
If we are content with few desires, we will not be greedy or attached.
By embracing the world, we bring about utmost harmony.”

Everyone, a heart that loves selflessly is very broad and expansive. If our hearts are broad and expansive, when we interact with people, everything will be harmonious. A harmonious world is very peaceful and happy.

This state is not unattainable. As long as we are understanding of others and pure in heart, we can treat others with great sincerity. We will treat each other without any suspicion and without any jealousy, in this way, just as when among friends, we can talk about anything. We have nothing to hide, nor do we have doubts about each other. See, isn’t this a wonderful way to live? To be this way, as we interact with each other, we must be content and have few desires.

If we are content, we feel that we have plenty. It is because we are discontent that we are always afraid of not having enough. Once we give rise to desires, our greed will be boundless. We never feel that we have enough; we never experience abundance. Therefore, we must reduce our desires. It is fine to simply have enough. This means we must not be greedy or attached. If we are not greedy or deluded by our desires, we will constantly live in a state of abundance. Then won’t our mind’s wisdom be clear?

Our minds must be expansive; not only must we accommodate each other, our minds must encompass the universe. As we live on this planet, however vast the world may be, our minds must be just as big. Since we coexist with the rivers and the land, not only must we love people, we must also love the sky, the earth and all of nature. If we can do this, we will not be greedy and thus not cause damage. If we do not damage nature, naturally, the world will be safe and peaceful. A natural state is most beautiful.

If everybody can follow the laws of nature and accord each other the proper degree of respect as they interact with each other, ethical behavior will come naturally and be clearly apparent to them. By “illuminating luminous virtues,” we will naturally “rest in the utmost goodness.” These are all very natural principles.

Let us look at an example in Myanmar. On the 14th, 15th and 16th day of the seventh lunar month, their tradition is to hold a Festival of Lights. For this festival, over these three days, everyone goes the temples to pay respect to the Buddha. They also kowtow to and pay respect to their parents. They treat their teachers in the same way; they prostate to their teachers as a sign of respect.

Tzu Chi volunteers had the causes and conditions to go into Myanmar in May 2008, after that country was hit by [Cyclone Nargis]. The wind and rain had caused a huge disaster, so Tzu Chi volunteers went there and began to provide material assistance while also sharing our spirit and principles with the people there. Then our volunteers discovered that the people there had such great traditions and such wonderful rituals. So with these conditions, we went into the schools to motivate the students to study and to understand the sutras, to understand the principles of the world.

Therefore, this year (2013), as they paid respect to the Buddha and to their teachers, Tzu Chi volunteers led these children to express the principles that they had learned and understood; they taught them to make sandwiches and desserts so that by making food themselves they could understand the hard work their mothers do. We let the children make the desserts themselves. Once they were done, they held the dessert with great respect, walked toward their parents and then knelt down to offer it to them. At the same time, they told their parents, “Thank you for raising me; I’m very grateful.” As the mothers and children held each other, the mothers all cried and

the children repented to their parents. “In the past, I didn’t know better. So my attitude and the way I talked to you were often disrespectful. I also caused you to worry.” The children expressed their true feelings and repented their ways in front of their parents. Their parents had never felt so close to them, hearing them repent so honestly and express their love so clearly. The hearts of their parents opened up. They had been worried about their children, but now seeing their mature understanding, the parents felt at peace.

So, if we sentient beings can return to our pure hearts and follow the principles and the laws of nature, wouldn’t we all feel infinite joy? As we interact with people, if we give to each other with selfless love, we will feel great peace and happiness. We must be understanding of each other and remain pure in heart. If we live a pure life and stay on the path of ethics and morality, won’t we be very happy? Won’t we feel safe and peaceful? So, the only way to be peaceful, happy and free of afflictions is to be content and have few desires.

If we do not have greed or attachments, then naturally we will remain pure in heart, very kind and undefiled. If we can do this, the world will be wide open to us. If our minds are as expansive as the world, then the world will be very harmonious. To achieve peace and joy is not difficult, as long as we have the will. As long as our minds are pure and free of greed and attachments, we will enjoy a most wonderful life. If we all have broad minds and pure thoughts, the world will be very peaceful.

The burning house of the Three Realms is what the Buddha worried about the most. Because human minds are complicated and we have severe afflictions and impurities, we have gone off the path of ethics and morality. Thus we continually give rise to afflictions. Consider the elder with the burning house. When he sees the house on fire, doesn’t he feel uneasy and worried? Doesn’t the Buddha feel the same way?

Therefore, these sutra passages revolve around this burning house. This great house had already caught fire, so the elder continuously called out. He yelled to everyone, “Come out quickly. It is dangerous inside, come out!” However, the children still could not understand. They saw him, but could not hear what he was yelling. Even if they heard him, they were still unaware. Their minds were still afflicted, confused and dulled. So, with these teachings, whether the father’s calls or the Buddha-Dharma, either they could not hear it, or they heard but could not understand. This is what we ordinary people are like. We live in this evil world of Five Turbidities, where disasters frequently arise, yet we are still unaware.

Thus, for us sentient beings living in the world now, we all must awaken immediately. The previous sutra passage states, “At that time, all the children heard their father say that there were precious toys which suited their desires.”

At that time, all the children heard their father say that there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.

Now they had heard what he was saying and saw that, outside the burning house, there were many precious toys in the open field. There were sheep-carts, deer-carts, various other treasures and great ox-carts lined up outside. The carts were all decorated beautifully. Everybody felt, “These are the things that I want,” so everybody quickly rushed out.

Thus, “Their minds became emboldened.” Now they all wanted to get out, so they pushed and crowded against each other. They began to realize that to get through the door of the burning house, there was only one condition, that they let go of their afflictions. Once we have eliminated afflictions, we will then rush and race to get out. This means that everybody has practiced earnestly and eliminated their afflictions. Then with pure minds, we can diligently progress.

This next sutra passage states,

“Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.”

When we get to this sutra passage, everything suddenly lightens up.

The elder deeply contemplated his great house where disasters had sprung up on four sides all at once. He repeatedly thought of ways to save his children. Yet they were attached and unaware and did not want to leave. Now he saw that all his children had gotten out safely.

The elder saw that these children had finally heard his words. Seeing the things they wanted, they had begun to emerge from the house.

This tells us that the elder had engaged in deep contemplation. Fire had arisen on all four sides of the great house; all kinds of disasters had broken out. As a previous sutra passage states, “All at once, a fire broke out.” In fact, this represents an imbalance of the four elements. All kinds of disasters arise in this evil world of Five Turbidities. This great house was in a state of severe turbidity. The beams and pillars had deteriorated. The fire, this disaster, had arisen on all sides. The Buddha, or the elder, had already left the burning house but saw that the burning house, this world of the Three Realms, was truly surrounded by danger. The Buddha, as the kind father of the world, could not bear for His children to remain inside and suffer pain, harm and hardship. So, He did everything He could think of. He deeply contemplated this, using all His effort. This house was already unsafe, so He kept wondering, “How can I save them?” He contemplated this question again and again. But again and again,

the stubbornness of the children and the ignorance of sentient beings were very severe. They still did not want to leave the burning house. The path to leave the burning house was right in front of them, but no one chose walk this broad and bright path. However, the Buddha was compassionate, so He was determined to teach the True Dharma, the path of the One Vehicle. Because of this, in His old age. He began to expound the True Dharma. Then it just depended on whether people were willing to accept it. The True Dharma is the Bodhi-path, which is the Bodhisattva-path. He had seen that everybody had begun to accept and understand [the Dharma].

He saw that “all his children had safely made their way out.” They came out and were all at the crossroads. They had arrived at a safe place where they could then go in all directions. They were now out in the open field and could see a clear and bright road in that place. So, [the crossroads] is an analogy for the Four Noble Truths.

We must reconnect with our initial aspiration for listening to the Dharma. Everybody must thoroughly understand that. “This is suffering; you should know it.” Everyone should know, “This is causation; you should end it.” Everyone must know that they must eliminate their afflictions. Therefore, everybody must understand suffering, causation, cessation and the Path. We must know how to walk this path in order to be safe and at peace. So, Small Vehicle Practitioners rely on the principles of the Four Noble Truths.

The Four Noble Truths are the foundation for the Great and Small Vehicles. However, Small Vehicle practitioners stop here. They only rely on the principles of the Four Noble Truths. Once they reach this stage, they stop, “sitting out in the open”; they sit down in peace and comfort. This is an analogy for how, with their wisdom, they have realized the Four Noble Truths, and that is all.

“This is also like Great Vehicle practitioners who have entered the first ground.” Indeed, the Four Noble Truths are the first ground in entering the Great Vehicle. Therefore, we continually talk about suffering, causation, cessation and the Path, which are the foundation for practitioners of the Three Vehicles to learn the Buddha’s teachings. This is not only the stage the. Small Vehicle practitioners have stopped at, but also the first ground for. Great Vehicle practitioners who are practicing the Bodhisattva-path.

Thus, they can attain non-abiding Nirvana. After passing through this stage, they have no obstructions and can keep going until their minds are in Nirvana. Nirvana is a state of tranquility and stillness. With an undefiled mind, they pass these crossroads. This means they have already accepted the principles of the Four Noble Truths. After passing this road, their minds are still pure as they courageously move forward.

“This is also like Great Vehicle practitioners who have entered the first ground.” They can attain non-abiding Nirvana, eliminate all obstacles of knowledge and subdue all afflictions. Thus it says they were sitting out in the open; they had no more obstacles.

“Eliminating all obstacles of knowledge” means that they have completely eliminated all afflictions covering their minds. This is what Great Vehicle practitioners do. People who practice the Great Vehicle Dharma will also sit out there in the open. At the crossroads, they will sit comfortably. After they have eliminated their afflictions, they will sit down calmly and comfortably. This represents how Great Vehicle practitioners will no longer face any obstacles. There are no other obstructions. Since they have put an end to “causation,” and eliminated all kinds of afflictions and attachments, now they are on a bright and broad path, which is the Bodhisattva-path. This is what Great Vehicle practitioners do.

Therefore, the Four Noble Truths are the foundation for the Great and Small Vehicles. These are the things that we must understand, that we must practice and that we must eliminate. They are indispensable. Then “[We] no longer face any obstacles.” If we can do this, we will no longer have any more obstacles. “His mind was composed and full of joy and jubilance.”

His mind was composed because his children had all made their way out. His children were no longer obstructed, so the father felt composed. Once his mind was at peace, he was very happy; the father’s mind was calm and at peace. Full of joy means that the elder had no worries and no more fears.

Actually, we should not give the Buddha cause to worry. Once we have accepted the Dharma, we should follow the course laid out in the teachings. If we follow the principles, naturally, our minds will be very happy, open and peaceful. So, [when we practice] the Dharma, “Unselfish great love brings great peace and happiness.” If we take the Dharma to heart, then our minds will naturally be very open, peaceful and full of joy. If the Dharma is in our hearts, we will be understanding of everything. If we are understanding, our relationships will be genuine and pure. This will make everyone happy.

So, we must be content and have few desires. That means we must take the Dharma to heart, only then can we be content and have few desires. Otherwise, ordinary people, because of the arising of evil thoughts, will constantly produce afflictions. They will be unable to escape through the door, because they still carry many afflictions. Once they let go of their afflictions, they will be able to safely exit the burning house and everybody will feel peaceful and at ease. Whether they were Great or. Small Vehicle practitioners, they had arrived at a safe space and were diligently practicing the Buddha-Dharma. If we can reach a harmonious state that embraces the world, the Buddha will be at peace and rejoice as the elder did.

In summary, as Buddhist practitioners, we need to truly take the Dharma to heart. Once we take it to heart, we must put it into practice and apply it in our daily living. Therefore, we must always be mindful.

Episode 561 – We Learn the Teachings of the Path

>> “With our wisdom-life and Dharma-essence, we make the great vows. Unwilling to let sentient beings flounder, we seek to transform them. We clearly contemplate right and wrong and eliminate afflictions. We learn the teachings of the path to escape the burning house.”

>> “Of these, there are many kinds, sheep-carts, deer-carts and ox-carts, outside the door right now for you to play with. You should quickly leave this burning house;”

>> “At that time, all the children heard their father say that there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.”

>> All the children took joy in what suited their minds and their hearts’ desires. This is similar to the Three Vehicle practitioners in how they sought the teachings that suited them and made them happy. They heard that there were sheep-carts, deer-carts and ox-carts for them to play with, which all suited their desires.

>> The sheep-cart that some children went for is an analogy for the Hearer Vehicle. “They can only transform themselves; they cannot transform others.”

>> The deer-cart describes the Solitary Realizers. People who practice the Solitary Realizer Vehicle “can transform themselves and uphold the Dharma.”

>> Then there is the ox-cart. The ox-cart describes the Bodhisattva Vehicle. People practicing the Bodhisattva Vehicle not only transform themselves, they can universally deliver sentient beings.

>> “Pushing and crowding each other, rushing and racing,”

>> “They competed to get out of the burning house.”

>> Due to the Buddha’s teaching of skillful means, they accepted the teachings according to their capabilities and diligently advanced. By starting to put them into practice they were able to leave the burning house of afflictions.

>> “Pushing and crowding each other, rushing and racing” is an analogy for how they became courageous and diligently practiced good deeds.

>> They have promptly stopped committing evil and rejected the creation of negative karma to renounce the burning house of the Three Realms.

“With our wisdom-life and Dharma-essence, we make the great vows.
Unwilling to let sentient beings flounder, we seek to transform them.
We clearly contemplate right and wrong and eliminate afflictions.
We learn the teachings of the path to escape the burning house.”

This physical life is our vehicle for learning from the Buddha. With this body and our existence in this lifetime, we are fortunate to have heard the Buddha-Dharma. So, we must earnestly seize this opportunity and make use of this body and this lifetime to earnestly absorb the Buddha-Dharma. We must spend our lifetime diligently practicing. Then the Dharma-essence that we attain will invigorate our wisdom-life.

Life is filled with suffering, and ordinary beings flounder in the Six Realms. Since we have been born in the human realm, in this realm, we will experience both suffering and joy because they coexist in this world. Moreover, good and evil are intermixed. So, the human realm is the place where the Five Destinies coexist. The Buddha has compassion for sentient beings who live where the Five Destinies coexist and where good and evil are intermixed. This place is truly very hazardous, so out of His compassion. He came for one great cause, to transform us all. Transforming sentient beings is very hard work. He tried everything He could to teach us to clearly understand right and wrong so that we would be able to eliminate our afflictions. So, we must “learn the teachings of the path.” The Buddha teaches us how to practice and how to choose the correct path.

Among the six paths to choose from, He tells us which one to follow, the human path, because only in the human realm can we hear the Buddha-Dharma, and it is in this realm that we can put it into practice. When we choose to engage in spiritual practice, the human realm is where we can put the Bodhisattva-path into practice. Only humans have this opportunity. So, we have already attained a human existence, which was not easy. This gives us the chance to hear the Dharma and engage in spiritual practice. This is what gives us the opportunity to escape the burning house of the Three Realms.

Over these past few days we have discussed how the elder had arranged, outside the door, all the things the children would want. Those things were the three carts. Sheep-carts, deer-carts and ox-carts were all arranged outside so that people could immediately come and choose one. “Which cart appeals to you the most?” Thus everyone quickly left the burning house. “When you escape from the burning [house], you can choose from among these carts. So hurry up and come out.”

․”Of these, there are many kinds, sheep-carts, deer-carts and ox-carts, outside the door right now for you to play with. You should quickly leave this burning house;”

“then I will give you whichever you desire.” When I read this sutra passage, I recall a recent report from Myanmar (in October, 2013), a very touching true story. In Thanlyin Township in Myanmar, there is a Buddhist temple. Outside the temple, there were many ox-carts; around one or two hundred ox-carts. A group of Tzu Chi volunteers had been invited there by some of the farmers.

Though they were invited as guests, the Tzu Chi volunteers brought tarps with them as gifts for the farmers. When these farmers cut down the rice stalks, they do not have big open areas like we do with which to spread out and dry the rice. They do not have these, so after they cut down the rice stalks they used to leave them in the paddies and wait for them to dry before harvesting them. Then if it rained, the stalks would soak up water. Therefore, Tzu Chi volunteers quickly prepared large tarps for them so that when they finished cutting the stalks, they could put the tarp under the stalks to protect them from the wet ground.

After they were invited, Tzu Chi volunteers prepared these tarps as gifts, along with red envelopes [of blessings and wisdom]. When they arrived, they saw [an amazing sight]. “Wow! There are so many ox-carts here!” The farmers had neatly piled up bags of rice in a corner of the temple. They had already harvested this rice and wanted to give back to Tzu Chi.

I heard that, on average, each bag contained almost 22 kilos of rice. Tzu Chi volunteers could distribute the rice to help farmers who were living in poverty. Normally, the farmers had to borrow rice seeds, and the interest they had to pay was very high. If they borrowed one or two bushels of seeds, after the harvest they would have to repay the loan with two or three bushels of rice. Each time, after harvesting the rice and repaying their debts, they would barely have enough to eat. Thus, they were trapped in a cycle of poverty.

Tzu Chi volunteers had been in Myanmar since 2008 when extreme winds and rain created a large-scale natural disaster. That was when our relief efforts began. Besides bringing them timely material assistance, we also considered how we could stabilize their lives. They were all farmers, and we learned that they had to borrow rice seeds for planting. Every year after the harvest, once they repaid this debt, they would not have much rice left. This is why we decided to donate rice seeds to them. We bought the best rice seeds we could and provided fertilizer as well. At the same time, we continued to interact with them. The farmers saw that Tzu Chi volunteers provided not only temporary assistance, but ongoing care as well.

When we distributed rice seeds to them, we told them about the spirit of the bamboo banks. Thus the farmers absorbed this Dharma and wanted to find a way to give back. Over the last couple of years, these farmers have given back every year so that Tzu Chi volunteers could go to a different village every year to distribute aid to other poor farmers. This happened again this year. More than 200 farmers brought their harvest in ox-carts.

This is such a wonderful thing. Isn’t this the essence of the Dharma? The Dharma has entered their hearts. In their daily living, though they do not lead comfortable lives, they are still willing to give to others. They have already transcended their state of living in poverty and needing help. Now that they have transcended it, even though they are not very wealthy, they are still able to help others. They have spiritual wealth in their hearts, which is the Dharma. This is how we can develop our wisdom-life and take the Dharma into our bone marrow. Thus we can live out our wisdom-life.

The next sutra passage states,

“At that time, all the children heard their father say that there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.”

This sutra passage continues to describe these children who, though in the burning house, were still deluded and did not immediately leave. They were having fun in the burning house and did not realize that the fire could harm them. This is similar to people in the world who cling to their objects of desire, not realizing that their desires are very harmful. Thus they remain deluded and unawakened. Perhaps we have heard the Buddha-Dharma, but after hearing and accepting it, we still have attachments and cling to what we think we need. This applies to all sentient beings in the Three Realms.

The Buddha feels for them, because sentient beings are lost in the desire, form and formless realms. Even if they are not attached to material things, they may have a bias toward certain teachings. They may be attached to what they think they need without realizing that it is only a part of the process they need to go through. The Buddha paved a path of skillful means for them to walk on. But before they had reached the safe and broad path, they stopped on this path of skillful means.

Thus the Buddha had to think of more methods. He told everyone, “Come out quickly! There is something even better outside. It is what you need, so come out quickly!” Thus the sutra states, “All the children heard their father say there were precious toys which suited their desires.” They knew that what was outside was better. Thus they all quickly came out. This showed that “all the children took joy in what suited their minds.” These things happened to be what they were looking for. These were “what suited their desires.” When everyone saw that what was outside was what they truly wanted, they began leaving the burning house.

All the children took joy in what suited their minds and their hearts’ desires. This is similar to the Three Vehicle practitioners in how they sought the teachings that suited them and made them happy. They heard that there were sheep-carts, deer-carts and ox-carts for them to play with, which all suited their desires.

This is the analogy of the three carts. The three kinds of carts, sheep-carts, deer-carts and ox-carts had been arranged outside so that the children could see them with their own eyes. More than just hearing what their father said, they could actually see that outside the house, the carts that they wanted were lined up there. They could take these carts and go wherever they wanted to. This made them happy because this suited their minds and their desires. This is an analogy for the Three Vehicle practitioners and how they each sought suitable teachings which delighted them.

When Bodhisattvas hear the Buddha teach the Dharma, they know that, by walking the Bodhisattva-path, they can make great vows. Those who take the ox-cart take joy in the Great Vehicle Dharma and can transform themselves and others. Each kind of cart meets a certain need. What Solitary Realizers need is the deer-cart. What the Hearers need is the sheep-cart. These are all carts, which can be played with and taken wherever they want to go. So, carts are used as analogies. With these carts, they can attain [what they want]; they can play, “which suited their desires.” The sheep-cart that some children went for.

The sheep-cart that some children went for is an analogy for the Hearer Vehicle. “They can only transform themselves; they cannot transform others.”

They can only transform themselves. They know to “refrain from evil” but they have not achieved the state of “doing all good deeds.” They understand karmic cause and effect, but they do not know how to further realize the Twelve Links of Cyclic Existence. They do not yet understand the principles behind how to come into and leave this world.

The deer-cart describes the Solitary Realizers.

The deer-cart describes the Solitary Realizers. People who practice the Solitary Realizer Vehicle “can transform themselves and uphold the Dharma.”

They are able to transform themselves and will work hard in their cultivation of the Dharma so they can uphold their precepts. Thus they “can purify their own minds.” This is the deer-cart. They awaken only themselves. They only care about the purity of their own bodies and minds and do not care about anything else.

Then there is the ox-cart. The ox-cart describes the Bodhisattva Vehicle. People practicing the Bodhisattva Vehicle not only transform themselves, they can universally deliver sentient beings.

This is the analogy of the great ox-cart. These are analogies for the Dharma, for the Great, Middle and Small Vehicles. The Great Dharma is suitable for sentient beings with sharp capabilities. Upon hearing a teaching, they can instantly realize that they intrinsically have Buddha-nature. However, to return to their intrinsic nature, they must walk the Bodhisattva-path. They are Great Vehicle practitioners with sharp capabilities. They can realize the Buddha’s intent, so they aspire and vow to deliver sentient beings. In the process of transforming sentient beings, they are also transforming themselves. By transforming themselves and others, they can perfect their conduct. This is the ox-cart.

“Their minds became emboldened.” They had already seen that the things outside were what they wanted. So, they summoned up their courage and became brave and energized.

“Pushing and crowding each other, rushing and racing,”

they all wanted to get out.

“They competed to get out of the burning house.”

This tells us that because of the Buddha’s skillful means, His skillful methods of teaching, they “accepted the teachings according to capabilities.” He devised these teachings in accord with their capabilities. Because these teachings suited their capabilities, everyone found what they were looking for and began to diligently practice.

Due to the Buddha’s teaching of skillful means, they accepted the teachings according to their capabilities and diligently advanced. By starting to put them into practice they were able to leave the burning house of afflictions.

Hearers have their practices that they must diligently cultivate. Solitary Realizers have their practices that they happily cultivate. Bodhisattvas have their practices which they have awakened to. So as the Buddha taught according to capabilities, everyone could apply those teachings. Everyone was diligently advancing and “by starting to put them into practice,” by putting the teachings into practice, taking the Dharma to heart and manifesting it in their actions, they were able to “leave the burning house of afflictions.”

“Pushing and crowding each other, rushing and racing” is an analogy for how they became courageous and diligently practiced good deeds.

Once courage arose in their hearts, they began to diligently advance. They began to take action and engage in practice, so they courageously and diligently advanced. Once they started moving, they were only afraid of falling behind.

But for people who chose the sheep- or deer-cart, the Buddha still wanted to help them realize that they were only awakening themselves. Yet, they diligently practiced since they had accepted the Dharma. Thus they could slowly attain realizations and still have opportunity to shoulder this mission. So, they had “promptly stopped committing evil.”

They have promptly stopped committing evil and rejected the creation of negative karma to renounce the burning house of the Three Realms.

Whether they choose the sheep- or deer-cart, Small Vehicle practitioners have stopped committing evils; they will not do it again. Though they have not earnestly benefited others, at least they are benefiting themselves and “purifying their own minds.” They will no longer be confused and degenerate again. This is how the Buddha made use of skillful means, these three methods, the Small, Middle and Great Vehicle Dharma, to teach everyone. These helped everyone reject the creation of negative karma. We must immediately reject wrongdoings and courageously walk the path to doing good. We must reject what is not good and courageously and diligently practice on the path to doing good. This is how we can “escape the burning house of the Three Realms.” So, this “pushing and crowding each other” is about pushing aside all the bad things. Then we will have a clear road to diligently walk. So, we rush and race to diligently advance.

So, as Buddhist practitioners, it is very important to be mindful. We must earnestly take in the Dharma so that it becomes a part of us. The Buddha told us that everyone intrinsically has Buddha-nature. The principles are always there in the world around us, so at any time we can take them as our Dharma. Therefore, we must always be mindful.