TLS Chapter 1 – Page 15 – Dharma As Water

Ch01-ep0044

Posted on August 20, 2024August 31, 2024 by Rosalyn Leung

Episode 44 – The Three Venerable Kasyapas

>> The Three Kasyapas are brothers by birth. Over many lifetimes, they shared the same aspirations and vows. Each led an assembly and taught the Dharma, respectfully practicing the Noble Path.

>>Uruvilva Kasyapa saw the dignity of the Buddha, heard the wondrous sound of the Buddha-Dharma and suddenly attained awakening. With right mindfulness in his thinking, he led 500 disciples to take refuge with the Buddha.

>> “Uruvilva Kasyapa protected the fourfold assembly and offered them the Four Offerings, so they lacked nothing. In this, he was foremost.”

>> “Contemplated and understood all Dharma. He was free of attachments, and he was great at teaching and transforming. In this, he was foremost.”

>> “Bhiksu Nadi was calm and tranquil in mind and thought and tamed all bonds. He was foremost in diligence.”

In a tranquil and clear state, our bodies and minds should be pure. As we cultivate and learn the Buddha-Dharma, we must calm our minds. In the Buddha’s lifetime, His lead disciples all accepted and upheld [teachings] and each had their own strengths and merits. Thus, we keep introducing the characteristics and talents of each practitioner in the Buddha’s Sangha. Previously, I introduced Venerable Mahakasyapa; next are the Three Venerable Kasyapas. They are three brothers whom we should know of and understand.

The Three Kasyapas are brothers by birth. Over many lifetimes, they shared the same aspirations and vows. Each led an assembly and taught the Dharma, respectfully practicing the Noble Path.

“Kasyapa” is their family name. The eldest brother was called. Uruvilva Kasyapa. “Uruvilva” can be translated as papaya. This was because on the venerable one’s chest was [a mark] shaped like a papaya. He was named after his physical feature and was thus called “Papaya.” According to some other legends, he lived near a papaya orchard. The second [brother’s] name was Gaya Kasyapa. The place of his spiritual practice was close to. Mt. [Gaya], so “Gaya” was part of his name. Lastly, Nadi Kasyapa lived close to [Nadi] River, so he took the river’s name.

These three brothers also shared causes and conditions from past lives. Back in the era of Vipasyin Buddha, there were three good friends. They were all reverent and formed aspirations. They built a monastery and offered the land to Vipasyin Buddha. They even erected carved pillars that demonstrated the Buddha’s virtue. This was also an offering to the Buddha. They shared the same aspiration to make reverent offerings. Because of these causes and conditions, they became brothers lifetime after lifetime. They were also very close. In every lifetime, they sought out the path to enlightenment. These were their causes and conditions.

In the era of Sakyamuni Buddha, the three brothers practiced an ascetic path of fire. In particular, the eldest brother reached a high level of spiritual attainment. Even though he practiced an ascetic path of fire, in that age, everyone was very respectful of those who practiced Brahmanism. Because he was deeply respected by. King Bimbisara, Uruvilva Kasyapa was regarded as the imperial teacher. Though he was regarded as the imperial teacher, he still practiced with diligence. So, in a mountain forest, he cultivated a fire dragon. He raised a creature that spit fire like a dragon. So, he built fires and in essence, practiced an ascetic path of fire.

Because he was the king’s teacher, many people came to follow him to learn the ascetic path of fire. He had 500 disciples. Then there were his two brothers. Each also practiced the same ascetic path as their oldest brother. Living in different places, each had their own spiritual training center. The two each had 250 disciples. All in all, the three brothers had 1000 disciples. So in that society, at that time, the three brothers were known and recognized. For all who practiced Brahmanism, they were highly esteemed and respected.

At that time, the Buddha knew that these three Kasyapas had great aspirations. In particular, after making offerings to the Buddha many lifetimes ago, they had been close brothers who practiced together lifetime after lifetime. These causes and conditions were exceptional. Also, the three had already attained the root of goodness, so He knew they were ready. Thus, at that time, He wanted to transform the three brothers.

Sakyamuni Buddha first went to where. Uruvilva Kasyapa practiced. As the Buddha approached, Uruvilva Kasyapa saw. His dignified physical appearance. Simply upon seeing Him, [Uruvilva Kasyapa’s] heart was captivated by the Buddha’s dignified appearance. But he was also the king’s teacher, so he was not that easily moved by the Buddha. Though he greatly admired and respected Him, he nonetheless had a debate with Him. In this debate, the Buddha refuted the principles of the ascetic path of fire, shattering them one by one.

[Uruvilva Kasyapa realized that] besides this ascetic path of fire and cultivation of the body and mind, countless things in the world can all be summarized into one principle; there is also the principle of all things. After realizing this, he knew what Sakyamuni Buddha understood, that this type of ascetic practice of fire to cultivate his body and mind would not lead to liberation. Not at all. Many truths remained in the world. To be truly liberated, the heart must be at ease and without afflictions. There were still many principles [for him to learn]. So, his mind was tamed by the Buddha’s wisdom. For this reason,

besides immediately feeling respect upon seeing the Buddha, when he heard the Buddha’s teachings and. His voice, he felt strongly drawn toward Him. In particular, the principles expounded by the Buddha suddenly led him to great realizations. This was how UruvilvaKasyapa was captivated by the Buddha’s physical appearance, voice and wondrous Dharma. In this way, he was awakened. So, with right mindfulness in his thinking, he began to take refuge with the Buddha. Simultaneously, his 500 disciples also took refuge with the Buddha.

Uruvilva Kasyapa saw the dignity of the Buddha, heard the wondrous sound of the Buddha-Dharma and suddenly attained awakening. With right mindfulness in his thinking, he led 500 disciples to take refuge with the Buddha.

After taking refuge with the Buddha, they gave up the ascetic path of fire. We can imagine what it was like for 500 disciples to practice the path of fire and what their practice center was like. Because he was the imperial teacher and he had 500 disciples, every time they engaged in practice, it must have been a spectacular scene. We can certainly imagine what that was like. Unexpectedly, he was transformed by the Buddha’s dignified appearance and His subtle and wondrous principles. When his 500 disciples took refuge all at once, what a spectacular event it must have been.

Because they practiced an ascetic path of fire, they used many tools. What were the 500 disciples to do with those tools now? They were no longer of any use. Now, they only needed three garments and one alms bowl. To follow the Buddha and hear the Buddha-Dharma, to understand the true principles of the world, that was all they needed. So, they put their tools for fire practice into the river.

All these objects were placed into the river and floated along with the currents. Meanwhile, the brother who lived along the river saw all these tools floating on the river. They clearly belonged to his elder brother. Why were they suddenly floating downriver? As he saw this, he rushed to find out what had happened to his eldest brother. When [both brothers] arrived, they saw UruvilvaKasyapa leading his 500 disciples to listen to the Buddha expound the Dharma in silence and with great dignity. Moreover, they had all become monastics and were dressed in monks’ robes. Their dignified appearance greatly moved these two brothers and also tamed their hearts.

Indeed, the eldest brother did not change his method of practice to follow the Buddha without reason. Since their eldest brother had taken refuge with the Buddha, they were also willing to return to their spiritual training center and lead each of their 250 disciples to come before the Buddha. They also prostrated to the Buddha and expressed their willingness to take refuge with Him. In this way, at that spiritual training center, the three Kasyapa brothers alone brought 1000 disciples. Therefore, at least 1000 monks were gathered there.

This was how the three Kasyapa brothers led their disciples to follow a single teacher, Sakyamuni Buddha, and to live in the Sangha. Because there were so many people, Uruvilva Kasyapa naturally became their representative. What about their clothing, food, shelter and transportation? Uruvilva Kasyapa cared for the fourfold assembly. Upon the arrival of each spiritual practitioner, Urvilva Kasyapa provided for his or her living. Whether they needed medicine, clothing, food etc., Venerable Uruvilva Kasyapa provided all of them.

In the Agama Sutra, it is said,

“Uruvilva Kasyapa protected the fourfold assembly and offered them the Four Offerings, so they lacked nothing. In this, he was foremost.”

This meant Uruvilva Kasyapa brought stability to life in the Sangha. Because he was King Bimbisara’s teacher, he secured the Four Offerings for the Sangha. The Agama Sutra also stated that the Buddha praised Gaya Kasyapa because he,

>> “Contemplated and understood all Dharma. He was free of attachments, and he was great at teaching and transforming. In this, he was foremost.”

The specialty of Gaya Kasyapa was to contemplate and understand all Dharma. When he arrived at UruvilvaKasyapa’s place and saw the Buddha expounding the Dharma, as soon as he heard it, he understood it very well. Just upon seeing this scene, he thoroughly understood Sakyamuni Buddha’s wisdom. So, just by seeing, he could understand and was free of attachments. He did not question, “As for my spiritual practice, do I need to give it up?” Without any hesitation, he immediately let go of his past. He had not the least bit of attachment. He could also teach and transform others and lead his disciples. So, “foremost in teaching and transforming” referred to Gaya Kasyapa.

What about Nadi Kasyapa?

“Bhiksu Nadi was calm and tranquil in mind and thought and tamed all bonds. He was foremost in diligence.”

When something is right, there will be no mistakes when we follow it. Because he was wholeheartedly diligent, he was said to have “tamed all bonds and was foremost in diligence.”

Before, when we spoke about the assembly of Arhats and bhiksus, didn’t we keep saying that they “eliminated all Leaks and had no further afflictions, and attained benefits for themselves”? They had already unraveled these bonds, their mental entanglements and all afflictions, so their hearts were at ease. This type of wisdom is not easy [to attain]. Not only did they have to free their minds of of all attachments, they also had to have a tranquil mind. At all times, they had to tame the mind so it was still. This was how they diligently followed the course outlined by true principles.

See, this is all very simple. The minds of the three Kasyapa brothers were very pure and had been so from the time of Vipasyin Buddha, which was a very long time ago, all the way until Sakyamuni Buddha’s era. Just think about their causes and conditions lifetime after lifetime. To always have the strong brotherhood, practice the same path, share the same parents and be born as brothers in all their lifetimes is truly not easy. So, I say to everyone that we have to form good affinities. To stay together, we must form strong, positive affinities, we must form strong, positive affinities lifetime after lifetime. Haven’t you often heard people say. “I vow for lifetime after lifetime”? Indeed, the vows we make and the positive affinities we create must last lifetime after lifetime.

In the past, Mahakasyapa also attained the dignified Buddha-body [by practicing] lifetime after lifetime. Because of his shared vow [with his wife], they also created positive affinities lifetime after lifetime. Whether they were in the heaven or human realm, they shared the same aspiration, which was to believe in the Buddha-Dharma, [to have] right faith, right understanding and right action. See how wondrous causes and conditions can be? This is why I tell everyone that we must constantly form good affinities with people. The karmic law of cause and effect is the true principle of the Buddha-Dharma. Therefore, we must always be mindful.

Ch01-ep0043

Posted on August 20, 2024August 31, 2024 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 43 – The Venerable Mahakasyapa

>> To attain a state of freedom, shed desires and cravings. To transcend joy and suffering, eliminate lingering cravings. In His lifetime, the Buddha’s disciples could follow Him because of their causes and conditions. For unenlightened practitioners like us, we must be even more aware of causes and conditions.

>>Mahakasyapa. Maha means great. Kasyapa is an ancient Brahmin surname. It means absorbing the light of the Sun and Moon. Kasyapa lives the longest and his radiance could outshine the Sun and Moon. His virtues and merits are the greatest, so he is named Mahakasyapa.

In learning the Buddha’s teachings, we must engage in self-reflection at all times. For our hearts to be free and at ease, we must first shed desires and cravings. If our minds still have lingering cravings, then they cannot be at ease. So to eliminate desires, we must first shed attachments so we can transcend joy and suffering by eliminating lingering cravings. If we only avoid suffering but are still attached to joy, then we will still have lingering cravings. So in learning the Buddha’s teachings, especially as spiritual practitioners, we must learn to be at ease in our hearts.

When the Buddha was alive, many of His disciples still had karmic affinities. As I mentioned before, AjnataKaundinya and the other four disciples completed the Three Treasures, along with the Buddha and the Dharma, by becoming the first members of the Sangha. These five people were the first monastics. Earlier, I spoke about the causes and conditions of these five people. In that lifetime, they all lived in the palace as part of the royal family. In past lives, they had also met.

In ancient times, droughts caused countries to become impoverished and prevented grains from growing. The people would starve during these famines. Some people fished for food. Once, a very large fish suddenly washed ashore with a big wave. There were five people fixing a boat on the beach. When they saw the giant wave, they quickly retreated inland. When the wave drew back, it left behind a large fish. They quickly surrounded it.

At the same time, these five people heard the fish speak. It told them, “Because of this present famine in the world, so many people are starving. If you tell people in the village to come and take my flesh, I can temporarily relieve their hunger till the rain falls from the sky and moistens the earth. Then seeds will naturally sprout and there will be a good harvest.” These five people thought this was strange. “Did you hear that? Yes. This is what I heard. What did you hear? The same thing.”

As they stood there discussing this, this fish began speaking again, “Do not be afraid; do not doubt. I have vowed, lifetime after lifetime, to help sentient beings who are suffering. Right now, beings are starving while the earth remains barren. All I can offer is my flesh. I am following the Bodhisattva-practice, and. I willingly sacrifice myself for sentient beings. If you ask people to take my flesh to sustain themselves, then they are assisting my spiritual practice. If one day I attain enlightenment, the first people I transform will be you. The first people to hear my teachings will be the five of you.”

These five people believed that this fish was a practitioner on the Bodhisattva-path and had come to save all beings. They quickly went to notify everyone. Many people came to cut off and take the flesh of the fish. The fish was wounded and bloodied, but after a while, its flesh would continuously grow back. Eventually the heavens were moved by this, and a torrent of rain fell to moisten the earth, allowing seeds to be quickly sown into the ground. [The people] swiftly planted the fields. After that, there was a great harvest, and this fish peacefully passed away.

This is an incredible story, but it is in the Buddhist sutras. So, after the Buddha attained enlightenment, the first ones He taught were these five bhiksus. This was due to their causes and conditions. During the Buddha’s time, He shared a karmic connection with all His disciples. Among the disciples, each also had his own causes and conditions. So, we cannot take causes and conditions lightly, especially because we are still in the state of unenlightened beings. In our daily living, how could we not see or believe in the importance of karmic causes and conditions? We must respect the karmic law of cause and effect. This is why I often say that we must form good karmic affinities with others, avoid having attachments and give unconditionally. If we can help others in this manner, then we are creating good affinities with them. Unconditional means without attachment. So, this is the way to shed our greed and desires. This is how we can transcend joy and suffering so our hearts can attain a state of ease. So as with His disciples, the Buddha constantly gave us this reminder.

To attain a state of freedom, shed desires and cravings. To transcend joy and suffering, eliminate lingering cravings. In His lifetime, the Buddha’s disciples could follow Him because of their causes and conditions. For unenlightened practitioners like us, we must be even more aware of causes and conditions.

In the assembly of 12,000 great bhiksus and Arhats, among the names cited, after AjnataKaundinya, was Mahakasyapa. As I have often explained, “Maha” means “great. Kasyapa” is a Brahmin surname from the past. Brahmin is a caste within [Hinduism], one of India’s religions. Of the four castes, Brahmin was the most noble. Life after life, [Mahakasyapa] remained in this caste. So, he was called the Mahakasyapa. The name also has another meaning. It was said that Kasyapa’s body could absorb the light of the sun and moon. This meant that his body was purple-gold. When sunlight shined on his body, the sunlight paled in comparison.

Another thing about Kasyapa was his longevity. According to classical Buddhist legends, the Venerable Kasyapa lives to this very day. At Cock’s Foot Mountain, he awaits Maitreya’s birth so that he can bestow the Buddha’s robe and alms bowl on Him. This is recorded in the Buddhist sutras. So, he has the greatest longevity. Of the elders, he is the most senior and the oldest. In addition, the radiance of his body was a manifestation of the great merits and virtues that he accumulated. Because of this, he was called Mahakasyapa.

Mahakasyapa. Maha means great. Kasyapa is an ancient Brahmin surname. It means absorbing the light of the Sun and Moon. Kasyapa lives the longest and his radiance could outshine the Sun and Moon. His virtues and merits are the greatest, so he is named Mahakasyapa.

What were the causes and conditions that allowed Mahakasyapa to remain for such a long time in the Brahmin caste and have that wealth and status, lifetime after lifetime? As for his body’s ability to absorb the light of the Sun and Moon, what were the underlying causes and conditions of that? This story takes place a very long time ago.

There was a poor, but very devout woman. One day, she was at a temple. As she entered the stupa to pay her respects to the Buddha, she noticed that this stupa was so old that the gold on the Buddha statue had all peeled away. The gold foil had fallen off entirely. So, she single-mindedly thought about how she could repair this Buddha statue. She committed to working hard and living frugally. With the money she earned, she accumulated gold, bit by bit, until there was enough to be melted into a bead of gold. She reckoned that this was enough gold to restore the golden Buddha statue.

This woman went to find a goldsmith and told him about her wish. The goldsmith was touched by what he heard. “This impoverished woman shows such devotion. Why don’t I provide my labor as an offering?” So, he said to the woman, “Alright, I am touched by your devotion. How about this? Your offering is the gold and mine the craft. I will not take any payment, and together we will restore this Buddha.” That was how the two worked together to restore the dignified appearance of the Buddha statue.

Because of these causes and conditions, these two people developed mutual respect and love for each other and became husband and wife. From that time, 91 kalpas passed before [the arrival of] Sakyamuni Buddha. A kalpa refers to a very long period of time. Evidently during this period, across births and rebirths, they remained in the heaven and human realms. Sometimes they were born in heaven, and sometimes in the human realm to enjoy wealth. Eventually they were in the Brahma Heaven. A lifespan there also lasted a very long time. When their time there ended, they came to the human realm.

The man was born in the Kingdom of Magadha, to the Pippalayana household, a Brahmin family. It was also a very wealthy family. Again, he was dignified in appearance. It seemed that his entire body glowed. Everyone in the family felt that this was inconceivable. So, his parents said, “If he is to marry, we must find a family of equal stature.” So, they began the search. In a neighboring kingdom, there was an elder who had a daughter. The woman was very beautiful. Not only was she beautiful, her fine skin also glowed in the same way. In her family, she was also dearly treasured. They also wanted to find a good match for her. That was how these two families were united.

From then onward, although their parents decided they would marry, the two people were of one mind to engage in spiritual practice. From day one, with mutual respect, they told each other about their wish: If there ever came a chance, they wanted to follow an enlightened person and engage in spiritual practice. This was during the time of the Buddha. This couple remained pure and respectful and agreed to become monastics given the right causes and conditions. So, when their causes and conditions ripened, they became monastics together.

Venerable Mahakasyapa knew that in the past, he had spent all his time in pleasure, so after he became a monastic, he vowed to practice asceticism. Ascetic practices are called “dhuta practices.” Not only did he tax his body physically and undertook the ascetic path, he understood the Dharma expounded by the Buddha very well. Because the Dharma was rooted deeply in his heart, he faithfully upheld the teachings and upheld the precepts. Whatever the Buddha taught, he practiced accordingly. Therefore, everyone in the Sangha revered him as a senior [disciple], a leader in the Sangha.

One time, the Buddha led the Sangha to Bahuputraka-chaitya. When everyone stopped to rest, the Buddha saw a flower in front of Him and casually held it up. Then Kasyapa smiled. This demonstrated that teacher and disciple were connected at the heart. Venerable [Kasyapa] understood why the Buddha held up this flower. No one else understood yet. But Venerable Kasyapa saw a simple gesture by the Buddha and understood it with clarity. So, the venerable one broke into a smile. At that time, the Buddha entrusted Venerable Kasyapa with a set of His robes. Because Kasyapa could pass on the Buddha-mind, the Buddha entrusted him with a robe and alms bowl. After the Buddha entered Parinirvana, Venerable Kasyapa bore responsibility for convening the assembly to compile the sutras. This was the merit of Venerable Kasyapa.

After the sutras were compiled, he took the golden robe entrusted to him by the Buddha and set out for Cock’s Foot Mountain. There, he awaits Maitreya’s birth and enlightenment in the world so that he can pass on [the robe and alms bowl] before passing away himself. This is a very important story in the Buddhist sutras. More than a story, it is about the Buddha passing on. His Dharma and lineage.

In this time of Sakyamuni Buddha, He is still our fundamental teacher. When will. Maitreya enter this world and attain enlightenment? That moment is still very far from now. Just think about this; isn’t Venerable Kasyapa’s lifespan very long? So, he is known for longevity and profound practices. He had an especially dignified appearance and abided by and upheld the Buddha-Dharma. So everyone, we must always be mindful.

Ch01-ep0042

Posted on August 18, 2024August 31, 2024 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 42 – Beginning of the Sangha

>> We must contemplate our initial intentions. We must form great aspirations and great vows and accept and practice the Buddha’s teachings. They had many hidden abilities but were known for a particular virtue. They diligently cultivated their specialties. They were mentioned to illustrate that virtue.

>> 1. When bhiksus became monastics, they emulated the Buddha’s demeanor 2. Those who followed the Buddha abided where the Buddha did 3. They helped [lay] Bodhisattvas and. Hearers shed their ego and pride.

>> The leaders’ names were listed in such a sequence for a special reason. Take AjnataKaundinya for example. He was the first in the Sangha, the first among the Buddha’s first five disciples, “AjnataKaundinya” means “to understand.” He was the first to realize the Buddha-Dharma.

>> AjnataKaundinya was the younger brother of Lady Maya. He and Dasabala-Kasyapa were his maternal relatives. The other three were his paternal relatives. Asvajit, Bhadrika, MahanamaKulika. Five people were commanded to follow the prince. When they thought he could not bear suffering, they left for Deer Park to practice another path. When the Buddha attained enlightenment, He went to transform them first. One was awakened with the first turn.

We should all contemplate our initial intentions and form great aspirations and great vows. It is often said, “Maintain your initial spiritual practice; that is sufficient to attain Buddhahood.” Are we all constantly reflecting on our initial aspiration for spiritual practice? At that time, we formed great aspirations and vows. We were determined not to engage in spiritual practice just for ourselves; we wanted to eliminate afflictions and transform all sentient beings. We should maintain this resolve and practice according to the Buddha’s teachings.

In the Buddha’s lifetime, many resolved to be monastic practitioners. How many? 12,000 people. They gathered at the Lotus Sutra Assembly, and [some of] their names were listed. Indeed, in every sutra that we recite, oftentimes we will see these same names. Think about it, out of over 10,000 people, these few people were known and recognized. So, they each had a specialty. They had hidden abilities but were known for a particular virtue. These people were not merely “foremost in hearing all” or “foremost in wisdom.” They had many abilities, but they hid them in order to highlight their special talent.

For example, if we were to create a book, the first thing is to get someone who has a talent in writing. His talent is in writing and editing. But someone who can write and edit may not be capable of artistic design. Someone who can do artistic designs may not be capable of doing layouts. The layout person may not know about printing. So, no one can do everything, but everyone knows that it takes such a process to publish a book. Each person only has one true specialty. So, they each had a particular virtue. This means that each of them is great in all aspects of spiritual practice, but each is outstanding in one specialty. So, the Buddha specifically mentioned, “So-and-so is foremost in something.”

In the following passages, we can start to understand which virtues they cultivated and attained and what their special talents were. So, “they diligently cultivated their specialties” depending on their interests. They each manifested a specialty according to their interests and talents and were mentioned to illustrate that virtue.

We must contemplate our initial intentions. We must form great aspirations and great vows and accept and practice the Buddha’s teachings. They had many hidden abilities but were known for a particular virtue. They diligently cultivated their specialties. They were mentioned to illustrate that virtue.

There are also other reasons for which we know and recognize specific. Hearers and bhiksus. For example, the first is how bhiksus emulate the Buddha’s demeanor. When they are ordained as monastics, they wear monastic clothing; [they receive] three garments and one alms bowl. Back when the Buddha was alive, after the monastics shaved their heads, they put on monastic garb. They receive three garments and one alms bowl. The Buddha had the same things. Every day the Sangha went out to beg for alms and form connections with people so they would know that this was the awakened monastic community of the Enlightened One. The disciples looked similar to the Buddha. Whether in the clothes they wore, the way they walked, stood, sat or slept, they practiced to be like the Buddha. So, they lived like the Buddha and their demeanor was like the Buddha’s. To learn His teachings is to emulate His demeanor.

Second is to follow the Buddha and abide wherever He stayed. The disciples who often accompanied the Buddha were called “the Buddha’s retinue.” They always stayed where the Buddha did. These people followed the Buddha wherever He went. So, they abided where the Buddha did.

Third is to help [lay] Bodhisattvas, and Hearers shed their ego and pride. The Buddha’s disciples can fall into four or seven categories. Basically, there were two kinds of monastics and two kinds of lay practitioners. Hearers or bhiksus were considered monastics. A Hearer made the initial aspiration to seek enlightenment by listening to the teachings. After they became monastics, bhiksus attained realization by practicing the Buddha’s teachings. Whether they were Hearers or bhiksus, as long as they attained understanding, they achieved the fruit of Arhatship. So, no matter which of the Four Fruits they had attained, they had to cultivate and discipline themselves. They had to constantly cultivate their minds and virtues and keep taking good care of their hearts. This is called self-discipline and is the reason monastics abide by the precepts.

But for Bodhisattvas, besides monastics, there are also lay Bodhisattvas. Bodhisattvas are those who form great aspirations. Aside from being pure of mind, they made great vows and went among people to transform them. However, when lay Bodhisattvas interacted with others, some were prone to arrogance whereas monastic Bodhisattvas were not because of the great aspirations they made. They tamed the afflictions, ego and pride in their minds at all times. They severed all bonds of existence and their minds had attained freedom and remained pure whether they were alone or among others. So, the assembly knew and recognized that these great Arhats could help these lay Bodhisattvas shed their ego and pride. Because both Hearers and bhiksus manifested the appearance of monastics, they were pure in mind and exercised great vows. Even lay people who aspired to be Bodhisattvas, still needed to respect monastics. This helped to tame the ego and pride of lay Bodhisattvas.

So, in the beginning of the Lotus Sutra, before the Buddha began expounding His teachings, He listed these names from among those who followed Him. They were virtuous practitioners who had already cultivated their minds and actions. They had already purified their minds and made great vows, so they could tame lay practitioners’ egos and pride.

1. When bhiksus became monastics, they emulated the Buddha’s demeanor 2. Those who followed the Buddha abided where the Buddha did 3. They helped [lay] Bodhisattvas and. Hearers shed their ego and pride.

So, those who were listed were the seniors. Just like now, every class has a class president; in the same way, a Sangha needed leaders. So, the seniors’ names were listed according to rank.

For example, AjnataKaundinya was listed in the beginning for others to know and recognize. Among the Arhats who were named, AjnataKaundinya was the first one. In the Lotus Sutra, why was AjnataKaundinya listed first? Because he was the start of the treasure of Sangha.

After the Buddha attained enlightenment, He wanted to expounded His teachings for all to understand. Where did He start? He thought about the five people who followed Him when He became a monastic and engaged in spiritual practice with Him but left Him after a period of time. “These five people should be the first ones I transform.” When the Buddha first turned the Dharma-wheel of the Four Noble Truths, He had to explain it three times for these five people.

After the first time, [only] one person said, “I understand. This teaching begins with the body. Life is suffering. Because we suffer, we must investigate the cause of suffering to understand the truth of suffering.” He completely understood how to realize the truth of suffering. He knew that out of the Four Noble Truths, the most important was to practice the Path [to the cessation of suffering]. AjnataKaundinya was the first to understand.

What about the rest of them? The rest of them did not really understand. Then the Buddha explained it a second time, the same Four Noble Truths. Do they understand this time? Two more understood and so two were left. “Do you understand? A little bit, but not completely.” Then the Buddha taught the Four Noble Truths for a third time. So, on the Four Noble Truths alone, He taught it three times for five people. This was the Three Turnings of the Dharma-wheel of the Four Noble Truths. In Deer Park, He taught these five people.

So, when they accepted the Buddha’s teachings and became awakened, the treasures of Sangha and Dharma came into being. The Great Enlightened One had already come to be. These were the Three Treasures. In Deer Park, the Buddha expounded the Dharma to five bhiksus. The first person who accepted the Buddha-Dharma and thoroughly understood it was AjnataKaundinya. AjnataKaundinya means “to understand.”

The leaders’ names were listed in such a sequence for a special reason. Take AjnataKaundinya for example. He was the first in the Sangha, the first among the Buddha’s first five disciples, “AjnataKaundinya” means “to understand.” He was the first to realize the Buddha-Dharma.

So, in the Lotus Sutra, he was listed first. The most important purpose of the Lotus Sutra was to allow everyone to have a deep and complete understanding [of the Dharma]. Only then can we purify our minds and make a great vow to return to the Saha World to transform others. So, hopefully everyone can attain this understanding through this sutra. AjnataKaundinya’s name was given as the first example.

Actually, AjnataKaundinya was Queen Maya’s younger brother. He was the Buddha’s maternal relative. When Prince Siddhartha left the palace, his father, the king, was worried, so he sent people to follow him. He hoped they could convince him to come home. He sent some older relatives such as his uncles, two of Queen Maya’s younger brothers, AjnataKaundinya and Dasabala-Kasyapa. There were also three from his father’s side, Asvajit, Bhadrika, and Mahanama-Kulika. These three were his paternal relatives. So, these five elders were all close relatives of Prince Siddhartha.

Although they pursued the prince in the hopes that he would return, nothing they said convinced him. His resolve to be a monastic was firm. All these five people could do was follow him. On one hand, they protected him. On the other, they engaged in spiritual practice with him.

AjnataKaundinya was the younger brother of Lady Maya. He and Dasabala-Kasyapa were his maternal relatives. The other three were his paternal relatives. Asvajit, Bhadrika, MahanamaKulika. Five people were commanded to follow the prince. When they thought he could not bear suffering, they left for Deer Park to practice another path. When the Buddha attained enlightenment, He went to transform them first. One was awakened with the first turn.

For a period of time, the five engaged in ascetic practices with the prince. When they saw him accept the shepherdess’ offering [of food], they misunderstood and thought his will to practice had wavered. So, these five abandoned the prince and went to Deer Park to engage in other spiritual practices. Meanwhile the prince felt the teachings he had found were still not complete. Once these five people left, he felt free in body and mind. So, he stayed in the Uruvilva Forest to engage in spiritual practice beneath the Bodhi tree.

During three weeks of contemplation, he subdued maras, engaged in spiritual reflection, reflected on his past lives and contemplated the direction of his spiritual practice. His mind was exceptionally, thoroughly serene. So, he subdued all kinds of maras which surged through his mind. After he subdued all these afflictions, he suddenly saw a morning star in the night. He let go of all his afflictions, and his mind was completely illuminated. This happened when the Buddha was away from these five others and truly applied His mind to spiritual practice and self-discipline. He destroyed all the armies of Mara, which were afflictions.

So, at the beginning, we discussed about destroying thieves and maras and so on. This refers to the afflictions in our minds. The calmer we are, the more apparent afflictions become. They are like great waves surging in our minds, constantly gushing forth. All the concerns and thoughts of the mind burst forth, one after another, and [the Buddha] subdued them one by one. This is called destroying maras. So, when maras are destroyed, Bodhi arises. This is why we often say that afflictions are Bodhi. Without many afflictions, without experience, how would we grow in wisdom? So, we must know that when afflictions appear, we need to rely on our wisdom and perseverance and earnestly reflect upon ourselves. Therefore, I hope that everyone will always be mindful.

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Posted on August 18, 2024August 31, 2024 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 41 – The Two Truths

>> “had exhausted all Leaks and had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds have attained a state of freedom.”

>> By practicing the Three Studies, we destroy delusions of views and thinking. When our wisdom-life stabilizes, we can start by making great aspirations.

>> For the mind to attain a state of freedom, we must use the powers of precepts, Samadhi and wisdom to practice and advance. After our cultivation of virtue is complete, we can freely come and go. With the power of precepts, Samadhi and wisdom, we can attain a state of freedom.

>> The Two Truths are absolute and worldly. First is absolute truth. It is the nature of reality, the reality perceived by noble beings. They have complete understanding so they have no bonds or fetters, and their minds have attained liberation. With the power of wisdom, they attained freedom. Second is worldly truth. It is the workings of the world, the reality known by ordinary people.

>> The True Suchness of all things is intrinsic. Once Leaks and bonds were eliminated, this intrinsic state was completely manifested by all, from AjnataKaundinya to “all Great Arhats such as these, whom the assembly knew and recognized.”

>> Earlier I spoke of teachings to be realized. Now these were the people who realized them. We must know that these noble beings were replete with all virtues and practices, each with his hidden abilities and specialty. The bhiksus and Hearers listed here were well-known for their virtues. These are the names of the leading disciples

Day after day, hour after hour, with each passing day, we draw closer to death. All of us need to cherish [our time]. The Buddha kept reminding us that the afflictions in each of our minds are countless and endless. These afflictions are very subtle; have these afflictions been eliminated? Only we ourselves would know. The Buddha taught many methods for us to eliminate afflictions. In the beginning, we need to practice the Three Flawless Studies, which are precepts, Samadhi and wisdom.

Since we aspire to learn the Buddha’s teachings, there are specific precepts for the laity and specific precepts for monastics. If every one of us can fulfill our duties and observe the precepts, naturally the mind will regulate itself. Lay people observe everyday familial ethics, the mores of the society and so on. They also need these precepts. Then, they will naturally fulfill their duties as lay practitioners. For those of us who are monastics and live in the monastery, we [attend to] our Four Demeanors. In the ways we interact with people, walk, stand, sit, sleep and so on, are we truly using a pure mindset to deal with interpersonal conflicts and challenges? When we face these conditions, are we able to be self-disciplined and cultivate our minds?

What do we need to cultivate? We need to cultivate virtue and self-discipline. Other people cannot see into our minds; only we can. Afflictions are very subtle. That is why we talk about the 84,000 afflictions and defilements. There are many sources of afflictions and karma, so we must begin [our spiritual practice]. First, we must make haste and practice practice the Three [Flawless] Studies, precepts, Samadhi and wisdom. When we do so, naturally we can destroy the delusions of views and thinking.

As I have often mentioned, when the Buddha expounded the Lotus Sutra, many people attended the Dharma-assembly. In the beginning, many people’s names were listed. There were 12,000 bhiksus and great Arhats. There were that many! Of course, many Bodhisattvas were also mentioned later. This part refers just to Arhats and bhiksus who have attained Arhatship. These people.

“had exhausted all Leaks and had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds have attained a state of freedom.”

These few short phrases have already taught us that, whether we are monastics, bhiksus or Arhats, we must all practice the Three Flawless Studies to destroy the delusions of views and thinking. These delusions of views and thinking [include] many subtle afflictions. We must eliminate them.Sometimes we form aspirations and eliminate some afflictions, but we quickly lose [that resolve] again. Then we also lose a bit of our wisdom-life. We call precepts, Samadhi and wisdom the Three Flawless Studies. If we practice them, naturally we can eliminate all afflictions and stabilize our wisdom-life so that it will continuously grow. Thus, we begin by making great aspirations.

By practicing the Three Studies, we destroy delusions of views and thinking. When our wisdom-life stabilizes, we can start by making great aspirations.

These past few days, I have been telling you repeatedly that we must form great aspirations. At the Lotus Dharma-assembly, the Buddha started to turn from the Small to Great. He encouraged them all by saying, “You have eliminated all Leaks and even attained benefits for yourselves.” He first praised them. Then He said, “You can shoulder the Tathagata’s family business.” He meant that they need to make further progress. So, we need to turn from the Small to the Great. To grow our wisdom-life, we must form great aspirations. After we eliminate the afflictions in our minds, we then begin to cultivate virtues. Because we have practiced and attained [virtues], we can then lead the people harmoniously with our virtuous appearance and behavior. Therefore, virtue also originates from the practice of the Three Flawless Studies.

If our minds are free and at ease, we can further hone our minds by the power of precepts, Samadhi and wisdom. We can also cultivate and perfect our virtues. If our minds are not free and at ease, our cultivation of virtues will not be complete. Only when we have reached a state of complete freedom and ease can we be complete in our cultivation of virtues. If our cultivation of virtues is complete, we can freely come and go. Spiritual practice is not about cutting off all our connections to others and focusing only on ourselves.

Everyone, when we come in contact with external conditions, will our afflictions surface again? We are not to ignore other people and think, “I will just focus on my own practice.”

“Interacting with others gives me many afflictions. I do not want to deal with all that, so I let them go. I will not pay attention to those matters. This way, I focus on my own practice.” We think we have “attained a state of freedom.” This is not so. When we are among and interacting with people, our minds must be free and at ease. When we are in a very pure place, our minds must also be still. If we can remain free and at ease whether we are among or interacting with others, our state of mind has truly reached a state of tranquility and clarity.

Cultivating virtues is about guiding our minds into stillness and tranquility. Whatever our surroundings are, they will not affect our minds. This is being able to freely come and go, a power of precepts, Samadhi and wisdom.

For the mind to attain a state of freedom, we must use the powers of precepts, Samadhi and wisdom to practice and advance. After our cultivation of virtue is complete, we can freely come and go. With the power of precepts, Samadhi and wisdom, we can attain a state of freedom.

To be able to come and go freely, we must understand the Two Truths. With absolute truth, we can transcend the world. We must have the world-transcending spirit of noble beings. Absolute truth is the nature of reality, the meaning contained in true principles. This is absolute truth. It is also the reality perceived by noble beings. It is a world-transcending spirit and having no attachments to worldly matters. But though we are not attached to worldly matters, we still need to have great kindness, compassion and empathy for sentient beings. This is the determination of a hero of the world. So, we have to also understand worldly truth,

which is the workings of the world. We have to interact with people. If we do not understand the workings of the world, how can we teach according to people’s capabilities? So, we have to understand both truths, not only what the noble beings have realized but also the workings of the world. These are the Two Truths, absolute truth and worldly truth.

The Two Truths are absolute and worldly. First is absolute truth. It is the nature of reality, the reality perceived by noble beings. They have complete understanding so they have no bonds or fetters, and their minds have attained liberation. With the power of wisdom, they attained freedom. Second is worldly truth. It is the workings of the world, the reality known by ordinary people.

To engage in worldly matters, we go among people. Absolute truth liberates us, even when we are among people. We carry out missions in this world with a world-transcending spirit; this is what we mean by forming great aspirations. First we must cultivate our minds, and then we can interact with other people and have “complete understanding so we have no bonds or fetters, and our minds [can] attain liberation.” When we thoroughly understand absolute truth and worldly truth, then our minds will no longer be bound. If we can be mindful of the Two Truths, “with the power of wisdom, we attain freedom.” With the power of precepts, Samadhi and wisdom, our minds will become very resolute and free. That is what we all have to work on.

“The True Suchness of all things is intrinsic.” Don’t we always talk about this? Everyone has the same nature of True Suchness as the Buddha. However, an ignorant thought arose in our minds, so we connect with external conditions and continuously reproduce our afflictions. This led to the over 80,000 subtle afflictions we have now. Think about how tiring this is! We all intrinsically have the Tathagata-nature; we were originally free. But we also have Leaks and bonds. Leaks are afflictions. Bonds are attachments. These afflictions and attachments bind and cover our minds. Now if we can truly understand this, we have eliminated our Leaks and bonds.

In truth, we were all originally pure, but we have allowed external phenomena to defile our minds. Otherwise, we would completely manifest our original state in our daily living. Truth has never left our minds, nor has it left our immediate surroundings. But we have been obscured, covered and entangled by afflictions, Leaks and bonds. That is why we cannot attain freedom and ease.

The people I speak of now were the Buddha’s retinue. Wherever the Buddha went, these monastics were there. They constantly listened to the Buddha’s teachings, so they should.

“have eliminated all Leaks, have no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds have attained a state of freedom.”

How many people purified their minds? 12,000 in all. There were 12,000 bhiksus and Arhats present. We know this from the earlier text.

The True Suchness of all things is intrinsic. Once Leaks and bonds were eliminated, this intrinsic state was completely manifested by all, from AjnataKaundinya to “all Great Arhats such as these, whom the assembly knew and recognized.”

Starting with AjnataKaundinya, we can continue reciting a list of names. When we are reciting the Lotus Sutra, we will recite the names of many bhiksus and Arhats. Actually, these are just a few examples of the better known people. These people were all among the 12,000 bhiksus. They were known by almost everyone because they all had special talents and had long been by the Buddha’s side. So, there were many. “Great Arhats such as these, whom the assembly”

“knew and recognized.” A few of them were mentioned as an example. Each had his own talents, and as we said earlier, each “had eliminated all Leaks” until “his mind had attained a state of freedom.” This showed that all these people had already attained fruits. It did not necessarily mean all 12,000 people had eliminated all Leaks. That might not have been the case, but the ones listed in the Sutra had all purified their minds.

The number proved that this many people were at the assembly. This is like asking people to sign in at a meeting so we know whether so-and-so attended. This accomplished the same purpose and showed that these people had all attended the assembly. So, all of these people were named. These are those who could realize. What they could realize was the teachings of the Buddha. They had absorbed it all. “I have realized this Dharma. I know it. I understand it. I have participated in this assembly.” Therefore, the realizer and the teachings became one. This was why many people’s names were listed.

Earlier I spoke of teachings to be realized. Now these were the people who realized them. We must know that these noble beings were replete with all virtues and practices, each with his hidden abilities and specialty. The bhiksus and Hearers listed here were well-known for their virtues. These are the names of the leading disciples

12,000 people were present. There were too many to list each of their names. So, it was simplified, and 21 names were listed, each with his specialty and each with one of his strengths. For instance, Sariputra was foremost in wisdom. Maudgalyayana was foremost in spiritual powers. Ananda was able to remember all of the Dharma the Buddha had spoken to every individual; so he was foremost in listening to the Dharma, called foremost in hearing all. In this way, each Hearer was listed as an example 21 bhiksus were named, and they were all leading disciples.

Everyone, we must understand that the most important thing in learning the Buddha’s teachings is to take the Dharma to heart. Only then can we manifest virtue and work with others. We must understand both of the Two Truths, whether it is the world-transcending spirit or the worldly Dharma. We must be earnest in learning the Buddha-Dharma. The Three Flawless Studies are very crucial for us practitioners. If we can practice precepts, Samadhi and wisdom, we can destroy the delusions of views and thinking. Then we can stabilize our wisdom-life and form great aspirations. Only then can we fulfill our vows. So, when we learn the Buddha’s teachings, we must always be mindful.

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Posted on August 18, 2024August 31, 2024 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 40 – Benefitting Ourselves and Others, We Are at Ease

>> “Having exhausted all Leaks, they had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds had attained a state of freedom.”

>> By practicing and learning Samadhi, one has attained perfection and can freely enter and exit all states. One’s mind has attained liberation. This state of freedom is attained through wisdom.

>> Their minds attained a state of freedom but they had not yet achieved complete freedom. Benefiting self and others leads to freedom.

We follow the Buddha’s way to learn how to calm our minds. We must have a “pure and tranquil mind” and “vows as vast as the universe.” A “pure and tranquil mind” means a pure mindset with unwavering aspirations and vows. To have “vows as vast as the universe,” we must make great aspirations; this requires Samadhi. We will attain perfection by practicing Samadhi.

We began to explain earlier that,

“Having exhausted all Leaks, they had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds had attained a state of freedom.”

These few phrases should completely describe our state of mind as it turns from the Small to the Great Vehicle Dharma. This requires vows as vast as the universe and great aspirations that are firmly established. So, we must practice Samadhi to attain perfection. Have we already attained this state of perfection by making the vows? Of course, each of us is still an ordinary person. We start from the stage of ordinary people. The problem is not the road being too far, but our unwillingness to take the first step. So, we must all make up our minds.

In the era of the Buddha, people followed Him in their spiritual practice [but] could not instantly make great vows and aspirations. So, the Buddha expounded the Dharma for over 40 years. Finally, He came to the Vulture Peak Assembly and began to turn from the Small to the Great Vehicle. This makes us aware of the right course of spiritual practice. It is not that if we make a vow today, we will fulfill it tomorrow. We must have perseverance.

In the era of the Buddha, it took over 40 years for some to “have attained perfection” and thus “enter and exit all states freely.” True perfection means that, whatever kind of state [we encounter], we can freely enter and exit. In the era of the Buddha, it was very possible for all spiritual practitioners, whether lay or monastic, to uphold precepts. They followed the Buddha in spiritual practice so they were all considered part of the Sangha. Though the Buddha taught them diligently, it was hard to say how many afflictions those spiritual practitioners could eliminate after they heard and retained the teachings. However, the Buddha still explained that once we have made great aspirations, our mindset should freely enter and exit any state. So, it is very important for one’s mind to attain liberation; this state of freedom can only be attained through wisdom.

By practicing and learning Samadhi, one has attained perfection and can freely enter and exit all states. One’s mind has attained liberation. This state of freedom is attained through wisdom.

There is such an example in a Buddhist koan. An old spiritual practitioner, Jin Bi-feng was very skilled at entering the state of Samadhi. When he entered into the state of Samadhi, he truly felt the emptiness of all things. Due to his great spiritual practice, the king awarded him a purple-gold alms bowl. When Monk Jin Bi-feng received the alms bowl, he was very joyous. Because of his spiritual practice, he had originally felt that nothing was important, and he felt indifferent toward material goods. But when the king gifted him this purple-gold alms bowl, he felt it was the most precious thing in his life. So, every day he cared for this golden alms bowl.

One day, the King of Hell found out that the lifespan of this practitioner, Jin Bi-feng, had run out, so he sent his minions and told them, “Go and find this Jin Bi-feng and bring him here quickly.” These two minions arrived at the temple to look for the elderly monk. At that place, they only saw his physical body, but where was his soul? They could not find it. Soon, it was the time to report back, what could the minions do? They turned to a local guardian deity for advice.

The local deity told them, “With his spiritual practice, he has attained liberation, so if he has entered Samadhi, you will not find him. He has already transcended the Desire Realm, so you cannot find him. What can we do? If we cannot find him we cannot fulfill our mission.” The local deity said, “I’ll tell you, he has been liberated from most things in the world, and his mind is free and at ease. But the one thing he loves most is the purple-gold alms bowl. Find this purple-gold alms bowl and lightly tap on it three times. When the alms bowl emits a sound, he will naturally return.”

So, the minions searched the surroundings and found the alms bowl hidden in the closet. The minions took it out and followed the deity’s instructions by tapping on the alms bowl; it rang three times. The monk heard the sound of his gold alms bowl and thought, “Who touched my gold alms bowl?” So, he [was drawn out of] the state of Samadhi and hurriedly went to check on his bowl. The minions caught him and said, “Your hour has come.” He said, “When I was in the state of Samadhi, you could not find me. Now what method did you use to find me?” The minions repeated what the local guardian deity had said, “Your heart still has cravings. You are still attached to this place. There still exists a subtle desire in your heart. Because your mind is not yet free and at ease, when I tapped on the alms bowl three times, you returned.”

“I see. If my lifespan is at an end, that is fine; but give me a little bit more time. Then I will immediately go with you. Sure, I will give you a little bit more time.” He took out the purple-gold alms bowl and said, “It is because of you that my heart is not free. I have practiced for decades and. I have already attained liberation. It is because of you that. I still have some afflictions.” So, he threw it down with great force and broke it. He then quickly sat back in his seat and rushed into the state of Samadhi. Indeed, the minions could not find him again.

Everyone, though we do not know how long ago this story happened, it can still serve as a warning to us. Spiritual practice is a great undertaking, and we will often face small afflictions. Those subtle afflictions cover our bright, radiant wisdom. Afflictions make that bit of difference. If we do not eliminate that bit of affliction, attaining true freedom of the mind is difficult.

We now use the Lotus Sutra as our guide. A very important part of the Lotus Sutra is the prediction of when Hearers would attain Buddhahood. In that assembly, Arhats and all bhiksus came to understand the Dharma by hearing the teachings. Because the sounds penetrated their hearts, they awakened and understood the truth. Therefore, the ones who truly understood the truth grew in wisdom. The Buddha was followed by this group of over 12,000 bhiksus and great Arhats. At that place, He announced. His prediction of how many people would attain Buddhahood in the future. This is a special feature of this sutra.

Those who can fulfill that prediction must have “exhausted all Leaks, had no further afflictions.” [One who attained] this state was praised for having a mind free of afflictions. So, first they “attained benefits for themselves. Having attained benefits for themselves” refers to what they already achieved. It identifies that in the past, they did not practice for others’ benefit. What they had attained was benefits for themselves. They practiced according to the Dharma in their hearts, so they benefited themselves. Haven’t I been saying this for a few days? This shows they did not practice to benefit others among their choices of practice. They engaged in their own spiritual practice, put in their own effort and hard work. They were willing to be diligent and willing to make an effort. They earnestly listened to the Dharma, and after hearing it, earnestly set about eliminating afflictions. These all refer to psychological afflictions. As for benefitting ourselves, if we can each eliminate our spiritual afflictions, that is to our own benefit.

So, it is often said, “Teachers point the way, but the practice depends on the students.” Are you all cultivating virtues in your minds? Are you minding your virtuous conduct? If you can attain understanding after hearing, then you must let “virtue” enter your mind. Once we reach a certain level of spiritual attainment, then we will be virtuous. So first comes “attainment,” then “virtue.” After we have attained this Dharma, do we practice it? With practice, we will attain virtue. We cultivate virtues to benefit ourselves, but we have not yet done anything to benefit others.

I have spoken before about being worthy of offerings. If we want to accept other’s offerings, we must also destroy thieves, end evil and scare demons. Then we are worthy of offerings; worthy of the offerings of material goods, the offerings of reverence, and [the offerings of] conduct according to our guidance. We must resolve to be a teacher so we can influence and motivate others. So, before this stage, before we lead others, we need to train our minds. We need to seriously cultivate our virtues. Then, we will be able to receive recognition and respect from others. So, in this way, we can lead the assembly without obstructions. This is benefiting ourselves first so we can benefit others.

If we benefit only the self, it shows we do not benefit others. In the past when we had not yet benefited others, we could not attain complete freedom because that freedom was not exhaustive. This means we still had bits of attachments. There is a saying, “An Arhat fears causes.” As we embark on our spiritual practice, we should no longer force conditions. Haven’t I said this before? We should eliminate cause and effect, shouldn’t we? But because we have attachments, we do not take good care of sentient beings. The Buddha came to this world to care for sentient beings, to rescue and transform them. But in this training ground if we stop at benefiting the self, we have not yet reached the stage of making vows.

In the next section of the Lotus Sutra, the Buddha offered the Dharma to everyone. In the future, who would be willing to save and teach sentient beings in the Saha World? Who would be willing? Even among those predicted to attain Buddhahood, no one said yes. Why was this? In this world, sentient beings are stubborn and difficult to transform and train. So, nobody dared [to accept]. This required making great aspirations and vows. [Their minds] were not yet free so they did not dare. So, though “[their minds] attained freedom,” were they completely free and at ease? Not yet.

This was indeed very hard work. The Buddha led so many monastics; He praised those worthy of praise and predicted who would attain Buddhahood. Before the assembly ended, the Buddha wanted to hand over His burden but nobody dared accept it. This shows that they had not attained complete freedom. The true teachings of the Buddha had not been realized by these spiritual practitioners, so they had not attained genuine freedom. But the Buddha praised them, saying their minds had attained freedom, because this was His expectation. He hoped His disciples’ minds would attain freedom.

Their minds attained a state of freedom but they had not yet achieved complete freedom. Benefiting self and others leads to freedom.

Everyone, I also have the same hopes. Every disciple must make great aspirations, broaden their minds and establish great vows. Amidst so many interpersonal conflicts, we should remain simple. Let bygones be bygones. If your hand has dirt on it, wash it off and be clean. I hope everyone applies this principle to their daily living. By grasping one truth, we understand all truths and can deal with multitudes of sentient beings and freely enter and exit all kinds of circumstances. Whether we can do so depends on our state of mind. Otherwise, it will be harder to benefit the self and others. So, true freedom and ease comes from being able to benefit the self and others. That is true freedom;

we are only just achieving it now. “Attainment” should lead to freedom. But whether it is true freedom or not depends on us. So, I hope every one of us still works hard in that state of ease. So, we must always be mindful.

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Posted on August 18, 2024August 31, 2024 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 39 – Sever All Bonds of Existence

>> To praise all Arhats, the sutra stated that they had no further afflictions and had exhausted all Leaks. Having attained benefits for themselves, they shed heavy burdens. Those who realize the fruit of Arhatship have attained Nirvana with residue.

>> Though one can eliminate the cause of Fragmentary Samsara in the Three Realms, the body still remains with all its karmic effects. One is not liberated as long as [karma] exists. One still faces retributions. Therefore, it is Nirvana with remainder. If Arhats attain liberation with right wisdom, they will realize Nirvana without residue.

>> “Severing all bonds of existence” is washing away all afflictions, praise for the virtue of no longer giving rise to ignorance.

>> If cause and effect do not end, there is existence. Contrivance creates karma that leads to a place of rebirth.

>> The Nine Bonds are the Bond of Craving, the Bond of Anger, the Bond of Arrogance, the Bond of Ignorance, the Bond of Doubt, the Bond of View, the Bond of Grasping, the Bond of Jealousy, the Bond of Stinginess.

>> Bonds are the karma of deluded habitual tendencies. They are the cause that gives rise to afflictions. By eliminating them with wisdom, we will be free of future retributions. This is “severing all bonds of existence.” This means causes and effects are ended, so nothing will arise.

To praise all Arhats, the sutra stated that they had no further afflictions and had exhausted all Leaks. Having attained benefits for themselves, they shed heavy burdens. Those who realize the fruit of Arhatship have attained Nirvana with residue.

The state of stillness and tranquility is like clear water, like a reflective mirror. This is a state without afflictions. So, the Lotus Sutra states, “they had no further afflictions.” Of those listening to the Buddha on Vulture Peak, all the great bhiksus were great Arhats who had “exhausted all Leaks,” meaning “they had no further afflictions,” meant “they had no further afflictions,” that all their afflictions were gone. This is used to praise all great Arhats for “having attained benefits for themselves” and having shed heavy burdens.

We humans have afflictions that are like heavy burdens pressing down on us. If we can put down these heavy burdens, we will feel lighter and more relaxed. Then we will be liberated. So, those who shed heavy burdens have realized the fruit of Arhatship and attained benefits for themselves. However, Arhats have not attained Buddhahood, they have only realized the fruit [of Arhatship].

At the time of the Lotus Dharma-assembly, the Buddha set aside skillful means from the past and began to teach the Great Vehicle Dharma. Remember that before [He taught] the Lotus Sutra, He said that it could not be described in words. So, [He taught] the Sutra of Infinite Meanings, which treated all spiritual practitioners and all sentient beings as one. The Buddha could not bear for sentient beings to suffer, so He applied the Dharma to help people. This is the Sutra of Infinite Meanings’ essence. So, in the past, Arhats realized the fruits of the Small Vehicle, and now they turned to the Great Vehicle. So, they had to slowly let go of the fruit of Arhatship they had realized before, the selfish mindset of only benefitting and liberating themselves, to turn from the Small to the Great [Vehicle].

But here, the Buddha once again explained that those who shed heavy burdens and realize the fruit of Arhatship have generally attained. Nirvana with remainder, but have not yet attained Nirvana without remainder. So, they were still in Fragmentary Samsara. Although a cause can be eliminated temporarily, the karmic effects of the body still exist and have not been eliminated. This body has not transcended them and will still experience cyclic existence. That cycle is different but the length of their lifespan is still unpredictable. The fruit of Arhatship does not allow one to live longer or feel at ease with life and death. It also does not mean that there are no more surprising karmic retributions. That is not the case.

It means that in that state, one has eliminated afflictions from one’s mind and knows that in this life, one will not create karma that will result in future karmic retributions. But retributions from past karma still exist. Eliminating future karmic retributions is what we should practice now. Even if we can do that, we are still in a state of Nirvana with remainder. Those who attain Arhatship have pure minds and are not bothered by afflictions of life and death. If they then attain liberation with right wisdom, that is realizing Nirvana without remainder.

Though one can eliminate the cause of Fragmentary Samsara in the Three Realms, the body still remains with all its karmic effects. One is not liberated as long as [karma] exists. One still faces retributions. Therefore, it is Nirvana with remainder. If Arhats attain liberation with right wisdom, they will realize Nirvana without residue.

This means that if we do not form bad karmic connections with others now, do not create future causes and conditions and feel at ease with life and death, then we are at the state of realizing Nirvana without remainder.

When we engage in spiritual practice, we must first learn to eliminate afflictions in our minds. Whether we are monastic or lay practitioners, we are still influenced by our minds. With afflictions, ignorance that creates Leaks, we have not severed the bonds of existence. We keep saying that when we attain Arhatship, the mind will be at ease. How can our minds be at ease? We need to sever all bonds of existence.

We need to do so because many of our afflictions were created by ourselves. We often refer to bonds as knots. If we see someone with afflictions, we would say, “What’s wrong? Is your heart in a knot again? Yes, it is tied up in a knot and cannot be untied.” When our minds are tied in a knot, it is [due to] afflictions. Therefore, to sever all bonds of existence means to completely eliminate them, to completely wash away all afflictions. When afflictions are completely washed away, we have attained the virtue of ending afflictions and not giving rise again to ignorance. When ignorance does not arise again, virtue will manifest.

Severing all bonds of existence” is washing away all afflictions, praise for the virtue of no longer giving rise to ignorance.

I have mentioned to everyone that virtue must be attained. Without spiritual practice, nothing can be attained. Without attainment, there is no virtue. We engage in spiritual practice to eliminate afflictions. It is important to know how to eliminate our past habitual tendencies. So, we need to continuously eliminate the habitual tendencies in our daily living. Eliminating habitual tendencies ends ignorance. With every bit of ignorance that is eliminated, a bit of wisdom-life grows. This is called virtue.

If cause and effect do not end, there is existence. If cause and effect still exist, there will still be negative causes and the creation of negative conditions. This results in negative retributions, so this fruit still exists. Therefore, we must start by eliminating the root. If we do not eliminate the root of ignorance, that is like only cutting the treetop and leaving the roots behind. When spring comes, when that season arrives, it sprouts and grows, and then blossoms and fruits. This is why I say that we must eliminate the cause. If we do not eliminate the cause, the fruit will keep growing. If cause and effect do not end, there will still be karma from our deeds.

So, when we say we have changed, that cannot be a temporary statement. If we only change for a moment and not thoroughly, afflictions will still arise. So, what else is there? There are also bonds and knots. Because our habitual tendencies still exist, when we meet people whom we have no karmic affinities with, we may still feel no connection with them. We still do not like them. But for people we have karmic affinities with, no matter how many afflictive things they may say, we simply accept them all. Whatever afflictive things they may say, we embrace them all and treat their afflictions as our own. This is because we still have a partial mind. We still discriminate between those we do and do not have karmic connections with.

So, we must constantly be vigilant of our minds. When we are [caught] in interpersonal disputes, we need to deal with everything calmly. We must be like still waters that can clearly reflect others’ faces and the surrounding environment. It is often said, “There are a thousand moons in a thousand rivers.” So, even though there is only one moon, wherever there is still water, we can see a moon. This is to say that we all possess the same Buddha-nature. If our minds can be still, that clear moon will be within our hearts. If our minds cannot be still, it is because of the existence of knots. Our minds are still bound by these knots that entangle us. So these bonds still exist.I have mentioned to everyone that virtue must be attained. Without spiritual practice, nothing can be attained. Without attainment, there is no virtue. We engage in spiritual practice to eliminate afflictions. It is important to know how to eliminate our past habitual tendencies. So, we need to continuously eliminate the habitual tendencies in our daily living. Eliminating habitual tendencies ends ignorance. With every bit of ignorance that is eliminated, a bit of wisdom-life grows. This is called virtue.

If cause and effect do not end, there is existence. If cause and effect still exist, there will still be negative causes and the creation of negative conditions. This results in negative retributions, so this fruit still exists. Therefore, we must start by eliminating the root. If we do not eliminate the root of ignorance, that is like only cutting the treetop and leaving the roots behind. When spring comes, when that season arrives, it sprouts and grows, and then blossoms and fruits. This is why I say that we must eliminate the cause. If we do not eliminate the cause, the fruit will keep growing. If cause and effect do not end, there will still be karma from our deeds.

So, when we say we have changed, that cannot be a temporary statement. If we only change for a moment and not thoroughly, afflictions will still arise. So, what else is there? There are also bonds and knots. Because our habitual tendencies still exist, when we meet people whom we have no karmic affinities with, we may still feel no connection with them. We still do not like them. But for people we have karmic affinities with, no matter how many afflictive things they may say, we simply accept them all. Whatever afflictive things they may say, we embrace them all and treat their afflictions as our own. This is because we still have a partial mind. We still discriminate between those we do and do not have karmic connections with.

So, we must constantly be vigilant of our minds. When we are [caught] in interpersonal disputes, we need to deal with everything calmly. We must be like still waters that can clearly reflect others’ faces and the surrounding environment. It is often said, “There are a thousand moons in a thousand rivers.” So, even though there is only one moon, wherever there is still water, we can see a moon. This is to say that we all possess the same Buddha-nature. If our minds can be still, that clear moon will be within our hearts. If our minds cannot be still, it is because of the existence of knots. Our minds are still bound by these knots that entangle us. So these bonds still exist.

If cause and effect do not end, there is existence. Contrivance creates karma that leads to a place of rebirth.

Arhats have severed all bonds of existence, so karma will not follow them in the future, and they avoid being reborn in some unknown place. Our roots in the Six Realms have not been eliminated. Our deeds keep us in the Six Realms, so we continue to transmigrate [here], without any control of our own. As I said, [we should seek] to return out of our compassion, [because of] our vows. [It should be] because of our promise to this world, not because we are following our karma. If we go along with our karma, we have no control and do not know where in the Six Realms we will end up. Nor can we choose where we will end up in the future because our afflictions have not been eliminated.

Here it says “sever all bonds of existence.” If afflictions and ignorance are in our minds, the Dharma can only stay in our minds temporarily, and will quickly leak away. What is left behind are afflictions. This happens because of our ignorance, because the “bonds” have not been severed. Therefore, we must sever the bonds.

The Nine Bonds are the Bond of Craving, the Bond of Anger, the Bond of Arrogance, the Bond of Ignorance, the Bond of Doubt, the Bond of View, the Bond of Grasping, the Bond of Jealousy, the Bond of Stinginess.

We see people give rise to afflictions out of cravings and desire. If we cannot obtain something, we become angry, and we will feel very distressed. If we do obtain it and own all kinds of things, we become proud and arrogant. Some people cannot do anything so they develop an inferiority complex. These are all called bonds, bonds of ignorance. There is so much ignorance. Greed, anger and delusion completely take over our minds and stay with us in our daily living. They follow us like shadows.

This is how afflictions follow us. So, the arising of doubt begins with our views and understanding. If our views and understanding are not open, we will become attached. Aside from views and understanding, when we want something, we become attached. Things have to be a certain way. If we see that others succeed and are better than us, we become jealous. When we cannot let go of what we have, we are stingy and greedy. These nine kinds of bonds are the causes of afflictions. The ignorance in our minds, the cause of afflictions, starts with these bonds.

Why can’t we eliminate them? Because we are tied up and entangled, we cannot let go. These bonds are the karma of delusions and habitual tendencies. These bonds are accumulated from previous lives, over many lifetimes. They keep binding and entangling us. The afflictions of each lifetime accumulate and entangle us like a rope tied in a knot a rope tied in a knot. This delusion is the result of ignorance from our past lives and is the reason we do not understand things. This ignorance has been brought by us to this life, so we become deluded and create karma, and we will do the same in our future lives. These are called bonds. Bonds are the karma of deluded habitual tendencies. One life after another has been continuously influenced by past karma.

So, I often tell everyone that we need to change our habitual tendencies. Doing this is called spiritual practice. When we say “they are the causes that give rise to all afflictions”, it means these bonds are the causes, the seeds of all afflictions. Thus, bonds make things very difficult for us. “By eliminating them with wisdom, we will be free of future retributions.” We must exercise our wisdom. We need to be truly courageous and vigorous in cutting the rope of the bonds. If we cannot untie the rope, then we cut it. If we can cut it, it will loosen

and our burden will be lightened. Passions and cravings are our heaviest burdens. If cravings and desire arise, they lead to greed, anger and ignorance. Everyone, this is truly exhausting! Because of the ignorance, Leaks and bonds of existence in our lives bonds of existence in our lives, we transmigrate from birth to death within the Three Paths and Six Realms, without any control. We are continuously deluded and cannot wake up. This is very tiring. So, we need to “sever all bonds of existence.”

To practice and reach the state of Arhatship, we must purify our minds and eliminate afflictions. To eliminate ignorance and Leaks, we must sever all bonds of existence. When causes and effects are gone, we will not create that cause again, so naturally, there will be no effects to entangle us. If nothing arises, there is no future karma, no Three Paths or Six Realms to make us lose our way and suffer unspeakably.

Bonds are the karma of deluded habitual tendencies. They are the cause that gives rise to afflictions. By eliminating them with wisdom, we will be free of future retributions. This is “severing all bonds of existence.” This means causes and effects are ended, so nothing will arise.

Everyone, when learning Buddhism, we really need to be mindful at all times. Our minds give rise to a state of ignorance. No matter how many external distractions exist, if we can be mindful and calm our minds, they will be like still water or a reflective mirror. If we can do this, our minds will not be affected by external conditions. Then we will easily attain the fruit of Arhatship.

Indeed, we need not be monastics to have pure minds. Actually, lay practitioners can grow in wisdom and eliminate afflictions. Those with sharp capabilities can quickly eliminate afflictions and change whenever they want to. We can witness such examples in our greater surroundings at Tzu Chi. So, we each need to mindfully study the teachings that every person manifests. So, everyone, please always be mindful.

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Posted on May 18, 2024May 23, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 1

Episode 38 – Consider Virtues and Benefiting Others

>> Ordinary people’s thoughts are tied to afflictions. They are entangled by karmic forces.

>>They transmigrate through cyclic existence with no rest. Afflictions give rise to karma and thus are called the Leak of Existence.

>> “Attained benefits for themselves.” This phrase praises the attainment of virtues that make them worthy of offerings. It means that they have realized the purpose of cultivating virtues. With the merit of using wisdom to eliminate afflictions, they realized the truth of non-contrivance.

>> Contrivance refers to “something made.” Something not made has no causes and conditions and is called uncontrived. Something that does not go through the Four States of Existence, arising, abiding, changing and ceasing, is uncontrived. This is another name for Ultimate Truth.

>> When one has already attained benefits for oneself, one is then worthy of offerings.

>> Consider one’s virtuous actions. Consider benefiting others. By cultivating one’s mind, enduring suffering, bearing hard labor and one becomes worthy of offerings.

>> Eat and live simply, kneel and pay respects, diligently practice to improve. If one only seeks one’s own benefit and virtues without benefiting others, one will have the regret of not being virtuous.

“Thoughts are tied to afflictions;” thus, ordinary people are “entangled by karmic forces.” This is the mind of unenlightened beings. In their daily living, when ordinary people face afflictions, “their minds rise and fall,” and they transmigrate through cyclic existence with no rest. This causes them to be afflicted and create karma, so [these afflictions] are Leaks of Existence. I have said before that Leaks are afflictions; afflictions originate from Leaks. Each day, we are thinking like unenlightened beings. Then, naturally, we give rise to more delusions and create karma. This is how we allow the Dharma we hear every day to leak out. Think about how time passes so quickly. How much more time do we have left to lose? So, we must seize the day.

Ordinary people’s thoughts are tied to afflictions. They are entangled by karmic forces. As their minds rise and fall, ․they transmigrate through cyclic existence with no rest. Afflictions give rise to karma and thus are called the Leak of Existence.

Previously, we talked about “eliminating all Leaks” so that there are no further afflictions, thus, “attaining benefits for ourselves.” To “attain,” in this phrase, refers to a virtuous state that makes us worthy of receiving offerings. To “attain” refers to [when] we have ended all afflictions, eliminated all Leaks, have no further afflictions. Only then are we close to attaining virtues. We may attain the virtue worthy of offerings, the virtue worthy of reverence [or] the virtue to lead sentient beings. To have those virtues, we need to have eliminated all Leaks and ended all afflictions. That is being virtuous. So, we “attained benefits for ourselves” and “realized the purpose of cultivating virtues.” This is why we need to cultivate virtues.

Remember that I have previously said that to cultivate virtue we need self-discipline. Even though every day we discuss the virtuous actions we want to practice, have we then taken them to heart? After we have taken them to heart, are we disciplined in dealing with our own mistakes? I often talk about precepts, Samadhi and wisdom. Precepts prevent wrongs and stop evil. In our living, do we act according to precepts? Do our minds prevent thoughts from arising? Do we keep ourselves from having deviant thoughts? Are we constantly vigilant of our own behavior? We cannot deviate even even slightly in the wrong direction. Are we self-disciplined in this way?

So, when we speak of cultivating virtue, we are talking about disciplining our minds. If we do so, then we are “attaining benefits for ourselves.” [So], it is a great joy to have already attained what is beneficial to us. [Thus], to have attained fruits [of realization] means we have eliminated afflictions. With every bit of affliction we eliminate, we can realize a bit of wisdom. So, if all afflictions are eliminated, all wisdom will be revealed. Thus, we “use wisdom to eliminate attachments.” Only when we have wisdom can we eliminate our self-grasping.

Ordinary people are attached to the self. When we are attached to the self, naturally all afflictions in this world, greed, anger, ignorance, arrogance and doubt, will quickly cover our minds. This happens because of attachments. We can accept the virtuous Dharma, but our attachments give rise to arrogance and doubt. Even if the virtuous Dharma is right before us, we may cut ourselves off from it and refuse to accept it. All this is because of attachments,

so we must use wisdom to eliminate our attachments. When it comes to our own mental states, we know ourselves best. We like this person and detest that person. All our interpersonal conflicts with others are related to “attachments.” So, we must use wisdom to eliminate attachments and cultivate our minds in this way so we can act with virtue toward others. Then, we [will] have already attained the merits of “using wisdom to eliminate attachments.” By using wisdom to end all afflictions from attachments, we attain virtue and can then “realize the truth of non-contrivance.”

“Attained benefits for themselves.” This phrase praises the attainment of virtues that make them worthy of offerings. It means that they have realized the purpose of cultivating virtues. With the merit of using wisdom to eliminate afflictions, they realized the truth of non-contrivance.

What is the truth of non-contrivance? “Contrivance” is something artificial, made up. “Non-contrivance” means not creating things, not forcing connections. “Without causes and conditions to create karma” means that as we have eliminated all attachments, we clearly comprehend matters and principles and will no longer force affinities. So, we no longer transmigrate in the Six Realms,

“do not undergo the creation of the Four States of Existence.” This also means non-contrived. Arising, abiding, changing and ceasing are the Four States of Existence of the mind. In our daily living, the external circumstances we see, the external sounds we hear and the surrounding interpersonal conflicts all arise from our minds. Whether good or bad arises, these things all arise from our minds.

This is like a story that I have told before. One day, while a spiritual practitioner was taking a walk, he saw a lotus flower blooming very beautifully in a pond, and a sense of happiness arose in him. He stopped by the lotus pond to admire the flower and its surroundings. In that moment, a farmer arrived there; with his shovel, he dug out the lotus. The spiritual practitioner said to him, “The lotus was sitting so prettily in the pond, why did you have to uproot it?” The farmer said, “You are engaging in spiritual practice with a quiet and peaceful heart. Why must you be attracted to this lotus flower?”

See? Even a spiritual practitioner, when faced with external circumstances, can see something beautiful and feel attracted. This is called “arising.” Staying there to admire is “abiding.” Suddenly, when the farmer uprooted the lotus, that was “changing.” When the pond no longer had a lotus, and the water became murky, [this was] “ceasing” and the water became murky; [this was] “ceasing.” Don’t we all [experience] these mental states? We cannot eliminate this kind of arising, abiding, changing and ceasing. In this way, we are still contriving and our minds are still attached to a state of contrivance. Through practice, we can attain a state of non-contrivance, which is a state without thoughts of gain and loss or attachment. When afflictions no longer reside in our minds, this is called non-contrivance. This is called Ultimate Truth. Ultimate Truth is another name for Unconditioned Dharma.

Contrivance refers to “something made.” Something not made has no causes and conditions and is called uncontrived. Something that does not go through the Four States of Existence, arising, abiding, changing and ceasing, is uncontrived. This is another name for Ultimate Truth.

What we commonly call Ultimate Truth is something we fundamentally cannot see. By allowing our minds to be discerning, we have already attained benefits for ourselves. So, if our minds can use wisdom to eliminate all [afflictions], then we can attain Unconditioned Dharma.

“One has achieved benefits; thus, one receives offerings from the heaven and human realms.” This is the meaning of being worthy of offerings. Before, we mentioned that to be worthy of offerings, we must first eliminate all afflictions from our minds. Then we can receive offerings. This means we must have this type of virtue in order to receive offerings from others. When we deserve their offerings, we have eliminated all afflictions.

When one has already attained benefits for oneself, one is then worthy of offerings.

Let’s consider our virtuous actions. We must constantly self-reflect and consider our own virtues. Benefits for ourselves are things for our own advantage. Don’t we engage in spiritual practice to eliminate afflictions and attain wisdom? Isn’t eradicating the Three Obstructions and attaining wisdom and true understanding what we all vow to do every day when we dedicate merits? “I vow to eradicate the Three Obstructions and all afflictions. I vow to attain wisdom and true understanding.” Whether or not we have attained wisdom and true understanding, only we ourselves know the answer.

As we cultivate our minds, if we only speak of what we have gained, is that enough? Next, we examine “cultivating one’s mind, enduring suffering [and] bearing hard labor.” In our spiritual practice, we must cultivate our minds and be willing to endure the suffering that surrounds us. We must be willing to put in the hard work, for we did not come here to enjoy ourselves. Spiritual practice is not about enjoyment; when it is done willingly, then it is genuine practice.

Consider one’s virtuous actions. Consider benefiting others. By cultivating one’s mind, enduring suffering, bearing hard labor and eating and living simply, ․one becomes worthy of offerings.

So, in our daily living, we must first be able to bear life’s challenges. Not only do we cultivate the mind and endure suffering, we must also bear hard labor. To “eat and live simply” means whether it comes to eating or living, all must be simple. The material goods for living must be very simple. For example, aside from eating and living humbly, we must also continue to diligently practice. Morning and night, we chant and prostrate. We cannot be lazy. We must “kneel and pay respects.” We must constantly pay respect to the Buddha with great sincerity and “diligently practice to improve.” Everything mentioned above is for ourselves.

We are truly willing to remove ourselves from a wealthy life and leave worldly desires behind. We willingly enter the Buddhist path to practice. We must withstand the trials of body and mind, the difficult labors and simplicities of life. We must bear them and constantly improve and challenge ourselves. “Only seeking one’s own benefit and virtues” means that we only benefit ourselves; we do not practice on behalf of others. When we improve ourselves, we are also not doing it for other people. When we train the body and mind, we attain the benefits of our practice.

There is a common saying, “If the husband practices, he attains. If the wife practices, she attains. If each practices, each attains. If each eats, each becomes full.” What we are discussing is all for ourselves. If we truly do not want to transmigrate in the Six Realms, we must seek the Ultimate Truth of non-contrivance. So, we must eliminate the attachments in our living and thus benefit ourselves. But, “without benefiting others,” we will “have the regret of not being virtuous.”

Eat and live simply,

Eat and live simply, kneel and pay respects, diligently practice to improve. If one only seeks one’s own benefit and virtues without benefiting others, one will have the regret of not being virtuous.

The Buddha expounded the Dharma for 49 years. In the first 42 years, [He expounded] skillful means; when the 42nd year began, He set aside the skillful for the direct, saying to everyone, “In the past, we practiced only to benefit ourselves. That was not right; we must also benefit others.” When we benefit others, we are following the Bodhisattva-path. So, what is now most important is not only to benefit ourselves, but also to remember to benefit others.

As part of the Tzu Chi School of Buddhism, we must draw closer to the Buddha-mind and accept the Buddha’s teachings. In our actions, we must work with others. This is what we should practice. So, to enter the Abode is to enter the Jing Si Dharma-lineage and to diligently walk the path. Before, we mentioned diligently walking the path bearing the challenges to the body and mind and persevering in living a simple life. This is the path we diligently walk.

But, the Tzu Chi School of Buddhism is our path in this world. We developed this path to benefit ourselves and also others. To benefit ourselves means to diligently cultivate our minds, to cultivate our virtues and discipline our minds. We must cultivate our own virtue; we must discipline our minds. We must be tranquil and clear so that we can make vows as vast as the universe and attain the truth of non-contrivance. Non-contrivance is no longer creating interpersonal disputes and forced affinities. Only by eliminating all these can we truly realize our own virtue and

“attain benefits for ourselves.” This means we have attained our own virtues. Then, we can accept the offerings of others. As for offerings of wealth, we already support ourselves. But as for offerings of reverence, if we do not cultivate virtues, how can we accept people’s offerings of respect? How can we guide the actions of others? So, we must have attained benefits for ourselves to be capable of guiding others to move forward.

Everyone, the Buddha is the guiding teacher of the. Three Realms, venerable elder of the great house. Have we really drawn closer [to Him]? So, the Dharma is what we must draw near to. If we can enter the Dharma, then we can attain an abundance of wisdom. So, we practice Buddhism to learn how to eliminate afflictions and [bad] thoughts and how to allow the Buddha-Dharma to enter our hearts. Therefore, we must eliminate all attachments. So, please always be mindful.

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Posted on May 18, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 1

Episode 37 – Do Not Allow Ignorance to Cause Leaks

>> Thus have I heard. At one time, the Buddha dwelt on Vulture Peak, near the City of the House of Kings, together with the assembly of great bhiksus, 12,000 in all. All were Arhats. They had eliminated all Leaks and had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds had attained a state of freedom.

>> Ignorant people create karma, open the door to all Leaks and fall into cyclic existence. They forget the Dharma-body, lose wisdom-life and lose great treasures, This harms and disturbs practitioners. This is all caused by ignorance leaking through. These afflictions manifest and cause the mind to drift without end.

We learn the Buddha’s teachings to attain Buddhahood. In this process of attaining Buddhahood, people must transform their ordinary thoughts to draw closer to the Buddha’s state. So, the Buddha-mind is filled with great compassion; the Buddha-mind is pure, like a clear mirror. Everyone, do our hearts feel great compassion at all times, see all sentient beings as our own children and everyone in the world as our family? Do we have that sense of love and care?

Do we often wipe clean the mirror of our minds? Do we have any subtle, dust-like afflictions that have yet to be cleared away? We must constantly clean the mirror of our minds as we learn the Buddha’s teachings. Intrinsically, we have a mirror in our minds, but small particles of dust have been continuously covering it, layer after layer. This has caused the mirror of our minds to become cloudy. Spiritual practice is [how we] clean this mirror and return to our intrinsic nature, which is equal to the Buddha’s.

In the Lotus Sutra, the Buddha opened and revealed [this path] for us to realize and enter so we could let go of the skillful means of. Small Vehicle teachings and turn our minds to the Great Vehicle’s true path. This is why He began to teach the Lotus Sutra.

Thus have I heard. At one time, the Buddha dwelt on Vulture Peak, near the City of the House of Kings, together with the assembly of great bhiksus, 12,000 in all. All were Arhats. They had eliminated all Leaks and had no further afflictions. Having attained benefits for themselves, they had severed all bonds of existence; their minds had attained a state of freedom.

In the Lotus Sutra, it begins with a description of the number of people who came to hear the Sutra. So, it starts with “Thus have I heard” and continues on to describe those who came, an assembly of 12,000 great bhiksus who all gathered at that place. Every one of them was an Arhat who had eliminated all Leaks and had no further afflictions. These people had firmly resolved to engage in spiritual practice. They listened to the Buddha expound the Dharma, and every word entered their hearts. Not only did the Dharma enter their hearts, they practiced it and put it to use in their lives. Therefore, they had eliminated all Leaks, and they had no further afflictions. Because they had no afflictions, they dedicated themselves single-mindedly.

Indeed, afflictions are most bothersome. Worldly matters are fundamentally very simple. Humans are originally pure in heart. But once we [develop] afflictions, the world becomes complicated. Once this happens, pain and suffering begin to occur in the minds of individuals, then spread to families. The discord in families then spreads to other people and society as a whole. When people’s minds are unsettled and impure, they create man-made disasters. People may have interpersonal conflicts and disputes. Perhaps the desires in each person’s mind, the greed, anger, ignorance, arrogance and doubt, start to swell and stir in this world. Thus, afflictions become thousand-foot high waves creating layers upon layers of disasters.

Of greed, anger, ignorance, arrogance and doubt, the word “ignorance” is in the middle. Ignorance also means “without clarity.” Ignorance is not clearly understanding principles. To be ignorant is to be totally hazy and confused. So, ignorance causes the mind to be totally confused, so we cannot discern matters or principles, nor understand them. Then naturally we are misled by the many things in this world and become hazy and confused. This begins with desire. Greed is extreme and insatiable.

There is a common saying, “When you obtain one [thing] you still [complain] about the other nine” you do not yet have.” That kind of pursuit is nonstop, starting small and growing increasingly bigger. This greed is exhausting and causes unspeakable suffering in our daily living. Even worse, we may lose what we have gained. Afflictions arise from this sense of gain and loss. What comes after losing? Anger. If we do not obtain what we seek, we get angry. If we obtain something and then lose it, we will also get angry. Greed and anger both arise from ignorance.

Therefore, “those who are ignorant create karma and open the doors to all Leaks.” When an ignorant thought arises, those who are foolish and ignorant start creating karma. The door to our minds then starts to open slowly. This “open” is not the same as the one in “open, reveal, realize and enter.” This means that the door to the treasures stored [within our] minds is opened.

We ordinary people each have what are called the Eight Consciousnesses. The first six are the eye-, ear-, nose-, tongue-, body- and mind-consciousness. These are the first six consciousnesses. The mind, the mind-consciousness, follows the first five [and can be] confused by what the eyes see, afflicted by what the ears hear, etc. This all begins with the mind-consciousness. This consciousness is only fleeting, however. It is followed by one that is more poisonous, which is the seventh consciousness. After the mind finishes perceiving and discerning our present conditions, the seventh consciousness begins to endlessly scheme and plan. “How do I get what I want? What tricks should I use? What methods should I adopt?” The seventh consciousness is the initiator.

The Six Consciousnesses face outward and give rise to fleeting thoughts. Without the seventh consciousness’ contriving, our thoughts would actually pass through quickly, without necessarily creating much karma. But since the Six Consciousnesses are open, the seventh consciousness cannot help itself and starts planning. The source of this karma is the combining of the seventh consciousness with the sixth and the prior Five Consciousnesses. [This] creates a great deal of karma.

Once there is a lot negative karma, it turns into seeds, which we call “causes.” We create causes, which are seeds, and these seeds are then stored. Where are they stored? In the eighth consciousness. All the seeds of karma are stored in the eighth consciousness. This is all negative karma. The first seven keep creating them and the eighth consciousness stores them. So, negative causes are stored there.

What if they are good, positive causes? These are rare. With them we can meet wise people and can listen to the Buddha’s teachings. We hear with our ears and see with our eyes; the Dharma comes through the Six Roots, the same way [as negative karma]. But the seventh consciousness is very stubborn. In the past, it was planning things that are not good. It was only concerned with how to get things and how not to lose things. This originates from negative thoughts. Because we could not guard the door to the Six Roots, after the Dharma enters, doubts and suspicions arise. Isn’t that the case? When we see something we are interested in, and we do not fight for it or seize it, we may lose it. We do not believe in [the notion of] “not taking ill-gotten gains.” If that is not [our principle], we will constantly think only about our interests.

After hearing the Buddha’s teachings, we know that we should give [others] this Dharma. If the Dharma does indeed enter our minds, then naturally the seventh consciousness will plan ways to help transform other people’s minds. This is gives us the good intention to influence others people’s minds. We then give tangible material goods to others or intangible Dharma. If we only focus on our own interests, we only use these methods to transform our own ignorance. If our understanding of Dharma is insufficient, that means our faith is insufficient. If our faith is lacking, that means we have doubts. The existence of doubts arises from ignorance, from just one ignorant thought.

Indeed, we were originally pure in heart. If we take in the virtuous Dharma and store it in our eighth consciousness, we can come and go freely. Wouldn’t that be wonderful? This is all a matter of our “thinking.” As I have explained before, the mind is what thinks. It takes in all the external phenomena and makes discernments. Blue, red, white or black [are all appearances]. In Chinese characters, “mind” is placed under “appearance” to construct the character for “thinking.” Our Six Consciousnesses [take in] external forms, and the seventh “thinks” [about them]. This character is made of “mind” and “field.” If we are not diligent, if we are lazy, then the field of the mind will be overgrown with weeds and become barren. Similarly, because of ignorance, we cannot properly tend to the field in our minds and many unwholesome things fall into it. In other words, even if the Buddha-Dharma enters our minds, if we do not store it in the eighth consciousness, then it [will] leak away, and

the field of our mind will not be well-cultivated. That is why I tell everyone to quietly contemplate. The mind should remain very still, so we can cultivate that field. If the state of the mind is pure, then we can cultivate its field. We are ignorant if we do not properly tend to the field of our minds. We do not accept virtuous Dharma into our hearts, [and instead,] we perform many negative deeds. We take nothing with us when we die except karma.

Everyone, this is how our karma causes Leaks. We have many Leaks, which are [our] many afflictions. The pure water leaks away and the filth gets stuck. So, “Leaks cause us to fall into cyclic existence.” Thus we transmigrate in the Six Realms. If this happens, our afflictions will be endless, and our habitual tendencies will accumulate. So, we forget; “We forget the Dharma-body [and] lose wisdom-life.”

Everyone’s Dharma-body is equal to the Buddha’s. This pure and undefiled perfect mirror has become hazy, so wisdom-life cannot function. We have forgotten that our intrinsic nature is the same as the Buddha’s, so our wisdom-life cannot function properly. So, “we forget the Dharma-body, lose wisdom-life, lose great treasures.” This also “harms and disturbs practitioners.” It is as if our treasure has been stolen by a thief of our own making, and thus, we “lose [our] great treasures.” [These] real treasures, which are in our minds, are completely gone. This “harms and disturbs practitioners.” Since we want to engage in spiritual practice, it is with these ignorant thoughts that we harm ourselves. This is all the doing of our own minds. When we want to practice, no one else is hindering us; we are hindering ourselves. We “harm and disturb” [ourselves] as we reap [what we have sown].

“With each passing day, we draw closer to death.” We need to diligently cultivate our minds because all afflictions and delusions originate from one ignorant thought. “This is caused when ignorance leaks through and these afflictions manifest.” Every day our afflictions keep manifesting. We need to truly learn the Dharma. As I often tell all of you, the Buddha-Dharma must enter our minds. If it has entered our minds, then we must have Dharma in our actions. However, we do not. [Our] afflictions always manifest in our daily living and

“cause the mind to drift without end.” [Thus], our minds cannot settle down, so they continue to drift away. If our minds are like stones, water will not be absorbed and will leak away altogether. This is really quite a pity. This is what “Leaks” are. Leaks are the same as delusions. Delusions are ignorant thoughts. Therefore, ignorance is like a leak. Take a leak in a house for example. If a house is damaged, if the inside the house is not well-maintained, then the damage will allow water to leak in. Imagine, wouldn’t things inside become dampened, soiled, and rotten? These are all called afflictions.

Arhats have eliminated all Leaks and have no further afflictions. Arhats no longer have afflictions because “both causes and effects are eliminated.” They are very clear about causes and effects. Without creating any causes, naturally there will not be any effects. Therefore, we need to be very mindful. Not clinging to negative causes and conditions [means] negative effects will not manifest. So, we need to take good care of our minds at every moment.

Ignorant people create karma, open the door to all Leaks and fall into cyclic existence. They forget the Dharma-body, lose wisdom-life and lose great treasures, This harms and disturbs practitioners. This is all caused by ignorance leaking through. These afflictions manifest and cause the mind to drift without end.

All afflictions arise from our minds. When the appearances of external conditions converge with our minds, our thoughts often stir. So, we should let the Dharma penetrate our minds and cultivate [the field of our minds] diligently. Let us plant the seeds of our Jing Si [Dharma-lineage] and cultivate them in our own minds. So, we must always be mindful.

Ch01-ep0036

Posted on May 18, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 1

Episode 36 – Discipline Your Mind to Eliminate Ignorance

>> Use the mind to encompass and cultivate virtues. Diligently discipline and stabilize thoughts. Delusions in views and thinking create afflictions. Destroy thieves and end evil, frighten the army of demons and completely wash away afflictions of desire and ignorance. Precepts protect the mind, give rise to clarity, Samadhi and wisdom.

>> “The assembly of great bhiksus, 12,000 in all, were all Arhats, who had eliminated all Leaks and had no further afflictions.”

>> All were Arhats, who have already achieved the state of not producing afflictions and not experiencing future incarnations. Not to be reborn is the effect of frightening demons.

>> “All Leaks have been eliminated” is praising the virtues of those who have destroyed thieves, etc. All Leaks are the Leaks of Desire, of Existence, of Ignorance.

In this peaceful environment, let us all contemplate how we are all disciples of the Three Treasures. Our minds take refuge in the Buddha, the Dharma and the Sangha. So, at all times, we must practice self-vigilance and self-reflection. We often talk about spiritual practice. What is the good of engaging in “practice”? It is all about our mind. As the Buddha told us, “All things are created by the mind.” One thought can create the seed for Buddhahood or the seed for transmigration within the Six Realms. It is rare to attain human form and even rarer to hear the Buddha-Dharma. We should follow and practice the teachings. In accordance with the Buddha’s teachings, we engage in spiritual practice. We must allow the Dharma to enter our minds and focus on eliminating our habitual tendencies.

Where do habitual tendencies exist? [They are] also in our minds. If these tendencies are not eliminated, how can we follow the Buddha’s footsteps and walk onto the path of enlightenment? So, our spiritual practice must focus on our habitual tendencies. Cultivating virtues is a way to realize our radiant virtues. We must find a way to understand and comprehend these principles. Ultimately, these principles will help us find the original nature of our minds. The original nature of our minds is virtuous. Radiant virtue is our intrinsic nature. That pure and undefiled nature

is indeed equal to the Buddha’s. [So], why don’t we just talk about nature? Why talk about virtue? “The virtuous attain.” Without practice there is no attainment, so we need to cultivate virtues to correct erroneous behavior and return to the right spiritual practices. So, virtue is something we attain, what we cultivate and gain. Some say, “habitual tendencies are hard to change.” Habitual tendencies seep into us. Once they are absorbed, they become habits. We typically call them habitual tendencies. If we can be influenced by

bad habitual tendencies, why can’t we change and be influenced by good habits? Since we are disciples of the Three Treasures, we must absorb the Buddha’s awakened nature and earnestly practice and uphold the Buddha-Dharma. We must be aware of the Three Treasures of our self-nature at all times. This is not simply three tangible treasures; we must strengthen the Three Treasures of our self-nature. Cultivating virtues begins with our moral character. People see us and think, “They have character.”

That means we have been influenced by our practice. We are absorbing the ways of the Three Treasures. “Diligently discipline and stabilize thoughts.” Our minds are often out of balance. Sometimes we see people’s mental states constantly rise and fall. They may be deeply moved [by a situation], but that is temporary. Once they leave that environment, they return to their original habitual tendencies and become imbalanced once again. They may be short-tempered, arrogant and egotistic. They may not get along with others, may not accommodate them, may not be understanding. If we are such a person, who can help us? No one else can ever help us.

We all practice the Buddha’s way of enlightenment. We all listen to the Buddha’s teachings. We all have the Three Treasures of self-nature. If we refuse to govern our habitual tendencies, if we do not practice and if we refuse to be more diligent, can we call ourselves Buddhist practitioners? We cannot. That would just be using the name “Buddhism” to describe what we are doing. That would be only learning Buddhism in name, not learning it with our self-nature. So, we must trust the Three Treasures of our self-nature. We need to strengthen the Three Treasures of our self-nature. To deal with past habitual tendencies, we must have self-discipline and cultivate virtues.

We must be diligent, be self-reflective and be aware of our self-nature at all times. Then our original habitual tendencies will manifest less often. We must not give others reason to say that our minds are imbalanced. After learning the Buddha’s teachings, our minds must be truly balanced. What do we use to stay balanced? Compassion and wisdom. Both need to be practiced in this world so we must treat others with kindness and compassion and let wisdom enter our hearts. So compassion and wisdom are practiced in parallel. This is how we discipline ourselves and treat

the source of our afflictions. We need to know that afflictions start from delusions in views and thinking. “A deluded thought gives rise to Three Subtleties. External states lead to the Six Coarse Marks.” If these Six Coarse Marks are gathered, [we see] that they are all delusions in views and thinking. The source of afflictions is delusions in views and thinking. So, we must be a thief-destroyer. This requires us to enter the state of Arhats and destroy thieves. We often receive the Buddha’s teachings. Once we have heard them, we must take them to heart. The eighth consciousness is a storehouse. We learn the Dharma by listening with our ears, seeing with our eyes and having physical contact. Then we need to absorb it into our hearts, into our Storehouse Consciousness. But we if we have afflictions, they are like thieves. These thieves will break into our storehouse and carry away our treasures.

The Three Treasures bestow upon us an unlimited storage of wisdom. But if there are afflictions in our storehouse, then they are [like] thieves. So, we must destroy these thieves. Spiritual practice is the work of a great person. We need perseverance; we need courage. If we do not strengthen our courage, we will never eliminate all our afflictions. So, we use the analogy that we must have the courage to destroy thieves and end evil. We must destroy all kinds of evils thoughts. This requires perseverance. A great person must have an upright heart, upright thoughts, conduct, etc. Then we will naturally scare demons. We can then destroy the entire demon army of afflictions and evil. This is also how we discipline our minds.

So, we must “completely wash away the afflictions of desire and ignorance.” Desire is greed. If we have no desires, all afflictions can be eliminated. There are many desires in life, so we must carefully guard the door to our minds. We must stop evil thieves from invading our hearts. Then we can naturally “wash away the afflictions of desire and ignorance” and destroy the thieves. Afflictions are Leaks. We must guard our minds carefully. If we can safeguard our minds with precepts, then naturally we will give rise to clarity, Samadhi and wisdom. If our minds are illuminated, they will be in Samadhi, and wisdom will arise.

Use the mind to encompass and cultivate virtues. Diligently discipline and stabilize thoughts. Delusions in views and thinking create afflictions. Destroy thieves and end evil, frighten the army of demons and completely wash away afflictions of desire and ignorance. Precepts protect the mind, give rise to clarity, Samadhi and wisdom.

Indeed, spiritual practice depends on the mind. So, when we join the Sangha, we must begin by heading towards pure and undefiled Arhatship. So at the beginning of the Lotus Sutra, it says that when the Buddha began teaching,

“The assembly of great bhiksus, 12,000 in all, were all Arhats, who had eliminated all Leaks and had no further afflictions.”

So, the hearts of Arhats must be pure. As I said previously, they all had to completely eliminate afflictions in their hearts so they could eliminate all Leaks. These Arhats had already attained fruition. If afflictions and discursive thoughts still exist in our hearts, we cannot realize the Buddha’s teachings, [nor] can our hearts advance to a state of tranquility and clarity. So, an Arhat’s state of mind has already attained “tranquility and clarity.” This is an Arhat’s state of mind. If we can attain that state of mind, there will be no arising. This means no arising of afflictions and no complications from causes and conditions.

But life is beyond our control, we are caught up in this cyclic existence of the Six Realms and constantly force affinities. We are constantly forcing connections, so we cannot escape the Six Realms. If we attain the fruit of Arhatship, then there will be no arising and no more complications from causes and conditions. Then, we will owe no one enmity or affection. Without sowing evil seeds, there will be no evil fruits. So then we will “not to be reborn” and will “not experience future incarnations.” We will not transmigrate within the Six Realms. If we return, we choose to do so out of compassion. We will be very clear. “I formed aspirations and made great vows to return because of suffering sentient beings,” We are not drawn by karma, causes or conditions. Not at all. All Buddhas and Bodhisattvas return out of compassion to save sentient beings, not because they were led here by karma.

So, we practice to cultivate a pure mind. As Arhats do not give rise [to afflictions], they also do not experience future incarnations and are not reborn. This is the effect of scaring demons. As I have just mentioned, delusions of views and thinking are [like] armies of demons, as well as the source of our afflictions. If we cut off the source of our afflictions, they will no longer arise. Naturally, we will not be tempted or threatened by these demon armies.

Many people are very fearful and anxious. This is the influence of demon armies. They tempt us so we cannot control our minds. They cause us to break our precepts and to stop observing the rules we should uphold. So we must reach the Arhat’s state of mind, where there is no arising or ceasing, and so no worries of gains and losses will vex us. Naturally, demon armies will not haunt us.

All were Arhats, who have already achieved the state of not producing afflictions and not experiencing future incarnations. Not to be reborn is the effect of frightening demons.

So we must be very mindful, very careful. It is all about our minds. So, what [stage] do we need to attain? [A stage where] “all Leaks have been eliminated.” Those Arhats had already advanced to a state where “all Leaks have been eliminated.” At the Lotus Dharma-assembly, all monastic practitioners wanted to hear the Buddha expound the Dharma. Everyone’s state of mind and everyone’s stage of attainment had reached the state of Arhats, which is where all Leaks have been eliminated; this is a very advanced state.

So, “all Leaks have been eliminated” is used to praise these Arhats. They have already destroyed the thieves, eliminated all afflictions and purified everything. Thus, “all Leaks [had] been eliminated. Leaks” refers to something leaking out. After the Buddha-Dharma enters our hearts, we allow it to leak out. No one is tempting us; it happens because our habitual tendencies have not been eliminated. This is like [pouring] clean water into a bucket. If this bucket has a leak, the clean water will flow out because of the leak. What remains in the bucket are filthy things.

In summary, to learn the Buddha’s Way, we must learn how to purify our hearts. Some people often lament, “I do not know why the Dharma does not enter my heart. I have been listening [to these teachings] but when I need to apply them there is nothing left to use.” This is a Leak. Everything has leaked out. The Dharma did not truly enter their hearts. They heard it but did not retain it. Everyone, I often say that we must remember not to allow Dharma to leak out after it has entered our hearts.

“All Leaks have been eliminated” is praising the virtues of those who have destroyed thieves, etc. All Leaks are the Leaks of Desire, of Existence, of Ignorance.

We should always maintain a Buddha-mind. We are disciples of the Three Treasures. The Buddha left us over 2000 years ago. Luckily, the Buddha-Dharma is still in the world. It is even more fortunate that we have already accepted the Buddha-Dharma, [and] we can apply it to purify our hearts and return to our Buddha-nature. We must quickly make aspirations and vows to eliminate our habitual tendencies. We must go among people with love. With a balanced heart, we exercise both compassion and wisdom. Our hearts must be pure. Our behavior must be proper. This is called cultivating virtues. This is self-discipline. We need to accept the Three Treasures of self-nature into our hearts. We must be always vigilant and eliminate the afflictions in our unenlightened hearts. Then, the Buddha-mind can become our mind so we can follow the Bodhisattva-path among people. Thus, we exercise compassion and wisdom; we cultivate blessings and wisdom among others.

Everyone, learning the Buddha’s Way is the work of a great person. We must have perseverance to destroy thieves and end evil. We must eliminate the demon armies and frighten demons. We must have the right heart, thoughts, conduct, etc. The Eightfold Path and Seven Factors of Bodhi must be applied in our daily living. So, everyone, please always be mindful.

Ch01-ep0035

Posted on May 18, 2024May 18, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 1

Episode 35 – Destroy Delusions with Precepts, Samadhi, Wisdom

>> When Hearers receive these teachings, the teachings penetrate deep into their hearts. They follow these teachings and develop the power of wisdom to destroy thieves, which are afflictions. By distancing themselves from ignorance, they eliminate their own cyclic existence.
>> Once the fruit of spiritual practice is realized, the delusions of views and thinking are eliminated. Once thieves are destroyed, wisdom-life is stabilized. Destroying thieves is destroying fruits of evil. When one begins to make great aspirations, the king of demons becomes scared.

Let the Dharma you hear deeply enter your hearts. When we begin our spiritual practice, we start in a state of ignorance. So, once we aspire to enter the Buddha’s path, how can we make progress with each step? We use our ear-root to hear the Dharma, for only by understanding it can we advance. Only through sound can we receive the Dharma. We can say that Hearers receive the teachings, or that teachings are received by those who hear.

The Dharma is heard through our ears. After our ears hear the Dharma, do we clearly understand what we heard? When we listen to another speak but are not sure what the person is saying, [we may say,] “It seems very meaningful, but I still do not quite understand. Can you please repeat it?” After the speaker says it again, we reply, “I hear it. I understand now, but is this what you really mean? I will repeat it, tell me if I am correct.” Then, the speaker hears us and confirms, “Correct, you understood what I said.” We verify that we understand what we heard by repeating it once more and asking the speaker to confirm that we heard correctly. Thus, [it can] deeply penetrate our hearts.

After we hear and comprehend the teachings, they enter our hearts, so we must practice the teachings accordingly. Then our minds can exercise the power of wisdom. From where does the power of our wisdom arise? After we understand a [teaching], we practice it accordingly. Thus, the Dharma enters our hearts, and when we practice it, others can see that it is the Way. The Way [appears] by following the teachings. When we follow and practice the teachings, we are exercising the power of our wisdom. Then, the strength that we gain by absorbing the teachings will not be lost. “Then, there is the correct path.” The path we are walking on is the correct path, and we can prove to everyone that this is how to walk this road and how to cultivate this path. “Follow the teachings to develop power of wisdom.” Then we can “destroy thieves, which are afflictions.”

When Hearers receive these teachings, the teachings penetrate deep into their hearts. They follow these teachings and develop the power of wisdom to destroy thieves, which are afflictions. By distancing themselves from ignorance, they eliminate their own cyclic existence.

I have also said before that the bhiksu is the seed, and the Arhat, the fruit. So, when bhiksus embark on the Buddha’s path, they have to follow the teachings. Which teachings must they follow? They must end evil, scare demons and be almsmen. They have to continuously correct themselves and eliminate past afflictions. That is ending evil. We scare demons by correcting our own thinking. We have to accept [our duty] to seek the Buddha’s Way and transform sentient beings. This is how we beg for the Dharma. Being a bhiksu is the seed of becoming an Arhat, and being an Arhat is the fruit of being a bhiksu. They have already attained this result. Through making an aspiration and engaging in spiritual practice

they have already attained the fruit of Arhatship. At first, one also has to destroy the thieves, which are afflictions. The subtlest thieves one must destroy are the 98 Tempters. These are the “thieves” we must destroy. When the afflictions of the 98 Tempters are all eliminated, there will be no rebirth. After we escape the demon king’s Three Realms, there will be no arising or ceasing. Then it is possible to be worthy of offerings,

to be respected by others and to receive offerings of wealth. Before, I have talked about being a monastic, an almsman and worthy of offerings. Almsmen discipline their minds internally and externally create connections; eventually they become worthy of offerings and will guide others. As we take refuge in the Three Treasures, we say, “I take refuge in the Sangha, May I and all living beings lead the great assembly, without obstruction.” Blessed-field Sangha are worthy of heavenly and earthly offerings.

We have talked about offerings. We must guide lay practitioners; they have the duty of making offerings. This means they must vow to render offerings. There are three types of offerings. One is the offering of wealth. However, the Buddha said that these offerings of wealth are illusory. If the heart has not received the Dharma, these material offerings are useless. Indeed, how can the impoverished make offerings? In the past, the Buddha praised a poor woman. Do you remember the story of the poor woman?

The offerings of kings, ministers and rich men were not particularly praised by the Buddha. But numerous stories were told of the Buddha receiving offerings from the poor; the poorer those making offerings, the higher the praise they received. What can the impoverished offer? They offer their hearts, their joy and respectful practice. When they hear the Dharma, joy arises within, so they willingly obey and practice the teachings. This is called the offering of reverence. It is not necessary to make offerings of wealth. When one acts according to the Buddha’s teachings, these are offerings of reverence, of right conduct.

How do we guide the assembly and others in reverence and [right] conduct? Of course, we must ourselves be virtuous. We must end evil in ourselves, in our own conduct, our karma of speech and body. If we do not make an effort to carefully monitor our voice and expressions, then we are no different from ordinary people. Then is our practice worthy of offerings? So, the first stage is to end evil.

After ending evil, we can destroy thieves. If we can harmonize our bodies, speech and minds, we will respect and love one another, and achieve the six points of reverent harmony in a monastery. I have often spoken to everyone about these [kinds of] appearances. If we want to know how our organization is doing, we only have to observe our interactions, our movements, voices, expressions and daily behavior. Do we really get along? Are we consistent in interpersonal interactions? These are all signs of the degree to which we have ended evil and destroyed thieves.

The ending of evil is more evident, for it shows in our voices and expressions. But when destroying thieves, we do so in our thinking. From the deepest parts of our minds, from our habitual tendencies, afflictions often arise. We often lose our tempers and give rise to unwholesome thoughts. Even though unwholesome thoughts may not be evident in our actions, they are hidden in the 98 Tempters. They have not yet been eliminated. So, we must destroy thieves. To destroy is to completely drive away and prevent from arising again. Then afflictions and unwholesome thoughts will not have a chance to rise again in our minds. Thus, we are called thief-destroyers.

If we can destroy thieves, we can avoid rebirth. When our minds are not covered with afflictions, When our minds are not covered with afflictions unwholesome thoughts will not abide in our hearts to prevent us from becoming pure and tranquil. So, we must end evil [and] destroy thieves. Ending evil is the seed of spiritual practice. If this seed did not exist from the start, then attaining the fruit of Arhatship, the stage of attainment, would be impossible to achieve. So, the Arhat is the fruition of the bhiksu; ending evil is the cause of destroying thieves, destroying thieves is the effect of ending evil. The result is that all the evil thoughts in our minds are eliminated.

We must know the virtues of wisdom and of ending to reach the stage of Arhatship. When we can comprehend everything, this is called the virtue of wisdom. When we can eliminate all afflictions this is called the virtue of ending. This must be something we hear through sounds. We must accept the Dharma, allow it to deeply penetrate our will to practice. We must rely on the teachings and power of wisdom to destroy these thief-like afflictions, for only then can we greatly distance ourselves from ignorance. Then we can eliminate our cycle of birth and death so we no longer transmigrate in the Six Realms. And if we do transmigrate, it is out of our resolve to return out of compassion; this is the vow of all Bodhisattvas.

The Earth Treasury Bodhisattva’s vow is to not attain Buddhahood until Hell is empty. That is also a Bodhisattva’s great resolve. So now, we understand that once we realize the fruit of practice, we can receive offerings. We must all remember that [we should] be worthy of offerings; being a monastic does not mean one receives offerings as a given. What I keep telling you is that when we receive offerings, we ourselves must be virtuous.

Thus, we must also be aware that we are continually receiving offerings. Jing Si disciples are disciples of the Three Treasures of Buddha, Dharma and Sangha. Tzu Chi commissioners and Faith Corps members practice the Tzu Chi School of Buddhism by dedicating their bodies and minds. They do not make offerings of wealth to us, but they make offerings of reverence and right conduct. Do we give them teachings for their reverence and conduct? Because we offer them teachings, they then [know] how to show respect and how to conduct themselves. When the Dharma enters their hearts, they then know how to interact with people.

The Buddha came to this world for one great cause, to open and reveal [so we can] realize and enter. To open and reveal means He came to give teachings and to share what He realized with all sentient beings. He wants to widely spread His teachings to save the wisdom-life of sentient beings. The Buddha said that this world goes through the four states of formation, existence, decay and disappearance. And as for us humans? [We go through] birth, aging, illness and death. The length of our lives depends on our past, how many connections we have made, how many good deeds we have done and how many evil deeds we have done. This all depends on our past [karma]. So, we humans do not know the length of our lives, but we know we are not free from the karmic law of cause and effect.

So, where do karmic retributions originate? [They originate] in our minds, as our thoughts arise, abide, change and cease. Our minds were [once] very sincere and gave rise to a will to practice, but demonic conditions appeared. Once afflictions arose, our will to practice became confused and caused us to go astray. This is what we call the workings of the mind. [Thoughts] arise, abide, change and cease, so at all times we must be mindful and take good care of our minds.

Therefore, we need to have precepts, Samadhi and wisdom to first end evil, then scare demons and to give rise to the virtues of wisdom and of ending. Then we can lead others. If we want to lead them, they have to respect us. So, [we must first consider whether] we love and respect ourselves. Our character is that of a spiritual practitioner, [so] we must be role models for other people. So first, we must examine ourselves, reflect on ourselves and ponder our virtues and actions. We must carefully consider how virtuous we are so we can consider if we are worthy of offerings.

Right now, the offering we speak of is our hope that people will love and revere each other. If we can first respect others, that is an offering of reverence. We make mutual offerings and practice together. “How can I use reverence and conduct to help you? You are working so hard, I want to join in to lighten your load. By offering a bit of my strength, this reduces the effort you have to give.” We use our actions to make

offerings of right conduct. We must respect each other. This is gratitude, respect and love. First, we must focus on doing this with those around us. Precepts help organize us. By showing mutual respect and reverence, we are making an offering to each other. To be respected and receive offerings, we must first respect ourselves and others. Then it will be mutual.

To be worthy of offerings is the effect of being an almsman. We begin by cultivating the Three Studies, which are precepts, Samadhi and wisdom. We must all remember to start by cultivating precepts, Samadhi and wisdom. We start by ending evil so we can scare demons. By destroying thieves, we may avoid rebirth. This requires precepts, Samadhi and wisdom. So, only when we [can apply them can we] eliminate delusions in views and thinking. In this way, we can eliminate afflictions and ignorance. Thus, we can stabilize our wisdom-life. Otherwise, can our wisdom-life grow and be very stable? So, after we destroy thieves, our wisdom-life can be safe.

Destroying thieves is destroying fruits of evil. We need to completely eliminate fruits of evil to truly destroy thieves. We start with great aspirations, and once we do so, we must not waver. Otherwise, once we make great aspirations, the king of demons will start to stir. Therefore, we must solidify our resolve, so we will not be vanquished by the king of demons.

Once the fruit of spiritual practice is realized, the delusions of views and thinking are eliminated. Once thieves are destroyed, wisdom-life is stabilized. Destroying thieves is destroying fruits of evil. When one begins to make great aspirations, the king of demons becomes scared.

We practice to vanquish the king of demons, so we will not be entangled by demons and afflictions. Everyone, what I say should be very clear. So, because we live together, we must be respectful of one another. This is my greatest hope for everyone. Even though every day, I open and reveal teachings, each of you must realize and enter. To open and reveal are the duties of a teacher. But, to realize and enter depends on us, on whether we have accepted [teachings], whether we have applied them to our practice, and whether our heart has entered the path or not. This is up to us. So, everyone, please always be mindful.