Author: Scott Ogata

Become a person more actively involved in aiding their community.

Ch02-ep0407

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 407 – Walk the Bodhi-Path with the Four Infinite Minds

>> “With sincerity, we vow to transform all beings. With integrity, we eliminate afflictions. With faith, we learn the Dharma-doors. With steadfastness, we attain Buddhahood.”

>> “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha”.”

>> Next, “All Buddhas make this vow, ‘Having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.'”

>> All Buddhas make this vow: All Buddhas transcend and enter the world with the original intent of carrying out great vows of compassion and wisdom. All Buddhas and Bodhisattvas make two kinds of vows, general and particular. The Four Great Vows are general vows and for internal cultivation. The Four Infinite Minds are for external practice. Vows such as the Medicine Buddha’s 12 vows are particular vows.

>> Having walked this path to Buddhahood: the Buddha, out of kindness, came to this world for the sake of sentient beings. He demonstrated the path of spiritual practice and enlightenment to guide sentient beings to practice the Bodhi-path. He wished to enable all sentient beings to also obtain this path.

“With sincerity, we vow to transform all beings.
With integrity, we eliminate afflictions.
With faith, we learn the Dharma-doors.
With steadfastness, we attain Buddhahood.”

I constantly tell everyone that if we always have sincerity, integrity, faith and steadfastness, we can engage [in spiritual practice] with utmost reverence and sincerity. To engage in spiritual practice, we need to make the [Four] Great Vows.

“We vow to deliver countless sentient beings.” We must vow to transform sentient beings. Then, with the proper mindset and Right Thinking, we “vow to eliminate endless afflictions.” We must vow to eliminate afflictions. Our mindset must be proper and not go astray. Next, our faith must be firm so that we can “vow to learn infinite Dharma-doors.” And even more importantly, we must be grounded in our spiritual practice. Buddhahood is unsurpassed, so we must vow to attain it. These are the Four Great Vows.

If we do not transform sentient beings, do not eliminate afflictions, do not seek Dharma-doors and do not vow to attain Buddhahood, then there is no need for us to learn the Buddha’s teachings. Thus, making the Four Great Vows is essential for spiritual practitioners.

So, we must have utmost reverence as we learn the from Buddha and listen to Dharma. We practitioners must always listen to the Dharma. In the sutras, the Buddha establishes skillful teachings. He uses many kinds of worldly matters and methods of spiritual practice to patiently guide us. He constantly tells everyone that we must mindfully listen to the Dharma, take it in and constantly review it. During the Buddha’s lifetime, there was a bhiksu who reverently listened to the Dharma, thus he carefully maintained Right Thinking. Whatever the Buddha taught, he faithfully accepted and practiced.

Each day, after listening to the Buddha’s teachings, he earnestly [engaged in spiritual practice]. He would go into the forest and begin to recite whatever teaching the Buddha had given that day. He did not just repeat the teachings in his mind, he recited them very loudly and clearly, with energy and spirit.

In this forest were many birds. Whenever the bhiksu recited the Dharma, they would rest on the tree branch and listen mindfully. One of these birds was particularly dedicated, and he would listen happily [to the Dharma]. Day after day, the bird rested on the same spot to listen with great care and reverence to the bhiksu as he recited and reviewed the Buddha’s teachings. He did this mindfully every day.

One day, a hunter entered [the forest] to go hunting. When he saw this bird in the tree, he took aim and shot him. The bird had been happily listening to the Dharma at that time and was completely unaware of the danger [nearby] was completely unaware of the danger. So, the bird was shot by the hunter and thus lost his life. This was how the bird died. After the bird passed away, he was reborn in the heaven realm. As he was suddenly reborn in heaven, the bird wondered, “What virtue or ability, what causes and conditions do I have, such that from my previous life as a bird, I could suddenly be reborn in heaven? Let me think about this.”

“It must have been because, when I was alive, I listened with utmost reverence to the bhiksu reciting the Buddha’s teachings. Because of this karmic condition, I was reborn in heaven. That must be it,” the bird thought. “I’m so grateful. I’m grateful to the Three Treasures, for the Buddha teaching the Dharma and for the diligent practice of the bhiksu, so that I could take this wonderful Dharma into my heart. I must repay the grace of the Three Treasures.”

So, he brought flowers and went to reverently present them to the bhiksu. Then he prostrated in gratitude. “I’m grateful for your diligence and mindfulness that allowed me to attain the blessings for being reborn in heaven. Today, I have come to ask you to allow me to take refuge with you. I want to take refuge in the Three Treasures.”

After the bhiksu heard this, he joyfully wished blessings upon this heavenly being who used to be a bird, and helped him take refuge. This greatly enhanced [the bhiksu’s] own faith and confidence. After listening to the Dharma, we must take it to heart and earnestly continue to recite it. This is also a way of spiritual practice. Internal cultivation brings merits, and external practice brings virtues. So, this bhiksu had faith. When Ananda learned of this story, he reported it to the Buddha in detail. The Buddha was very happy and said to everyone, “Have you heard about this? Even a bird who reverently listens to the Dharma can receive the blessings of listening to, contemplating and practicing it and be born in heaven; how much more so for human beings? If a person can learn the Dharma with focus and faith, he will not achieve less than a bird.” The Buddha gave this teaching based on this story.

We must understand that we must listen to the Dharma with utmost reverence; we must not say, “I’m listening, more or less.” We must listen with utmost reverence. When we sincerely listen to the Dharma, aside from transforming ourselves, we can also transform others. After we listen to and take the Dharma to heart, we can share it with others. By doing so, we can sow Bodhi-seeds in people’s hearts. So, we must exercise utmost reverence to always engage in Right Thinking, develop faith and advance with our feet solidly on the [path]. This is the goal of our spiritual practice.

Yesterday we discussed the passage,

“All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha”.”

All Buddhas of the past, Sakyamuni Buddha in the present, and all Buddhas of the future use many kinds of skillful means all to transform each and every sentient being. They want to transform not only humans, but all sentient beings.

“Of those who have heard the Dharma, none will fail to become a Buddha.” Even a bird could be reborn in heaven, not to mention those who listen to the Dharma and, as time passes, can diligently advance without going astray. They will certainly attain Buddhahood. This is the previous sutra passage.

Next, “All Buddhas make this vow, ‘Having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.'”

This is what the Buddha said, “All Buddhas make this vow.” The vow of every Buddha is the same. When all Buddhas appear in this world, They also engage in spiritual practice, attain enlightenment and then come back again. Thus, we say, “The Tzu Chi School is a road through the world.” We must work with people in the world. Though we have the Jing Si Dharma-lineage, a path of diligence, we must also make the Four Great Vows and go among people on this road through the world. Only by interacting with people do we have a way to transform sentient beings.

All Buddhas, whether transcending or entering the world, have this original intent. Thus, all Buddhas’ intent is to carry out “great vows of compassion and wisdom.”

All Buddhas make this vow: All Buddhas transcend and enter the world with the original intent of carrying out great vows of compassion and wisdom. All Buddhas and Bodhisattvas make two kinds of vows, general and particular. The Four Great Vows are general vows and for internal cultivation. The Four Infinite Minds are for external practice. Vows such as the Medicine Buddha’s 12 vows are particular vows.

None departs from this; every Buddha makes these great vows, which are to transform all sentient beings, eliminate all afflictions, learn all Dharma-doors and attain Buddhahood. This is the original intent of all past, present and future Buddhas. After attaining Buddhahood, They exercise both compassion and wisdom and actualize those great vows. This is the original intent of all Buddhas.

So, no Buddha or Bodhisattva departs from these general vows and particular vows. All Buddhas make general and particular vows. The general vows are the Four Great Vows. Now, Sakyamuni Buddha is actualizing the Four Great Vows. All past and future Buddhas do the same. Even Amitabha Buddha also made the Four Great Vows. Medicine Buddha also had the Four Great Vows as His foundation. These are the general vows of all Buddhas.

No Buddha can lack the Four Great Vows. These are the most basic and general vows of all Buddhas. Of course, all Buddhas also make particular vows. For example, Amitabha Buddha made 48 vows. Medicine Buddha made 12 great vows. Sakyamuni Buddha has the Four Infinite Minds. Besides the Four Great Vows, He also cultivated the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Since Amitabha Buddha has 48 vows, so many, and Medicine Buddha has 12 vows, why does Sakyamuni Buddha only have four vows?

Other than the Four Great Vows, He also cultivated the Four Infinite Minds. With great loving-kindness, the Buddha loves all sentient beings. With great compassion, the Buddha views all sentient beings as His own children and as Himself. He feels sentient beings’ countless sufferings as His own suffering, as pain in His own body, so He gives rise to the Four Infinite Minds.

He has great loving-kindness without regret and great compassion without resentment. No matter how stubborn sentient beings are, out of loving-kindness and compassion, He unceasingly goes among sentient beings without regret or resentment to find ways to transform them. No matter how many afflictions He encounters, the Buddha always happily helps others with an open heart and pure thoughts. This kind of joyful giving comes from joy and equanimity toward sentient beings. As long as they are in the Six Realms, the Buddha will also be there, endlessly looking for causes and conditions to transform them. He gives without being afraid of hard work. So, loving-kindness, compassion, joy, equanimity are the Four Infinite Minds of Sakyamuni Buddha,

and the Four Great Vows are His general vows. General vows are for internal cultivation. All Buddhas make the Four Great Vows for Their internal cultivation. The Four Infinite Minds are for external practice. This is what Sakyamuni Buddha taught us.

Actually, the 48 vows and the 12 great vows are all related to loving-kindness, compassion, joy and equanimity. Therefore, to walk the Bodhisattva-path we must actualize the Six Paramitas in all actions, which means that our every action must be an extension of those vows. Therefore, our vows must be boundless. “Though the universe has its limits, our vows are boundless.” This means that our vows must be endless. So, we make both general and particular vows.

The Buddha said, “Having walked this path to Buddhahood….” Sakyamuni Buddha’s path to Buddhahood is inseparable from loving-kindness.

Having walked this path to Buddhahood: the Buddha, out of kindness, came to this world for the sake of sentient beings. He demonstrated the path of spiritual practice and enlightenment to guide sentient beings to practice the Bodhi-path. He wished to enable all sentient beings to also obtain this path.

The path walked by the Buddha is inseparable from His loving-kindness for sentient beings. Therefore, He manifested in this world. He descended from Tusita Heaven and was born into the palace. He manifested this appearance to be the same as ordinary people. He went through childhood, adolescence, early adulthood, middle age and so on. As He entered middle age from his prime, He began to seek the true principles of the world. This is to teach us that we all intrinsically have Buddha-nature, and to manifest our Buddha-nature, we also must go through these stages of life and seek the Buddha-Dharma. This is how we can all comprehend the Buddha-Dharma.

So, He “came to this world” and “demonstrated the path of enlightenment.” These appearances He manifested are called the Eight Aspects of the Buddha’s life. As previously mentioned, He manifested with this worldly appearance to engage in spiritual practice. After He attained enlightenment, He returned to this world to guide sentient beings to practice the Bodhi-path. He has already walked this path, so He came back to guide everyone else to follow the same path.

For us “to practice the Bodhi-path,” we observe the road taken by the Buddha and follow in His footsteps. The Buddha [paved] this Bodhi-path, this path to enlightenment, so we can unceasingly advance on it. “He wished to enable all sentient beings to also obtain this path.” These sutra verses express the hope that all of us will form great aspirations and make great vows to walk the Bodhi-path.

Learning the Buddha’s teachings is not just about saying, “Yes, I have listened.” If you listened, “Have you taken it to heart? Yes, I have. Repeat what you have heard to me. I cannot. Why not? I don’t know where to start. Do you remember it? Yes, I remember. Why can’t you articulate it? But….” If you cannot articulate it, it means you have not taken the Dharma to heart. You may say you have listened, you may say you understand, but you have not truly realized it. If the Dharma does not resonate with your mind, then you cannot articulate it.

“It’s OK if you cannot articulate it. Why don’t you recite what I just said back to me? I remember it, but I cannot recite it.” If so, can you really say you “remember”? If I ask you now, “What did I say at the beginning? What do we do with sincerity?” (We vow to transform all beings). Yes, with sincerity, we vow to transform all beings. How about with integrity? (We eliminate afflictions). With faith? (We learn the Dharma-doors). And with steadfastness? (We attain Buddhahood). Fortunately, everyone can at least memorize it and take it in. As these words are instilled into our memory they will penetrate our hearts.

After listening to it, are we going to keep quiet? (No). What are we supposed to do? We need to repeatedly recite it and share it. “I heard this, do you remember it? Yes. Then you can recite it to me. I will recite it to you and then we can both memorize it. Do you remember? Yes, I remember, I will recite it to you.” See, this is reciting.

If we can all do this, we will memorize it and then recite it, loud and clear. Then everyone around us can hear it. Even birds can hear it and become happy. When we recite [sutras] with reverence, our minds will abide by the Dharma. Sentient beings who hear it can comprehend the principles and take the Dharma to heart. Then they will naturally take in genuine Dharma. As we listen to and understand the Dharma, we must recite it with utmost reverence.

Everyone, even a bird can be reborn in heaven after listening to the Dharma, let alone us human beings. If we listen to the Dharma and diligently practice how can we fail to attain Buddhahood? So, we must all have faith, but we must also always be mindful.

Ch02-ep0406

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 406 – Take the Vehicle of True Suchness

>> “If we take the Dharma to heart, based on timing and conditions, we can nourish and deeply extend our Bodhi-roots, develop our wisdom-life and walk the Bodhisattva-Path. Thus we can transform the ignorance and suffering in this world.”

>> “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha.”

>> All of the Tathagatas: [Tathagata] is one of all Buddhas’ ten epithets. Tatha means True Suchness. They take the vehicle of True Suchness. From this cause, They come to the effect, hence the attainment of perfect enlightenment. Thus, They are called Tathagatas. Buddhas come to this world for one great cause, which is to teach sentient beings. Because sentient beings have varying capabilities, it is difficult for them to be transformed. So, Tathagatas have to exercise both compassion and wisdom.

>> “By means of infinite skillful teachings,” They adapt to the capabilities of sentient beings. In this way, They transform them. “[They] transform all sentient beings.” Sentient beings are immersed in the sea of suffering of cyclic existence.

>> Thus, the Introductory Chapter of the Lotus Sutra states, “The guiding teacher of all mystics transformed countless sentient beings.”

>> “Those who make the [Four] Great Vows to transform sentient beings must accumulate merits and virtues as a foundation.” We must first transform ourselves

>> “Patiently offering guidance out of kindness enables sentient beings to gradually penetrate flawless wisdom.”

>> Of those who have heard the Dharma, none will fail to become a Buddha: The practitioners of the Three Vehicles can transcend afflictions and become undefiled with pure wisdom. They eliminate delusions and realize truths by applying this wisdom.

>> We must allow the Dharma to enter our minds according to timing and conditions to “nourish and deeply extend our Bodhi-roots,” so we “develop our wisdom-life and walk the Bodhisattva-path. Thus we can transform the ignorance and suffering in this world.”

“If we take the Dharma to heart, based on timing and conditions,
we can nourish and deeply extend our Bodhi-roots,
develop our wisdom-life and walk the Bodhisattva-Path.
Thus we can transform the ignorance and suffering in this world.”

We all intrinsically have Buddha[-nature], but because of a single ignorant thought, we have fallen into the Six Realms, where we transmigrate without any control. In order to return to the clarity and radiance of our intrinsic Buddha-nature, we need a method by which to do so.

Take family relationships, for example. It does not matter how close people are; even parents and their biological children fall out with each other and go to court over money and property. People frequently come crying to me, asking, “What should I do? What should I do?” If the way we normally do things does not work, then we must apply the Buddha-Dharma.

How do we apply Buddha-Dharma to worldly matters? Consider material wealth in this world. Really, how helpful is it to our lives? If we are spiritual practitioners with the Dharma in our hearts, all we need to sustain our lives is enough food to be full, clothes to stay warm and sound sleep. These things are most helpful to our lives. We could be very content to live this way, so why become enemies with our loved ones over money and worldly things? Why would we do that? Just let it go. Indeed, if we really think about it, we lack nothing; we actually have a lot. Our lives are very abundant, so why [quarrel]? Some people can accept this teaching. If the Dharma is always in our hearts, we only need enough wealth to meet our basic needs. What if we have more than that? Those who really understand [the Dharma] will donate the extra to help those who are suffering.

We may promptly give material possessions to others. Or perhaps, because we know many things, when we see people who do not know better and make enemies with their loved ones over property, we can promptly explain this teaching to them. Then we counsel them and stay with them to help them calm down. We help them learn that material things are simply made to be used, and that they must cherish their relationships and form good connections, not only for this life, but for future lives too. Although in this life, these people are relatives or good friends, if they create negative connections like this, it will lead to a series of disasters.

Not only is it not worth it in this lifetime, but the regret they feel later will even be carried over into future lifetimes. Perhaps they will no longer be family members or friends, but will be enemies and adversaries who constantly slander and persecute them. This is a distinct possibility. So in this lifetime, we must create good causes and blessed conditions. In doing so, “we take the Dharma to heart based on timing and conditions.” No matter when or with what kind of person, we can act harmoniously.

We “nourish and deeply extend our Bodhi-roots.” Nourishing [these roots] requires Dharma-water. We need to use the Buddha-Dharma to nourish the Bodhi-seeds in our hearts so they can continue to sprout and deeply extend roots. If the roots are deep, then the Bodhi-tree will be tall and wide enough to cool down agitated sentient beings and strong enough to not be toppled by the wind.

This is why we must apply the Dharma. In this world, this evil world of the Five Turbidities, there are many suffering sentient beings. We must be quick to listen to the Dharma and take it to heart so that our Bodhi-roots can grow deep and strong, then we can shield people from the troubles of the world. Trees can protect the land as well as provide shade for people. So, we “nourish and deeply extend Bodhi-roots” and also “grow our wisdom-life and walk the Bodhisattva-path.” When we learn the Buddha’s teachings, we must constantly remind ourselves that to be like the Buddha and to learn the Dharma, we must walk the Bodhisattva-path. This is what the One Vehicle Dharma [teaches]. The Lotus Sutra specifically teaches us how to walk the Bodhisattva-path. So, if we can grow our wisdom-life, we can walk the Bodhisattva-path more smoothly. Every day we walk it we will be full of Dharma-joy.

This is true even if we are busy. As Master De Hao explained to the volunteers from Pingtung, “Every day, this is how we have to spend our time.” These people were touched by what she explained. They thought the life of spiritual practitioners is very relaxing, but it is not. Each day we must make full use of every second. This is not just a slogan, it is something we put into practice. Each day, we spend time growing our wisdom-life. This is what we do every day; every minute and second we are working happily. We do not do this for our sake, but for the sake of this dignified place of spiritual practice.

With such a dignified place to practice, we can widely attract people to come learn the teachings. After listening to and experiencing the Dharma and taking it to heart, they can bring it back to their communities and share it widely. This is how we walk the Bodhi-path. So, no matter how bitterly hard our work is, we still have a sense of its sweetness, our sense of Dharma-joy. So, by “willingly doing and happily accepting,” we are already growing our wisdom-life.

If we can do this, “we can transform the ignorance and suffering in this world.” There is a lot of ignorance in this world. At times, people come to us weeping, sharing all their afflictions. Though we can advise them accordingly, have they taken our words to heart? Have they listened carefully? Have we helped them eliminate their ignorance? We do not know. But although sentient beings are stubborn and their habitual tendencies so hard to control that even Sariputra feared them, we should not be afraid. We must develop Bodhicitta, [the aspiration] deal with these sentient beings. If no Bodhisattva is willing to help them, these sentient beings will forever be deluded. If there is no Dharma in this world, how can a pure land exist here? So, we must form aspirations and make vows.

Thus, the sutra states that,

“All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha.”

This sutra passage talks about “all of the Tathagatas. Tathagata” is one of the Buddha’s ten epithets.

All of the Tathagatas: [Tathagata] is one of all Buddhas’ ten epithets. Tatha means True Suchness. They take the vehicle of True Suchness. From this cause, They come to the effect, hence the attainment of perfect enlightenment. Thus, They are called Tathagatas. Buddhas come to this world for one great cause, which is to teach sentient beings. Because sentient beings have varying capabilities, it is difficult for them to be transformed. So, Tathagatas have to exercise both compassion and wisdom.

We frequently recite the Buddha’s ten epithets, one of which is “Tathagata. Tatha” refers to True Suchness. What is True Suchness? This refers to how. “[He takes] the vehicle of True Suchness. From this cause, [He comes] to the effect, hence the attainment of perfect enlightenment.” The Buddha also intrinsically has Buddha-nature. He already understood all matters, objects and principles in the world. He already thoroughly understood the world-transcending principles of the universe. However, because sentient beings in this world truly need [these principles], though the Buddha already attained enlightenment and transcended the Three Realms, [He returned]. Other than the way I explained the Three Realms, Buddhist teachings have other descriptions of them that are very profound. I myself have not yet reached the formless realm, a state of emptiness where no forms exist.

However, I share my own state of mind with you to explain how we must transcend the desire realm and all our desires for material things. In our spiritual practice, we must open our eyes and see wealth like passing clouds. When we go up to a mountain peak, what looks like a [solid] cloud from afar is actually immaterial when we walk through it. In this world, we see many natural phenomena that are actually insubstantial. Yet we believe they [solidly] “exist.”

Some of these things are manmade. Why are we so attached to these things? There is no need. Engaging in spiritual practice allows us to transcend all worldly things. Whether they are insubstantial or solid, they are nothing more than passing clouds to us. By realizing this we transcend the desire realm. In the form realm, [we realize] these things have nothing to do with us. For those things which belong to us, we can widely share with those who need them. As we realize the Three Spheres of Emptiness, we realize there is no giver, there is no gift and there is no receiver. Once we set aside our concept of material things, we will have transcended the form realm. When that happens, we are not attached to anything, because we see the emptiness in everything. Yet, we know there is wondrous existence.

Wondrous existence is a truth; it is the nature of True Suchness that manifests. Not only does it exist, it manifests, so that. Buddhas transcend the Three Realms. However, the Buddha cannot bear to see that many sentient beings in this world continue to cling to their desires and are tormented by all kinds of suffering, so He “takes the vehicle of True Suchness.” A person takes a “vehicle” to get from one place to another. So, He takes this Dharma, the true principles of True Suchness, as a vehicle back to this world. A vehicle is a method of transportation. The Tathagata’s method of transportation is the Path, which is the path of True Suchness.

Then “from this cause, [He] comes to the effect.” His causes and conditions had matured more than 2000 years ago and. He was born in the Indian Kingdom of Kapilavastu. The karmic conditions connecting Him to the sentient beings of that era and to His parents in the palace had matured. His karmic conditions with that kingdom at that time had also matured. He first appeared in the form of a prince and lived the same way we do. Through observing people’s lives, He realized the suffering of birth, aging, illness and death and used these worldly principles to teach the Dharma.

So, at this present time, where can we engage in ascetic practices? We have this spiritual practice center, and can make use of our time to go among the people. “The Tzu Chi School of Buddhism is a road of working with people in the world.” The world is our spiritual training ground. By interacting with people, we [learn about] how differently they live and hear about their life experiences. Birth, aging, illness and death can all be understood within a hospital.

In summary, “From this cause, They come to the effect, hence the attainment of perfect enlightenment.” Thus He is called the Tathagata. The Buddha has transcended the Three Realms, yet He cannot bear to see sentient beings [suffer], so He comes to this world with these principles, for one great cause, to teach sentient beings. So, Tathagata also means “Thus Come One.”

Thus, all Tathagatas, “come to this world for one great cause, to teach and transform sentient beings.” However, sentient beings’ capabilities are varied, so it is not easy to transform them. Sometimes, as I talk to people during my day, I feel as if I am slowly pouring a glass of water over a hot stone, [so it quickly evaporates]. Sometimes, I feel there is nothing I can do. Though I feel helpless, does it mean I should stop? No, I must still exercise compassion and wisdom. When we learn the Buddha’s teachings, we also need to adopt His compassion and the way He never gave up on sentient beings. So, we must exercise compassion, wisdom and patience, and hope that they will come back again to listen. After they listen, they may open their minds a bit, change a bit. Then they may have the karmic conditions to come back again to gradually immerse themselves. If a rock is immersed, moss may grow on it. This moss can protect the rock by making sure it is not too dry. For people to take the Dharma to heart, we must exercise both compassion and wisdom.

“By means of infinite skillful teachings,” They adapt to the capabilities of sentient beings. In this way, They transform them. “[They] transform all sentient beings.” Sentient beings are immersed in the sea of suffering of cyclic existence.

They cannot save themselves, so their suffering is unbearable. This is why the Buddha repeatedly comes to engage in spiritual practice in this world.

Thus, the Introductory Chapter of the Lotus Sutra states, “The guiding teacher of all mystics transformed countless sentient beings.”

“Mystics” refers to spiritual practitioners. In ancient times, they tended to reside in the wilderness. So, the guiding teacher of spiritual practitioners was “the guiding teacher of all mystics. [He] transformed countless sentient beings.” Their guiding teacher is the Buddha. Practitioners who are awakened like them “transformed countless sentient beings.”

“Those who make the [Four] Great Vows to transform sentient beings must accumulate merits and virtues as a foundation.” We must first transform ourselves

in order to transform others. We must work hard to “penetrate the Buddha’s flawless wisdom.” Of course, we hope that other people can also accept the Buddha-Dharma and penetrate His flawless wisdom. Everyone, I have discussed flawless wisdom. Besides precepts, Samadhi and wisdom, flawless wisdom also includes

[patiently offering guidance out of kindness].

This “enables sentient beings to gradually penetrate flawless wisdom.”“Patiently offering guidance out of kindness enables sentient beings to gradually penetrate flawless wisdom.”


We should exercise both compassion and wisdom. We must earnestly and gradually counsel others. This enables us to “slowly approach the Buddha’s understanding and views.” We must have the patience to first transform ourselves, then patiently transform sentient beings so that of all those who have heard the Dharma, “none will fail to become a Buddha.”

Of those who have heard the Dharma, none will fail to become a Buddha: The practitioners of the Three Vehicles can transcend afflictions and become undefiled with pure wisdom. They eliminate delusions and realize truths by applying this wisdom.

We must use the Three Vehicles and flawless wisdom to attain Buddhahood. So, we must eliminate afflictions and attachments, [develop] pure wisdom, and eliminate various delusions and ignorance. We need to realize [true] principles in order to be able to apply them; this is flawless wisdom.

Everyone, flawless wisdom is developed from [cultivating] precepts, Samadhi and wisdom in our daily living. If the Dharma is always in our hearts, naturally we will behave [in accord with] precepts, Samadhi and wisdom. They will always be a part of our lives. So in our lives,
We must allow the Dharma to enter our minds according to timing and conditions to “nourish and deeply extend our Bodhi-roots,” so we “develop our wisdom-life and walk the Bodhisattva-path. Thus we can transform the ignorance and suffering in this world.”

Seeing people who suffer from their desire for material things is truly very sad. But to dissolve that stubbornness and weaken those desires is easier said than done. However, we should still aspire to have great loving-kindness and compassion, exercise both compassion and wisdom and follow these principles to transform sentient beings. We must always be mindful.

Ch02-ep0405

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 405 – To Transform with Compassion and Skillful Means

>> “All Buddhas turn the Dharma-wheel according to the capabilities of sentient beings. By teaching them to eliminate afflictions, They enable them to [attain] Bodhi.”

>> “The World-Honored Ones of the future are limitless in number. All of these Tathagatas will also teach the skillful means.”

>> “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha.”

>> All of the Tathagatas come to this world for one great cause, to teach sentient beings. But sentient beings have varying capabilities and their bad habits are difficult to eliminate, so for them to be transformed is not easy.

>> Out of compassion and wisdom, Tathagatas use infinite skillful means to teach according to the capabilities of sentient beings so they can be delivered. Sentient beings are drowning in the painful sea of samsara and cannot save themselves. The Introductory Chapter of the Lotus Sutra states: “The guiding teacher of all mystics transformed countless sentient beings.” Those who wish to transform sentient beings must accumulate merits and virtues as the foundation for delivering all beings.

“All Buddhas turn the Dharma-wheel
according to the capabilities of sentient beings.
By teaching them to eliminate afflictions,
They enable them to [attain] Bodhi.”

All past, present and future Buddhas have this same mindset, to bring the principles They realized into the hearts of sentient beings. They do this by “turning the Dharma-wheel.” The Dharma is like a wheel. A cart with wheels can move forward. By the same principle, if there is Dharma in our hearts, we can diligently move forward. It not only teaches us to diligently advance, but to advance in the right direction. Our course must be accurate, so the Buddha comes to this world to teach us how to move forward.

Sentient beings have varying capabilities because of their accumulated habitual tendencies, and everyone’s habitual tendencies are different. So, the Buddha had to teach and transform people according to their capabilities. He wanted to teach sentient beings how to eliminate their many afflictions. In this world, people live in many different ways. Each person’s environment, each person’s experience and each person’s habitual tendencies vary greatly. Because there are so many different afflictions and habitual tendencies, we must listen to the Buddha-Dharma to understand and accept things in this world. We figure out how the things in the world correspond to the Dharma and use the Dharma to explain the principles behind those things. Thus we can open our minds and be understanding. Whatever afflictions we encounter, we can naturally see through them. With principles,

we can overcome all difficult obstacles. No matter how many obstacles there are, all we need is the Dharma. No matter what difficult circumstance we face, as long as we have the Dharma in our hearts, we can overcome those obstacles. This is why the Buddha gave many kinds of teachings. He taught according to people’s capabilities. He wanted to enable everyone to attain Bodhi, which is enlightenment. He hoped they would turn delusion into awakening. This was the Buddha’s main goal in turning the Dharma-wheel.

So, we must, with a sense of gratitude, diligently, mindfully accept the Dharma every day. We must take this Dharma to heart so that whenever something happens, we can apply it right away to turn afflictions into Bodhi. The previous sutra passage states,

“The World-Honored Ones of the future are limitless in number. All of these Tathagatas will also teach the skillful means.”

The sutra passage before this one talked about all Buddhas of the past. This passage discusses “the World-Honored Ones of the future.” This indicates that all past, present and future. Buddhas and Bodhisattvas who come to this world all turn the Dharma-wheel. As part of turning the Dharma-wheel, they must spend a very long time teaching skillful means. This is the path that all Buddhas share.

This is what the previous passage said. The following passage continues,

“All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha.”

The beginning of this passage is telling us that “all of the Tathagatas” who manifest in this world will use many kinds of skillful means to teach sentient beings. Sentient beings have varying capabilities on top of having to face countless troubles and afflictions in this world. Those who want to engage in spiritual practice and seek the Dharma also have varying capabilities. They find it hard to eliminate bad habits. For them to change their bad, unwholesome habitual tendencies, is truly very difficult. Thus, for the Buddha to change and eliminate these people’s challenging habitual tendencies is really not easy. So, the Tathagata had to exercise compassion and wisdom.

Compassion is not giving up on sentient beings. When sentient beings are not peaceful or when the world is not at peace, the suffering of these times requires people who are willing to dedicate themselves [to helping others]. To exercise this kind of compassion also takes loving-kindness. We must practice loving-kindness to help everyone be at peace, to help everyone feel at ease. As we practice loving-kindness, we must also exercise compassion. It is because sentient beings are hard to train that there is a need for people like us. If we want them to be at peace, we must tame stubbornness and eliminate afflictions and troubles in those who are unable to open their minds. We help everyone understand that life is inherently filled with much suffering and that the natural course of life is birth, aging, illness and death. All this is simply a part of life.

When their karmic retributions manifest, we help them turn things around. This means that we help them understand that every cause created will result in an effect, so when retributions manifest, they can turn things around by being understanding. As they face difficulties and sadness, we can help them get past the worst of the afflictions and difficulties. Of course, to do this, they must change their habitual tendencies. If they do not eliminate their attachments, afflictions and habitual tendencies, they cannot overcome their difficulties. Thus, to get through challenges and difficulties, we must have compassionate wisdom, and we must exercise compassion. So, loving-kindness and compassion must be practiced in parallel.

If we only have great loving-kindness but lack compassion, we cannot help others. If sentient beings act on habitual tendencies while experiencing suffering, they will only increase their suffering. Thus, when the Buddha came to this world, He kept spreading the Dharma, teaching the Path, because He knew that, although He had awakened and was already working with sentient beings, the time He had with them was just too short. He knew, according to the law of nature, that. He would enter Parinirvana after several decades. After He entered Parinirvana, there must be people with the will to accept and then transmit the Dharma so it can be passed on unceasingly. This is why we always say that the Dharma-lineage must be transmitted.

So, in order to carry on the Dharma-lineage, we must have the Four Infinite Minds and practice the Four Great Vows. We must “vow to deliver countless sentient beings” and “vow to eliminate endless afflictions.” Not only must we transform ourselves, we must also vow to transform sentient beings. Not only must we eliminate our own afflictions, we must also help sentient beings eliminate their afflictions and habitual tendencies. This is loving-kindness and compassion. So, we always say we must “practice both loving-kindness and compassion.” We must practice loving-kindness and exercise compassion without regret. Then we will never feel any fear, affliction or resentment as we dedicate ourselves to sentient beings.

The goal of the Buddha and all Tathagatas in coming to this world is [to accomplish] this one great cause. They engage in spiritual practice, awaken, then teach and transmit the Dharma in the hope that this can always be a teaching for sentient beings.

All of the Tathagatas come to this world for one great cause, to teach sentient beings. But sentient beings have varying capabilities and their bad habits are difficult to eliminate, so for them to be transformed is not easy.

The Buddha also knew that with so many sentient beings, all with varying capabilities, bad habits would be difficult to eliminate. So, He had to focus on the people who were willing to accept and continuously transmit the Dharma. However, even those who accept the Dharma have varying capabilities. So, though all Buddhas come to transform sentient beings, helping them eliminate habitual tendencies is not easy at all. However, with determination, Tathagatas still exercised compassion and wisdom and utilized countless skillful means to teach according to sentient beings’ capabilities.

Out of compassion and wisdom, Tathagatas use infinite skillful means to teach according to the capabilities of sentient beings so they can be delivered. Sentient beings are drowning in the painful sea of samsara and cannot save themselves. The Introductory Chapter of the Lotus Sutra states: “The guiding teacher of all mystics transformed countless sentient beings.” Those who wish to transform sentient beings must accumulate merits and virtues as the foundation for delivering all beings.

As humans, we do not know what affinities we created before. We suffer being with those we hate. We suffer being parted from those we love. Some of our relatives seem to be here to torment us. Not only are some not filial to their parents, they rebel against them, causing them much suffering. How do we resolve their grievances? There are also some very filial children, but their time here is short; how can their parents accept that? These are some of the biggest issues in this world. They are very serious problems.

Within our organization, there are also people who have had these experiences. They are always counseling other people who are suffering, but what do they do when they face [these problems]? This is why we [must] care for each other as a Dharma-family. “Teams unite to cultivate the field of blessings.” Most often, Faith Corp members and commissioners are cultivating the field of blessings in the world, but what do they do when they encounter problems? They must promptly “deeply plant the Root of Wisdom on the Bodhisattva-path.” This is why we, as a Dharma-family, must always help each other grow in wisdom and promptly offer reminders and comfort.

In our morning volunteer assembly, Tzu Mei, who you may know as Shuzhen, shared her experience with us. She said that when things happen to her fellow volunteers, she can immediately [share the Dharma] because she has been certified [as a commissioner] for a long time. As a very experienced volunteer, she has served in every kind of capacity, from being a team leader to leading various functional teams. So, she has truly taken the Dharma to heart.

For the 40th Anniversary celebration, we had to organize over 40 years of information. Everyone arranged to meet at the hospital, but suddenly, they received a message about the child of a Dharma-brother. The father, Zhang Qingfeng, is a member of the Songshan District Faith Corps. He [and his wife] only had this one child. Their son was very outstanding and filial. That day, on his way to work, he was in a car accident. By the time he reached Tzu Chi Hospital, he had no vital signs. All the efforts to save him were in vain. Knowing that he was their only son, we could guess how they must have felt.

Tzu Mei went to see them right away to offer comfort to her Dharma-family. At the right time, she helped them [bring forth the wisdom to deal with things]. When she saw Mr. Zhang, she said to him, “Brother, first you must calm down and think about how you want to handle things.” Mr. Zhang told her, “Since he can’t be saved, we have decided to donate his organs. We will donate everything that can be used. They told us his eyes, corneas and even his bones could be donated.”

Tzu Mei then asked him, “Brother, how do you want to deal with the one [who caused the accident]?” He answered, “Let the law handle it.” At that moment, Tzu Mei quickly said to him, “Dharma-Brother, right now you must remember when karmic forces manifest before us, we must be mindful of the law of karma. This event has already happened, but we must clearly understand the law of karma. At this time, the most important thing is to create blessings for your child. When afflictions arise, we must see them through the law of karma. The karmic law of cause and effect, which Master constantly teaches us, must be applied at this time.” As she talked, Mr. Zhang took her words to heart and became calm.

Then his child was sent to the operating room so the organs to be donated could be harvested. After the procedure was complete, he was [sewn back up] and brought out. Mr. Zhang quickly went to his son’s side and lifted up the sheets to look at his face. He said, “Son, please remember, the other party didn’t do it intentionally. You must let go of your resentment and hatred. Right now, you must feel a sense of love. You can save so many people with your love. Everything happens because of the law of karma, so don’t carry hate and resentment with you. Please know that you have saved a lot of people.” After he shared these words with his son,

his son’s body was taken away. He shared that, as he talked to his son, his heart began to open up as well. So, he told the person who caused the accident, “I will not [press charges], and I will forgive you. However, from now on, you must eliminate your bad habitual tendencies. You must not drink or speed when you drive. You must change these bad habits.” The other driver was very remorseful and repentant. Mr. Zhang comforted him and eventually guided him into Tzu Chi.

Can you imagine that this kind of suffering, this great blow, could be relieved with one sentence? The lives of two families were changed. One family was able to be understanding and earnestly practice the Bodhisattva-path. The other family, because of this forgiveness, was able to recover without being afflicted by the punishment of facing lawsuits and dealing with [excessive] guilt. Eventually the two families became friends. This is how Bodhisattvas transform sentient beings.

Afterwards, Mr. Zhang told her, “I’m grateful to you. Sister, you helped me grow in wisdom. As I said those words to my son, I was able to open up my heart. It gave me the courage to be forgiving and to transform [that driver]. I’m grateful to you. You are the benefactor of my wisdom-life.” Tzu Mei told him, “Brother, you are also my benefactor. [I learned] that I must make the most of my life. You allowed me to recognize again that life is impermanent. We are each other’s benefactors.”

“Teams unite to cultivate fields of blessings.” Typically, our volunteers cultivate the fields of blessings out in the world. Whenever they encounter [a problem], they must “deeply plant the Root of Wisdom on the Bodhisattva-path.” At this time, we must continue to walk the Bodhisattva-path. Everyone, we have formed aspirations and vows, but we all have varying capabilities. This is why each of us must diligently practice. We must take the Dharma to heart so that we, and others, can use it. All of us can help and inspire each other. Therefore, we must always be mindful.

Ch02-ep0404

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 404 – All Buddhas Establish Skillful Means

>> The Buddha appears in this world and, according to the afflictions of sentient beings, teaches them ways to eliminate their ignorance. These are the skillful means of all Buddhas.

>> “With all Buddhas of the past, whether during Their lifetime or after They entered Parinirvana, if people have heard Their teachings, they will have realized the path to Buddhahood.”

>> There will be “the World-Honored Ones of the future who are limitless in number. All of these Tathagatas will also teach skillful means.”

>> Whether in the past or in the future, Whether in the past or in the future, all Buddhas teach skillful means. Teaching with skillful means

>> This is “to transform sentient beings so they may transcend all affliction and enter the Buddha’s understanding and views.”

The Buddha appears in this world and,
according to the afflictions of sentient beings,
teaches them ways to eliminate their ignorance.
These are the skillful means of all Buddhas.

Out of His compassion, the Buddha came into this world. Because people have many afflictions, the Buddha needed to come here and teach according to sentient beings’ afflictions and capabilities. His only purpose for doing this was to enable sentient beings to eliminate their countless afflictions, one by one.

This is the Buddha’s compassion. Sakyamuni Buddha was not the only one like this. All past, present and future Buddhas are the same. They teach sentient beings by establishing skillful means. Do you remember? Before He revealed [the Lotus] teachings, the Buddha radiated light that illuminated 18,000 Buddha-lands. It seemed like they all appeared at Vulture Peak. Why did He manifest this auspicious appearance that was so out of the ordinary? Everyone looked at each other and asked, “Why is the Buddha different today?”

So, Maitreya Bodhisattva sought someone to ask. Who was the one he chose? It was Manjusri Bodhisattva. Manjusri Bodhisattva had lived among countless past Buddhas. He had also accepted the teachings of all Buddhas and helped to spread the Buddha-Dharma. The last of 20,000 [Sun-Moon] Lamp Radiant Buddhas had eight sons, the eight princes. Those eight princes were taught by Manjusri and could thus successively attain Buddhahood.

So, we know that in the past, Manjusri Bodhisattva had already been a Buddha. Then he appeared during the lifetimes of many subsequent Buddhas and Bodhisattvas to help teach at their [Dharma-assemblies]. Now, as Sakyamuni Buddha was about to expound the Lotus Sutra, Manjusri shared his experiences with past Buddhas and revealed that “all Buddhas share the same path.” Every Buddha [shares] the same main goal of coming to this world to purify people’s minds and help them eliminate their afflictions and impurities. This is how “all Buddhas establish skillful means.”

The present [Buddha is] Sakyamuni. We always say, “our fundamental teacher Sakyamuni Buddha. Fundamental teacher” means He is our teacher, so we must practice according to His teachings. “Guiding teacher of the Three Realms” also refers to Sakyamuni Buddha, [who guides] the desire, form and formless realms. This refers to the tangible world and how the sentient beings living in it are in the desire realm; all of us have desires in this world filled with desire and turbidity. This is called the desire realm. The Buddha appeared in the desire realm to establish many different methods in the hopes we can all recognize that suffering begins with desire.

So, this is the “causation” [of suffering]. After teaching the truth of suffering, He spoke of various behaviors in the world. Then He used the things people pursue when they act in these ways and the karma that they end up creating [to explain] that these causes create conditions of suffering. So, karmic retributions endlessly accumulate to create this world of suffering. At the volunteer assembly each morning, don’t I talk about this? No matter how far away a country may be, we can clearly see that they are suffering from here.

[Technology] allows us to understand how causes for natural disasters have accumulated. They come from our collective karma. What causes man-made calamities? According to the Buddha-Dharma, it is the mind. We create collective karma, so dangerous evils accumulate in our hearts, causing endless manmade calamities.

There are many other things we can understand. [The Buddha’s] detailed analysis shows us that everything results from the workings of our minds. “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” An ignorant thought gives rise to the Three Poisons of greed, anger and ignorance or continues on to become the Five Poisons. The Five Poisons also create the Five Turbidities. Greed, anger, ignorance, arrogance and doubt create all of the world’s turbidities. This all comes from the arising of one thought. When this single thought of desire arises, at the beginning, it is this big; it ceaselessly multiplies as we go through endless cyclic existences. We continue to cycle and it continues to multiply. This then creates our world. This is the desire realm.

After we understand the Buddha-Dharma, our desires will naturally lessen and we can slowly purify the desire realm. After it is purified, we still live in a realm of “forms.” All kinds of things exist in the form realm, but in response, our minds will not give rise to desire. We will clearly distinguish right from wrong, so we will not give rise to [afflictions] out of confusion. Therefore, the forms of this world will no longer disturb our minds once we can see them clearly. This is the form realm.

The form realm also can be transcended. Forms can be used to help people. We may have many things, but not only do we not greedily cling to them, we can give all we have to anyone who needs it. Even if we have nothing else, we still have our body and our strength. We can use our physical strength to actively practice giving and helping those who need help. This is the formless realm. When our perspective is very clear and pure, we can even transcend the desire and form realms to make positive contributions to this world. These are the Three Realms as I explain them.

In this world, we can engage in spiritual practice. The Buddha came to this world because. He attained enlightenment here, but He had already been enlightened long ago. So, why did He still come to this world? He did this to enable sentient beings in the desire realm [to eliminate] their afflictions. So, the Buddha went among the people to understand their worldly afflictions. Then, according to those afflictions, He gave specific teachings to address them.

It was not enough to just teach, He also helped us to experience [His teachings]. Through these experiences, we realize that walking the Bodhisattva-path and helping people give us a wonderful feeling. Sometimes, during the [volunteers’] morning assembly, we see people who have donated their bone marrow. [The procedure] requires general anesthesia, but some people are still willing to do it. Free of attachment to their body, [they say], “If I can save a life, I am willing to do this.” Thus, “to teach them to eliminate ignorance” means teaching people to eliminate the ignorance of being attached to a physical body. Our body is a physical body. This physical body has unlimited vitality. [But] to serve others with this vitality, we must have wisdom. We can use wisdom and wisdom-life to assist our physical body in giving to others. This comes from the teachings.

Sentient beings are most attached to “form,” to material things, yet the Buddha taught us to give even the material substance of our body. So, in the sutra, it states, “His head, eyes, bone marrow and brain were all given to others.” Many teachings from the Sutra of Infinite Meanings are about how to eliminate the notion of “form” and how to clearly distinguish right from wrong. When we understand these things we will no longer greedily [linger] in the desire realm. We must also transcend the attachment to form in the form realm and achieve equanimity. With equanimity, we give unconditionally, which is the practice of the Three Spheres of Emptiness.

The Three Spheres of Emptiness is about not having attachments. As long as we can practice giving and feel that we have successfully helped others, we will be filled with Dharma-joy. [This] is what we attain. By helping people like this, we experience great joy.

Sometimes, when bone marrow donors come, I would ask, “Does it hurt? You must be tired! I am grateful to you.” They would say, “No, it just hurts for a moment. But it felt so good to save someone!” Isn’t this transcending [form]? This is taking something from our beloved physical body and giving it to others. So, this is transcending the desire, form and formless realms completely. This is what the Buddha came to teach us.

Not only Sakyamuni Buddha, all Buddhas in the past also taught the same by establishing various skillful means. So the previous section of the sutra states,

“With all Buddhas of the past, whether during Their lifetime or after They entered Parinirvana, if people have heard Their teachings, they will have realized the path to Buddhahood.”

We must all pay attention to these verses, “With all Buddhas of the past, whether during. Their lifetime or after [entering] Parinirvana,” For a very long time, sentient beings have received the teachings of past Buddhas, and at this moment, they are receiving Sakyamuni Buddha’s teachings. They still have the will to listen to the Dharma,

and so they do. Previously, we discussed that in the period of the Five Solidities, in the era of Dharma-semblance, people built stupas and temples and also listened to the Dharma. Sentient beings, after the era of Right Dharma Era had passed, lived in the era of Dharma-semblance and continued to pass on [the Dharma]. They still had the perseverance to listen to it. “They have realized the path to Buddhahood.” This was done gradually over time. Though they did not practice very earnestly, they listened to the teachings with reverence and so continued to accumulate realizations until finally, they “realized the path to Buddhahood.”

Now, the next passage of the sutra discusses “the World-Honored Ones of the future.” The previous passage discussed “all Buddhas of the past.” There have been many Buddhas in the past. They passed down the principles and the Buddha-Dharma unceasingly until the time of Sakyamuni Buddha. When Sakyamuni expounded the Lotus Sutra, He was preparing to enter Parinirvana before long. So, Sakyamuni Buddha also talked to everyone about “the World-Honored Ones of the future.” Aside from the present Buddha, Sakyamuni,.

There will be “the World-Honored Ones of the future who are limitless in number. All of these Tathagatas will also teach skillful means.”

All past Buddhas used skillful means. In the present, Sakyamuni Buddha likewise used skillful means. The World-Honored Ones of the future also will use skillful means. In the past I also discussed the Nine Divisions of Teachings of the Buddha. He used nine methods to teach skillful means. But these skillful means must have a conclusion at the end. The most correct instruction is the One Vehicle Dharma of the Lotus Sutra.

Whether in the past or in the future, Whether in the past or in the future, all Buddhas teach skillful means. Teaching with skillful means

is the path shared by all Buddhas.

This is “to transform sentient beings so they may transcend all affliction and enter the Buddha’s understanding and views.”

This is the One Vehicle. The Buddha taught the Three Vehicles in the past. Now the Buddha has brought them back to the One Vehicle.

Does everyone know what the Three Vehicles are? Hearers, Solitary Realizers and Bodhisattvas. Which of these leads to Buddhahood? The Bodhisattva[-vehicle]. So everyone must know that. Hearers understand the Dharma by listening to the Buddha, or to the Buddha-Dharma if they are somewhere far away from the Buddha. They understand the principles and can experience many different states [of mind]. Thus they realize that life is indeed impermanent. The impermanent world is empty and full of suffering. In the face of this suffering and emptiness, what method can we use to eliminate this suffering and pierce this emptiness? Where are the true principles of emptiness? These are [the questions of] Solitary Realizers. They only know suffering and emptiness, but they do not understand that there is also wondrous existence. So, these Solitary Realizers have

come in contact with external conditions and thus realized the impermanence of life. So, the Buddha taught everyone that in the world there is suffering, emptiness and impermanence. After they understood, and eliminated afflictions, they had to go beyond this. We must not only care for ourselves, but also benefit others. This is walking the Bodhisattva-path. When we reach the end of the Bodhisattva-path, we ultimately attain Buddhahood. This is what the Buddha mindfully taught sentient beings.

We should know that all of us abide in the Dharma and should be able to immediately understand it. However, though we abide in the Dharma, we cannot comprehend it. This is like a person who has been walking outside on the burning ground under the hot sun. Sweating profusely, he was soon dehydrated. Almost out of water and very thirsty, he needed to find water to drink. He found someone to give him guidance, “You need water? Go in that direction, there is a small stream where you can get water to drink.” This thirsty person who needed to drink water then walked in that direction. When he saw water, he felt joyful. As this tiny stream of water continued to flow, he quickly reached out to cup the water in his hands.

He held it and said, “Enough. That’s enough.” But the water continued to flow. Again he said, “Enough.” Yet the water continued to flow. The person who had pointed the way to water had followed behind to make sure he had gone in the right direction and arrived safely. When that person got there and saw him standing there, he wondered, “Why is he just holding the water? He said he’s thirsty, why isn’t he drinking?” So the man spoke up, “Aren’t you very thirsty? Why are you holding it and not drinking it?” He said, “This handful of water is all I need, but the stream keeps flowing endlessly. How can I drink it?” The man behind him said, “You’re foolish, just drink however much you need.” But he was stubborn, “I will only take the amount of water I require. I want to drink only what I need, but it just keeps flowing.”

This is like our present spiritual practice. Some people know life is full of suffering and they can attain liberation with spiritual practice. But by deviating even slightly, they stray toward a deviant path. Then they may think, “I want to practice to attain liberation now. Why are there so many Buddhist teachings? This will take three great asankya kalpas. When will I ever complete my spiritual practice? The Buddha-Dharma requires upholding precepts, being vegetarian and following many other rules. I can’t possibly follow them all. Following so many rules and walking such a long path is also impossible. I would rather take a shortcut. My goal is to just attain something immediately. That is good enough for me.” A person like this is foolish and deluded.

We may not want to eliminate our afflictions and ignorance and only think about what we want to attain. The Buddha-Dharma helps us to understand that. Buddhahood is not granted to us by the Buddha; He can teach us how to eliminate our ignorance and afflictions so our pure intrinsic nature can surface. When our pure intrinsic nature surfaces, we will naturally “comprehend the great path. To comprehend the great path”, we must “make an unsurpassed resolve.” All things in the universe are one. This is the Buddha’s unsurpassed truth. Dear Bodhisattvas, as we learn from the Buddha, we must truly always be mindful.

Ch02-ep0403

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 4 – Inspiring Diligent Action

>> “Past, present and future are not different times. Great love is selfless and immersed in wisdom. When we listen to the Dharma, we must take it to heart and diligently practice. When the Buddha is in our heart, the Dharma is in our actions.”

>> “If people with scattered minds enter stupas or temples, once they recite, ‘Namo Buddha,’ they will have realized the path to Buddhahood.”

>> “For all Buddhas of the past, whether in this world or after entering Parinirvana, if people have heard Their teachings, they will have realized the path to Buddhahood.”

>> For all Buddhas of the past, whether in the world or after entering Parinirvana: In the past, those who had erected stupas, created images and made offerings of respect had created the causes for long-nurturing the roots of goodness and increasing blessings and wisdom. With all these extraordinary causes for internalizing teachings, we can give rise to flawless merits.

>> If people have heard Their teachings, they have realized the path to Buddhahood: If we form an aspiration when we first hear the Dharma and do not regress, we will ultimately attain Buddhahood. This shows that the skillful means of all past Buddhas are ways to the One Vehicle Dharma.

“Past, present and future are not different times.
Great love is selfless and immersed in wisdom.
When we listen to the Dharma, we must take it to heart and diligently practice.
When the Buddha is in our heart, the Dharma is in our actions.”

Do past, present and future refer to different periods of time? If our minds have returned to our pure intrinsic Tathagata-nature, no matter how much time has passed, in the past, present or future, our minds will always be the same. The universe is boundless, but no matter how vast that space is, time keeps passing all the same, and the planets keep rotating around the sun. These natural laws will always apply. Thus, it says, “past, present and future are not different times.”

We have had the karmic conditions within this time and space to be permeated by the selfless wisdom of great love and be nourished in this way. This is why, “when we listen to the Dharma, we must take it to heart and diligently practice.” At this moment, we have this karmic condition to be together. Therefore, we must really listen to the Dharma and diligently accept and practice it. Taking the Dharma to heart is like sowing seeds in the field of our minds. We need to put in the effort to be like farmers who diligently cultivate the field of our minds. To reap an abundant harvest, farmers must work diligently. After the Buddha-Dharma is in our hearts, we need to put the Dharma into action. Immersed in the Buddha-Dharma, we must quicken our steps and diligently advance in our practice. This is how we constantly encourage each other.

The text of the Lotus Sutra may appear simple and obvious, but the meanings it contains are very profound. The Buddha comes to this world to teach sentient beings with skillful means, with many different methods. He used examples from the lives of sentient beings to teach and transform other people. These are all ways of applying the Buddha-Dharma in daily living. In the Buddhist sutras, there are many stories that illustrate this. For example, the Samyuktavadana Sutra contains the following story.

In southern India, there was a very tiny kingdom by the sea. Thought it was small, war had broken out. The people of this kingdom suffered greatly. Many people fled and became refugees. In this wave of refugees, there was an old woman named A-long she lost track of her family and ended up wandering around by herself. She went to a neighboring kingdom, Simhaka, which was a very tiny kingdom. Once she arrived, she wondered how she was going to make a living. She had to beg for alms to sustain herself.

Yet as she went about her life, she felt herself growing old and wondered what would happen to her without anyone to rely on. As she went about her life as a beggar, one day causes and conditions [brought her] to the door of a certain household. In this household were an elder and his wife who were very kind people. After learning that she was from another country this couple kindly said to her, “Your country is in such turmoil, you don’t know what has happened to your home and you have been separated from your family. You don’t know how long it will be until you are reunited with them, so why don’t you stay with us for now?”

As an elderly woman, A-long felt that this was a good arrangement, so with gratitude, she said, “I can do any kind of work you need me to do.” She developed a very good relationship with the elder’s wife and

diligently helped however she could. One day, she saw a group of bhiksus holding alms bowls. She felt a sense of respect and approached [them]. Seeing that the bowls in their hands were empty, A-long felt sad. When she had lived in the kingdom to the south, her family was well-known, and as they were Buddhists, they often made offerings to the Buddha and the Sangha. However, now she was stranded in a foreign land. Without money, how could she make any offerings?

She beseeched the elder’s wife, “Can you lend me several thousand dollars? I am willing to sign a contract to indenture myself to you, to be your servant for the rest of my life. I want to sell my freedom in exchange for money.” The elder’s wife gave the money to A-long, telling her, “Spend it on whatever you need. There is no need for a contract or for you to become my servant.”

A-long was very grateful and quickly ran back to the city with the money. She went door to door, meeting with a total of 60 families. She distributed the money to these 60 families and asked of them, “Please take this money and use it to make an offering to these bhiksus.” Of course, she also told them the benefits of making offering to bhiksus. After receiving the money from her, these 60 families made careful preparations to make offerings to these bhiksus.

A-long hurried back to the bhiksus and said, “Revered monastic practitioners, you can go back into the city now. Every single family is ready to reverently make offerings to you.” Upon hearing her words, these bhiksus happily returned to the city. Just like that, their bowls were filled with delicious food.

Several days passed and every time these bhiksus went into the city their bowls were filled. They began to wonder, how was it that after she asked them to return to the city, over the next few days when they went to beg, every family happily made offerings to them? What was the reason behind this? They pressed her for answers, so she told them about how she fled her home and kingdom and lost her family in the process, and how she came to live with the elder’s family. She explained everything to the bhiksus and even told them that she was a very devout Buddhist and in the past, had often made offerings to the Buddha and the Sangha.

After hearing her story, these bhiksus were ashamed. The bhiksus wondered how they could repay this old lady. After some discussion, they said, “The only thing we can do to repay her is to practice more diligently so we can dedicate our merits to her.” From then on, in this tiny kingdom, people suddenly felt the atmosphere had changed completely. There were many auspicious signs and changes. Because so many people were making offerings to the Sangha, everyone felt an auspicious atmosphere inside the city. In particular, trees that used to stand straight now seem to bend forward as if they were bowing. Many people witnessed similar auspicious signs. This news reached the king. Hearing of this, the king thought, “Indeed! What has happened?” He quickly asked people to investigate.

They discovered a group of bhiksus who, aside from begging for alms every day, spent the rest of their time diligently engaging in spiritual practice. Therefore, many people listened to their teachings. With so many people listening to the Dharma, they changed the way they were living. The king was very happy after hearing this, and thus invited the bhiksus to the palace to accept his offering. The king also asked them, “Why do you practice so mindfully?” The bhiksus said, “Because of an old lady named A-long and the offering she made.” After learning the details, he sent people to invite A-long [to the palace]. A-long said to those people, “I did not do anything. Everything I have done has been made possible by the elder’s wife.” Therefore, those people also invited the elder’s wife to the palace.

After they entered the palace, the king observed the elderly A-long. Her wisdom qualified her to become a teacher in the palace. Thus the king hired A-long to work there and also expressed his gratitude to the elder’s wife. The king became a Buddhist and regularly invited the bhiksus to accept his offerings. He also invited the bhiksus to help him officially receive the precepts so he could become an upasaka. A-long led the female servants in the palace to take refuge and receive the precepts to become upasikas.

This sutra passage is very touching. Let us consider our world today. So many countries in the world are fighting with each other. Within countries, the government and people are also fighting each other. Isn’t this the case in Syria? Many refugees have fled the country. Many families have become displaced and many families have been separated. Tragedies like this not only happened in the past, they are also happening in the present. Those who are reverent have wisdom; regardless of their conditions, they display both compassion and wisdom. Though they give without expectations, they still obtain something; this is how the Buddha-Dharma works.

So, the previous sutra passage stated,

“If people with scattered minds enter stupas or temples, once they recite, ‘Namo Buddha,’ they will have realized the path to Buddhahood.”

We discussed this passage before. People, whoever they are, may become lax like those bhiksus in the pursuit of their spiritual practice. [However], they had the affinity to meet A-long, who was willing to sell her freedom to make an offering, [which caused] the bhiksus to heighten their vigilance and focus their minds. They practiced diligently to repay this person who made offerings to them.

Therefore, scattered minds are not exclusive to ordinary people. Actually, spiritual practitioners have them too. But these causes and conditions inspired them to practice diligently. This kind of spiritual cultivation influenced many people. Therefore, “If people with scattered minds enter stupas or temples,” they may, out of a sense of reverence, take refuge and say “Namo Buddha.” Whatever the Buddha teaches, we must quickly practice accordingly. If we dignify our inner spiritual training ground, naturally we can transform kingdoms, people and so on. This is what we can accomplish.

Next,

“For all Buddhas of the past, whether in this world or after entering Parinirvana, if people have heard Their teachings, they will have realized the path to Buddhahood.”

In the next sutra passage, “all Buddhas of the past” is all past Buddhas, not just Sakyamuni Buddha. Sakyamuni Buddha was speaking of countless Buddhas of the past. Whether it was during Their lifetimes or after They entered Parinirvana, “if people] have heard Their teachings, they have realized the path to Buddhahood.” If people listened to the Dharma taught by past Buddhas while They were in this world, or after They entered Parinirvana, then each person is able to follow and practice the teachings They gave in the past. Thus, the Buddha-Dharma can still be transmitted. The principles are everlasting. This is what Sakyamuni Buddha told us. When causes and conditions converge, the Dharma and principles will manifest again.

For all Buddhas of the past, whether in the world or after entering Parinirvana: In the past, those who had erected stupas, created images and made offerings of respect had created the causes for long-nurturing the roots of goodness and increasing blessings and wisdom. With all these extraordinary causes for internalizing teachings, we can give rise to flawless merits.

For all Buddhas of the past, whether in the world or after entering Parinirvana, if we can still hear Their Dharma, we can attain the path to Buddhahood. This means that in the past we have built stupas, temples and statues so that the Buddha-Dharma may be transmitted. In the past, we have also made offerings to the Three Treasures and created good causes and conditions out of reverence. These causes and conditions still exist. Even after Buddhas enter Parinirvana, the good causes and conditions in our minds can still nourish our roots of goodness. As the roots receive endless nourishment, we can grow in blessings and wisdom. So, if we take the Dharma deep into our hearts, our roots of goodness will be deeply affixed and we will continue to be gradually influenced. With these exceptional causes and conditions, precepts, Samadhi and wisdom will be fixed as a part of our minds. Even if past Buddhas have entered Parinirvana, still, Their good cause and conditions and flawless merits remain.

If people have heard Their teachings, they have realized the path to Buddhahood: If we form an aspiration when we first hear the Dharma and do not regress, we will ultimately attain Buddhahood. This shows that the skillful means of all past Buddhas are ways to the One Vehicle Dharma.

“If people have heard Their teachings, they have realized the path to Buddhahood.” This means that from the time we first heard the Dharma and allowed it to permeate our minds, if we formed an aspiration, have not regressed and continue to gradually advance forward, then the power of this love and faith will always exist and unceasingly nourish our hearts from within. Thus, “[we will] ultimately attain Buddhahood.” This is telling us clearly that all past Buddhas used various skillful means to teach sentient beings. Even those beings who receive skillful teachings can still nourish roots of goodness and bring causes and conditions to maturity. As Sakyamuni Buddha began to expound the One Vehicle Dharma, they may also have had the chance to encounter it.

Even though we ordinary people continue to transmigrate in the Six Realms, that seed of goodness is still there. It is not missing or lost, it waits for causes and conditions to mature. In Sakyamuni Buddha’s lifetime, people who heard about the Bodhisattva-path, whether they have achieved it yet or not, continue, lifetime after lifetime, to be permeated by the Buddha-Dharma. In the present era, more than 2000 years later, they may gather at the same practice center. Lifetime after lifetime, depending on the maturity of causes and conditions, we may guide and help transform one another. [To do this,] we must understand the Dharma. Although it is very simple, it contains very profound principles.

The Samyuktavadana Sutra is also skillful means because it discusses worldly matters. Indeed, this is what has happened in the world, in the past and also in the present. People have always had the same mindset. So, this is how the world is. The universe may be limited, but the appearances of worldly matters are endless. Therefore, we must always be mindful.

Ch02-ep0402

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 402 – Control the Mind with the Dharma

>> “Sand and dust in the wind become haze. We first let fall drops of dew to stop the spreading dust. Our minds become scattered when the wind of desire blows. The Dharma-water, like dew, can immerse the dusts of desire.”

>> When one perversely gets angry without cause, when one slanders someone who is pure, this is like covering oneself with dirt. Like a farmer cultivating a field who reaps what he has sown, one like this will face his own retributions. “When one perversely gets angry without cause,”

>> Indeed, I was wrong. Like a child, I was unwise, so I committed an unwholesome deed. May the Buddha hear my repentance. Namo Buddha.

>> “[They] extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.

>> “If people with scattered minds enter stupas or temples, once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”

>> If people with scattered minds enter stupas or temples: If people who are habitually scattered have the good karmic conditions to draw near holy places with Buddha-Dharma and wholeheartedly chant the Buddha’s name, they will encounter Right Dharma. This is the cause for their realization of the path to Buddhahood.

>> Once they recite, “Namo Buddha,” they have realized the path to Buddhahood: With deep respect and faith, they seek refuge and recite “Namo Buddha.” They might solely practice the One Dharma, accept and practice that teaching or they might also practice other Dharma to assist their practice and help put their minds on the right course. With reverent and faithful acceptance, they have already realized the path to Buddhahood.

“Sand and dust in the wind become haze.
We first let fall drops of dew to stop the spreading dust.
Our minds become scattered when the wind of desire blows.
The Dharma-water, like dew, can immerse the dusts of desire.”

“Sand and dust in the wind become haze.” When subtle and fine particles of sand are blown about by the wind, they will fly up and become “wind-blown sand.” Sand blown about by the wind creates a haze. The haze is blown up into the air from the ground and then descends from the sky. Actually, this haze is made up of very fine sand. So, “sand and dust in the wind become haze.”

This haze reduces visibility. If we cannot see the conditions in front of us, what can we do? “We first let fall drops of dew to stop the spreading dust.” If there are drops of dew, naturally, when the wind encounters the sand, the haze will not form. Therefore, the earth needs moisture and humidity.

Before the sun rises at dawn, you can see drops of dew at the tips of the blades of grass and leaves. These dew drops are so delicate; we may not even sense their presence. However, the dew gradually adds moisture to the earth so that when the wind blows, the dust will not fly up. Therefore, “we first let fall drops of dew to stop the spreading dust.”

This is just like our minds, which “become scattered when the wind of desire rises.” Once our minds become scattered, thoughts of greed, anger, ignorance, arrogance and doubt will rise as the wind of desire blows, just as sand is blown about by the wind. The reason our minds become scattered is actually due to a lack of Dharma-water. So, as we encounter external phenomena, desires arise in our minds. The is how we begin to create karma.

So, we need “the Dharma-water, like dew, [to] immerse the dusts of desire.” We need the Dharma-water, so the dusts of desire in our minds will not fly all over when the wind blows.

So, we must always take the Dharma to heart. But to learn the Dharma, we must have good karmic conditions. In the Buddha’s lifetime, when He stayed at Jeta Grove, in the morning He would get dressed, pick up His alms bowl and then go into the city. One day, He met a Brahmin on the road. This Brahmin was named Duraja, and he was very upset with the Buddha. He pointed and yelled at Him, then he bent down to grab a fistful of sand, which he then flung at the Buddha. At that moment, a gust of wind happened to come from behind the Buddha, blowing in Duraja’s direction. So, the sand he flung toward the Buddha was picked up by the coming wind and blown back at Duraja. Thus all that sand ended up on Duraja instead. As all this happened, the Buddha looked [at Duraja] and then spoke the following verses.

When one perversely gets angry without cause, when one slanders someone who is pure, this is like covering oneself with dirt. Like a farmer cultivating a field who reaps what he has sown, one like this will face his own retributions. “When one perversely gets angry without cause,”

refers to those with no cause to be angry, but who unreasonably create anger towards others. Thus, they “slander [those who are] pure.” These people continually create slander despite being among people who are pure. “This is like covering oneself with dirt.” If we fling dirt at others it may end up back on us, making us filthy. Then, “Like a farmer cultivating a field,” we reap a harvest of whatever we sow.

The Buddha shared a long verse as a teaching for this Brahmin. This Brahmin was completely covered by the sand that he had thrown. As he listened to the Buddha’s teachings, he was filled with remorse and felt that what he had done was wrong. So, he put his put his palms together reverently to repent to the Buddha.

Indeed, I was wrong. Like a child, I was unwise, so I committed an unwholesome deed. May the Buddha hear my repentance. Namo Buddha.

He said, “Indeed, I was wrong. I am truly sorry. I was angry in that moment and made this mistake out of ignorance. I am like a child who is unwise, like an infant who cannot tell right from wrong, so I did an unwholesome deed that has offended You. Venerable Buddha, Your great compassion has moved me and I want to take refuge with you. May You be compassionate and accept my repentance and allow me to take refuge with you.” The Buddha gladly allowed this Brahmin to take refuge with Him. So, the Brahmin reverently said, “Namo Buddha. Namo” indicates that he had taken refuge. This means that he had taken refuge with the Buddha in body and mind, and would learn at the Buddha’s feet.

This is a wonderful story that expresses the Buddha’s tranquil and clear state of mind. It also shows that for sentient beings, lacking wisdom is like lacking Dharma-water. When subtle and fine particles of dust are blown by wind, they fly everywhere. Like the wind-blown sand we spoke of earlier, this can obscure our surroundings like a haze. This is why we ordinary people cannot see true principles clearly, causing our minds to constantly deviate. Once temptations arise, our minds go astray. Therefore, we should always cherish these “drops of dew.”

Although we cannot see these drops of dew, they cover the land at all times, so that all things in the world have enough moisture. Then, our crops can grow and dust will not fly everywhere when the wind blows.

This is a wonderful state. So, the previous sutra passage [reminds] us to always be reverent. Not only do we reverently pay our respects to tangible images of the Buddha, we must also be respectful toward sentient beings, and give to others unconditionally. This is our fundamental responsibility. Wherever we reverently pay our respects is a place where we can engage in spiritual practice. As we take the Dharma to heart and practice it in our interactions with others, we must maintain a tranquil and clear mind. In simple terms, we must have “a broad mind and pure thoughts” in order to clearly understand principles. If we can do this, we will gradually draw near the Buddha-Dharma and automatically “realize the unsurpassed way.”

That was part of the previous sutra passage.

“[They] extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.”

Yesterday, we discussed this passage. If we can have a very expansive mind and pure thoughts, we will reverently face conditioned phenomena and unconditioned Dharma. As we create conditioned phenomena, we must choose to practice virtuous Dharma. This allows us to gradually “enter Nirvana without residue.” I always say, “In seeing suffering we recognize our blessings.” When we do good deeds and make our way among suffering sentient beings, seeing their conditions will naturally help us to realize that we have nothing to take issue over. One by one, we will eliminate the many afflictions in our minds. Then we will enter a tranquil and still state. Nirvana is tranquil and still, “like a fire going out when the wood is consumed.” When the fire has consumed all impurities, nothing is left. This is what we have discussed.

Today, we will talk about how,

“If people with scattered minds enter stupas or temples, once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”

As an example, in the earlier story, didn’t the Brahmin have a scattered mind? We are often in a scattered state of mind, But as long as we have formed this aspiration, we have planted a root of goodness. Even if we regress, when we go to the temple and see these images, this aspiration will strengthen again. “Once they recite, ‘Namo Buddha,'” they have reverently taken refuge with the Buddha. “If we do not transform ourselves in this life, when will we do so?” When we take refuge in the Buddha, we “completely dedicate [our] body and our life” and take refuge in the Buddha’s teachings. Thus, we say “Namo Buddha,” meaning we have taken refuge with the Buddha and dedicate our lives through taking refuge. Once this happens, we “have realized the path to Buddhahood.”

Let us better understand people’s habitual natures.

If people with scattered minds enter stupas or temples: If people who are habitually scattered have the good karmic conditions to draw near holy places with Buddha-Dharma and wholeheartedly chant the Buddha’s name, they will encounter Right Dharma. This is the cause for their realization of the path to Buddhahood.

We are habitually scattered; this makes us unawakened beings. Since Beginningless Time, we ordinary people have lost our intrinsic Tathagata-nature. We do not know when our true mind gradually began to dissipate. What has caused it to dissipate? The many [tendencies] we acquire, which constantly influence us do. Because of greed, anger and ignorance, we experience cyclic existence in the Six Realms. Since Beginningless Time, as we transmigrate through the Six Realms, we have accumulated greed, anger and ignorance. These habitual tendencies have long been with us, so our minds have become scattered and we cannot see true principles. Sometimes we briefly see the Path, but our minds become scattered again, burying the principles we have learned and clouding our sight once again. A principle may appear familiar to us, but we cannot grasp it. This is because our minds are scattered; we cannot focus our minds.

We may “have good karmic conditions,” the causes and conditions [to form aspirations]. Even if we cannot sustain them, at least we have made them. We may have been aimless for a while before re-connecting [with] other causes and conditions. So, we have good karmic conditions. If we have made this kind of aspiration, even if we waver, we still have these causes and conditions, these good causes and conditions.

If we have done this, as we have said earlier, even the subtlest of thoughts, the softest praises or chanting the Buddha’s name can help us accumulate good causes and conditions. Moreover, every day we reverently chant, prostrate and put the Dharma into practice. So, we must hold on to our aspirations, or else our unenlightened habits will influence our minds to become scattered. Fortunately we have done some good deeds and diligently practiced for short periods of time. Even if these karmic conditions were in the past, they can still help today. Then even when our minds are scattered, if we hear the Buddha-Dharma or see a temple or His image, we will create good causes and conditions and approach the holy ground of the Buddha-Dharma.

By “wholeheartedly chanting the Buddha’s name,” we once again form good karmic conditions that guide us back. This is how we draw near the Buddha-Dharma, and within this wholesome environment, are mindful of and take the Buddha into our hearts. We recite the Buddha’s name until it enters our minds. When we chant the Buddha’s name, I constantly remind all of you, “Let the Buddha’s mind become your own. Let your mind become the Buddha’s mind.” When right mindfulness is a part of our minds, the Buddha in our hearts will always immerse us in Right Dharma, and we will walk [the right path]. As long the Buddha is in our minds, then the Dharma will be in our actions. If we practice Right Dharma every day, we will all realize the path to Buddhahood.

Again, “once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.” To attain such a state, they must have deep faith to seek refuge and recite “Namo Buddha.”

Once they recite, “Namo Buddha,” they have realized the path to Buddhahood: With deep respect and faith, they seek refuge and recite “Namo Buddha.” They might solely practice the One Dharma, accept and practice that teaching or they might also practice other Dharma to assist their practice and help put their minds on the right course. With reverent and faithful acceptance, they have already realized the path to Buddhahood.

We must recite “Namo Buddha” with great reverence. Remember, “Namo” means that we take refuge. We take refuge in the Buddha because we all intrinsically possess pure Buddha-nature. There is a Buddha in all of us, and we must guard this Buddha in our minds. So, we must chant to the Buddha within our minds. So it says, “With deep respect and faith, they seek refuge and recite “Namo Buddha.”

There are many methods for engaging in spiritual practice even with a scattered mind. The Buddha opened many doors to the Dharma. Some focus on chanting the Buddha’s name and others on quietly sitting in meditation. People come up with many ways to practice, such as studying the texts in detail. Whether we only practice according to one method, or if we combine many methods, as long as it is Right Dharma, we must take it to heart. Only by reverently accepting the proper way to cultivate our minds can we [eventually] attain Buddhahood.

The Buddha teaches us to return to our intrinsic Buddha-nature. Therefore, we must first walk the Bodhisattva-path among people. This road was opened for us by the Buddha. If we are only walking in place but never advancing, and we say, “I am chanting Your name, Venerable Buddha! Please support me so I can attain Buddhahood,” can we really [attain Buddhahood] like this? No, it is impossible. As we chant His name and express our admiration, we have to move forward to approach Him. This is the only way we can truly reach the Buddha’s state.

If we do not truly make the effort to advance in our practice, we will be walking in place and never step onto the Bodhisattva-path. We must cultivate both blessings and wisdom. The Tzu Chi School is a road in this world. Going among people to help them is how we cultivate both blessings and wisdom. If we can reverently and faithfully accept this and put it into practice, we will realize the path to Buddhahood. So, we must always be mindful. The principles of living in this world are inseparable from the truths of the universe that the Buddha realized. So, if we can walk the path through this world, we can come to realize the principles of the universe. Therefore, we must always be mindful.

Ch02-ep0401

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 401 – Guiding and Widely Transforming Sentient Beings

>> “Our Buddha-nature is intrinsic and deep within us. In walking the Bodhi-path we will transform others. Through our own practice we transform our companions. This is how we perfect our internal cultivation and external practice.”

>> “If they raised even a single hand or gave a slight nod of the head as an offering to the images, they shall gradually see countless Buddhas.”

>> [They] have, themselves, realized the unsurpassed way. They extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.

>> [They] have, themselves, realized the unsurpassed way: The path attained by the Tathagata is supreme and surpassed by none. Thus it is called the unsurpassed way. The sutras state, “He set aside the skillful for the direct, speaking only of the unsurpassed way.”

>> “I am always wondering how I can enable living beings to enter the unsurpassed way and quickly attain the body of a Buddha.”

>> [They] extensively transform countless beings: Sentient beings, the mind and the Buddha have the same essence. Those with severe karmic obstructions will find it hard to encounter Buddhas. If they encounter good karmic conditions and can eliminate obstructions of delusion, they can gradually draw near the teachings of the Right Path and transform themselves and others and directly enter the Bodhi-path.

>> When the delusions of views and thinking and the body influenced by the Five Roots, Dusts and Conditions are completely extinct and the afflictions of the desires of our senses are eliminated with no remnant, we achieve Nirvana without residue.

“Our Buddha-nature is intrinsic and deep within us.
In walking the Bodhi-path we will transform others.
Through our own practice we transform our companions.
This is how we perfect our internal cultivation and external practice.”

Everyone, as we engage in spiritual practice, we must have faith that we intrinsically have Buddha-nature, that everyone does. However, it is stored deep within us, so we have been unable to reveal and manifest it. It is not gone; it is [buried] deep within. So, we must learn the Buddha’s Dharma and practice according to what He taught.

What is the teaching we faithfully practice? The path to enlightenment. The only way to manifest our deeply buried Buddha-nature is to put [the Dharma] into practice by transforming ourselves and others.

“Through our own practice we transform our companions.” We accompany each other in our spiritual practice together. This is what the Buddha taught us, and it is His hope for us as well. With “internal cultivation and external practice,” we will naturally have perfect awakened conduct. This is when the Buddha-nature buried deep within our minds slowly surfaces.

In our evil world of the Five Turbidities, disasters are prevalent. In particular, with the passage of time, some countries not only remain poor, but they also suffer from repeated disasters. You have all heard of Haiti and can probably remember very clearly how much hardship [they have experienced]. The people there have suffered so much. They suffer from poverty and illness, as well as malnourishment. The hospitals there are in an awful state. Seeing the photographs is truly saddening.

We often mention Haiti as a place of hardship that Living Bodhisattvas constantly travel to. [The current situation] began on January 13, 2010. Suddenly on that day, the heavens and earth shook. Everything fell and shattered. That is how I would describe it. The magnitude of that quake was 7.0. In one instant, Haiti’s capital, Port-au-Prince, was completely leveled. Starting in Taiwan, we initiated a worldwide [fundraiser] to awaken the love in everyone’s hearts. Our US volunteers then undertook our relief mission in Haiti.

It was truly like hell on Earth. [In their reports], I saw our Living Bodhisattvas go among the people who were living as if in hell. [Seeing] this was so profound and moving! Each volunteer [embodied the spirit of]. Earth Treasury Bodhisattva, [who vowed], “Until hell is empty I will not attain Buddhahood.” Although they knew [there would be] suffering, they all traveled there, thus manifesting the compassionate and wise actions of a Bodhisattva. In their mindset and actions, can’t we see their Buddha-nature? So, with this awakened mindset, they went into this place of suffering. Isn’t this [what it means to] “walk the Bodhi-path and transform others”? Together, the volunteers extended a hand to help the affected, the wounded, and the survivors of the disaster, and offered them comfort. They provided medical care, medicine, and food.

The medical treatment areas were truly hellish. The wounds of the patients could not really be treated properly, and the weather was humid and hot. As you can imagine, it was like a furnace. In this place where people were covered in festering wounds, [people’s senses were overwhelmed]. All they could hear were sounds of anguish, all they could see were diseased and wounded bodies, and all they could smell was the stench of rotting flesh. [In this cramped space], each person’s body was sticky with sweat. This is what the medical tent area was like in this hot climate. Just Imagine what that would be like; isn’t that like a living hell?

Bodhisattva[-volunteers] from the US went there to mobilize local Haitian volunteers with patience and love. In the beginning, US volunteers accommodated locals. When [the locals] said, “God has sent you,” despite being Buddhists, Tzu Chi volunteers responded, “God bless you.” Over time, when the locals would say, “God sent you.” [US volunteers] would say, “Yes, God bless you, but actually we came of our own accord. We are Buddhists.” [Then, they would] begin to share the Buddhist principles. After comforting them with love, they gradually became their friends. The Haitians were very touched by this, so in that area, we now have Haitian Tzu Chi volunteers. These Bodhisattvas are local residents, and have become our local volunteers.

Since 2012, the local volunteers discovered that their local central hospital was filled with suffering. The conditions were awful. Many patients suffered from tuberculosis and had been reduced to skin and bones. In addition to lacking medicine, the hospital also lacked food, so everyone was malnourished. Also, the intensive care unit for severe injuries could not really be called an intensive care unit. When I saw the photos, it was like seeing the Hell of Iron Beds. “One person fills it, as will many.” All the beds inside were pushed together. Really, there was nothing that qualified it as an intensive care unit.

Then they looked in the area sectioned off for tuberculosis patients. Each patient was just skin and bones, like withered tree branches. So, when Chi Zhi, of the local volunteers, learned about this, he suggested that they provide meals to the people in the hospital. So, from then on, US Tzu Chi Medical Association tried to do that three days a week, providing lunch and dinner for people there.

We have seen images of local volunteers in their volunteer vests, as well as those in blue and white and gray and white uniforms, all cooking meals together. They cooked meals of salty porridge, hot soup and so on and delivered them to those hospital wards. When they came to the tuberculosis patients, they still walked into the room with hot soup and lunch boxes. Then they respectfully placed the containers of hot food into their hands.

Seeing these Living Bodhisattvas work with the local hospital to provide nutritious food, the doctors and nurses there were also moved. Seeing these images, I truly feel they are modern-day Bodhisattvas, serving our world, especially for those living in hell on earth.

In the Dharma taught by the Buddha, the realms of heaven, human beings, hell and the rest of the Six Realms all exist in the human realm. So, we must quickly put our hearts into finding ways to awaken our deeply hidden Buddha-nature. We must walk the Bodhi-path, and step by step, diligently transform sentient beings. Moreover, “through our own practice” we “transform our companions.” We must all engage in internal and external spiritual practice together. Only then can we perfect our conduct.

We need “internal cultivation, external practice.” Previously, we have said,

“If they raised even a single hand or gave a slight nod of the head as an offering to the images, they shall gradually see countless Buddhas.”

This is talking about our reverence. Every raise of the hand or movement of the foot can express our reverence. Aren’t the Bodhisattvas I was just speaking of very reverent? Their every action comes from their hearts as they express the great kindness and compassion taught by the Buddha. First, with this reverence, they go among suffering beings in the world and help them. This is the best kind of offering.

Now, the next sutra passage states that they “have, themselves, realized the unsurpassed way.”

[We must] exercise our utmost sincerity by making offerings of our conduct to others. No matter how we normally show our reverence in a dignified place of spiritual practice, aside from respect, prostrations and offerings, no matter where we are or whom we encounter, we must use the Buddha-mind to view all others as Buddhas. Thus, we will develop respect for each of them. Even for suffering sentient beings, we will also treat them as Buddhas. So, it is with this kind of reverence that “they will gradually see countless Buddhas and have themselves realized the unsurpassed way.”

[They] have, themselves, realized the unsurpassed way. They extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.

As we gradually draw near the Buddha, we can begin to realize the principles that He taught. Thus, we can “realize the unsurpassed way”

[and] “extensively transform countless beings.” The more we understand and realize, the more apparent our sense of reverence and our Buddha-nature will become. So, when we share the Dharma with sentient beings, if we can really live up to it ourselves, then people will accept what we teach. Thus we “extensively transform countless beings”

“and will enter Nirvana without residue, like a fire going out when the wood is consumed.” [Then, we will] “realize the unsurpassed way.” The path attained by the Tathagata is supreme and unsurpassed; it is the highest. Nothing can surpass the principles realized by the Buddha, so they are “supreme.” They are the highest and unsurpassed, there is no way to go beyond them.

[They] have, themselves, realized the unsurpassed way: The path attained by the Tathagata is supreme and surpassed by none. Thus it is called the unsurpassed way. The sutras state, “He set aside the skillful for the direct, speaking only of the unsurpassed way.”

The Buddha has realized the truths of the universe. How can anything possibly surpass that? So, because it is surpassed by none, “thus it is called the unsurpassed way.” This “unsurpassed way” is already supreme and unsurpassed.

In this chapter, the sutra states, “He set aside the skillful for the direct, speaking only of the unsurpassed way.” At this point He was allowing everyone to enter the Bodhi-path, to go from the state of unenlightened beings directly to the state of Buddhahood. That is the “unsurpassed way.”

In the Chapter on the Tathagata’s Lifespan, there is a similar passage,

“I am always wondering how I can enable living beings to enter the unsurpassed way and quickly attain the body of a Buddha.”

He “opens and reveals” [the Dharma] to help us awaken and directly enter the state of Buddhahood. This was the Buddha’s intent, but sentient beings’ capabilities are dull, so He had to teach through skillful means. But although He taught with skillful means, He was constantly contemplating what methods to use to help sentient beings to enter the unsurpassed way.

He wanted to help people to quickly recognize the suffering in life and learn how to eliminate the karma they had collectively accumulated in their lives that led them to endure so much suffering. He wanted them to know how they could enter this path to enlightenment so they could quickly attain the Buddha-body, which means to quickly attain Buddhahood. This is the Buddha’s compassion. He wanted to “transform countless beings.” The Buddha already had the intention to help everyone “realize the unsurpassed way. The unsurpassed way” is the only way to transform sentient beings.

[They] extensively transform countless beings: Sentient beings, the mind and the Buddha have the same essence. Those with severe karmic obstructions will find it hard to encounter Buddhas. If they encounter good karmic conditions and can eliminate obstructions of delusion, they can gradually draw near the teachings of the Right Path and transform themselves and others and directly enter the Bodhi-path.

“[They] extensively transform countless beings.” If we do not have this realization, how can we transform sentient beings? Sentient beings, the mind and Buddha have the same essence. We need to better understand how sentient beings, the mind and the Buddha are all of the same essence. If we sentient beings can awaken, we will realize the same principles as the Buddha. For people with severe karmic obstructions, to attain the Buddha-Dharma and truly realize the path to awakening is indeed somewhat hard. This is due to the severity of their karma. Even when they encounter the Buddha-Dharma bad karmic conditions may cause them to turn away, so they face many obstacles. “If they encounter good karmic circumstances,” if they have good causes and conditions, they can eliminate obstacles of delusion, gradually draw near Right Dharma and transform themselves and others. Thus, they can directly enter the Bodhi-path and “extensively transform countless beings.”

[We must] also consider those Bodhisattvas in Haiti, and those in the US who went to that place of hardship. Though people there face many karmic obstacles they have encountered positive karmic conditions and are now being guided. Though they are suffering, they have started to give to others. By directly entering the Bodhi-path, they are transforming themselves and others. By directly entering the Bodhi-path, they go among the suffering with an awakened state of mind.

When the delusions of views and thinking and the body influenced by the Five Roots, Dusts and Conditions are completely extinct and the afflictions of the desires of our senses are eliminated with no remnant, we achieve Nirvana without residue.

“[They] will enter Nirvana without residue, like a fire going out when the wood is consumed.” Next, we discuss views and thinking and turbidity of views. If our views and thinking go astray, we end up with delusions, with turbidity and with ignorance. Because of these two delusions, we are affected by the the Five Roots, Five Dusts and Five Conditions. The Fives Roots are the five senses, eyes, ears, nose, tongue and body. They correspond with the Five Dusts, form, sound, smell, taste and touch, and connect with our external conditions. Our bodies exist in this environment, so we develop much ignorance. I hope that when desires arise from [the interaction between] roots and dusts, that we can be guided by good karmic conditions to accept the Buddha-Dharma and gradually transform ourselves and others. Then we “enter Nirvana without residue.”

All can attain “Nirvana without residue.” We can achieve complete extinction of afflictions that arise from [sensory] desires. Then when we see forms with our eyes, they will not evoke desires in our minds. If afflictions of the Five Roots and Five Dusts can be completely eliminated, we can be content and always happy, free of any trace of afflictions.

In this world, every place is full of opportunities for us to [learn] and practice, for us to see the path and walk on it. Dear Bodhisattvas, please always be mindful.

Ch02-ep0400

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 400 – Making Offerings with Reverence

>> “Enjoy spiritual practice and diligently make offerings, delight in the field of blessings and diligently make progress. With body, speech and mind, we reverently follow the Buddha. We accept teachings with deep faith and practice them.”

>> “If people with scattered minds have given even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

>> So, “if they raised even a single hand, or gave a slight bow of the head, with these offerings to the images, they shall gradually see countless Buddhas.”

>> If they raised even a single hand or gave a slight bow of the head: Every gesture of the hand, every step of the foot, every word from our mouths comes from a thought our minds give rise to. This includes the mere dipping of the head to reverently pay respect. Our appearance arises from our minds and is an outward expression of respect. Raising our hands or lowering our heads, shows the reverence in our hearts. If we make a visible offering of respect, based on this good karmic condition we will gradually see countless Buddhas.

>> With these offering to the images, they shall gradually see countless Buddhas: By making offerings with respect, we show that we want to grow close to, attend to and honor those older than us. It also shows that we have empathy, feel compassion toward, love and protect those younger than us. This is a Buddha-mind.

In learning the Buddha’s teachings, we must.

“Enjoy spiritual practice and diligently make offerings,
delight in the field of blessings and diligently make progress.
With body, speech and mind, we reverently follow the Buddha.
We accept teachings with deep faith and practice them.”

We must mindfully do these things.

We must engage in spiritual practice as part of our daily living; this is part of our fundamental responsibility. [All that we do] in our daily living is part of our spiritual cultivation. With our every gesture and every step, we are engaging in spiritual practice. Similarly, as we drink tea or eat meals, we are engaging in spiritual practice. With every word we speak, we are engaging in spiritual practice. We try, as we go about our lives every day, to always “sustain our initial aspiration.” Then the second part of this saying is, as you know, “we will surely attain Buddhahood.”

I hope every one of us aspires to engage in spiritual practice. Although there are many ways to live in the world, the course that we have chosen is one of seeking true principles and engaging in spiritual practice. So, we should always “enjoy spiritual practice,” have a sense of happiness in the Buddha-Dharma. At all times we must seek it with that same sense of joy. The Chinese character for “enjoy” is the same as “good,” but pronounced differently. When we combine “enjoy” and “happiness,” that phrase can mean “to delight in.” This is telling everyone to “enjoy spiritual practice.” We must always happily engage in this practice.

As part of our spiritual practice, we must “diligently make offerings.” As for these offerings, previously I have often talked about making offerings of material goods. The previous passage in the sutra talked about erecting stupas, building temples, sculpting Buddha statues and so on. People also make offerings of flowers, fruits and so on. These are all offerings. These are offerings the eyes can see.

There is also the offering of reverence, which is more important than material offerings. Physically demonstrating a sense of reverence, prostrating and acting respectfully are the ways we express this through our bodies. This is the offering of reverence.

The last kind of offering is more important, which is the offering of conduct. “Conduct” is more than just prostrating; we must practice according to the teachings and walk the Bodhisattva-path. This is the offering of conduct.

So, offerings are separated into these three types. Tangible material offerings can be purchased as long as we have the money. But, the offering of reverence is more important than the offering of material goods. Thus, we prostrate and show our respect. Yet the offering of conduct is even more important than the offering of reverence. This is an offering. Buddhist practitioners absolutely must make. To make the offering of conduct, we cultivate ourselves so we can teach others by giving unconditionally to sentient beings [in accord with] the Three Spheres of Emptiness. This is “the offering of conduct.”

We then “take joy in the field of blessings and diligently improve ourselves.” There are [many] fields of blessings, not just the fields of blessings that come from material offerings, but also those from reverence and conduct. So, we must diligently improve ourselves. Our body, speech and mind must be reverent and in accord with the Buddha’s teachings. “We accept teachings with deep faith and practice them.”

As long as we truly “sustain our initial aspiration,” [we can find] the principles in our Buddha-nature. With a nature of True Suchness, it will be very easy to realize these principles. Returning to our nature of True Suchness requires us to use many different methods. We must be gradually guided. We must use various ways to return to our [nature].

Previously we have discussed,

“If people with scattered minds have given even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

This is telling us how we can, in our daily living, make offerings in certain ways.

We are influenced by our circumstances in life, so our minds become scattered. But, we still have the intention of making some kind of offering. When people enter a stupa or a temple and see a Buddha statue, though their minds may be scattered, they also want to make some kind of gesture.

So, “if they raised even a single hand, or gave a slight bow of the head, with these offerings to the images, they shall gradually see countless Buddhas.”

It is that simple. Out of this desire, they raise a hand or put their palms together, making a simple gesture. This comes from their reverence. It may just be a slight nod, but as long as the mind gave rise to reverence, this is also a way to make offerings.

A person may think, “I am not a Buddhist practitioner. When I meet your master, if you want me to prostrate to her like you, that is something I cannot do. This is because we come from different religions.” But when he comes here with his friends, while everyone else is prostrating, he stands there and unconsciously puts his palms together like everyone else. Not only that, he also bows his head. As long as he has this sense of reverence, this respectful attitude, it also counts as making offerings.

Seeing others express such reverence, he also rejoices along with them. “With this offering to the images” refers to tangible [offerings]. In front of Buddhist images, whether of the Buddha or of monastics, putting your palms together and bowing your head are all considered offerings. Having this reverence in their heart means people “shall gradually see countless Buddhas.”

Look at “even a simple raise of the hand, or a slight bow of the head,” Raising a hand to gesture, lifting a foot to walk or opening your mouth to speak all come from thoughts that arise in the mind. If nothing stirs in that person’s mind, you cannot convince him to put his palms together. “Why do you put your palms together? I feel a sense of reverence.” This expresses someone’s true feelings. He did it because something stirred in his mind. As everyone was prostrating, he looked at the Buddha statue. Although he believed, “I am not Buddhist” and just stood to the side, he unconsciously placed his palms together.

I did something similar when I was young and engaging in spiritual practice by myself. To collect firewood in the mountains or drag in some bamboo, I walked toward Jiamin Village in the mountains. There were several churches there, Presbyterian, Protestant and Catholic. Within a short distance, there were many denominations of churches. As I passed through, I stood in front of the churches and bowed my head to show my respect. The founder of this religion must have had great virtue, and deserves our respect. Even if we simply see a cross, it is the same, because that is something those believers respect. We must have the same respect they do. This reverence also comes from our minds.

Even if all we do is dip our heads to reverently pay our respect, that also comes from our minds.

If they raised even a single hand or gave a slight bow of the head: Every gesture of the hand, every step of the foot, every word from our mouths comes from a thought our minds give rise to. This includes the mere dipping of the head to reverently pay respect. Our appearance arises from our minds and is an outward expression of respect. Raising our hands or lowering our heads, shows the reverence in our hearts. If we make a visible offering of respect, based on this good karmic condition we will gradually see countless Buddhas.

“Our appearance arises from our minds.” This appearance is the way we carry ourselves, and every appearance we manifest arises from our minds. When some people prostrate, not only do they put their palms together, they put their hands and head on the ground. Some people actually prostrate with their entire body against the ground. There are some Tibetan Buddhists in the Himalayas who spend their lives circling a mountain and prostrating with their entire body. This comes from the reverence in their minds. As we bow and kneel, this way of paying respect to the Buddha also comes from our minds. This is how we express the appearance that arises in our minds.

So we say, “our appearance arises from our minds.” With outward expressions of respect, everything that we do is an offering that come from the reverence in our minds. This is how we make offerings. This is a good karmic condition. Since we want to learn the Buddha’s teachings, we should respectfully offer our reverence and cultivate good karmic conditions. These karmic conditions must be nurtured unceasingly. By planting a good cause, we will attain good conditions. Because we initially aspired to show our respect for the Buddha-Dharma, with this respectful aspiration we will prostrate and recite the sutras. As I have mentioned, we can recite [the sutras] aloud with a beautiful melody. Every verse we recite shows our reverence. This comes from our initial aspiration. Through words and sounds, we express our reverence.

So, when we make an offering of utmost sincerity, our reverent appearance shows our respect in making that offering. These are all “causes,” causes for attaining Buddhahood. We wholeheartedly follow the Buddha, and learn the Buddha’s teachings. So, we show our reverence and respect through bowing and through chanting [sutras]. These are all good causes, causes for attaining Buddhahood. This also forms karmic conditions. We can be in this kind of environment that allows us to pay our respects and praise and chant the sutras all because of our good karmic conditions. If we can do this, we shall “gradually see countless Buddhas.”

With these offering to the images, they shall gradually see countless Buddhas: By making offerings with respect, we show that we want to grow close to, attend to and honor those older than us. It also shows that we have empathy, feel compassion toward, love and protect those younger than us. This is a Buddha-mind.

By making this offering, we “gradually see countless Buddhas.” This is how we make offerings with respect. By putting our hearts into making offerings, we are making offerings of reverence. Making an offering also shows our respect. We do not just say, “Take this” and then toss it over, no. When we give something to someone, we raise it high as a way of showing our respect.

Look at Tzu Chi volunteers. Our sense of “gratitude, respect and love” is expressed in all of our actions. Our great love knows no national or ethnic boundaries. Wherever a disaster strikes, Living Bodhisattvas will treat the people who are affected with respect. “In the future, you will also attain Buddhahood. Right now, you are suffering, so at this time, I will take this opportunity to make offerings to you.” Since we have this mindset, when we give them something, we bow deeply and lift the items high as we present them. This shows that giving is a way to make offerings.

This is how we make offerings out of respect. In interacting with our elders, we also make offerings out of respect. As we serve our elders, we should do so out of a sense of reverence. When we make offerings, we do not just say, “The meal is ready, go eat.” Either way, we are taking care of our parents, but does saying, “The meal is ready, go eat,” sound like a respectful way of making an offering? This is disrespectful. This is the way we would treat a pet or any other kind of animal. We tell them, “Come eat, it’s tasty” and then pet their heads or even pick them up. If we actually say to our parents, “The meal is ready, go eat,” we are only providing for them, we are not making an offering or showing respect. Without respect, how is the way we treat them different from raising an animal?

So, toward our parents and our teachers, we must always show respect. Toward our peers, we must do the same. As we practice charitable giving, we must do so with respect. Furthermore, the way we interact with our fellow spiritual practitioners must also be very respectful. Therefore, for our elders we should make more of an effort. This word, “offer,” indicates that we are respectfully giving. This is a respectful way to make offerings. Drawing near them and serving them

must be the way we treat our elders, our teachers and so on. We should be close to them. In the past, masters told their apprentices, “You have to help me for three years and four months, clean my home, make tea and help me with many chores.” In the past, in order to learn someone’s skill, you would need to draw near them and serve them. So what must we do if we want to seek the. Buddha-Dharma and grow our wisdom-life? If we want to take principles to heart, we also need to have this kind of respect. Drawing near and serving them is the way we show our respect.

When we interact with those younger than us, we also need to have a sense of empathy. Even when we are trying to save or help others, we need to have empathy and respect. This is compassion. With compassion and empathy, we will love and protect others.

Look at Tzu Chi volunteers. When we see an elderly person, we immediately rush to help. This is how we help others. Not only do we physically guide them, we also help them bathe, clean their houses, etc. This comes from our empathy. Although we are helping them, seeing the way they live, we put ourselves in their shoes, so we will help them clean their house thoroughly. With this sense of empathy, we will sympathize with them, cherish them. This is how we love and protect them. We love them, so we care for them. With this mindset, we will have a Buddha-mind.

If we can always exercise this mindset, we will serve our elders and treat younger people with empathy. If we have a sense of compassion, a sense of universal compassion, we have empathy. With universal compassion, his feeling and my feelings, and my feelings and his feelings, are one and the same. Think about the way we want to live, the way we want to feel. Others want to live in the same way, feel the same things.

They are just like us; when they suffer, we must also feel their suffering and realize, “this environment causes unbearable suffering.” If they do not have the strength to clean, we do it for them. We will clean it to the degree we want things for ourselves to be clean. This shows empathy; this shows compassion and sympathy. When we are loving and can care for and protect sentient beings, we have a Buddha-mind, a mind of great loving-kindness and compassion.

Dear Bodhisattvas, [the purpose of] being Buddhist practitioners is to devote ourselves to helping sentient beings. So, we must have this love and respect in our hearts [for all]. Then we will be in harmony with the principle that sentient beings are equal to the Buddha. Their minds can be in harmony. The Buddha and sentient beings are all equal. This is a principle. This is what our mind and nature are like. The principle underlying our nature is that the Buddha and sentient beings are equal, so we should give to others in this way.

Thus, “If we sustain our initial aspiration, we will surely attain Buddhahood.” We must take good care of our minds and cultivate blessings and virtues. “Enjoy spiritual practice and diligently make offerings. Delight in the field of blessings and diligently make progress.” These are all appearances we express from our minds. So, we must always be mindful.

Ch02-ep0399

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 399 – Sincere Offerings of the Four Infinite Minds

>> “Faith is the source of the path, the mother of merits. Right thinking unlocks teachings of the right path. When the root of faith is solid, vows are deeply rooted. Pay respect to the Buddha’s image and harbor benevolence in your mind.”

>> The Four Great Vows are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”

>> “With many wondrous sounds as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

>> “If people with scattered minds give even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

>> If people with scattered minds: The minds of ordinary people wander through the world of the six sense objects. Not for a second can we control ourselves. A mind that cannot be calm and collected is a scattered mind.

>> Another reason for being scattered is because the objects we connect to cause our minds to wander by nature. This hinders us from entering right Samadhi. By relying on evil cleverness, we create karma. A scattered mind is adrift, like goose feathers that fly away everywhere without stopping and cannot be controlled.

>> [If they] give even a single flower: We must control our minds or we will not be in a state of meditation or Samadhi. If our minds are not in a state of Samadhi, we will have many delusional, scattered thoughts. But by making offerings of flowers, drawing images, copying sutras or paying respect to the Buddha, we focus our minds.

>> By making an offering to a painted image, they shall gradually see countless Buddhas: By being single-minded and not scattered, we reverently and respectfully make offerings. Even offering a flower or a painting, or prostrating or putting palms together are seeds for encountering Buddhas.

“Faith is the source of the path, the mother of merits.
Right thinking unlocks teachings of the right path.
When the root of faith is solid, vows are deeply rooted.
Pay respect to the Buddha’s image and harbor benevolence in your mind.”

I always tell people that. “Faith is the source of the path, the mother of merits. It nurtures all roots of goodness.” Faith will develop all roots of goodness. Therefore, we must have faith; we must believe in the principles taught by Buddha. If our faith is deeply rooted, naturally our minds will remain immersed in Right Dharma.

A few days ago, I talked about the Five Solidities. “Solidities” refers to very certain principles. During the Buddha’s lifetime, people could listen to the Dharma, practice it and attain liberation; this was a certainty, a very solid principle that existed 500 years after the Buddha entered Parinirvana, everyone still had faith, but their earnestness for engaging in spiritual practice and their faith had grown lax.

Then the third period of 500 years was about listening to the Dharma. Many people were listening to the Dharma, but the resolve to put it into practice had faded and their faith had grown weak. They listened, but did not intend to practice. They also lacked the faith to realize [the fruits]. So, they did not practice wholeheartedly and could not realize the fruit of attaining liberation. This was the third period. The fourth period was just about making statues, along with building stupas and temples. This was the era of Dharma-semblance.

The most heartbreaking things happen during the fifth period [of 500 years], which is one of conflict. The Buddha-Dharma is in the era of the evil world of Five Turbidities. As people interact with each other, even though they hear the teachings, they do not truly want to understand the Buddha-Dharma. They do not really want to listen or to sincerely express their reverence by prostrating. Their faith and respect have already faded away. They are entangled by worldly matters and cannot focus their minds.

There is always an endless number of things in the planning process. They are busily starting new things. They are so busy, but is one company enough? If they have the chance to start two companies, will they be content? If new opportunities come up, they will go for it. This is how chain stores unceasingly expand from humble beginnings, from tens of employees to hundreds, to thousands, to tens of thousands of employees. Then they feel like they are so busy. How do they have time to do anything else?

This is the reason people nowadays cannot calm their minds to accept the Buddha-Dharma. They do not have the mental capacity to calm their minds to really consider, “Where does life come from? Where do we go after we die? For what purpose do we come to this world? Are there any kind of principles that [govern] our interpersonal relationships?” These questions have already faded from people’s minds. People rarely think that there may be principles that guide their interpersonal relationships, so they focus on busily working, socializing or indulging in pleasures. How much time do we have in each day? So, instilling the Dharma into people’s minds is very difficult.

When the Dharma is missing from people’s minds, people will be confused about their path in life. This results in many man-made and natural disasters, causing many people to suffer. The path laid out by the Buddha-Dharma is missing from their lives. This path encourages sentient beings to make the Four Great Vows and cultivate the Four Infinite Minds.

The Four Great Vows are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”

Seeing so many sentient beings facing suffering and hardships, and seeing how their minds are so troubled, we should aspire to transform them all. They may suffer from a [lack of] material goods or from interpersonal conflicts, such as family disputes, or because their minds are deluded. When it comes to mental suffering, who can guide them? Who can relieve their suffering? This is all because the Buddha-Dharma has not abided in people’s minds. If it can abide in people’s minds, we will “vow to deliver countless sentient beings.” Whatever is causing their suffering, whether it is their body, the environment, or something on their minds, as long as we have the Buddha-Dharma and aspire to help, suffering sentient beings can be saved and the world will be on the right course.

Therefore, we aspire to transform all sentient beings and aspire to eliminate our own afflictions. If we do not eliminate our own afflictions, we cannot take the Buddha-Dharma to heart. Only after we take the Buddha-Dharma to heart will we realize that everyone intrinsically has Buddha-nature and has the potential to attain Buddhahood. It is not only a potential; we surely will attain it when we return to our intrinsic nature. By [making] the Four Great Vows, we can instill the Buddha-Dharma in our hearts.

I would like to ask all of you, have you instilled the Buddha-Dharma in your hearts? If you have instilled it in your hearts, then that is Right Dharma. The Dharma in your hearts is the Buddha’s teaching from over 2000 years ago. He opened up the Bodhisattva-path and taught the Bodhisattva Way. Our minds are still on the path of taking the Dharma to heart. Not only must the Dharma be in our hearts, it must be in our actions as well. This comes from the Four Infinite Minds of

loving-kindness, compassion, joy and equanimity. Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity must be integrated into our actions. Wherever sentient beings are suffering, we cannot bear to let them suffer because we feel their pain as our own. We keep hoping that all sentient beings can live in peace and be happy. This is like the way parents treat their children when they know their children are suffering. Therefore the Buddha is called the kind father of the Four Kinds of Beings.

So, for us sentient beings, the Buddha sees Himself as our guiding teacher, so He hopes everyone can attain [Buddhahood]. This is “infinite loving-kindness.” He treats all sentient beings with the mindset of the kind father of the Four Kinds of Beings. He cannot bear to let us suffer because He has “infinite compassion.” The Buddha teaches all sentient beings in hopes that we will be moral and virtuous and stay on that course. By doing so, our minds will be at peace, and we will have a clear conscience. Thus we will feel at ease and be joyful. This is the joy in our minds; we are filled with Dharma-joy. Once we have infinite joy, we will give with great equanimity. Giving without asking for anything in return comes from “infinite equanimity.” Taking the Dharma into our hearts and manifesting it in our actions is part of the process of spiritual practice.

To engage in spiritual cultivation, we must believe that over 2500 years ago, the Dharma that the Buddha taught is our path. This is the source of the path that led us to give to others and take the Dharma to heart so we can make the Four Great Vows and put the Four Infinite Minds into practice. It is the unceasing source of our merits and virtues; it unceasingly gives rise to the actions of our body and mind. So, it is “the source of the path, the mother of merits.”

Right thinking can guide us and “unlock the teachings of the right path.” If our thinking is correct, we can distinguish right from wrong. By distinguishing them clearly, we can always remind ourselves to walk the right path. The road we want to take is the right path. Not only do we walk on the right path ourselves, we also need to inspire others to walk on the right path.

“When the root of faith is solid, vows are deeply rooted.” If our root of faith is solid, our vows will then be deeply rooted. The Four Great Vows will always be part of our mindset. The Four Infinite Minds will always manifest in our actions.

As I previously mentioned, whether we encounter stupas, temples or statues, we must show our respect. Both the people who created them and the people who see them may feel happy and develop the faith to seek the Buddha-Dharma. Perhaps those who hear [the teachings] not only listen with their ears, but also sing and chant out loud. They sing and recite the teachings. For these people, as I previously mentioned,

“With many wondrous sounds as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

This is the previous passage in the sutra. The following passage states,

“If people with scattered minds give even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”

We must know “people [have] scattered minds.” We are now in the fifth period of 500 years [after the Buddha entered Parinirvana]. People’s minds have become scattered. Because of all their discursive thoughts, they have created much impure and evil karma. So, this is the evil world of the Five Turbidities. When the Buddha said, at that time, “people with scattered minds.” He was describing people in the future, which is our present.

If people with scattered minds: The minds of ordinary people wander through the world of the six sense objects. Not for a second can we control ourselves. A mind that cannot be calm and collected is a scattered mind.

“People with scattered minds” are the people of the present and future. If they have scattered minds, then their minds are unenlightened minds. Our minds are always freely roaming, meaning they are lax and unfocused, wandering through the Six Realms. They roam here and there among the Six Dusts, which you know as the sense objects of sight, sound, smell, taste, touch and thought. Nowadays, we always see people who pursue sights and sounds in places of entertainment and lose themselves there. Perhaps they are indulging in sensory pleasures.

We see that many places are crowded because so many people are going sightseeing. During holidays and festivals, people set off fireworks or release sky lanterns. Crowds are drawn to those places. Perhaps people are watching singing or dancing. All this has to do with entertainment, with eating, drinking, playing and so on. These are all sense objects of the Six Dusts.

If we have this mindset, not for second can we control ourselves. We know we must focus our minds, but we cannot help ourselves. One second later, we lose our focus.

Before, when we talked about sitting in meditation we talked about “counting our breaths.” First we exhale, count “one,” then inhale. Then we exhale and inhale again, “two.” This is “counting our breaths.” So we count one, two, three, but sometimes, before we count to ten, our mind has wandered off somewhere. By the time we count to three, our mind is already indulging in other thoughts. Our mind has wandered off. So, not for a second can we control ourselves. This is a mind that cannot be calm and collected. Our minds cannot be at peace at all. This is having a scattered mind.

Another reason for being scattered is because the objects we connect to cause our minds to wander by nature. This hinders us from entering right Samadhi. By relying on evil cleverness, we create karma. A scattered mind is adrift, like goose feathers that fly away everywhere without stopping and cannot be controlled.

This kind of mind is scattered because of the objects we connect to. Why do we have a scattered mind? Because our mind is drawn to connect with all kinds of phenomena. Thus it wanders off by nature. Because our external conditions are in motion, that causes our minds to be constantly in motion and hinders us from entering right Samadhi.

As we engage in spiritual practice, the first hindrance we must eliminate is our habitual tendencies, so we must make an effort to eliminate them. To eliminate our habitual tendencies, we need to always be reverent toward people, matters and objects. We must nurture our sincerity, integrity, faith and steadfastness so that we can eliminate these tendencies. Right now, we are lingering on our desires, so we need to treat ourselves with the Dharma. Or else, “by relying on evil cleverness, we create karma.” If we let our habitual tendencies hinder us, they can even conceal our wisdom, so what we manifest is cleverness.

Our cleverness is also generated by our habitual tendencies. This leads us to create karma out of cleverness. So, cleverness is the evil version of wisdom. This is cleverness.

“A scattered mind” may cause us to feel adrift. We may not feel grounded at all. The scattered mind is adrift and aimless. That comes from [lack of] faith. If our root of faith is not secure, if our faith is not deep, our scattered minds will drift off like a light [goose] feather that can be blown about by a light wind. It will “fly away everywhere without stopping and cannot be controlled.” As soon as a wind blows, it will drift away.

[If they] give even a single flower: We must control our minds or we will not be in a state of meditation or Samadhi. If our minds are not in a state of Samadhi, we will have many delusional, scattered thoughts. But by making offerings of flowers, drawing images, copying sutras or paying respect to the Buddha, we focus our minds.

“[If they] give even a single flower….” In order to have thorough control over our minds, we need Samadhi. With our reverent thoughts, we can make an offering of flowers to the Buddha. In front of images of the Buddha, we make an offering of flowers and then copy sutras and pay our respects. This is how we gradually rein in our minds. In this way, “by making an offering to a painted image, they shall gradually see countless Buddhas.”

By making an offering to a painted image, they shall gradually see countless Buddhas: By being single-minded and not scattered, we reverently and respectfully make offerings. Even offering a flower or a painting, or prostrating or putting palms together are seeds for encountering Buddhas.

If we gradually nurture this reverence, we shall “gradually see countless Buddhas.” By being single-minded and not scattered, we reverently make offerings to an image of the Buddha. Perhaps we offer a single flower. Perhaps we offer a painting. As long as we are reverent, whether we prostrate or put our palms together, those are all causes for attaining Buddhahood. Some people are willing to respectfully prostrate or put their palms together to show reverence. These are very skillful methods that help us eliminate the discursive thoughts in our minds.

So, as Buddhist practitioners, we must be mindful of the teachings He gave during His lifetime. We must have faith. “Faith is the source of the path, the mother of merits.” We must remember to have deep faith and engage with everything through right thinking in order to inspire ourselves to walk the right path. Our root of faith must be solid for our vows to be deeply rooted. If we have this sense of reverence, it will be as if the Buddha is in this world. Then Right Dharma still abides in this world. We must still have utmost reverence and respect the Buddha as if He is still here. This is the reverence and respect we must have. So, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 398 – Use Wondrous Sounds to Make Offerings

>> “All things with form contain unconditioned truth. Always have reverence in your heart so that each action can create blessings. Express utmost respect with a pure undefiled mind.”

>> “They could cause others to make music with drums, horns or conches, pan-pipes, flutes, lutes or bamboo lyres, guitars, cymbals or brass gongs.”

>> “With many wondrous sounds such as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

>> With many wondrous sounds such as these: If we use wondrous sounds to mindfully chant and recite as an offering, and with wonderful sounds and utmost sincerity praise the Buddha’s virtues, we are planting the cause for gradually attaining Buddhahood.

>> They wholeheartedly made offerings: Bodhisattvas vow to always respectfully make offerings to all Buddhas. With deep faith, love and joy they cultivate all merits and virtues without becoming tired. Thus they are born into the Tathagata-family.

>> Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant: The virtues that the Tathagata is replete with are Buddha-virtues. People with wisdom contemplate the Tathagata’s three kinds of perfect virtues and have deep love and respect for them. First is the perfect virtue of causes. Second is the perfect virtue of effects. Third is the perfect virtue of grace.

>> There are three kinds of paths: First, the path attained by Hearers. Second, the path attained by Solitary Realizers. Third, the path attained by Buddhas. The unsurpassed Bodhi-path attained by Buddhas is called the path to Buddhahood.

“All things with form contain unconditioned truth.
Always have reverence in your heart
so that each action can create blessings.
Express utmost respect with a pure undefiled mind.”

We must always maintain this mindset and have this realization and understanding. All things with form, whether they can be seen, heard or touched, any tangible thing, the appearances of all conditioned phenomena, are all replete with unconditioned true principles. Thus, we must always feel a sense of reverence.

Whether we are doing good deeds or facilitating the creation of something, we use our two hands and two feet to make it happen. Of course, the principles of all things and appearances all exist in our minds. As long as our minds initiate an action, all kinds of things and appearances can manifest. So, with our two hands, we can do things in a way that benefits other people. Some things that people create can bring harm to living beings.

For example, these days there are many young people taking drugs. These drugs that they take are produced by people out of a combination of many kinds of [chemicals]. By doing this, they can make a lot of money. But their product has harmed so many people! The drug makers profit greatly, at least based on the amount of money they make. However, the karma they create is endless. The karmic force generated by this kind of very serious transgressions cannot be [exhausted] entirely in one lifetime. They will have to face retributions in future lifetimes, even after being punished by law in this one! This is not a good thing at all.

Thus, our every action has to benefit others, and we must do so with pure and undefiled minds. A pure and undefiled mind comes from a sense of respect in our hearts. No matter what we do, we must do it with gratitude and respect. When we create a material object, we must also do so with joy and gratitude. Then when it is complete, it will be beautiful. We will feel so grateful! To be in an environment that allows us to give, we must be very grateful. There are many things that we can express with our pure and undefiled minds, from our deep sense of respect. This is very important.

Yesterday, didn’t we discuss making offerings with sounds?

“They could cause others to make music with drums, horns or conches, pan-pipes, flutes, lutes or bamboo lyres, guitars, cymbals or brass gongs.”

All these objects make sounds. They can generate very melodious sounds. People can pair these sounds and rhythms, with verses from the sutra to bring joy to others when they hear it. This is a way to bring purity to people’s minds.

Whether we are making music or singing a chant, we must instill our reverence into the melody so those who are listening will become joyful. With wholeheartedly reverence, we bow and physically pay our respects. Or perhaps we may recite loudly with our voices, to give praise and so forth. Or we may simply put our palms together out of respect. This utmost respect creates a wonderful atmosphere where everything we do demonstrates our reverence.

This is like an offering. It is also a kind of offering. Tangible objects can be offered to help this place become a practice center that inspires respect in people when they see it. Then as people pay their respects, they are inspired to feel reverence for and take delight in the Buddha-Dharma. They will seek the Dharma and listen to it. This is a tangible [offering]. Even if they feel troubled by many things, when they hear this chanting, their minds will become peaceful. They will be happy and their minds will open. This is also a way of transforming people. Tidying and clearing up the surroundings with reverence is also a way to show respect.

A long time ago, during the Buddha’s lifetime, when He came to Jeta Grove, people from other parts of society, including kings and ministers, would come and listen. Wherever these people might go, the surroundings had to be very clean. So, every day, the monastics had to clean their surroundings. There was a woman who lived in the nearby village. She came from a poor family. She thought, “I own nothing with which. I can express my respect to the Buddha, I have only my strength. So, I should be able to spend some time cleaning the grove. I can clean the area of Jeta Grove.”

Starting from that day, every day, she brought a broom and swept [the surroundings]. She started from the outer parts of the grounds and worked her way to the perimeter of the grove. This allowed the spiritual practitioners to spend a lot less of their time cleaning, so they could concentrate on listening to and practicing the Dharma.

In this same village, there was also a wealthy elder who regularly went to listen to the teachings. He believed in and respected the Buddha-Dharma, and felt great reverence for it. One day, as he walked out of his door, he suddenly saw something in a distant part of the village. Where had this magnificent building come from? Although it had not been there before, it had now, somehow appeared. The elder was very curious, so he started walking toward it. The more he walked, the happier he became, but he wondered all the more, “Who built this?”

He saw a person’s shadow inside, so he loudly asked again, “Who built this house?” He heard a voice coming from the inside, “There is a very blessed person here. Every day, a good woman, with utmost reverence cleans up the area where the Buddha and His Sangha lived. Every day, she respectfully gives of herself. That aspiration is very precious, so it led to great and blessed retributions. This house was built for her.”

The more this elder heard, the happier he became and the more remarkable he found all of this. So, he continued walking forward [to the house]. When he was nearly upon it, he was suddenly no longer able to see it! It had been a very old and shabby house all along. From inside, the poor woman walked out. She was ready to start cleaning again. The elder said to her, “You’re so reverent, I admire you greatly. Agree to do something for me; just say yes, and I will give you 500 taels of gold.”

This woman thought to herself, “What can I agree to? I have nothing if he wants me to agree, then I….” So, she said, “As long as I can do it, I agree.” The elder said, “Good, you just have to agree to accept these 500 taels of gold from me. That’s all I need to do?” [she asked]. The elder gave her 500 taels of gold and then said, “When I see such reverence in you, I feel very happy. That is why I want to give you these 500 taels of gold for you to use however you like.”

This woman was very grateful. She opened the heavy package and there really were 500 taels of gold inside. “I wonder what I should do with it?” So, she used it to make an offering to the Buddha. She gave all of it to Jeta Grove for its needs and did not spend any of the money on herself. She just offered it to Jeta Grove, to the Buddha and the Sangha.

Finally, one day as she stood among others, listening to the Dharma, the Buddha-Dharma suddenly penetrated her mind and she became fully awakened to the truth of suffering, its causation, cessation and the Path. She realized that she had created so much karma in her past life that she had had to face much poverty and hardship in this lifetime. With this opportunity to draw near the Dharma, she understood this and thus felt no resentment. [She felt,]. “I must transform myself in this lifetime. In this lifetime, with this body, I have encountered the Buddha-Dharma, so I must practice it more diligently. I must use this body to make offerings to the Buddha, Dharma and Sangha. I will make offerings with physical labor.”

This is a beautiful story. In our interpersonal relationships, when we are reverent, we can naturally move other people, not to mention all the Dharma-protectors in the world. Because of her utmost reverence, this manifestation [of a fine house] appeared. So, through various appearances we can serve, and demonstrate our reverence.

The next passage in the sutra states,

“With many wondrous sounds such as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”

As we said earlier, the sounds formed by all the musical instruments coming together, along with the sounds of our chanting and praise, join together to form the “many wondrous sounds.” Some are formed by the combination of objects, such as flutes, lutes and so on. The sounds formed by the combination of objects, along with the sounds generated by spiritual practitioners filled with reverence, when they are all combined, are considered wondrous sounds.

So, “they wholeheartedly made offerings.” By combining the tangible and intangible, we can make offerings out of reverence. “Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant.” In addition to making offerings with material objects, we must always joyfully recite and praise the Buddha’s virtues.

So, “with even just one small sound, they have realized the path to Buddhahood.” This is possible even if we only make one sound, even if it is only a small sound. It is best if accompanied by a melody and so loud that it can reach faraway places, so that all in the universe can hear it just as they can hear the Buddha teaching the Dharma. If we transmit and chant the Dharma, even if we only do it faintly, we can still “realize the path to Buddhahood.”

With many wondrous sounds such as these: If we use wondrous sounds to mindfully chant and recite as an offering, and with wonderful sounds and utmost sincerity praise the Buddha’s virtues, we are planting the cause for gradually attaining Buddhahood.

All these wondrous sounds, all these offerings, arise from utmost reverence. If we express utmost reverence in praising the Buddha, Dharma and Sangha and praising the Dharma taught by the Buddha, we can take in the Dharma taught by the Buddha, and then transmit and recite it [for others]. This also plants many causes and conditions for attaining Buddhahood. So, “they wholeheartedly made offerings.” We need to mindfully make offerings.

They wholeheartedly made offerings: Bodhisattvas vow to always respectfully make offerings to all Buddhas. With deep faith, love and joy they cultivate all merits and virtues without becoming tired. Thus they are born into the Tathagata-family.

Bodhisattvas always vow to respectfully make offerings to all Buddhas. By reverently accepting and practicing the Buddha-Dharma, they are making an offering of conduct. Bodhisattvas make offerings with their actions. Their faith brings love for and joy in the Buddha-Dharma. So, they put the Dharma into practice and cultivate various virtues; this is what Bodhisattvas do.

So, they never tire of doing this. They are like that woman who swept the grounds for many decades out of a sense of reverence. Doing this “without becoming tired” means we feel that we have not done enough, that we need to do more and more. No matter how much they practice, they never become tired. No matter what they do, they never become annoyed. So, they do these things without becoming tired. “Thus they are born into the Tathagata-family.” After leaving this body behind, they will definitely be born into a family that has faith in the Buddha-Dharma so starting in their childhood they will be close to the Dharma. This is why we must learn from the Buddha with great reverence.

“With happy hearts, they praise the Buddha’s virtues in song and chant.” You are all entering the sutra treasury by chanting sutras, being mindful of and practicing the Dharma. These are all ways to spread it across the world. If we take the Dharma to heart, we can manifest it in our practice. This can come from praising the Buddha’s virtues with songs and chants. This how we can transmit the Buddha-Dharma.

This is one of the Buddha’s various virtues.

Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant: The virtues that the Tathagata is replete with are Buddha-virtues. People with wisdom contemplate the Tathagata’s three kinds of perfect virtues and have deep love and respect for them. First is the perfect virtue of causes. Second is the perfect virtue of effects. Third is the perfect virtue of grace.

People with wisdom contemplate the Tathagata’s three kinds of perfect virtues and have deep respect for them. First is the perfect virtue of causes. The seeds of our causes can be perfect. Second is the perfect virtue of effects. With causes come effects, so if the cause of our goodness is solid, then the effect that manifests will be perfect. Third is the perfect virtue of grace. The Chinese word “Grace” is written as a “cause” planted in our “minds.” The Chinese created Chinese characters in very clever ways. We truly must place virtuous causes in our minds. This leads to perfect grace.

I always say we must have gratitude, respect and love. As long as we always remain grateful, naturally we will be respectful to other people, and everything will happen perfectly. This comes from the seed, the cause planted in our minds. The seed of this cause helps us return to our pure intrinsic nature. Even by making only a faint sound, we can realize the path to Buddhahood.

There are three kinds of paths: First, the path attained by Hearers. Second, the path attained by Solitary Realizers. Third, the path attained by Buddhas. The unsurpassed Bodhi-path attained by Buddhas is called the path to Buddhahood.

There are three kinds of paths. The first is attained by Hearers. After hearing sounds, [they say,]. “I understand that these are the principles.” The second is attained by Solitary Realizers. “After understanding the principles, I don’t need to listen anymore. I already know it.” This is just knowing the impermanence of life, the cycle of good and evil and the law of karma. Solitary Realizers know all these things, but they have not fully realized them. The third is attained by Buddhas. This is the path of enlightening oneself as well as others. By enlightening themselves and others, they have perfect enlightened conduct, which is the path attained by Buddhas. It is called the path of unsurpassed Bodhi. The unsurpassed Bodhi-path is the path to Buddhahood.

As long as we all mindfully engage in spiritual practice and take the Dharma to heart, then the Dharma will manifest in our actions, and our actions will be focused on the Dharma. Therefore, we must always be mindful.