Author: Scott Ogata

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Ch03-ep0578

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 3

Episode 578 – Everlasting Wisdom-life With Fivefold Dharmakaya

>> “The lifespan of the body given to us by our parents is limited. When ordinary people’s desires arise, they create afflictions and turbidities. By purifying our awakened nature, our wisdom-life can last forever. Our awakened nature of True Suchness will enter the ocean of wisdom.”

>> “Sariputra, what would you say? Did this elder, in giving his children these precious great carts, speak any falsehood?”

>> “Sariputra said, ‘No, World-Honored One This elder only wanted his children to escape from the fire and keep their bodies intact Thus he did not speak a falsehood.'”

>> The reason the elder first spoke of three carts was so that all of his children could escape the disaster of the burning house and preserve their lives. Since their bodies remained intact, was there anything false in what he said? Therefore it says, “He did not speak a falsehood.”

>> Because the [Buddha-]children might question that what was said was a falsehood, the World-Honored One followed Sariputra’s answer with further explanation.

>> This is an analogy for how the Buddha first gave provisional teachings to protect the. Fivefold Dharmakaya of Small Vehicle practitioners so they could enter the wisdom-life of emptiness. Thus, they attained the Dharma which suited their desires and made them joyful. Since their bodies were saved from the fire and they had new lives, how could what he said have been false?

>> The Fivefold Dharmakaya is “precepts, Samadhi, wisdom, liberation, liberated understanding and views.” This is the Fivefold Dharmakaya.

>> Therefore, we say. “Precepts transcend the aggregate of form.” With “precepts,” we are able to transcend the skandha of form,

>> “Samadhi” can help us transcend “feelings,” our sensations.

>> “Wisdom” transcends “perception.” It transcends “the skandha of perception.”

>> Then, with liberation, we transcend “action,” the skandha of action.

>> “Liberated understanding and views” can help us transcend “consciousness” and understand True Suchness.

“The lifespan of the body
given to us by our parents is limited.
When ordinary people’s desires arise,
they create afflictions and turbidities.
By purifying our awakened nature,
our wisdom-life can last forever.
Our awakened nature of True Suchness
will enter the ocean of wisdom.”

We are all brought into this world by our parents. The length of our physical life is limited. If we use the body given to us by our parents in pursuit of the many objects of desire in the world that are constantly tempting us, our minds will be led by our external conditions. Thus we reproduce afflictions, so they constantly multiply. They repeatedly arise and cease, cease and then arise. We continue to reproduce them over and over. These are turbidities, the impurities and defilements that we are endlessly reproducing. This is what we ordinary people do.

If we recognize how rare it is to be born human, how rare it is to encounter the Buddha-Dharma and how hard it is to walk the Bodhisattva-path, we see that we have overcome many difficulties. We have attained this precious human form and heard the precious Buddha-Dharma. As for the difficult-to-walk Bodhisattva-path, since these causes and conditions have come together, we must earnestly seize this opportunity to direct our mind and body to become immersed in the Buddha-Dharma and [return to] our pure awakened nature. As we continue to purify our minds,

we gradually allow our wisdom-life to last forever. As we eliminate our afflictions, our wisdom-life will grow. With each little bit of afflictions we eliminate, our wisdom-life grows by a little bit. If we lose a certain amount of our wisdom-life, our afflictions will increase by that same amount. This is an inverse correlation. Therefore, we must be mindful and make use of our time as human beings in this world to listen to the Buddha-Dharma and experience the truths of life by going among people. These truths must be attained by going among the people. When wisdom manifests, we can see our wisdom-life. By manifesting True Suchness, our wisdom-life can last forever.

“Our awakened nature of True Suchness will enter the ocean of wisdom.” If we can awaken our nature of True Suchness, won’t our ocean of wisdom be equal to the Buddha’s?

The Buddha, from the very beginning, realized sentient beings have limited capabilities. Therefore, He made use of various methods in order to guide and teach us. So, how do we attain wisdom-life and the awakened nature of True Suchness? By tapping into our ocean of enlightenment. The Buddha applied His wisdom to awaken our ocean of enlightened wisdom. This was how the Buddha taught us with great care.

As we have already mentioned, the previous sutra passage states,

“Sariputra, what would you say? Did this elder, in giving his children these precious great carts, speak any falsehood?”

When the elder first saw his children lingering in the burning house without trying to escape, he quickly told them, “There are three kinds of carts outside that can meet your needs. Hurry up! Come out!” These children saw that the things they wanted were outside, so they rushed out without any hesitation.

After they all came out, the elder told the children, “Look at the sheep-cart and deer-cart. They are very simple and can only be used to transport one person. Look at this ox-cart. See how beautifully decorated it is! You can also bring companions with you, as this cart can carry many people. And the ox pulling it is especially healthy and strong. The color of its coat is so beautiful. Why don’t all of you quickly make the decision to choose the cart drawn by the great white ox?” They all looked at it. Indeed! It was very wonderful. Moreover, they would not get lonely on the road. This cart would not just carry one person; it could carry many people. Therefore, everybody abandoned the sheep-carts and deer-carts and headed toward the great ox-cart. This was an analogy made by the Buddha.

He then asked, “Sariputra, [the elder] was originally going to give the children three kinds of carts. After everybody understood [the situation], they chose the one drawn by the great white ox. In this case, did the elder speak a falsehood? Did he deceive these children?” Sariputra responded in the next sutra passage.

“Sariputra said, ‘No, World-Honored One This elder only wanted his children to escape from the fire and keep their bodies intact Thus he did not speak a falsehood.'”

Sariputra said, “No, why would that be called a falsehood? World-Honored One, the elder saw that his children were still in the house and in great danger, and no matter how he yelled, they would not leave. Therefore, in his wisdom, he put what they wanted outside the door.” What did these children really want? No one knew them better than their father. Simply to entice the children out of the house, he gave them what they craved and pursued. However, the intention of the elder was to preserve the lives of his children so that they would not be destroyed by the fire. Thus, to “keep their bodies intact” means the elder used skillful means to entice them to come out. So, “How could he be said to have”

“spoken a falsehood? If he had spoken a falsehood, they would not have gotten anything. If he spoke without purpose and caused harm to people, then he could be said to have spoken a falsehood. If you tell people you have something for them but ultimately give them nothing at all, then that would be considered deceptive. However, he did more than achieve his own aims; he kept his children safe. Since they are safe, there was no falsehood.” This was Sariputra’s answer.

The reason the elder first spoke of three carts was so that all of his children could escape the disaster of the burning house and preserve their lives. Since their bodies remained intact, was there anything false in what he said? Therefore it says, “He did not speak a falsehood.”

After the children came out of the house, with the elder’s continued encouragement, they picked the cart drawn by the great white ox. Concerned that [His disciples] might have doubts, the Buddha purposely asked Sariputra this question.

This was because Sariputra was the designated recipient of these teachings.

Because the [Buddha-]children might question that what was said was a falsehood, the World-Honored One followed Sariputra’s answer with further explanation.

When the Buddha was teaching the Dharma, He considered Sariputra the recipient of these teachings. The Buddha asked Sariputra this question, hoping Sariputra would answer for everyone. It was because the elder said those things in order to preserve the lives of his children that he therefore did not speak a falsehood.

But the Buddha was worried that those of us learning the Dharma in the future, when reading this sutra passage, would wonder, “Was the elder deceiving the children?” We might also criticize the Buddha, “If He wanted to give them the great ox-cart, why would He use sheep-carts and deer-carts to deceptively lure them out?” The Buddha was worried that people in the future would doubt Him, would doubt His teachings, so He wanted to explain away any question that might cause them to have the slightest doubt.

This was similar to how, after the Buddha had attained enlightenment, He originally wanted to share the entirety of [the truths of] all things in the universe and. His ocean of enlightened wisdom with everyone, but people had limited capabilities and could not accept this incredible Dharma. So, He had to teach with the Three Vehicles. He had to use various methods to teach them according to their capabilities. Thus, the Buddha carefully considered the capacities of sentient beings. Would this analogy cause people in the future to get into debates and develop doubts? Therefore, He asked this question.

Sariputra’s answer was that this was “provisional teaching.” Because sentient beings could not accept the Buddha’s teachings that directly pointed to their minds and true nature, He was not able to tell them directly, “Your mind already has the intrinsic nature of True Suchness, and you are already a Buddha.”

They were clearly still unenlightened beings living in a state of confusion, so He could not tell them, “You are a Buddha!” But what is the state of Buddhahood? It is definitely not a state of confusion. The state of the Buddha is absolutely pure and free of afflictions. However, the minds of ordinary people are obviously filled with afflictions. Clearly, they were living in state of confusion. Even if the Buddha told them [they were Buddhas], they would still be afflicted and not understand. So, the Buddha had to teach the Three Vehicles.

The Buddha “first gave provisional teachings to protect the Fivefold Dharmakaya of Small Vehicle practitioners.”

This is an analogy for how the Buddha first gave provisional teachings to protect the. Fivefold Dharmakaya of Small Vehicle practitioners so they could enter the wisdom-life of emptiness. Thus, they attained the Dharma which suited their desires and made them joyful. Since their bodies were saved from the fire and they had new lives, how could what he said have been false?

The Fivefold Dharmakaya is explained in detail in the Sutra of Infinite Meanings.

The Fivefold Dharmakaya is “precepts, Samadhi, wisdom, liberation, liberated understanding and views.” This is the Fivefold Dharmakaya.

With precepts, Samadhi, wisdom, etc., the wisdom-life of our Dharmakaya has already transcended the Five Skandhas.

The Five Skandhas are the Five Aggregates. What are the Five Aggregates? What are the Five Skandhas? They are the same teaching, just one of them is an older translation. The five are “form, feeling, perception action and consciousness.”

“Precepts” deal with “form.” By upholding precepts, nothing of any shape or size will be able to disturb our minds. If we ordinary people do not abide by precepts, when we see this thing, we crave it; when we see that thing, our minds are excited. This leads us to become deluded and to lose sight of the precepts. So, as Buddhist practitioners, precepts can guard against wrongs and stop evil so we can transcend “form.”

Therefore, we say. “Precepts transcend the aggregate of form.” With “precepts,” we are able to transcend the skandha of form,

which is also the aggregate of form. An “aggregate” is an accumulation. To transcend our desires for various forms, we have to rely on precepts.

“Samadhi” can help us transcend “feelings,” our sensations.

We may see something and be unable to control ourselves; that is a kind of feeling. We all understand that some people are very rich and lack for nothing, but when they see something other people have, they cannot control themselves. That is the feeling they have. It means they are no longer in a state of Samadhi. Our belongings are ours. Other people’s belongings are theirs. We cannot cross this line, but we have these improper feelings. If we are in a state of Samadhi, we will not have this inappropriate feeling. Doing things that we should not do is wrong.

“Wisdom” transcends “perception.” It transcends “the skandha of perception.”

Though we know we should not take other people’s possessions, due to our “perceptions,” our thoughts still lead us astray. We know that this thing belongs to someone else, and we must not cross the line. We must concentrate on the rules so that we can carefully abide by precepts. We cannot even have this kind of perception about these objects. Not only should we not break the precepts, we must not allow our minds to even focus on this. This takes wisdom. Wisdom is something that transcends our feelings for material things so external forms and afflictions cannot penetrate our minds. This is wisdom.

Then, with liberation, we transcend “action,” the skandha of action.

This kind of [mental] action takes place without our conscious awareness. Even though we can control our physical actions, this “action” means things are constantly changing, such as the very subtle afflictions that continue to arise in our minds. This “action” takes place in all things. There is nothing that does not undergo “action.” When it comes to our physical body, it is constantly undergoing infinitesimal changes. In the time from birth to death, there is not a single second or moment of thought where we are not experiencing “action.”

The “aggregate of action” refers to these constant, infinitesimal changes. For instance, in this universe, our planet is constantly orbiting in our solar system. We live on this planet, yet this is not within our awareness. Day and night are inseparable from this [action], and it never stops, even for a second. These are the infinitesimal changes of Earth; its orbit must be very precise as it constantly experiences this “action.” This “aggregate of action” works the same way in the microcosm of our body. We must become liberated; liberation is the only way to transcend the aggregate of action. To transcend birth and death and the thoughts in our minds, we must practice precepts, Samadhi and wisdom and then need to seek liberation. We cannot only have precepts, Samadhi, wisdom; it is not enough to merely control ourselves. We must be completely liberated, so liberated that the subtle afflictions [caused by] the aggregate of action will be completely washed away. To be liberated from “action,” we must transcend the aggregate of action.

“Liberated understanding and views” can help us transcend “consciousness” and understand True Suchness.

As for “consciousness, we cannot take anything with us when we die; only our karma follows us to the next life.” This karma is stored in our consciousness, the eighth, or storehouse, consciousness. The karma we have created is stored in the eighth consciousness. Whatever is stored in the eighth consciousness, no matter how tiny it is, is what we must work to transcend so we can return to the ninth consciousness, the nature of True Suchness, which is a very pure state. It is as pure as the Buddha’s.

To realize these principles, we must cultivate the Fivefold Dharmakaya, “precepts, Samadhi, wisdom, liberation, liberated understanding and views.” We must return to the Buddha’s understanding and views. This is why we must develop the Fivefold Dharmakaya.

We must strive to answer the question, “Why is this?” Previously, we explained that the the Buddha used the Three Vehicles, setting them up like sheep-carts and deer-carts. This is like the way the elder used sheep-carts and deer-carts. The Buddha is a world-transcending awakened one. He used the Small Vehicle teachings, which are for Hearers and Solitary Realizers, to entice everyone to go all the way to the Bodhisattva-path. The ox-cart represents the Bodhisattva-path.

Everyone, this shows the Buddha’s mindfulness. The Buddha loves sentient beings like His own children. The Buddha not only wants to protect the physical life of all sentient beings, He also wants to protect their wisdom-life by helping them use their lives to develop wisdom.

Our physical life is given to us by our parents. After we are born, we live for a limited time. Since our parents gave us this [precious] life, if we only use our limited time in the world to create afflictions and constantly reproduce them, that would be a pity indeed. We must seize the time we have right away to expand the breadth and depth of our life.

We must heighten our vigilance of the desires that arise in us and be disciplined and reverent. The Dharma is like water which washes away our impurities. Only by developing our wisdom-life can it last forever. With our awakened nature of True Suchness, we will naturally enter the ocean of wisdom and return to our nature of True Suchness. We need to turn the afflictions [stored] in the eighth consciousness into our nature of True Suchness. This is why we must apply [the Dharma] right now. Therefore, we must always be mindful.

Ch03-ep0577

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 3

Episode 577- The Three Views of Emptiness and Existence

>> “Infinite loving-kindness brings infinite love. Infinite compassion is endless and spreads without bounds. All sentient beings are the Buddha’s children with lasting relationships and deep affinities.”

>> Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children. At this time all the children boarded their great carts. They obtained what they never had before, beyond what they had ever wanted.

>> “Sariputra! What would you say? Did this elder, in giving his children these precious great carts, speak any falsehood?”

>> Sariputra, what would you say? This is discussing how the elder saw his children in the burning house, clinging to desires and sensory pleasures and completely unaware that the great house was burning on all four sides. To entice the children to leave the house, he promised them three kinds of carts.

>> Now the children had heard about the three carts which suited their desires. Once they were outside the house, he gave them each a great white ox-cart, different from the three carts he promised before.

>> This explains that the elder did not speak falsely. The elder at first promised his children the three carts. Once his children had come out of the house, he did not give them sheep- or deer-carts, but gave them all precious great carts. First speaking of three, then giving one, is this speaking a falsehood?

>> The Three Views are the view of emptiness, the view of illusoriness and the middle view. The view of emptiness is “contemplating all phenomena as arising interdependently, with no nature; thus their essence is empty.”

>> This means “Contemplating all phenomena as neither empty nor illusory and both empty and illusory, with the true principle of the Middle Way.” These are the true principles.

>> The cart drawn by the great white ox: This is an analogy for the path chosen by. Great Vehicle Bodhisattvas who harmonize all three views to contemplate the principles of the ultimate reality of all phenomena, thus ending all ignorance and afflictions and achieving all-encompassing wisdom. This is like riding a great white ox-cart to where the treasures are kept.

“Infinite loving-kindness brings infinite love.
Infinite compassion is endless
and spreads without bounds.
All sentient beings are the Buddha’s children
with lasting relationships and deep affinities.”

“Infinite loving-kindness brings infinite love.” For us, as Buddhist practitioners, this is the most fundamental lesson we must learn and apply. After taking the Dharma to heart, we must act in accord with the Dharma. Therefore, we must have great loving-kindness and must have great compassion. Our “infinite compassion is boundless.” However expansive this world is, our compassion will be just as expansive. Thus it “spreads without bounds.”

“All sentient beings are the Buddha’s children.” Recently, we have been describing the great elder who of course could not be separated from his children. “With lasting relationships and deep affinities” means that this connection is still there after all this time. The Buddha, countless kalpas ago, started to engage in spiritual practice and transform sentient beings, and He is still doing that. We do not know how many lifetimes we have spent following the Buddha in spiritual practice. Because we have this karmic affinity, He guides us and transforms us. This relationship has lasted for a very long time.

We often say that we must “extend our compassion, spread great love.” This is what Bodhisattvas do. As we learn the Buddha’s teachings, we must become awakened sentient beings. We must constantly form and maintain relationships with sentient beings. As a recent example, after the Philippines suffered a great disaster (Typhoon Haiyan, 2013), people from more than 40 countries so far have contributed to help them.

Every day, the news that they report is very moving and touches our hearts. The “cash for work” program is about to come to an end. This final stage took place in the town of San Jose, When we were initially launching the “cash for work” program there, fewer than 200 people signed up at first. How could we possibly clear away everything? Mr. [Alfredo] Li immediately gathered neighborhood leaders and told them, “Please go to every household right away and tell them that anyone over 15 years old can help clean up the debris and make some money, 500 Philippine pesos per day.”

The neighborhood leaders made a great effort. Right away, they invited people to come help. Suddenly, many people showed up. On the first day, over 1000 people started working. Of course, mobilizing them took a lot of wisdom and skill. After two or three days, we began to wrap up. But there were many touching stories in this time. The interactions of the Tzu Chi volunteers with survivors raised their hopes and helped them see the potential of rebuilding. The survivors heard Tzu Chi volunteers say, “Doing good deeds is not the privilege of the rich, it is the right of those with the will. Everyone can do good deeds.” Many disaster survivors became volunteers.

One of the stories came from a man who was part of a family of fishermen. When the typhoon suddenly struck, he lost six or seven members of his family; they have still not been found. At that time, he lost all hope. How could he go on with his life? After seeing the dedication of Tzu Chi volunteers, he made a vow, “As long as I am still alive, I can still be very useful and can help others.”

There was also a brother and sister who lost many members of their family. Their home and livelihood were destroyed overnight; there was nothing left. They said that for the past month, they found it hard to survive. They did not know how to get by, how to make a living. After joining the “cash for work” program, they were very happy to receive their wages. The brother said, “We should go buy some fish and meat.” But his younger sister said, “We just heard Tzu Chi volunteers say that [these wages] come from the love of people all over the world. Love means having respect for all living beings. These funds from around the world are given to us to help us rebuild our homes, and using it to buy fish and meat would not be the right thing to do.” The brother said, “You’re right! We should respect what the Tzu Chi volunteers shared with us. Fine, as long as we aren’t hungry, it is okay. Then we can use the money for roofing materials.” Thus they began to work on rebuilding every day.

Even though they did not have much money, they took the Dharma to heart. Seeing the [volunteers’] infinite loving-kindness, boundless compassion and an “infinite love that knows no boundaries,” they cherished the love shown to them and respected the Tzu Chi volunteers in return. Aren’t they behaving like one big family? This is what the Buddha taught us. In this world, loving-kindness, compassion, joy and equanimity are essential parts of our lives.

In the previous sutra text, the Buddha told Sariputra that originally, the elder placed three kinds of carts outside, sheep-carts, deer-carts and ox-carts, but in the end, he gave each child a cart adorned with the Seven Treasures and drawn by a great white ox. Why?

The Buddha explained that the elder said, “I have a lot of money, enough resources to give to every person in this country and still have extra. How could I not give more to my children?” So, after his children left the burning house, they climbed onto the carts drawn by the great white oxen. The great white oxen pulled these carts on the bright and broad path in a very steady manner. These children were very happy. What they received was something they would have never have dreamed of asking for. Now, they had received so much. This is the general idea of the previous text.

Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children. At this time all the children boarded their great carts. They obtained what they never had before, beyond what they had ever wanted.

The Buddha called to Sariputra again.

“Sariputra! What would you say? Did this elder, in giving his children these precious great carts, speak any falsehood?”

Was there anything false in what he said? This is talking about what the elder did when he saw flames arise on all sides of this great house. His children were still clinging to being inside, indulging themselves and playing. They did not realize that fire was already burning on all four sides. This was why he set up the three kinds of carts to draw them out. He showed them that outside this great house were things that they loved. With this method, he enticed the children to leave the burning house.

Sariputra, what would you say? This is discussing how the elder saw his children in the burning house, clinging to desires and sensory pleasures and completely unaware that the great house was burning on all four sides. To entice the children to leave the house, he promised them three kinds of carts.

This is the elder’s wisdom. The various carts outside were so beautiful; they were made completely out of treasures.

When these children heard about this, they felt these carts suited their desires. These happened to be precisely what they wanted, so they were very happy to leave the great house to get the kinds of carts that they wanted. But once they were outside the great house, the elder gave them just one kind of cart, the biggest and the best.

Now the children had heard about the three carts which suited their desires. Once they were outside the house, he gave them each a great white ox-cart, different from the three carts he promised before.

This was why the Buddha asked Sariputra, “Think about this. Since I later gave everyone the great cart, was there anything false in what I said? Did I lie?” This elder originally set up three kinds of carts, but in the end, he only gave them one kind. So, did he speak a falsehood? The Buddha asked this to prove that there was nothing false in what the elder said.

This explains that the elder did not speak falsely. The elder at first promised his children the three carts. Once his children had come out of the house, he did not give them sheep- or deer-carts, but gave them all precious great carts. First speaking of three, then giving one, is this speaking a falsehood?

Speaking a falsehood means harming others when what we say does not add up. Then we are speaking a falsehood. If I said I was giving you a small present, one or two items, but end up giving you five, six, seven, eight, nine items, I gave you more than just one or two, but many things, many great things. This is beneficial to you, so I did not commit the fault of speaking a falsehood.

This is also a kind of analogy. The three carts are an analogy for the Three Views, three different teachings.

The Three Views are the view of emptiness, the view of illusoriness and the middle view. The view of emptiness is “contemplating all phenomena as arising interdependently, with no nature; thus their essence is empty.”

This is what I often explain to everyone as “true emptiness.” The Buddha established the Three Vehicles. For the Small Vehicle practitioners, the Hearers, He told them that all things arise from karmic conditions. If we [look] deeper into karmic conditions, we see they have no nature. What do karmic conditions actually look like? If we did not create any karma, how would there be any karmic conditions? Take a big tree for example. A thick-trunked tree comes from a small seed. If there is a seed but not the right conditions, if a seed is placed on a desk for one year, three years, ten years, this seed will always remain a seed. A seed requires the conditions of soil, of air and of water to converge with this seed. When this cause converges with conditions, it will grow into a thick-trunked tree.

If we separate all these conditions, we realize. “All phenomena arise interdependently with no nature.” This means that phenomena do not have any particular kind of nature. Things are dependent on the convergence of various [conditions] to arise. When conditions disperse, there will be nothing there, no nature. “Thus their essence is empty.” We must see that. “All phenomena arise interdependently with no nature.” There is no independently existing nature; [causes and conditions] must converge to give rise to this substance. When these causes and conditions disperse, there is just emptiness. There is nothing left. This is the “view of emptiness.”

Next is the “view of illusoriness.” Everything is illusory, like a dream or mirage. Although everything is like a dream or illusion, everything has an illusory appearance and function. We can say things are illusory and unreal, but living in this world, we must make use of the illusory in order to achieve the “true.” How do we survive in this world? Of course, we need to have certain necessities. Every day we have to eat and absorb the nutrients which make our body healthy so we are able to do things. Although these things are illusory, we can use them to cultivate the true.

The weather is so cold; we must dress warmly. We need these materials to help keep the warmth within our bodies. But if we break down this material, we can see that its existence is illusory. What are the origins of this material? Cotton, sisal and so on, were planted to become material for cloth.

Cotton and sisal each have their own kind of seed. They also rely on soil, water, air and the work farmers do to cultivate and harvest them. After a manufacturing process, they become cloth. Cloth can be weaved to help us keep cool or stay warm. Then this can be made into clothes. But when we keep analyzing these materials, ultimately they are illusory. There is nothing in this world that will last forever.

However, in life, we rely on the illusory to cultivate the true. We depend on many illusory material things. Life is short and temporary, but we depend on the environment we live in. This is the view of illusoriness. This is what we need to understand.

But people are deluded. Everything is illusory, but people continue to cling to their desires, so they want to occupy other countries, take over other people’s businesses. People create conflicts and oppose each other, fighting simply so that. “Yours is now mine; I must have more than you.” That is the sole reason. So, clinging to these things in this world is like clinging to and lingering in the burning house. This happens because of our delusions.

The Buddha comes to teach us some principles. Emptiness! All things return to emptiness; all things are impermanent. All material things are illusory. Through the illusory, we cultivate the true. We must not be enticed by illusory things to give rise to so much ignorance and afflictions. In the end, it is we who will suffer. So, we have to understand the truths of emptiness and illusoriness and their principles.

Most importantly, we must have “the middle view. There is wondrous existence in emptiness and true emptiness in wondrous existence.”

This means “Contemplating all phenomena as neither empty nor illusory and both empty and illusory, with the true principle of the Middle Way.” These are the true principles.

Don’t I constantly say this? Although we understand “true emptiness,” we need to use the illusory appearance of things or the empty space around us, to be grounded and steadfast in our daily living. The sheep-cart and deer-cart are like the “view of emptiness,” the truth of emptiness or truth of illusoriness. As we engage in contemplation of emptiness, if we can understand this principle, we can use the illusory to cultivate the true.

In fact, the most true thing is the Middle Way, the cart drawn by the great white ox. The “view of emptiness” and “view of illusoriness” are part of the process of spiritual cultivation. The most important is the “middle view,” which is like the cart drawn by the great white ox. This is a thorough understanding of how “all phenomena are neither empty nor illusory.” If not for the principle of emptiness, how would we possibly realize how we have been attached to existence and clinging to many things, thinking, “This is mine.” Thus we constantly suffer from meeting with those we hate, parting with those we love and not getting what we want. This comes from not thoroughly understanding the principles of emptiness and illusoriness. The Buddha taught these two principles

to help us understand this. As we come to understand them, we [internalize these teachings]. In the end, we can still steadily drive the white ox forward and onto the Bodhisattva-path. The great white ox-cart is the Bodhisattva-path; Great Vehicle Bodhisattvas have chosen the cart drawn by the great white ox.

The cart drawn by the great white ox: This is an analogy for the path chosen by. Great Vehicle Bodhisattvas who harmonize all three views to contemplate the principles of the ultimate reality of all phenomena, thus ending all ignorance and afflictions and achieving all-encompassing wisdom. This is like riding a great white ox-cart to where the treasures are kept.

By harmonizing the Three Views, we understand that everything is neither illusory nor real and both illusory and real. In conclusion, we must take the “middle view,” which is the “truth of the Middle Way.” This is how we “harmonize all three views.” Only with the wisdom of Bodhisattvas can we realize these principles and go among people without being contaminated.

So, we “contemplate the principles of the ultimate reality of all phenomena.” With the views of emptiness and of illusoriness, though all things are empty and illusory, they contain many wondrously profound principles. There is “wondrous existence in true emptiness.” This true principle can instantly break through ignorance and afflictions. By eliminating all afflictions, we achieve “all-encompassing wisdom.” This is like riding an ox-cart to arrive at the place where treasures are kept. This is returning to our intrinsic Buddha-nature, our nature of True Suchness.

Dear Bodhisattvas, to learn the Buddha’s teachings and to engage in spiritual practice, we must thoroughly understand various principles. Once we penetrate them, we will be able to steadfastly advance on the path we need to take, which is the Bodhisattva-path. So everyone, please always be mindful.

Ch03-ep0576

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 576 – Exercise Wondrous Powers to Understand All

>> “We must understand the pure and radiant virtues of our intrinsic nature. This virtuous nature is found inside and out. Inside, it is the wondrous wisdom we possess. Outside, it is all the Dharma we understand and express.”

>> Now, these young children are all my children, and I love them all impartially. I have these great carts covered with the Seven Treasures, countless in number. I should give them to each [child], with an impartial mind, so that they are not treated differently.

>> “Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children. At this time all the children boarded their great carts. They obtained what they never had before, beyond what they had ever wanted.”

>> Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children: This is an analogy for the pure Dharma-nature which all sentient beings possess. The Buddha did nothing more than teach what sentient beings already intrinsically possess so that they would learn and practice it. This is indicating that human nature is intrinsic, not given, and does not increase or decrease. With the teachings given now, He indicated the way and led us to return to our nature. So, how could we be lacking what we have?

>> The Buddha’s great enlightened wisdom is clearly something sentient beings have. The Dharma-nature is like a great ocean. He does not say it is true or not. Unenlightened beings and noble beings are equal; no one is higher or lower. Only by eliminating the afflictions in their minds can they attain realization as easily as if turning over their hand.

>> All the children who sought the ox-carts only feared not getting them. Now they indeed attained them. Those who at first sought the sheep- or deer-carts sought what was small, but now they attained what was great. Thus it was beyond what they hoped for.

>> At this time: Those who were without affinities had their desires more than fulfilled, not to mention those with the affinities! Those without affinities are those lacking the right causes and conditions. But the Buddha compassionately taught all and ultimately formed affinities without bias.

>> Unconditional loving-kindness is an inherent principle of True Suchness. This means that all sentient beings are the Buddha’s children. Those in the past and the future who had not formed affinities are still the Buddha’s children.

“We must understand the pure
and radiant virtues of our intrinsic nature.
This virtuous nature is found inside and out.
Inside, it is the wondrous wisdom we possess.
Outside, it is all the Dharma
we understand and express.”

As I often say, we unenlightened beings endlessly transmigrate in the Six Realms, constantly reproducing our afflictions and ignorance. So, our intrinsic nature has already been buried under a deep layer of afflictions. If we want to manifest our true nature right now, we must put in a lot of hard work to break down each layer of afflictions, then brush them aside and wash them away. We have to break down, brush aside, then wash. We must constantly put in this hard work. As the Buddha told us, He Himself spent innumerable kalpas in the presence of countless Buddhas, unceasingly engaging in spiritual practice. In each lifetime, time after time, He built up [His spiritual practice]. In the end, He was able to completely eliminate His impurities so clarity and radiance manifested once again. This was when He became enlightened.

“This virtuous nature is found inside and out.” A virtuous nature is something we must cultivate. We are replete with this in our nature; it is inherently in us. “Inside, it is the wondrous wisdom we possess.” All of us inherently have the power of wondrous wisdom. But for a very long time, we have been confused. We should very clearly understand that we all have this virtuous nature, but this virtue must be cultivated; we must earnestly go among people and interact with them harmoniously.

Whether we are opening our mouth to speak, or moving our body to act, we must be considerate of others and help them reduce their burdens and their work. By making an effort to do a little more, we can reduce the amount of work others must do. This does not mean that only in serious disasters can we go among the suffering in order to do good deeds and cultivate blessings. Here and now, we can do good deeds and cultivate blessings.

After the Philippines experienced Typhoon Haiyan (2013), right now across the world, Tzu Chi volunteers in over 40 countries are working to help them through this disaster. It is very hot in the Southern Hemisphere. Volunteers were sweating under the scorching sun. Their clothes were drenched in sweat, but they still stood there with the donation box, even if all they got was coins. No matter how much a person gave, they bowed to each deeply; this is creating blessings. The volunteers blessed the donors, saying, “You have awakened the love in your heart and increased your spiritual wealth. May blessings be upon you.”

In this way, even though they did not go to the Philippines, they are giving of themselves on behalf of the disaster survivors. This is how they express the love in their intrinsic nature through their actions; that is why they are willing to give. Even if they only raise a little money, they are still engaging in spiritual cultivation. The cumulative effect of this practice is virtue.

This is what it is like in the Southern Hemisphere. What about the Northern Hemisphere? The Northern Hemisphere is cold! People there have heaters at home, so it is very warm inside. But the volunteers chose to leave their house and went into the markets and onto the streets. As it snowed, they stood there with a donation box. Even though the weather was cold, some people gave them looks that were even colder. Their demeanor was truly icy. Tzu Chi volunteers, these Living Bodhisattvas, continued to smile and bow deeply. This is also [a practice]. This is a way they cultivate virtue. Because of their intrinsic nature, they cannot bear to see sentient beings suffer. They hope to use their warm enthusiasm to transform people’s cold indifference.

People with the affinities see the volunteers holding the donation boxes and understand. Even though they see the volunteers from afar they will run over and deposit some cash. This is so heartwarming. The volunteers also tell them, “Thank you! Bless you!” This allows this enthusiastic person to feel that his love has been received. He is happy; everyone is happy. This is Dharma-joy. The donor wants to express his love. This makes him very happy. So, virtuous nature is found inside and out. Inside, we are inherently loving. Outwardly, we must act by giving to others. This is how we are virtuous.

“Virtuous nature is found inside and out. Inside” it is “the wondrous wisdom we possess.” People without wisdom cannot achieve this, and people who are not willing to give cannot be mobilized. Walking the Bodhisattva-path is about meeting the needs of sentient beings and being willing to give to others right away. With the virtue we cultivate with external actions and our pure intrinsic Buddha-nature, we can thoroughly understand and express all Dharma, inside and out. So, whether inside or out,

when people who went to provide disaster relief in the Philippines came back, all of them very happily said, “I’m finally home.” When we asked, “Was it very tiring?” They happily responded, “After those prefabricated classrooms were built, we saw that once the kids had a place to learn, they became very lively. The teachers also had a place to help the children to learn in peace.”

Designing this took a very long period of careful research and meticulous assembly. We tried this again and again. We constantly thought about it, tested it and used all kinds of materials to create parts of various shapes and sizes. We wanted a structure that was the most simple and the most safe, and could be neatly collapsed. Then we could transport the maximum number. How many could we stack into one shipping container? The more the better. When it arrives, the simpler it is, the more practical it will be. So, it took a long time to make this happen, many, many years. After we settled on a design, we had to mobilize many people. After we finished, it happened that we needed to use it in the Philippines, so we shipped it over right away.

Not only did we send the materials, we also sent people [to assemble them]. Those volunteers were not afraid of hard work. In the hot weather, they climbed up and down, traveling back and forth to help. Each prefabricated classroom has to be secured with over a thousand screws. See, isn’t this how we are, inside and out? With love inside us, we give to others. We expended a lot of thought on designing and developing [this structure]. So, there are many instances where we must be consistent, inside and out.

We have already discussed the previous sutra text, “Now, these young children are all my children.” See how hard these volunteers worked! See how innocent and lively the children are! Now they have a school they can go to. Once we moved in chairs and desks they began. This is what it is to “love them all impartially.” We treat other people’s children like our own, and we do everything we can to give them the best. “I have these great carts, covered with the Seven Treasures, countless in number.” The Buddha never stopped [giving to each of them]. As long as it is something we can do, we should keep giving to others. Everything up to this has been an analogy for what the Buddha has done for sentient beings.

Now, these young children are all my children, and I love them all impartially. I have these great carts covered with the Seven Treasures, countless in number. I should give them to each [child], with an impartial mind, so that they are not treated differently.

The next sutra passage states,

“Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children. At this time all the children boarded their great carts. They obtained what they never had before, beyond what they had ever wanted.”

When the Buddha taught sentient beings, Small Vehicle practitioners only sought to awaken themselves. They never thought by leaving the burning house they would discover these ox-carts, which were very well-decorated and could be used to deliver themselves and others. Thus everyone formed great aspirations to accept the Great Vehicle Dharma. The same principle applies here.

So, the elder said, “With what I have, I could give to a whole country and still not be lacking.” This means that the elder still had many things. In this world, if a father has so much to give his children, why would he give them only small amounts? This is an analogy for the Buddha’s wisdom, which contains the principles of all the material things in the universe that the Buddha had realized. He shared the Dharma with the entire world, not just with a single country. When He gave these teachings, in fact, everyone could experience them.

Why is this so? With what I have, I could give to a whole country and still not be lacking, to say nothing of my children: This is an analogy for the pure Dharma-nature which all sentient beings possess. The Buddha did nothing more than teach what sentient beings already intrinsically possess so that they would learn and practice it. This is indicating that human nature is intrinsic, not given, and does not increase or decrease. With the teachings given now, He indicated the way and led us to return to our nature. So, how could we be lacking what we have?

The Dharma is not confined to our surroundings. It can spread wide and far, it can reach anywhere in the world.

So, “What I have” is the Dharma. There is Dharma, inside and out, as we just said. Our love and virtuous nature are found inside and out. We need to unite these. Outside, we give to others. Inside, we inherently have this pure and undefiled great love. This is already within each of us, so it is “what [we] have.” This is not only confined to a small place. The Buddha had openly and clearly explained that any sentient being with a mind has the same intrinsic nature as the Buddha.

He said any sentient being with a mind, but is there any sentient being without a mind? All sentient beings have a mind, Is there anyone without a mind? Everyone has a mind. Having this mind, they have the same Buddha-nature as the Buddha, so they all intrinsically have this. Everyone in the world has this, so it will never run out. Therefore, it is not just the Buddha’s disciples; all beings in the world intrinsically have this. He said, “to say nothing of my children,” so doesn’t this include the people directly taught by the Buddha? They all “boarded their great carts.” People who were directly taught by the Buddha had already realized the principles. They all “boarded their great carts.” All of them chose the great ox-cart.

Thus “They obtained what they never had before.” They were happy. They did not choose the sheep-cart or deer-cart; they chose the cart drawn by the great white ox. Driving the ox-cart made them very happy. They were on an even path and could bring themselves, as well as many other people, to their destination. Walking the Bodhisattva-path, the great Bodhi-path, they can move forward very steadily. Doesn’t this bring happiness? They never expected to gain so much; though they asked for little, they received a lot, so of course they were very happy.

This is also an analogy for “the pure Dharma-nature, which all sentient beings possess.” Everyone has this pure Dharma-nature. As long as we have a mind, we have a pure Dharma-nature. Thus it is said, “The Buddha did nothing more than teach what sentient beings already intrinsically possess.” All of us already intrinsically have this; all He did was “open and reveal” it to us so that we would “learn and practice often.” This is what the Buddha told us, so we must believe Him. We must learn to mindfully experience and comprehend the Dharma.

“This indicates that human nature is intrinsic. This is not given [to us] and does not increase or decrease.” Because we already have it, He does not need to give it to us. We already have it. “It is no greater in Buddhas and no less in sentient beings.” The Buddha does not have more of this than us, and we do not have less of it than the Buddha. Our intrinsic nature is equal to the Buddha’s we just do not realize it. Therefore, we rely on the Buddha [to understand]. “With the teachings given now, He indicated the way.” He gave us teachings and methods. But He was just simply pointing out the direction to us so that we do not go astray. So, “With the teachings given now, He indicated the way and led us to return to our nature.” If we go in that direction, we will find our intrinsic nature.

Next we will talk about “the Buddha’s great enlightened wisdom.” This enlightened wisdom is clear and radiant, “[clearly] something sentient beings have.” This clear and radiant enlightened wisdom, is not just possessed by the Buddha. The Buddha’s wisdom is inherent in everyone.

The Buddha’s great enlightened wisdom is clearly something sentient beings have. The Dharma-nature is like a great ocean. He does not say it is true or not. Unenlightened beings and noble beings are equal; no one is higher or lower. Only by eliminating the afflictions in their minds can they attain realization as easily as if turning over their hand.

We originally have Buddha-wisdom, this great enlightened wisdom. However, we have become deluded. Yet we must know that, ultimately, we all intrinsically have this wisdom. The Buddha understands this very well. “Dharma-nature is great like the ocean”, Our wisdom, our enlightened nature, is as vast as the ocean. So, the Buddha “does not say it is true or not.” Are things actually real? The Buddha said everything is empty in nature. In the end, it returns to nothing. Are these things good or evil? The Buddha said they may be good, evil or indeterminate. As for “unenlightened beings and noble beings,” you are an unenlightened being, and you want to become a noble being. Noble beings were once unenlightened beings. In conclusion, the way the Buddha treats sentient beings is “equal; no one is higher or lower.” This was the Dharma that He taught us. All things in the world are equal. Everyone’s inherent goodness is equal. Unenlightened and noble beings are equal. Everything is equal. The only things that differ are our defilements. If our minds are unclean, we are ordinary, unenlightened beings. If we immediately cleanse this filth, by breaking down, brushing away and washing it, our intrinsic nature will manifest, because we have eliminated these defilements. Then would it really be difficult to truly attain realizations? “[They can] attain realizations as if turning over their hand;” it would be easy. So, as Buddhist practitioners, we must always be mindful.

All the children who sought the ox-carts only feared not getting them. Now they indeed attained them. Those who at first sought the sheep- or deer-carts sought what was small, but now they attained what was great. Thus it was beyond what they hoped for.

“All the children” means we can all return to our intrinsic Buddha-nature. To do this, we “ride the white ox. All the children sought the ox-carts.” Originally they wanted the sheep-cart, deer-cart, but they received the great ox-cart. So, they were all very happy.

Whether they had affinities or not, as long as they listened to the Buddha-Dharma, they would be able to plant causes.

At this time: Those who were without affinities had their desires more than fulfilled, not to mention those with the affinities! Those without affinities are those lacking the right causes and conditions. But the Buddha compassionately taught all and ultimately formed affinities without bias.

He continued to work to transform others. This is unconditional loving-kindness and our intrinsic nature of True Suchness. All sentient beings are Buddha-children. Whether we have achieved [realizations], are achieving them or have yet to achieve them, the Buddha will never give up on us. He constantly creates karmic conditions for us, sows seeds and constantly gives teachings.

Unconditional loving-kindness is an inherent principle of True Suchness. This means that all sentient beings are the Buddha’s children. Those in the past and the future who had not formed affinities are still the Buddha’s children.

In summary, all sentient beings in the world intrinsically have Buddha-nature. We understand this completely. As long as we learn virtuous teachings, we can apply them. We are all capable of doing this as long as we are always mindful.

Ch03-ep0575

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 575 – The Buddha Impartially Teaches the Great Vehicle

>> “Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”

>> “Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”

>> Now, these young children are all my children, and I love them all impartially. I have these great carts covered with the Seven Treasures, countless in number. I should give them to each [child] with an impartial mind, so that they are not treated differently.

>> Now, these young children are all my children, and I love them all impartially: This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Reaching the truth of the Dharma, we attain wisdom. Everyone practices, learns and absorbs the benefits of the Dharma together. Thus we are all equally the Buddha’s children. So, with impartial compassion, He taught each the Great Vehicle Dharma.

>> This refers to how, with an impartial heart, the Buddha views all sentient beings equally, friend and foe alike. He gives to each with an impartial mind, so that they are not treated differently. Thus He has cultivated impartiality toward all things.

>> This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Thus we are all equally the Buddha’s children, and the Buddha, with impartial compassion, teaches each the Great Vehicle Dharma so that we are not treated differently.

>> Now the Buddha has already perfected His practice. His teachings of wisdom are infinitely abundant. His conditions for transformation are mature, thus He loves all impartially and gives each the great cart. In the same way, He has now revealed the Great Vehicle, which teaches the Bodhisattva Way. By upholding the Great Vehicle Dharma, we can turn the great Dharma-wheel.

“Innocent children are pure and easily taught.
He guides them to True Suchness
and opens the Buddha’s understanding and views.
Thus they will all be replete
with the understanding of Right Dharma.
A compassionate mind is without differentiation.”

All children are inherently born with roots of goodness. It is often said of human nature, “Human nature is inherently good.” Small children seem so young and innocent. But as they gradually grow in knowledge, as they live in certain environments and receive certain teachings, they are influenced by their relationships.

So, our lives are shaped by our surroundings, along with characteristics we are born with. Though some are born into a wonderful environment, in their past life they may have developed and reinforced strong habitual tendencies. So, from a young age they are unwilling to learn. No matter the environment that nurtured them, their mischievous attitudes and unwillingness to learn are constantly surfacing. Some people were obedient as children. Without being taught, they were well-behaved. However, as they grew up and their environment changed, they became completely different people from the well-behaved children they were before. That is because, as we say, causes and conditions have converged. Negative causes and conditions followed them, so, suddenly they were led astray by these negative causes and conditions.

Life is very complicated. People’s habitual nature is influenced by the karma they created in the past. Consequences, good or bad, are all determined in this way. Therefore, when we engage in spiritual practice, we must always be mindful. We must learn the Buddha’s teachings with a pure and simple heart and not allow our afflictions hinder our learning of the Dharma. Otherwise, even if we listen, our afflictions will stand in the way, and we cannot take the Dharma to heart. And in our hearts, we will always feel a sense of dissatisfaction and unhappiness; thus the Dharma in our hearts cannot give rise to Dharma-joy.

Therefore, if we have the resolve to accept it, the Dharma will be ours. Without this resolve, without respect for the teacher, we will not value the Dharma. Then we will never be able to understand. Even if there is no language barrier, we still cannot internalize the Dharma. If this is the way we are, we no longer have the [pure] heart of a child, we already have a heart filled with afflictions. If everyone had the heart of a child, we could be easily taught. Then, having accepted the Dharma, we could be guided toward True Suchness. If we take the Dharma to heart, we can automatically connect with our intrinsic nature of True Suchness. This is possible when our minds are not hindered by afflictions. If we are free of afflictions and confusion, naturally the Dharma can enter our hearts, verse by verse, drop by drop. So, the Dharma is like water. Even afflictions can be washed away, bit by bit. So, gradually He “opens the Buddha’s understanding and views.”

We also hope that our understanding and views will approach those of the Buddha and that we can also unlock our wisdom and manifest the ocean of enlightenment in our hearts. In this way, “We all possess the understanding of the True Dharma.” The understanding of the True Dharma is something we cannot deviate from as. Buddhist practitioners. On the road of life, if we deviate even slightly and make a mistake, our direction in life may be completely thrown off. How many decades of life do we have? These decades will pass by very quickly. We must clearly know our course and stay on it. We cannot let the slightest affliction confuse our minds.

Each day, the Dharma can, bit by bit, nourish our minds. I hope we will irrigate our minds with Dharma-water so our wisdom-life can grow. There are already seeds in the field of our minds. However, without water and the right conditions, the seeds will always be dry. Without moisture, the seeds will not be able to sprout and grow. Therefore, I hope everyone will be mindful.

The Buddha treats all sentient beings equally. It is because they have varying capabilities that the Buddha had to teach with various methods. Still, some people were unable to accept the teachings. Do you remember this story? Before the Buddha entered Parinirvana, Ananda could not stop crying. Aniruddha saw Ananda crying outside and said, “Ananda, this is a crucial moment; why don’t you ask the Buddha some questions? What should I ask Him about?” Aniruddha told him, “You need to promptly ask about this. During His lifetime, in the Sangha there have been people who are very stubborn and hard to train. After the Buddha enters Parinirvana, if these bhiksus in the Sangha are unwilling to learn, how should we handle that? After the Buddha enters Parinirvana, how can we continue to pass on the teachings? After the Buddha enters Parinirvana, how can the disciples who follow the teachings take on responsibility for passing them on? Ananda, you need to ask Him these questions right now.”

[Ananda said,] “Venerable Buddha, when You are here we regard You as our teacher. After You leave the world, who are we supposed to regard as our teacher?” The Buddha said, “Regard precepts as teachers.” Ananda then asked, “Even while You are present there are bhiksus who are unwilling to learn. After You enter Parinirvana, what method should we use to teach them?” The Buddha said, “Ignore them,” which means to let them be. “Try to move them with your compassion. If you cannot transform them, then let them be.” Let them be. That seems so resigned. In the end, the Buddha could not do much with those disciples who were unwilling to learn.

Aren’t there people like them right now? Each one of us, as spiritual practitioners, need to ask ourselves, “Are we willing to learn? In this community of spiritual practitioners, this Sangha, have we organized ourselves with precepts? As we interact with people, are we able to manage ourselves with love?” We should all cherish ourselves; we should all abide by precepts. Then we will be the Buddha’s pure and undefiled disciples forever. We will be like young children. When children are born, when they are little, they are so adorable. To them, there is no such thing as good or evil. They accept whatever they are taught.

“Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”

The Buddha treats His disciples like His only son. He unceasingly guides them to help everyone achieve the same understanding and views as Him. He always teaches with the True Dharma and treats everyone with impartial compassion, hoping that everyone can accept the teachings. This is the meaning of this sutra passage.

Now, these young children are all my children, and I love them all impartially. I have these great carts covered with the Seven Treasures, countless in number. I should give them to each [child] with an impartial mind, so that they are not treated differently.

The Buddha sees all of His disciples as young children to be cherished. His love is impartial. This is an analogy for how. “All beings have transcendent, flawless seeds.” Whoever they are, the Buddha treats all His disciples the same, because all beings are replete with flawless seeds, in particular, with transcendent ones. This is the nature of True Suchness; it is something that everyone has. Thus, I have often said that we are clearly equal to the Buddha. [He attained Buddhahood] because He had this seed, which sprouted.

In fact, our minds also contain this seed, this transcendent and flawless seed. No one can take it away from us. Lifetime after lifetime, we bring this seed with us. Sadly, we have lacked the causes and conditions to be nourished by Dharma-water. Right now we have the karmic conditions to live in the same environment and apply the Dharma the Buddha taught in the past to the world we live in right now. So, right now we “equally listen to the Dharma.” We also “equally put it into practice.” We have all formed aspirations. We have all come to be in the same place to engage in spiritual practice together. We all accept the Dharma with the same mindset and all must have that same wisdom. This is inherent to all of us. So, “Everyone practices, learns and absorbs the benefit of the Dharma together.” Isn’t this something we should cherish?

Since this is the case, “[We] are all equally the Buddha’s children.” We are all disciples of the Buddha. This is because all of us, including me and all of you here, received the Dharma at the same time.

Now, these young children are all my children, and I love them all impartially: This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Reaching the truth of the Dharma, we attain wisdom. Everyone practices, learns and absorbs the benefits of the Dharma together. Thus we are all equally the Buddha’s children. So, with impartial compassion, He taught each the Great Vehicle Dharma.

We are all equal in the mind of the Buddha. We are all disciples of the Buddha. We need to all form aspirations and make vows to be the Buddha’s children forever and have pure, undefiled hearts like those of young children. If we accept the teachings this way, everything we take in would be the Great Vehicle Dharma. The passage continues with, “I have these great carts, covered with the Seven Treasures, countless in number. I should give them to each [child] with an impartial mind.” This passage is an analogy for an impartial heart. “The Buddha views all sentient beings equally, friend and foe alike.”

This refers to how, with an impartial heart, the Buddha views all sentient beings equally, friend and foe alike. He gives to each with an impartial mind, so that they are not treated differently. Thus He has cultivated impartiality toward all things.

To all sentient beings, the Buddha is “the kind father of the four kinds of beings” and “the guiding teacher of the Three Realms.” He never abandoned any of His disciples. If they were unwilling to accept teachings, He would simply let them be. Even if they were unwilling to learn in that life, they might have the causes and conditions to accept the Dharma in their next. For instance, Devadatta was so terrible. He constantly hurt the Buddha and created trouble for the Sangha. In the Lotus Sutra, the Buddha still gave him a prediction that in the future he will attain Buddhahood.

This is because it was due to Devadatta that the strength of the Buddha’s spiritual aspirations could be proved. It was the harm caused by Devadatta that helped strengthen the Buddha’s perseverance and develop His wisdom. This is why the Buddha was grateful to Devadatta. Thus, He also gave Devadatta this prediction. Compared to the predictions He gave the others, when Devadatta attained Buddhahood he would remain in the world for even longer and transform even more sentient beings. This was how the Buddha treated sentient beings; He was impartial and repaid resentment with virtue.

The Buddha “gives to each” with an impartial mind, regardless of whether they are friend or foe. The Dharma He taught was the same; what we can accept depends on our capabilities. The Buddha did not treat people differently. If we can accept the Dharma, we can benefit greatly from it. If we refuse to accept it, that is our loss. All this depends on us because the Buddha taught the Dharma equally. “Thus He has cultivated impartiality toward all things.” This is what the Buddha has always done.

This is also an analogy for “how sentient beings equally possess transcendent, flawless seeds.” ․This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Thus we are all equally the Buddha’s children, and the Buddha, with impartial compassion, teaches each the Great Vehicle Dharma so that we are not treated differently. As I mentioned earlier, we must have faith in ourselves. The Buddha also confirmed this for us by always saying that the mind, Buddha and sentient beings [are the same]. As long as we have the resolve, we can have the same mindset as the Buddha. We must believe that we are all replete with these transcendent and flawless seeds, these pure seeds. As we listen to the Dharma together, we will form aspirations together. Thus we are all equal; we are all Buddha-children. “So the Buddha, with impartial compassion, teaches each the Great Vehicle Dharma so that we are not treated differently.” Indeed! Since this is the case, shouldn’t we diligently practice?

The Buddha “has already perfected His practice.” When Sakyamuni Buddha taught the Lotus Sutra, He was preparing to enter Parinirvana. Seven years prior to entering Parinirvana, He started to give the Lotus teachings. So, He had “already perfected His practice”; His karmic affinities with this world had ended.

The Buddha could have stayed in this world for a kalpa, for a very long period of time, but King Mara wanted Him to enter Parinirvana, because if He had been in the world, many would have transcended the Three Realms. Then King Mara would not be able to cause trouble in the world. He thought to cause chaos so that the Buddha would not teach for too long. So, he disrupted Ananda’s mind. The Buddha said three times, “If the world still needs me, I will stay here for a kalpa.” He said it three times, but Ananda did not respond. So, King Mara told Sakyamuni Buddha, “See, no one in this world needs you. Your work is done. You should do as You have promised. You said that when Your affinities with this world have ended, You would enter Parinirvana. So, it is time You enter Parinirvana.” See, this is what happened after the Buddha “had perfected His practice.” This was because. Ananda did not reply and tell the Buddha, “The world really needs you.” Because he did not respond in this way, the Buddha thought that, as King Mara said, His work was done and His affinities had ended.

Now the Buddha has already perfected His practice. His teachings of wisdom are infinitely abundant. His conditions for transformation are mature, thus He loves all impartially and gives each the great cart. In the same way, He has now revealed the Great Vehicle, which teaches the Bodhisattva Way. By upholding the Great Vehicle Dharma, we can turn the great Dharma-wheel.

The Buddha has already “perfected His practice. His teachings of wisdom are infinitely abundant.” Although His affinities had ended, His teachings of wisdom were still infinite. There was still much Dharma [to be taught]. As the conditions for transformation had matured at this time, it was time to teach the Great Vehicle Dharma. This teaching spoke to all three capabilities. At the Lotus Dharma-assembly, He taught everyone equally with the Great Vehicle Dharma. Regardless of their capabilities, the Buddha’s affinities were about to end, so He needed to quickly teach this Dharma.

Thus “[He] gave each the great cart.” This is an analogy for “revealing the Great Vehicle [teaching].” The Great Vehicle Dharma was used to teach Bodhisattvas. To complete His mission in this world, He had to let everyone know that they all inherently have these flawless seeds. So, He hoped that everyone could earnestly accept the Dharma. Like drops of water, it nourishes our wisdom-life and helps it grow quickly.

The teachings given by the Buddha were “the Great Vehicle, which teaches the Bodhisattva Way.” He hoped all could walk the Bodhisattva-path. “By upholding the Great Vehicle Dharma, we can turn the great Dharma-wheel.” We must all quickly accept the Dharma and continue to teach it to each other. That is how we turn the great Dharma-wheel. Therefore, we must not hesitate anymore. We need to earnestly accept the Dharma and not allow afflictions to prevent us from absorbing the Buddha-Dharma. We must always be mindful.

Ch03-ep0574

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 574 – The Kind Father Loves His Children Impartially

>> “Human nature is originally good. Children are pure, innocent and uncontaminated. The kind father loves all his children equally, so they reach the same all-encompassing wisdom as the Great Enlightened One.”

>> “Now, these young children are all my children, and I love them all impartially. I have these great carts covered with the Seven Treasures, countless in number. I should give them to each [child] with an impartial mind so that they are not treated differently.”

>> This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Thus we are all equally the Buddha’s children. So, the Buddha, with impartial compassion, gives each the Great Vehicle teachings.

“Human nature is originally good.
Children are pure, innocent and uncontaminated.
The kind father loves all his children equally,
so they reach the same all-encompassing wisdom
as the Great Enlightened One.”

I often say, “Human nature is inherently good.” This pure intrinsic nature is what we were born with, but we have remained unenlightened. We have transmigrated in the Six Realms and reproduced our afflictions, so our inherent goodness has slowly been contaminated. However, right after we were born, at the very beginning of our life, we manifest that inherent goodness, that innocence and liveliness. This is also what we are like in our childhood. So, “Children are pure, innocent, uncontaminated.” As children, we have not yet been contaminated, and our past habitual tendencies have not yet resurfaced. When we are very young, we are uncontaminated. When a kind father interacts with his young children, he finds them adorable. Thus young children are loved and adored by their parents; this is very natural. When children are young, they are innocent and without guile, so parents have great affection for them. Of course, this affection is impartial. Childhood is the time when people are most pure and innocent.

But as the world and the environment change, our family members or our friends slowly and gradually influence and change us. Our originally pure natures have slowly become influenced. So, we have gradually become distant from our pure and undefiled nature; slowly, we grow further from it. The farther we are from it, the closer we are to ignorance and the closer to the habitual tendencies that we brought along with our past [karma] converging again with us. So because of this, we are slowly pulled away from our relationships with our family and with our friends. Thus, what we need is a great awakening, “so [we] reach the same all-encompassing wisdom as the Great Enlightened One.” So, there must be a kind father to teach his children with wisdom and love. This father and his children must also have an affinity and affection. Then this awakened love will constantly bring them together. This is the working of causes and conditions.

In Tzu Chi, don’t we often hear stories like this? There are old people who labored their entire lives to provide for their families. They did all they could for their children and worked hard to support them. As their children grew older, they each developed different personalities, causing their parents to be worried and anxious. Ultimately, the parents may end up alone, or may only have each other. One may fall ill, making the other the caregiver. Or both may fall ill, with no one left to help either of them. Perhaps one is left to grow old and die alone. We hear many stories like this.

We often hear about old people holding the hands of Tzu Chi volunteers and squeezing them tight, unwilling to let go, saying, “The volunteers treat me better than my children. I feel closer to them than I do to my own family. They take good care of me and. I also join them in doing recycling work. I feel very happy now. I have no troubles or worries.” We hear many stories like this.

There are also young people who grew up under difficult conditions. Perhaps they had irresponsible parents who did not love and care for them. They were tormented at home until they finally ran away. Perhaps they ended up doing something illegal, and were punished by the law. In prisons, there are many young people. But there is still a group of Living Bodhisattvas, Tzu Chi volunteers, who visit the prisons. They do everything they can to help these youths, who are not yet adults, to bring purity to their minds and guide them to develop the correct mindsets.

One time (in 2013), when I was traveling around Taiwan, a group of young men came to see me in Pingtung. They were accompanied by Tzu Chi volunteers. Every one of them had delicate features; they were very handsome and very young. They sat up straight in the front row. One of the young man was very brave. He talked about the kind of life he had once led, the problems his family faced and what his parents were like. This was the reason that this child became hateful. He hated his family. He hated his parents. Therefore, he intentionally behaved badly and began to associate himself with people who did not engage in honest work. Eventually, he did everything from selling drugs, to taking drugs, to gambling. When he was older, he began to steal and to rob people. He did unbelievable things. He got into fights, robbed people, drank, gambled and even assaulted people. So, from a very young age, he was in and out of prison. Eventually he received a very harsh sentence.

When Tzu Chi volunteers visited the prisons, they began to keep him company. They taught him to read and to study the Dharma. Through their continuous interactions, he gradually began to purify his mind. This led him to become a vegetarian. He became more well-behaved. He followed rules and. He became a role model inside the prison. He did good deeds, was willing to help others and was very earnest and diligent. This [behavior] came from the vows he made, so after he was released from jail, he became well-behaved. He repented his ways in front of his parents. He knelt before them and kowtowed. His parents came with him to see me. They said, “We are grateful. We are grateful to you, Master, because of Tzu Chi, we got our child back.”

“He was not filial before and did all kinds of [bad] things, He had cut off his relationship with us, which was a relationship of more than ten years. When he came home this time, he knelt before us and repented his ways.” I asked them again, “Is he well-behaved now? Very much so. Every day he brings us tea.” Both his father and mother said the same thing. I asked, “Did he only bring you tea on the day he came home and repented?” They said “No. He does this every morning; he has done this for an entire year so far.” Every day he leaves the house at the same time and comes home at the same time. Every morning he greets his parents and serves them tea before leaving the house.

This is the story from one of those young men. Out of the more than ten young men, there were as many stories of lives that have been changed. Though things began unfavorably for them, they had the karmic conditions to encounter beneficial friends who served as their fathers, their teachers, who visited prisons to teach them, care for them and guide them. The volunteers helped them to be let out of prison. At the same time, most importantly, they were freed from the prison of their own minds. When these men opened up their own hearts, they saw the natural radiance within themselves and returned to their original state of innocence.

“The kind father loves all his children equally.” In fact, with good karmic conditions, everything we encounter will be pure Dharma, and everyone we meet will have pure love. Those who give out of pure love are like parents and like teachers. This is because they give out of an affection as dear as that between father and son,

one that is pure and undefiled. To the Buddha, we sentient beings are like newborns. He loves us the way a kind father loves a newborn child. So, He will never abandon us, and we must always practice according to the teachings. By doing this, we will have “the same all-encompassing wisdom as the Great Enlightened One.” We can return to our pure intrinsic nature. With the Buddha-Dharma we can converge with our nature of True Suchness. This is what we must understand in order to return to our inherent nature.

Everyone should be familiar with the earlier text. The elder had unlimited wealth, and he used various methods and various treasures to draw his children out of the burning house of the Three Realms. He hoped everyone would choose the cart drawn by the great white ox, which would help everyone to travel the bright and broad path and move forward steadily. This is the Bodhisattva-path.

Then the following sutra passage states,

“Now, these young children are all my children, and I love them all impartially. I have these great carts covered with the Seven Treasures, countless in number. I should give them to each [child] with an impartial mind so that they are not treated differently.”

The elder wanted to be impartial when he gave them [his treasures], “so that they are not treated differently.” Isn’t this what we just discussed? The Buddha sees sentient beings as if they were His young children. His feelings for them are like that of a father holding a young child. It does not matter how badly children behave. When they are running around all over the place, though their father keeps calling to them and their mother tries to give them directions, the children continue to run around wildly, climbing up and down. Still, their parents remain very patient. Speaking softly, they hold them close. This is how the world is. We sentient beings are hard to train, but the Buddha, or the kind father of the world, still loves us no matter what.

We are confused and do not understand the Dharma. Therefore, the Buddha patiently guides us. With love, He treats us all equally. The Buddha spent more than 40 years helping sentient beings become equal in their capabilities. Only after 42 years had passed did He teach the Lotus Sutra. He hoped that all sentient beings and disciples would be able to hear this teaching. If He had not taught it then, He would have run out of time.

This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Thus we are all equally the Buddha’s children. So, the Buddha, with impartial compassion, gives each the Great Vehicle teachings.

The Buddha could not change [His limited lifespan] so He understood that though many people were still in a confused daze, He had to teach the Great Vehicle Dharma. Therefore, He provided sheep-carts, deer-carts and ox-carts. From this we can clearly see that when the Buddha taught the Lotus Sutra, there were still many confused Small Vehicle practitioners. Two out of three people were still stuck at the state of the sheep-cart or deer-cart. This is why sentient beings are suffering. They are constantly trapped in cyclic existence in the Six Realms. Thus they were like children. The Buddha feels that. “[These] are all my children, and I love them all impartially.” Thus He said, “I have these great carts covered with the Seven Treasures, countless in number.” The Buddha gave many teachings. But when He taught the True Dharma, He had very limited time so He could not explain it according to all the varying capabilities of sentient beings.

For a period of time in His old age, the Buddha was in poor health. He told Ananda, “Ananda, the lifespan of Buddhas is similar to that of humans. However, Buddhas can live for a long time. If I am needed to stay here for one kalpa, I have the ability to do so. This depends on my affinities with this world. Do the people need me to stay here longer, for the period of one kalpa?” The Buddha asked Ananda this three times in the same way. However, at that time, Ananda did not answer the Buddha.

So, heavenly beings, King Brahma and King Mara stepped in and said, “You have said in the past that once Your affinities with this world have ended, You would enter Parinirvana. Since Your affinities with it have ended, You should enter Parinirvana right now.” That was when the Buddha decided, “My conditions for transforming this world have ended,” so He limited Himself to 80 years. Otherwise, with the power of the Buddha’s vows, if He had needed to extend His time here, He could have lived in this world a long time. But that opportunity was missed.

Later, as Kasyapa was about to compile the sutras, he reproached Ananda for this. He asked Ananda, “At that time, why didn’t you respond by asking the Buddha to stay?” Deeply upset, Ananda said, “When I heard the Buddha ask the question, I really wanted to respond. But I felt as if Mara was controlling my mind. I could not answer.”

From this we learn that this was the karma of the people in this world. “Those advanced in spiritual practice may still be influenced by maras.” King Mara could not control the Buddha, but he could control Ananda’s mind. Therefore, the Buddha did not have enough time to personally teach every sentient being and help each one understand and realize the principles of the Great Vehicle. At the age of 80, the Buddha had to enter Parinirvana. He had been teaching the Lotus Sutra for seven years. So, the Buddha was in His 70s when He began expounding the Lotus Sutra.

He had already bestowed a prediction of Buddhahood upon Sariputra. The Buddha did this because He wanted Sariputra to take responsibility for the Sangha. This was because the Sangha believed that. Sariputra could realize the Buddha-Dharma. Moreover, Sariputra was foremost in wisdom. If Sariputra could believe and accept this, then so could everyone else. This was the Buddha’s intention behind [choosing Sariputra,] foremost in wisdom, as the recipient of the Dharma. This was also why He bestowed the first prediction of Buddhahood upon him.

The Buddha “loves them all impartially,” so in the Chapter on Bestowing Predictions, He bestowed this prediction on more people. Even His nemesis Devadatta received a prediction of Buddhahood from Him. Whether mischievous or obedient, He saw them all as His children. Like a kind father who cares for his children, he loves all sentient beings. Thus He said, “[These] are all my children, and I love them all impartially.”

The Buddha still had many teachings to give, but no way to give them all at that time; His time had run out. However, as we have mentioned, even the Four Noble Truths, the Twelve Links of Cyclic Existence, and the Six Paramitas are all Great Dharma. They are all True Dharma. In the essence of all material things in the universe, there is Dharma; there are principles. As Buddhist practitioners, we must indeed always be mindful. There is so much Dharma in our daily living. If we are always mindful and return to a state of innocence, we can accept the teachings that are given. In this way, one day we will also be able to achieve “the same all-encompassing wisdom as the Great Enlightened One.” Our enlightened state can be equal to the Buddha’s.

Dear Bodhisattvas, we must return to our pure Buddha-nature and abide by our “original nature,” which is “inherently good.” We must be like “children [who are] pure, innocent and uncontaminated.” We have a “kind father [who] loves all his children equally.” Therefore, we must mindfully accept the Dharma without any doubts. We must cherish our relationships and pass on the Dharma as Dharma-children, like how a father passes on the family business to his son. By doing this, we will be filled with Dharma-joy, boundless Dharma and “the same wisdom as the Great Enlightened One.” So everyone, we must always be mindful.

Ch03-ep0573

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 573 – The Realization of Unlimited Truths

>> “Our minds must be as broad as the universe. Then wondrous and subtle consciousness can contain the universe. By understanding all Dharma, we fulfill wondrous practices. By letting go of the Small and seeking the Great we can steadily practice the path.”

>>”I have unlimited wealth, I should not give inferior, small carts”

>> This is like teaching the One Vehicle Dharma, the way to walk on the smooth and straight Middle Way. This is same as the way the elder fulfilled his wish as a father to give his children what they really want.

>> The movement of the mind flows through the Three Periods. This is called a thought, such as a thought before, a thought after, thought after thought, etc. When our thoughts reach the unlimited truth and transcend the world’s wondrous existence, we will naturally receive the ultimate essence of true emptiness.

>> Practicing the Small Vehicle is only seeking to transcend the desire realm. It lacks the teachings about the dust-like delusions of the form or formless realms. It is not great, thus it is called inferior. The Buddha compassionately gave the great carts equally to all.

“Our minds must be as broad as the universe.
Then wondrous and subtle consciousness
can contain the universe.
By understanding all Dharma,
we fulfill wondrous practices.
By letting go of the Small and seeking the Great
we can steadily practice the path.”

Spiritual practice is not just about only benefiting ourselves; we must expand and broaden our minds. Our minds must be broad and spacious; they must be as vast as the universe. This is truly a boundless and limitless state. So, I often tell everyone that our minds must be broad and our thoughts pure. If our minds are broad and pure, when we interact with people, matters and objects, we can always be accommodating. In this way, aren’t our minds open and spacious? If we do not engage in spiritual practice with an open and spacious mind, we have no way to achieve the one great cause for which the Buddha came and opened and revealed [the Dharma]. If our minds are not open and spacious, we cannot realize and enter [the Dharma]. So, as the Buddha “opened and revealed,” we sentient beings need to “realize and enter.” We must realize how to return our minds to a state that is as spacious as the universe. This is what we need to learn.

We should not choose the sheep-cart or deer-cart, but the cart drawn by the great white ox, the ox-cart. We do not want to walk the great, smooth Bodhi-path by ourselves. We want to guide other people to follow the same path so we can all reach the state of Buddhahood at the same time. This is why, when we have listened to the Dharma, we must then continue to pass it on. By turning the Dharma-wheel, we can transform sentient beings.

When we deliver sentient beings, our minds must not only be open and spacious, but also very meticulous. We can apply various methods to teach according to sentient beings’ capacities. To do so we must enter the teachings with subtle, meticulous wisdom. “Then wondrous and subtle consciousness can contain the universe.” We must exercise our wondrous, subtle and very meticulous wisdom.

We often mention the Six Sense Organs along with the Six Sense Objects and Six Consciousnesses. The Six Sense Organs are very subtle and wondrous. Look at how the human body is endowed with Six Sense Organs. The eyes are such a small part of the body, but our gaze can take in so much of the world. When I am outside, the external conditions I take in with my eyesight are immensely open and spacious. This is very wondrous! If our eyes are healthy, our optical nerves will work with our eyes to connect with our external conditions. The eye-consciousness alone is very subtle and wondrous. What does the optical nerve look like? It is very tiny. It is wondrous how incredibly small it is! In our daily living, for us to connect with the environment, there are countless tiny things and many wonderful and delicate processes. Aren’t the Six Sense Organs of the body just like this?

Take our nose for example. Something that cannot be seen can still be smelled by our nose. These things we cannot see may smell fragrant or foul. Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness has different sense organs and consciousnesses. With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways. Due to our consciousnesses, we may want everything we see and initiate action to seize it, which creates [karma]. In this case, this desire arises from the mind-consciousness. As our desires grow in number, our minds will begin to scheme up ways to take possession of those objects of desire. This will create negative karma.

As Buddhist practitioners, if we transform evil into goodness, then when our same sense organs and consciousness encounter the same external conditions, our minds will think of ways to help others. Recently, in the Philippines (2013), there was such a tremendous disaster. Look at how many people were mobilized! Tzu Chi volunteers dedicated themselves and utilized “wondrous and subtle consciousness.” Everyone was united harmoniously in mutual love and concerted effort. They could not bear for sentient beings to suffer. In less than 30 days, they worked nonstop to clear the streets one by one, section by section.

These volunteers motivated them, body and mind, to clean the damaged areas, section by section, and clear the streets one by one. This required a lot of time; it took more than 20 days to transform this space from a place that was filthy and foul-smelling into one that was clean. Gradually, a sense of life returns and the economy began to be revived. Stores opened, and vendors are back on the streets forming little markets.

Look at Project Hope, in particular. Developing those simple prefabricated classrooms took a lot of hard work. In Taiwan, we spent a very long time researching a way to quickly erect temporary [structures] that would be safe and very comfortable. They could be used to settle people and ease their minds. After many years of effort, this year (2013), we were finally successful. We developed a structure that could withstand wind and rain, and though simple could be used for several years. After researching and developing them here, we could pack them into shipping containers so many could be shipped at the same time. They can be compressed for shipping and then expanded when they arrive at their destination to immediately become sturdy classrooms. Finally, we have finished developing them.

Each classroom is about 820 square feet, and each container can hold 12 classrooms. By the time the shipping containers arrived, our volunteers had traveled by air, or by land and then by ship; their journey was arduous. Once the shipping containers arrived, they opened them up and erected the classrooms immediately. In just one day, they erected two classrooms. Though the sun was blazing hot and sweat poured out of them, there were also moments of rain. Were they covered in rain or sweat? They were simply wet. It was hot, but the rain cooled them down. Why did these people go there to do this? They had no prior connection with that place and did not personally know the people. Why did they exert so much effort on their behalf? This is truly an example of how “wondrous and subtle consciousness can contain the universe.” With love in their hearts, they could not bear for sentient beings to suffer. This is the heart of a Bodhisattva. Their hearts are as encompassing as the universe.

Time, space and everything in this world are all part of the universe. The universe contains the entirety of the physical world. That is what we call the universe. Our minds can also be one with the entirety of the universe. As long as we have this mindset and are inspired to “realize and enter” what the Buddha “opened and revealed,” we can actually turn consciousness into wisdom. As ordinary people, we act from our consciousness. Our consciousnesses interact with our environment when our sense organs connect to sense objects. So, most people respond to external conditions by giving rise to desires and creating afflictions. Their conflicts with each other make things unsafe and contaminate everything in this world. All this arises from our mind-consciousness.

But as Buddhist practitioners, when we take the Dharma to heart, we can turn consciousness into wisdom. Thus we develop wisdom. We use “wondrous and subtle consciousness” that “can contain the universe.” When we unlock our wisdom, “By understanding all Dharma, we fulfill wondrous practices.” By turning consciousness into wisdom, we can save all suffering sentient beings. From this rough and uneven path, we can pave a road that is smooth and flat. Recently, I have been telling everyone that we must work on smoothing out and flattening the ground within our minds. Then, if we can pave a smooth path in this world, it will automatically connect with the Bodhisattva-path.

As we engage in spiritual practice, “By letting go of the Small and seeking the Great we can steadily practice the path.” With feet planted firmly upon the ground, we must earnestly put the Dharma into practice. Spiritual practice is not just about reading sutras and understanding the Dharma. If we understand the Dharma but do not put it into practice we will always remain at our starting point, just walking in place. The Buddha did not want us to awaken only ourselves. We must also benefit others. That is why, in the Lotus Sutra, there is the parable of the three carts. The three carts are analogies. The sheep-cart, the deer-cart and the ox-cart were used to entice everyone to come out.

So, the next sutra passage states, “Thus he had this thought.” Because the great elder was so wealthy and had so many treasures, he had this thought. “I have unlimited wealth, I should not give inferior, small carts”

“to all my children.” As there were three carts, why did the elder encourage his children to pick the great cart? This is an analogy for teaching the True Dharma of the One Vehicle.

This is like teaching the One Vehicle Dharma, the way to walk on the smooth and straight Middle Way. This is same as the way the elder fulfilled his wish as a father to give his children what they really want.

Out of these three carts, why did he want them to choose the great cart? It is because the great cart enables them to “walk on the smooth and straight Middle Way.” The ox-cart can travel upon this very smooth and level road. As for the ox, he is powerful and sturdy. When the ox draws this cart along this broad and open road, he can walk down the center without being obstructed.

This elder is wealthy and rich with treasures, so he wanted to give his children what was the best and the safest. This parable is about how the elder is fulfilling his wish as a father. As a father, he wants to grant the wishes of his children and satisfy them. He wants everyone to enjoy themselves and have what they seek. Fathers in this world have this hope to fulfill the wishes of their children.

This is what fathers in this world do. The world-transcending Enlightened One, Sakyamuni Buddha, treats all sentient beings as His only son. He likewise hopes everyone can come in contact with the Buddha-Dharma’s path to enlightenment, and in thought after thought, remain on the Middle Way of the Great Vehicle to benefit themselves and others and to awaken themselves and others to thus have perfect awakened conduct. So, this is the thought that the Buddha had, “My wealth is infinite.” This refers to His wealth of teachings.

The movement of the mind flows through the Three Periods. This is called a thought, such as a thought before, a thought after, thought after thought, etc. When our thoughts reach the unlimited truth and transcend the world’s wondrous existence, we will naturally receive the ultimate essence of true emptiness.

So, a thought is the “movement of the mind.” Thoughts arise from our minds and then begin to flow. After being initiated by the mind, they “flow through the Three Periods.” Thoughts in our minds unceasingly arise and endlessly flow through the Three Periods, the past, present and future. The previous second, the current second and the coming second all follow one another; this is how time works. Our thoughts work in the same way; they never stop arising and are constantly flowing. What was present is now in the past and what was the future is now our present. This never stops. So, we need to comprehend this. This is the working of our “thoughts,” such as a thought before, a thought after, thought after thought, etc. This is what our thoughts are like. As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful.” Only by always being mindful and in a state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate.

This unlimited state is boundless and transcends the truths of wondrous existence. These unlimited truths transcend the principles of wondrous existence. This is the state of the Buddha’s mind. The spiritual state of the Buddha has already transcended the entirety of the universe. It has gone far beyond it. All Dharma is encompassed in the Buddha’s ocean of enlightened wisdom, so He has completely transcended all of this. Thus He “naturally receives the ultimate essence of true emptiness.” There is true emptiness, but within that is wondrous existence.

With true emptiness, is there any moment in our lives that is real? Everything is illusory. The past has already passed. How we deal with the past depends on our minds, on whether we have wholesome thoughts. Take the Philippines for example. The city of Tacloban was originally a peaceful port. The day before this terrible disaster struck, the city was flourishing and vibrant. Then limitless [atmospheric] forces converged. Together, those atmospheric forces gave rise to powerful, unparalleled winds. These natural forces could not be withstood, and they destroyed the whole city. Now everything depends on the people and their wondrous and subtle consciousness. They must exercise both compassion and wisdom to give them the strength to come together, rebuild and start over.

This strength comes from love. The power of love is not flimsy. Neither the sheep-cart or deer-cart enable us to exercise our strength, so we need the cart drawn by the great white ox. The ox-cart can transport many people because the ox is so sturdy and strong. People with subtle and wondrous wisdom and compassion came together there. They put aside their own work and brought together this great love, which they manifested through their actions. This was how it was possible for so many people who had lost hope to become hopeful again and begin to smile. Look at those children! See, isn’t this an example of the wondrous existence in true emptiness? This [power] is unlimited. It is impossible for us to measure it. This power comes from our minds; it is the power that comes from working together. So, with our minds, thought after thought, we can gather all this love together. Thus “Our thoughts reach the unlimited truth.”

“Practicing the Small Vehicle is only seeking to transcend the desire realm.” This is about awakening oneself only and disregarding what happens in the form and formless realms. Because we did not form those aspirations, we could not reach that state. The Buddha wanted to awaken this subtle and wondrous love in us, unlock it and expand it so that it can encompass all of heaven and earth. So in His compassion, the Buddha gave us the cart drawn by the great white ox.

Practicing the Small Vehicle is only seeking to transcend the desire realm. It lacks the teachings about the dust-like delusions of the form or formless realms. It is not great, thus it is called inferior. The Buddha compassionately gave the great carts equally to all.

This is the mindset of both the elder and the Enlightened One. We must mindfully experience the truths of all things in the universe. We should mindfully become one with them and our minds must be as spacious as the universe. Then this wondrous and subtle consciousness can contain the universe. We must clearly understand all Dharma in order to fulfill wondrous practices. We must let go of the Small and seek the Great. This is the only way to truly put the Dharma into practice. So everyone, please always be mindful.

Ch03-ep0572

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 572 – Transforming Others with Perfect Wisdom

>> “With the Six Perfections and relative wisdom, we can accomplish wondrous practices. If we do not understand this principle, it is futile to engage in myriad practices. To walk on this path and realize the truth is to be full. To perfect true wisdom and transform others is to be overflowing.”

>> “Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”

>> “Thus he had this thought.”

>> “I have unlimited wealth, I should not give inferior and small carts to all my children.”

>> Provisional wisdom is applied according to intent; thus it is full and overflowing; the many storehouses were full and overflowing. There is no Dharma which is not the True Dharma of the Great Vehicle. Thus it says: All his storehouses were full and overflowing with infinite kinds [of treasures].

“With the Six Perfections and relative wisdom,
we can accomplish wondrous practices.
If we do not understand this principle,
it is futile to engage in myriad practices.
To walk on this path
and realize the truth is to be full.
To perfect true wisdom and transform others
is to be overflowing.”

“The Six Perfections and relative wisdom” is the foundation of our spiritual practice. We need to first understand the suffering in life. After we understand it, we will know how to eliminate the sources of suffering, which is by engaging in spiritual practice. Our spiritual practice must follow the Path. We have the conditions to encounter the Dharma, so we must earnestly seize this opportunity.

How do we practice the Dharma? With the Six Perfections. These are six methods we use. We can expand the Six Perfections to cover and respond to the countless suffering of all beings. What kinds of methods can we use in response to the suffering of sentient beings to one by one relieve their sufferings and resolve their difficulties? How can we help them reach peace and safety? This takes “relative wisdom.” We must observe what sentient beings need and how much they need in order to alleviate their suffering. Based on the size and depth of their capabilities, we will give to them accordingly.

For instance, the Buddha assessed the capabilities of sentient beings and then applied methods that allowed anyone who received the Buddha-Dharma to comprehend it and awaken. Whether they had the capabilities of Hearers, Solitary Realizers or Bodhisattvas, He established the Three Vehicles [for them]. This was done with “relative wisdom.” With “the Six Perfections and relative wisdom, we can accomplish wondrous practices.” When we understand all the principles, then our practice will be sound.

“If we do not understand this principle, it is futile to engage in myriad practices.” If we cannot connect to this principle, this road, and just continue practicing the Six Perfections without having relative wisdom, sometimes we can end up going in circles around this principle and cannot find our way. We spend a lot of time and exert a lot of effort, but we still cannot connect to this path. We must understand and penetrate this principle to be able to get somewhere on this path.

“To walk on this path and realize the truth is to be full.” When we walk this path, if we know the course of this road and put the teachings into practice, we are like the white ox pulling the very big and well-decorated cart, who can keep moving forward without getting lost and can also proceed smoothly and steadily as he is full of strength.

Here, “walking this path” means that as we walk this road we will be safe and have enough strength. The same principles apply. So, “To perfect true wisdom and transform others is to be overflowing.” We must perfect true wisdom. When we “perfect true wisdom,” we will have a solid understanding of the Dharma, not illusory, but real. Then naturally we will perfectly cultivate blessings and wisdom. Once we awaken ourselves, we must go awaken other people. This is to be “overflowing.” Not only do we truly have enough for ourselves, we also have enough to transform others.

We must fully understand the principles the same way we must fill a car tire with air until the tire is sufficiently full. If the tire is fully inflated, the car can travel smoothly on the road. If air is leaking or there is not enough air, the car will not move. Therefore, if we want to walk this path, we need to have vitality, to be full of vitality. Thus, to “realize the truth is to be full.” When we “perfect true wisdom,” not only will we be full of vitality, we can also assist other people by helping them understand how to be full of vitality for walking the path. This means transforming them. Thus, “To transform others is to be overflowing.”

The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are applied with relative wisdom. Based on the timing, we must do certain things and use certain methods. For people like this with certain capabilities, we must use certain examples and teachings to attract and guide them. All this is done according to the people, location and time. Knowing what kind of method we need to use for a certain person at a certain place and a certain time is called “relative wisdom.”

For instance, in the Philippines (2013), there was just a typhoon called Haiyan. A typhoon so strong is very rarely seen in this world. On November 8, this typhoon made landfall in the central part of the Philippines. As a result, the cities of Ormoc and Tacloban, these two places, were hit one after another. This typhoon left behind a wide swath of villages, towns and cities that were completely destroyed. Many people died. So far, the death toll is over 6000. Reportedly, some are still buried under the ruins. It happened in an instant. With this impermanence, at that time, in that place, so many people died. The residents on those islands lost their homes and their loved ones. From the survivors came cries of deep sorrow.

But at this moment, Living Bodhisattvas practiced “the Six Perfections and relative wisdom.” Local Tzu Chi volunteers in the Philippines immediately gathered and prepared to set out from Manila and thus arrived in these cities on the 13th. As the roads were damaged, travel was very difficult. But they were not afraid of the difficulty or the danger. In response to the time, the place and those people’s needs, they made their preparations and departed from Manila. After arriving, they saw devastation everywhere. Thus they began their disaster relief work. They have [accomplished] many things; a month has already gone by.

Think about it, for this disaster relief effort, in just the city of Ormoc alone, [it took so much] for cash assistance to arrive on November 23. Think about this. Disaster struck on November 8; air and ground travel were disrupted. On November 13, our Bodhisattva[-volunteers] set foot on this land. We arrived on that day and began figuring out how to hold a free clinic and how to help these people, by putting together a name list, and so on. By the day of November 23rd, the money was prepared and loaded on a boat. What followed next was a risky and dangerous journey. But “we can accomplish wondrous practices.” We successfully provided disaster relief. On the 24th we started disbursing cash. We continually completed our ongoing missions.

After providing assistance to this place, volunteers travelled to the most hard hit areas. Their path took them through many disaster zones. By the time they reached the hardest-hit areas, the roads were completely blocked. It took seven to eight hours by car to get there. In those seven to eight hours, all they saw were disaster areas. Think about this; how big was the scope of this disaster? From this point on, in the city of Tacloban we implemented the “cash for work” program. It has been a full month since we started this.

[To clean up the city] through the “cash for work” program, human hands were not enough. Again, across the ocean waters we borrowed and transported from far away large trucks, gravel trucks, bulldozers and excavators. There were causes and conditions behind this, too. Many causes and conditions had to be met. With this extreme suffering, the Four Noble Truths and the teaching of karmic cause and effect were continually put into practice. With the wondrous practice of relative wisdom, we realize the Dharma has always been here. Everything we do in the human realm is in accord with the workings of the Dharma.

This is what Bodhisattvas are like. They take the Dharma to heart and manifest it in their actions. Thus they transform sentient beings in response to their suffering. To accomplish this, they need relative wisdom; they must apply both compassion and wisdom. To meet the needs of sentient beings promptly, regardless of time, space and relationships, we need to exercise the wondrous practices of. Bodhisattvas’ relative wisdom. Thus, in learning the Buddha-Dharma, we must learn to apply it in a timely manner.

If we do not comprehend the principles, “It is futile to engage in myriad practices.” If all we do is say, “I’m walking the Bodhisattva-path. I’m learning the Six Perfections,” if we keep learning but do not practice, then this road is just a line on a map. We must actually walk this road in order to firmly plant our feet on the ground and reach the state of relative wisdom to assess the right things to give to others. So, these myriad practices require us to reach a level of understanding. We must walk the path ourselves in order to realize the truth and be full of strength. By “perfecting true wisdom” we can help all beings.

Everyone in the disaster area is working hard. I ask them, “Are you tired? You must very tired; this is tiring work.” [They said,] “We are very happy, and we want to keep going. Don’t you want to go home and rest? We want to stay here until the end and finish what we started. We need to feel that we have completed our work.” See, aren’t they full of strength? Not only do they have enough, they have a surplus. Not only are they providing emergency relief work, after that phase is complete, they started making mid- and long-range plans. Isn’t this how. “To perfect true wisdom and transform others is to be overflowing”? To realize the truth is to be full; to transform others is to be overflowing. This is to be “full and overflowing.” We must walk this path ourselves to perfect our true wisdom. So, putting the Dharma into practice is very important.

In the previous sutra passage we also discussed, “Why was this so?” He provided three carts, the last of which was the cart drawn by the great white ox.

“Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”

If we want give people something, we need to give them enough to meet their needs. If we want to help someone, we should do a thorough job so that we can help them get back on their feet and stand on their own. This requires supplying them with great strength. That great strength comes from many people giving rise to aspirations. So, doing good deeds in this world takes more than just one person; it takes a group of Living Bodhisattvas uniting. Therefore, when we understand the Dharma, we need to frequently turn the Dharma-wheel so that more people can join us and contribute. When we go from one hand, to one hundred, to a thousand, to tens of thousands, when we reach out, our power will be great.

So, “all his storehouses” refers to how the elder has various methods and strengths; he is full and overflowing with them.

“Thus he had this thought.”

Because he had considerable power, he wondered how to distribute it to all. So, he had to always be mindful. The elder thought,

“I have unlimited wealth, I should not give inferior and small carts to all my children.”

Though he enticed them with three kinds of carts, the sheep-cart and deer-cart could only transport one person. So, he wanted to provide them with a cart drawn by a great white ox. Not only did he give them an ox of great strength, he also gave them a well-decorated cart. They could use it to transport people, transforming themselves and others. This was the elder’s thinking and the wisdom of Sakyamuni Buddha, the world-transcending awakened one.

So, “Provisional wisdom is applied according to intent; thus it is full and overflowing.”

Provisional wisdom is applied according to intent; thus it is full and overflowing; the many storehouses were full and overflowing. There is no Dharma which is not the True Dharma of the Great Vehicle. Thus it says: All his storehouses were full and overflowing with infinite kinds [of treasures].

The Buddha wanted to share His state of mind with everyone, but sentient beings could not accept it, so He exercised skillful means, applied according to His intent. The kind of sentient being, the time and the state of things determined the kind of teaching He gave them. This is provisional wisdom. An awakened being can apply this according to his intent. With this wondrous Dharma, when sentient beings are suffering, we will exercise wisdom and find the means to save and transform them. This comes from provisional wisdom. When we are full of wisdom, we can apply it according to our intent. This is to be full and overflowing.

Moreover, “The many storehouses were full and overflowing.” To use something, we must already have something inside. If there is nothing inside, how would we have anything to make use of? So, we learn the Buddha’s teaching so we can absorb ample teachings into our minds. The Buddha understood, after His enlightenment, the true principles of all things in the universe. So, the Buddha’s ocean of enlightened wisdom is very, very full. Because He has these teachings and a full ocean of enlightenment, He can exercise provisional wisdom according to His intent. This is possible because there is a wealth of Dharma within Him.

Out of all these teachings, “There is no Dharma which is not the Great Vehicle Dharma.” All teachings are part of the Great Vehicle Dharma. When we speak of the Four Noble Truths and Twelve Links of Cyclic Existence, aren’t we speaking of provisional teachings? Aren’t they skillful means? They are called skillful means, but without them it is not possible to guide sentient beings into True Dharma.

This is like how, to help people, we must first establish a “cash for work” program. Because we are unable to clean up all the debris, we ask the local residents to quickly get themselves up. “Clean up all of this and we will pay you. This is your home, and we will pay you to do this. Quickly devote your strength and energy to rebuilding your hometown and restoring your lives to their former abundance.” We help them understand that they are filled with vitality. If they can get their bodies moving, as well as their minds, they will be full of strength in body and mind. Then they can participate in the clean up. This opportunity gave them a chance to restore their vitality. Their shops have already reopened, and the streets are lively again. Their surroundings are also clean. This was all possible because we had ways of guiding their strength and vitality.

The Dharma is not inherently great or small. It is just that we sentient beings have different capabilities. The Dharma itself is the same. So, if we have wisdom, “There is no Dharma which is not the True Dharma of the Great Vehicle.” All Dharma is Great Vehicle Dharma. We must walk the Bodhisattva-path. If we do not understand the Four Noble Truths or the Twelve Links of Cyclic Existence, we cannot actualize the myriad actions of the Six Perfections. So, all Dharma is Great Vehicle Dharma. “All his storehouses were full and overflowing with infinite kinds [of treasures].” This is how the Buddha-Dharma should be applied in the human realm. We who learn the Dharma must put it into practice. Then the Dharma in our minds can be full and overflowing. When we purify the impurities in our eighth consciousness, we can return to our pure Buddha-nature. By exercising our wisdom and awakened nature, we can guide sentient beings; this is what we Buddhist practitioners must do. So everyone, please always be mindful.

Ch03-ep0571

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 571 – See the Buddha-nature in the Fourfold Mindfulness

>> “The Fourfold Mindfulness teaches four methods of contemplation. Its essence is wondrous and subtle wisdom. With the strength that comes from contemplating the mind with wisdom, we enable our minds to abide on the path. This spiritual wealth is the seed. True emptiness and wondrous existence is the ocean of fruits.”

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

>> “Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”

>> That which is valuable is that which can meet all of humanity’s needs. This is like the fruition of Buddhahood. The myriad practices we form are the causes and the myriad virtues these result in are the effects. This is the perfection of blessings and wisdom.

>> This great elder had infinite wealth. All his storehouses were full and overflowing: The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are the practices that reveal the Tathagata-garbha. No phenomena exist outside of the Five Skandhas, 18 Realms and so on; this is the principle that reveals the Tathagata-garbha.

“The Fourfold Mindfulness
teaches four methods of contemplation.
Its essence is wondrous and subtle wisdom.
With the strength that comes
from contemplating the mind with wisdom,
we enable our minds to abide on the path.
This spiritual wealth is the seed.
True emptiness and wondrous existence
is the ocean of fruits.”

You all know the Fourfold Mindfulness, We must “contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent” and “contemplate all things as being without a self.” We should constantly engage in these four types of contemplation. The body is a most unclean object. Furthermore, if our skin, flesh or bones are damaged anywhere, the wound may give off a foul odor. Therefore, the body is very unclean and filled with many impurities. However, to satisfy the cravings and desires that arise from this body, people take many actions that result in family tragedies.

We need to carefully think about how the body is an impure vessel. With our minds, we should “contemplate the body as impure” and “contemplate all feelings as suffering.” When we pursue the things we see and cannot get what we want, it is very painful. When things do not go the way we want in our daily living, we also experience suffering. When we clearly want things to go a certain way but what happens is the opposite of what we intended, it is very hard to deal with.

We must also contemplate the mind as impermanent; thoughts arise, abide, change and cease. We can be very happy right now, but if something suddenly changes, our state of mind will change. We constantly say, “Forming aspirations is easy, persevering in them is hard.” Our minds cannot always abide in the same state and always remain peaceful. This is because the minds of we ordinary people are constantly changing. Due to their impermanent nature, our minds cannot abide peacefully at all times.

Moreover, all things are impermanent, but we ordinary people are confused, mistaking impermanence for permanence. We may not realize that in the universe and in this world, everything is impermanent. So, we must clearly understand the. Three Principles and Four States; that is part of spiritual practice. We constantly mention these to everybody. So, “The Fourfold Mindfulness teaches four methods of contemplation.” We need to earnestly reflect upon ourselves. We must constantly cultivate our minds.

The mind is very subtle and wondrous. “Its essence is wondrous and subtle wisdom.” The essence of our wisdom is our nature of True Suchness, which abides permanently; it does not arise or cease and is always present. Unfortunately, we ordinary people have not yet returned to our essence, our nature of True Suchness. Therefore, we must make use of the. “Fourfold Mindfulness, [which] teaches four methods of contemplation.” Our every thought must be on what we are doing. So, we must “contemplate the mind with wisdom.” Only by using wisdom to contemplate our minds will we have the strength to pave a smooth road in this world that connects with the Bodhi-path. We must use the strength of our minds to put the teachings into practice. When the Dharma is in our hearts and there is Dharma in our actions, contemplating our minds with wisdom gives us this strength.

We need to be mindful so that “we enable our minds to abide on the path,” on the Bodhi-path we are practicing. Indeed, in every one of us, “This spiritual wealth is the seed. True emptiness and wondrous existence is the ocean of fruits.” Recently (2013), in the Philippines, after Tacloban suffered a tremendous disaster, Tzu Chi volunteers rushed there right away and exercised the power of their intrinsic compassion and wisdom. There was a young man who wrote a letter to us, expressing his gratitude to all the Tzu Chi volunteers for helping to stabilize their lives. Not only did the Tzu Chi volunteers help clean up the disaster areas in such a short period of time, they had also inspired hope and love in the survivors.

There was a school there called. Leyte Progressive High School. This was the first site we had helped clean up. Through the “cash for work” program, we mobilized the local population. During this process, there were nine teachers who, though they were preparing to start school again, put all of their spare change into bamboo banks. One of the teachers was named Anna. She represented all these teachers in presenting the bamboo banks to Tzu Chi. In addition to bringing the donation, Anna also picked up the microphone and, over the loud speaker, shared with everyone the spirit of the bamboo banks. This teacher, on her own initiative, introduced the origins of Tzu Chi, how it started with donations of 50 cents. After she told this story to the townspeople,

she vowed to get involved in Tzu Chi and be a person who spreads the Dharma. She did not say she would become a volunteer, but “a person who spreads the Dharma” to share this spirit of the bamboo banks and the story about the 50 cents, which now allows us today to be able to provide relief and assistance to countries all over the world. See, isn’t this spiritual wealth? This cause is a “seed.” The cause is a “seed.” As for “true emptiness and wondrous existence,” this life is impermanent and the four elements are out of balance. No one knows when disasters or blessings may appear; everything is constantly changing. The Philippines suffered this tremendous disaster but it brought everyone’s love together and mobilized their strength. From this cause we can understand that even things that are destroyed can give rise to “wondrous existence,” which is the power of love.

Love is the essence of True Suchness. Our pure intrinsic nature is radiant, wise and everlasting. It is not impermanent; it is everlasting. For a long time it has contained infinite and countless fruits. These fruits were born from the seeds of causes. We always say, “a seed contains an ocean of fruits.” A thick-trunked tree starts as a tiny seed. Isn’t a giant tree heavy-laden with fruits such an incredible thing? A giant tree, after 1000 years, can still continue to bear many fruits, though the seed that gave rise to it was so small. Despite being small, it unleashed a boundless, infinite and inconceivable strength. This is why, as we engage in spiritual practice, we must always be mindful.

The previous sutra passage discussed how the cart drawn by the great white ox was magnificent and could carry many people. Many people also followed the cart as guards.

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

As we discussed yesterday, if we can mindfully learn the Buddha-Dharma, then when we accept the Dharma and turn the Dharma-wheel, we will naturally be able to transform many beings. When people in front practice, the people in the back will pass it on. This requires us to shoulder the responsibility for transmitting the Dharma. So, we must turn the Dharma-wheel.

The next sutra passage states,

“Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”

Because this elder had infinite wealth, how could he just give his children a tiny bit of his wealth? No, he wanted to give them everything. So, he is like the Buddha, who wanted to teach sentient beings that they are all equal to the Buddha. He wanted them to experience their awakened nature, to awaken to the true principles of the universe and to be able to live lives of freedom and peace in this world.

However, sentient beings are deluded, so they still continue to flounder in the sea of cyclic existence. They still continue to replicate their ignorance and create karma. This ignorance has covered their pure wisdom. Though the Buddha wanted to explain His state of mind to everyone, their capabilities were so limited that they could not understand at all. This is why the Buddha taught the Three Vehicles. People who only seek to awaken themselves and transcend cyclic existence must also understand why they would want to transcend cyclic existence. They should understand the principles behind it.

These are Hearers and Solitary Realizers, who choose the sheep-carts and deer-carts according to the needs of their capabilities and based on what they could pull with their strength. So, to [emphasize] the Buddha’s wisdom, He is compared to an elder of this world.

[This elder] had so many valuable things that would meets people’s needs, so the wealth of this elder could rival that of an entire country. He had everything that people need, everything that was valuable. Moreover, his wealth was so abundant, so full and overflowing, that he had enough to meet the needs of everyone in this world. The fruition of Buddhahood, the state the Buddha attained, is the state He reached after His enlightenment. This “fruit” also had its “seed.” The causal ground where He engaged in spiritual practice is the seed. A seed like that is very exquisite and wondrous, and there are so many of them; these seeds must come from fruit. You can see that within every fruit is the cause for a great tree to form. The process of the Buddha’s spiritual practice over many lifetimes involved accumulating many seeds. Across those many lifetimes, the causes created by His spiritual practice were very ample.

That which is valuable is that which can meet all of humanity’s needs. This is like the fruition of Buddhahood. The myriad practices we form are the causes and the myriad virtues these result in are the effects. This is the perfection of blessings and wisdom.

We can engage in spiritual practice in this life because of our karmic conditions. In a past life, we also had this cause. Those causes led to this effect in this lifetime. To be born human, we must have the right karmic conditions. With effects come conditions and with conditions come causes.

With the seeds we cultivated in previous lives, will we be able to bring our practice in this life to fruition? Not yet, we need to do this, life after life. The Buddha had engaged in spiritual practice [in the presence of] 20,000 Sun-Moon-Lamp Radiant Buddhas. Lifetime after lifetime, He never stopped following Buddhas to engage in spiritual practice. There were countless Buddhas before Him. At the beginning of teaching the Lotus sutra, the Buddha had already explained [how] “a seed contains an ocean of fruits,” that it takes lifetime after lifetime of accumulating the causes for learning and practice and lifetime after lifetime of accumulating their effects. These causes and effects must be endlessly accumulated over a long time.

So, “the fruition of Buddhahood” is a fruit that has ripened. The state of Buddhahood is a fruit and a stage that has already [been attained]. In the past we have discussed the stages of the Bodhisattva’s Ten Grounds. In order to attain Buddhahood, we must go through each of the Ten Grounds. Only then can we reach the fruition of Buddhahood. Because he had what was valuable, that which could meet all of humanity’s needs, this elder was like the Buddha. The Buddha was already completely mature and had reached the fruition of Buddhahood. So, “The myriad practices we form are the causes.” In order to reach this state of fruition, we must engage in myriad practices. These are the causes.

To engage in myriad practices, we must first know the Four Noble Truths, the Twelve Links and the Six Perfections. We must thoroughly understand them over many lifetimes. “The myriad practices…are the causes.” To reach the state of fruition, first we need to have “the myriad practices [as] the causes.” We must find a way to give to others and understand the suffering in life, then understand how we came into this world and where we will go after we die. Just how did we write the script for this life in our past lives? And in this life, what do we want to do? How we want to [deal with what we] feel, etc.? If we can understand these principles, we will be willing to go among the people to practice the Six Perfections. In our daily living, our actions must be in accord with the Dharma. Therefore, we need to first have “myriad practices as causes” in order to have “myriad virtues as effects.” Then we can perfect our cultivation of both blessings and wisdom. This is symbolized by wealth.

This great elder had infinite wealth. All his storehouses were full and overflowing: The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are the practices that reveal the Tathagata-garbha. No phenomena exist outside of the Five Skandhas, 18 Realms and so on; this is the principle that reveals the Tathagata-garbha.

So, “This great elder had infinite wealth. All his storehouses were full and overflowing.” This refers to “the Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions.” We just talked about these.

“No phenomenon exists outside of the. Five Skandhas, 18 Realms and so on.” These phenomena we are talking about are all unconditioned Dharma and all conditioned phenomena. All conditioned and unconditioned Dharma are within the Five Skandhas and 18 Realms.

Everybody should know the Five Skandhas. The Five Skandhas are the Five Aggregates. We always chant that. “The Five Aggregates are all empty in nature. Thus we transcend confusion and delusions.” The Five Aggregates are also called the Five Skandhas. Form, feeling, perception, action, consciousness are the Five Aggregates. This is what we experience in our daily living. The 18 Realms are the combination of the Six Roots, Six Dusts, the Six Consciousnesses. Three times six equals eighteen. This gives us the 18 Realms. These are principles.

We have mentioned actualizing “the Six Perfections in all actions.” We must unceasingly put them into practice to return to our storehouse consciousness and purify our eighth consciousness. Then we can enter the ninth consciousness, which is the Tathagata-consciousness. Then we will be inside our pure and undefiled Tathagata-garbha.

All Dharma is inseparable from our daily living. We [need] to live in accord with principles. If we do not follow the principles and deviate from them, we will give rise to afflictions. With afflictions, the actions we take will be evil deeds. This means we have degenerated and have created karma that leads to unbearable suffering.

Everyone, to learn the Buddha’s teachings, we must learn how to give to others in our daily living and how to reach the ultimate goal of our spiritual practice. We must constantly practice the Fourfold Mindfulness, the Four Bases of Fulfilling Power and the Four Right Efforts and so on. We must clearly understand the. Three Principles and Four States so that we can develop exquisite and wondrous wisdom, which is the essence of our true nature. With our every thought, we must contemplate with wisdom and give out of the strength of our hearts. We must mindfully abide in our spiritual aspirations so we can unlock our spiritual wealth. Only with this seed, this cause, can we thoroughly understand true emptiness and wondrous existence, which is the ocean of fruits.

Everyone, learning the Buddha-Dharma is simple. However, it requires this correct mindset. Therefore, we must always be mindful.

Ch03-ep0570

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch03-ep0569

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage explains that,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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