Author: Scott Ogata

Become a person more actively involved in aiding their community.

Ch02-ep0421

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 421 – With Clear Views We Can Transform Suffering

>> “The Buddha’s eyes are pure and see clearly. The Dharma, like water, can cleanse the mind of turbidity. Understanding and seeing that suffering is the destiny of those in the Six Realms, He guides them toward a safe, stable and joyful refuge.”

>> “Sariputra, you should know, with my Buddha-eyes I observe that living beings in the Six Realms are impoverished and lacking blessings and wisdom. They enter the treacherous path of cyclic existence and suffer unremittingly.”

>> The Buddha is endowed with five kinds of eyes: physical eyes, heavenly eyes, wisdom-eyes, Dharma-eyes and.

>> 1. Physical Eyes: These are the eyes of ordinary people. When they encounter confusion and darkness or the obstruction of physical objects, they cannot see or understand.

>> 2. Heavenly Eyes: These are the eyes of heavenly beings. Near or far, day or night, they can see and understand.

>> 3. Wisdom-Eyes: These are the eyes of Hearers. They attain their views and understanding by seeing through illusory appearances and recognizing true emptiness.

>> 4. Dharma-Eyes. These are the eyes of Bodhisattvas, which can penetrate the understanding and views of all worldly and world-transcending. Dharma-doors to absolute truth. “Dharma-eyes” are [possessed by] Bodhisattvas.

>> “As for worldly and world-transcending phenomena, there is nothing They do not know, nothing They cannot see. All things are always illuminated in the Buddha’s eyes.”

>> [He] observed that sentient beings in the Six Realms were impoverished and lacking blessings and wisdom: He saw that the Six Realms were the paths of sentient beings who created and then followed their karma. The [Six] Destinies: The Six Realms. The suffering and hardship from poverty are as deep and vast as the ocean. The act of giving is a solid boat that can cross the sea of poverty.

>> “Nurture any goodness that has already arisen. Quickly give rise to goodness not yet arisen. Quickly eliminate evil that has already arisen. Prevent from arising evil that has not arisen.”

“The Buddha’s eyes are pure and see clearly.
The Dharma, like water, can cleanse the mind of turbidity.
Understanding and seeing that suffering is the destiny of those in the Six Realms,
He guides them toward a safe, stable and joyful refuge.”

The Buddha’s eyes are pure; what He sees are the principles of all things in this world and in this universe. Everything is pure and clear to him. What we ordinary people see are simply the superficial appearances of things. We are unable to understand and penetrate the workings of their true, underlying principles. So, we learn the Buddha’s teachings to attain the Buddha’s understanding and views.

The Buddha’s “understanding” [encompasses] the true principles of the universe and the truths of life. He understands our cyclic existence of birth and death, but we sentient beings can only understand how much we can attain in our current lifetime. This difference between the understanding of the Buddha and that of sentient beings is so great.

Moreover, the true principles seen by the Buddha cannot be seen by us. Hidden within all things in the world are the subtle and intricate principles of matter. However, we ordinary people can only see the appearance of matter. The Buddha understands that “all things that arise have causes.” Why do things in the world happen this way? We only know to ask, “Why is this happening?” The Buddha can say, “This is what caused that to happen.”

With His understanding and views, He hopes that all sentient beings can understand what He understands and see the true principles that He sees. This is His hope for sentient beings. However, sentient beings are foolish and stubborn, therefore He had to use various teachings. Thus, He teaches them the Dharma. So, “The Dharma is like water.” He uses the Dharma like water to cleanse the turbidity from the minds of sentient beings. Therefore, He gave us many teachings to help us find a way to eliminate our ignorance and turbidity.

The Buddha, with His understanding and views, can know the destiny of those in the Six Realms. He “understands and sees that suffering is the destiny of those in the Six Realms.” All Six Realms lead to suffering. Are heavenly beings living happily? After they have depleted their blessings, they will manifest the Five Forms of Decay and once again descend to the human realm, or even the animal or hell realm. These were people who did the most good and were rewarded by being born in heaven. The strength of their goodness allowed them to enjoy heavenly comforts. However, their blessings will eventually run out. Once their [blessed] karma is depleted, they fall. So, “understanding and seeing that suffering is the destiny of those in the Six Realms.”

Therefore, the Buddha did all He could to teach according to beings’ capabilities and patiently guide these sentient beings. “He guides them toward a safe, stable and joyful refuge.” In this world, He analyzes things for everyone, one by one, so we can have a thorough understanding of the clear distinction between good and evil. If something is good, we need to orient our minds in that direction. He also wanted to tell us what is evil so we can be very vigilant against it. Otherwise, we will fall into the Three Evil Realms and face unbearable suffering.

The following passage in the sutra states,

“Sariputra, you should know, with my Buddha-eyes I observe that living beings in the Six Realms are impoverished and lacking blessings and wisdom. They enter the treacherous path of cyclic existence and suffer unremittingly.”

Sariputra was foremost in wisdom among the Buddha’s disciples; this was widely acknowledged. If Sariputra could believe, then everyone else could believe as well. Thus, the Buddha specifically called to Sariputra. In doing this, He was implying, “Sariputra, you should already believe that the Buddha sees with Buddha-eyes.” He should know that the Buddha’s eyes and the Buddha’s views and understanding are different from those of ordinary people. Thus, Sariputra was [an example] to let everyone know that since he had come to an understanding of the Buddha’s Buddha-eyes, they should all, like him, be able to realize the Buddha’s views and understandings. So here, the Buddha says, “Sariputra, you should know” to indicate that Sariputra should know that He observes everything with His Buddha-eyes.

The Buddha is endowed with five kinds of eyes: physical eyes, heavenly eyes, wisdom-eyes, Dharma-eyes and.

Buddha-eyes. What are the Buddha’s eyes? There are five aspects to His eyes. The first is His physical eyes. The Buddha’s physical eyes are the same as the ones we all have. When the Buddha was born into this world, He was entirely like us and also experienced birth, aging, illness and death. These are the physical eyes of His body.

1. Physical Eyes: These are the eyes of ordinary people. When they encounter confusion and darkness or the obstruction of physical objects, they cannot see or understand.

The Buddha’s physical eyes are the same as those of ordinary people. If night falls, or if something is obstructing the light, He cannot see with His physical eyes either. After the sun sets, the Buddha has to say, “Please light the lamps.” This is how His physical eyes work. The Buddha’s body and five sense organs work much like ours. Thus, He also experienced birth and aging, With aging comes illness and pain. In conclusion, His body was the same as ours.

Second, the Buddha has eyes that can see more clearly than the eyes of ordinary people, These are His heavenly eyes.

2. Heavenly Eyes: These are the eyes of heavenly beings. Near or far, day or night, they can see and understand.

Heavenly eyes are what heavenly beings have. Heavenly eyes can see near or far, day or night. No matter how far away something is, they can see it because of their superior eyesight. Day or night makes no difference. They can see just as well. For them, looking at things at night is the same as looking at things during the day. These are heavenly eyes.

The third eyes are His wisdom-eyes.

3. Wisdom-Eyes: These are the eyes of Hearers. They attain their views and understanding by seeing through illusory appearances and recognizing true emptiness.

“Wisdom-eyes” are the [eyes of] Hearers. Hearers have already listened to and understood the Buddha’s teachings so they do not see with their [physical] eyes, but with their mind’s eye. The Buddha taught [Hearers] the Buddha-Dharma to help eliminate their confusion and attachments. Once their ignorance and afflictions are gone, their mind’s eye opens. Therefore, wisdom-eyes allow Hearers to see through illusory appearances and recognize true emptiness in their views and understanding. When we analyze our lives to the end, all things are empty. This state of mind of Hearers is called having wisdom-eyes.

The fourth eyes are Dharma-eyes.

4. Dharma-Eyes. These are the eyes of Bodhisattvas, which can penetrate the understanding and views of all worldly and world-transcending. Dharma-doors to absolute truth. “Dharma-eyes” are [possessed by] Bodhisattvas.

Not only do Bodhisattvas penetrate all illusory appearances in life, they have also attained the understanding and views of all worldly and world-transcending. Dharma-doors to absolute truth. Because they accepted the Buddha’s teachings and became awakened, they penetrated the world’s principles of the true and the illusory. Not only have they realized true emptiness, that all things are empty and not worthy of attachment, Bodhisattvas have also penetrated wondrous existence. Wondrous existence is the cycle of the karmic law of cause and effect.

This “cause” is something we must work to understand. If we cannot understand the “cause,” our minds will constantly become confused and form both good and bad karmic connections. If we create negative affinities everywhere we go, how will we create positive connections? We must try to eliminate negative affinities so that we can create good ones. And only good connections can be the causes that turn evil into goodness.

Bodhisattvas know this; not only do they understand this, they also have the understanding and views of the Dharma-doors to absolute truth. This makes them Bodhisattvas. They walk the Bodhisattva-path so they can approach the Buddha’s state of great understanding and great realization. They follow the Dharma by putting its principles into action. Seeing suffering, they recognize their blessings, and feel [a desire to help] suffering beings. This makes them Bodhisattvas. They clearly know that the world is suffering, but they are willing, just like Guanyin Bodhisattva, to return to this world on the ship of compassion to transform sentient beings. This is because of their Dharma-eyes. They see the suffering of the world or the suffering of cyclic existence in the Six Realms. This is because of their Dharma-eyes. The Buddha is endowed with Dharma-eyes.

His fifth kind of eyes are the Buddha-eyes. These encompass all of these five kinds of eyes. The Buddha-eyes are the most penetrating and can see the ultimate reality of the universe. These have already penetrated the universe. Dharma-eyes can [only] penetrate worldly and world-transcending principles, but Buddha-eyes can fully penetrate the ultimate truth of the universe.

“As for worldly and world-transcending phenomena, there is nothing They do not know, nothing They cannot see. All things are always illuminated in the Buddha’s eyes.”

Thus the true appearance of all things in the universe and the Six Realms is seen and understood with Buddha-eyes.

Therefore, the Buddha’s enlightenment, His perfectly clear and enlightened nature, is like a great clear mirror. All the myriad forms in the world were taken into His enlightened mind at once. This happens with Buddha-eyes. Buddha-eyes can see and understand the principles of all things in the universe at once. Ordinary people are not anywhere close to having Buddha-eyes. So, we must be very mindful.

As ordinary people, our physical eyes are poor. Why can’t we see things clearly? Because we are ordinary people. There will be a time when our Six Roots will deteriorate. However, we must put our effort into cultivating heavenly eyes, Dharma-eyes, wisdom-eyes and the Buddha-eyes that the Buddha has. Therefore, we must be mindful.

When we talk about eyes, we are also talking about our minds. Humans and heavenly beings use their eyesight, and as for Hearers and Bodhisattvas, they use the perspective of their minds. Indeed, our perspective is what we can see with our minds, not what we see with our physical eyes. This is what we call our perspective.

Among the five kinds of eyes, Buddha-eyes are the most penetrating. “He observed that living beings in the Six Realms were impoverished, lacking blessings, wisdom.” In looking at sentient beings of the Six Realms through Buddha-eyes, they seem truly impoverished. I have always said, no matter how much money people have, if having one they feel they lack nine, they will always live in poverty. If they do not create blessings, it does not matter how much money they have. However, ordinary people cannot see this. The Buddha believes that within the Six Realms, even heavenly beings who enjoy pleasure without creating blessings will be among the impoverished. So it is said, “[He] observed that living beings in the Six Realms were impoverished and lacking blessings and wisdom.” Looking at things from the Buddha’s state, even heavenly beings are far from [being replete with] blessings and wisdom. Therefore, heavenly beings must take refuge with the Buddha and listen to the Dharma.

[He] observed that sentient beings in the Six Realms were impoverished and lacking blessings and wisdom: He saw that the Six Realms were the paths of sentient beings who created and then followed their karma. The [Six] Destinies: The Six Realms. The suffering and hardship from poverty are as deep and vast as the ocean. The act of giving is a solid boat that can cross the sea of poverty.

Therefore, “He saw the Six Realms.” We have just spoken about the Six Realms, the heaven, human, animal, hell, hungry ghost, animal and asura realms. These are all part of the Six Realms. The realm sentient beings transmigrate into is determined by the karma they have created. That is their destiny. If we create negative causes, then we will suffer greatly in this world. But will this torment end in this world? It will not end in one lifetime. Perhaps we may transmigrate into the animal realm or into the hell realm. If we come into this world, face suffering and still do not awaken, we will create karma as we suffer. When this suffering is endlessly multiplied, there is even more suffering. This is the destiny of those in the Six Realms.

With even the weakest causes and conditions, we may encounter a virtuous friend who can transform us. So, we must always remember to.

“nurture any goodness that has already arisen. Quickly give rise to goodness not yet arisen. Quickly eliminate evil that has already arisen. Prevent from arising evil that has not arisen.”

Think about it, this world is full of poverty and is lacking ethics, blessings and wisdom. So, we must put our hearts into creating blessings in this world. Furthermore, we want to create great blessings. We must give unconditionally and without any attachments, according to the Three Spheres of Emptiness. Only with the great love that comes from a broad mind and pure thoughts can we truly create blessings.

The suffering from poverty is deep and expansive, Truly, these difficulties are deep and expansive like the sea. So, the Buddha, to transform suffering beings, built a very durable vessel. As stated in the Sutra of Infinite Meanings, in order to transform sentient beings and deliver them across the sea of afflictions, He must build many kinds of vessels. Small vessels, medium vessels and large vessels. Each vessel, regardless of size, must be built to be durable so when it sails across this sea of afflictions, it will not be capsized by a slight wave. Learning the Dharma is like being on the water. Aboard the ship, we must be very cautious and pull together in times of trouble.

As we sail on this ship together, how do we ensure a safe voyage across this boundless sea of afflictions? The more ignorant things we ordinary people do, the stronger the waves of affliction will be. We see the sea growing wider and wider; when will we reach the other side? So, everyone, we must be mindful, and work to calm the sea, then we will quickly see the other side. As long as we are mindful we can take the Dharma to heart and follow the path and course laid out by the Buddha. Only then can we reach a safe, stable and joyful refuge.

So, I always say that doing this work make us feel fortunate. Indeed, we feel happy and fulfilled. It might be hard work, but if we shift our mindset, we feel very happy. When a task is accomplished, we will feel happy. This is called Dharma-joy. From the viewpoint of the Buddha, sentient beings who live in the Six Realms are truly impoverished. However, let us quickly set aside our greed and quickly point ourselves in the direction of walking the Bodhisattva-path. If we can do this, we will feel very peaceful. Therefore, we must always be mindful.

Ch02-ep0420

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 420 – Wondrous Provisional Teachings with Wisdom

>> “Wisdom is like the sun and moon. Compassion is like the land. Great love creates wholesome karmic conditions. To teach the truth, wondrous provisional teachings are given.”

>> Now, I do this as well. In order to bring security to living beings. I use various Dharma-doors to proclaim the path to Buddhahood.

>> “Through the power of wisdom, I know sentient beings’ natures and desires. By teaching all Dharma with skillful means, I enable them to become joyful.”

>> Through the power of wisdom: Wisdom is discerning like the sun and impartial like the moon. Being able to clearly differentiate all phenomena is having discerning wisdom. Being impartial to all objects, beings, principles and matters is having impartial wisdom.

>> I know sentient beings’ natures and desires: The Buddha, with the power of wisdom, can ascertain the faculties of sentient beings and their various natures and desires. Their past habitual [tendencies] shape their nature. Things they wish for now are their desires. Knowing this, He taught them the truth through wondrous provisional means by establishing methods to teach the Dharma.

>> By teaching all Dharma with skillful means: Skillful means are wondrous and provisional methods. Based on sentient beings’ conditions and experiences, He taught according to their capabilities and used skillful means to bring peace to their hearts. This is teaching all Dharma with skillful means.

>> I enable them to become joyful: The Buddha is kind. So based on the capabilities of sentient beings and in accord with their desires, He gave teachings that satisfied their wish and brought them benefits and joy. Thus He gradually guided them into the Buddha Vehicle and enabled them to become joyful.

“Wisdom is like the sun and moon.
Compassion is like the land.
Great love creates wholesome karmic conditions.
To teach the truth, wondrous provisional teachings are given.”

We all know about wisdom. Aren’t all of us seeking wisdom? We sentient beings are lost and cannot clearly understand worldly appearances and principles. Thus, we are very indecisive about everything. We are afraid of making choices. Even if we know [what to do], we still do not have the clear and radiant wisdom necessary to make decisions resolutely. This is because we ordinary people are ignorant and lack the wisdom to make decisions. Thus, in learning the Buddha’s teachings, after we understand the principles, we must make decisions without hesitation.

As I always say, in our minds, thought after thought “arises and abides,” then quickly “changes and ceases.” When proper Dharma arises in our minds, wise thoughts will come to the forefront. They will temporarily abide in our minds, but then they will change quickly.

Our right mindfulness was so true and so clear, but we did not immediately take advantage of it. Our minds lacked the ability to decide resolutely, to take advantage of it, so it slipped by in a flash. We let it slip through our fingers. Thus Right Dharma disappears from our minds. As we learn the Buddha’s teachings, we should learn that whenever. Right Dharma surfaces in our minds, we must quickly take it to heart so that we can act decisively.

Do you still recall the story behind, “Eat till 80 percent full”? On May 2, 2008, Myanmar suffered a major disaster. A typhoon, also known as a tropical cyclone, caused an unprecedented disaster for the entire country of Myanmar. At that time, carrying out relief efforts there was very difficult. So, we maintained a very low profile and offered our love with great sincerity and respect. Thus we were able to help that country and the people there who had suffered. Gradually over time, the local government began to take notice of us.

Ten days later, on the 12th of May, a big earthquake occurred in Sichuan, China. At that time, our efforts and our attention became very focused on the [aftermath] of that quake.

During this period of time, Myanmar also needed our strength. People there knew that the group which had quietly provided help [to the victims] was called Tzu Chi and that Tzu Chi is based in Taiwan. Thus, Myanmar’s Presidential Office sent an official invitation to. Tzu Chi to formally enter Myanmar,

go into their villages and learn about their situation. These were farmers who were all very poor. Each year, after borrowing seeds, the rice they harvested went to repay the loans. Not much was left, just enough to feed themselves. Sometimes, there was not enough rice left to eat. Therefore, we decided to give the farmers the seeds they needed. To begin this process, we first picked the best seeds. In addition to giving them the best seeds, we also gave them fertilizer. We did not ask to be repaid after the harvest. This was how we gave with sincerity. This was very helpful to them. With great sincerity, these farmers aspired to donate part of their harvest.

This is a cycle of love and gratitude. Tzu Chi volunteers also continually met with them and shared Jing Si Aphorisms. After a farmer named U Thein Tun read the Jing Si Aphorisms, he realized there were many small living beings in the land. To respect the lives of these bugs, these “pests,” he decided not to spray pesticides. Every day, he stood on the edge of his field and read Jing Si Aphorisms and spoke kinds words to it. Every day, he would happily share the Dharma with utmost reverence,

all the way until harvest time. There was a drought that year. The fields of other farmers had a poor harvest because of the drought and pest damage. Strangely enough, only his land did not suffer from pest damage and and only his fields enjoyed a great harvest. The people from this village thought his seeds came from the gods; they called them “divine seeds”

because this seemed very miraculous. Everyone thought this was really amazing. U Thein Tun began to have faith in his actions. Besides giving back [to the community], and saving rice in a piggy bank, once he harvested his rice, he donated some of it. He has done this now for many years and his life has changed. When he felt the climate was not good and there might be occasional droughts, he made the decision to plant upland rice, which is grown in dry soil and thus does not require water. Everyone thought, “How can this be possible?” However, he was very confident. By planting upland rice in dry paddies, he had a very abundant harvest.

Tzu Chi volunteers did not only help the farmers, we also carried out Project Hope, a project that helps children attend schools. They have received our help since 3rd or 4th grade and are now in the 9th grade. This year (2013), Tzu Chi volunteers, in their wisdom, decided to take the children to a farming village. So, they brought 30 children to U Thein Tun’s fields. They saw stalks weighed down with rice. Each stalk was covered with a bounty of ears of rice.

U Thein Tun said to these children, “Alright, I’ll tell you my story.” He took the children to his house and told them how he met Tzu Chi volunteers, began reading Jing Si Aphorisms and how he had accepted the gift of rice seeds provided by Tzu Chi. He also talked about how he speaks to his field and how his life has improved over the past few years.

U Thein Tun had collected the photos taken in the past four or five years of Tzu Chi volunteers visiting his home. The photos were given to him by volunteers and he put them on the wall. He showed these photos to the children and told them stories at the same time. He is truly wise.

On this visit, our volunteers brought with them other kinds of seeds. The seeds were for water spinach, eggplant and…. Anyways, there were three or four different kinds. U Thein Tun said, “Actually, I have planted vegetables. I have a piece of land for growing vegetables.” He led the children to his vegetable garden. He taught these children how to loosen the soil. So, boys learned to plow the soil and the girls learned to sow the seeds. U Thein Tun taught them, “When you sow the seeds, you need to say kind words to them.” He wanted them to recite aphorisms and speak kind words. While sowing seeds in the vegetable garden, he seized the chance to teach them the Dharma. As they loosen the earth, they must speak kind words. As they plant seeds, they must also speak kind words. They must constantly think about good things.

When a 9th grade student shared his experience, he said, “When we shop for groceries in the market, we simply hand over money and receive vegetables in exchange. I never knew it took so much hard work to grow what we eat. After loosening the soil and sowing the seeds, farmers must also pull weeds and irrigate the land.” The boy also said, “If I had not come here, I would not know how hard farmers work.”

Indeed, this is wisdom, and shows how we sentient beings are ignorant. As ignorant sentient beings, we enjoy many conveniences in life and take them for granted. When we buy things with money, we may not cherish them. Tzu Chi volunteers are Living Bodhisattvas. We not only help those who are in immediate need, we must also determine their particular long-term needs to sustain their livelihood for the long run.

To help their lives in the long run, not only do we give them seeds to cultivate, we must also give them virtuous teachings. The virtuous Dharma, Jing Si Aphorisms, are on U Thein Tun’s mind every day, so he applies the virtuous Dharma to his farming, and every year has a good harvest. He showed confidence and decisiveness; knowing the possibility of drought, he immediately planted upland rice and had another plentiful harvest.

Tzu Chi volunteers are teaching the children by showing them how hard farmers work, so they can understand the workings of things. This helps them realize that things in their lives do not come easily. This is how Living Bodhisattvas teach sentient beings with various methods. Therefore, this is wisdom.

“Wisdom is like the sun and moon.” Like the sun during the day, it helps us see the workings of all living beings. It is also is like the moon at night, whose light helps us to see things in the darkness. This is how wisdom is like the sun and moon. Aside from the sun and moon, what else do we need to survive in this world? “Compassion is like the land.” The land can nurture all roots of goodness. This is compassion. Compassion and great love are wholesome causes and conditions. With compassion and great love, Tzu Chi and Myanmar have already fostered deeply rooted, positive karmic conditions. This is how. “Compassion is like the land and great love creates wholesome karmic conditions.” The karmic conditions of compassion and great love have already come to fruition in this land.

Why do we do all this? “For Buddha’s teachings, for sentient beings.” We hope this virtuous Dharma, these virtuous teachings, spread throughout the world to all sentient beings. Then everybody can live peacefully and grow in wisdom at the same time. So, “to teach the truth, wondrous provisional teachings are given.” We must make the best use of the Buddha-Dharma in this world. In different times and places, we may need to establish different methods, but they all come back to the truth, to the True Dharma. Not only do we bring others peace and stability, we also help them to accept and apply the Dharma. If people can accept the Dharma and apply it in this world, the virtuous Dharma will remain in their hearts. By spreading the seeds of kindness, everyone’s wisdom will grow.

As the sutra states, “Now, I do this as well.” Sakyamuni Buddha said, “I do this as well.” In the past, He used various methods to transform and bring peace to sentient beings. He opened various Dharma-doors for them. All of these were aimed at delivering the Buddha-Dharma to their hearts and minds. Once at peace, they enter the path to Buddhahood.

Now, I do this as well. In order to bring security to living beings. I use various Dharma-doors to proclaim the path to Buddhahood.

The Buddha then said,

“Through the power of wisdom, I know sentient beings’ natures and desires. By teaching all Dharma with skillful means, I enable them to become joyful.”

This is the Buddha’s wisdom. Wisdom is discerning like the sun and impartial like the moon. So, He has “discerning wisdom.” In the past, we have often said this. He also has “impartial wisdom.” Being able to discern all phenomena in the world comes from having wisdom.

Through the power of wisdom: Wisdom is discerning like the sun and impartial like the moon. Being able to clearly differentiate all phenomena is having discerning wisdom. Being impartial to all objects, beings, principles and matters is having impartial wisdom.

We should see everyone and everything impartially. All living beings are equal. If we can live in harmony with all beings, this world will be at its most peaceful and we will be living in a pure land. As I have often said in the past, “Show compassion to all equally.” We should show compassion to all in the world equally, without drawing distinctions.

“[He knows] sentient beings’ natures and desires.” The Buddha uses skillful means and the power of His wisdom to ascertain the capabilities of sentient beings. Only the Buddha can understand whether they have the faculties to accept very profound Buddha-Dharma. He turns profound Dharma into ordinary, worldly, virtuous Dharma in order to teach sentient beings. This is the power of wisdom that can “ascertain the faculties of sentient beings.” Their capabilities are affected by their various natures and desires, which are habits formed in their past lives.

I know sentient beings’ natures and desires: The Buddha, with the power of wisdom, can ascertain the faculties of sentient beings and their various natures and desires. Their past habitual [tendencies] shape their nature. Things they wish for now are their desires. Knowing this, He taught them the truth through wondrous provisional means by establishing methods to teach the Dharma.

Since Beginningless Time, we have been continuously influenced by greed, desire and so on. We may have good causes and conditions that lead us to encounter the Buddha-Dharma. But among these virtuous teachings, we need to be discerning and take joy in our choice. What do we want to believe in? Which Dharma do we want to learn? Since Beginningless Time, people’s karma has been good, evil or indeterminate. We have the good intention to learn Right Dharma, but we each go in a different direction. Some people want to focus on chanting. Some want to focus on sitting in meditation. There are so many variations. Thus people’s pursuits are based on their individual habitual tendencies.

Therefore, the Buddha, based on sentient beings’ disposition and what it is they seek, gives them suitable teachings. These are known as their nature and desires. Sentient beings habitually pursue these things, so the Buddha used these methods to teach them. However, His ultimate goal was still “to teach them the truth through wondrous provisional means,” which is ultimately the Great Vehicle Dharma. Therefore, this is “teaching all Dharma with skillful means.” Skillful means are wondrous and provisional methods.

By teaching all Dharma with skillful means: Skillful means are wondrous and provisional methods. Based on sentient beings’ conditions and experiences, He taught according to their capabilities and used skillful means to bring peace to their hearts. This is teaching all Dharma with skillful means.

Therefore, we always teach according to sentient beings’ conditions and their experiences. Wherever the Buddha was, [He could teach] the Buddha-Dharma so it suited all beings. Whatever the conditions of that place, whatever phenomena they had experienced, the Buddha-Dharma was able to reach them all through these skillful means. So, He taught according to capabilities and used various methods to first bring peace to their minds. This is teaching with skillful means.

After sentient beings obtained the Buddha-Dharma, they were all very happy. This is because the Buddha taught according to the needs of sentient beings. Thus, they heard what they wished to hear and learned the Dharma they needed the most. So, the Buddha’s teachings were happily accepted by sentient beings. Therefore, the Buddha, gave teachings they would accept joyfully and matched their intentions and wishes. This benefited them and made them happy. This was how He patiently guided sentient beings. He gradually led them into Great Vehicle wisdom so they all felt great joy.

I enable them to become joyful: The Buddha is kind. So based on the capabilities of sentient beings and in accord with their desires, He gave teachings that satisfied their wish and brought them benefits and joy. Thus He gradually guided them into the Buddha Vehicle and enabled them to become joyful.

Everyone, this is how we learn the Buddha’s teachings. When we listen to the Dharma, we must listen joyfully. However, we cannot only be joyful. We must also apply the teachings to our interpersonal relationships so they bring us great happiness. We have just heard the story about Myanmar. Though helping them was a difficult process, when we listen to their sharing, we feel very joyful. Therefore, we must always be mindful.

Ch02-ep0419

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 419 – Teaching with Gentleness and Kindness

>> In learning the Buddha’s teachings, we must learn to be kind and gentle and follow the teachings accordingly. By cultivating ourselves to benefit others, we can abide peacefully in Right Dharma.

>> They used various causes and conditions, analogies and expressions to teach suitable skillful means.

>> “Now, I do this as well.” Sakyamuni Buddha Himself said this. “In order to bring peace to living beings, I use various Dharma-doors to proclaim the path to Buddhahood.”

>> Now, I do this as well in order to bring security to living beings: The Buddha said that. He knew sentient beings had varying capabilities. To accommodate their different roots and conditions, He established provisional teachings that would stabilize and enter their minds.

>> “They abide in a state of bliss that is wondrous and true. With infinite compassion, they relieve the suffering of sentient beings.”

>> They are the safe, stable and joyful refuge for all living beings. They are a source of relief, protection and great support. They are the great guiding teachers for all sentient beings everywhere.

>> So, “sentient beings can, from the Dharma, attain stability in their minds, and be determined to advance on this path.”

>> [The Buddha] used various Dharma-doors to proclaim the path to Buddhahood: The Buddha, with various expressions and analogies, developed various wondrous, provisional teachings and Dharma-doors of skillful means. This is how He revealed to sentient beings all Buddhas’ understanding and views and the One Vehicle path to Buddhahood.

In learning the Buddha’s teachings, we must learn to be kind and gentle
and follow the teachings accordingly.
By cultivating ourselves to benefit others,
we can abide peacefully in Right Dharma.

The Buddha has great compassion. To learn His way is to learn His great compassion, which comes from a kind and gentle heart. With this kindness and gentleness, He treats sentient beings the way kind parents treat their own children. There is a common saying, “The Buddha treated sentient beings like Rahula.” Rahula was the Buddha’s child. After the Buddha attained enlightenment, He vowed to treat sentient beings impartially and help everyone encounter the Buddha-Dharma so that they could liberate their minds.

With this vow, He returned to the palace to transform His father, His aunt and everyone in the palace. The closer the family members were, the more He wished to transform them. Even Rahula, His young, naive and innocent child, was led by Him to become a monastic. The Buddha’s father was reluctant to allow this because after his own son had become a monastic, he placed all his hopes on this grandson. But because the Buddha deeply loved His son, He wanted him to be immersed in the Dharma. So, He led His son to be a monastic.

This showed that His compassion and love for sentient beings and His son were the same. The Buddha treated sentient beings as. His only child. He wanted them all to receive the same teachings. Since sentient beings’ capabilities vary, the Buddha had to think of various methods to teach them. So, He established skillful means suitable for their capabilities.

As we engage in spiritual practice, if we can understand the Buddha’s mind, we must take the Dharma deep into our hearts. We must deeply etch the Dharma in our minds. By “cultivating ourselves to benefit others,” we not only engage in our own spiritual practice, but we also seek to benefit others. This is the kind of practice we must engage in.

Everyone, we do not learn the Buddha’s teachings just for our own sakes. Once we learn about the impermanence of life, it is not enough to just see through all things and let go of them. It is not enough to just seek our own awakening, attain our own liberation and have no more afflictions. That is not enough. We engage in spiritual practice to help everyone understand the Buddha-Dharma and the impermanence of life. To be able to understand the Buddha-Dharma, we learn the wondrously profound principles of the cycle of cause and effect and cyclic existence in the Six Realms. We must help everyone clearly understand these principles. More than just understanding them, we must help people take joy in them so they can happily take the Buddha-Dharma into their hearts and deeply penetrate its subtleties and wondrousness. As for ourselves, we must practice until we can attain liberation from cyclic existence in the Six Realms so that we can follow our vows.

What are the vows that we want to follow? The Four Great Vows. We must vow to transform sentient beings. We must vow to complete the path to Buddhahood. If we are willing to transform sentient beings and even “vow to attain unsurpassed Buddhahood,” then won’t all sentient beings in the world abide peacefully in Right Dharma?

Right Dharma is what we all seek. Have we fully taken this Dharma to heart? The correct answer is, “Not yet.” And because we have not, the unknowns about the future prevent us from feeling at peace. So, we must reverently learn to develop the Buddha’s kind and gentle heart. We must form great aspirations, just like the Buddha who, for the sake of future sentient beings whose capabilities vary greatly, came up with many methods to teach according to their capabilities and according to their times. He taught according to time, people and place. This is very important. We need to cultivate ourselves to benefit others. This is why we must constantly form aspirations and make vows, so that we can abide peacefully in Right Dharma and also enable all sentient beings to peacefully listen to the Buddha’s Right Dharma. This is the ideal we all share.

Previously, we mentioned that all Buddhas, not just Sakyamuni Buddha, but all past Buddhas, did the same thing.

They used various causes and conditions, analogies and expressions to teach suitable skillful means.

Then as this sutra passage states,

“Now, I do this as well.” Sakyamuni Buddha Himself said this. “In order to bring peace to living beings, I use various Dharma-doors to proclaim the path to Buddhahood.”

He utilized various methods to proclaim and reveal the path to Buddhahood, the path that He had awakened to, so that everyone could understand that the Buddha-Dharma is essential for daily living. This was the Buddha’s vow. So, the Buddha said, “Now, I do this as well.” He was the same as all past Buddhas.

Now, I do this as well in order to bring security to living beings: The Buddha said that. He knew sentient beings had varying capabilities. To accommodate their different roots and conditions, He established provisional teachings that would stabilize and enter their minds.

The Buddha said that. He knew sentient beings had varying capabilities. In order to adapt to their roots, capabilities and causes and conditions, which were all different, all Buddhas, from those of the past to our Sakyamuni Buddha, had to mindfully give provisional teachings and establish skillful means. These provisional skillful means first bring peace to sentient beings’ minds so that they can take the Dharma to heart.

Looking at the following sutra passage, you should find it very familiar. It comes from the Sutra of Infinite Meanings.

“They abide in a state of bliss that is wondrous and true. With infinite compassion, they relieve the suffering of sentient beings.”

Everyone can recite this from memory. We want to help sentient beings take the Dharma to heart. If they can take it to heart, the Dharma can abide in their hearts forever. I constantly tell everyone, having something deep in our minds comes from taking the Dharma to heart. By doing this, we will always be very happy. So, if the Buddha-Dharma is in all of our hearts, we will always be very happy because our minds will be free of greed and anger, as well as ignorance and afflictions. There will be no doubts, no conceit and no arrogance. If this is the case, neither the Five Turbidities nor the Five Poisons will be in our minds, which will be pure and undefiled. This is because the Dharma abides in our minds.

Then we only act to benefit ourselves and others. To benefit ourselves is to “vow to attain unsurpassed Buddhahood.” Our only course is our “vow to attain unsurpassed Buddhahood.” To attain Buddhahood, we must first transform sentient beings. So, when we “vow to attain unsurpassed Buddhahood” we must go out into the world to transform sentient beings. “Wisdom comes from experience.” If we have pure karmic causes but no positive karmic connections, we still cannot attain Buddhahood. So, to attain Buddhahood, we need pure karmic causes and must also go among the people to form positive connections.

So, if we have pure causes, but no pure karmic connections, we will still be unable to “attain unsurpassed Buddhahood.” No matter how we vow to attain Buddhahood, we will have no way of doing so.

Thus, the first of the Four Great Vows is. “I vow to deliver countless sentient beings.” The last vow is. “I vow to attain unsurpassed Buddhahood.” This process requires us to eliminate our afflictions, which is something we must learn among people. Don’t we “learn by doing, awaken by learning”? “Learn by doing, awaken by learning,” right? This is about [applying] these methods in our daily living. As we live among countless sentient beings, we must work to transform them. And as we do this, the Buddha-Dharma will appear in this place.

When we use skillful means to transform people, we are developing our wisdom. So, we “have Dharma to transform them.” With the Dharma, we can transform sentient beings. Each sentient being has different capabilities. According to this person’s capabilities, we find a way to approach and transform him. For a person with different capabilities, we will find another way. This comes from taking the Dharma to heart so that it constantly develops and peacefully abides in our minds. Thus, transforming people so that they can accept the Dharma brings us great happiness.

I constantly hear that when our Commissioners first form aspirations, they talk about Tzu Chi to whomever they meet. When someone is willing to become a member, they are very happy. Collecting donations of NT 100 makes them happy. One Commissioner’s husband said, “I give you tens of thousands dollars monthly and that does not make you happy. Why does NT

100 from one of your members make you so happy?” She said, “It’s different. When I share the [Dharma] and they accept it and are inspired to give, that is different. What you give me sustains my physical life. What I give them nurtures their wisdom-life.” This is how we help each other grow. We can “abide in a state of bliss.” If you use the Dharma to transform others and they accept your teachings, this can bring great happiness.

So, when we have taken the Dharma to heart, it is indeed “wondrous and true. Only the one who drinks the water knows its temperature.” None of you know how happy I feel as I explain these teachings. You cannot know this. And as you listen, are you happy? I do not know that either. I am happy to speak, while you are happy to listen. This is “wondrous and true.”

This [leads to] “infinite compassion.” From our hearts we must give rise to universal compassion. As we want to attain happiness, we also want everyone else to attain happiness. Having non-arising and non-ceasing true principles always abiding in our minds, this is what we want, and we also hope others can attain this state. This is universal compassion.

When the Buddha taught sentient beings, He began by teaching about boundless suffering. Suffering is present throughout our lives. Moreover, birth, aging, illness and death, are laws of nature, which are inseparable from the impermanence of life. So, this is the suffering in our lives. The Buddha exercised universal compassion, so after He liberated Himself from cyclic existence in the Six Realms and the suffering of the impermanence of life, He hoped that everyone could attain this state. This is why He went back to transform His father, His clan and His son. He had the same aspiration to transform everyone. Thus He exercised “infinite compassion,” which is universal compassion, to “relieve the suffering of sentient beings.” He wanted to save suffering sentient beings.

So, “[It is] the safe, stable and joyful refuge for all living beings.” If sentient beings can attain this Dharma, they will be in a safe, stable and joyful place because they have returned to their pure intrinsic Tathagata-nature. Sentient beings’ “safe, stable and joyful refuge” is the True Dharma because it can help us to return to our nature of True Suchness. That is the safest and most stable place.

They are the safe, stable and joyful refuge for all living beings. They are a source of relief, protection and great support. They are the great guiding teachers for all sentient beings everywhere.

The Dharma is “a source of relief, protection and great support.” This truly virtuous and wondrous Dharma is what sentient beings can rely on. This is what our minds must return to; we must take this Dharma to heart because that is our best source of support. We also use the Dharma to help all sentient beings find their direction. So, the Dharma, for any and all sentient beings, is their stable refuge and source of support.

“They are the great guiding teachers for all sentient beings everywhere.” With infinite compassion, [Bodhisattvas] hope sentient beings can have something to rely on. And what they can rely on is the Dharma. We can rely on the Dharma to help our minds feel safe and stable. Relying on this Dharma helps us head in the right direction without going astray. This requires a great guiding teacher to show us the way. This comes from the Sutra of Infinite Meanings. I hope you will constantly

review the Sutra of Infinite Meanings to understand its principles. Indeed, the Sutra of Infinite Meanings gives us a spiritual direction.

So, “sentient beings can, from the Dharma, attain stability in their minds, and be determined to advance on this path.”

If we can understand these teachings, we can attain peace in our minds.

Each of us, when we find the path, and have no doubt that the direction is right, will walk steadily on this path. This is how we walk the Bodhisattva-path. So, the Buddha “used various Dharma-doors to proclaim the path to Buddhahood.” The Buddha had to use various methods to find suitable teachings for people’s capabilities so they would accept the Dharma and take it to heart. Thus they learn the path to Buddhahood.

[The Buddha] used various Dharma-doors to proclaim the path to Buddhahood: The Buddha, with various expressions and analogies, developed various wondrous, provisional teachings and Dharma-doors of skillful means. This is how He revealed to sentient beings all Buddhas’ understanding and views and the One Vehicle path to Buddhahood.

“The Buddha [utilized] various expressions and analogies.” Sentient beings are all different. As I am teaching right now, does listening to me make you happy? Some will say, “Yes! I feel happy.” Which part brought them happiness? None of us can fully know what makes another person happy. Among these various teachings and analogies, [perhaps] there is one part you can accept. There are so many teachings because there is not one that can awaken everyone at once. So, various appearances are used as analogies. This is how the Buddha’s wisdom works. “The Buddha, with various expressions and analogies, developed various wondrous, provisional teachings and Dharma-doors of skillful means.” He used various wondrous, provisional teachings to guide sentient beings; these are called Dharma-doors.

We must enter the room of our Buddha[-mind], then open the door to allow others to enter. So, we must use various methods to say to them, “Please, come in through this door.” We must guide them to the door so they can formally become Buddhist practitioners. This requires a lot of effort. After they enter, they can truly see the preciousness of the Dharma. Then the true, subtle and wondrous Dharma can truly enter their hearts.

“This is how He revealed to sentient beings the Buddha’s understanding and views and the One Vehicle path to Buddhahood.” When people enter, they calm their minds to earnestly listen. “Do you understand? This is the Buddha’s understanding and views.” It is the One Vehicle path to Buddhahood; there is nothing else. He hoped that we can listen to the Dharma and see our true nature. He wanted to help us understand that our intrinsic Buddha-nature still exists. As long as we can take the Dharma to heart and walk this path, we can naturally return to our nature of True Suchness.

As I just said, “I vow to transform countless sentient beings.” Our ultimate goal is “to attain unsurpassed Buddhahood.” Meanwhile, we must “vow to end infinite afflictions” and “vow to learn infinite Dharma-doors.” So, we must accomplish all these things. Once we do, we can return to our intrinsic nature, and all become Buddhas. Therefore, we must always be mindful.

Ch02-ep0418

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 418 – The Ten Powers of the Tathagata

>> “The various consciousnesses of the mind each cling to conditions. When conditions arise, causes lead to effects. When effects mature, retributions manifest; this is an unchanging law. This is the cycle of how cause leads to effect.”

>> “They utilized various causes and conditions, analogies and expressions to teach through suitable skillful means.”

>> Out of compassion, the Buddha established skillful means according to the roots and powers of sentient beings, according to their capabilities. But these are still part of the Buddha Vehicle.

>> The Buddha is replete with Ten Powers: First, the power of knowing right or wrong in all conditions. Second, the power of knowing all karmic retributions in the Three Periods. Third, the power of knowing all stages of meditation and liberation. Fourth, the power of knowing the quality of the faculties of all beings and whether they will attain large or small fruits. Fifth, the power of knowing all kinds of understanding. Sixth, the power of knowing all kinds of states. Seventh, the power of knowing all paths. Eighth, the power of knowing from having unobstructed heavenly eyes. Ninth, the power of knowing past lives flawlessly. Tenth, the power of knowing how to forever eliminate habitual tendencies.

>> The power of knowing how to forever eliminate habitual tendencies: This is having the wisdom and power to forever eliminate all remnants of delusions so they will never arise again.

“The various consciousnesses of the mind each cling to conditions.
When conditions arise, causes lead to effects.
When effects mature, retributions manifest; this is an unchanging law.
This is the cycle of how cause leads to effect.”

This is what I want to share with everyone; our daily living is inseparable from mind and consciousness. Each of our consciousnesses clings to the conditions of our daily lives. Aren’t our eyes, ears, nose, tongue and body, each clinging to conditions? With our eyes, we see external conditions. As we sit here, with my eyes I see all of you sitting in a very orderly manner. This makes me very happy. This is how the eyes see form. The eyes connect to the forms of all the phenomena in our surroundings. What I see is your orderly appearance. What you see are the words behind me. Our eyes are connecting to different forms.

The ears connect with sound. Right now, the objects my ear-roots are clinging to the sound of my own voice, the chirping of the birds outside and the distant sound of a passing train. Many sounds are being heard at this time as my ears cling to these conditions. This is how our mind and consciousnesses work. Our eyes, ears, nose, tongue and body cling to the objects of form, sound, smell, taste and touch. This is how, in our daily living, “the various consciousnesses of the mind each cling to conditions.” Eyes cling to conditions of form. Ears cling to conditions of sound. So, “each clings to conditions.”

“When conditions arise, causes lead to effects.” Each condition that we cling to has its own cause. For example, many people. For example, many people, crave certain tastes in their daily living. Recently, I have said that people are greedy for certain tastes. We clearly know that we should cherish the lives of sentient beings and adopt a vegetarian diet. But some people either do not know this principle, or they know it but cannot control themselves because they crave the taste. People eat, smoke, drink, chew betel nuts and do other things that are harmful to their health. They know, but they cannot control themselves. So, “When conditions arise, causes lead to effects.”

We continually hear the stories shared by our hospital volunteers. The causes of illness lie in these conditions; the patients could not break away from their cravings for a particular taste. They cannot cut themselves off from things they have smelled, tasted or touched, so they cannot help but cling to these conditions and take these things into their bodies. The effect of this is physical illness.

Some young people crave sensory pleasures, fun and so on. They do not accept their parents’ guidance and instead seek instant gratification, thus creating disharmony in their families. This is the effect. Those who are not filial or who create bad karma do not understand cause and effect, so they do not change. [They may think,] “So what? If I do it, it’s not a big deal.” But they have created so much bad karma that “when effects mature, retributions manifest. There will certainly be retribution; it is just that the time has not yet come.” The accumulation of these causes will lead to effects. In the end, there will be retributions. This is an unchanging law.

So, “cause leads to effect.” This is a cycle, the cycle of cause and effect. The workings of our daily lives are inseparable from our minds and consciousnesses. If we do not train our minds, our mind-consciousness will cling to external conditions. When we cannot control this, we will be tempted to cling to conditions. When we cling, we create [negative] causes. These causes may then lead to effects. Once these effects mature, retributions manifest. “This is the cycle of how cause leads to effect.” So, we must be mindful.

The Buddha gave teachings by using various causes and conditions. The following passage we are looking at is what the Buddha said,

“They utilized various causes and conditions, analogies and expressions to teach through suitable skillful means.”

As we discussed previously, the Buddha gave the Nine Divisions of Teachings with various causes and conditions, and analogies and expressions. These are all skillful means. Skillful does not mean they are not true. Skillful means are true teachings that explain profound principles in simple terms or use matters as analogies. Analogies are drawn to describe profound Dharma so that we can understand the profound principles through worldly appearances and phenomena. So, the Buddha used “analogies and expressions to teach through suitable skillful means.” He taught according to sentient beings’ capacities and their causes and conditions. Through using the various matters and appearances of the world around them, He drew out the most profound principles.

Out of compassion, the Buddha established skillful means according to the roots and powers of sentient beings, according to their capabilities. But these are still part of the Buddha Vehicle.

Because of the Buddha’s compassion, [He taught] according to the roots and powers of sentient beings. We have the Five Roots and Five Powers. Some people have sharper capabilities, so they are more intelligent. For people with a deep root of wisdom, not only will they realize and understand, they will also put the teachings into practice. These are the ones with sharper capabilities. Because they are smarter and brighter, their “powers” are stronger. This depends on faith, diligence, thought, Samadhi and wisdom. These are the Five Roots and Powers.

The Buddha comes solely to unlock our wisdom by helping us understand fundamental teachings like the 37 Practices to Enlightenment. They are very fundamental teachings which help us to truly realize the Buddha-Dharma, help us engage in spiritual practice and enhance our capabilities and wisdom-life. This is the power of the 37 Practices to Enlightenment.

So, the Buddha, out of compassion, taught according to roots and powers of sentient beings. He established various skillful means according to sentient beings’ capabilities, but these teachings never deviated from the path to Buddhahood. Therefore, the Buddha is replete with. Ten Powers.

The Buddha is replete with Ten Powers: First, the power of knowing right or wrong in all conditions. Second, the power of knowing all karmic retributions in the Three Periods. Third, the power of knowing all stages of meditation and liberation. Fourth, the power of knowing the quality of the faculties of all beings and whether they will attain large or small fruits. Fifth, the power of knowing all kinds of understanding. Sixth, the power of knowing all kinds of states. Seventh, the power of knowing all paths. Eighth, the power of knowing from having unobstructed heavenly eyes. Ninth, the power of knowing past lives flawlessly. Tenth, the power of knowing how to forever eliminate habitual tendencies.

First is “the power of knowing right or wrong in all conditions.” I often say that when we speak to someone we must consider the person, time and place. We may want to share a specific teaching with this person. Is this the suitable place for doing that? Is this the suitable time? Discerning all this requires the power of knowing. So, we need “the power of knowing what is right or wrong in all conditions.” We need to know how to teach the principles of all things according to capabilities, matters, people and so on. This is a power of knowing.

Second, we should have “the power of knowing all karmic retributions in the Three Periods.” The Three Periods are not only about past lives. As every second passes, there is a new “past,” a new “present” and a new “future.” When we try to understand the Three Periods, they can extend as far as countless kalpas in the past or countless kalpas into the future. But we must believe that they are also in this present instant. In this instant, we carry with us the past [karmic] causes we have created and accumulated up to this moment. If we do not seize this moment [to do good], we may once again commit evil, say the wrong things, do bad things and so on. [Their effects] will be felt long into the future. The [causes of] transmigrating in the Six Realms are created by our speech and actions in this short, present moment.

So, we should know that if, in our past or present, many things have not gone as we wished, that is probably because we created negative karmic connections in the past. Once we know and understand this, we can open our hearts and be understanding, and not take issue over the past. What was lost has already been lost, we should not remain attached to what was lost or what we cannot attain. If we did not create blessings in the past, we may not attain anything in the present. If we did not benefit others in the past, we may attain very little or quickly lose what we gain. This is because of our past.

If we can open up our minds, we will not have so many “losses” or “weak karmic connections” that we continue to keep in our hearts. By not being able to let go of these, they become afflictions. When afflictions arise, our wisdom will become more deeply submerged. We must seize every moment to continue to grow our wisdom-life, so we must unceasingly eliminate afflictions. This is what we must seize the moment to do.

If we can really seize the moment, in the future we will have less [bad] karma and fewer afflictions. And further in the future, if we are more diligent now, we will have even greater wisdom. Thus, we must understand all karmic retributions of the Three Periods. If we seize every moment to benefit others, we will receive blessed retributions in the future. This is a definite truth.

Third is “the power of knowing all stages of meditation and liberation.” To understand meditation and liberation, we must begin with precepts, Samadhi and wisdom. We should know this by now. In the past I have told you about “the perfection of precepts, Samadhi, wisdom, liberation and liberated views and understanding.” Our daily living must not deviate from these practices. So, we must focus on upholding them. We must uphold precepts and follow the path, then our path will be great. Our resolve must be firm for us to advance in learning the Dharma every day. Only by doing this will our wisdom be unlocked. Once that happens, we can become liberated and perfect our liberated understanding and views. “Carrying firewood and water are all meditation.” These are all skills to master. This is the Buddha’s third power of knowing.

Fourth is the power of “knowing the qualities of the faculties of all beings and whether they will attain large or small fruits.” Look at our capabilities. In our living, we create things every day. What are we creating? Karma. Some people create bad karma; some people create good karma. Those who create bad karma have accumulated negative causes, negative conditions, negative effects and negative retributions. Those who create blessed karma have done good deeds, formed good connections and received good retributions. What we do depends on our capabilities. If we can take in the Dharma, we can put it into practice. By doing great deeds, we will certainly attain great blessings. By being more diligent, naturally we can attain great wisdom.

Fifth is “the power of knowing all kinds of understanding.” As we listen to the Dharma or interact with people and matters, We must be understanding. If we are not understanding, everything we deal with will become an affliction. So, we must be understanding, that is the only way we will be accommodating. If we are not understanding or accommodating, we will constantly form negative karmic connections with other people. The Buddha taught us to have “all kinds of understanding.” We need to be understanding of all worldly matters and principles. Only by being harmonious as we deal with matters and people can we be in harmony with principles. This is what we achieve by being understanding.

Sixth is “the power of knowing all kinds of states.” Sentient beings each live in their own worlds with their own ways of life. This is something I often say. I hope everyone can respect all living beings so we can experience the states they are in. When a bird chirps, I believe he is very happy. In this place with singing birds and fragrant flowers, the bird has his own way of life, his own state. So, if we mindfully experience this, we will cherish all beings in this world.

Seventh is “the power of knowing all paths.” Sentient beings are lost, so the roads they are on lead nowhere. The roads they have chosen are the wrong ones. Those who are lost are fearful and unsettled, so ignorance flourishes in their minds. We must have “the power of knowing all paths.” We must walk on the right road because we will end up wherever that road takes us. This is the law of karma in the Six Realms.

Eighth is “the power of knowing from unobstructed heavenly eyes.” This is what our eye-root can see and understand. Ordinary people’s perspectives revolve around taking everything as their own. The perspective of a noble being is to serve the world. Whether we have a strong or weak mindset depends on our perspectives. So, we need “unobstructed heavenly eyes.” Heavenly eyes can see comprehensively and thus understand the karmic conditions of all beings. We must also try to do this.

Ninth is “the power of knowing past lives flawlessly.” This is the spiritual power of knowing past lives. People say, “Nine times out of ten, things will not go according to our wishes.” We must understand how we wrote the script for our present life during our past lives and how the kind of karma we created brought forth our current conditions. So, if we can understand this, we have the power of knowing past lives. Everything that happens in this present life is definitely connected to the past. If we can thoroughly understand this, we can reduce the afflictions in our minds. With fewer afflictions, our power of knowing will grow. Instead of lamenting the past, we must earnestly live in the present.

Tenth is “the power of knowing how to forever eliminate habitual tendencies.” Don’t I often talk to you about this? What do we cultivate in spiritual practice? [Elimination of] habitual tendencies. People’s minds differ as much as their faces. I often say, “people’s habits differ as much as their faces.” People’s minds are ultimately the same, they are Buddha-minds. The Buddha’s mind is pure, so our intrinsic Tathagata-nature should be the same. But our habitual tendencies are different, just as our faces differ from person to person. Thus, we must eliminate our habitual tendencies and return to our pure intrinsic Tathagata-nature. The Buddha had the power to eliminate habitual tendencies, so He taught sentient beings to do the same thing.

The power of knowing how to forever eliminate habitual tendencies: This is having the wisdom and power to forever eliminate all remnants of delusions so they will never arise again.

We must “eliminate all remnants of delusions” to eliminate all illusory thinking along with the delusion of ignorance, one by one. Only by eliminating habitual tendencies can we eliminate ignorance. Then we will know the origin of true wisdom. This is most important as Buddhist practitioners.

Dear Bodhisattvas, as Buddhist practitioners, we must clearly understand how, in our daily living, our minds and consciousnesses cling to conditions. At the beginning of each day, we must be aware as we connect with sound, form, smell, taste and touch and so on. We experience all this starting in the morning. So at the beginning of each day, we must think of methods to allow us to grasp this. To what extent do we need this power over [our consciousness]? I believe that if we all listen to, and immerse ourselves in the Buddha-Dharma, then in our daily living, we will clearly know the direction that we need to go in. We recognize our course very clearly. We must also eliminate our habitual tendencies in order to eliminate our ignorance. So, everyone please always be mindful.

Ch02-ep0417

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 417 – Diligently Carry Out Faith, Vows and Practice

>> “The Buddha, for the sake of sentient beings, went among the people to enable them to keep faith, vows and practice deep in their minds. The Dharma will pervade the universe with the power of diligence.”

>> “[All Buddhas] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence and whether their faculties are sharp or dull.”

>> [They] know the conduct of living beings: The Buddha knew that those who have already aspired to engage in wholesome practices are accumulating merits and virtues, focusing on upholding and diligently advancing their mission and making great vows to engage in true practice.

>> Their earnestness in seeking the Dharma is deep within their minds. Their will to seek the profound and wondrous Dharma of the Buddha Vehicle is deep within their minds. The deeply planted causes and virtues that are hard to remove are deep within their minds. These are never forgotten. Their earnestness in seeking the Dharma is “deep within their minds.” Then, “Their will to seek the profound and wondrous Dharma of the Buddha Vehicle” is also “deep within their minds.”

>> [They] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence, and whether their faculties are sharp or dull.

>> Their habitual actions in the past: With our initial resolve we make vows to learn and practice the Buddha-Dharma and follow the principles. In the process of learning spiritual cultivation, we encounter the Buddha and learn the Dharma to cultivate the habitual actions of Six Perfections.

>> The nature of their desire, the power of their diligence: Sentient beings have all kinds of desires. That is their nature. The teachings given by the Buddha are adapted to their desires. So, the sutra speaks of “the various paths they have walked, the nature of their various desires.”

>> [They know if] their faculties are sharp or dull: Faith, diligence, thought, Samadhi and wisdom are the Five Spiritual Roots. When replete with all goodness, we have all the Spiritual Roots. Eyes, ears, nose, tongue and body are also the Five Roots. These can be sharp or dull, just as people’s minds can be agile or slow.

“The Buddha, for the sake of sentient beings, went among the people
to enable them to keep faith, vows and practice deep in their minds.
The Dharma will pervade the universe with the power of diligence.”

All of us must always be mindful. The Buddha comes to this world to go among the people for one great cause, to teach sentient beings. The Buddha gives teachings in hopes that they penetrate deep into our minds. We must “delve deeply into the sutra treasury” so we can develop our wisdom.

During every morning and evening recitation, we always chant the Three Refuges. We take refuge in the Buddha “to comprehend the great path and form the supreme aspiration.” We take refuge in the Dharma to “delve deeply into the sutra treasury,” then we can develop “wisdom as vast as the ocean.” We take refuge in the Sangha to wholeheartedly “lead the assembly.” This is the reason that the Buddha teaches us to “keep faith, vows and practice deep in our minds.” This means we must transform sentient beings.

If we can do this, “the Dharma will pervade the universe with the power of diligence.” The Dharma can pervade the universe, which is everything between heaven and earth. If all of us living between heaven and earth can “comprehend the great path,” we can “delve deeply into the sutra treasury.” With this vow, we will be willing to transform others. We continually say that recruiting Living Bodhisattvas means that, as we move through the world, we should promptly share the wonderful Buddha-Dharma with people we meet. After we have understood it ourselves, we can use the realizations we gained from putting it into practice to transform other people. This is the Buddha’s one great cause for coming to this world. So, He went among people “to enable us to keep faith, vows and practice deep in our minds.” His hope is for the Dharma to pervade the universe. This requires our collective power of diligence.

So, in the next sutra passage, the Buddha says,

“[All Buddhas] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence and whether their faculties are sharp or dull.”

Sakyamuni Buddha clearly knew everything about sentient beings. So, He “knew the conduct of living beings.” Sentient beings’ minds and actions vary greatly because each person’s arising thoughts, afflictions and ignorance are different. Even their aspirations of practicing [the Dharma] are different. So, the Buddha “knew the conduct of living beings.” He knew all of their good and evil behaviors.

[They] know the conduct of living beings: The Buddha knew that those who have already aspired to engage in wholesome practices are accumulating merits and virtues, focusing on upholding and diligently advancing their mission and making great vows to engage in true practice.

So, “the Buddha knew those who already aspired to engage in wholesome practices.” Since they had all met the Buddha and listened to the teachings, they gave rise to faith and began to engage in wholesome practices. The Buddha knew that to engage in wholesome practices is to accumulate merits and virtues.

As time, which is intangible, passes, our actions, which are tangible, accumulate to develop our wisdom-life. So, we must wholeheartedly and diligently advance our mission. Every day, if we “uphold our mission and follow the path,” then “our path will be great.” Since we have made this vow, we must follow the Buddha’s teachings to diligently advance step by step. We must have a focused mind and a firm resolve in order to diligently advance. So, the great vows we make must be true. Haven’t we discussed this before? The Jing Si Dharma-lineage is a path of diligence so we must internally practice the Four Great Vows.

When we make great vows, we are not only making the Four Great Vows. We make countless vows and once we have made those vows, we must actually put them into practice. We must keep them deep in our minds; our vows must deeply penetrate our minds. So, we must keep our vows deep within our minds then our every thought will adhere to the Dharma. We must be earnest in seeking the Dharma. We cannot think, “I listened to the Dharma today, I know everything now. I don’t need to listen to it tomorrow because I’ve already understood it today.” If we think this way, our deep sincerity and earnestness in seeking the Dharma is lacking.

We must know that the Buddha-Dharma is infinite and boundless. By itself, [the Sutra of] Infinite Meanings can encompass all things in the universe. All principles are encompassed within the Dharma. Can we actually understand it all in one day? Can we truly grasp one truth and understand all truths? The Buddha’s many lifetimes are expressed with the words “repeated kalpas.” He unceasingly made diligent advances, sought the Dharma, gave up His body and devoted Himself to His great vows. This was all to seek the Dharma. So, we must also earnestly seek the Dharma. Then it is “deep within our minds.” With these examples, I hope you can understand what this phrase means.

Their earnestness in seeking the Dharma is deep within their minds. Their will to seek the profound and wondrous Dharma of the Buddha Vehicle is deep within their minds. The deeply planted causes and virtues that are hard to remove are deep within their minds. These are never forgotten. Their earnestness in seeking the Dharma is “deep within their minds.” Then, “Their will to seek the profound and wondrous Dharma of the Buddha Vehicle” is also “deep within their minds.”

The Buddha-Dharma contains the Small, Middle and Great Vehicle. What we want to seek now is the deeply profound and wondrous Dharma of the Buddha Vehicle. When we understand that the Buddha has set aside skillful means to teach the True Dharma, which is the great Dharma of the Buddha Vehicle, then we will readjust our minds and focus on dedicating ourselves to study the profound and wondrous Dharma of the Buddha Vehicle. This is “deep within our minds.”

There are also “deeply planted causes.” It is important to know that “cause” means seed. Everyone has an intrinsic Tathagata-nature. Our pure and undefiled nature of True Suchness is the “cause” for attaining Buddhahood. However, this “cause” for attaining Buddhahood has been covered by ignorance for a very long time. Now that we have encountered the Dharma, with these thoughts deep within our minds, we must promptly remove these layers of ignorance. Otherwise, we will not be able to access this “deep cause,” which is our intrinsic Tathagata-nature. We will not be able to eliminate our ignorance. So, we must learn the Buddha’s teachings until we find our intrinsic nature. Therefore, we must have “deeply planted virtues.” If our virtues are securely and deeply planted, it will not be easy for anyone to influence us.

To “plant” something we must cultivate it. We must go among people and willingly give to others. This is “planting virtues.” Our “cause” must endlessly grow, sprout and take root in our minds. If we are walking the Bodhisattva-path, this root will grow. This is the root for attaining Buddhahood. It is also the Tathagata-nature that all of us intrinsically have.

In this world, how can we not be tempted by external conditions? When these roots are deeply affixed within us, they are “deep in our minds.” So, “They are never forgotten.” This means we will always keep these in mind. So, these are the “thoughts that are deep within [our] minds.” We must earnestly seek the Buddha Vehicle. Our roots of goodness must be planted deeper, extend farther and wider. Then we will not be easily influenced. This is how we keep Buddha-Dharma in our minds. These are “thoughts that are deep within [our] minds.”

[They] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence, and whether their faculties are sharp or dull.

“Their habitual actions in the past.” All of us have cycled through many lifetimes and continually transmigrated through the Six Realms. In each lifetime, our surroundings influence us, so we continue to accumulate ignorance. So, now that we have encountered the Dharma, “with our initial resolve we make vows.”

Their habitual actions in the past: With our initial resolve we make vows to learn and practice the Buddha-Dharma and follow the principles. In the process of learning spiritual cultivation, we encounter the Buddha and learn the Dharma to cultivate the habitual actions of Six Perfections.

I often say we must sustain our initial aspiration. We must always hold on to the aspiration we form today. Regardless of the conditions of our future surroundings, our resolve must be firm and unwavering. Thus, “With our initial resolve we make vows.” We must uphold our mission and follow the path. To do this, we learn and practice the Dharma and follow these principles to learn and practice the path. In the past, we were influenced by ignorance, so after we have accepted the Buddha-Dharma, we must be firm in learning and practicing the Buddha-Dharma. We must unceasingly allow the Buddha-Dharma to permeate us so we can unceasingly eliminate the ignorance and karma from our past. To do this, we must follow the principles.

Principles are cyclic. Do not say, “I understand it today, tomorrow….” Every day is a [new] cycle. We must be diligent today and tomorrow. In the human realm, as time goes by, we go deeper into the practice of the Dharma so that our wisdom-life can grow.

To learn and practice the path is an “action.” Our practices are purifying actions. We ordinary people take defiled actions, which leave a taint on us. Now we are using the Dharma like water to cleanse defilements from our minds. As we unceasingly take the Dharma to heart, we unceasingly purify our minds; this is the process. We follow the Dharma and maintain our vows. From the time we formed our initial resolve, we have continued to form vows. This process of spiritual practice takes a long time.

“We encounter the Buddha and learn the Dharma.” We are very fortunate to encounter them, so we must listen to the Dharma, to the teachings of Sakyamuni Buddha. Even today, we can still listen to them. We also must focus on cultivating the practices of the Six Perfections, which are purifying actions. These are our fundamental duties. As we give unconditionally, we must also be grateful.

So, the nature of sentient beings’ desires was well understood by the Buddha. He knew “the nature of their desire, the power of their diligence.”

The nature of their desire, the power of their diligence: Sentient beings have all kinds of desires. That is their nature. The teachings given by the Buddha are adapted to their desires. So, the sutra speaks of “the various paths they have walked, the nature of their various desires.”

Since sentient beings have formed aspirations, here, “desire” means to make vows, it means to “wish.” Their wishes and the dullness of their capabilities were clearly understood by the Buddha. So, He gave teachings according to their desires. This was how He patiently guided them.

So, the sutra mentions “the various paths they have walked” and “the nature of their various desires.” The Buddha’s teachings are in accord with sentient beings’ capabilities. So, “the various paths” are different methods of practice that are suitable for different capabilities. “Various” means that because there are many different habitual tendencies, there are different methods of teaching.

“[He knows if] their faculties are sharp or dull.” The Buddha knew sentient beings’ capabilities, and whether they were sharp or dull. In explaining something to someone, we may ask, “Do you understand? Yes, I understand. Then explain it to me. I still can’t quite understand it.” Think about how, for just this one person, we must speak to accurately address [his needs] and teach him how to do specific things and so on. This is not easy at all, let alone giving one teaching for all to hear. How can everyone who listens to it go in the same direction? It is very difficult! Why? “Their faculties [may be] sharp or dull.” Some people have sharp faculties. When teachings are given to those with sharp faculties, they may hear one thing and realize ten things, or a thousand things, or thoroughly understand everything. This depends on their capabilities.

So, faith, diligence, thought, Samadhi and wisdom are the Five Spiritual Roots. The 37 Practices to Enlightenment include the. Five Spiritual Roots and Five Powers. These are what we must cultivate to bring our capabilities to the same level. We must take the 37 Practices to Enlightenment to heart. So, if we can take these 37 kinds of practices to heart, we will be replete with all goodness and roots.

[They know if] their faculties are sharp or dull: Faith, diligence, thought, Samadhi and wisdom are the Five Spiritual Roots. When replete with all goodness, we have all the Spiritual Roots. Eyes, ears, nose, tongue and body are also the Five Roots. These can be sharp or dull, just as people’s minds can be agile or slow.

Other than the Five Spiritual Roots, there are also five physical roots, which are the eyes, ears, nose, tongue and body. Our eyes, ears, nose, tongue and body are inseparable from what we encounter in our daily living. But, what we perceive with our five physical roots must be differentiated with our [Spiritual Roots], our knowledge and wisdom. In our daily living, our Five Roots come in contact [with many things]. With regard to the Buddha-Dharma, we read and recite it every day, but do we have faith in it? We listen to it every day, but do we believe it? After we hear the Buddha-Dharma, do we diligently practice? Have we advanced? If we diligently advance, do we take it to heart? After we take it to heart, has the Dharma settled within our minds? If the Dharma has settled in our minds, have we developed wisdom?

So from this perspective, our knowledge and the Five Spiritual Roots and. Five Powers in our daily living are inseparable from our physical body, our eyes, ears, nose, tongue and body. So, are our eyes, ears, nose, tongue and body at the same level as our Five Spiritual Roots and Five Powers? Some people’s minds are sharper. Some people’s minds are slower. Some people have deep faith; some people advance diligently. Some may have faith, but not a deep faith. Or they may be diligent, but not very earnest. These are our various capabilities.

The Buddha understood all of them, that some are sharp and some are dull, “just as people’s minds can be agile or slow.” Sentient beings are all different. Because all of us are like this, [our practice] depends on whether we are mindful, whether we have made an effort to go deeper. The Buddha was patient, and continued to go among the people for the sole purpose of teaching them, “to enable them to keep faith, vows and practice deep in their minds.” This was the Buddha’s hope in coming to the world. He hoped the Dharma could enter all our minds, and that all our minds would abide in the Dharma. Then “the Dharma will pervade the universe” and everyone will exercise the power of diligence.

Dear Bodhisattvas, we must form Bodhisattva-aspirations and then put them into practice. We must always be mindful.

Ch02-ep0416

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 416 – Skillful Means Lead to the Supreme Meaning

>> “Our wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skillful means.”

>> So, “Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.”

>> Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.

>> Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words.

>> To demonstrate the various paths: The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.

>> Although the Buddha gave various teachings, in reality, He was only teaching principles for attaining Buddhahood.

>> In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.

“Our wonderful state of mind is inherently tranquil,
encompassing clear, subtle and wondrous truths.
The appearance of Infinite Meanings is indescribable.
In emptiness there is wondrous existence, taught through skillful means.”

This is telling everyone that that our wonderful state of state of mind is inherently tranquil and still. This tranquil and still state encompasses clear, subtle and wondrous truths. “The appearance of Infinite Meanings is indescribable.” True principles are inherently very tranquil and still, and without any appearance. This is how true principles are. We often talk about “unconditioned Dharma. Unconditioned Dharma” is true principles. “Condition phenomena” are all things that have appearances. All things with appearances come into existence from non-existence.

Similarly, principles cannot be seen nor felt and sometimes cannot be thoroughly understood. Thus, “The appearance of Infinite Meanings is indescribable.” This means that principles cannot be expressed with words. In fact, everything contains limitless principles. In our daily living, the things that we perceive, the things that we can touch, all result from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images.

There are underlying principles everywhere, they exist everywhere. Everywhere, there are principles. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of “tranquility.” All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences nor even long discourses to help people understand these principles. Using language to explain these principles is very difficult.

So, in summary, these “clear, subtle and wondrous truths” are “the appearance of Infinite Meanings, [which] are indescribable.” They cannot be explained with words. To explain, we can say these principles have the “appearance of Infinite Meanings;” they [contain] so many teachings! No matter how we try to explain them, we cannot fully describe the ultimate reality of these principles.

So, an appearance is something we can see. I can tell you how this object came about. It came from causes and conditions. Its cause converged with countless factors. A “cause” alone has to come together with countless “conditions.” So, “the appearance of Infinite Meanings” refers to the many principles that converge in order to manifest this appearance.

Even if we use many words to describe them, can we truly thoroughly and completely explain these principles? That is very difficult! Thus “the appearance of Infinite Meanings is indescribable.” If we analyze them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease. Doesn’t everything end in disappearance, death and cessation? Nothing is left. Moreover, of all the things we see in this world, is there anything that does not go through formation, existence, decay and disappearance? Is there anything that does not arise from the convergence of many causes and conditions? So, “in emptiness there is wondrous existence.” However, to reveal principles, they must be “taught through skillful means,” by using various phenomena to make analogies.

We have spent a long time discussing how the Buddha said, “[I used] analogies and expressions.” In the Buddha’s lifetime, He personally taught the Dharma. His disciples remained with Him until. He was about to give the Lotus teachings. Then 5000 of them withdrew. They prostrated and then left. These 5000 people still had attachments in their hearts. They still could not let go of their attachments to “appearances.”

The Buddha was personally giving teachings, yet His disciples at the time still could not fully take the Dharma to heart and thoroughly comprehend the great path. This was truly difficult. But, we must believe that there is wondrous existence in emptiness. This allows us to give provisional teachings to reveal the true.

At our anniversary (2013) celebration, everyone diligently worked to lead Tzu Chi volunteers around the world to [participate in] the Vulture Peak Assembly. Starting at the Abode, we recited the Sutra of Infinite Meanings and the Lotus Sutra. This Vulture Peak Assembly started in Taiwan, so this assembly in our hearts can be uploaded to the “cloud” so that it can be transmitted to other places. Thus in over ten countries, over 100 spiritual practice centers and over 110,000 people could come together and diligently [learn] the Wondrous Dharma Lotus Flower Sutra and the principles of Infinite Meanings. Isn’t this how “in emptiness there is wondrous existence”? This can happen because technology is able to turn those spiritual powers into a reality. Don’t we rely on various causes and conditions to come together so we can transmit something [like this assembly]?

We must know, “Our wonderful state of mind is inherently tranquil.” Our original state of mind, our pure Tathagata-nature, is serene and tranquil. That state of mind is wonderful, so pure, subtle and intricate, containing an infinite number of principles. So, these principles are “indescribable.” Truly, words cannot clearly convey them. Even if we give a clear explanation, we still cannot fully put into words the infinite appearances of the Dharma. So, the principles are very hard to understand.

Previously, we have been saying that the seeds of Buddhahood arise from conditions. In particular, the Buddha spent 40-plus years making use of various provisional, skillful means, for the sake of teaching the One Vehicle Dharma. The One Vehicle is the Lotus Sutra, which teaches the Bodhisattva Way. This is its purpose. So, all Dharma is ever-abiding, but we ordinary people are not aware of it. Therefore, the Buddha appeared in this world and sat at this Dharma-assembly for the sake of guiding sentient beings. He is the “guiding teacher of the Three Realms.”

So, this “guiding teacher of the Three Realms, kind father of the Four Kinds of Beings,” appeared in the human realm and “received offerings from heavenly beings and humans.” We have discussed this before and are now repeating it again. Because the Buddha came to the human realm and sat in a Dharma-assembly in this world, He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings. He taught the Dharma for the human realm.

So, “Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.”

This is describing how the Buddha manifested in the human realm and was respected by heavenly beings and humans. Not only was He respected in this world, even heavenly beings regularly came here to respectfully make offerings to Him. Heavenly beings and humans did not only make offerings to Sakyamuni Buddha.

There are many Buddhas, infinite Buddhas of ten directions. “Numbering as many as the Ganges’ sands,” all Buddhas come again and again to this world to teach sentient beings. Sentient beings are ignorant and accumulate evil [karma], so an infinite number of Buddhas, those who have been enlightened, come here hoping They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognize which individuals are Buddhas. Actually, when we are in the world, countless Buddhas are always surrounding us. So, “Numbering as many as the Ganges’ sands, They manifest within the world to bring peace and stability to sentient beings.” Those who speak the virtuous Dharma to teach and transform sentient beings, those who have become enlightened, can all be called Buddhas.

Don’t I often tell all of you that every one of us intrinsically has Buddha-nature? Whenever our Buddha-nature surfaces, we can share the true principles of the Buddha. Even as manifested Buddhas, who awaken in a short period, we are still revealing our Buddha-nature. And when we reveal our Buddha-nature, the teachings we share all “bring peace and stability to sentient beings.”

This is what we have previously discussed. Now, let us discuss the next passage. Today we start with, “knowing the supreme state of cessation.”

Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.

We already know that all past Buddhas appeared in the human realm. Regardless of when and where, many enlightened ones entered this world to guide and teach sentient beings. But the Buddha that we had the strongest karmic affinity with would manifest and be recognized; this was Sakyamuni Buddha. Sakyamuni Buddha, from the time He was born in the human realm, lived a complete [life]. He had a strong karmic affinity with the Saha World. In the moment He attained enlightenment, He understood [the truth of] all phenomena. What is that [nature]? The Avatamsaka assembly, tranquil and clear, with vows as vast as the universe. That state of stillness is the state of a Buddha.

In this very tranquil state, He attained enlightenment, which is “the supreme state of cessation.” He knew that all phenomena are like this, but this was not something that could be directly explained to sentient beings. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly described to them this state of mind, no one would understand. If He suddenly told them that all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skillful reasoning and skillful means to carefully guide us, to slowly lead and slowly teach us.

He did this to “demonstrate the various paths.” Though He used various kinds of skillful means, they do not deviate from the True Path. [They] “actually all lead to the One Vehicle.” In teaching various skillful means, the Buddha’s actual goal is to help everyone return to their intrinsic-nature and [learn] principles to help them attain Buddhahood. This is the most important part of the sutra text we are discussing today.

Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words.

The “supreme” is what the Buddha has realized, so here, “knowing” means to realize. He realized that all principles in the universe, when brought back to that spiritual state, are fundamentally very tranquil and still. “A state of cessation” is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out, so everything is pure and clean. This is also the “truth of the supreme meaning.” The supreme meaning, the principle of Infinite Meanings, is called “the truth of the supreme meaning. Meaning” refers to principles. The truest essence of principles is what the Buddha wanted to teach. However, this teaching is “beyond words.” People could not simply understand this from a simple phrase.

Because this true principle is so profound, although we can try to explain it in words, will those words penetrate people’s minds? After it enters their minds, can they act on it? These are all wondrously profound matters. So the truth of the supreme meaning, the principles of the supreme state of cessation, may have different names, but the principles are the same. This is “beyond all expressions and appearances,” so this is a state of cessation.

Giving a direct explanation is useless if people cannot take it in. Even if they take it in, they cannot act on it. Something like this is “beyond words” and “transcends all expressions and appearances.” So, this is called “a state of cessation.” Even after [receiving an explanation], those who were ordinary people still return to the state of ordinary people. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. So, we say it is “beyond words.” What we can convey verbally are not the true principles.

Ordinary people need things to be repeated, so He had to “use the power of skillful means.” The Buddha had to use skillful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from them. Step by step, we will walk in a wholesome direction. We will gradually form aspirations. After gradually forming aspirations, will we be able to never deviate from this course? This depends on whether we have sharp or dull capabilities. Though He “demonstrated the various paths” and constantly taught various skillful means, He never deviated from the principles.

To demonstrate the various paths: The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.

So, the Buddha has many powers of wisdom. He uses these various powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them. Thus with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is “the power of knowing right and wrong in all conditions.” Can we teach the Dharma here? Can we teach this person this kind of Dharma? I often say, we need to know the person, the time, and location and teach according to person, time and location. To speak to this person, we need to know, “Is this the right place? Is this the right time?” This require us to apply various kinds of wisdom. Only then can we assess the situation correctly.

“Those who create wholesome karma certainly attain positive retributions.” If those who create wholesome karma can attain happiness, then “the condition is right.” If you give a person good advice, and that person finds it agreeable, he can take it in and act on it. Then he will have that experience. If he is lured by unwholesome friends to commit evils, naturally he will have bad karma. If he wants to enjoy himself, he may have a mindset that wavers. So, we have to teach according to the person, place and time. Indeed, what the Buddha teaches sentient beings “actually all leads to the One Vehicle;” it helps everyone return to their intrinsic nature so they can instantaneously attain Buddhahood. But this is not easy at all.

Although the Buddha gave various teachings, in reality, He was only teaching principles for attaining Buddhahood.

Indeed, that was the Buddha’s only goal.

In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.

The One Vehicle is the Great Vehicle, which is the Buddha Vehicle that will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful.

Ch02-ep0415

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 415 – Attaining Peace in Body and Mind

>> “When we are physically, mentally and spiritually at peace, we will take pleasure in attaining peace, stability and freedom, will not be defiled by the Five Turbidities, and will not be threatened by the Eight Sufferings.”

>> The Five Turbidities: kalpa of turbidity, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings and the turbidity of life.

>> The Eight Sufferings: suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of parting from those we love, suffering of meeting those we hate, suffering of not getting what we want, suffering of the raging Five Skandhas.

>> “The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

>> Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.

>> Those who receive the offerings of heavenly beings and humans: Offerings are the cause for perfecting the Six Paramitas. Through the effort of our bodies and minds, we diligently make offerings, respectfully accept the Buddha’s teachings, walk the Bodhisattva-path and are grateful for the grace of the Three Treasures. This is how we perfectly make reverent offerings.

>> Buddhas of the ten directions number as many as the Ganges’ sands: The ten directions is another way of describing a great trichiliocosm. The sands of the Ganges are so many they are incalculable. This is the number of the Ganges’ sands.

>> They manifest in the world: Sentient beings of the. Three Realms and Six Destinies possess a physical body. The world they are born into is the place of their circumstantial retribution. There are two kinds of retributions, circumstantial and direct. The causes and conditions that are created yield direct and circumstantial karmic retributions according to this fixed law. The creators of such causes and conditions are those who currently face retributions and those who will face retributions in the future.

>> They bring peace and stability to sentient beings, and also teach such Dharma: They guide sentient beings toward a place of peace and happiness, to a state of tranquility, stillness and exceptional and eternal bliss. When the troubles of the world are forever extinguished, we attain peace and stability.

“When we are physically, mentally and spiritually at peace,
we will take pleasure in attaining peace, stability and freedom,
will not be defiled by the Five Turbidities,
and will not be threatened by the Eight Sufferings.”

I want to share with everyone, being physically at peace and healthy is our greatest blessing in life. Aside from being physically healthy, we must also be mentally healthy. Once we are mentally healthy, we will automatically feel at peace. People are concerned about gains and losses, so they are not mentally at peace. So, if we can be physically and spiritually at peace, “we will take pleasure in attaining peace, stability and freedom.” We will then live very happy lives. In addition to living happy lives, we also have to thoroughly understand principles and choose the direction of our lives.

So, we learn the Buddha’s teachings because it is the broadest path available for bringing peace to our hearts. So, this is what we choose. We “take pleasure” in it; it makes us happy. By choosing the great Bodhi-path, we attain peace and stability; we have no conflict over matters, with others or in this world. Then isn’t our life very peaceful and stable?

A life without interpersonal conflicts is a most carefree life. If we can [attain this state], then naturally we “will not be defiled by the Five Turbidities.”

The Five Turbidities: kalpa of turbidity, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings and the turbidity of life.

The Five Turbidities are truly worrisome. They start as afflictions in our minds. In this era, [afflictions] arise because people have such different perspectives. I always say that people should simply be pure in heart. However, people are not pure in heart. At this moment, we are living in this era, which is called a kalpa. Over this time, even up to this current era [of great change], people still cannot discern right from wrong. Therefore, their ignorant perspectives create turbidity in this space and time. So, this is the “kalpa of turbidity.”

This is a vast space and the whole planet exists in a kind of era where the macrocosm of the land is not peaceful and stable, so the four elements are not in balance. Due to manmade calamities, the microcosm of [people’s hearts] cannot be peaceful and stable. This was all created by the accumulation of people’s views and understandings. We each have our own perspectives, which lead to afflictions. You have your wants, and I have my wants. When each of us want different things, this automatically leads to conflict. These afflictions truly create chaos in the world. So, this is the “turbidity of affliction.”

There is also the “turbidity of sentient beings. Sentient beings” are beings with feelings. Aside from their effect on other people, humans are also the source of problems for all living beings and have become a very large threat to them. With a larger population, we raise more livestock and kill more animals. So, “sentient beings” does not just refer to human beings. With our large population, naturally the animals raised for human consumption will also face great hardships. This is due to people’s views and understandings, their afflictions and cravings for taste. This causes all beings to be unable to find peace.

So, in summary, the source of the Five Turbidities is humans. So, if we engage in spiritual practice, we can bring peace to our minds, see the principles clearly and face the right direction. As we transform ourselves, we must also transform others and bring purity to their minds. As we experience this turbidity, we must purify it. As we purify the Five Turbidities, we must avoid being tainted by them. Our minds are already on the path of enlightenment so we “will not be defiled by the Five Turbidities and”

“will not be threatened by the Eight Sufferings.”

The Eight Sufferings: suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of parting from those we love, suffering of meeting those we hate, suffering of not getting what we want, suffering of the raging Five Skandhas.

What are the Eight Sufferings? We have often discussed suffering. It comes from birth, aging, illness and, at the end of our natural course of life, death. These are the four great basic sufferings of life,

the sufferings of birth, aging, illness and death. There is also “suffering of parting from those we love,” when we are separated from those dear to us. In the present day, there is a heavy emphasis on [academics]. Parents have very high hopes for their children. They want their sons and daughters to live blessed lives, so they raise them in a certain way. They keep them by their sides as young children, then send them away when they are older to live and study abroad. Will the children come home? That is uncertain.

This is “parting from those we love.” Even if parents keep their children by their side, eventually they have to let them go to form their own families. No matter how many children people have, in the end they may still end up old and alone. They still cannot keep their loved ones by their side. “Parting from those we love” is very painful! When apart from our loved ones, we may miss them, but we have no choice but to let them go far away. Separated, we worry about each other. This is truly unbearable suffering.

Next is “suffering of meeting those we hate.” There may be someone we do not like, and yet we have to be with this person day and night. Indeed, when we see him, we feel unhappy. Even when we hear him say something nice, we are still unhappy. This is “suffering of meeting those we hate.” We do not get to be with the one we love, and yet those we dislike are by our side. No matter how we are connected to them, when we are “meeting those we hate,” we become afflicted and uncomfortable. This is “suffering of meeting those we hate.”

Next is “suffering of not getting what we want.” In life, how often do we not get what we want? There is a saying, “Nine times out of ten, things will not go our way.” When we pursue something, things may not always go as we wish. They do not go our way more often than not. Why is that? Because our desires are too great. As soon as we attain one thing, we pursue another. There is no end to our pursuit. So, if we want everything to go as we wish, we will suffer from not getting what we want.

I always say that if we have ten we can donate one. Donating “one” is easy when it is a small amount. If I have 10, giving you 1 is easy. If I have 100, giving you 10 is not a problem. If I have 100,000, giving you 10,000 feels like a little too much. If I have 10 million, giving you 1 million feels excessive. If I have 1 billion, how could I possibly give you 100 million? Indeed, many people feel, “having one, they lack nine.” Most people feel this way.

Several days ago, we discussed the president of Uruguay. He has ten and donates nine. He keeps 10 percent [of his salary] and gives away the other 90 percent to the poor. So, he keeps one part for himself. Did he end up only “having one”? No, because of his moral character, he is acclaimed by people around the world.

So, he has already attained widespread respect. We ordinary people keep pursuing gains and never think about how we live only as long as we breathe, or about the impermanence of life. In such a short life, we pursue more and more. Where is the meaning in this? This is “suffering of not getting what we want.” There is no meaning outside their constant pursuit but the result of this is a life of suffering.

Next is “suffering of the raging Five Skandhas.” The Five Skandhas are form, feeling, perception, action and consciousness. When these are combined, we experience all Eight Sufferings in the world. So, in every single day, we must bring peace to our body and mind. When our body is safe, we can be satisfied in our daily living with where and how we live. I always say I am very content. Every day, everywhere I walk [in the abode] takes me no further than 200 steps. As I make this circuit around the Great Hall, I feel very content.

So, I feel physically at peace in this practice center. Furthermore, I am spiritually at peace because. I have attained a clear conscience. Every day I am immersed in principles, in the Dharma, both worldly and world-transcending teachings. Every day, my heart and mind are peaceful. So, we “take pleasure in attaining peace, stability and freedom.” As long as we can be content in our daily living, we can orient our minds in the right direction on the Bodhi-path. Then there are the laws of nature. When we feel at ease with birth and death, what else do we have to be worried about? Nothing. So, we must be mindful in our daily living to make sure the Dharma never leaves our minds and our minds never leave the Dharma. Then we walk the Bodhisattva-path every day and remain [immersed] in the Dharma.

So, as we have said before,

“The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

Next, the sutra states, “Those who receive the offerings of heavenly beings and humans….”

Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.

Among “those who receive the offers of heavenly beings and humans,” the Buddha is the. “Father of Four Kinds of Beings, guiding teacher of the Three Realms.” So, heavenly beings and humans make reverent offerings to Him.

Those who receive the offerings of heavenly beings and humans: Offerings are the cause for perfecting the Six Paramitas. Through the effort of our bodies and minds, we diligently make offerings, respectfully accept the Buddha’s teachings, walk the Bodhisattva-path and are grateful for the grace of the Three Treasures. This is how we perfectly make reverent offerings.

Yesterday we discussed offerings of wealth, offerings of reverence and offerings of conduct. These are the three major offerings. Most importantly, for 24 hours a day, our minds must be with the Dharma. When we take the Dharma to heart, it will be in our actions. This is “the cause for perfecting.” The “cause” for our spiritual practice is to perfect the Six Paramitas. The Six Paramitas are the “cause” for our spiritual practice. To attain Buddhahood, we must put the teachings into practice. We must aspire to practice in our daily living and not deviate from the Six Paramitas.

The Paramitas are six methods consisting of giving, upholding precepts, patience, diligence, Samadhi and wisdom. These six methods deliver us from this shore to the other shore. To go from the shore of unenlightened beings to the shore of noble beings, we have to use these six methods. So, we must, through the actions of body and mind, diligently make offerings. The actions of our body and mind must be based on those six methods.

This is how we “respectfully accept the Buddha’s teachings.” Then we must “walk the Bodhisattva-path” to reverently put them into practice. When we listen to teachings, at the end we hear how the assembly “respectfully accepted and upheld the teachings, paid their respects and withdrew.” Every sutra contains this [passage] about respectfully accepting the Buddha’s teachings. Now we must respectfully accept His teaching of the Bodhisattva Way and put the Bodhisattva-path into practice. This is how we show our gratitude to the Three Treasures and make offerings to them.

So, the phrase, “Buddhas of the ten directions” refers to how all of us intrinsically have Buddha-nature. In addition to Sakyamuni Buddha, there are Buddhas in all ten directions. All Buddhas of the ten directions include all who intrinsically have Buddha-nature. So, everyone is a Buddha. If we expand our thinking, we can think about Buddhas of the ten directions.

“Buddhas of the ten directions number as many as the Ganges’ sands.”

Buddhas of the ten directions number as many as the Ganges’ sands: The ten directions is another way of describing a great trichiliocosm. The sands of the Ganges are so many they are incalculable. This is the number of the Ganges’ sands.

There are many Buddhas of the ten directions existing throughout the great trichiliocosm. A small chiliocosm consists of 1000 suns and moons 1000 small chiliocosms form a medium chiliocosm 1000 medium chiliocosms combine to form one great chiliocosm. I have explained in the past that “the Ganges’ sands” represents a large number, one that is incalculable. “Buddhas of the ten directions” means. They are widespread and there are many of Them in all of the ten directions. In our world alone, there are already so many billions of people. So, with so many worlds, there really is no way to say exactly how many [Buddhas] there are.

Many have “manifested in the world.” So many Buddhas have manifested in this world, knowing that this evil world of Five Turbidities needs more people who understand principles to come to the world, to the Three Realms. This world is also considered a realm. In this world there is the world of sentient beings and the world of material objects.

They manifest in the world: Sentient beings of the. Three Realms and Six Destinies possess a physical body. The world they are born into is the place of their circumstantial retribution. There are two kinds of retributions, circumstantial and direct. The causes and conditions that are created yield direct and circumstantial karmic retributions according to this fixed law. The creators of such causes and conditions are those who currently face retributions and those who will face retributions in the future.

“The world of sentient beings” refers to living beings. In addition to humans, it includes all other beings. They exist in the Three Realms and Six Destinies. The Three Realms, as you all know, are the desire realm, form realm and formless realm. The sentient beings of the Three Realms and Six Destinies each have their own body and form, which are all different. The states in which animals live depend on where their physical forms and their karma lead them to live. Sentient beings face “direct retribution” and “circumstantial retribution.”

Whether in the form realm or the desire realm, there are many Buddhas transforming all beings. Beings in the desire realm, especially, need help from those who have been awakened. If sentient beings do not feel secure, the Buddhas’ minds will not be at peace. So, to bring peace and stability to sentient beings, Buddhas constantly manifest in this world.

So, “bring peace and stability to sentient beings and also teach such Dharma.” They teach many skillful means, so as to “guide sentient beings toward a place of peace and happiness,” until they reach “a state of tranquility, stillness and exceptional and eternal bliss. Tranquility and clarity” is the state we want our minds to reach. There are many troubles among the matters of the world, preventing us from being at peace. We hope that, with our spiritual practice, our mind can be peaceful, stable and still. So, we need to rely on the Buddha’s teachings.

They bring peace and stability to sentient beings, and also teach such Dharma: They guide sentient beings toward a place of peace and happiness, to a state of tranquility, stillness and exceptional and eternal bliss. When the troubles of the world are forever extinguished, we attain peace and stability.

Buddhas only hope we can be peaceful and stable, and that we can take the right course and practice Right Dharma. This is what the Buddha hopes for. If we can behave in this way, that is the best, unsurpassed and supreme offering. So, we must always be mindful.

Ch02-ep0414

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 414 – Bring Security to Sentient Beings

>> “To repay the Buddha’s great kindness, we reverently make offerings. We must not look down on sentient beings because they all have Buddha-nature. With gratitude and respect, we make offerings to all. By bringing security to sentient beings, we awaken our own true nature.”

“To repay the Buddha’s great kindness, we reverently make offerings.
We must not look down on sentient beings because they all have Buddha-nature.
With gratitude and respect, we make offerings to all.
By bringing security to sentient beings, we awaken our own true nature.”

Out of gratitude, we repay the Buddha’s great kindness by reverently making offerings. We must make offerings with utmost reverence. We must not look down on sentient beings because they all have Buddha-nature. We must not take them lightly. We must be grateful that we have encountered the Buddha-Dharma in the world. We are also grateful that there are so many sentient beings leading all kinds of lives in this world, so that we have the opportunity to understand their natures and appearances. Therefore, we must give to them out of gratitude. By diligently putting the teachings into practice, we make offerings to the Buddha, because He comes to this world solely for one great cause, to “open and reveal” [the Dharma]. We sentient beings need to be mindful and have utmost reverence and respect to accept the Buddha’s teachings.

As for offerings, I have previously explained that there are offerings of material goods, offerings of reverence and offerings of conduct. If we can make these three simultaneously, that would be the best offering. However, the Buddha does not need any kind of material offering at all. Making offerings of reverence simply expresses that we regard the Buddha as our teacher. The Buddha is the “kind father of the Four Kinds of Beings.” He comes to this world to help and teach us because He sees us all as His only child. He is like our teacher and our father.

His manifestation of spiritual practice and enlightenment in India was very difficult. He taught all along the Ganges River so that the Dharma could be passed down to today. Since we follow the Buddha’s teachings, we must demonstrate our respect for Him. Paying our respects is an offering of reverence.

However, the best offering we can make is to put [the Dharma] into practice. This is an offering of conduct. The Buddha does not require our prostrations, but He does want us to practice and apply the Dharma in our lives. By applying it to ourselves, we will be able to transmit the Dharma. Rather than transmitting it through our words, we do so by putting it into practice. This is an offering of conduct. Actually, we do all this for the sake of our intrinsic Buddha-nature. Ultimately, we are showing respect for ourselves, because we want to put [the Dharma] into practice [to realize] the intrinsic Buddha-nature we all have, because we want to apply the Buddha’s teachings in our daily living.

We are able to find exceptional causes and conditions to help us perfect [our spiritual cultivation]. Therefore, we put [the Dharma] into practice to return to our intrinsic Buddha-nature so that we can perfect our [spiritual practice]. So actually, when we “repay the Buddha’s great kindness,” the offerings we make to Him in fact come back to benefit us. When we give by making offerings of reverence, these actions actually perfect our own [spiritual cultivation]. I hope all of you can realize this. The Buddha does not need us to show respect or make offerings, not at all. He wants us to put [the Dharma] into practice so we can perfect it.

Therefore, He hopes we will “not look down on sentient beings.” We must value sentient beings because they all intrinsically have Buddha-nature, Therefore, we must see ourselves as making offerings to all sentient beings. For example, not only do. Tzu Chi volunteers give unconditionally, we give respectfully and with a sense of gratitude. Thus, we do not look down on sentient beings.

“With gratitude and respect, we make offerings to all.” Whether we are making offerings to show our gratitude to the Buddha or to [show respect] to sentient beings, we do so with utmost reverence. For example, when our hospital volunteers bathe the patients, they say, “We are bathing the Buddha.” When they visit the poor, suffering, ill, the physically challenged, the elderly and so on, if their body is filthy, they respectfully bathe and clean them. Whether they are bathing patients or the elderly, they are peaceful and at ease. By bathing other people, Bodhisattvas purify their own bodies and minds and are filled with Dharma-joy. Most Tzu Chi volunteers have experienced this. “With gratitude and respect, we make offerings to all.” We give impartially and with utmost reverence.

“By bringing security to sentient beings, we awaken our own true nature.” Through the practice of giving, we put [the Dharma] into practice. As we practice giving, every day we chant the dedication of merits. But actually, as we benefit others, the merits come back to us. Who are we actually transforming? We are returning to our intrinsic nature and awakening our nature of True Suchness. Outwardly, we bring security to sentient beings. Inwardly, we awaken our own true nature. As we give to other people, we also help awaken them so they can show their love to others. While we use the Dharma to bring them joy, we also help them realize this comes from the Buddha’s teachings. So, we act “for Buddha’s teaching, for sentient beings.”

Indeed, when I look at the way Living Bodhisattvas mobilize themselves in each country and how they give mindfully and lovingly, I am very touched. I see that (2013) in Africa where Tzu Chi volunteers have put down roots. Some of them drove a very old car from South Africa to Swaziland, then from Swaziland to Mozambique.

Other than helping people and spreading seeds of love, they were also assessing a disaster and providing relief to Mozambique’s flood survivors. So, volunteers from Swaziland followed the volunteers from South Africa to Mozambique to help distribute goods and provide disaster relief. When the South African volunteers headed home, volunteers from Mozambique and Swaziland also followed them back to South Africa. Why did they do so? They were holding a dynamic and reflective volunteer training camp to discuss the Tzu Chi School of Buddhism and the Jing Si Dharma-lineage.

As part of a reflective study, they all sat down for discussion. “How deep is your understanding of Tzu Chi? Do you have any questions? Let me share my experience with you.” They also used a dynamic approach. There were seven volunteers from Mozambique and eight volunteers from Swaziland. Mr. Michael Pan led some of our South African volunteers along with these 15 volunteers from Mozambique and Swaziland to all go together to some more rural areas. They visited patients we regularly cared for and observed how we cared for them.

Our South African volunteers went to Swaziland and Mozambique to teach them how they can help others and provide emergency relief when disasters hit, but not how to care for patients. So when these volunteers traveled to Durban, local volunteers brought them to families with patients that they have cared for on a regular basis.

The first person they visited was an old lady who had suffered a stroke. Though she was living with her daughter, her daughter did not clean up after her. Their place was smelly, dirty and messy. These were the kinds of conditions this old woman lived in. When these volunteers arrived, they could not bear it and quickly got to work. They helped the old lady out of the house so they could bathe and groom her and help her change into clean clothes. As she sat outside, they trimmed her nails. Afterwards, one of the Bodhisattvas from Swaziland, on behalf of the others, made an offering to her by giving her a [Chinese New Year] red envelope. She knelt with both knees on the floor to make this offering to the old lady. That was what they did for her body. What did the other volunteers do? The other 10-20 volunteers began to clean the place. They removed the dirty bedding and clothes and washed them.

In the second family they visited, there was also an elderly lady in her 70s. However, this family kept a cleaner house. Since they did not have to clean her place, how would they interact with the patient? The South African volunteers told them, “She has been bed-ridden for a long time, speak to her gently and warmly.” Some people chatted with her while others gave her a massage. This made the old woman very happy. This was the way South African volunteers taught.

Two of the volunteers there from Mozambique were very intelligent people, who [had found Tzu Chi] online. They were both highly educated. Once these two joined the organization, they saw Tzu Chi volunteers in action and the way they gave to others. As they worked alongside them, they were moved. However, they were Catholics. These Catholics witnessed how these other volunteers were so devoted in their giving. Although they worked alongside them and were also moved, they still had some doubts; they still had some questions they wanted to ask. After these off-site activities ended, on their trip back, they raised some questions.

Mr. Michael Pan answered their questions for the entire trip back. He explained the relationship between Tzu Chi and our modern era. He spoke of natural disasters, manmade calamities and various other things. He compared what he saw in the world today to what probably happened during the Buddha’s lifetime. He talked about the changes in the way people lived over these 2500-plus years.

Simply put, he explained that in Tzu Chi, we apply the meanings in the sutras to [the way we deal with] natural disasters, manmade calamities and so on. We even integrate principles from modern science, everything from astronomy to philosophy. For these well-educated people, he used the past to explain the present, to talk about modern technology and current philosophies and so on and blended them comprehensively into his explanation.

He also told them how Tzu Chi started in Taiwan, how much hardship we experienced in the beginning. He also talked about the countries we work in and the various ways in which these countries came to accept Tzu Chi, as well as all the ways in which we help people in the world who are suffering. He shared all this with them in detail. He was truly sharing “for Buddha’s teachings and for sentient beings.” Mr. Michael Pan has truly done a great deal, so he had a lot to share. Once a person takes the Dharma to heart, everything he shares is True Dharma. “The ultimate reality of the One Vehicle” has thoroughly penetrated his heart.

So, it is no wonder he could lead volunteers from three countries who all dedicate themselves so completely in both body and mind. This is truly not easy at all. He was even able to explain Buddhist concepts of cause and effect and karma. Just as they were getting excited, Mr. Pan said, “I’m going to stop talking now. When we go back, we will discuss further [how to] put it into practice, and more people will join in sharing their stories.”

This is such an excellent story. I feel like. I cannot convey one-tenth of what he conveyed. The suffering people he has encountered are now giving to others out of deep sincerity. When they share the realizations they attained by giving to others, we can see how witnessing suffering is truly the spiritual nourishment for Bodhisattvas and helps nourish their wisdom-life. I feel that their wisdom-life has received abundant nourishment. Indeed, under very harsh living conditions, by being so frugal, diligent and resilient, they are truly beautiful examples of Living Bodhisattvas.

For me, they are truly making offerings. They are truly making offerings to the Buddha, the Dharma and to the Sangha. In listening to my teachings, they hear one thing and realize ten. When they truly apply it, the effect is a million-fold. They realize so much more than what I taught them. I have only shared a little bit of Dharma, and through their work in this world they truly realized those teachings. Indeed, I feel I am so far behind them. I cannot even catch up with the dust in their wake. They are truly admirable. They are examples of Living Bodhisattvas. I can only praise them verbally. This is also a way to make offerings. I make offerings to them through my words because every one of them is a Living Bodhisattva who is worthy of my praise and offerings.

Living in those kinds of conditions, they were still able to accomplish so much. Don’t they exemplify how, “to repay the Buddha’s great kindness we reverently make offerings.” By making offerings of reverence, they are not looking down on any sentient being. Though they themselves live in hardship, after they thoroughly understood the Dharma, they knew they must respect all people and when they give to others, they must feel gratitude, respect and love. They have achieved all this.

Because they all believed that everyone intrinsically has Buddha-nature. So, they treated everyone with respect. This is what we should learn [from them]. I feel so happy when I see their work. I am also filled with Dharma-joy. Looking at all they have done, the footprints they have left, I am truly touched. They have already “[brought] security to sentient beings.” In places they have been, they have brought peace to people’s hearts. They not only help with their living [conditions], most importantly, they told people, “I am bringing you spiritual wealth.” Wherever they have been, the people are replete with spiritual wealth. “By bringing security to sentient beings, they awaken their own true nature.” Awakening the nature of True Suchness in everyone is an offering of conduct.

So, we must “repay the Buddha’s great kindness” and make offerings with great reverence. Among the three kinds of offerings, material offerings are secondary. Reverently paying respect comes after that. Offerings of conduct are a necessity. Therefore, we must put [the Dharma] into practice. The offerings of reverence and material things are peripheral. For example, when residents of Mozambique asked the Bodhisattvas from South Africa, “What are you bringing me this time” [they say,]. “There is nothing more I can give you. But I want to offer you spiritual wealth.” Indeed, this is the kind of wealth we can reverently give through practical actions. They believe everyone has a pure intrinsic nature.

So, a large number of [South African] volunteers embarked on this trip. When they came back, there were even more volunteers. Then they began using a dynamic and reflective approach to study the Jing Si Dharma-lineage. They witness the hardships people suffer in life, then come back for something more reflective, to discuss how “the Jing Si Dharma-lineage is a path of diligence.” I do not have enough time to share all that they did.

So, dear Bodhisattvas, these are all teachings. This is the road walked by modern-day Bodhisattvas. We need to believe that we all intrinsically have Buddha-nature, a pure and undefiled nature of True Suchness. As long as we put in the effort to wash away our ignorance and afflictions, to completely wipe them away, our nature of True Suchness will manifest. So, “by bringing security to sentient beings, we awaken our own true nature.” Since we are also sentient beings, we need to look inside ourselves. Are we giving rise to discursive thoughts? Are we filled with afflictions? Though we have an abundance of wealth, in our hearts, have we become like the analogy of the poor son, lacking in the Dharma? We must constantly engage in self-reflection, so please always be mindful.

Ch02-ep0413

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 413 – Bring Dignity to Your Spiritual Practice

>> “True Suchness is where all phenomena peacefully abide. Those who teach the One Vehicle are one with the principles of truth. Understand the mind and realize true nature; great love is also True Suchness.”

>> “The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

>> Its appearance in the world is ever-abiding: This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding. All appearances of worldly phenomena are inseparable from Dharma-nature. All appearances of phenomena are the appearances of the ever-abiding nature.

>> Having understood this at places of practice: These are the places of enlightenment where one achieves the realization of unsurpassed, complete awakening. It is the spiritual training ground all Buddhas and sentient beings intrinsically have within. It is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones, which is that Dharma-nature is inherently empty, and that all sentient beings intrinsically have flawless seeds of Buddhahood.

>> True Suchness requires the influence of exceptional conditions to arise. Therefore, the One Vehicle Dharma is taught.

>> The guiding teacher expounds it skillfully: The Buddha attained perfect enlightenment and realized the truth at this place of practice, and in particular used it to guide sentient beings. Because He is the guiding teacher of all people, for their sakes He taught skillful means.

“True Suchness
is where all phenomena peacefully abide.
Those who teach the One Vehicle
are one with the principles of truth.
Understand the mind and realize true nature;
great love is also True Suchness.”

Where does our nature peacefully abide? When it comes to natures and appearances, we can see appearances, but not natures. “Nature is always abiding,” but where is it abiding? I want to tell everyone that. “True Suchness is where all phenomena peacefully abide.” There are many things we cannot realize simply by thinking about them. If we can conceive of principles but cannot put them into practice, we have not truly [realized] them. If we can both realize and act on these principles, their appearance becomes something we can experience in our daily living. If we can act on them, those principles will be demonstrated.

We often say, “If we are in harmony with people and matters, we will be in harmony with principles.” When we are in harmony with principles, we are in harmony with the people and matters we deal with. This leads to perfect harmony. So, True Suchness is also all the principles of truth. We must constantly let others know that. True Suchness is our basis for being good people. We all have an intrinsic nature of True Suchness, which is the true principles; true principles and True Suchness are the same. Thus “those who teach the One Vehicle are one with the principles of truth.” The principles of truth are shared [by all]. True Suchness and truth are the same. If our minds can come together with the principles, we will become enlightened. If we unite our principles with True Suchness, then we have attained Buddhahood.

Therefore, when Sakyamuni Buddha engaged in deep and silent contemplation over 2000 years ago, He united His mind with the truths of the universe and purified His body and mind. So, if we can understand principles, we will not be attached to the world’s labels and appearances. There will be no such thing as fame, wealth or status to be proud of nor poverty or hardships to be saddened by. We all intrinsically have a great love which is abundant with True Suchness. And if we are willing to work towards this state it is possible for us to achieve it.

I saw [a report on] the world’s poorest president. Although he is very poor, he is also the most generous. He is the president of Uruguay. After he took office, he refused to move into the presidential palace and even rejected the presidential limo. Every day, he drives his old car to and from work. The car is 25 years old. During the holidays, he travels to a farming village. He came from a farming family and his family is still actively farming. So during the holidays, he works in the fields.

He donates 90 percent of his salary to help others. He says he did not need so much money, only enough to get by. How much is his monthly salary as president? Based on last year’s (2012) exchange rate, it is NT 370,000. He says, “I can live on just a little more than. NT 30,000. This is what my people live on. If they can live on this, so can I.”

Though some people say. President Mujica is the poorest president, he says, “I’m not poor. The person who says I’m poor is truly a poor person. If you base it on my possessions, on how many things I own, then that is true.” Indeed, on his farm he has two tractors and two 25-year-old cars. Indeed, he only has six million dollars (NT) in [net worth]. This is all true.

In the past, he was in prison for 14 years. Because he fought for justice for the people, he was politically persecuted. He was in prison quite a few times. When asked to move into the presidential palace (2013), he declined because he saw it as only a larger version of his cell in the prison. It did not make much difference to his life. So, he preferred to live in his own home where he felt free and at ease. During the holidays, he farms in the village. This is what makes him happiest and what he enjoys the most. So, those who live simply and work hard feel the wealthiest. He is “one with the principles of truth;” he is pure and selfless, free of defilements. He is not restrained by fame, wealth or status so he can be completely free and at ease in the world. This is the nature of True Suchness.

Everyone, a Buddha in the world, one who attains enlightenment, is called the Enlightened One. This means His mind was united with the principles. “Contentment always brings happiness, simplicity brings the greatest wealth.” We can all recite these principles. Even though we say we are “content,” we still want nice things when we see them. “Other people have it; I should have it too.” We think of ways to attain it. “Other people have it; I should have it too.” A person with this mindset still has severe habitual tendencies.

If we can keep true to our words, then we have [returned to] our nature of True Suchness. Not only do we understand the principles, we can share it with others and carry out our lives accordingly. This is what happens when matters, people and principles converge. When we are in harmony with people and matters, as well as principles, our life will be in perfect harmony. Indeed, moral character leads to a harmonious life. When we fully develop our moral character, we will have developed our Buddha-character. So, in Buddhist teachings, in the Lotus Sutra, it states,

“The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

“Its appearance in the world is ever-abiding. This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding.”

Its appearance in the world is ever-abiding: This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding. All appearances of worldly phenomena are inseparable from Dharma-nature. All appearances of phenomena are the appearances of the ever-abiding nature.

After one attains enlightenment, one sees that the appearances of all things in the world are closely aligned with principles. If there are no principles, there will be no appearances. If there are appearances, then there are [underlying] principles. Thus, all worldly appearances are ever-abiding.

This is true, even though we often say, “All things are empty.” When all things are broken down and analyzed, we find that there is nothing that actually exists. This is also a principle. We constantly name the things right in front of us. What is the floor? Do we know what it really is? What is the floor made of? Wood. Wood is also known as timber, and timber was originally a tree. Trees come from seeds. We can keep analyzing, but what manifests in front of us is the floor. This floor is wood. What about this table? It is also wood. Though they are both wood, they are labeled as different things. These appearances of different shapes and sizes, all of these things we can see with our eyes, all these forms and appearances, are created from our ideas; these are people’s ideas, which our minds can bring into being.

However, once something is created, it will certainly be destroyed. It goes through formation, existence, decay and disappearance. After something becomes old, it decays. After it decays, it is gone. However, its underlying principle is still there. In an endless cycle, a seed planted in the ground becomes a tree and so on. This is the principle of an unending cycle. Similarly, humans are continuously creating many kinds of names and appearances. This never stops. Because of this, we say there is an “ever-abiding appearance.” That is, “all appearances of worldly phenomena,” the appearances manifested by all principles, “are inseparable from the Dharma-nature.” Dharma-nature is True Suchness.

We have this intrinsic nature of True Suchness, this pure wisdom. But, this wisdom is continuously being defiled. After wisdom has been defiled by ignorance, it becomes worldly knowledge, common knowledge, cleverness and so on. These are all different labels, but ultimately they are all derived from pure wisdom. ․So we say, “Appearances of phenomena are inseparable from the Dharma-nature.” Natures and appearances are inseparable. These are two things with one underlying principle. “All appearances of phenomena are the appearance of their ever-abiding nature.” All appearances of phenomena are the appearance of our ever-abiding nature. When we look at external appearances, we are actually looking at an appearance exhibited by our intrinsic nature of True Suchness. I do not know if you can all understand this.

So, “Having understood this at places of practice.” The sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice,”

Having understood this at places of practice: These are the places of enlightenment where one achieves the realization of unsurpassed, complete awakening. It is the spiritual training ground all Buddhas and sentient beings intrinsically have within. It is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones, which is that Dharma-nature is inherently empty, and that all sentient beings intrinsically have flawless seeds of Buddhahood.

A place of practice is “the place of enlightenment “where one achieves the realization of unsurpassed, complete awakening.” This is where, in the process of. Sakyamuni Buddha’s spiritual practice, after accepting the shepherdess’ offering, He recovered His strength and chose to sit on a rock underneath this tree. Then He made a vow, “Once I sit down, I will not leave until I attain enlightenment.” This place of spiritual practice is called Bodhimanda, it is the place where the Buddha attained complete enlightenment. It is a place of practice, where He “realized unsurpassed, complete awakening” which is perfect and universal enlightenment. It is called “complete awakening,” which is “unsurpassed.” There are no higher principles beyond those that the Buddha realized. He realized the true principles of the universe. What we ordinary people know, even if we know a lot, are still just worldly matters.

Scientific advances are still verifying the principles that He realized in. His supreme, perfect and universal enlightenment. This is how science has developed. Though we can now see many true principles, many scientists still continue their research. Yet, over 2000 years ago, the Buddha’s one sentence covered all this. “Amazing! Amazing! All beings possess enlightened Buddha-nature.” That vast and expansive wisdom was completely revealed in the universe. When the Buddha’s spiritual state opened up at that time, that was His place of enlightenment. So, that place of practice is where a. Completely Awakened One realizes great Bodhi.

The Lotus Sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding.” By abiding in the Dharma-state, these principles have reunited with True Suchness. This great and profound Dharma actually comes from our intrinsic nature of True Suchness. These great principles even apply to all worldly forms and appearances. When they abide in the Dharma-state, these kinds of “appearances are ever-abiding.” Where are these appearances abiding? They abide in the principles of truth, which come back to our True Suchness. Only through the nature of True Suchness can one penetrate the principles realized by a Completely Awakened One. This happens at a place of enlightenment, a place to practice awakening which is “the spiritual training ground all Buddhas and sentient beings intrinsically have within.”

Sakyamuni Buddha is not the only one with this place of practice. The Buddha told us that the true place of practice “is the spiritual training ground all Buddhas and sentient beings intrinsically have within.” We all have an intrinsic nature of True Suchness. We all have an inner spiritual training ground. This is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones. After He realized this, He knew that this place of practice had “a Dharma-nature [which] is inherently empty.”

The Dharma-nature of that place is inherently empty. Our Dharma-nature is inherently empty. What do we mean by “empty”? It means to be without any hindrances. “Everything is without hindrances.” Thus we will not be constrained by any kind of worldly appearance. That is true emptiness. Within true emptiness, there is wondrous existence. So, we know that “all sentient beings intrinsically have the flawless seeds of Buddhahood.” This “flawless seed” is True Suchness. “Flawless” means undefiled; it is True Suchness. That seed of Buddhahood is inherent in all of us. However, we are unenlightened beings, thus “it requires the influence of exceptional conditions to arise.”

True Suchness requires the influence of exceptional conditions to arise. Therefore, the One Vehicle Dharma is taught.

If we want to thoroughly understand, we must begin our spiritual practice anew. In this kind of environment, this evil world of the Five Turbidities, how do we purify ourselves? By living our lives among the people and using matters to train our minds, using exceptional conditions to complete our practice. So, I always say that not only do we give unconditionally, we also tell people, “I am grateful because you provided me with this exceptional condition. Thus I can give without any hindrances and attachments.” These are exceptional conditions. This is the ultimate reality of the One Vehicle. This is a true principle.

So, “the guiding teacher expounds it skillfully. Having understood this at places of practice,” after we completely awaken, we become guiding teachers.

The guiding teacher expounds it skillfully: The Buddha attained perfect enlightenment and realized the truth at this place of practice, and in particular used it to guide sentient beings. Because He is the guiding teacher of all people, for their sakes He taught skillful means.

The guiding teacher is the Buddha. After realizing perfect enlightenment, with what He achieved and awakened to, He knew the true principles of all things in the universe. Because of this He returned to the world for one great cause. He wanted to teach and guide sentient beings. Thus, He was considered the guiding teacher. He returned to teach everyone how to walk this path, how to engage in spiritual practice, what mindset with which to view people, matters and the principles. He helps us to have peace of mind as we walk this road. Thus He is our “guiding teacher.” The guiding teacher in this world must use various skillful means to lead us all. So, “the guiding teacher expounds it skillfully.”

Everyone, we have to understand this. I hope you can hear and take the Dharma to heart. Remember that there is a person with a high position and great fame. He is not greedy for wealth and status; he just wants to be an ordinary person. He also wants to be one with nature. There is such a president. Therefore, we can all achieve this state. Ordinary people can also do this. So, we call this the Dharma. The way we apply and thoroughly understand the principles is to manifest Dharma in our actions and in our minds. Thus, everyone, we must always be mindful.

Ch02-ep0412

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 412 – All Phenomena Peacefully Abide in True Suchness

>> “The Dharma is inherently ever-abiding; it does not go through arising and ceasing. Humans always cling to forms, labels and appearances. By learning about existence and non-existence, we clearly understand right and wrong.”

>> “All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.”

>> “The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

>> “The Dharma abides in the Dharma-state;” so “the ultimate reality of ever-abiding Dharma will always abide in the states of all differentiated Dharma of worldly and world-transcending teachings. Wondrous provisional teachings are the starting point that leads to True Dharma.”

>> Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state, are other names for True Suchness. Because True Suchness is where all phenomena peacefully abide, all the phenomena we know are referred to as the Dharma-realm.

“The Dharma is inherently ever-abiding;
it does not go through arising and ceasing.
Humans always cling to
forms, labels and appearances.
By learning about existence and non-existence,
we clearly understand right and wrong.”

Recently, it seems. I have been constantly discussing the Dharma and whether its intrinsic nature is permanent or impermanent. It seems that this is very profound, but this profound principle is found in our daily lives. It is so common in our daily living, yet when we try to explain it, it is very profound. We must deeply and thoroughly penetrate

the Dharma that is present in our daily lives. So, if we want to understand this Dharma, we must thoroughly investigate how we came to be born and why we age. It is good for us to be healthy, so why does illness exist? When we are ill, we are most fearful of dying. Illness is suffering and aging makes us unhappy, so what is the point of being born? We go through the same thing every day; from birth until old age, we are constantly worrying about the future. This is a very profound principle. So, we call this the “Dharma.” We must mindfully comprehend the Dharma.

Ultimately, is the Dharma ever-abiding? Or is it not ever-abiding? Is the Dharma changing or everlasting? After we comprehend it mindfully, we use this Dharma to return to the Middle Way, to the One Vehicle Dharma. Then we will have understood. However, returning to the Middle Way is easier said than done. Returning to the One Vehicle and utilizing this path as a tool to directly reach the stage of Buddhahood is truly not easy, because we are in the state of ordinary beings. The understanding and views of ordinary beings are not very clear and bright. Things are not so clear and bright to us, so we feel as if we have blurred vision, as if we are looking at flowers through a fog. After our eyesight deteriorates, when we look at something, it seems something is there, but also not. We seem to see the outline of something, but we cannot see clearly. This is how we ordinary people are. Our minds are not very clear, nor bright.

For so many days, we have been circling around this teaching. The “Dharma,” truly, “is inherently ever-abiding.” Truly, it is ever-abiding, not arising and ceasing. Let us take a look at Earth. Earth’s orbit around the Sun is always so precise. We are aware of whether it is day or night, but we do not detect these infinitesimal changes. The Dharma is inherently ever-abiding. It does not arise and cease; there is no dawn and there is no sunset, no light or dark. Our planet exists in space and is constantly undergoing imperceptible change. If Taiwan is facing the sun, then in the area of the world around Taiwan, people are saying, “The day is about to dawn.”

In the Buddhist sutras, [Earth] is divided into four continents. Now we divide the world into [seven] continents. The United States is divided into 50 states. The US is so big it has different time zones. Later when I finish speaking and we go up the stairs and look into the sky, it is already dawn. Now as we look out the window, it is still dark. While we are sitting here and talking, we are not aware that the Earth is moving. It must be at a certain place, and therefore it must be a certain, exact time. However, the universe as a whole is ever-abiding. It does not arise and cease, nor experience dawn and dusk. In the universe, the Dharma is ever-abiding. But in this world, these changes are unending;

the planet must follow these rules. However, in this world, we ordinary people cling to permanence. We are attached, attached to names and appearances, to tangible things with labels. When it is time for the government of a country to hold an election, its society becomes more unstable, because everyone is fighting. Everyone fights over titles and status. This is what happens to a country. Actually, this happens in any organization. “You need to invite me to join you. What title will you give me? What will my position be?” People want to know their exact title, position and the size of their salary. These are things we are attached to in this world. With these attachments, sometimes a person who was good at and content with his work may be recognized as a talented person and be offered a higher salary and better title elsewhere and be quickly lured away by the offer of status and wealth. They may abandon their current workplace to go to the other place. These are human attachments. We cling to tangible labels and appearances. This is why there is much instability in the world. This comes from a lack of understanding of principles.

What are our goals in this world? What are we here for? For recognition? For wealth? For what? Because we are not clear, we are unenlightened beings. So, we must “learn about existence and non-existence to clearly understand right and wrong.” We must mindfully comprehend this. We are so attached, but do these things truly exist? Do status, labels and numbers truly exist?

We have heard of different nations with different levels of poverty and wealth. We have heard that in Zimbabwe, money is calculated in trillions. Our one dollar or five dollars are worth trillions there. If you go to Zimbabwe, your right hand holds a hundred trillion dollars, while your left hand holds a thousand trillion. This trillion, is it existent or non-existent? These are so many different ways to label currency. But when you really want to use it, what can you actually get with it? What can you buy with it? We humans cling to that number, but does it really exist or not? In terms of principles, labels are temporary; they are empty. If this is the case, what is it that we are attached to?

Let us talk specifically about humans. Are we existent or non-existent? Before we were born, where were we? There was a period of time before we were born. As we were born, upon leaving our mother’s womb, we cried. Where is that infant version of ourselves now? Does it exist or not? “Existent” and “non-existent” are but illusory labels for stages in this process. Do these illusory labels exist or not? If we can understand the principles behind this, then we realize that actually, [when we die,] “we cannot take anything with us when we die, only our karma follows us to our next life.” There are things that we cannot take with us, but there are things we will. We cannot bring that infant or adult form with us.

After we pass away, [that form] is left in this world. How will it be dealt with? It may be buried or cremated. It may become ashes. Right now it is popular to spread the ashes in the sea, mountains or forests. So in the end, we are left with nothing, right? But there is still something ever-abiding that we take with us. What do we take with us? Karma; we will take all the good and bad karma we created with us, and then bring it back to face our retributions in that next lifetime. We go through this [cycle] due to the karma we create from our attachments to these labels and appearances.

Thus, if something is the wrong thing to do we should definitely not do it. If we do the wrong things, we are committing evils, which is harmful to us and does not benefit others. Doing those things will hurt us. Though we may attain a certain status now, when we take [this karma] into our future lives, we may end up facing unbearable suffering. If we understand these principles, we will not be confused by the existence or non-existence of things. We would clearly know what we should do or not do and have a direction to head in. This is how we walk the Middle Way. When our course is correct, we will not be off-track.

So, in these few days, we have been saying,

“All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.”

Now we will discuss,

“The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

You must clearly remember what I just told you.

“The Dharma abides in the Dharma-state;” so “the ultimate reality of ever-abiding Dharma will always abide in the states of all differentiated Dharma of worldly and world-transcending teachings. Wondrous provisional teachings are the starting point that leads to True Dharma.”

The states of worldly and world-transcending teachings are differentiated “we cannot take anything with us when we die, only our karma follows us to our next life.” This applies to us unenlightened beings. The principles are ever-abiding, but we cannot clearly draw the distinction between virtuous Dharma and unwholesome practices, so good and evil coexist within us. Because of this, [our practice] of the Dharma is vastly different. The Enlightened One’s Dharma “abides in the Dharma-state.” Because He is already enlightened, He clearly understands principles. This means the principles of virtuous Dharma are readily apparent to Him, particularly the non-arising and non-ceasing true principles. He is ever-abiding in “the states of all differentiated Dharma of worldly and world-transcending teachings.”

He is both in and transcends the world. He came down from Tusita Heaven and was born into the palace. He manifested the Eight Aspects of His life and enlightenment. From His birth to. His attainment of Buddhahood to. His teaching of the Dharma, all the stages of His life were different. There was really such a person in this world. His birthplace, the way He lived, His status and so forth have all been researched. But in the sutras, we have heard that Sakyamuni Buddha has been around for countless eons. We have always said that. He manifested in this world countless times and ceaselessly engaged in spiritual practice for the sake of this world. He spent a long time practicing in the presence of countless Buddhas. He was always coming to the world to practice world-transcending teachings. This is differentiated Dharma.

Before He was enlightened, He lived a certain kind of life and went through a certain kind of process and thought in a certain kind of way. That is why He engaged in spiritual practice, diligently advanced and was able to attain enlightenment. These were things that differentiated Him from us. Actually, what He sought were everlasting principles. Countless Buddhas in the past, based on the same principles, sought the Dharma of all Buddhas, lifetime after lifetime. Different Buddhas lived in different ways. One such person who engaged in spiritual practice was the present Sakyamuni Buddha. These are the principles that continually appear in the sutras. If we can understand these principles, we know. “[He] abided in the states of all differentiated Dharma of worldly and world-transcending teachings.” In different eras, there are different ways of entering and transcending the world. The Buddha taught many of these principles.

“Wondrous provisional teachings are the starting point that leads to True Dharma.” He used so many different ways of life and so many principles to teach everyone the Dharma and guide them in the direction of the Middle Way into the Dharma-state of the ultimate reality of the One Vehicle. So, with wondrous provisional teachings, with these various skillful means, He gathered everyone into this settled state. After reaching this settled state, the road ahead will be the exact right one. So, “wondrous provisional teachings are the starting point that leads to True Dharma.” After guiding us to this state, all we need to do is keep walking forward. So, this is the Dharma and shows the Buddha’s compassion. He used various methods to guide us, hoping that we could accurately and clearly follow this Dharma.

So, we speak of Dharma, Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state. In the sutras, if you see the “Dharma-nature, Dharma-realm,” or even “the Dharma that abides in the Dharma-state,” all these are just different labels for the same principle. For what? They are other names for True Suchness.

Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state, are other names for True Suchness. Because True Suchness is where all phenomena peacefully abide, all the phenomena we know are referred to as the Dharma-realm.

“Dharma-nature” is True Suchness. “Dharma-realm” is also True Suchness. This Dharma returns and abides in the Dharma-state, which is returning to our nature of True Suchness. Many teaching are given, all with different labels. But actually, in the end, all Dharma abides in the Dharma-state, which is another name for True Suchness.

“True Suchness is where all phenomena peacefully abide.” All true principles, all absolute truth, come back to where True Suchness abides. Where does the Sutra of Infinite Meanings say. Bodhisattvas and Buddhas come from? They come from the home of Buddhas, which is the Tathagata’s state of True Suchness. So, every one of us should know that the Dharma-state all principles return to is the nature of True Suchness. That applies to all the phenomena we know, which is the “Dharma-realm.” Plants have their own underlying principles and ever-abiding nature. But those plants’ natures have their own realm, so they also take on different appearances to reflect their different natures. Thus, we can use one example to understand all the realms in the world.

Based on the realms we know, we know the natures of plants and water. In Traditional Chinese Medicine, we can see that among plants there are many different natures. Their nature may be mild, dry or moist. There are many different natures which have different effects. Some can cure illnesses, others can harm the body; they are all different. We must know all this. We must know how water can be used. What kind of water can keep people healthy? What kind of water can contaminate us? And so on. “All the phenomena we know are referred to as the Dharma-realm.” For everything that we know of, regardless of what it is, we can learn how to properly use it. All this is considered the Dharma.

Simply said, everything we come in contact with in our daily living is the Dharma. However, we do not mindfully comprehend this. We do not cherish water as a resource. We are continuously wasting it. Then when we have no water, we will suffer greatly. Where will we find water then? This applies to other things with practical uses. The Earth produces crops. How can we conserve them so that we can share them with more people? We do not need to eat much. People often throw out leftovers. In modern times, this is a big problem.

There are many people with no food to eat. The food that people throw away may be able to nourish and save so many others. We humans only think about what is front of us; we do not think about what is far away from us. If everyone can think about how in our surroundings we must cherish and conserve the Earth’s resources then we can share them with many other people. If we can love and protect the Earth, we will not have issues with the climate and so on. In this world, people are always fighting for things. This is closely related to the Dharma we apply in our daily living.

Everyone, the Dharma is truly subtle and intricate, and also profound. However, it is a part of you and me, of all of us, and the way we live in this world. But, we have made it too profound so we do not realize that we can [apply it] right now. Actually, our lives at this moment are united with this profound Dharma. Thus, to learn the Dharma, we must always be more mindful.