Author: Scott Ogata

Episode 620 – Evil Creatures As Analogies for Afflictions

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>> As for circumstantial retributions, the great house is like the Three Realms. The destruction caused by ignorance is like a burning house. In delusion we create karma, leading us to face a rocky road. As for direct retributions, in the house of the raging Five Aggregates, we are lost and sink in the net of delusion. The body of the aggregates faces aging, illness and the Eight Sufferings.

>> There were 500 people living inside. There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves. [Lotus Sutra, Chapter 3 – A Parable]

>> There were snakes, vipers, scorpions, centipedes and house centipedes, geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth. [Lotus Sutra, Chapter 3 – A Parable]

>> Creature was the same as insect. A long time ago, animals were also called creatures. For example, tigers were called big creatures. Snakes were called long creatures.

>>There were snakes, vipers, scorpions,centipedes and house centipedes: These are analogies for the affliction of anger. Their poison is like a heart of anger.

>> Anger without reason. Anger with reason. Argumentative anger.

>> First, anger without reason: When people suddenly become angry without apparent reasons.

>> Second, anger with reason: When people are truly giving us trouble, we feel justified in our anger.

>> Third, argumentative anger: We strongly cling to our understanding as right and that of others as wrong.

>> Snakes are of larger size, and are poisonous, even if you do not get in contact with it, it will still attack. These are analogies for people who become angry without reasons.

>> Scorpions are also larger insects, if you disturb scorpions, it will sting you. These are analogy for people who become angry with reasons.

>> Centipedes get angry and move quickly. House centipedes slither slowly. These are analogies for people who like to argue.

>> Geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth. These are analogies for the affliction of anger.

>> Geckoes are also called house lizards. In the past, their blood was poured on the skin of the women of the palace in order to test their chastity. This is what geckoes were known for.

>> Next are millipedes. This type of creature has many legs, very similar to centipedes but they are not poisonous and not harmful.

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“As for circumstantial retributions,
the great house is like the Three Realms.
The destruction caused by ignorance is like a burning house.
In delusion we create karma, leading us to face a rocky road.
As for direct retributions,
in the house of the raging Five Aggregates,
we are lost and sink in the net of delusion.”
The body of the aggregates faces aging, illness and the Eight Sufferings.”

Circumstantial retributions, direct retributions and the burning house of the Three Realms, haven’t we often discussed these topics in recent days? We clearly understand these concepts.

“As for circumstantial retributions,” in Buddhist sutras we find the analogy, “The great house is like the Three Realms.” We are in this great house, as if in the great big house of the Three Realms. It is ruined by ignorance just as if this large house has been covered in debris [because] no one makes repairs, and no one maintains it. This is how a house falls into ruin and ends up surrounded by fires burning on all sides. This represents our ignorance. Ignorance rages as if there is a fire burning in our minds.

Look at fires; one spark can burn up a prairie. One minor affliction can cause raging fires in our minds, so they are filled with a fog of smoke. Think about it; with the destruction caused by ignorance it is as if our minds are filled with fire and smoke which actually prevent us from seeing our nature of True Suchness. So, this all comes from delusion and the karma we create.

Delusion is ignorance. With this kind of delusions and confusion, all the people, matters and objects in the world delude us so that we “create karma, leading us to face a rocky road.” In the past and present, we constantly create karma. Some create karma as tremendous as Mt. Sumeru. Some transgressions are as deep as the great ocean. There are many such highs and lows, so this road through life is very hard to walk on.

Direct retributions have to do with our body, with the raging Five Aggregates. Why does our body suffer so much illness and pain? Because of the karma we created out of confusion in our past and present lives. Thus, under the influence of the Five Aggregates, we take action. Whether created by our thinking or the deviations in our beliefs, it is our body [that takes action]. It is because we have this body that we create karma. The sources of numerous evils and transgressions are the actions of our body.

So, direct retributions are what happens in this house of the raging Five Aggregates. Each of us has a body, which is like a house. If we do not earnestly engage in spiritual practice, our physical conduct, all the things we do with our body will all be improper. Some people say, “To make a living, I have to kill [animals],” or “I have to cause damage to the earth,” or “I have to….” We do many things we should not do. We can create so much karma that if we have not faced all the consequent karmic retributions in one lifetime, we will continue to face them in the next. Some people may seem to live an enjoyable life as they create karma. They will still face their retributions; it just might be in a future lifetime.

In this way, we cannot take anything with us when we die; only our karma follows us to our next life. When our time in this world is at an end, what will we bring with us when we leave? We bring the karma we created out of delusion. All the karma we created out of ignorance, regardless of how tremendous or how deep it is will, in the future, all be concentrated in the Five Aggregates and our direct retributions. Form, feeling, perception, action, consciousness are the Five Aggregates. Everyone should know them because we have been emphasizing them recently. Our “form” is our body. Our body is [a temporary union of elements]. This body of the aggregates arises from the convergence of different factors; our body is the convergence of many factors. “Aggregate” is also called “Skandha.” The convergence of many tiny, exquisite elements gave us this human form.

A body arises from the convergence of many tiny, exquisite elements. Previously, we spoke of 36 impure elements. Our bodies, ranging from the skin to the bones, all the way to the internal organs, altogether have 36 types of impure elements. Every element and every organ contains tiny bacteria. There are countless kinds of them, just like in the larger universe. The body alone is the accumulation of elements of many different names, of many different things. Consider how the human body has so many impurities and unclean elements. However, for the sake of this body, we have created so much karma as tremendous as mountains, as deep as oceans. Indeed, we have created all this karma. Thus, the Five Aggregates are raging, and as we go through birth, aging, illness and death, our body undergoes infinitesimal changes. In this way, our impure body constantly creates karma and keeps deteriorating as we age and fall ill. We do not realize that we are in a constant state of deterioration, so we continue to create karma. This is called “the raging Five Aggregates.”

“People are lost and sink in the net of delusion.” We may be lost on the ocean of our own minds like a boat lost on a great sea. As we keep sinking, it is as if we are in a net of delusions. Indeed, a small deviation in life can lead us far off course.

There were 500 people living inside. There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves.

Previously, we mentioned, “There were 500 people living inside” ․There were 500 people living inside. There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves.

This burning house of the Three Realms can be the Three Realms of the world as well as the desire, form and formless realms of our minds, where we continuously give rise to afflictions. Our body is constantly going through the process of aging, illness and death. Unaware of this, we keep creating karma. For those who can be guided by the Buddha,

He uses the Five Vehicles and Six Teachings to help us discover our nature of True Suchness, a state equal to His. The Buddha hopes that we can clearly recognize and understand how many types of afflictions we have due to our body and mind. So, He uses various methods to draw analogies. The birds that fly in the sky are proud and arrogant, with eight kinds of pride and seven kinds of arrogance. These kinds of pride and arrogance are our afflictions.

The next sutra passage states, ․”There were snakes, vipers, scorpions, centipedes and house centipedes, geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth.”

These are all called creatures, which should refer to beasts that walk. But in ancient times, the word for ․”creature” was the same as “insect.” A long time ago, animals were also called “creatures.” For example, tigers were called “big creatures.” Snakes were called “long creatures.” These are analogies for the Ten Afflictions. Previously, we mentioned “afflictions of arrogance.” There are five chronic afflictions and five acute afflictions.

Creature was the same as insect. A long time ago, animals were also called creatures. For example, tigers were called big creatures. Snakes were called long creatures.

Birds are used as analogies for the afflictions of arrogance. So, birds and beasts can be used as analogies for all Ten Afflictions. “Snakes, vipers, scorpions, centipedes and house centipedes,” These are analogies for the afflictions of anger.

There were snakes, vipers, scorpions,centipedes and house centipedes: These are analogies for the affliction of anger. Their poison is like a heart of anger.

Previously we discussed the afflictions caused by arrogance. “Kites, owls, hawks and vultures” fly high up in the sky. This is likened to arrogance. Now we speak of the analogies for anger, for losing one’s temper, which are these animals. Their poison is an analogy for an angry mind. Our minds are filled with the poison of anger. With anger, whenever we think about what someone has done to us, upon that provocation, there will be fire in our belly. When “Our belly is filled with fire,” we are filled with anger and hate. Those who provoke us will be hurt.

There are three types of anger ․Anger without reason. Anger with reason. Argumentative anger.

First, anger without reason: When people suddenly become angry without apparent reasons.

One type is “anger without reason. Whether I am right or wrong, I am going to lose my temper. Even if I am wrong, I will still be angry.”

Indeed, some people do not ask whether something is right or wrong. If they make a mistake in their work, they take it out on other people. They know that they were in the wrong, yet they say, “If it weren’t for you. I wouldn’t have made that mistake.” Clearly, this was their mistake, but they put the blame on other people. Some people say, “As for me, I’m angry at myself.” If we get angry with ourselves, what can we do? Can we bow [in apology]? What can we do about this anger? This is indeed tormenting.

Second, anger with reason: When people are truly giving us trouble, we feel justified in our anger.

The second type of anger is “anger with reason” ․Second, anger with reason: When people are truly giving us trouble, we feel justified in our anger.

Other people may actually be in the wrong, but they do not admit it, so we get mad. “You admitted you’re wrong. Even so, I still cannot forgive you. I will never forgive you in this lifetime.” Even though we have a reason to be mad, that they were wrong and we were right and what we did was correct, the anger we feel is just as [painful]. “You took advantage of me. You bullied me. I will never forgive you. If I cannot exact my revenge in this lifetime, I will get justice in the next lifetime.” Imagine what this is like. If we are so angry we never forgive anyone, that will be so painful! We often see people like this in the world.

Third, argumentative anger: We strongly cling to our understanding as right and that of others as wrong.

The third type is “argumentative anger” ․Third, argumentative anger: We strongly cling to our understanding as right and that of others as wrong.

Our reasoning can be clear. But sometimes there is ambiguity. People still want to argue until they win and others lose. Both sides are constantly fighting. What is the consequence of this fighting? Both sides are hurt. In this way, “We strongly cling to our understanding as right.” We think what we know and understand is absolutely correct. “Your understanding is wrong!” Other people’s understanding is absolutely wrong. Whether they are right or wrong, we always say they are wrong. Whether we are right or wrong, we claim that we are right. We argue over this endlessly. This is unbearable suffering.

Snakes are of larger size, and are poisonous, even if you do not get in contact with it, it will still attack. These are analogies for people who become angry without reasons.

So, “the large types of vipers” have a very large body and are also poisonous. Their “excessive poison can infect without contact.” Their poison is so powerful that even if we do not touch them they still can infect us. The viper is a kind of snake that can hurt us even if we do not touch it. This is [an analogy for] “anger without reason.”

Scorpions are also larger insects, if you disturb scorpions, it will sting you. These are analogy for people who become angry with reasons.

There are also “scorpions.” They are large creatures that crawl on the ground. They are like “long creatures” and “can harm people upon contact.” If we deliberately touch them, they will sting us. If we touch them unintentionally, they will also sting us. They are also very poisonous.

Centipedes get angry and move quickly. House centipedes slither slowly. These are analogies for people who like to argue.

As for centipedes, they “get angry and move quickly.” They possess anger and can move quickly ․Centipedes get angry and move quickly. House centipedes slither slowly. These are analogies for people who like to argue. A centipede has many legs. When I lived in the wood cabin, as I was reading, I saw such a big centipede on the table. It was really so long and so big. Once it heard a sound, just a slight knock, it ran away quickly. “House centipedes slither slowly [like slugs].” Wherever slugs pass, they seem to leave a layer of glue; their passage leaves behind a layer of something white, or slightly transparent, and sticky. This is the trace they leave. They are like people who enjoy arguing.

If we make anger a part of our daily living, we always speak very loudly and argue with others. After the argument, is everything over? Not yet, the conflict still remains. Whether we were right or wrong, we still cannot calm our minds. The argument may still be ongoing. Perhaps, after the argument, we are still followed by this conflict.

Geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth. These are analogies for the affliction of anger.
This is like a [slug]. There is another group, ․”geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth.” These are analogies for the affliction of anger. This kind of poison is related to an angry heart.

Geckoes are also called house lizards. In the past, their blood was poured on the skin of the women of the palace in order to test their chastity. This is what geckoes were known for.
“Geckoes” are like what we call a house lizard. They are similar species. They crawl around on their four feet. Occasionally, they climb up walls. This is what geckoes are known for ․Geckoes are also called house lizards. In the past, their blood was poured on the skin of the women of the palace in order to test their chastity. This is what geckoes were known for. In ancient times, people living in palaces fed geckoes with cinnabar and [took their blood] to make a type of potion. Drops of the potion were placed between the eyebrows of palace maids; its shape resembled a plum blossom. It could verify whether these women had remained chaste. In the palaces of ancient times, people used this type of method to control the women of the palace

Next are millipedes. This type of creature has many legs, very similar to centipedes but they are not poisonous and not harmful.

Next are millipedes. This type of creature has many legs, very similar to centipedes but they are not poisonous and not harmful. This is an analogy for those who like to be alone. If people slightly touch them, they will run away very quickly.

Weasels are larger animal that are red-yellow in color, they can enter holes to catch rats. When it is raining, weasels will hang on a tree branch.

This is the behavior of this type of creature “[There were] weasels and rats. All sorts of evil creatures were running back and forth” [Weasels] have a kind of red and yellow color. They are rodents, similar to rats. Some of them are very large. I recall there was a sugarcane field at Dalin [Tzu Chi] hospital. While we were cutting down sugarcane, we saw rats this long and this big. I am not exaggerating. It was not actually a rat, but a mole; this kind of rodent can burrow into the earth and eat mice. This is the way these creatures are. So, these are “weasels and rats” [Weasels] are yellow in color, and “They can crawl into holes to eat mice.” When it rains, they do not stay on the ground. They climb up trees and hang upside down. This is how they live.

Rats: Small mice which can act as a medium that spreads plague.
Next we speak of rats. People talk about plagues spread by rats. These rats are like the ones in people’s houses. Weasels can eat rats. These rats often live in people’s houses, where they sometimes carry rodent-transmitted diseases. So, we always tell. Tzu Chi volunteers, when they go to help clean up other people’ houses, they have to remember to bring buckets and bleach. By spraying a bit of bleach water, we moisten the dust before sweeping it up. Then the dust will not fly all over the place. This is because this type of rodent can spread disease through their feces. Once the feces is dried, it will resemble powder. When we try to sweep it up, it flies all over. This is how the disease is spread. Therefore, once this type of illness emerges, we need to quickly heighten our vigilance. The best prevention method is to keep the interiors very clean. When we clean, we must protect ourselves by wearing facemasks and dampening the dust.

In summary, in our lives, we can have so many different kinds of mindsets. Though we have been born human, our habitual tendencies are similar to those of animals. So, we must always engage in spiritual practice and cultivate our human nature. If we can cultivate our human nature well, we can draw near our Buddha-nature. If we bury our human nature, we become more like animals, whether they are animals that fly, walk or crawl. All these animals are poisonous in their own ways. These poisons are an analogy for the kinds of mindsets we humans have. Thus, the karma we humans create leads us to walk a very rocky road. Our karma is as tremendous as Mt. Sumeru and as deep as the great ocean. Whether in the mountains or on the plains, this road is truly difficult to walk. Thus, the goal of our spiritual practice must be to return to our nature of True Suchness. To return to the nature of True Suchness, we must go back to our human nature. So, we must constantly heighten our vigilance. In everything we do and think, we must contemplate carefully and always be mindful.

Episode 619 – The Five Chronic and the Five Acute Afflictions

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>>Living beings create deluded karma in ignorance. Greed, anger, delusion, arrogance and doubt are the five chronic afflictions. The view of self, extreme views, deviant views, stubborn views and view of deviant precepts are the five acute afflictions. Being deluded and going against the principles comes from the chronic and acute afflictions.

>>There were 500 people living inside. [Lotus Sutra, Chapter 3 – A Parable]

>>There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves. [Lotus Sutra, Chapter 3 – A Parable]

>>Whether flying birds or walking beasts, we know roughly what they look like. Arrogance causes sentient beings to hold themselves high and take others lightly. They feel they are high up and look down on others. Thus the analogy of birds is given.

>>The eight kinds of arrogance: Arrogance is being arrogant of abilities or prideful of possessions. This air of arrogance is like how birds fly high and look down on everything. Thus in the Sutra on Manjusri’s Question, the eight kinds of pride are likened to eight kinds of birds.

>>First, the arrogance of strength is like a kite: Those who believe their own strength is great while others are weak are like kites. They see themselves as strong and others as weak, thus they have the arrogance of strength.

>>Second, the arrogance of class is like an owl: Those who believe their own heritage is great and are arrogant towards others are like owls, an unfilial species of birds that [abuse] their mothers. Thus arrogance of class is likened to owls.

>>Third, the arrogance of wealth is like a hawk: Those who believe they are rich and possess wealth and are arrogant towards others are like hawks who use their strength to control and oppress other birds. Thus the arrogance of wealth is likened to hawks.

>>Fourth, arrogance of freedom is like a vulture: Those who believe they have grown great and do as they please, thus feel free and are arrogant towards others. They are like vultures, who eat and live in mountain forests. They are free in going and staying, thus the arrogance of freedom is like a vulture.

>>Fifth, the arrogance of lifespan is like a crow: Those who believe their lifespan is long and are arrogant towards others are like the filial crows who feed their parents and have long lives. Thus, the arrogance of lifespan is like a crow.

>>Sixth, arrogance of intelligence is like a magpie: Those who believe their wit is sharp and understanding clear and are arrogant towards others are like magpies, the most intelligent birds. They can bring good or ill luck; thus arrogance of intelligence is like a magpie.

>>Seventh, arrogance of doing good is like a pigeon: Those who believe they can do some good deeds and thus are arrogant towards people of virtue are like pigeons, who though dull, do not realize they are dull. Thus the arrogance of doing good is like a pigeon.

>>Eighth, the arrogance of looks is like a pigeon: Those who believe themselves beautiful and are arrogant towards others are like the many kinds of pigeons or doves. They use their looks to get ahead, thus the arrogance of looks is like a pigeon.

>> First, the arrogance of strength is like a kite
Second, the arrogance of class is like an owl
Third, the arrogance of wealth is like a hawk
Fourth, arrogance of freedom is like a vulture
Fifth, the arrogance of lifespan is like a crow
Sixth, arrogance of intelligence is like a magpie
Seventh, arrogance of doing good is like a pigeon
Eighth, the arrogance of looks is like a pigeon

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“Living beings create deluded karma in ignorance.
Greed, anger, delusion, arrogance and doubt
are the five chronic afflictions.
The view of self, extreme views, deviant views, stubborn views
and view of deviant precepts are the five acute afflictions.
Being deluded and going against the principles comes
from the chronic and acute afflictions.”

Sentient beings’ ignorance gives rise to delusion. We all know how delusion leads to confusion. We are confused about what we should do in life and about how to live as a good person, so we have created much karma. We create karma because of these certain kinds of afflictions. What are these kinds of afflictions? The first kind is greed, followed by anger, delusion, arrogance and doubt.

Our greed is connected to our external conditions. When forms appear in front of us, forms of every description, in addition to seeing many things we want to have, we also see faces that we do not want to see. For instance, we may see someone we do not like. When that person is in front of us, we will feel very afflicted. Or, perhaps someone we really want to be with appears right in front of us; a thought will also arise in reaction to that. In the state of liking or disliking something, thoughts of delusion arise. These thoughts of delusion trigger our arrogance and pride.

When it comes to other people, how do we get something done? How do we work together? How do we interact with each other? As we work with people in these ways, delusions arise, as do doubts and ignorance. These five afflictions inside our minds are also known as the “five chronic agents.” Afflictions are also called “agents,” so these are also the “five chronic afflictions.”

“Agents” are what drive us. We humans are very easily enticed by things in our external conditions. They drive us to be greedy. They drive us to be angry. They drive our minds to give rise to delusions. They drive us to become arrogant. They drive us to have doubts, etc. These are all what we call afflictions. So, the “five chronic agents” are also known as the “five chronic afflictions.” As we go about our lives every day, these afflictions are ever-present, so we must take precautions against them.

The Twelve Links of Cyclic Existence also began with the arising of a single ignorant thought, and many disasters in the world happen because we are deluded and go against the principles. As our delusions and ignorance begin to stir, we give rise to the five chronic and the five acute afflictions. The five acute afflictions arise once we are born into this body. It is because of this body that we began to get greedy for many inappropriate things. In terms of spiritual practice, they lead us to walk a deviant path. These are the five acute afflictions. As for the five chronic afflictions, after the initial [afflictions] arise, they accumulate endlessly as we endlessly act on them.

Look at the many people who are lost in this world and the major disasters they create. See how they are deluded and go against principles. Delusion is ignorance, which leads them to go against principles. In this deluded state, they endlessly create karma [This is what we have seen] through our many years of charity work. More than 20 years ago, we began doing [international relief work] in Ethiopia. Then we went to Afghanistan, Kosovo, Rwanda and Chechnya. We also worked in Azerbaijan, then Pakistan. Most recently we have seen the events in Syria, Iraq and Ukraine. All of these have suffered manmade calamities. The one that made the deepest impression on me was Rwanda. Things were so tragic! So horrible! People were forced to flee from these calamities, and in their flight, how they had to live was even worse off than animals. Rwanda had always been very poor, so why did the people there have to fight against each other like this? [This harmed] so many innocent people.

I can still remember those events quite clearly. Due to the struggle for domination, people create many disasters. This is the confusion of being deluded and going against the principles; it is ignorance. This is the five acute afflictions triggering the five chronic afflictions. When the ten afflictions come together, we go against proper ways of living. The views of self, extreme views, deviant views, stubborn views and so on are all agents that drive our greed, anger, delusion, ignorance and doubt. We want to take things from others. We want to be in charge. If people do not listen to us, we will do such and such. Thus we create much karma. We can see this in the era we live in right now.

When the Buddha was in the world, He saw that this was the way people were. At that time 2500 years ago, people were probably more pure and innocent, but similar kinds of things still happened. The Buddha, in His wisdom, knew that in the future when the Five Turbidities intensified, these manmade calamities would be even more severe. Therefore, the Buddha established many ways to help us.

The[EL1]  previous passage mentioned “500 people” as an analogy for the Five Vehicles that the Buddha taught according to the capabilities of sentient beings. The Human, Heavenly Being, Hearer, Pratyekabuddha and Bodhisattva Vehicles that leads to the attainment of Buddhahood and supreme, universal and perfect enlightenment are the various methods He used to guide us. This part of the sutra states, ․”There were 500 people living inside.” The Five Destinies coexist here, in this burning house of the Three Realms.

The next part begins to draw analogies between human nature and the nature of birds and beasts to show that they are actually not that different. Next it states,

“There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves.”

“There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves.” This is the section on the birds and beasts. First, He describes the birds. We can understand them simply as an analogy for pride, the affliction of arrogance

Whether flying birds or walking beasts, we know roughly what they look like. Arrogance causes sentient beings to hold themselves high and take others lightly. They feel they are high up and look down on others. Thus the analogy of birds is given.

We were just talking about greed, anger, ignorance and arrogance. Indeed, having arrogance is akin to being a bird. The way birds live is that they fly in the sky. From high in the air, they look down at everything below. We are under the trees; they are on top of them. We walk upon the ground; they fly high in the sky. This is an analogy for how we can feel high and mighty, very arrogant. So, birds are an analogy for the agent of arrogance, the affliction of arrogance in sentient beings. We should ask ourselves, “Are we arrogant?” If we are arrogant, then we realize, “Wow! We are just like those birds!”

When we think of ourselves as high and mighty, we “hold ourselves high and take others lightly.” We have a high opinion of ourselves and look down on other people. Arrogant people “feel they are high up and look down on others.” They look down as if from a lofty place, just like a bird.

We can list out the different kinds of arrogance. There are actually eight kinds of pride and seven kinds of arrogance. When we break it down, we have eight kinds of pride and seven kinds of arrogance. So, we talk about the “eight kinds of pride and seven kinds of arrogance.” Indeed, our high opinion of ourselves creates afflictions

The eight kinds of arrogance: Arrogance is being arrogant of abilities or prideful of possessions. This air of arrogance is like how birds fly high and look down on everything. Thus in the Sutra on Manjusri’s Question, the eight kinds of pride are likened to eight kinds of birds.

If we are arrogant, we think, “I am so talented, I am so capable, I am so famous, I am so wealthy, I am so smart” and so on. We do not have a high opinion of others at all. We may think highly of ourselves; “I am so knowledgeable. You had no schooling; what do you know?” This is how people think. I believe that we have all have had thoughts like these. We think that we know so many things and that other people know nothing at all. This looking down upon others makes us like the birds. At Manjusri Bodhisattva’s request, the Buddha compared the eight kinds of pride to eight kinds of birds. He used birds as analogy for people’s pride.

First, the arrogance of strength is like a kite: Those who believe their own strength is great while others are weak are like kites. They see themselves as strong and others as weak, thus they have the arrogance of strength.

If we have the “arrogance of strength,” we are like a kite. This kind of bird is very strong. Birds can be very large, and they can also be quite small. There are birds that have great strength, and birds that are quite weak. This kind of bird has great strength, so he bullies and picks on weaker birds. As a bird, he already feels high and mighty, and with his large size, he picks on other birds as well. Birds and humans are similar in this way, in that the strong pick on the weak.

Second, the arrogance of class is like an owl: Those who believe their own heritage is great and are arrogant towards others are like owls, an unfilial species of birds that [abuse] their mothers. Thus arrogance of class is likened to owls.

The second kind is the owl. The owl is quite commanding, quite dominating.
Those who are formidable think, “I am so strong.” Humans are like this, and birds are like this too. They conceitedly think, “I am so great, I am so strong, I am….” Humans are like this; the strong abuse the weak. This is how humans behave, and birds are like this too.

But this type of bird, besides being strong and dominating, besides being arrogant, can also be unfilial to his parents. This type of bird can be quite arrogant indeed. We see examples of this among people, too. Parents work hard to raise their kids. Even though they did not have much schooling, they raised their children to be a great success. However, the children think, “I’m so successful, but my parents are uneducated; I feel so ashamed of them.” They are afraid people will find out that their parents are uneducated and that this will reflect poorly on them, etc. So, they do not practice filial piety. This is how humans behave, and birds are like this too.

Third, the arrogance of wealth is like a hawk: Those who believe they are rich and possess wealth and are arrogant towards others are like hawks who use their strength to control and oppress other birds. Thus the arrogance of wealth is likened to hawks.

The third kind is the “arrogance of wealth,” which is like the hawk.
When this type of bird is born, he thinks that he is rich in many respects, so he is arrogant and bullies others. He is haughty because of his strength and power. These are all the stronger birds. Their way of life is different, for they fly high and are strong and powerful.

Fourth, arrogance of freedom is like a vulture: Those who believe they have grown great and do as they please, thus feel free and are arrogant towards others. They are like vultures, who eat and live in mountain forests. They are free in going and staying, thus the arrogance of freedom is like a vulture.

Then there is the “arrogance of freedom,” which is like the vulture.
The vulture is quite free and at ease. He feels that his lifestyle is superior to all other birds. The eyes of the vulture are quite beautiful. Actually all the birds feel that they can travel freely through the forests with great ease, so this is another reason they are haughty.

Fifth, the arrogance of lifespan is like a crow: Those who believe their lifespan is long and are arrogant towards others are like the filial crows who feed their parents and have long lives. Thus, the arrogance of lifespan is like a crow.

Then there is “arrogance of lifespan,” which is like the crow.
The crow’s lifespan is very long. Although the sound he makes is quite harsh, he has a long lifespan. The crow knows to repay his parents’ grace. Because of his long lifespan, as his parents grow old, he repays their kindness of raising him. This is a bird that knows filial piety, though he is arrogant about his lifespan.

Sixth, arrogance of intelligence is like a magpie: Those who believe their wit is sharp and understanding clear and are arrogant towards others are like magpies, the most intelligent birds. They can bring good or ill luck; thus arrogance of intelligence is like a magpie.

Sixth is arrogance of intelligence, like a magpie.

This kind of bird thinks he is so smart, and that his understanding makes him close to human. Because he is so smart, he too has arrogance. People in ancient times, when they heard the calling of the magpie, thought of it as an auspicious sign. Since this type of bird is clever and intelligent, he too has an arrogance.

Seventh, arrogance of doing good is like a pigeon: Those who believe they can do some good deeds and thus are arrogant towards people of virtue are like pigeons, who though dull, do not realize they are dull. Thus the arrogance of doing good is like a pigeon.

The seventh kind is the “arrogance of doing good,” which is like the pigeon.
This kind of bird, the pigeon, can do good deeds and can carry messages. In ancient times, it was not convenient for people to send letters. Carrier pigeons carried messages for people.

Eighth, the arrogance of looks is like a pigeon: Those who believe themselves beautiful and are arrogant towards others are like the many kinds of pigeons or doves. They use their looks to get ahead, thus the arrogance of looks is like a pigeon.

Then there is the “arrogance of looks,” likened to pigeons or doves.
This kind of bird feels approachable because of his beautiful coloring. A pigeon is quite gentle, but he too is arrogant about some things.

These eight kinds of birds are arrogant and condescending in their own ways. In their relationships with other birds, they all bully one another. Each type of bird has a different tendency, so in this way they are similar to humans. There are many different varieties; they have arrogance of strength, arrogance of class, arrogance of wealth, arrogance of freedom, arrogance of lifespan, arrogance of intelligence, arrogance of doing good and arrogance of looks. These are the eight kinds of arrogance. These are similar to the different kinds of birds. Sometimes we humans are quite similar to the birds and beasts. Whether they are flying birds or walking beasts, we humans have very similar tendencies to them.

First, the arrogance of strength is like a kite
Second, the arrogance of class is like an owl
Third, the arrogance of wealth is like a hawk
Fourth, arrogance of freedom is like a vulture
Fifth, the arrogance of lifespan is like a crow
Sixth, arrogance of intelligence is like a magpie
Seventh, arrogance of doing good is like a pigeon
Eighth, the arrogance of looks is like a pigeon

This is why the Buddha cited various birds as analogies for our human tendencies. So, not only do humans, birds and beasts live in the same world, our tendencies are quite similar. As the ancients said, “There is not much difference between man and beast.”

We should cherish this body because it allows us to live in this world, it allows us to listen to the Buddha-Dharma and it allows us to distinguish and choose between good and evil. We should choose the path of goodness. First we must practice like the Hearers to listen to and understand the principles. After listening to teachings, we understand that we must eliminate ignorance and afflictions. After eliminating ignorance and afflictions, we must earnestly practice the Bodhisattva-path and actualize the Six Paramitas. Our goal is to advance to the state of Buddhahood.

So, there were the “500 people living inside.” This is all within the scope [of our lives], thus we should constantly be mindful. The Buddha-Dharma is inseparable from the world. Things of various forms and colors in our surroundings are enticing to us. In our minds, the five chronic afflictions and the five acute afflictions arise from our physical existence as human beings. When our minds begin to develop the five chronic afflictions, or when the five acute afflictions are expressed through our behavior, we must carefully distinguish between them. So, we must always be mindful.

Episode 616 – All Visible Phenomena Are Impermanent

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>> All Visible Phenomena Are Impermanent. Amidst the universe’s nebulous colors, from the past until today, all things have been undergoing formation, existence, decay and disappearance. To build a hall, one must gather earth and wood. The hall’s eaves, beams and girders create a space. Amidst the subtle changes of time, space and relationships, all tangible, visible phenomena are impermanent.

>> As this house was old, it had been repeatedly damaged. The halls and the quarters were high and precarious. The bases of the pillars were brittle and fragile. The girders and beams were all aslant. The foundations and stairs were falling apart. [Lotus Sutra, Chapter 3 – A Parable]

>> The walls were cracked and collapsing, the plaster was peeling and the straw roof was scattered messily. The rafters and poles were crumbling, the surrounding fences were all bent, and various filthy things were everywhere. [Lotus Sutra, Chapter 3 – A Parable]

>> When people grow old and frail, we can say they are falling apart. The walls were cracked, split and collapsing, thus in the plaster there were fissures, and and it was peeling and falling off. The straw roof, due to the wind and rain, had scattered and fallen.

>> When the body’s four elements are not in balance, it is damaged. We can say it is cracked and collapsing. The plaster is like our skin. The withering of age is like plaster peeling. The straw roof is like our hair; with old age it falls, thus it is scattered messily.

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“Amidst the universe’s nebulous colors, from the past until today,
all things have been undergoing formation, existence, decay and disappearance.
To build a hall, one must gather earth and wood.
The hall’s eaves, beams and girders create a space.
Amidst the subtle changes of time, space and relationships,
all tangible, visible phenomena are impermanent.”

“Amidst the universe’s nebulous colors” is referring to the world, to this universe that is vast and boundless. “Nebulous” means very vast. As our planet rotates, as we go from darkness to light, we can see that there are so many colors, colors of every description, in this world. Out of this expanse of sandy yellow soil, so many different colors emerge. There are countless colors in this vast space. It has been like this “from the past until today.” It has been this way since ancient times, for an incalculably long period of time. This space in the universe was always this way. As for “all things in universe,” though there are so many things in this world, they all go through “formation, existence, decay and disappearance.”

The general space we live in is the universe. The immediate space we live in is our residence, which is in a certain country, a certain county, city, town or village. Wherever we live, there needs to be a house so that we can protect our body from the wind and the rain. This is just a tiny part [of the vast world]. However big the world is, the space we humans live in is actually not that big. Moreover, though all we need is this small space, a single building, to construct this building we still need materials taken from the world around us.

First we need to plan out the construction, [described in Chinese as] “the raising of earth and wood.” Before we start building on this piece of earth, we need wood, or lumber. Perhaps we also need to use cement. Ingredients for cement come from earth; they must be mined from mountains. These raw materials must be processed through the furnace and so on in order to become cement. So, cement also comes from the earth. From earth, we can also get the bricks we need. The raw materials for bricks likewise come from digging in the earth and the mountains. Bricks are also manmade. Individual blocks of earth become bricks after being baked in a brick kiln. In ancient times, people were very wise. They mixed soil from the earth and water and then molded bricks from it. They called those bricks “mud bricks.”

Whether we are using cement or bricks, this is done for the sake of sheltering our bodies. To build a house, we must consume many resources from the earth. Nowadays, people also use iron and steel. To make steel, we also need to dig into the earth and mine the mountains. After extracting the raw materials, in a furnace we smelt them to get steel and iron. Steel, iron and so on are building materials that must be obtained from the earth. To decorate the interior of a house, wood is necessary.

We take many kinds of building materials from the world around us in order to complete this house. So, we should always be appreciative, cherish the land that enabled us to build our home and always preserve it so everything looks neat. If there is debris, we must clean it promptly. In this way, the land will remain very beautiful and healthy. It is the same with windows and doors. We open and close them, wipe and maintain them. If we do these things, the house will last a long time. It will be very well taken care of.

After a house is built, no matter how sturdy it is, if nobody lives in it for a few years, the house will deteriorate very quickly. Or, if people live in it but do not take care of it, the things inside the house, like the walls, windows and so on, will deteriorate very quickly. So, we have to cherish everything. Many people build large houses. Since we live in the house, we should cherish it. This is a feeling of gratitude and is called cherishing one’s blessings.

So, all the people who live in a house must bring a sense of life to it and carefully maintain it so that the house can stay in good shape. It is said, in time and space and between people, things constantly undergo infinitesimal changes, undergo the aggregate of action. All tangible, visible phenomena are impermanent. As for time, think about how there is the past, present and future. This time, this space and our interactions with each other are all subject to the aggregate of action. Time continues to pass while we are unaware. In fact, this place will not last forever either; it will eventually decay and disappear. Therefore, time, space and relationships are constantly going through infinitesimal changes. This “aggregate” is an unchanging principle that has applied to all things in the universe since the beginning; everything is subject to the aggregate of action. This applies to all things. For example, steel and iron will get rusty, will become worn down and so on. This is because they undergo all these infinitesimal changes.

We must clearly understand these principles. All visible phenomena are impermanent. Anything that is visible, any kind of physical matter, any kind of phenomenon, is impermanent. So, we must put our hearts into experiencing this.

Now let us examine the previous sutra passage. The Buddha was restating Himself in verse form, so these verses began with,
“As this house was old, it had been repeatedly damaged. The halls and the quarters were high and precarious. The bases of the pillars were brittle and fragile. The girders and beams were all aslant. The foundations and stairs were falling apart.”

This “house” refers to the Three Realms, which are the desire, form and formless realms. This house was built a long, long time ago. It has been here “from the past until today,” but “It had been repeatedly damaged.” After so long, this house had visibly begun to deteriorate.

Because of our desires, our greedy and desirous thoughts, we fight for and take things. As we just talked about, on this land, though we humans need earth to build houses on top of, that is no longer enough for us. We have started to dig underground. This causes great damage to the earth. There is not much we can do. That is what people do right now. Though people harm [the earth] to build houses, how long will the houses last? Although people believe “man can conquer nature,” we cannot actually withstand the power of nature.

In the Three Realms, first, people give rise to desires. This leads them to do destructive things. So, first among the Three Realms is the desire realm, where we create destruction. The second is the form realm. Our minds take in all the “forms” around us. There are so many things out there, and we think, “I love this, I want to possess this.” We might have a lot but we want even more. So, we think up many ways to take possession of everything on earth. So, in our minds, all tangible and visible forms, all tangible and visible phenomena, are what we wholly want to possess. Our minds are filled with thoughts of taking possession of these objects. Actually, “All tangible, visible phenomena are impermanent.” If we do not understand this principle, we will continue to create [bad karma]. Last is the formless realm. There are things we clearly can never obtain, yet we still fantasize about them.

When the Three Realms are analyzed in Buddhist teachings, we find that the desire realm is composed of [six] desire heavens and the form and formless realms [have more]. But these realms are actually in our minds. When it comes to our minds, we must first understand that our minds are in the three states of the desire, form and formless realms. Because of the state of the formless realm, we let our imagination run wild and thus give rise to much affliction and ignorance. So, discursive thoughts keep arising in our minds. Discursive thoughts lead to desires, so we want to possess a wide array of things. This leads us to take certain actions which cause the world to weaken even faster; we cause it to deteriorate. So, we must be mindful.

In the Lotus Sutra, the Buddha shares His hope that all of us can truly comprehend [the workings of] the physical realm and the human world. So, we talk about the heavens, earth and humans. The heavens are above, the earth is below and we are in the middle. We humans need to care for the sky and keep it free of pollutants. We also need to keep the earth safe and peaceful. This all depends on what we do. So, each one of us should heighten our vigilance.

Next, it states,
“The walls were cracked and collapsing, the plaster was peeling and the straw roof was scattered messily. The rafters and poles were crumbling, the surrounding fences were all bent, and various filthy things were everywhere.”

These words are hard to recite. When reciting the Lotus Sutra, the words might not flow out smoothly. But we are actually surrounded by these things on a daily basis. Only with these things can our lives be peaceful and safe; we will be protected from the wind or rain. But these things are seemingly hidden from sight, so we hardly notice them. Therefore, we cannot name many of them.

In summary, these are the things we need in a house; they are essential. These things are an analogy for us, for our bodies. Our body is just like a house. In our body, there are bones. If there were no bones to support us, how could our internal organs be safe? In addition to bones and organs, there also needs to be skin and muscles. In addition to skin, there needs to hair on the body and head for us to look human [These external appearances] allow us to distinguish people from each other. This is the wonder of the universe.

Similarly, to build a house, we need beams and ridges, girders, pillars, walls and so on. It is the same with the human body. When a house in this world falls into disrepair, if it is not well cared-for, it will be in bad shape very soon. The same thing happens when we age. When we are old and frail, our body naturally goes slack. The skin on the faces of old people loosens. Nobody can stop the aging process. When we get old, our vision becomes increasingly blurry. When we get old, we cannot walk as nimbly and so on. This is what we look like when we are old. The bones become more loosely held together, so we have the posture of old people. When the foundation everything is built on is no longer that sturdy, we have begun to show signs of aging and frailty

When people grow old and frail, we can say they are falling apart. The walls were cracked, split and collapsing, thus in the plaster there were fissures, and and it was peeling and falling off. The straw roof, due to the wind and rain, had scattered and fallen.

“The walls were cracked and collapsing.” Because pillars and beams had become loose and were less able to support [the building’s weight], naturally the walls split and cracked. People cover the walls with plaster for the sake of decoration, so everything looks smooth. But it is “peeling off.” Things are beginning to deteriorate. Once there are cracks in the wall, the plaster will fall out. Gradually, the plaster will begin peeling off.

“The straw roof was scattered messily.” In ancient times, people covered the roof with straw and mugwort and so on. They used [bundles of] straw to cover the roof. As time passed, the straw would also gradually become loose. When the wind blew, pieces of straw would fall off. This is the appearance of a house; it is also similar to the human body.  When the four elements of our body are not in balance, the body will be damaged. Over time, the plaster of a house, like our aged, withered skin, will become loosened. Our hair will start to fall out, too. We gradually begin to show signs of aging.

When the body’s four elements are not in balance, it is damaged. We can say it is cracked and collapsing. The plaster is like our skin. The withering of age is like plaster peeling. The straw roof is like our hair; with old age it falls, thus it is scattered messily.
So, often when we build a house, we extend the eaves a little bit to protect the house so that when it rains, the water will not splash against the house. This protects the windows, walls, etc. But to extend the eaves, the ridges of the roof have to extend out, too. Our tendons and bones work in the same way. Although we have hands, we also need fingers to exercise all the functions of our hands.

All in all, our joints and our bones and the rest of our body, for the sake of the body’s functioning, must all work well with each other. Every single part is very important. But having lived a long time, these parts have been used a long time. Look at what happens to people who work hard [with their hands]. Their hands and fingers become deformed. Their fingernails no longer grow. The skin of their hands is worn and damaged. This is what happens to people.

But this work [gives their hands] value. If we decorate our hands prettily and are reluctant to use them, they are useless; all they will be is decoration. If they only serve as useless decoration, they will accomplish nothing. They would be like a vase, which is the most useless thing in a house. We do not need to have flowers in a vase; we do not need such decorations. The only function of a vase is to simply be a decoration. Living in this world, we want to be useful. Every house protects people’s bodies, and we must use our bodies to protect the planet, to protect this world. We must make full use of our body for it to have value.

This analogy refers to more than a house, it refers to everything within the Three Realms. The “nebulous” universe has great variety, with all kinds of forms. There are so many things that exist in this world between the heavens and earth. From the past until today, they have undergone infinitesimal changes. All visible, tangible phenomena are impermanent, and they are all deteriorating. Since everything is deteriorating, why must we give rise to so many afflictions that bind our body? We should now be able to see through things and quickly learn to understand the principles behind their workings. We must not just be mindful about the tiny matters in our daily living; we must strive to understand the truths of all things in this vast universe.

When we sum up the principles of all things, we know that all tangible, visible phenomena are impermanent. So, why do we give rise to so many afflictions and create so much karma for their sake? We must always remind ourselves to be vigilant and always be mindful.

Episode 615 – Our Retributions Follow Us Like Our Shadows

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>>Our Retributions Follow Us Like Our Shadows. Sentient beings face both circumstantial and direct retributions. The karma they create is stored in their eighth consciousness. Their retributions follow them closely like their shadows; the burning house of the Three Realms is created only by their minds.

>>The Buddha, wishing to restate His meaning, spoke the following verses. This is the parable of an elder who had a large house. [Lotus Sutra, Chapter 3 – A Parable]

>>As this house was old, it was collapsing. The halls and the quarters were high and precarious. The bases of the pillars were brittle and fragile. The girders and beams were all aslant. The foundations and stairs were falling apart. [Lotus Sutra, Chapter 3 – A Parable]

>>As this house was old, it was collapsing. The halls and the quarters were high and precarious: A house is a place that provides a shelter for us. This house had not been repaired for many years so it was collapsing. There were halls and rooms inside the house.

>>This is likened to circumstantial retributions, all within the house of the Three Realms. The Three Realms have existed since Beginningless Time. They were not created now. Impermanence subtly leads to collapse. The halls and rooms represent the Three Realms. The halls represent the two upper realms while the rooms represent the desire realm.

>>The quarters: Where our bodies take shelter. The supports against the walls are pillars. Horizontal supports are girders, vertical ones are beams. The base of the room is the foundation. Steps up and down are called stairs. To the east and west and to the front and back are the walls.

>>Halls and quarters denote the aggregate of form. The pillars represent the aggregate of action. Girders and beams are the aggregate of feeling. Foundation and stairs are what halls and quarters are built on. This is an analogy for the basis of life and the seeds of our thinking.

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“Sentient beings face both circumstantial and direct retributions.
The karma they create is stored in their eighth consciousness.
Their retributions follow them closely like their shadows;
the burning house of the Three Realms” is created only by their minds.”

This helps us better answer the question, what is stored in the karmic consciousness of our minds? Everything we have done in our past lifetimes. Can our brains recall the things that happened yesterday? We remember them. Can we recall what happened the day before that? We still remember those things clearly. What about the things that happened last year, two years ago, ten years ago?

In particular, [do we remember] our interactions with people? In our interactions with others, when people are good to us, if we are kindhearted, we will not forget to repay their grace. We always remember those who treated us well. “When we drink water, we think of the source.” As for those who did not treat us well, no matter what bad thing they did to us, whether they bullied us or caused us harm or so on, we remember what they did even more clearly. We will never forget these particular people. They are stored in our memory. If we were to physically open up our head, we could not see these memories. But although they are not physically tangible, scene after scene of things that happened a long time ago are stored in our mind forever. It is like this in our present life.

We often hear the saying, “We cannot take anything with us when we die; only our karma follows us into our next life.” All the karma we create is collected in our “storehouse [consciousness],” in the field of our eighth consciousness. It is in our eighth consciousness that we ordinary people store all the karma we have created in the past. Good or evil, all our karma is stored there, so we call this our “karmic consciousness.” We bring our karmic consciousness with us as we leave this life and go into the next or when we left our previous life to come to this one. This karmic consciousness that we bring with us leads us to our circumstantial retributions and our direct retributions.

I remember many years ago, we provided aid to Ethiopia. The volunteers filmed and took pictures of what life in Ethiopia was like. The kind of life they lived was terrifying and gut-wrenching.

We saw how people in Ethiopia drank water. The water they drank flowed downstream from a place of high elevation down to a place much lower in elevation, then into a depression, where it became stagnant. Who knows how long it had been sitting there? The water was dirty and there were worms in it. The water was the same color as the dirt. But we saw a man drop to all fours to slurp at the water. then the man spat the water onto his hands to wash them. Images like this were engraved on our minds.

So at that time, when we went to Ethiopia we did not just help to build medical stations and provide medication. At their various medical centers and medical stations, we helped train, in total, more than 300 medical staff. We not only trained them in how to dress a wound and how to apply medicine, we also helped build water stations. The water was guided down the mountain through plastic tubes. We connected tube after tube until the water reached them. This gave them a source of clean water. We could see the smiles on the faces of the women there. They collected the water in buckets, and, balancing them on their heads, they happily went home. These images are also often in my head.

We often say that we leave this life for the next. If we were born into those kinds of conditions, in a place like that, what could we do? This is very worrisome. So, I truly believe in circumstantial and direct retributions. In the end, where will the things that we do now lead us? We do not know.

In the city of Malacca in Malaysia, there is a young Bodhisattva, a child named [Fan] Yuan-en. Yuan-en’s father, [Fan Yun-qiang,] used to sell meat products. But in the year 2010, he installed the Da Ai TV channel at home. He started watching our programs, listening to my lectures on “Wisdom at Dawn” and watching my program “Life Wisdom.” By watching the Da Ai TV channel, Yuan-en’s father, Mr. Fan, came to see how we create good and bad karma in life. He realized that through his livelihood he enabled people to consume countless living beings. These animals were all killed to satisfy people’s cravings. So, he recognized that the business he ran was creating the karma of killing. Thus he changed his ways, and now he sells vegetarian food.

When he and his wife had time after work, they started watching the Da Ai TV channel. Their daughter, at that time, was six months old. Whenever they watched TV, they would put her in the baby walker. She would also watch quietly and listen to what I was saying. She was so intent that she kept scooting forward. The baby walker kept moving forward and forward. Every day, she started out close to her parents. But whenever she was listening intently, she would move closer and closer to the TV. She listened earnestly and smiled a great deal. This is incredible.

When she was three years old, she attended group studies with her parents. She would remain quiet and bow to the Buddha and listen to the teachings. Even now she is still very earnest. This is really incredible. This began when she was six months old, and now she is three or four years old. She is only in kindergarten, but she knows she should do good deeds.

We go through this kind of process in life. In the beginning, we are born. Due to our karmic affinities with our parents and with this place, we come here. After we are born, we can choose whether we want to be in a wholesome or unwholesome environment. This choice also depends on our past affinities. Our good and bad affinities affect us now. If we created negative causes in the past, committed wrongdoings and created bad affinities, bad people can easily influence us and entice us to go astray. So, causes, conditions, effects and retributions play out circumstantially or directly. Our circumstantial and direct retributions are based on the karma we have created. Karma is stored in our karmic consciousness, in the field of our eighth consciousness. Therefore, we must believe that.

“Their retributions follow them closely like their shadow.” This is the way life works. How we come into this life depends on the karma we created in the past. Then, following the [karma] created in this life, we go into the next.

So, “The burning house of the Three Realms is created only by their minds.” Our minds create everything. Our afflictions cause us to become confused about many matters. Our pure Tathagata-garbha has been obscured by our ignorance. Thus we become confused and cannot tell right from wrong. So, I hope that we will all be vigilant and earnestly guard against wrongs and stop evil.

Now we know we have. Tathagata-garbha consciousness. We must quickly wash away our impurities to allow our pure Tathagata-garbha consciousness to quickly manifest its purity and illuminate [everything]. I hope everyone will be mindful of this.

The previous sutra passage states,
The Buddha, wishing to restate His meaning, spoke the following verses. This is the parable of an elder who had a large house.

Previously we described how the elder of this burning house saw children playing inside, unaware that the house was deteriorating and that fires had already started on all sides. Foolishly, these children remained inside. The elder set up three kinds of carts outside to give to the children when they came out. In the end, the elder felt, “I have so much wealth, I should give it all to the children in equal and plentiful amounts. I should distribute it among them.” So, he encouraged everyone to accept the cart drawn by the great white ox. This is the summary of the lengthy text that we have discussed so far.

Now the Buddha, “wishing to restate His meaning, spoke the following verses.” He restated His words because there were still things left to be said. He wanted to reinforce people’s understanding. So, He described everything again.

The elder is an analogy for Sakyamuni Buddha, and the large house is the Three Realms. The Three Realms are compared to a burning house. Why are the Three Realms, the desire realm, form realm and formless realm, called a “burning house”? The following text reinforced this description.

The next sutra passage states,
“As this house was old, it was collapsing. The halls and the quarters were high and precarious. The bases of the pillars were brittle and fragile. The girders and beams were all aslant. The foundations and stairs were falling apart.”

“This house” refers to the [burning] house. “Old” describes how it was rundown. It was on the verge of falling over. “Collapsing” describes the bad shape it was in. “The halls and the quarters were high and precarious.” This house was built up very high, which made it more dangerous. A large house built this high is very dangerous, especially as it is old

As this house was old, it was collapsing. The halls and the quarters were high and precarious: A house is a place that provides a shelter for us. This house had not been repaired for many years so it was collapsing. There were halls and rooms inside the house.

A house is something we cannot do without in our everyday living. The basic necessities of our life are clothing, food, housing and transportation. We need to have food to eat and a place to stay to be able to live a safe and peaceful life. So, housing is very important. It is “a place that provides shelter for us.” A house can protect our body. We can rely on the house to shield us from the wind and the rain. A place that keeps the elements out will be a safe and stable place for us to live in. Such a place is a “house.”

But this house had not been repaired for years. It was on the verge of “collapsing.” It was in very bad shape and had become a very dangerous place.

“There were halls and rooms inside the house.” Every house has halls and rooms. There may be lounges, bedrooms, kitchens and so on; we can distinguish many different halls and rooms.

This is likened to circumstantial retributions, all within the house of the Three Realms. The Three Realms have existed since Beginningless Time. They were not created now. Impermanence subtly leads to collapse. The halls and rooms represent the Three Realms. The halls represent the two upper realms while the rooms represent the desire realm.

This is likened to circumstantial retributions, all within the house of the Three Realms.

A house can also be an analogy for our circumstantial retributions. We can understand that the place where our physical body is born into can be likened to the location where this house was built. The different types of houses are like the different forms our body can take. We may be a human, a pig, a dog or so on. Everyone’s body can be considered a microcosm. Each microcosm is like a house. The location of the house and the type of house correspond to what we are born into. Some people naturally look very dignified. Some people are very unsatisfied with the body they are born with.

After we come to the human realm, what is especially important, besides this body, is our environment, our circumstantial retributions. What kind of environment do we live in? This completely depends on our karmic causes and conditions, which decide where we will be born. But everything is “within the burning house of the Three Realms.” We remain within the Three Realms. We are still on this planet, under this sky and on top of this earth, regardless of where we are born. So, everything is “within the house of the Three Realms.”

“The Three Realms have existed since Beginningless Time.” No one knows how long they have existed. Perhaps hundreds of millions of years. How long has the Earth existed? We still do not know. Nonetheless, we are constantly within this vast space.

It was not established just recently. It has existed for a very long time. So, we say “The [Realms] were not created now.” They came into being a very long time ago, so they are something old, not new. This is the [burning] house.

“Impermanence” is talking about insignificance. We are, in fact, insignificantly small. However, we tend to think highly of ourselves; we have this sense of self-importance. In fact, we live in this place that we call the Three Realms, on this planet called Earth. Actually, in the universe, Earth is just like an ant at the foot of Mt. Sumeru. I often say that, in this universe, there are countless solar systems. The human realm is so insignificantly small. It is also impermanent and will go through formation, existence, decay and disappearance. But we humans do not understand this principle. We do not recognize that impermanence is so subtly leading to collapse.

“The halls and rooms” represent the Three Realms. In the Three Realms, there are “the two upper realms.” The two upper realms are the form realm and formless realms. Our daily living takes place in the desire realm. Can we go a day without pursuing some desire? Many people, in pursuit of their desires, endlessly create karma. Living in this desire realm, they never stop creating karma. So, “The bases of the pillars were brittle and fragile. The girders and beams were all aslant. The foundations and stairs were falling apart.” This house is already in [bad] shape

The quarters: Where our bodies take shelter. The supports against the walls are pillars. Horizontal supports are girders, vertical ones are beams. The base of the room is the foundation. Steps up and down are called stairs. To the east and west and to the front and back are the walls.

The quarters are “where our bodies take shelter.” This is our living area. Then there are “the supports against the walls.” The exterior structure of a house is considered a wall. Within the walls are pillars. Horizontal supports are girders, vertical ones are pillars and beams. A house has girders and beams, both horizontal and vertical supports. Under the roof, there are walls and pillars. This is the basic structure of a house.

These pillars, roofs and walls must have a foundation. The foundation is raised, with steps going up. These are called stairs. Within the house, the halls, when raised, [will have stairs]. These are the basic parts of a house. To the east and west are walls; there are walls on the outside of the house. To the front and back there are also walls.

Halls and quarters denote the aggregate of form. The pillars represent the aggregate of action. Girders and beams are the aggregate of feeling. Foundation and stairs are what halls and quarters are built on. This is an analogy for the basis of life and the seeds of our thinking.

The halls and quarters are also analogies in the Buddha-Dharma. This house represents our body, our consciousness and our mind ․Halls and quarters denote the aggregate of form. The pillars represent the aggregate of action. Girders and beams are the aggregate of feeling. “Foundation and stairs” are what halls and quarters are built on. This is an analogy for the basis of life and the seeds of our thinking. Where will our next life be? Will we lead a life of nobility or a life of poverty? Actually, all life is equal. It is our karma that determines where we are born and the kind of family we will be born into. Will it be a royal family? A government official’s family? A wealthy family? Or a poor family? All of these conditions depend on the karmic consciousness we bring, on our circumstantial and direct retributions. So, where we will be born is closely related to our behavior and thinking.

These verses are actually more profound than the prose. I hope we can be deeply reverent as we look into the burning house. What is it actually trying to tell us? We must carefully contemplate this with great meticulousness. We must constantly listen to the teachings and always be mindful.

Episode 614 – Returning to the One Vehicle with Skillful Means

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>>The Tathagata’s Dharma-nature is perfect. His wisdom is vast like the ocean. All teachings are the same as the One Dharma. Sentient beings accept as much as their capacities can hold. The Buddha established skillful means according to their capacities, but ultimately returned to the True One Vehicle.

>>Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.

>>Sariputra, because of these causes and conditions you should know that all Buddhas use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three.

>>Sariputra, because of these cause and conditions: The Buddha inspired faith and gave teachings, yet due to sentient beings’ inability to accept all of the Dharma, for those with limited wisdom, He taught the One [Vehicle] as the Three.

>>In the Dharma, there is only the One Vehicle; originally there was not two or three. It is only because all beings, though possessing the world-transcendent, flawless seed-nature, still have differences of great or small capacity that the One Buddha Vehicle was skillfully taught for them to hear as the Three.

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“The Tathagata’s Dharma-nature is perfect. His wisdom is vast like the ocean.
All teachings are the same as the One Dharma.
Sentient beings accept as much as their capacities can hold.
The Buddha established skillful means according to their capacities,
But ultimately returned to the True One Vehicle.”

The Buddha has engaged in spiritual practice since Beginningless Time, so there are no afflictions, ignorance, delusions or impurities, etc. that can contaminate His mind. Moreover, since Beginningless Time, all Buddhas’ teachings of wisdom have completely awakened His intrinsic nature of True Suchness so that it is already one with the universe. Therefore, the Dharma-nature of the Tathagata is completely perfect.

As we learn the Buddha’s Way, we must learn to [recognize] the perfect Dharma-nature in all things. That means we have already manifested our nature of True Suchness. If we are able to manifest our true nature, that is wisdom. “His wisdom is vast like the ocean.”

“All teachings are the same as the One Dharma.” The Buddha actually teaches everyone equally. He teaches only the One Dharma; there are no others. He absolutely teaches the same One Dharma. It is just that we sentient beings have varying capabilities. Some people have sharp capabilities while some have dull capabilities. People with sharp capabilities are sharp. They can hear one thing and understand it. Or, “They hear one thing and realize ten.” Some people can even “hear one thing and realize 1000.” These people do exist. People like this must have also learned this in the past. For an unknown number of lifetimes, they have continuously learned and have awakened to these principles. They bring with them a pure and undefiled nature that cannot be contaminated. Every time they come, they reduce the afflictions [that cover it] so they become more pure; thus they are able to return to the human realm. Take our young volunteers for example; they are very responsible. Some have been volunteering since they were in kindergarten. They wear aprons and help organize books and wipe tables at the Jing Si bookstore. They know how to restock the books and arrange them neatly. One of these children watched the rehearsals of the musical sutra adaptation. While his grandmother practiced sign language, he observed her from the side. Eventually, he could sing along and also perform the sign language. He was even able to help teach others.

Seeing him, I thought, “Even children this young can listen to and accept the Buddha-Dharma.” Not only do they accept it, sometimes when I watch our children’s programs, the teachings flow from their mouths. They can also share the Dharma with people. This is very endearing.

Sometimes I think, this is the pure intrinsic nature of True Suchness. In past lifetimes, this boy had already eliminated his afflictions. After eliminating many of his afflictions, he could develop his wisdom-life. Bringing this with him to his present life, he could accept the Buddha-Dharma. This path seemed very familiar to him. It seemed as if he had said these words before. This time, when he returned to the human realm, he had the causes and conditions, the circumstantial and the direct retributions, to be born to this family to continue his past causes and conditions.

There is another child like him in Hualien. On his weekends and holidays, he comes to the Abode and helps with filming. I see him moving the cables. As his teacher, the cameraman, carries the video camera from place to place, he follows him with the cable in his hands. At the right time, he will quickly grab a blank tape and pass it to his teacher.

Two days ago, I saw him controlling the camera. When a new person went on stage to speak, he could adjust the focus to switch between a close shot and a long shot, between a panoramic shot and a close up. I could tell that he is very experienced and had firm control over the shot. As I went on stage to speak, I saw him run quickly onto the stage to turn on the lights. He has already become a lighting technician! Not only is he a cameraman, he is also a lighting technician.

He is only in fourth grade this year. Two days ago, more than 600 children from. Tzu Chi Elementary School and Tzu Chi Kindergarten brought their bamboo banks “home.” They brought the bamboo banks home to me at the Abode. This time, it was for disaster relief in the Philippines. The children came on stage to speak. Whether they were in first grade or second grade, or third or fifth grade, they all spoke very well. They were filled with compassion as well as wisdom. One even persuaded her mother and grandmother to adopt bamboo banks of their own and deposit NT 10 every day.

This was her arrangement with her grandmother and her mother that they mutually agreed on. Another child saw the adult volunteers holding fundraisers for the Philippines. When his mother bought cookie rolls from them, he came up with the idea of bringing cookie rolls and bamboo banks to the vegetarian restaurant they usually ate at. He said he would fundraise with the bamboo bank. Indeed, many people actually donated money. This really boosted his confidence, so he decided to figure out how to give more people the chance to help the Philippines. He started to go to many stores and tell them, “This bamboo bank can save many lives. It can help the Philippines,” and so on. As a result, five of the stores agreed to adopt bamboo banks, and he collected quite a lot of donations.

These children even shared that we should constantly express our love and that helping people brings the greatest happiness. The older students formed a team that adopted seniors in Shuiyuan, which is in the mountainous area. Some had difficulties caring for themselves, so these students often helped and cared for them by chatting with them and so on.

They saw that some seniors who lived alone did not eat the food they brought them. Why was that? It was too tough for them to eat. So, [the students] quickly prepared food that was suitable for seniors. Seeing that a senior did not have hot water, these elementary school students chipped in to buy a water heater for the senior.

Think about this. Doesn’t this show how sentient beings bring their storehouse consciousness from their past life? In a past life, they must have encountered the Buddha-Dharma and created good causes and conditions so that and created good causes and conditions so that, in this life, their circumstantial retributions brought them together at this school where there is an environment that inspires their love. This is how their storehouse consciousness has gradually awakened and brought them closer to their Buddha-nature.

When the Buddha expounded the Dharma in the world, He taught the same Dharma to everyone; the teachings were all the same. “All teachings are the same as the One Dharma.” He taught all sentient beings equally with the same Dharma. “Sentient beings accept as much as their capacities can hold.” What we take in depends on our capabilities. If our capacities are very pure, we can accept the Buddha-Dharma more quickly, develop a deeper understanding and apply it more widely. Those with dull capabilities say, “I will just listen along with everyone else. Listening is good enough for me.” If this is what we think, we will not actually learn anything. This depends on the depth of our understanding, on whether we have sharp or dull capabilities. So, “Sentient beings accept as much as their capacities can hold.”

Even though these children are young, they have deeply internalized the teachings. So, whether sentient beings are young or old, their Dharma-natures are all equal. There are no differences. Our inherent Tathagata-wisdom is impartial and always perfect. It is the same, regardless of age. The Buddha established skillful means suitable for all capacities. How much we accept depends on our capabilities.

He “ultimately returned to the True One Vehicle.” The Buddha began by teaching the Three Vehicles, and actually all of them, even the Hearer and Pratyekabuddha Vehicles, contain the principles of True Suchness, which are the principles of the One Reality. Before entering Parinirvana, the Buddha also reminded us that the Four Noble Truths are the foundation. Although He began with [the One Vehicle], people could not understand, so He had to teach the Three Vehicles beginning with the Four Noble Truths. But right before entering Parinirvana, He again reminded us that the Four Noble Truths. He again reminded us that the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Perfections are the most fundamental teachings. So, we say that the teachings of the Buddha “ultimately return to the True One Vehicle.” How much of it we can accept depends on our capabilities.

The previous sutra text states,
“Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.”

Though we all intrinsically have Buddha-nature, our afflictions have covered it so we are unaware of it. In ordinary people, this is known as “karmic consciousness.” We know that we should not lose our temper, but sometimes we suddenly erupt in a rage. Our habitual tendencies are activated more quickly than our nature of True Suchness. Our nature of True Suchness is equal to that of the Buddha’s and is replete with both compassion and wisdom. Yet, our habitual tendencies are still on top. So, when we connect with external conditions, our habitual tendencies, greed, anger, ignorance, arrogance and doubt always rush out in front; they are expressed more quickly. This is because our afflictions still bind us and cover our nature of True Suchness. Therefore, we are called Tathagatas-in-Bonds; this is our Tathagata-garbha consciousness [To reveal it,] we must quickly eliminate our afflictions, layer by layer.

The next sutra passage states,
“Sariputra, because of these causes and conditions you should know that all Buddhas use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three.”

The Buddha said this to Sariputra again [He taught in this way] due to these causes and conditions. What exactly are these causes and conditions? The Buddha purposely called to Sariputra again as a means of getting everyone to pay attention to the causes and conditions. He had mentioned previously

Sariputra, because of these cause and conditions: The Buddha inspired faith and gave teachings, yet due to sentient beings’ inability to accept all of the Dharma, for those with limited wisdom, He taught the One [Vehicle] as the Three.

In the beginning, the Buddha set up three carts for sentient beings. It is because their capabilities varied that. He had to open this Dharma-door of skillful means. The Buddha “inspired faith and gave teachings.” He wanted to tell everyone that there was no falsehood; this was His true intent. He sincerely wanted to teach sentient beings. To help everyone realize [the Dharma], none of His words were false; they were all true.

“Yet due to sentient beings’ inability to accept all of the Dharma….” The reason was that sentient beings’ capabilities were not yet mature and their capabilities varied greatly. Because of these causes and conditions, for people with limited wisdom, “He taught the One [Vehicle] as Three.” Originally, there was just the One Vehicle, which was to help everyone understand that we all intrinsically have Buddha-nature, and this Buddha-nature is one with the universe. Things are really that simple. However, sentient beings have limited wisdom and could not understand this. For people with limited capabilities and wisdom, the One Vehicle was taught in three stages, as the Small, Middle and Great Vehicles.

This is like how our schools are set up. There are elementary schools, middle schools and universities. In the same way, there are the Great, Middle and Small Vehicles. Over 2000 years ago, the Buddha taught according to sentient beings’ capabilities. He originally intended to teach the One Dharma, but based on sentient beings’ capabilities. He “taught the One [Vehicle] as the Three.” Originally, there was only one True Dharma. But then He divided it into the stages of the. Hearer, Pratyekabuddha and Bodhisattva Vehicles. Therefore, we should understand that. “All Buddhas use the power of skillful means to give the One Buddha Vehicle by teaching it as the Three”

In the Dharma, there is only the One Vehicle; originally there was not two or three. It is only because all beings, though possessing the world-transcendent, flawless seed-nature, still have differences of great or small capacity that the One Buddha Vehicle was skillfully taught for them to hear as the Three.

“In the Dharma, there is only the One Vehicle; originally there was not two or three.” All Buddhas actually give only one teaching. We should all believe that there is just one, the One Dharma taught equally to all. This means that. He gives teachings to everyone equally. The last of the three carts is the cart drawn by the great white ox. This is like how, when giving things to children, we need to distribute the same amount to everyone. So, “There was not two or three.” There are no Two Vehicles or Three Vehicles. There is only the One Dharma.

” It is only because all beings, though possessing the world-transcendent, flawless seed-nature”. So, the Buddha had consideration for sentient beings. Everyone inherently has a world-transcendent, flawless seed-nature. “World-transcendent” refers to True Suchness. Our nature of True Suchness can enable us to transcend the Three Realms. The nature of True Suchness is intrinsic to everyone. We are all replete with this wisdom that we have always had. “Flawless” means that our nature of True Suchness cannot be contaminated by afflictions. Having “Leaks” means we have afflictions. Being “flawless” means we are free from them. Our minds were originally pure and clean, uncontaminated by afflictions. Everyone has this “seed-nature.” Having this seed means we have the nature of True Suchness. But we sentient beings have varying capabilities, some greater, some more limited. These capabilities depend on whether there is a shallow or thick layer of afflictions over these seeds that are gradually surfacing.

So, “The One Buddha Vehicle was skillfully taught for them to hear as the Three.” Though we may have a nature of True Suchness, it has been buried deeply. Now it is in the process of being awakened and has begun to emerge. This was why the. Buddha taught the Three Vehicles.

In the Lotus Sutra, the Buddha constantly wanted everyone to know that we must not stop at the state of Hearers. We must not engage in “casual listening.” We must not stop at awakening only ourselves. We must be inspired to listen and take the Dharma to heart so that we can awaken our nature of True Suchness and go among people to experience the workings of the world. The more we go among people, the more we will understand the truths of impermanence, suffering, emptiness and no-self.

If we can more deeply understand the truths of impermanence, suffering, emptiness and no-self, then we will realize “true emptiness.” After we realize “true emptiness,” we can penetrate it more deeply by giving without expectations, thus realizing “wondrous existence.” Then we not only transform ourselves by realizing the principles of “true emptiness,” with such a mindset, we can make use of this nature of True Suchness which cannot be contaminated to go among people and transform them. So, after taking the Dharma to heart, we can realize everything and, at the same time, widely transform and help sentient beings.

Think about this. As Buddhist practitioners, we need this mindset. We must not think that, “If I have a chance, I’ll listen. If not, so be it.” This cannot be our mindset. “The Tathagata’s Dharma-nature is perfect”; we must not let it become even slightly chipped. Since we already understand this, we must practice the Three Flawless Studies of precepts, Samadhi and wisdom. Precepts can guard against wrongs and stop evil. We must always engage in “the cultivation of contemplation,” and we must “concentrate on the Dharma.” I hope we will all carefully protect our minds.

The Buddha’s main intent in expounding the Lotus Sutra was to reveal the true appearance of many things in the world to help everyone to realize their one and only nature of True Suchness. Because of this, we must always be mindful.

Episode 613 – Enter the Buddha’s Dharma-Treasury

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>>All Buddhas and Bodhisattvas come to the world to promote the Great Vehicle Dharma and transform all sentient beings. Thus all attain infinite meanings, benefits, peace and joy. They are sentient beings’ role models and teachers.

>>The Tathagata is also just like this, There was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. [Lotus Sutra, Chapter 3 – A Parable]

>>Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it. [Lotus Sutra, Chapter 3 – A Parable]

>>This is explaining why the Tathagata had not spoken any falsehood. Pretending there was something when there was not and promising but being unable to deliver are examples of speaking a falsehood. But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.

>>Pretending there was something when there was not and promising but being unable to deliver. This is speaking a falsehood. ․But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood. ․The treasures of all Dharma: By practicing provisional and skillful teachings we can enter the Buddha’s Dharma-treasury, the ultimate state of the far shore. Upholding the Tathagata’s profound treasures of the Dharma protects the Buddha-seed of our nature. For sentient beings, He opens up the Dharma-treasury, extensively giving precious merits and virtues.

>>He can give all sentient beings the Great Vehicle Dharma without holding anything back. But as the Dharma is great and their capacities are limited, the Buddha can give all of it, but sentient beings cannot accept all of it.

>>As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it. ․The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it being given.

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“All Buddhas and Bodhisattvas come to the world,
To promote the Great Vehicle Dharma and transform all sentient beings.
Thus all attain infinite meanings, benefits, peace and joy.
They are sentient beings’ role models and teachers.”

All Buddhas and Bodhisattvas appear in the world for one great cause, the hope that the Buddha-Dharma, the principles of enlightenment, can be spread throughout the world. They hope everyone in this world will have the chance to encounter the Buddha-Dharma. “To promote the Great Vehicle Dharma” means to help the teachings become universal so that everyone can understand them. They hope that “all attain infinite meanings, benefits, peace and joy.” Once we have all accepted the Buddha-Dharma, naturally our wisdom will be awakened. “By grasping one truth, we understand all truths.” When we clearly perceive what is happening, we understand exactly what we need to do. If we can interact with people with this clarity, then we will naturally be able to gain others’ affirmation and trust and live a life that sets an example for the world. Isn’t this what we are seeking to do?

We must not only understand the Buddha-Dharma and not only transform ourselves, but also transform other people. However, with the Buddha-Dharma, the Buddha not only tells us to give to others, He also wants us to recognize ourselves. We must all return to our intrinsic nature because we have the same pure nature as the Buddha. But [it is obscured by] all the karma we created, which comes from our ignorance. Because we created karma out of ignorance, karma has covered [our nature]. So, our intrinsic nature of True Suchness is hidden underneath all that karma. Thus, we unenlightened beings have what is called “karmic consciousness.” Deep within this karmic consciousness lies our pure, intrinsic Tathagata-nature. So, for ordinary people, this is called storehouse consciousness.

If we understand this, then we know we must eliminate our ignorance and delusion. We are confused by worldly delusions. With so little time in this world, why would we lose ourselves in mundane matters? We do not know how long we will live. We do not know how our lives may change in the next moment. We do not know ourselves at all, but we keep looking outward, endlessly searching outside of ourselves. This is delusion. We do not know ourselves and yet we constantly pursue the unpredictable matters that are external to us. This delusion leads us to create karma. If we understand this principle, we can guard against wrongs and stop evil. We will clearly know what we need to do.

This is what the Buddha came to the world to help everyone understand. So, He “promoted the Great Vehicle teachings and transformed all sentient beings.” He hoped to help many sentient beings understand these principles, to become clear on countless principles so they could attain “meanings, benefits, peace and joy.” If everyone understands the principles, then everyone understand “meanings.” If we understand infinite principles and infinite meanings, then naturally we can understand anything. This is very beneficial to our spiritual practice and can keep us from making mistakes. If we form good affinities with sentient beings, naturally the sight of us will inspire happiness, faith and approval. Then won’t we be role models and teachers?

In a recent update from the United States, I saw how Tzu Chi volunteers took to heart what I often say about creating good affinities with others and sharing the Buddha-Dharma among people. They were able to return to the spirit of the bamboo banks from 40-50 years ago and to how [we spread the Dharma] in the markets. In one case, they went to a farmer’s market to earnestly [introduce people to Tzu Chi]. One of the vendors was a farmer who, upon learning about Tzu Chi’s [work], made space in his booth for. Tzu Chi volunteers to set up. They displayed our eco-friendly. Da Ai Technology products. They also laid out issues of Tzu Chi Monthly and so on. They furthermore wrote Jing Si Aphorisms on tiny slips of paper and rolled them up as gifts.

Simply by setting up all these things, passersby wondered, “What’s going on at this booth?” They were very curious. Then the volunteers would explain. Many people stopped in this way. They were inspired to ask, “How can I become a volunteer? How can I participate?” Among them was a Chinese medicine doctor. After he approached us to find out more, he saw what Tzu Chi has done for people and how we have given to people around the world to provide disaster relief and to help the suffering. He was very moved, so he donated US 2000 and even said that he was willing to volunteer in order to understand more about Tzu Chi. This all happened at a farmer’s market. Even mothers would bring their children over and ask, “How can we participate?” This is how Tzu Chi volunteers promote Tzu Chi in Farmers Market.

People were curious about “Era of Bamboo Banks”, volunteers shared the spirit of the bamboo banks, telling people that Tzu Chi originated from these bamboo banks. Out of curiosity, many people took these bamboo banks home. “How can we donate the money we deposit in these bamboo banks to Tzu Chi?” The volunteers told them, “You can either bring it to us or we can come to your home. Or, you can bring it [to our office].” As they talked they were all happy and formed many new friendships.

This is why we must spread the Buddha-Dharma and go among people to interact with them. This is how we “transform all sentient beings.” If we only wanted people to go pray at a temple, people are very busy. But when we go among people, what we say goes beyond religion. All religions lead to the same place. Only by coming together can we attain “infinite meanings, benefits, peace and joy” and be “sentient beings’ role models and teachers.”

The previous sutra passage states,
“The Tathagata is also just like this, There was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them.”

The Buddha is just like the elder who saw his children in the burning house and could not bear to let them suffer, so he put three kinds of carts outside the door to draw the children out of the house. In the end, He gave them all great carts. The Buddha likewise did not speak any falsehood. The Dharma He teaches contains an abundance of principles. He is able to teach sentient beings according to their needs. So, we should be able to follow the Buddha’s teachings. When we accept them, we must act on them; We can achieve the same things. This is not falsehood; it is true. We give with great sincerity.

For example, on the island of Bohol, an earthquake struck some time ago. After providing initial assistance, we wanted to go back and help them again. But then Tacloban was struck by an even more serious disaster, so we focused our efforts there. After three months of helping Tacloban, we returned to the island of Bohol, which had suffered an earthquake around three or four months earlier. When people there saw us, they were surprised. “People have stopped paying attention to us. Why have you come back to help us?” We said, “We always intended to come back.” Then we explained what happened and how we had come back there to see how we could help them. Like the Buddha, we did not speak any falsehood.

The next sutra passage states,
“Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.”

This is explaining why the Tathagata had not spoken any falsehood. Pretending there was something when there was not and promising but being unable to deliver are examples of speaking a falsehood. But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.

Although the Buddha, the Tathagata, was not guilty of speaking any falsehood, what exactly does it mean to speak a falsehood? Pretending there was something when there was not, making promises but not delivering on them. These are examples of speaking a falsehood

Consider what happened after the South Asian Tsunami. Relief workers came from all over the world, so we chose to go to the poorest, most widely devastated area. It was very far away. To get there from the capital by car took around six to seven hours. The place we chose was far away. That place suffered from many fatalities, and the people there were already very poor. Look at what Hambantota in Sri Lanka is like today. That place has become a town, a really flourishing township. Not only is it a thriving place, their school is also very well built. This school we built became a public school. Hambantota is now an international port. It has an airport and is linked to the highway.

This all started because of our commitment. After the disaster happened, we aspired to help them so we pledged our assistance and started the construction. After everything was complete, we returned several years later to visit them and saw how they had prospered. We did what we promised, so we did not speak any falsehood. If people do not have this resolve [to help], or if they collect money for construction but never complete the project, which shows they did not have the will, then this is ․”Pretending there was something when there was not and promising but being unable to deliver.” This is speaking a falsehood. If I have already promised you something but did not live up to my promise, then that was speaking a falsehood

“But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.” The Buddha had always intended to freely express His original [teachings]. He hoped to give everyone these teachings, and He hoped that everyone could accept them, since “the treasures of the Dharma” are found within all of us. We all have an intrinsic Tathagata-garbha, but it is bound by our afflictions

The treasures of all Dharma: By practicing provisional and skillful teachings we can enter the Buddha’s Dharma-treasury, the ultimate state of the far shore. Upholding the Tathagata’s profound treasures of the Dharma protects the Buddha-seed of our nature. For sentient beings, He opens up the Dharma-treasury, extensively giving precious merits and virtues.

Thus, He thought of various methods to help us brush aside these afflictions and ignorance. “Provisional and skillful teachings” help us “enter the Buddha’s Dharma-treasury. The ultimate state of the far shore” is the state of noble beings we want to reach from our state as unenlightened beings. This is the state of the Buddha. The Buddha has opened up the. Dharma-treasury for the sake of sentient beings, so we say He came to “open and reveal.” The Buddha “opened and revealed” [the Dharma] so we sentient beings must “realize and enter” it. Thus we say “open, reveal, realize and enter.” By endlessly sharing with everyone. His methods for attaining Buddhahood, He was continuously giving to us. He expected nothing in return for Himself. His only goal was to help everyone understand.

This is like what we do in Tzu Chi. Around Chinese New Year, many people came to visit the Abode in Hualien. They were not asked to make offerings nor did we pass around a donation box. We did none of this. At noontime, they would come to the Abode. So every day, we set up hundreds of tables to share a meal with them. We also gave them mementos to take with them as they returned home, so that they will remember the Tzu Chi path. This path is easy to walk on. They do not have to spend any money to attain abundance, joy and happiness. We inspire them to open up their minds in the hope that they can accept [the teachings]. Here, they can also see people with hearts filled with love, who are willing to give to others. This can also make them happy. This is why we give without expectations. This is “extensive giving, extensively giving precious merits and virtues.” We do this without any expectations. We just continue to give.

He can give all sentient beings the Great Vehicle Dharma without holding anything back. But as the Dharma is great and their capacities are limited, the Buddha can give all of it, but sentient beings cannot accept all of it.

“He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.” When we give to sentient beings in this way, do they feel anything? It depends whether we are giving with great sincerity. So, “He can give all sentient beings the Great Vehicle Dharma without holding anything back.” If we can give like this, without asking for anything in return, we are giving very generously

“But as the Dharma is great and their capacities are limited….” We keep giving to others with an expansive mind and selfless great love. But, do the people who receive our help feel it? Perhaps they do not really feel it, because “the Dharma is great but their capacities are limited.” If the Buddha taught the Great Dharma right away to help everyone understand that they all intrinsically have Buddha-nature, they would not be able to immediately accept it. Therefore, He had to teach the Three Vehicles.

After people heard these limited teachings, could they clearly understand them? People who clearly understood took them to heart. This prevented them from creating karma and helped purify their intrinsic nature. People like this focus on practicing for their own benefit. However, those with greater capabilities are willing to give to others. When the Tzu Chi volunteers in the United States set up a table at that booth, they encountered that doctor who immediately donated US2000. This Chinese medicine doctor also wanted to join us to learn more. People like this choose the cart drawn by the great white ox. They are willing to give to other people. This is Great Dharma meeting great capabilities. If “the Dharma is great but their capacities are limited,” they will be unable to absorb the teachings. There is so much clean water, but if we scoop up only one bowl’s worth, we will lose the rest of it because we did not have the capacity to accept it. Thus, “The Buddha can give all of it,” He is able to continuously teach the Dharma, “but sentient beings cannot accept all of it.” This means that we are unable to take in all of it.

As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it. ․The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it being given.

Then, “As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings” ․As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it. What the Buddha gives and teaches to sentient beings is all the One Great Vehicle. He wants to help everyone understand that we all have the potential to attain Buddhahood. In fact, we all intrinsically have the Tathagata-garbha nature. So it is said, “Actually, this Dharma is one that sentient beings intrinsically have.” However, “[We] await the Buddha to open and reveal it before we know we possess it.” Because in the past we were unaware that we have been covered by our ignorance, the Buddha came to awaken us, to help us understand that we all have a Tathagata-garbha nature and believe that we have a Tathagata-nature equal to the Buddha’s. “We say that the Buddha gives it”

The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it being given.

The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. Indeed, this is what the Buddha is like, and we also have the same wisdom He does. It is just that we have been covered by afflictions.

So, “He teaches everyone the same Dharma.” What He teaches everyone is the same Dharma, the Great Vehicle Dharma. However, sentient beings “can only accept certain amounts of it.” He teaches according to their capabilities. Those with great capabilities were taught the Great Vehicle Dharma. For those with limited wisdom and capabilities, the Great Vehicle Dharma He taught turned into. Small Vehicle Dharma instead. The Buddha teaches according to sentient beings’ capabilities. He teaches the same Dharma so that everyone can listen to it, understand it and attain Buddhahood. However, sentient beings can only accept as much as their capacities allow, “thus, they cannot accept it all.”

The sutra states, “They cannot accept it all.” The Great [Vehicle] Dharma the Buddha taught may not necessarily be understood by everyone. Therefore, He continues teaching so all sentient beings will attain Buddhahood. Actually, all sentient beings are Buddhas. The Buddha also started as an ordinary being. Therefore, we are equal to the Buddha. With His great compassion and expansive heart and mind, He taught us. So, I hope that everyone will be mindful and contemplate carefully every day.We must always be mindful.

Episode 612 – There Is Nothing False

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>> “All evil is inherently illusory. In everything that the Buddha says, there is nothing that is false. With this cultivation of contemplation, concentration gives rise to Samadhi. Then all can achieve perfect enlightenment with skillful means.”

>> “Sariputra, I am just like that elder who first enticed the children with the three carts, then later only gave them the great carts, magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

>> “The Tathagata is also just like this; there was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. The elder did not speak any falsehoods. When the Tathagata first taught three, then one, how could He have said anything false?”

>> The Three Vehicles were taught first in order to guide people. They seemed true, but did not fully express the Buddha’s intent. That is why at the end He only taught the One Great Vehicle, which teaches the Bodhisattva Way.

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“All evil is inherently illusory.
In everything that the Buddha says,
there is nothing that is false.
With this cultivation of contemplation,
concentration gives rise to Samadhi.
Then all can achieve
perfect enlightenment with skillful means.”

This is telling everyone that all human evil originates in illusion. In fact, our lifetimes are short, but we all act as if our time in the world will last forever. So, we want all the money, material goods, fame, advantage, power and so on to be in our possession. Thus, in our relationships, we cannot treat each other with genuine sincerity. We deal with each other on a superficial level. Actually, this is because we have all forgotten our nature of True Suchness. So, we need to return to our intrinsic nature of True Suchness.

The Buddha taught us in the hope that we can reflect on our own nature. We all have a nature of True Suchness that is pure and undefiled, in which there is nothing false. So, “In everything that the Buddha says, there is nothing that is false.” The Buddha wants to help us all understand that everyone intrinsically has Buddha-nature and help us understand [the workings of] all matters, objects and principles external to us. If we can understand all matters, objects and principles external to us and realize that everything is inherently illusory, why would we, for the sake of possessing things, run around so busily, work so hard and create so much karma? So, we need to return to our intrinsic nature.

What the Buddha teaches is nothing but the True Dharma. We must mindfully comprehend these teachings and steadfastly practice them, so we can take the Dharma to heart. Only by taking the Dharma to heart can we calm our minds. So, “With this cultivation of contemplation, concentration gives rise to Samadhi.”

In these past few days, we have been talking about Samadhi. Most people think that to attain Samadhi one must spend a lot of time in sitting meditation and that, by sitting in meditation they can empty their minds of everything. They think that is entering the state of Samadhi. It is not that easy! Yet, it is also not too profound, nor is it too difficult. In fact, meditation can be a part of all aspects of our daily living. Meditation is a way of contemplation, it is how we think. It can help us eliminate our delusional and discursive thinking and see our lives for what they actually are.

What are our lives actually like? We should start by conducting ourselves properly. As humans, we should understand the principles behind our human existence. We came to the human realm because of the karmic law of cause and effect. Would you say you have been fortunate? Or that everything has gone the way you wanted? These are the positive causes and conditions you created in your past lives coming to fruition now in the present. We must be grateful for all these things.

However, sometimes we encounter negative karmic conditions. Just as we are about to accomplish something, a setback occurs. Who caused this setback for us? Who prevented things from happening as we wish? Should we complain about them? No. We should still be grateful to the people who caused these setbacks and prevented things from going our way. After we overcome each setback, we feel so grateful. This is because we were able to “eliminate karma as conditions arise.” We have eliminated another karmic obstacle, so we must “avoid creating more disasters.” We should not form any more negative affinities.

Thus, we must understand that our past causes and conditions and karma are what we encounter and deal with every day. But in our perspective, we must constantly be vigilant of ourselves. In our perspective, we must have “cultivation of contemplation.” This is meditation. In our daily living, we need to interact with matters, objects and principles in an orderly manner. This is how we cultivate contemplation, which is a meditative state.

Since we have formed aspirations and made vows, our minds must be focused. We are unable to remain in a focused state. Because our natures are not settled, we constantly do things that are not aligned with the principles. Thus we will easily fall into the evil realms or create [negative] karmic conditions so that in our future lives we will face adverse conditions and affinities. So, we do not want to attract further adverse conditions and affinities for our future lives. Moreover, we do not want to fall into the hell, hungry ghost or animal realm.

Therefore, right now we should use the Buddha-Dharma to cleanse our minds. We must clearly understand afflictions and ignorance, everything that is evil, false and so on, and we must eliminate them. If we do not clearly understand them, then we cannot eliminate them. So, in order for us to eliminate afflictions, we must steadily listen to the Dharma, earnestly put it into practice and calm our minds to be still and focused. So, “cultivating contemplation” is very important, and “concentration [giving rise] to Samadhi” is also very important.

If we can do this, then “[We] all can achieve perfect enlightenment with skillful means.” We can achieve perfect enlightenment through skillful means. Take the mountains before us, for example. If we have a perfect mirror here, this mirror can capture the reflection of that large expanse of mountains. However, if we want to truly understand what the conditions are like in these mountains, we have to walk towards those mountains. Then we have to hike up their slopes.

So, now we need to employ this kind of method, This is called “skillful means.” We can use the mirror of our minds to reflect the external state before us. But though we can see the mountains in the mirror of our minds, we must put our efforts toward walking there and climbing up the mountain to experience the true conditions of the mountain. If we understand the principles, we will constantly feel grateful. When everything happens peacefully and goes as smoothly as we wish, we are grateful! When we encounter setbacks, we still feel grateful because we have overcome another karmic obstacle, yet one more hurdle.

When we are able to eliminate karma as conditions arise, we accept whatever happens to us with gratitude. If we understand these principles, how can our minds not be clear, how can we not be in a state of Samadhi? “By cultivating contemplation and concentrating on all Dharma,” we always keep our minds on our daily living. In this way, this great perfect mirror wisdom will always be before us.

Again, the previous sutra passage states,

“Sariputra, I am just like that elder who first enticed the children with the three carts, then later only gave them the great carts, magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

I have already clearly explained this passage. The Buddha said that this elder is an analogy for Him. The elder first used the three carts to entice the children to escape. The fire of the Three Realms was closing in, so they were in great danger. Everyone escaped by going outside; once outside, though there were three kinds of carts, the elder hoped everyone would ultimately choose the great carts. The interior of the great carts were adorned with many precious objects. Getting into these great carts was the safest thing to do. So, the elder put his heartfelt effort into enticing the children to come out.

The following sutra passage states,

“The Tathagata is also just like this; there was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. The elder did not speak any falsehoods. When the Tathagata first taught three, then one, how could He have said anything false?”

He did not. In fact, He originally wanted to give us an abundance of Dharma-treasures but we lacked the capabilities to accept them; we were unwilling to accept them. So, out of His compassion, the Buddha taught the Three Vehicles.

The Three Vehicles were taught first in order to guide people. They seemed true, but did not fully express the Buddha’s intent. That is why at the end He only taught the One Great Vehicle, which teaches the Bodhisattva Way.

Therefore, “The Three Vehicles were taught first in order to guide people.” They were used to guide sentient beings according to their capabilities, according to their delights and in response to their needs. So, He guided them in this way.

“They seemed true.” When the Dharma was being taught, everyone thought, “These must be the true teachings. If I can practice them, that is good enough.” The Hearers thought, “I can attain liberation by listening to the principles.” The Pratyekabuddhas thought, “I just want to awaken myself, so I don’t want to contrive affinities with sentient beings. This is enough for me.” They thought this was the extent of the Dharma, that what they were doing was enough.

In fact, “[These teachings] seemed true.” These seemed to be true teachings, just the way they were. “If I hear and understand, that is enough.” Or perhaps, “I have already stopped contriving connections with other people because the law of karma is terrifying.” Actually, this was not what the Buddha wanted to teach us. This “did not fully express His original intent.” What He truly wanted was to speak the True Dharma from His heart, but because we could not accept it, He had to use a step-by-step approach.

The Buddha’s original intent was. His hope that everyone realize their Buddha-nature. He hoped everyone would engage in the same methods of spiritual practice as He did. To practice the way He did, we must have a great sense of mission. We must make the great vows and undertake great missions, just as the Buddha did, giving of ourselves for sentient beings. This was how the Buddha engaged in spiritual practice in the past. Life after life, He sacrificed Himself for people. He attained Buddhahood for the sake of all beings. He hoped more people would be like Him, follow the same course that He did and be just as willing to give of themselves.

The Buddha wanted to freely express His intent, which was to tell everyone the words He had kept in His heart. He wanted to help us eliminate our negative habitual tendencies, so that as we face the world, we can nurture broad mindsets and pure thoughts, so that we can open up our hearts to encompass the universe and care for all sentient beings. He wanted to use methods to help us return to a simple and pure state of mind. When we “cultivate contemplation,” our minds become pure and our thinking becomes very clear. This allows our minds to constantly be in a state of concentration, of Samadhi. This must be our mindset as we go among people. This was the Buddha’s hope for us.

The Buddha did not express this intent [at first]. In the end, He gave the great teachings of the One Vehicle, the Bodhisattva Way. The great teachings of the One Vehicle are the Bodhisattva Way. This is what the Buddha taught sentient beings. Indeed, every one of us should give of ourselves for the sake of sentient beings. Moreover, we must do so with no falsehood; we must eliminate all falsehood.

For example, yesterday (2014), a group of Bodhisattva-volunteers from the Philippines came back. The nearly 20 of them were in the city of Tacloban, on the island of Bohol or in the city of Zamboanga.

In Zamboanga, last September (2013), there was a rebel uprising. Up to now, it has been more than five months. Tens of thousands of people are still homeless. More than 30,000 houses were burned down, and many people lost their livelihood. More than five months have passed, and we are still providing care to them. The prefabricated classrooms we sent them have been erected one after another, and the children are now using them.

After that, we began to plan on creating housing for them. Right now they are living on the school athletic fields, so they are out in the open. After around five months, the tents are in poor shape and are tattered. Their sanitary conditions are terrible, and their quality of life is unbearably low. Tens of thousands of people are crammed together. It is truly unbearable suffering. Only Tzu Chi volunteers are still in that place. These Tzu Chi volunteers are local residents, people from other parts of the Philippines and people from Taiwan who are working hard to help them. This is the situation in Zamboanga.

Tzu Chi volunteers also went to Bohol. It has been almost four months since the October earthquake struck the island. When they saw that Tzu Chi volunteers were back, the local residents could hardly believe it. “It’s been so long; how come you’re back again? You are still caring for us.” The Tzu Chi volunteers told them, “We always wanted to come back to help you with what you need, but because of Typhoon Haiyan, we concentrated all our efforts there. So, we apologize for this long delay.”

Yesterday (2014), they returned and each gave a report. As they made their reports, seeing the photos they projected and hearing about the situation they described, I was anxious to find ways to quickly help them. The provincial governor was there [when we went], as were the mayor and the bishop, the leader of the Catholic church. He is the Catholic bishop of the province of Leyte. They all listened to our presentation. The volunteers played for them a video of “The Tzu Chi Year In Review” that we show at the Year-end Blessing Ceremony. Everyone cried as they watched it and saw everything Tzu Chi has done around the world.

A principal then stood up to bear witness based on his own experience. On the island of Bohol, we visited 16 schools. The principal of one of these schools told us that his father’s foot had been seriously injured before. We have a free clinic team in Cebu with many physicians participating. At a free clinic they held on Bohol, we found that his father’s foot had to be amputated. After the amputation, his father needed a prosthesis. Since these were volunteers from. Tzu Chi International Medical Association (TIMA), after they treated and operated on his father, they arranged for him to go to Zamboanga. In Zamboanga there is a prosthesis factory, so he went there to have a prosthesis made for him. Now, his father has recovered and can walk because he has that prosthesis. The principal verified that our organization is sincere in helping others. Because his father, so many years ago, received free medical treatment from Tzu Chi and was fitted with a prosthesis with our help, the principal bore witness for us.

After everyone heard the principal talk about Tzu Chi, they had great faith in us. The governor, mayor and bishop all hoped that Tzu Chi could help them. Indeed, we were there to help. We have made an agreement with them to provide hundreds of classrooms for these 16 schools. Right now we are putting our hearts into setting up these classrooms as soon as possible. So yesterday, in addition to listening to the reports from the Philippines, Faith Corps members from central and northern Taiwan also met with them to understand their situation and what they need. What should we earnestly continue to work on? These volunteers were very mindful.

Then when we went to Tacloban and Ormoc this time, we also gave the survivors foldable beds. When they saw the beds, they were very happy. They could easily carry the beds back to where they lived and unfold them to sleep on. They are very comfortable. Originally, they were sleeping on the ground, where the gravel would poke them. Everyone felt sore all over. Sometimes, when the ground was wet, they would catch a cold. Many of the survivors became ill because they were sleeping in poor conditions. When the foldable beds arrived, the volunteers unfolded one and then chose five large people to sit on it at the same time. It was amazing! It remained very stable. Everyone was very happy to receive the beds. Over 5000 beds were distributed. The recipients were touched and very grateful.

All in all, backed by the power of love, we did not speak falsehoods. We said we would help them. From the beginning, we promised to help them. So, we gave to them with genuine sincerity. Therefore we did not speak falsehoods. Because we accepted the Buddha’s teachings, we must go among people and give of ourselves. When we make promises to sentient beings, we must fulfill them.

Because we are following the Buddha’s teachings, we must keep our word. Indeed, I feel very grateful every day. From within Taiwan, many of our Faith Corps Bodhisattvas, due to these three major disasters that struck the Philippines within the past six months, have been giving of themselves with such genuine sincerity. Think about it, isn’t this the purest and brightest Bodhi-path? So, I am very grateful to them. We must constantly be grateful, self-disciplined and reverent. Indeed, we must always be mindful.

Episode 611 – Teaching Bodhisattvas to Make Great Aspirations

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>> “Great Vehicle Bodhisattvas transform all existence with compassion. Like oxen, they peacefully and patiently transport heavy burdens. Thus the ox-cart is a metaphor for the Bodhisattva Vehicle. They drive the great cart themselves and also deliver all beings. With kindness, they realize impartial wisdom. With compassion, they exercise discerning wisdom.”

>> “Those sentient beings who are liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.”

>> “These are all of one appearance and one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

>> “Sariputra, I am just like that elder who first enticed the children with the three carts and then later only gave them the great carts magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

>> So “He set up the three carts outside the door to entice all his children to leave the burning house.”

>> It is explained, “The Tathagata had this thought.” This is what He thought. “I have infinite, unlimited wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.”

>> “Magnificent with precious objects” is how the wisdom of the Tathagata is described. “The Tathagata teaches the Dharma fearlessly. He teaches all Bodhisattvas to make extensive and great aspirations, leave behind all deviant views and not give rise to fear. This is like the lion’s roar.”

>> Foremost in safety: Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform, to eliminate evil and abide peacefully in goodness. Thus their bodies and minds will attain safety.

>> In this way, that elder is not guilty of speaking falsehoods: In everything that the Buddha says, He speaks no falsehoods. But because sentient beings’ capabilities [differ]. He devised the Three Vehicles’ suitable teachings. In the end, all lead to the True Dharma, thus there is nothing false in what He said.

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“Great Vehicle Bodhisattvas
transform all existence with compassion.
Like oxen, they peacefully and patiently
transport heavy burdens.
Thus the ox-cart is a metaphor
for the Bodhisattva Vehicle.
They drive the great cart themselves
and also deliver all beings.
With kindness, they realize impartial wisdom.
With compassion, they exercise discerning wisdom.”

On the Bodhisattva-path, the most important quality to have is compassion. In addition to diligently transforming ourselves, we need to put our hearts into transforming others. We need to impartially care for and protect all sentient beings. So, we must be like an ox. An ox is peaceful and patient.

Look at how things were done in the past; when farmers wanted to cultivate their fields, the field had to be plowed by an ox to loosen it. After the soil was turned over and loosened, [a hoe] was used to level it. Then the fields had to be irrigated. After being irrigated, they had to be tilled again. After a few months, the rice in the paddy would have matured. Then the farmer would cut and harvest the rice. At this time, the ox would be called on again to pull things. Transporting heavy loads is indeed very exhausting. But the ox always remains peaceful and patient. He patiently endures everything and keeps moving forward.

Bodhisattvas must have the same mindset. As we learn the Buddha’s teachings, we must be able to withstand challenges; we must be able to take on heavy responsibilities. We must take on the responsibility for helping all beings and relieving their suffering. We have already formed this aspiration, so we must learn the way the Buddha peacefully and patiently delivered sentient beings.

So, the ox-cart is an analogy for the Bodhisattva Vehicle. “They drive the great cart themselves and also deliver all beings.” The Buddha used this cart drawn by the great white ox as an analogy for. Bodhisattvas’ Great Vehicle practice. To learn the Buddha’s teachings, we must mindfully listen to the Dharma and then use it to cleanse our minds. The Dharma is like water, it can cleanse us of our many defilements. With pure minds, we can take the Dharma to heart. If we take the Dharma to heart, we can also begin to transform others. Thus, “They drive the cart themselves and also deliver sentient beings.” We can drive the cart and also transport others.

If we ride a bicycle, we can carry one other person. But if we drive a small sedan, we can carry four other people. If we drive a bus, we can carry 20 people, or maybe even 40 or 50 people. If we drive a train, we carry hundreds of people. There is still just one person driving, yet so many more people can be transported. As for planes and boats, though there is still only one driver, the larger the means of transportation, the more people can be transported from this place to their destination.

So, a cart is an analogy for the Buddha-Dharma. As spiritual practitioners, we choose the type of cart we want to drive. Just like the driver of any vehicle, we must understand the course of the road. By understanding the way, we will reach the destination and so will others. So, this is the analogy that is being used.

“With loving-kindness they [use] impartial wisdom. With compassion they exercise discerning wisdom.” Compassion and wisdom, these two things, must be combined. If we are able to nurture our compassion, naturally our wisdom will be awakened. Then when sentient beings are suffering, we know what methods we can use to help them. For this, we must be mindful and apply the Dharma. So, compassion and wisdom must be practiced at the same time.

It is said, “With loving-kindness, they realize impartial wisdom.” First, we develop loving-kindness, hoping everyone can be happy. This is like the mindset of the elder. After the children left the burning house, the elder believed he should give them a great cart. Since he had all this wealth, he should distribute it equally to the children. Everyone should receive the same amount of wealth.

The Buddha also said, “I am like that elder in that I likewise have boundless riches,” because the Buddha has infinite compassion and wisdom. His wisdom is one with the entire universe; this is His [vast] wisdom. Filled with love and compassion, He hoped that everyone would be equal to Him, that they would realize this same spiritual state and return to their intrinsic Buddha-nature. The principles are the same. “If people are willing to accept my methods, they can naturally reach the same state.”

As we listen to the Dharma we gradually take it to heart. As more people understand, more people will be able to eliminate afflictions. Then society will become more stable, which will give more people the opportunity to encounter the Buddha-Dharma. So, we must form great aspirations and make great vows. After we have willingly listened to the Dharma, we should then seek to inspire others so that even more people will step onto the Bodhi-path. Like the ox-cart, or an even larger cart, this is the way we transform ourselves and others.

As the previous sutra passage states,

“Those sentient beings who are liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.”

The Buddha says that sentient beings can be liberated from the Three Realms. This means that after listening to the Dharma, we can eliminate the afflictions in our minds. Then we will not have those raging afflictions that press us like a burning fire; our minds will feel very at ease. This is because, having entered the door of the Buddha’s teachings, we have already taken the Dharma to heart and eliminated our afflictions. At this point, the Buddha will give us teachings that are even broader, even more helpful for our minds. Thus we are “given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.” This helps our minds to be more calm and stable.

We should mindfully and earnestly contemplate what methods to use while among myriads of people to convey the Buddha-Dharma we have understood through our interactions with them. Don’t we need to earnestly engage in spiritual practice and completely purify our Threefold Karma of body, speech and mind? The way we think and what we do must serve as an example to others and build up their confidence in us. When we go among people, we see each person as a sutra and learn about their different sufferings. Taking all this in deepens our understanding of the workings of the world. So, Bodhisattvas must go among people; this is the only way to develop our wisdom-life.

Thus, we speak of “the Samadhi and liberation of all Buddhas.” Our minds are completely without afflictions. Yet we go among the people to give for the sake of sentient beings. These are the “tools that bring happiness.” When we apply these teachings among people, we will be very happy. By giving unconditionally, we will be filled with gratitude.

“These are all of one appearance and one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

The “one appearance” is True Suchness; it is the True Dharma of True Suchness. There is only one vehicle; there is no second, for they are all the same Dharma.

So, this is “praised by noble beings.” This is the Dharma that is most praised by all Buddhas and Bodhisattvas, the one that is most admired, because it is the Dharma that helps us to go from the state of unenlightened beings directly to the state of noble beings. So, it is “praised by all noble beings, and”

“can give rise to pure and wondrous supreme joy.” When we are among people, not only can our minds remain uncontaminated, we can also give to others. When people receive help, we will feel very happy. This is the teaching of the Great Vehicle.

The passage below again says,

“Sariputra, I am just like that elder who first enticed the children with the three carts and then later only gave them the great carts magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

In the previous passage, the Buddha asked Sariputra, “Is drawing the children out by offering the three carts considered a trick? Were they tricked into coming out?” Sariputra answered, “No, it was for their own good. Since it was dangerous inside the elder exercised his wisdom. The children did not know what was going on. Knowing that they all wanted different things, the elder gave them three carts to choose from. In order to choose the one they wanted, they came out of the house. Actually, everyone gained something by escaping. They all gained something. In fact, they gained more than they asked for. So, there was nothing false in what he said.” Do you remember that passage of the sutra?

The Buddha speaks the truth, speaks what is real; He does not speak falsehoods. The Dharma He expounded is of one appearance and of one kind. In the end, He wanted to give us the Great Vehicle to help everyone be equal to Him. Then we could realize the truths of the universe and understand the principles behind how we come and go in life. This was the Buddha’s goal in coming to this world.

So, this passage explains how, at first, the elder used the three carts to entice them. In the beginning, he set out three kinds of carts, but later he only gave everyone the great carts. They were all parked outside,

So “He set up the three carts outside the door to entice all his children to leave the burning house.”

He drew them out with what they wanted. He enticed them to leave the burning house. “In the end, he gave them all the great carts. He was truly without fault of speaking falsehoods.” Ultimately, he wanted to give them a great cart, not a deer-cart or a sheep-cart. No, the most important thing was to give them the great carts.

The great carts were pulled by robust and sturdy oxen. The color and the luster of their coats were both beautiful and clean. The interior of these carts was majestic, and the decorations were very magnificent. They were filled with an abundance of treasures. This is what the elder, or the Buddha, wanted to give them. Sentient beings are the Buddha’s children, and the elder saw everyone in the burning house as his children. For this reason, he hoped they would all come out and receive the many [treasures] and great wealth. For this reason, “He was truly without fault of speaking falsehoods.” There was absolutely nothing false in what he said. This cart was “magnificent with precious objects” and “foremost in safety.”

It is explained, “The Tathagata had this thought.” This is what He thought. “I have infinite, unlimited wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.”

Out of compassion, the Buddha thought, “I myself already have so much wisdom, immeasurable and infinite wisdom. This wisdom is one with the universe; it has no bounds, no borders and no limits. This kind of wisdom indeed brings ‘power, fearlessness and so on.’ It encompasses everything, so there is nothing that can make me alarmed.” Take the sky, for instance. What is there that could possibly be an obstruction for the sky? The sky is so vast that nothing we do can be a hindrance to it. It brings freedom from obstructions, powers and fearlessness, so this great wisdom is vast and expansive.

This is “the Dharma-treasures of all Buddhas.” All Buddhas’ precious treasures of the Dharma are contained within this wisdom that is as vast and expansive as the universe. It encompasses so many principles within it.

“Magnificent with precious objects” is how the wisdom of the Tathagata is described. “The Tathagata teaches the Dharma fearlessly. He teaches all Bodhisattvas to make extensive and great aspirations, leave behind all deviant views and not give rise to fear. This is like the lion’s roar.”

This makes the Buddha-Dharma magnificent.

When the Buddha expounded the Dharma to sentient beings, what He taught was perfect and complete; it was in absolute accordance with the Dharma and in agreement with the principles. So, we say that, “With kindness, they realize impartial wisdom; with compassion, they exercise discerning wisdom.” This is saying that the Dharma encompasses all principles in a harmonious way, leading us to exercise both compassion and wisdom.

He taught in the hope that everyone would form great aspirations and make great vows so that after we understand [the Dharma], we would go out and transform other people. This is why “He teaches all Bodhisattvas to make extensive and great aspirations.” We must awaken our wisdom and leave behind all deviant views and afflictions. If we do this, our minds will be at ease, and we will have no fear. We will also find it unnecessary to worry. We will be able to move forward on this smooth and level road.

The Buddha’s teaching is like the lion’s roar. When the lion roars, the weaker beasts become very afraid. The Buddha teaching the Dharma is like a lion roaring. People with deviant thoughts and views, those on the incorrect path, will naturally be scared. This also lends magnificence to the Dharma. Bodhisattva practitioners do not need to be afraid. When we are among people, if we are on the correct path, if our thoughts, path and teachings are correct, we need not fear. This is how we teach the Dharma fearlessly.

This is how the Buddha [taught] in the world. So, this is “foremost in safety.” If we can teach the Dharma, then among people we can be “foremost in safety.”

Foremost in safety: Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform, to eliminate evil and abide peacefully in goodness. Thus their bodies and minds will attain safety.

“Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform.” These sentient beings have created karma, so they sink into the evil realms. When sentient beings commit wrongs, Bodhisattvas must immediately think of a way to guide them back to the correct path.

So, they “eliminate evil.” If people are doing something wrong, we do not want them to continue. We must, without hesitation, teach and guide them so that they can also step onto this safe and wholesome path. “Thus their bodies and minds will attain safety.” This is what Bodhisattvas do because they cannot bear for sentient beings to suffer. We have obtained the Buddha-Dharma, so we must use it to guide sentient beings.

So, “In this way that elder is not guilty of speaking falsehoods.”

In this way, that elder is not guilty of speaking falsehoods: In everything that the Buddha says, He speaks no falsehoods. But because sentient beings’ capabilities [differ]. He devised the Three Vehicles’ suitable teachings. In the end, all lead to the True Dharma, thus there is nothing false in what He said.

The Buddha taught Bodhisattvas so that they would do these things. So, He was like the elder who used the three carts to draw the children out, but ultimately gave them the richest and largest carts. His goal was like the Buddha’s goal of teaching sentient beings in the hope that everyone would walk the Bodhisattva-path and go among people to give of themselves. So, the Buddha spoke no falsehoods. “There was nothing false in what He said.” Because sentient beings’ capacities differed, He established the Three Vehicles to teach according to their capabilities. This helps them to arrive at the One True Dharma, to reach the true and safe path that the Buddha wanted to entice them onto. When we are on that safe path, we aspire to spread the Buddha-Dharma. At that time we will be on that safe path.

Our thinking will not deviate. We have already “cultivated contemplation” and “concentrated on the Dharma,” so our minds are on the proper path and very calm and stable. This comes from walking the Bodhisattva-path. This is the state of Samadhi that all Buddhas and Bodhisattvas have. Therefore, we can take the next step and interact with people and teach according to their capabilities. When the Buddha expounded the Dharma, how could He have spoken any falsehoods? There was nothing false in what He said. In guiding us to leave the Three Realms, He eventually gave us the safe Bodhisattva-path.

We should be mindful of the Buddha’s compassion. “With loving-kindness, we realize impartial wisdom. With compassion we exercise discerning wisdom.” We should be grateful He taught us this method and vigilantly and carefully contemplate it. We must always be mindful.

Episode 610 – The Joy of the Liberation of Samadhi

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>> “Bodhisattva-practitioners distance themselves from the five desires and all afflictions. They cultivate contemplation and concentrate on the Dharma. Practicing earnestly, diligently, and sincerely, they seek realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.”

>> “Attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

>> “Those sentient beings who are being liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have. These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

>> “Sentient beings [are] liberated from the Three Realms.” This means that, “Within the Three Realms, afflictions, worries and suffering are raging.”

>> Samadhi: Meditative Concentration. It is the unity of concentration and insight or the non-dual state of Samadhi and wisdom.

>> “Samadhi” can be translated as “cultivating contemplation.” This means we think about and study the conditions we encounter.

>> “The single-minded observation of an object is meditation.”

>> “[Samadhi] is also translated as concentration.” We must practice concentration. Samadhi is a state of concentration. “It is carefully meditating on something with the still and tranquil essence of the mind. Having still thoughts that are one with the environment is Samadhi.”

>> One appearance: The essence of sentient beings’ minds is the True Suchness of the One Reality. The teachings of the Tathagata are the principles and appearances of the One Reality. This is the same as True Suchness; it has no complication or contamination.

>> One kind: Harmonious and permanent joy, the pure and wondrous supreme joy. These merits of one appearance and one kind are the foundation of sentient beings’ virtue. This can give rise to unsurpassed Dharma-joy.

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“Bodhisattva-practitioners distance themselves
from the five desires and all afflictions.
They cultivate contemplation
and concentrate on the Dharma.
Practicing earnestly, diligently, and sincerely,
they seek realization of the Buddha Vehicle.
This is the teaching of Samadhi,
wisdom and liberation.”

As I have often mentioned, many afflictions begin with the five desires. The five desires are found in external conditions, and the thoughts that arise in our minds are all due to these five desires. The five desires attract countless afflictions, so we must put our hearts into eliminating them. Then we can distance ourselves from afflictions.

So, we must, “cultivate contemplation and concentrate on the Dharma. Cultivating contemplation” is meditation. “Concentrating on the Dharma” is Samadhi. The Bodhisattva Way, in addition to eliminating the five desires and distancing ourselves from afflictions, is also about practicing meditation and Samadhi. “Gathering wood and carrying water is meditation.” We can practice meditation in our daily living, which is to regularly “cultivate contemplation.” We must earnestly contemplate our role as spiritual practitioners, contemplate every word that we speak, contemplate every action that we take. In our body, speech and mind, in all aspects of our daily living, we must earnestly think about how we can engage in spiritual cultivation. To do this is to be in a state of “meditation,” and meditation is “cultivating contemplation.”

What about “Samadhi”? “With minds clear and tranquil, vows as vast as the universe,” that is the state of Samadhi. This comes from “concentrating on the Dharma.” Bodhisattva-practitioners must diligently and earnestly cultivate this state. We must earnestly practice with a sincere heart. Having sincerity, integrity, faith, steadfastness is our fundamental responsibility. This is the only way we can “seek realization of the Buddha Vehicle,” which are the teachings of precepts, Samadhi, wisdom and liberation. This is necessary to learn the Buddha’s teachings. If we engage in spiritual practice among people, we must have a firm grasp on our spiritual ideals.

Across the world, we see Living Bodhisattvas. These Bodhisattva[-volunteers] can be found in all of the countries they have emigrated to. With the Dharma in their hearts, they aspire and vow to practice among the people. Regardless of the hardships, they are willing to put the Dharma into practice. For example, in Malaysia, in a place called Tampin, there was a family that faced great adversity. People who lived in the village despised them, “They are stingy and hard to get along with. They are facing great difficulties, and originally we wanted to help them. But not only were they unwilling to accept help, they abused us verbally.” This is the reason that this family was unwelcome in the village and was much despised.

In 2007, Tzu Chi volunteers took on this case and began to visit this family. The husband had been sick with cancer for many years and was bedridden. On the day they went to visit him, the first thing they saw was that his house was simple, crude and messy. This man was of Chinese descent, and his wife was of Indian descent. The man had an older sister staying with them who was mentally ill and had cataracts and could no longer see.

The couple had two children. The wife worked odd jobs outside the home, but the work was not stable. Two members of the family were ill. One was mentally ill and had to be kept at home and had to be provided with three meals a day. The other was bedridden and was very bad-tempered. Then the two children had to go to school. So, you can imagine the hardship that this family was going through.

Tzu Chi volunteers observed their situation. When they took on this case, they could not bear to see this family suffering. Although the people in the village were opposed to us helping them, Tzu Chi volunteers decided to help them anyway. The first step in our long-term process was to mobilize Tzu Chi volunteers, Faith Corps members, Commissioners and other volunteers, to clean the inside of their house and straighten up the exterior. They cleaned the place until it was neat and tidy. Afterwards, the volunteers visited them monthly. They would carefully hold him and carry him to transport him to the hospital.

Then there was his sister. She grunted and shouted all day long. She could not see and was mentally ill. All her yelling made the neighbors unhappy. So, the volunteers tried to get her eyes treated. Then, after the cataract surgery was performed, they got her into a nursing facility.

Does this mean their work was done? No, the volunteers continued to stay with them. The wife still had to work. The two children were in the second and fifth grades. The children needed people to care for them, too. Tzu Chi volunteers who lived closest to them brought three meals a day to the children. This is the love and meticulous care shown to them. Oftentimes, they would take the wife and children to the hospital to see the husband, so the children could visit with their father and maintain their bonds of familial love.

They kept on doing this until last year, when the husband passed away in April of 2013. After he passed away and his body was being brought home, a long procession of Tzu Chi volunteers accompanied his body and set up a dignified memorial altar for him. Then they began to chant for him. Many volunteers helped, so his funeral arrangements were very organized. The villagers who saw all this thought, “This organization is truly amazing! They gave to them with sincerity, patience and love for so many years.” So, the villagers greatly admired this.

The Bodhisattva[-volunteer] who took responsibility for this case shared that, “The Bodhisattva-path is difficult to walk, but it can be walked.” Seeing the mother and the children with peaceful smiles on their faces brought the volunteers an indescribable sense of joy. Only through personal experience, by putting the teachings into practice, can we feel this ourselves.

So, cultivating the Bodhisattva-practice is indeed very difficult. But as long as we take those first strides, it will not be that difficult. However, Bodhisattvas must distance themselves from the five desires and eliminate afflictions. No matter what anyone says about us, we are still willing to give to others. Then our minds will be free of afflictions, and our hearts will be pure. This is the mastery of meditation and Samadhi.

So, we “cultivate contemplation” and “concentrate on the Dharma.” This state of meditation and Samadhi comes from the teachings of the Great Vehicle. This is also “seeking realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.” Since we want to learn the Buddha’s teachings, we hope that we can attain Buddhahood, that our minds will be like that of the Buddha’s and be one with the universe. This is “realization.” Realizing the Buddha Vehicle means we realize this awakened state with the teachings of Samadhi, wisdom and liberation. So, we should constantly be mindful in learning how to develop stillness and Samadhi. We must practice this mindfully.

The previous sutra passage states, “All these sentient beings are my children.” We must have a perspective like this, where our minds are open and expansive. The Buddha looks upon all sentient beings as if they were His own children. This is the ultimate impartiality of the Great Vehicle Dharma. We never see people as others, as unrelated to us. In fact, all sentient beings in the world are connected to us. We look upon them as part of our family. The Buddha looked upon all four kinds of beings as if they were His only son, so wouldn’t He feel that way about all humans? This is the teaching of the Great Vehicle, where.

“Attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

He hoped that everyone could be saved. He hoped that everyone could be transformed. This was the broad-mindedness of the Buddha.

In the next sutra passage it states,

“Those sentient beings who are being liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have. These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

The Buddha taught sentient beings in the hope that everyone could eliminate afflictions and walk the Bodhisattva-path. This was the Buddha’s intent. He hoped that sentient beings could be “liberated from the Three Realms.” [To be liberated], they must enter the door of the Buddha’s teachings. By entering this door, they can naturally be liberated from the Three Realms.

To this end, [the teachings] “are given”; everything is given to them. Because He has infinite riches, He wants to give all of this wealth to everyone equally; thus He impartially gives great teachings. He gives all of these to sentient beings so they can achieve the same state of Samadhi and liberation as all Buddhas. Samadhi and liberation bring happiness. See, helping people brings great happiness. You can see that from the case I just shared. So, “the tools that bring happiness” are these methods. “These are all of one appearance and of one kind, praised by all noble beings.” These teachings are all equal, of the same appearance and the same kind. They are praised by everyone. “Praised by all noble beings” means these methods are praised by all Buddhas and Bodhisattvas and “can give rise to pure and wondrous supreme joy.” If we are able to achieve unification with this state, we will have pure and wondrous joy and happiness!

“Sentient beings [are] liberated from the Three Realms.” This means that, “Within the Three Realms, afflictions, worries and suffering are raging.”

Within the Three Realms, there are so many things that cause afflictions. Worries, sadness, suffering and vexations make us feel as if we are on fire.

I often tell everyone that the Three Realms are three states in our minds. Our desires, our perceptions of conditions and the ignorance and afflictions in our minds are the Three Realms of our minds. In life, every one of us has so many afflictions. Only by practicing the Buddha’s teachings and understanding the principles do we have ways [of resolving them].

So, the sutra states that [they are] “given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.” The Buddha, in His compassion, teaches sentient beings in the hope that everyone will experience awakening equally. The teachings He gave all came from His original intent. His hope is that everyone will be able to live in a state of Samadhi and liberation and be peaceful, at ease and happy.

In fact, Samadhi, as I mentioned, is “cultivating contemplation.” In our minds, we must constantly engage in this kind of thinking. In the state of our minds, the things we say and the conditions around us, we should clearly distinguish right from wrong. Is this something we should say? Is this something we should do? Should our minds give rise to this affliction or to this ignorant thought? This is “cultivating contemplation.”

Samadhi comes from “concentrating [on the Dharma]” and “cultivating contemplation.” It is a state of “concentration and insight.”

Samadhi: Meditative Concentration. It is the unity of concentration and insight or the non-dual state of Samadhi and wisdom.

Our normal state of mind is often in great turmoil. If we take all those scattered thoughts and bring them back to one place, this is a state of “concentration and insight. It is the unity of concentration and insight.” This means bringing our thinking back together. Then we can be in the “non-dual state of Samadhi and wisdom.” This is Samadhi.

“Samadhi” can be translated as “cultivating contemplation.” This means we think about and study the conditions we encounter.

We need to focus our minds and mindfully delve deeply into the Buddha-Dharma. We need to filter our external conditions, concentrate on investigating them and keep the Buddha-Dharma in our hearts. This is what it means.

“The single-minded observation of an object is meditation.”

Let us earnestly think about the things we see. Do we need to desire them? If these things are just put somewhere that we can see them, that is good enough. Why is it necessary to possess them ourselves? We see and understand that this is a diamond, that this is jade, that these are pearls. These are the names of precious objects; this increases our knowledge. Actually, it is not enough to add to our knowledge of them; we need to contemplate them.

Think about it, to extract that piece of jade, extensive damage was done to the mountain. Do you know what it takes to mine diamonds? Such a big area has already been ruined in order to obtain those diamonds. In conclusion, a woman wearing millions of dollars of jewelry has caused millions of dollars of damage to the mountains, rivers and land and created much karma. So, when we look at things, what kinds of concepts are we using to examine them?

“Single-minded examination of phenomena is meditation,” We must apply this level of investigation. When we look at everything, at people and matters, we understand; we must find those we should help and curb our desires for what we do not need. This is the meaning of “investigation” or “the single-minded investigation of an object.” We need to apply this in our daily living.

“[Samadhi] is also translated as concentration.” We must practice concentration. Samadhi is a state of concentration. “It is carefully meditating on something with the still and tranquil essence of the mind. Having still thoughts that are one with the environment is Samadhi.”

Samadhi is a meditative state of concentration. The essence of our mind is True Suchness. Our nature of True Suchness is still and tranquil. With it, we can discern whether or not we should do something. This is the meaning of “carefully”; we must understand through cautious analysis. “Having still thoughts that are one with the environment is Samadhi.” We have wholeheartedly resolved to engage in this practice. So, we must maintain this state of Samadhi and be resolute.

Then the text explains, “These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.” This is the “one appearance.”

One appearance: The essence of sentient beings’ minds is the True Suchness of the One Reality. The teachings of the Tathagata are the principles and appearances of the One Reality. This is the same as True Suchness; it has no complication or contamination.

If we can cultivate contemplation and concentrate, this method of Samadhi, concentration and insight, when we see things and make decisions about people, matters and objects, our minds will no longer be scattered. This is called “one appearance.”

“One appearance” is the “essence of sentient beings’ minds.” It is our nature of True Suchness. In sentient beings, there is “the True Suchness of the One Reality.” Our intrinsic nature of True Suchness is the One Reality. The essence of sentient beings’ minds is the one appearance. One appearances is the essence of sentient beings’ minds. One Reality is the ultimate truth of True Suchness. “The teachings of the Tathagata are the principles and appearances of the One Reality.” Hasn’t everything the Buddha taught us been about how to return to our nature of True Suchness? [Our nature is] “the same as True Suchness; it has no complication or contamination.” It is free of defilements.

“One kind” refers to “harmonious and permanent joy.”

One kind: Harmonious and permanent joy, the pure and wondrous supreme joy. These merits of one appearance and one kind are the foundation of sentient beings’ virtue. This can give rise to unsurpassed Dharma-joy.

We should always be in a harmonious state. We must understand “permanence, joy, greater self, purity.” As I said yesterday, this is the state of the Buddha, one of “pure and wondrous supreme joy.” This is the most pure and most exquisite joy.

“These merits are of one appearance and one kind.” These are the merits that we have attained through inner cultivation and outer practice. They are the “foundation of sentient beings’ virtue.” They are the foundation of all virtues and the merits of “one appearance and one kind.”

They “can give rise to unsurpassed Dharma-joy.” To achieve this, our minds must be in a state of Samadhi. For instance, no matter how people may hinder us, once we have made a decision to help people, we must help them, regardless of what external obstacles we may encounter. This is also the merits of one appearance and one kind, which are the foundation of all merit. Only through Samadhi, wisdom and liberation can we achieve “permanence, joy, greater self, and purity,” a pure, exquisite and wondrous happiness.

So, dear Bodhisattvas, in learning the Buddha’s teachings, we must be focused and reverent in our practice. Therefore, we must always be mindful.

Episode 609 – All Are Equally Given the Vehicle to Nirvana

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>> “Bodhisattvas practice the Great Dharma to transform all sentient beings. With compassion, wisdom, fearlessness and powers they exercise their sympathy. They adapt to sentient beings’ circumstantial and direct retributions. They benefit others, bring them peace and joy and abide in the state of fearlessness.”

>> “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and dangerous path, and attain the joy of Nirvana.”

>> “The Tathagata, at that time, had this thought, ‘I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.'”

>> “I should not give inferior carts to my children.”

>> Therefore, “with the power of wisdom” we are able to “faithfully accept the True Dharma” and, “with a fierceness in our thought and actions, cultivate purifying practices.”

>> Is there other wisdom? There is also “impartial wisdom,” with which we “can understand the principles of all things.” This means we can comprehend the appearances

>> “All these sentient beings are my children. I give them the Great Vehicle equally so that attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

>> The Tathagata’s Nirvana is the perfect Dharma-nature, which He attains completely. The Dharma-nature is permanently tranquil. It has no appearances of arising and ceasing. This is the Tathagata’s permanence, joy, greater self and purity.

>> I help them all cross into extinction with the Tathagata’s Nirvana, so I give them the Great Vehicle equally.

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“Bodhisattvas practice the Great Dharma
to transform all sentient beings.
With compassion, wisdom, fearlessness
and powers they exercise their sympathy.
They adapt to sentient beings’
circumstantial and direct retributions.
They benefit others, bring them peace and joy
and abide in the state of fearlessness.”

Bodhisattvas form great aspirations and make great vows. By accepting the Buddha’s teachings, they have chosen the cart drawn by the white ox and the Great Vehicle Dharma of transforming themselves and others. They have only one goal, “to transform all sentient beings.” This is the vow of Bodhisattvas.

Their vows come from “compassion, wisdom, fearlessness and powers,” so they “exercise their sympathy.” Once they form this aspiration, what they learn is the Great Vehicle Dharma. The Great Vehicle Dharma nurtures the compassion and wisdom in their hearts. This is the vow of Bodhisattvas, to exercise both compassion and wisdom. As part of this process, since they have formed this aspiration, they must put it into practice. Putting it into practice requires fearlessness and powers, perseverance and courage. This is the power of a Bodhisattva’s vow, which allows them to exercise their sympathy. Everyone possesses sympathy, but the sympathy of the average person is buried under their afflictions and desires. We may feel sad for someone, but think we are not connected to them. However, Bodhisattvas have already awakened their wisdom and compassion, so they can put their power of fearlessness toward exercising their sympathy.

With what methods can they enable sentient beings to be transformed, transform themselves and also transform others? What methods can be used? Bodhisattvas exercise compassion and wisdom to “adapt to sentient beings.” For sentient beings to accept teachings, there must be [the right] causes and conditions. What are the causes and conditions that can be used to draw them in? First, we must adapt to [their capabilities]; we must give teachings to sentient beings according to their capabilities and adapt to their causes and conditions as well. Their causes and conditions are none other than their circumstantial and direct retributions. These circumstantial and direct retributions come from karma they created in past lifetimes. They follow their karmic affinities to whatever place they will be born in.

Nowadays, we can see and hear real-life examples of this. Last year (2013), Typhoon Haiyan struck. This was an incredibly powerful storm that hit the Philippines on November 8. Tzu Chi volunteers all over the world began fundraising and gathering love. South Africa was one of these countries, and

they also have a “Tzu Ching Volunteer Day.” Local Tzu Ching (collegiate volunteers) established certain Sundays as days for gathering together and dedicating themselves to volunteer activities. Normally on these days, they would follow Bodhisattva[-volunteers] to visit the poor. They would go along with the local volunteers to help poor, sick and suffering people. This time, however, they mobilized themselves to gather goodwill and fundraise. This was not limited to the collegiate volunteers. They also recruited people in physical rehab whom they had been helping. Those aid recipients were willing to pitch in, even those in wheelchairs. The Tzu Ching pushed them in their wheelchairs onto the streets to help fundraise. At the start, there were nearly 100 people there, all of whom were there to join the fundraising to send disaster relief to the Philippines. These volunteers were divided into two teams, each comprising of 40 to 50 people. Everyone was so full of joy. They sang as they walked and were very happy. Holding the donation box in their arms, whenever they met someone, they talked about the situation in the Philippines after Typhoon Haiyan and asked them for donations.

South Africa has never experienced a typhoon, so our volunteers used photos, videos, etc., to patiently explain it to everyone. With a deep sense of reverence, they held a prayer ceremony next to the road to pray for the Philippines and the world. This is how they began this activity. In that poor community, they reverently prepared themselves mentally and physically before they began fundraising. It was quite a beautiful scene to behold.

As this happened, a young wife walked toward our volunteers and said, “I donated last time and when I see you again today, I am so happy. However, I have no money on me, so I’m willing to donate my child.” Her child was five years old.

Startled, our volunteers asked, “If you donate him, what shall we do with him?” She said, “I donate him to you to help with your fundraising.” And so, this child followed the volunteers to ask for donations. After this child had joined them, many other young children followed suit. So, [there were] not only Tzu Ching students and the local volunteers, but also a group of adorable children, all of them, four, five, six or seven years old. They kept joining the procession until there was a big group of them, all singing and dancing as they walked.

Some people on the streets driving by in cars, upon seeing this group of people from far away, stopped to ask, “What are you doing?” The volunteers then explained, “We’re raising money to help the Philippines.” Everyone pulled out their wallets to donate. Even people who had driven past reversed their cars [to see what was happening]. They likewise made donations. Stories like these truly give us hope. “I have no money to give, but I will, with great reverence, wish them well and pray for them.” In this way, the volunteers did indeed raise funds and inspire love. Everyone has love in their hearts. Though they were too poor to give, they created this very heart-warming scene.

Among the young people who went there were two Tzu Chi collegiate volunteers from Taiwan. They felt that this fundraiser helped them realize the truth of “having faith in their own selflessness and having faith in other people’s love.” This gave them a boost in their morale. Isn’t this how they “adapt to sentient beings’ circumstantial or direct retributions”? See, though they are Taiwanese children born to Taiwanese parents, they went to South Africa to spread the spirit of Tzu Chi in that country. Many people in South Africa live in deep poverty. Their circumstantial retribution is there, as is their direct retribution. But they had the causes and conditions to come in contact with Living Bodhisattvas, with Tzu Chi volunteers who mobilized them [to help others]. As they gave to others with their actions and their reverence, they manifested an ability to save others locally. At the same time, they were also willing to give to all those suffering around the world. Regardless of the color of their skin, they have the same heart; they all intrinsically have Buddha-nature. They all have the same Buddha-nature,

so they all have this love in their hearts. Thus, “They benefit others, bringing them peace and joy.” Giving to others makes them very happy, so, “They have faith in their own selflessness and faith in other people’s love.” Thus they “abide in the state of fearlessness.” With this kind of faith, naturally we can benefit others, bringing peace and joy. If we can benefit suffering sentient beings, we can also bring ourselves peace and joy. Furthermore, our minds will abide in this state of fearlessness. This is wisdom; we must exercise both compassion and wisdom.

The previous sutra passage states,

“The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and dangerous path, and attain the joy of Nirvana.”

Through the door of the Buddha’s teachings, people can leave the Three Realms’ suffering. Once they have eliminated their afflictions and ignorance, they have nothing to fear. They can walk this path peacefully and with ease “and attain the joy of Nirvana.” When we walk the Bodhi-path, our body and mind become calm. Because we exercise both compassion and wisdom, we can be fearless.

The next passage states,

“The Tathagata, at that time, had this thought, ‘I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.'”

The Buddha was referring to Himself, to how He had this thought at that time, “I have infinite, unlimited, wisdom , powers, fearlessness and so on, the Dharma-treasures of all Buddhas.” These [treasures] were so abundant.

This led the Tathagata to think that, with so much wealth,

“I should not give inferior carts to my children.”

This was just like the elder. The elder is an analogy for the Tathagata, who also has an abundance of wealth. “Inexhaustible” means his wealth is boundless. [Therefore, he thought] he should not give such small carts to his children. Instead, he should give them all great carts which contain an abundance of treasures. This wealth is the treasure of the Dharma, the teachings of wisdom that He hopes everyone will receive.

Therefore, “with the power of wisdom” we are able to “faithfully accept the True Dharma” and, “with a fierceness in our thought and actions, cultivate purifying practices.”

This is what happens when our wisdom is unlocked. With this power of wisdom, one can indeed exercise “faith” and believe in the Buddha’s teachings. I often say, “Faith is the source of the Way, mother of merits.” It can “nurture all roots of goodness.” If we can develop deep faith, our roots of goodness will extend deeply like those of a tree. Then if we can absorb the karmic conditions aboveground, like sunlight, rainwater, air, etc., these roots beneath the ground will naturally extend outward and dig more deeply into the soil. This requires faith; faith fosters our roots of goodness.

“With a fierceness in our thoughts and actions we can cultivate purifying practices.” Purifying practices are cleansing. If we have faith, naturally we will be able to accept the Buddha’s teachings. When we accept the teachings, our wisdom-life will grow. If we can put the teachings into practice, we can continue to open up and broaden our minds and eliminate ignorance. This is how the power of our wisdom expands.

“Wisdom” includes discerning wisdom, with which we can clearly discern the appearances of all things and clearly distinguish right from wrong.

Is there other wisdom? There is also “impartial wisdom,” with which we “can understand the principles of all things.” This means we can comprehend the appearances

of all worldly matters. “Being able to connect without obstruction to the principles and natures of things” is called “impartial wisdom.” This is “impartial wisdom.”

Discerning wisdom helps us make distinctions. With impartial wisdom, we treat everything equally. To achieve this state of equality, we must nourish our compassion. Only when we awaken our compassion can we treat all people, matters, objects and principles impartially.

First, we distinguish everything with “discerning wisdom.” Next, we awaken our compassion with “impartial wisdom.” Only then can we regard everything impartially and exercise the great love that is within us.

So, “Fearlessness and so on [are] the Dharma-treasures of all Buddhas.” By exercising our wisdom, we set in motion compassion and wisdom and are naturally fearless. Then we can deeply penetrate the Dharma-treasures of all Buddhas. Not only can we penetrate them, we can also apply them among sentient beings.

We learn to be like the Buddha, who is replete with the power of fearlessness. Thus, He can teach the Dharma among the people with composure and fearlessness; these virtues are already perfect.

Right now, we are learning to be like the Buddha. I hope we will accept the Buddha’s teachings, clearly understand them, then go among people to expound the Dharma to others.

The Buddha’s Dharma-treasures are numerous, and all sentient beings are Buddha-children. Therefore He impartially offers this knowledge to all sentient beings. This is compassion.

With His wisdom and compassion, He views all sentient beings as His only child, so He is “the kind father of the four kinds of beings.” Therefore, as we are all Buddha-children, everyone on earth is part of one family. We must view everyone equally and practice mutual gratitude and respect. The Buddha-Dharma is found among the people.

So, the next passage states,

“All these sentient beings are my children. I give them the Great Vehicle equally so that attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

See how impartial He is! The Buddha said, “All of these sentient beings are my children, so I should impartially give them all equally great carts.” He showed no favoritism. He was not giving the cart to just one person or to a small group of individuals. He hoped to selflessly teach the truths that He understood fully to all sentient beings, so that they might all become equal to Him. What an amazing [aspiration]!

So, “The Tathagata’s Nirvana is the perfect Dharma-nature.” Nirvana “is the perfect Dharma-nature.”

The Tathagata’s Nirvana is the perfect Dharma-nature, which He attains completely. The Dharma-nature is permanently tranquil. It has no appearances of arising and ceasing. This is the Tathagata’s permanence, joy, greater self and purity.

When we awaken our intrinsic nature of True Suchness, we can realize the workings of the world and the methods for transcending it and being one with the universe. The Tathagata has already attained “cessation.” Having put an end to all afflictions, He freely comes and goes in this world. He is called the “Thus Come One.” He exercises Tathagata-wisdom to interact with people in this world. So, He has already attained Nirvana, yet He freely comes and goes in this world. This is because. “[His Nirvana] is the perfect Dharma-nature, which He attains completely.” He has attained it completely.

The Dharma-nature is permanently tranquil. It will always be free of fluctuations. This state is so tranquil and clear; it “has no appearances of arising and ceasing.” This is the Tathagata’s “permanence, joy, greater self and purity.”

The Tathagata is permanent, or everlasting, as is the Buddha-nature. Although the Tathagata manifested in the world for only about 80 years, the Tathagata’s Dharma-nature has always been permanent. Since Beginningless Time, He has been liberated from the sufferings of this world and works from within a state of Dharma-joy.

Yesterday we discussed the “joy of the Four Noble Truths.” As we learn and practice the teachings, if we can understand these four principles, we can naturally be peaceful and at ease. This is to say nothing of the Buddha, who has understood the principles of all things in the universe; they are all contained within His mind. This is “permanence, joy, self and purity.”

“Self” refers to the greater self, which is one with the universe. This is the greater self of true principles, so it will always be pure, like the endless void [of the universe]. Although we often discuss pollution in the sky, it is not the sky that is polluted, but the air. Neither the sky nor the universe can be contaminated. The Buddha’s mind has already become one with the universe, so He understands “permanence, joy, greater self and purity.”

So, “I help them all cross into extinction with the Tathagata’s Nirvana.”

I help them all cross into extinction with the Tathagata’s Nirvana, so I give them the Great Vehicle equally.

The Buddha hoped that sentient beings could all be like Him, that they could attain a state in which they have completely eliminated their afflictions and are able to cross from the state of unenlightened beings to that of noble beings. If we can be united with the universe like He is, we can also experience “permanence, joy, greater self and purity.” Our mind will be open and expansive; “Our mind encompasses the universe and embraces the boundless worlds within it.” Then what is there to feel afflicted about? Therefore, we are all “[given] the Great Vehicle equally.” We humans and all sentient beings receive the Great Vehicle equally.

So, this is what we must learn now. “Bodhisattvas practice the Great Dharma to transform all sentient beings.” We must make this kind of vow in order to “benefit others, bring them peace and joy and abide in the state of fearlessness.” So everyone, please always be mindful.