Category: TLS Chapter 19

Episode 1658 – Seeing Circumstantial and Direct Retributions

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>> “As spiritual practitioners, we must cultivate calm contemplation. When desirous thoughts suddenly arise, they might connect to others’ bodies or connect to our own body. When our every thought is defiled, we give rise to greed and craving, thus obstructing all that is tranquil and pure. These are known as internal and external defiled circumstantial and direct retributions.”

>> Internal and external circumstantial and direct retributions: The lands and countries of this world where our body resides are considered our circumstantial retribution. Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.

>> “These good men and good women, with their pure physical eyes [which] they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the places they will be born in retribution. They will see all and understand all.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> From the Avici Hell below to the summit of existence above: “Avici” is known as the Unremitting [Hell] because its prisoners endure unremitting and extreme suffering. Our world is located between Peak Heaven and hell, which [thus means] they can see everything completely.

>> Avici: “A” means unremitting and interminable “vici” means extreme suffering beyond redemption.
>> There are five things that are unremitting: 1. Unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution 2. Unremitting suffering. There is no joy there 3. Unremitting time. This must last at least one kalpa 4. Unremitting life. Life never ends there 5. Unremitting physical torment. The Avici Hell is 80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely. These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.

>> They will see all the sentient beings in between: This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions. All the sentient beings referred to here suffer [their own] direct retributions.

>> …as well as their karmic causes and conditions and the places they will be born in retribution: They will also see the two types of karmic causes and conditions, good and evil, and the places they will be born into due to their good or evil retributions. Karmic conditions lead to retributions. Due to their good or evil karmic conditions, they will receive the retributions of a pleasant or ugly appearance and so on

>> They will see all and understand all: They will see through the eyes of their mind. They will understand through wise contemplation. Because they uphold the sutra, they will see everything and understand how good and evil, the two kinds of karmic conditions, lead to retributions.

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“As spiritual practitioners,
we must cultivate calm contemplation.
When desirous thoughts suddenly arise,
they might connect to others’ bodies
or connect to our own body.
When our every thought is defiled,
we give rise to greed and craving,
thus obstructing all that is tranquil and pure.
These are known as internal and external
defiled circumstantial and direct retributions.”

We must mindfully seek to understand this. This is all part of the teaching of the intrinsic, which is about how, in our everyday living, we can return our unenlightened minds to our intrinsic nature of True Suchness. In this process, we must first discuss the ignorance and faults we ordinary beings have, and how to diligently advance. Thus, we remain ever grateful that the Buddha-Dharma is able to help us to clearly recognize our faults. Before, we have practiced what we should and acted as we ought to. When we practice, we make an effort to engage in calm contemplation.

In our spiritual practice, we should earnestly [eliminate] past afflictions, ignorance and discursive thoughts in our minds, quickly bringing them under control, one by one. We know that discursive thinking brings with it an accumulation of unlimited afflictions and ignorance, for they arise from discursive thoughts. Since this is the case, we must gradually eliminate discursive thinking from our daily lives; we must quickly control and suppress them, not allowing them to arise at any moment.

For everyone who wishes to engage in spiritual practice, this is something that we must do. It is not impossible. As [discursive thoughts] are part of our habitual tendencies, if we cultivate our thoughts, then when discursive thoughts arise, we can immediately suppress them; we do not let them occur. In this way, this will become a habit. When these thoughts no longer arise, then, as we practice, our minds will be simpler and will no longer be so complex. This is the beginning of spiritual practice. We must start by “cultivating calm contemplation.” We must constantly calm our minds and do our best to eliminate the arising of [discursive] thoughts.

“When desirous thoughts suddenly arise, they might connect to others’ bodies.” This happens when we fail to guard our thoughts. While engaging in calm contemplation, if we fail to guard our thoughts, desirous thoughts can suddenly arise. Once a thought arises, if we do not quickly reflect and control it, we may “connect to others’ bodies.” Our imaginations may run wild [about] a certain person we have deep affinities with. Among the matters in the world, aren’t there many instances in history where affection and love have led to blood and tears? This may sound like a good [story], but in fact, it is cruel. This all results from affection, love and hatred. These [emotions] all arise from our minds’ desires. When a single [desirous] thought suddenly arises, if we do not quickly suppress it, it will continue to develop.

We can become connected and entangled with others. Or we may be unable to stop thinking about them. We may also “connect to our own body” [causing] “our every thought to be defiled.” We may either connect to someone else’s body or to our own body and our own thoughts. As we think about ourselves, we may feel displeased inside and out, or we may feel uncomfortable. We may also feel unhappy with ourselves and wish to think of a way to change. When a thought goes astray, the ignorance in our minds is not such a problem; the problem occurs when we act on [such] thoughts. So, we must put effort into being mindful so that our minds will be uncomplicated and will not give rise to discursive thinking. Only when our minds are pure can we truly engage in spiritual practice. Furthermore, our minds must not just be uncomplicated; they must also be pure and undefiled.

With a pure and undefiled mind, we either do not think of these things at all or we [feel] that these things are unrelated to us. Only then do we truly reach [a state of] tranquility and stillness. Otherwise, our minds will simply [fluctuate] with the arising and ceasing of conditions. Whether our connections to others are mistaken or [based on] affection, they are all entanglements. These feelings of being unable to attain [material things] and the affection of others which [trouble] us arise due to craving and desire. All of these things can obstruct us from what is tranquil and pure.

We should know how beautiful the state of tranquility and purity is. It is a state of spiritual awakening, “with thoughts still and clear and vows as vast as the universe.” Isn’t this the state we have been pursuing for the last several decades? But if we give rise to discursive thinking, “Desirous thoughts may suddenly arise, connecting [us] to others’ bodies.” As soon as we “connect to our own body, our every thought may become defiled.” Then, these thoughts of greed we give rise to will obstruct all that is tranquil and pure. The state we wish to finally reach through our spiritual practice is “all that is tranquil and pure.” To be tranquil and still means to be free from defilements. When we are free from defilements, we have reached the state of Buddhahood. This kind of pure innate enlightenment is what we are pursuing.

The minds of ordinary beings are defiled; this is why they are ordinary beings. The awakened nature of noble beings is pure and undefiled. This is what the Buddha is like. The mind, Buddha and sentient beings are inherently no different [in their nature]. It is simply the thoughts of ordinary beings that have gone astray and continue to run wild, connecting with many external states. As we go out into this world, we give rise to various infinite discursive thoughts and create infinite negative karma that returns to the field of our Eighth Consciousness.

The field of our Eighth Consciousness is what we bring with us as we transmigrate through the Six Realms without any control of our own. We must pay attention in this life; otherwise, when impermanence strikes, we will already be [too late]. The past karma we created awaits us. Without any control of our own, we are led along by karmic forces as we leave this life to go where we should be in the next. This is beyond our control. So, we must mindfully seek to return to and enter all that is tranquil and pure. This is what we must pursue, to return to all that is tranquil and pure; this is our path to awakening. So, we must guard the thoughts of our minds well.

[These obstructions] “are known as internal and external defiled circumstantial and direct retributions.” [If we guard our minds well], we will not follow “circumstantial and direct” [retributions]. With “circumstantial and direct” retributions, we follow our karmic forces. If we do not have any obstructions, then we will not receive karmic retributions. If we have obstructions, they will “obstruct all that is tranquil and pure.” If [our minds] are obstructed, they will not be pure, but defiled. Since [our minds] are not pure, these defilements will result in the karmic forces that await us in the future, and we will be born into the next life according to this karma. These are “internal and external circumstantial and direct retributions.” We must mindfully seek to [understand this].

Internal and external circumstantial and direct retributions: The lands and countries of this world where our body resides are considered our circumstantial retribution. Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.

“The lands and countries of this world where our body resides is considered our circumstantial retribution.” Departing this life and entering the next is a very natural [process] for everyone; it is a path we must all follow as part of the law of nature. We do not know when this will happen. This is how impermanence strikes.

When it comes to what we create in this lifetime, we know where we live in this lifetime, where our circumstantial retribution [brings us]. However, each of us engages in spiritual practice and experiences different retributions despite living in the same place. On the last day of each of our lives, due to the different karmic conditions we create, each person is led onto an unknown path. We create our own ignorance, which leads us to [our next life]. We do not know where we are going; it leads us, and when we reach [our destination], we enter a new life.

Where will we reside? We will still reside in the lands and countries of this world. We just do not know which country we will end up in; we do not know which part of the world we will be in. Our karmic forces of ignorance will naturally be pulling us forward. This is very frightening. Where will we go after we die in the future? We do not know where we will [end up]! This is why we often say that we should pay attention to the present, to how we ought to act in the present. Should we do a certain thing or not? We must be very clear about our actions and [contemplate them] very carefully. We are clearly engaging in spiritual practice, but if we do not change our habitual tendencies, we will not be successful in our practice.

When we engage in spiritual practice, what is most important is changing our habitual tendencies. Without changing our habitual tendencies, how can we engage in practice? If we are unable to change, then on our last day in this lifetime, the ignorance we have created will bring us to whatever world, whatever place, whatever country [we will be reborn in]. There, in that future lifetime, what kind of life will we live? What kind of world will we be born into? Will we be born an ox, sheep, chicken or duck? Or will we again be born as humans? If we are born as a human, who will our parents be? What will our environment be like? In the future, whether our surroundings will enable us to do good or evil, we have no idea. We have virtuous friends in this life, so many virtuous friends and our Dharma-family to encourage and remind one another. So, how can we follow our habitual tendencies, follow ill advice and ignore good advice? Can we really do this? We must not follow our old ways; we must change ourselves.

So, when it comes to sentient beings, “Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.” What our body [experiences] now is our “direct retribution.” The land [we are born into] is our “circumstantial retribution.” Direct retributions follow our everyday lives. [The way] we treat people, deal with matters and so on and everything that we create results in [retributions] on our bodies. Good or evil karmic [retributions] occur on our bodies. So, these are the main retributions, our direct retributions.

So, we must be very clear about our circumstantial and direct retributions. The circumstances of the place we reside in are called “circumstantial retributions.” Are we poor or rich? This depends on whether we have created blessings or created evil. This depends on the amount of blessings from the good deeds we have done or how much evil we have committed. The place where we abide is called our circumstantial retribution. All things are created by the mind. So long as we move in the right direction, we are able to turn from evil to do good. We are able to change ourselves and give of ourselves with our physical conduct. This is also done with our bodies. Our bodies can do good or evil. It is just a matter of whether we choose to do good or evil deeds.

[The passage mentions], “the good or evil karmic seeds they sowed in the past.” Our current bodies are the result of the good and bad karma [we produced] in the past that has led us to this place and this life today. Each person knows the environment that they are born into. As we interact with one another and practice together, we should be ever clearer about this fact. We must know that, with our bodies, it is time to cultivate goodness now. We are in one place, mutually encouraging each other. We must make good use of our time. When it comes to “the present good or evil karmic fruits,” what most people in the world today experience, whether it is good or evil, is the result of [their past actions]. Some are very wealthy and enjoy pleasures but are unwilling to do good deeds. They have accumulated blessings from past lives, but now enjoy the blessings and do not do good. That really is a pity.

When we had a video conference with the Tzu Chi volunteers in Myanmar, we could see many volunteers from Taiwan, Malaysia and Myanmar. People from several countries had gathered for a video conference with me. Among them was a person in the business of selling bean seeds. We had gone to buy bean seeds from him to give to the farmers to plant. What we asked him to provide were the best seeds. He said, “All of the good seeds are for export. If it is for locals, average seeds are fine.” We told him, “What Tzu Chi is doing is buying seeds to distribute to [the farmers]. They have to be the best seeds. Only with the best seeds will they have an abundant and high-quality harvest.”

That businessman said, “Well, that is not necessary in this place. Average seeds are just fine.” But the Tzu Chi volunteers insisted. Later, this businessman was very touched. He [said], “You are from Taiwan, yet you care so much about our country of Myanmar. You come to help them and want to provide them with the finest [seeds]. You do this so that our land will get to keep the good seeds.” He was very touched. So, he went to his storehouse [to take out seeds] that were originally for export and said, “I will give these to Tzu Chi. I will sell it for a cheaper price. You have really moved me.”

After buying the seeds, we began preparing to [distribute them]. One day, this businessman got in touch with us and [asked], “Can you come by our place again? My mother and my wife were moved [by your acts] and would like to meet you.” The Tzu Chi volunteers wondered why this was, [so] they went back to this businessman’s home. When they arrived at his home, the home looked very different; there were a lot of decorations. The businessman’s mother and his wife and everyone in the house were wearing new clothes. Their entire bodies were covered in all kinds of jewelry in order to welcome this group of Bodhisattvas. “You are wonderful Living Bodhisattvas. You came to help people and to help in the very best [way]. You are so sincere and say so many good words. When we heard them, my mother and wife both were very happy and wanted to invite you here.”

So, that day, they showed great sincerity. In addition, they were wearing all kinds of jewelry when they invited [the volunteers over]. I said to them, “You really are true Bodhisattvas. They made true offerings because you are Living Bodhisattvas.” This businessman heard that everyone was having a video conference with me, so He brought his mother and his wife and came to say something. He also expressed his gratitude. He also made a vow to become a Tzu Chi member. For him to join the ranks of Tzu Chi, doesn’t this make him a great seed? This requires the influence of others. A group of Tzu Chi Bodhisattvas went there. Whether they were from Malaysia, Taiwan or Myanmar, our Tzu Chi volunteers all had the same attitude and spoke [in the same way]. The kindness that they shared in common filled people with joy. The path [of goodness] they opened inspired great respect from others, and the path they walked upon was so smooth. So, when it comes to the path that people willingly walk on,

[Tzu Chi volunteers] have paved this path in Myanmar and established this environment. Everyone receiving the seeds was very grateful. When they heard a Jing Si aphorism, to them it was like obtaining a precious jewel. They were as reverent as if they had obtained a precious jewel. In summary, the causes and conditions had already converged. These people also had affinities [with the Dharma] from their past life, but they live in great hardship. The floods in 2018 brought about these affinities [with them]. Hopefully, with these affinities, they will strive toward goodness and change [their lives].

U San Thein was also among the crowd and stood up to speak. Although he was now busy with his fields, he put aside his work to join Tzu Chi. He shared his story with others, earning praise from and bringing joy to everyone. He lived in poverty; yet in his poverty, he still kept an open heart filled with spiritual wealth. After his harvest, he was able to donate seeds and led everyone to [set aside] a handful of rice from each of their meals [to be donated]. From each meal, people would donate a handful of rice. The entire village supported this [effort] and did this every month. This is also a great, virtuous deed.

They donated [both] rice and money; by donating money, they could buy rice, and by donating rice directly, they provided others with enough to eat. Think about this. This became a great story that everyone passed on, and it was able to [inspire] so many people. “If U San Thein can do it, I can do it, too.” Think about it; this is spreading goodness. This is how we encourage people to listen to the Dharma. With a Jing Si aphorism, these bean seeds and people teaching the Dharma, [our volunteers] began spreading the Dharma there in this way.

These virtuous seeds and fruits in Myanmar will likely be able to spread the seeds of goodness. Previously in the Lotus Sutra, didn’t we talk about “spreading the seeds of goodness”? Spreading the seeds of goodness is the spirit of the Lotus Sutra. We have implemented the Lotus Sutra in Myanmar as we “spread the seeds of goodness.” This truly is a joyous thing.

So, “The present good or evil karmic fruits [are] reaped from the good or evil karmic seeds they sowed in the past.” In their past, there was a mix of good and evil. “Evil” refers to the feeling of being in a place of great poverty. And what about the good? This refers to their causes and conditions. We had intended to help 80,000 households. But because there were not enough bean seeds, we could only select around 10,000 households. So, these 10,000-plus households were the lucky ones among the 80,000. They received their seeds earlier than others.

Those who received the seeds first were blessed. They were blessed to receive this blessing earlier. The others did not have the causes and conditions, so their blessings [came] later. The workings of karma are always inconceivable. “The present good or evil karmic fruits they sowed in the past…” .”..are considered our direct retributions.” On that land, those people experience circumstantial and direct retributions. That land suffered from a flood, while those people faced karmic retributions. Whether people received the seeds this time or not was all related to their causes and conditions. This is inconceivable.

Now, let us read the previous sutra passage.

“These good men and good women, with their pure physical eyes [which] they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”

The next sutra passage says,

“From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the places they will be born in retribution. They will see all and understand all.”

We just talked about circumstantial and direct retributions, which are internal or external. The internal refers to our bodies, while the external refers to [where we live]. We roughly understand this from before. Now, [the sutra passage] goes on to analyze this, [beginning with], “the Avici Hell below.” First, it talks about hell, [and then it says] “the summit of existence above.”

From the Avici Hell below to the summit of existence above: “Avici” is known as the Unremitting [Hell] because its prisoners endure unremitting and extreme suffering. Our world is located between Peak Heaven and hell, which [thus means] they can see everything completely.

Avici Hell, in everyday terms, means Unremitting [Hell]. The [prefix] “A-” [in Sanskrit] means “ceaseless,” so there is “unremitting and extreme suffering.” This is in hell. Avici Hell is a very deep and evil hell. Those who create evil karma in this world will go to this place [to experience] uninterrupted suffering. This is [what it is like] in Avici Hell.

Of course, we can also [do good] in this world and be reborn into Peak Heaven. Peak Heaven is for those who create blessings; those who create blessings [on Earth] will enjoy the heavenly blessings of this highest place. This highest place is called Peak Heaven. It is in this heaven that these people enjoy the greatest pleasures of heavenly beings. [Our world is] “between [Peak Heaven and] hell, thus they can see everything completely.” [Our world is] in between the two extremes. On one extreme, people enjoy the greatest blessings, and on the other, they fall into hell, which is a place of unremitting suffering.

So, regarding “Avici, ‘A-‘ means unremitting and interminable,” while “‘vici’ means extreme suffering beyond redemption.” This is a place of extreme suffering. So, there are five things that are unremitting.

Avici: “A” means unremitting and interminable “vici” means extreme suffering beyond redemption.
There are five things that are unremitting: 1. Unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution 2. Unremitting suffering. There is no joy there 3. Unremitting time. This must last at least one kalpa 4. Unremitting life. Life never ends there 5. Unremitting physical torment. The Avici Hell is 80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely. These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.

There are five things that are unremitting. The first is “unremitting retribution.” Depending on our actions in this world, if we have committed great evil, then upon leaving this body and taking our last breath, we will immediately enter a hell of extreme and unremitting suffering. Those who create the greatest evil in this world will experience this. This is first. “First is unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution.” [Such people] will be born in [Avici Hell].

Second is “unremitting suffering.” There is not even the slightest joy [in this hell]. In that place, they only experience suffering. The suffering is unremitting without the slightest joy. When we see people who are suffering in the world, at least they smile a little, and at least they rest every now and then. Such things are not possible in [this hell]. There is continuous suffering and not the slightest bit of joy [in that place].

Third is “unremitting time.” The time there is very long. It is so long that the shortest time is one kalpa. So, if we fall into hell, the time [there] will be very long. Everyone should know how long a kalpa is. Starting from ten years, the human lifespan increases by a year every 100 years until it reaches 84,000 years. At 84,000 years, it decreases by one year every 100 years until the human lifespan reaches ten years. It is during such a long time as this that people suffer in hell. The time is unremitting.

Fourth is “unremitting life.” This means that “life never ends there.” In that hell, people die thousands of continuous deaths. They remain in that environment. As they are tormented, They die and come back to life again in the same environment. So, it is unremitting suffering. Fifth is “unremitting physical torment.” Avici Hell is vast; it is 80,000 yojanas [long and wide]. We talk about how vast earth is, but in fact, hell is even bigger than this, being “80,000 yojanas” [long and wide]. It is boundless. The environment where people suffer is immense.

So, “Whether a single person or many people are there, they will fill it completely.” We have read in the Earth Treasury Sutra of the hell of iron beds. “One person fills it, as will many.” This means that, in such a vast space, on that iron bed, just one person alone will experience great suffering. [Being on] the iron grill is like grilling fish, roasting duck or roasting chicken. If we experience this suffering, we only know that we are in great suffering; we will not be able to tell if anyone is beside us. So, this iron bed is very big and very broad. Lying there alone, that suffering prevents us from thinking of what it is like beside us. Beside us, is there a living person? We will not know. This truly is suffering.

A person cannot feel [whether] there are many people beside him. Many people are on that iron bed at the same time, but they do not sense that there are others beside them. The suffering is so great that they do not even have time to worry about themselves, so how can they worry about those beside them? So, this Avici Hell is “80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely.” The bone-shattering pain and suffering truly is indescribable.

“These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.” This is the place where people who commit the Five Offences and create severe evil karma in this world go. Look at how frightening this realm is. I am worried that if people in this world do not awaken, then this kind of realm will [be more prevalent], [causing] great and unimaginable suffering.

They will see all the sentient beings in between: This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions. All the sentient beings referred to here suffer [their own] direct retributions.

Continuing on, it says, “They will see all the sentient beings in between.” We also see many sentient beings within them. “This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions.” Whether it is heaven or hell, our ability to go to heaven or fall into hell is determined by the good or evil retributions we created in this world. We are born into heaven due to our virtuous deeds. We fall into hell because we have committed evil deeds. So, in the end, we must clearly feel and discern good and evil and be very mindful of our everyday living.

So, “All the sentient beings referred to here suffer [their own] direct retributions.” What we are discussing now is direct retributions. We reap what we sow. No one else can [create good karma] on our behalf, and no one else can help us with this. So, we must be aware of this. If we dare to do a certain thing, we must be prepared to receive [the retributions].

…as well as their karmic causes and conditions and the places they will be born in retribution: They will also see the two types of karmic causes and conditions, good and evil, and the places they will be born into due to their good or evil retributions. Karmic conditions lead to retributions. Due to their good or evil karmic conditions, they will receive the retributions of a pleasant or ugly appearance and so on

.”..as well as their karmic causes and conditions and the places they will be born in retribution.” This is how karmic retributions [work]. “They will also see the two types of karmic causes and conditions, good and evil.” We see things [in terms of] good and evil. There are two types of causes and conditions, good conditions and evil conditions, and good causes and evil causes. If we form good affinities with people, we have good causes. If we form negative affinities with people, we will have negative fruits. This principle is certain.

So, these retributions of both good and evil karma are all part of our direct retributions that we have created with our own actions. So, “Karmic conditions lead to retributions due to their good or evil karmic conditions.” These arise from our good or evil karma. Karma [arises from] things we have done; this is karma. There is good karma and evil karma. That which we have done in the past is karma. Do we create good karma? Do we create evil karma? Good and evil karma come from the retributions of good and evil karmic conditions. Do we want to go to a very good place? Or do we want to go to a very bad place? In all cases, we reap what we sow.

They will see all and understand all: They will see through the eyes of their mind. They will understand through wise contemplation. Because they uphold the sutra, they will see everything and understand how good and evil, the two kinds of karmic conditions, lead to retributions.

“They will see all and understand all. They will see through the eyes of their mind.” Through our previous actions, we have seen this kind of hell and know that there is a Peak Heaven. We know all of this. However, when it comes to seeing, we see through the eyes of our mind. Previously, we discussed what we see with our physical eyes. Now what we are talking about is the eyes of our mind, our feelings. When we see things, we truly have to take them to heart. We must take our spiritual practice to heart. We must take the sutra to heart as we read. We must speak mindfully and be mindful and kind in what we do. In everything we do, we use the eyes of our mind. If the eyes of our mind are good, everything that we do will be good, and we will create virtuous karma. This is about the eyes of our mind.

“They will see through the eyes of their mind. They will understand through wise contemplation.” Through the eyes of our mind, we know good and evil. We cannot do anything that is evil, and we must do what is good. This is wisdom. We must know to contemplate [these things]. When we observe what our circumstances are like, we use our consciousness to feel it. We contemplate it and make a choice. When we choose what is right, the virtuous Dharma, this is having wisdom. So, “wisdom” is to “understand through wise contemplation.” This is what seeing and understanding are about. “They will see through the eyes of their mind. They will understand through wise contemplation.” Thus, we are able to see things.

“Because they uphold the sutra, they will see everything and understand good and evil, the two kinds of karmic conditions.” Because we uphold the sutra, we understand good and evil karma. Dear Bodhisattvas, we create good and evil karma ourselves. We do this ourselves, using our bodies. Our bodies are our direct retributions because we receive them directly; we directly receive the virtuous and negative causes. Because good and evil causes and conditions are all our own doing, after taking action, we ourselves [receive the retributions]. There are no deviations at all in our karmic retributions. So, this is “direct retribution.” The Five Skandhas, the Five Aggregates in our body, of form, feeling, perception, action and consciousness come together, leading our bodies to create [karma]. So, we must constantly heighten our vigilance and in our daily living, practice to be earnestly mindful of how we treat people and handle matters. So, we must always be mindful.

Episode 1657 – With Pure Physical Eyes, We Can See Everything

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>> “We call them the transcendent sense organs because the Six Roots, such as the eye-root, have beneficial, extraordinary powers. They can illuminate our external world and awaken our consciousness to fulfill the purpose of our Roots. Thus, they are called the transcendent sense organs.”

>> [The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

>> “these good men and good women, with their pure physical eyes they received from their parents at birth.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “[They] will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> When the physical eyes we received from our parents at birth also become pure, then all material phenomena created by the four elements will become pure. The result is the [transcendent] eyes of the transcendent sense organs, not the superficial sense organs’ physical eyes.

>> That which is pure can work together freely. The physical eyes are superficial sense organs. When the superficial sense organs connect to the Five Sense Objects, the Pure Sensory Roots reflect the external world. They cannot reflect upon themselves. The mind-root of the superficial sense organs is our physical brain. From when we first take in [external conditions], they adhere to our root-consciousnesses, and our surging mind changes with the conditions, [as it becomes] defiled by phenomena.

>> [They] will see the great trichiliocosm: They will see the state of this Saha World, the transformation-land. “See” refers to the ability to see and discern. The mountains, rivers and so on represent the different appearances to be seen.

>> “All the mountains, forests, rivers and seas within and beyond…”: “Within” and “beyond” represent circumstantial and direct retributions. “Beyond” represents circumstantial retributions, which [cause us to be born in] certain countries within the world. “Within” represents direct retributions. The body is analogous to the earth. The hair is analogous to the forests. The blood vessels are analogous to the rivers. The internal organs are analogous to the seas

>> Our circumstantial retribution is the country in the world where our body resides by circumstance. So, it is called our circumstantial retribution. Our direct retribution is our body, [composed] of the Five Aggregates. This body is the retribution brought about in direct response to our karmic forces, thus it is called our direct retribution. >> there must be a land where our body resides. Thus, this land is also considered our retribution.

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“We call them the transcendent sense organs
because the Six Roots, such as the eye-root,
have beneficial, extraordinary powers.
They can illuminate our external world and awaken our consciousness
to fulfill the purpose of our Roots.
Thus, they are called the transcendent sense organs.”

We must mindfully seek to comprehend this. We must remember that our sense organs connect with sense objects and our consciousness. Our sense organs are connecting with sense objects at every single moment within our lives; this is inescapable. How can we make the most of them to turn the lowly into the transcendent? For us unenlightened beings, our ignorance converges with our external world. Whenever we let a single thought go astray, this leads to a thousand wrongful actions! This is the state of unenlightened beings. However, because we uphold and read the sutras, we are able to understand the Dharma. This enables us to transform our views, understanding and perspectives from the lowly to the transcendent.

Thus, what we call “the transcendent sense organs” are “the Six Roots, such as the eye-root;” together, our eyes, ears, nose, tongue, body and mind are known as the Six Roots. That they “have beneficial, extraordinary powers” means that they are able to help us. We need to make good use of them. All Six Roots are indispensable to us. These “extraordinary powers” help us by making our spiritual practice more convenient so that we can practice competently and smoothly.

Therefore, we must be grateful every day that we are fully endowed with the Six Sense Organs, which keep us healthy, keep our views and understanding correct and make it so that everything we hear is right speech and right sounds. We should be grateful for all of this. These are “beneficial, extraordinary powers” which greatly enhance our strength.

No matter what conditions we encounter, when they enter into our consciousness, we can clearly analyze them without any mistakes.

This “fulfills the purpose of our Roots.” When it comes to our Six Roots, the purpose of our eyes, noses, tongues and bodies are all the same. Because we are endowed with all Six Roots, we can fulfill our purpose. We can do all of this without difficulty. This helps us freely develop in a good direction. We can go among people to benefit others, accept and uphold [the Dharma], diligently engage in our practice and so on. We are able to accomplish all of these things. We must be endowed with all Six Roots in order to expediently fulfill [our purpose] of benefiting ourselves and others. “Thus, they are called the transcendent sense organs.” This is achieved by the interplay of the Six Roots.

[The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

“Physical eyes are limited and cannot see clearly.” We must remember that with physical eyes, we see things from the view of unenlightened beings, which is completely limited, and we cannot see clearly. We cannot see past [these limitations], which means we cannot see clearly. This is [the nature of] physical eyes. What about Dharma-eyes? When we use our Dharma-eyes to observe this mundane world of ours, we can analyze worldly [phenomena] so that, when it comes to general worldly matters, we can clearly discern right from wrong. Whether the lives of people in the mundane world, the human world, are on track or off course, Dharma-eyes are able to figure this out. If we engage in spiritual practice, we should more or less understand the principles. Listening makes them clearer, and through contemplation, we see them clearly. Through our relationships with others, we also come to understand them clearly. These are called Dharma-eyes. Our Dharma-eyes can only observe the superficial phenomena that arise. We perceive these coarse appearances, but we are able to analyze them.

“Heavenly eyes see clearly without limitations.” Heavenly eyes can see more than just the mundane world. Heaven is completely good and free of evil. From the perspective of heavenly eyes, everything is wonderful; everything, upon analysis, is good. As for “wisdom-eyes,” these surpass [heavenly-eyes]. They fully perceive good and evil, yet remain unhindered by good and evil. Everything is empty, [meaning] all good and evil is ultimately empty. People talk about how enjoyable life is, but in the end, all this enjoyment will still return to emptiness! Wicked people who glorify themselves will all return to emptiness in the end. Everything in the world is empty. “Emptiness” means we must clearly perceive that all phenomena are empty. Once we clearly understand this, we also need to give rise to wisdom, which is “wondrous existence.”

Because of wondrous existence, the Buddha understood the emptiness of all things. However, there was one thing He could not see, though it definitely exists. This was something that must be sought. So, this is why the Buddha began to seek the true principles in the world. The true principles can neither be seen nor felt. Only through earnest rumination and contemplation, can we unite the [principles of] universe with the microcosm within our bodies, working hard to bring them together. Once we fully understand this, we will become one with the universe. Our intrinsic nature of True Suchness will become one with [the universe]. The principles of absolute truth and the principles of human nature, of humanity, will come together completely. We will view all worldly principles and matters as sharing one nature of True Suchness. They all share this essence, this truth. This is wondrous existence.

So, it is because of this that “Buddha-eyes [shine] like 1000 suns.” They are as bright as 1000 suns. Just imagine how many planets there are in our single solar system. Whether it is bright or dark [on these planets] all depends on the sun, which illuminates them. For example, our Earth rotates 24 hours a day, and so we have day and night. For us to orbit [around the sun] take 365 days, or one year. As Earth revolves around the sun, the seasons change. Thus, our sun is able to share its light with so many planets.

So, within this great universe, in just one solar system alone, there are so many planets. The light that they need comes from the sunlight allotted by their revolution and rotation. The Buddha’s wisdom shines like 1000 suns. With so many suns shining fully like this, there is nothing that cannot be seen.

We unenlightened beings cannot see all this. We are still in the dark. By “taking refuge” [in the Buddha], we “turn from the darkness to the light.” We must eliminate the darkness and move toward the light. In this way, unenlightened beings dwell in a state of ignorance and darkness. However, the Buddha has completely seen the light. He clearly understands all principles and matters. The Great Enlightened One is the Buddha. With the Buddha-eyes, “what they illuminate is all different, yet their essence is the same.” He has overturned everyone’s attachments and views. Only the Buddha-eyes can see through them. He is also able to perceive all kinds of different environments and forms from His wise perspective. He has fully eliminated all wrongful [views]. “What they illuminate is all different, yet their essence is the same.” Everything returns to the one same essence of enlightenment, which is True Suchness, this wondrous essence. This is the wondrous existence in true emptiness.

The Buddha sees all things completely, without missing anything. Thus, we say [His eyes] shine like “1000 suns.” In this world, there are so many countless things. When His eyes gaze across the world, there is no place this light cannot reach, and there is nothing He does not understand.

So, as we discussed.

“these good men and good women, with their pure physical eyes they received from their parents at birth.”

Their eyes are pure. But what about us? Our eyes see red, black, scarlet, white and so on, and we can discriminate between these various colors. However, the Buddha, with His eyes, sees through all of this. “Which element makes it red?, Which pigment makes it black?” and so on. There is nothing He does not see clearly. He sees through all these principles to the emptiness behind them all. He truly understands the principles by which these colors are formed and the things that make them up. When we analyze these things, we will find that they are empty. If we isolate the elements within these pigments, all these colors will simply disappear. Such things only come into existence through the bringing together of [other] things. Ultimately, we find nothing exists [independently]. This is the Dharma.

The Buddha, with His Buddha-eyes, can see right through things. This is enlightenment. This enlightenment is not exclusive to. Prince Siddhartha from India, who attained Buddhahood. It is not. The Buddha wished to tell us that this [enlightened nature] is intrinsic to us all. However, we can also understand that everyone has their own way of thinking, and that we all perceive things differently. Despite our different perspectives, if we share the affinity to meet one another, we will come to understand one another, and we can turn our disparate views and opinions into a [mutual] understanding, with a common understanding, common vision and common action. By the same principle, the Buddha’s insight shines like 1000 suns. He is able to explain the principles for us. We should also seek to understand the principles the Buddha explained for us, and we will come to share the same understanding, the same vision and the same actions. We will also be able to understand as much as [the Buddha].

In short, when it comes to spiritual practice, we must put the Dharma into action. Through reading, reciting, analyzing and listening to the sutras, we come to understand the principles. When we put the principles into action, there is nothing we cannot accomplish. We can learn so many things about the world. As for learning, to “constantly practice what we have learned” [means] we simply need to learn. When we learn and master skills, “Isn’t it a joy?” When everyone is open and understanding, we will be very joyful. We must truly believe in and understand this.

Let us continue with the following sutra passage.

“[They] will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”

We need to reanalyze this sutra passage. When the physical eyes we received from our parents at birth become pure, so will “all material phenomena created by the four elements.” Our eyes are also created by the four elements. Everyone’s body is created by the four elements. Everyone must have heard about the four elements, which are earth, water, fire and wind. Our bodies are also composed of earth, water, fire and wind. When the four elements are in harmony in our bodies, our bodies are healthy.

When the physical eyes we received from our parents at birth also become pure, then all material phenomena created by the four elements will become pure. The result is the [transcendent] eyes of the transcendent sense organs, not the superficial sense organs’ physical eyes.

The four elements come together to create all material phenomena. Everything in the world is composed of the four elements. Look at this dead piece of wood on the table. This is an example of an imbalance among the four elements. It used to be tree which grew from a seed. With soil, sunlight, water and oxygen, this was once a flourishing tree. This tree lived its life, but then its water dried up, it left the earth and all these causes and conditions disappeared. Thus, that piece of wood dried out and decayed.

Once the four elements disperse, all that remains is the waste, which is useless. Through this dissolution of the four elements, it has returned to emptiness. If you wanted to find out what kind of wood it is, you would not be able to figure it out.

In short, when it comes to all material phenomena, after the dissolution of the four elements, there will be nothing left, only emptiness. Thus, “All material phenomena are created by the four elements” means that if we separate [the elements], we find nothing, for they are ultimately empty. This means that they are pure and undefiled. It does not matter if it gets oxygen or not; it is just a piece of dead wood. But if the tree were still in good condition, it would definitely care about getting enough water, sunlight and air and so on. When things are alive and growing, they have various colors and forms for us to discern.

Therefore, the four elements create these worldly forms and appearances, including our bodies, actions and so forth. These are all phenomena; “All material phenomena are created by the four elements.” So, we can pollute the four elements as well, but when they return to [their nature], they are pure. If we truly understand the principles of absolute truth, we will return to this purity. We receive our physical eyes from our parents at birth. With that same pair of physical eyes, if we work hard at our spiritual practice, our way of seeing things will become different. Our past views and understandings now differ from our current perspectives. Now, our perspective should make us think, “Just let go!, Don’t be attached!, Stop holding onto things.” When we let go and eliminate all our afflictions, we will be pure.

“The result is the [transcendent] eyes of the transcendent sense organs, not the superficial sense organs’ physical eyes.” This is different from our ordinary vision. When it comes to all of the attachments we have as ordinary people and the appearances we see, we [must] eliminate them completely. Then, we will see the world with pure eyes. We will use our pure eye-consciousness to see all worldly matters. Then, naturally, when we go among people, we will be unconditionally giving. This way of seeing things is completely different. Some people go among people just because they want to get something in return. But when Bodhisattvas go among people, they understand that all phenomena are empty, [except for] wondrous existence. So, we must form good affinities with sentient beings and sentient beings will help us succeed in walking the Bodhisattva-path. As we continue to witness all the suffering of sentient beings and all ways of life in the world, we come to understand the principles. This is the Bodhisattva way of seeing things, which is very different.

That which is pure can work together freely. The physical eyes are superficial sense organs. When the superficial sense organs connect to the Five Sense Objects, the Pure Sensory Roots reflect the external world. They cannot reflect upon themselves. The mind-root of the superficial sense organs is our physical brain. From when we first take in [external conditions], they adhere to our root-consciousnesses, and our surging mind changes with the conditions, [as it becomes] defiled by phenomena.

“That which is pure can work together freely.” Those with pure vision can work together freely. “The physical eyes are superficial sense organs.” All superficial sense organs are the same in that they are superficial and focus on appearances. “When the superficial sense organs connect to the Five Sense Objects, this helps the Pure Sensory Roots reflect the external world.” Without our eye-root, how would we know the appearances of everything in the world and the principles contained within them? Therefore, we should be grateful for our vision, which is the function of our eyes. [Sense Organs] “cannot reflect upon themselves.” With our own eyes, we cannot see what our own eyes look like. We can only use our eyes to see other people, but we are unable to reflect upon ourselves. This reflection only happens when our consciousness engages in self-reflection. Our eyes cannot observe our consciousness. Instead, our consciousness depends on our eyes to perceive the outside world. Our eyes cannot see our consciousness. Therefore, our eyes are nothing more than [a tool of our consciousness].

“The mind-root of the superficial sense organs is the physical brain.” Despite its ignorance and afflictions, [the mind] must work with the eyes to analyze [the world]. Without [the mind], the eyes [are nothing]. Sariputra gave away his eyes. Once he took out his eyes, they were useless. Before that, he could use these eyes to see the external world.

However, since he took his eyes out, even if he wanted [to see], he had no eyes to see from. Therefore, the superficial sense organs require unenlightened beings to analyze [what they perceive] with their minds. These are [the workings of] “the physical brain.” If we uphold the Dharma, our eyes will be considered pure eyes. Otherwise, when our unenlightened consciousness connects with our eye-root, it will just function as a piece of flesh, as nothing more than a sense organ to be used by our consciousness.

“From when we first begin to take in [external conditions], they adhere to our root-consciousnesses.” When we first see this square shape, which is just a [printed] text we can read, we take up [the book] to read it. However, once we read it, our surging mind changes with the conditions. This is what we unenlightened beings [do], as we use our eyes observe things.

[They] will see the great trichiliocosm: They will see the state of this Saha World, the transformation-land. “See” refers to the ability to see and discern. The mountains, rivers and so on represent the different appearances to be seen.

“[They] will see the great trichiliocosm,” means our eyes also have this ability. They are able to see the great trichiliocosm. We need to make good use of them, for they enable us to see far and wide. We have not been to such places, for we are just sitting here, [but] others have seen these places, so they can share what they saw with us. “Wow, I have traveled all over the world!” Videoconference technology is so advanced nowadays. You just need to sit in a chair or stand in one place to be able to see a scene from any country in the world and come to understand their culture. Without even going there, you can see everything clearly.

This requires us to utilize our consciousness. This depends on whether we use our pure consciousness or defiled consciousness. When we use our pure eyes, we must carefully contemplate the great trichiliocosm. This is the desire realm. In the desire realm, people are full of greed and desire. How about the form realm? There are forms, but people do not covet them. In the formless realm, people do not place importance on these objects, nor do they covet them. This way of thinking is very simple and pure, and people do not have convoluted thoughts. So, their thoughts are very pure, free from ideological impurities. This is the world within our minds. Of course there are other worlds beyond this one. We are only discussing the world within our minds. “They will see the state of this Saha World, the transformation-land.” Through our eyes, we are capable of understanding this Saha World. The Buddha manifested in this Saha World. It was here that He came to understand human life and gathered together His insights into life to realize the principles of all things in the universe. Then, He began to transform sentient beings. Within the human world, this Saha World, planet Earth, the Buddha came to completely understand the principles of all things in the universe. These are the Buddha’s understanding and views. We also must depend on this world and these superficial sense organs to fully understand the wondrous principles of our pure nature of True Suchness

“‘See’ refers to the ability to see and discern.” Sight enables us to see and observe. We can see all these defiled things that make unenlightened beings give rise to ignorance, but we can also use our pure eyes to see and understand everything in life. Then, we can go among people and use this to truly transform and give our love to all beings. This pure and undefiled [vision] also extends to our perspectives and consciousness. Therefore, “the mountains, rivers and so on” throughout the surface of the entire Earth “represent the different appearances [we] see.” All the mountains and rivers have appearances that we can see with our eyes. Since our eyes enable us to see, we are able to perceive all these different appearances. If we can clearly understand them, with one Root clear, all Six Roots will be clear. This is why I tell everyone that we must be very mindful!

“All the mountains, forests, rivers and seas within and beyond….” This sutra passage says, “All the mountains, forests, rivers and seas within and beyond….”

“All the mountains, forests, rivers and seas within and beyond…”: “Within” and “beyond” represent circumstantial and direct retributions. “Beyond” represents circumstantial retributions, which [cause us to be born in] certain countries within the world. “Within” represents direct retributions. The body is analogous to the earth. The hair is analogous to the forests. The blood vessels are analogous to the rivers. The internal organs are analogous to the seas

“‘Within and beyond’ represent circumstantial and direct retributions.” When we are born into the world, we all have circumstantial and direct retributions. As for our circumstantial retribution, all of us here now, by circumstance, [were born] into this country. We all have our own circumstances and families. Based on our circumstantial karmic conditions, we have been born into a place. Then, we come to depend on this place, this world. Whether we are born in this Saha World, whether we are born onto this Earth, depends on our circumstantial retributions. We all depend on this land and this Earth; we rely on these circumstances to live.

“Within” represents “direct retributions.” Our direct retribution comes from the karma we created in the past, which we carried with us into our present life with our bodies. When it comes to direct retributions, we all reap what we sow and suffer the karma we create. When we cultivate ourselves, we reap the benefits. If we do not, we must suffer the karma we create. All our past, present and future lives follow this same [principle]. Our direct retribution determines our future and present bodies.

The “body” is analogous to “the earth.” Our bodies are also composed of the four elements. The universe is composed of the four elements, and so are our bodies. Thus, they are called the macrocosm and the microcosm. Our bodies are analogous to the earth. “The hair is analogous to the forests.” On our earth, there are so many forests. “The blood vessels are analogous to the rivers.” [The way that] our blood flows makes it analogous to the rivers. Our stomach is like the sea, able to take water in and let water out. This is an analogy. These are analogies of macrocosm and microcosm.

We have “direct and circumstantial retributions. Circumstantial” means that we are born onto this earth by circumstance. Depending on our own karmic retributions, we are born into different circumstances and grow up in different environments. When we grow up, [the question then becomes], what do we do with our bodies? Are we doing evil deeds or good deeds? Depending on what we do, we will reap the corresponding retributions. The karma we created in our past lives determines the circumstances of our present lives. In that case, what should we do with the bodies we have now? We must understand this clearly. We also have the entire earth and all its features within our own microcosm. How can we bring the four elements into harmony? How can we make use of the four elements to serve all beings throughout the world? We must mindfully seek to comprehend these things.

Our circumstantial retribution is the country in the world where our body resides by circumstance. So, it is called our circumstantial retribution. Our direct retribution is our body, [composed] of the Five Aggregates. This body is the retribution brought about in direct response to our karmic forces, thus it is called our direct retribution. Since we are able to reside in this body, ․there must be a land where our body resides. Thus, this land is also considered our retribution.

“Our circumstantial retribution is the country in the world where our body resides by circumstance.” In all the countries of the world, everyone, based on their own karmic conditions, are born onto this earth. Our bodies are born there [by circumstance]. “So, it is called our circumstantial retribution.” Into different countries, based on these circumstances, we are born there. Our direct retribution is our body of the Five Aggregates. The Five Aggregates are form, feeling, perception, action and consciousness. Through the aggregation of these things, we are able to live, take action and create all kinds of karma.

“This body is the retribution brought about in direct response to our karmic forces.” Based on our karmic forces from past lifetimes, we bring these retributions upon our bodies. These are our karmic forces. “Thus, it is called our direct retribution.” Our body is brought about by the union of the Five Aggregates. As for form and feeling, when we see various forms, do we feel a sense of greed, or do we feel a sense of renunciation? This is about our own feelings. As for feeling and perception, what kinds of images do we perceive in our minds, and how do we act on them? So, this is form, feeling, perception and action. Once we perceive things, how do we take action? Are our actions good or bad? Our daily life is inseparable from the Five Aggregates. Once we take action, this all gets stored in our “consciousness.”

This “consciousness” is the eighth consciousness, which we discuss often. Everything we do gets stored in our consciousness. We cannot take anything with us when we die, yet karma will follow us into our next life. All the good and evil karma we create will be stored in our consciousness. The consciousness allocates our direct and circumstantial retributions to us. This is also how we transmigrate throughout cyclic existence. In the human realm, people do not have control over their own lives; this is how it is for unenlightened beings. However, this is why we must make good use of our body-root. If we are fully endowed with these Five Roots, we must diligently make use of our pure consciousness. For the sake of our direct retribution, we must learn how to turn defilement into purity.

“Since we are able to reside in this body, there must be a land where our body resides.” Since we have our body, there must be a land for our body to reside in. For example, there is a group of [volunteers] from different countries who went to Africa. They have different skin colors. Their livelihoods and languages are all different. However, they share one thing in common, which is the Dharma. Their hearts and minds are one with the Dharma; this is what they share. In Africa, they are also able to sing out, “There is no need to go far to seek the Buddha on Vulture Peak. Vulture Peak is already in our own minds. In each person there is a stupa on Vulture Peak. We can practice at the foot of that stupa.” This means their Dharma is one with our Dharma. They have accepted our Dharma and have put it to use there.

Before the end of the [gathering], everybody stood up [and sang], “Tzu Chi volunteers follow in Master’s footsteps.” They all share the same direction. This is the body we all reside in, and this is the land where our body resides. With their current direction, they are moving toward this Dharma. In the future, these people will all be born into the same place as us. United by the same aspiration, path and vows, we act together. In the future, the lands we reside in and the directions our bodies go in to help others will share a common ground. The principle is the same.

So, we must understand [the meaning behind] “all the mountains, forests, rivers and seas within and beyond.” Everyone has their circumstantial and direct retributions. No matter which country we live in, all human beings are the same. They are inseparable from “all the mountains, forests, rivers and seas within and beyond.” Because of the causes and conditions and karmic forces we created in the past, we are born into this place by circumstance, and we come together in this place.

In short, we will always come together in life. But what is it that brings us together? For us, we come together through the Dharma. We share the same virtuous Dharma of the Bodhisattva-path. We walk the Middle Way; we follow the Bodhisattva-path. We bring emptiness and existence together, uniting both sides. Within and beyond our world are our direct and circumstantial retributions. We believe they exist, and so, this is “existence.” We are not attached to this. We must always put the Dharma into action. Understanding the Dharma, we go among people to transform sentient beings. This is called the Bodhisattva-path. The Bodhisattva-path is called “the Middle Way.” I hope everyone understand this clearly. So, we must always be mindful!

Episode 1656 – By Cultivating Our Minds, We Benefit Others

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>> “To practice ourselves and teach others is what it means to praise the wondrous Dharma. The meaning of merit is cultivating our mind to benefit others. The meaning of virtue is successfully maintaining our practice. Inward cultivation and external practice are known to be merits and virtues.”

>> The eyes can see forms and have 800 merits. The ears can hear sounds and have 1200 merits. The nose can smell scents and has 800 merits. The tongue can taste flavors and has 1200 merits. The body can feel touch and has 800 merits. The mind can learn the Dharma and has 1200 merits.

>> With these merits, they will dignify their Six Roots, and all will be made pure.  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “These good men and good women, with the pure physical eyes that they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> The first five roots constitute the superficial sense organs, known as the Coarse Sensory Roots. When the Six Roots, Dusts and Consciousnesses come together, this constitutes the transcendent sense organs hidden within the storehouse consciousness, also known as the Pure Sensory Roots.

>> The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs. Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots. The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ. By the transcendent power of this sutra, the eyes will become pure and the eye-root transcendent.

>> These good men and good women, with the pure physical eyes that they received from their parents at birth: There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.

>> [The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

>> When the physical eyes we received from our parents at birth also become pure, the four elements will become pure [within us], thus creating the eyes of our transcendent sense organs, which will no longer be the physical eyes of the superficial sense organs.

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“To practice ourselves and teach others
is what it means to praise the wondrous Dharma.
The meaning of merit
is cultivating our mind to benefit others.
The meaning of virtue
is successfully maintaining our practice.
Inward cultivation and external practice
are known to be merits and virtues.”

We need to be mindful and seek to improve our understanding. What we must learn over this long period of time, [as the sutra] has been aiming to help us understand, is how, through our speech and daily actions, we can learn to become good people in order to be able to return to our nature of True Suchness. When it comes to the Buddha’s perspectives, the Buddha came to the world for one great cause; He came to teach sentient beings, to show everyone their inherent Buddha-nature. Since the 17th to the 18th and now into the 19th chapter, we have, during this time, already entered the teaching on the intrinsic. Again it is teaching us to understand our Buddha-nature. However, we are still unenlightened beings who are far from our Buddha-nature. So, the Buddha patiently guided us. He wanted us to know the relationship between the internal and the external. Regarding our bodies and external conditions, how should we react and behave? We must first understand ourselves so that we know how to handle external matters.

We previously also talked about the Six Roots and Six Dusts and the respective merits and virtues of the eye, ear, nose, tongue, body and mind, how they have more or less merits and virtues. When it comes to the eye, ear, nose, tongue, body and mind roots, why do some have 800 and others 1200 [merits] associated with them? Some have 800 merits while others have 1200. These Six Roots are all part of our body. How are these merits and virtues distinguished? This is something that we need to think very carefully about, something we should think about often. Just looking at the text or explaining it will never get us to [full] understanding. Our understanding will be such that [we say]. “I know! I know!” Yet, that is all we will ever do. We cannot profoundly understand appearances. For us to really gain a profound understanding deep in our hearts so that we comprehend appearances is very difficult.

If just “appearances” of things are so difficult to understand, then what about understanding their “nature”? We need to be mindful when it comes to both “nature” and “appearance.” It is because of the difficulty to understand that there is such a big distance between unenlightened and noble beings. When it comes to a noble being’s perspectives, the Buddha sees all principles of the universe in just a single thought. For Him, looking at all things in the universe is like looking at His fingers. He clearly sees the principles in all things. And what about us? The way that sentient beings go about discriminating among things gives rise to so much ignorance and affliction. When we compare the perspective of an unenlightened mind to that of the pure and undefiled Buddha-mind, the Buddha-mind can, from one principle, understand countless other principles. This makes the distance between the unenlightened and noble mind truly vast. That [enlightened] state of mind is so far away. How can we ever get there? We can! Regardless of how far away it is, as long as we begin moving, we can arrive there no matter how far away it is.

Today’s technology is so advanced. When it comes to Africa, without us even moving from here, we can see clearly what they are doing there. Among Tzu Chi volunteers in South Africa, there are Chinese businessmen, local people, local volunteers in Johannesburg and some who even come from as far as Cape Town, which I hear is 1000-2000 kilometers away. They all came to Johannesburg, from far and near, to gather together. The fact that they can come so quickly from a place several thousand kilometers away and arrive there, people coming together like that, is a joyful thing! When everyone got there they said, “How amazing it is that we can see Master [on video-conference] here in Johannesburg!” Those local volunteers said that they came to Johannesburg to see me. How genuine and sincere is this! They said that they were able to see me locally, and they were very joyful.

We are just physical beings, just ordinary beings, so we rely on modern technology [to communicate]. This technology does not belong only to us. It exists because so many people put effort into inventing it. Their invention is a testimony to the Buddha’s wisdom. It enables our eyes to see everywhere throughout the world. It enables us to see into the heavens, to see deeper and deeper into the universe. Aren’t astronomers doing this? For each planet that is orbiting the sun, their yearly orbit takes a few years on Earth. [Astronomers] have even found an asteroid, a small asteroid they named Tzu Chi. It is up in the sky and has been registered. For it, one orbit is about five years and seven months in our years. So, there really is an asteroid, an asteroid like this in the sky. It is publicly recognized by all mankind. There is an asteroid with such a name. The time on that asteroid is different than ours. It is like how the Buddha explained how one day in Trayastrimsa Heaven is equal to 100 of our years here on Earth.

The Buddha, in His wisdom, had already explained for us the different lengths of time in different heavens. He analyzed these for us. Now, with modern technology and modern astronomy, they have discovered an asteroid they call Tzu Chi and have figured out its distance from Earth. Surprisingly, when we look at how it orbits around its sun, if we compare it with Earth, one year there is more than five years and seven months on Earth. This is now scientifically proven. Think about this and the Buddha’s wisdom; shouldn’t this give rise to a deeper understanding of appearances? We must have faith in this.

So, the Buddha analyzed for us how each of our bodies coexists with nature, and how all lives are interconnected. How do we live on Earth and express our gratitude toward nature, mutually cherish and love all living beings? This requires us to cultivate our nature. We should open our minds so that they are vast and able to encompass the universe. We should learn from going among people, always feel grateful and love each other with a selfless great love. This is what we have been teaching in Tzu Chi for many years now.

So, we need to “practice ourselves and teach others.” We have come to understand what the Buddha taught us. There is no use just talking about it; we must put it into practice. We must earnestly accept and uphold the teachings, and not only here in our spiritual training ground. We must genuinely seize every second and keep our feet on the ground as we truly practice it and teach others. We do it ourselves and also teach others to do it. We lead by example, guiding them on a path toward the right direction. This is what it means to “praise the wondrous Dharma.” Because we rejoice, because we agree with it and because we praise it, we are willing to put it into practice like this. Because we all take great joy in giving unconditionally, we go even further by thanking people for the chance to give. This is the True Dharma.

We praise each other and are grateful to each other. Isn’t this the way of life for Tzu Chi volunteers everywhere? We do things ourselves, then go on to praise others for doing them too. “These people are doing much more than I am; they are truly remarkable!” See, don’t we do these things ourselves? We do them ourselves, but we also help others succeed in doing them and also praise them for doing them. This is “what it means to praise the wondrous Dharma.” When people benefit themselves as well as others by giving help, this is truly worthy of our praise. So, “Practicing ourselves and teaching others is what it means to praise the wondrous Dharma.” The Dharma lies in the way we practice it. It is a road that we can walk on, not just a path we give lip service to. It is a road we ourselves are able to walk.

So, “The meaning of merit is cultivating our mind to benefit others.” What are merits and virtues? “Merits” come from us being earnestly sincere in our mind. “Cultivating our mind to benefit others” is what results in merit. If we do not cultivate our own mind, then it will be useless for us to go among people, for it will be impossible to benefit others. We need to cultivate our own minds before we can truly go among people and be able to help them. Otherwise, there are so many people. If we just went among people, what could we do? We need to put effort into our own spiritual practice, and with our spiritual aspirations, we must go among people to guide them so that they share the same aspiration and faith of earnestly putting the Dharma into practice among people. This is how we can give of ourselves and how everyone can give of themselves like this. This is “merit.” For us to be effective as we go among people, we must be very steadfast in our own aspirations. So, this is why “we cultivate our mind so that we might benefit others.”

And virtue? “The meaning of virtue is successfully maintaining our practice.” We do not just cultivate ourselves internally, we must go on to put it into practice as well. I constantly tell everyone, whatever we do in our daily living, people are constantly watching us. People are always looking to us to learn, so we really must be sure that all of our actions express the essence of our spiritual practice. So, “The meaning of virtue is successfully maintaining our practice.” If our [mindful] appearances and demeanor are reflected in our actions and work as if they are second nature without deliberate effort, then people will naturally see us as dignified in our demeanor anywhere. In whatever we do, in each of our actions and gestures, everyone always joyfully praises what we do. This is what we know as “virtue.”

When we lead people, as long as we are cultivating our mind and we are maintaining our practice, then in whatever we say or want to accomplish, everyone can come together to complete it. These are merits and virtues. It takes spiritual practice for there to be karmic conditions for merits and virtues like this. There must be karmic causes and conditions. Every single person has their own karmic causes and conditions in life which naturally bear fruit. With that fruit, for that retribution to be able to manifest itself, the law of karma must be true. So, we should believe that. “Inward cultivation and external practice are known to be merits and virtues.” Cultivating inwardly while practicing externally is what brings merits and virtues.

I told everyone before to remember these things because in our daily living, we use our bodies to return to our nature of True Suchness and reach our Buddha-nature. Therefore, when it comes to our own body-root, each of us needs to know this for ourselves. So, the Buddha, in His wisdom, analyzed these things for us so we would know and be even clearer on them.

The eyes can see forms and have 800 merits. The ears can hear sounds and have 1200 merits. The nose can smell scents and has 800 merits. The tongue can taste flavors and has 1200 merits. The body can feel touch and has 800 merits. The mind can learn the Dharma and has 1200 merits.

“The eyes can see forms,” so they have 800 merits. This is because the eyes can be blocked by all kinds of obstacles. They can only see in front, left and right of them. They cannot see behind at the same time. These are the deficits of the physical eyes. “The ears can hear sounds,” so they have 1200 merits. The nose can smell scents, so it has 800 merits. This is because it can help us breathe. And the tongue? It can taste flavors and discern the flavor of something, whether it is sweet, bitter or salty. Also, it has another very good function which is to teach the Dharma and encourage everyone to do good. Whether people want to listen to the Dharma or we encourage people to listen to the Dharma, we need our tongue to speak, so it has 1200 merits and virtues.

And the body? “The body can feel touch.” It can feel touch, whether something is hard or soft. It can sense whether things are hot or cold. This is what the body does. However, it only has 800 merits. This is because the body becomes severely limited by hindrances. Our bodies can add to our many afflictions, but because it can create many merits and virtues, it too has 800 merits. “The mind can learn the Dharma,” so it has 1200 merits.

We must put effort into being mindful. When we understand these numbers, they total 6000 merits. Since these appear in the text, we should mindfully seek to understand them so that we know where these 6000 merits come from. These are from the Six Roots; when added all together, they total 6000 merits.

With these merits, they will dignify their Six Roots, and all will be made pure.

This is what the previous sutra passages said. “With these merits,” meaning with merits like these, “they will dignify their Six Roots.” The eye, ear, nose, tongue, body and mind, these Six Roots, create merits and virtues that “will dignify people’s Six Roots.” When we do good deeds, when we see good things, do good deeds, and can hear good things, we will naturally be able to respond and join in good deeds and so on. If we use all Six Roots to carry these out, then these will be our merits and virtues. The merits and virtues the Six Roots create are what dignify the Six Roots. So, “All will be made pure.” When our Six Roots become dignified, everything we do will be free of defilements.

This is like Tzu Chi volunteers in Mozambique; everybody is very disciplined. They wear the blue and white uniform, either very white pants or very white skirts. Everybody sits upon the ground there. This is very natural for them. They are able to sit there, to sit and prostrate on the ground, and yet remain very clean. It is a very dignified scene there. With their Six Roots, on this land, they present a clean and dignified appearance. This is not easy. However, this purity that I speak of comes from all the good things that we do. With our bodies and different organs, we act, putting our minds into daily living. We never do what is wrong, never think of what is wrong, what we should not think of. So, everything we do is always virtuous. We do good deeds, think of virtuous Dharma and think of what will benefit people. This is how we maintain a pure spiritual practice.

The next sutra passage goes,

“These good men and good women, with the pure physical eyes that they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”

“The first five roots” are those five roots that come before the mind, the eye, ear, nose, tongue and body; these are known as the first five roots. They “constitute the superficial sense organs.” Superficial means things that are very apparent, things we can see very obviously. These are superficial sense organs. “The Coarse Sensory Roots” are relatively coarser; these are all things that we see.

The first five roots constitute the superficial sense organs, known as the Coarse Sensory Roots. When the Six Roots, Dusts and Consciousnesses come together, this constitutes the transcendent sense organs hidden within the storehouse consciousness, also known as the Pure Sensory Roots.

Modern science has developed the microscope. In the medical field, in the scientific field, when we look through it, we can see what was previously invisible. They have developed this technology, this medical technology that can see all kinds of microscopic germs. When it comes to our eyelashes alone, if we look at one through a microscope, we can see bacteria lined up across our lash. The bacteria line up like a row of insects on each lash. These are things we cannot ordinarily see. They are not superficial. We can only see things with coarse appearances, things we see with the superficial sense organs.

“When the Six Roots, Dusts and Consciousnesses come together….” These are the Six Roots. The previous five were the coarse roots, the ones that sense coarse appearances. When they make contact with the external dusts, our eyes see external appearances. This is how we experience the world. The mind refers to how, after we see something, the consciousness observes it with the nerves in the eye, the optic nerve. That is where the consciousness is. It is through the nerves that we consciously see things and distinguish them. The number of monastic practitioners here and the number of lay disciples can be identified by looking with our eyes. So, our eyes are superficial sense organs. It means that when it comes to coarse objects, we can just see them with our eyes.

Actually, there is much around us that we cannot see with our eyes, so we would need a microscope to see them. There are countless numbers of them! Yet, we can only talk about the things we can see with our Coarse Sensory Roots. Moreover, when consciousness meets the Six Dusts, it distinguishes them, because consciousness has connected with the sense objects through the sense organs. “This constitutes the transcendent sense organs hidden within the storehouse consciousness.” The consciousness itself is hidden. There is nothing more than the physical eye, nothing more than the physical ear, but hidden in these is [the consciousness]. It is our consciousness that directs us to distinguish and understand. It is the transcendent sense organ.

Right now when I am speaking, I can still hear behind me the sounds of the birds and machines just the same. Whether those sounds are in front or behind me, I can hear them all. I can hear the sound of my voice as well. I am speaking over the sound of the machine in the background, so the sounds all mix together. All sorts of noises all at the same moment come together. These are all part of one consciousness. The mind-root can know so many things, all at the same time. These are the transcendent sense organs, “also known as the Pure Sensory Root.” This is because they can encounter and distinguish among external sense objects.

However, if we try to analyze exactly where the consciousness is, we cannot see it, for it is “hidden.” So, if we can be a little more mindful, then we will know that as ordinary beings, what we can know and realize with our consciousness is limited to these things. When it comes to the Buddha’s perspectives, His knowledge and realization go far beyond this.

The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs. Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots. The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ. By the transcendent power of this sutra, the eyes will become pure and the eye-root transcendent.

So, “The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs.” External things only express themselves as they do and serve [as a means] of analysis so that we may find the truth. When we want to solve a problem, we need these external things to help us for us to understand how to solve it. Phenomena can only express themselves in the shapes and forms they do, so they always possess some hidden meaning.

“Thus, they are centered on the Pure Sensory Roots.” The Pure Sensory Roots are pure and undefiled. Our roots are so pure and undefiled, yet we remain covered by ignorance, so we cannot see. We now wish to disperse that ignorance so that we can understand what the true functions of our eyes, ears, nose, tongue and body are. When we understand all these together, we return to the Dharma. When we bring together the worldly phenomena and understand them, we summarize them as the Dharma, which is pure in form. “Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots.” All five roots share one function when we bring them together with the Dharma.

Furthermore, the physical eyes are superficial sense organs. Our eyes are called superficial sense organs. If our eyes get sick, we see a doctor. The doctor can look at our eyes and analyze what is wrong with them. These, too, are superficial sense organs, these physical eyes.

If we have some ailment, the doctor can analyze exactly what is wrong. I was just talking about an eyelash. There was a person who went to a doctor so the doctor could discover why his eye was always itching and uncomfortable. It was only then he found out that inside his eye there were many bacteria, bacteria that could not be seen.

So, it was through the symptoms that the doctor discovered the ailment. It was caused by certain bacteria inside the organ of the patient. When it comes to the inner workings of our bodies, we must rely on very precise instruments. Then, after understanding the principle, the physiological principle, we ask, what is going on here? One may know the principle and the body’s physical structure, but how can one become able to unlock the mystery of life? This is something that no one knows except the Buddha. With the eye-root, we gather everything we know by seeing; these are phenomena, but it is impossible to explain them. Furthermore, when it comes to the Dharma, to the True Dharma, the true principles, only the noble beings and enlightened ones, the Great Awakened Ones of the Universe, can know the true principles of the tiny intricate details of the workings of the universe.

“The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ.” After we are able to see, everything we see comes together and enters the hidden consciousness. Then, this transcendent sense organ gathers these phenomena like this. So, “The power of this sutra is transcendent.” Throughout this sutra, this is what it is letting us know; It is transcendent so that we can say, “Right! I must come to quickly understand how to teach the meaning in this sutra so that everyone will understand it.” So, someone has to explain the sutra to us. If no one explains it, we have no way to know.

The way each person explains it is different. Some explain it using worldly phenomena. Others explain using the ancient set of concepts. However, we are in the world and we must know how in our daily living among people we can analyze the function of our eyes. What do we gain from them? Do they benefit us? Are they hurting us? We must gather together the benefits they bring us. After being educated by reading the sutra, we are already upholding the practice for ourselves. We must further encourage others to practice so that their hearts turn toward goodness. In this sutra, there is power in the Dharma. “The sutra is a path.” The power of the Dharma helps us understand that this is the pure eye. We use a pure eye to observe these phenomena and analyze the wondrous workings within them, so the eye-root is pure. Because the sutra is transcendent, it helps us attain a pure eye-root. It is transcendent.

“These good men and good women, with the pure physical eyes that they received from their parents at birth….”

These good men and good women, with the pure physical eyes that they received from their parents at birth: There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.

It especially mentions good men and good women, meaning good people, people who accept this Dharma. With the physical eyes from our parents, we can see and accept all worldly phenomena together, so we can understand the Dharma within them. “There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.” When we read and recite the Diamond Sutra, we will read about all these five eyes.

[The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

We can understand from the Diamond Sutra that, when it comes to physical eyes, “physical eyes are limited and cannot see clearly.” This is because if we are unenlightened, though we know to use our eyes to see things, they are superficial sense organs. We understand these names, yet we still must rely on instruments, whether medical or scientific technology. Only then can we know the inner workings of those microbes. Otherwise, there would be no other way. So, still the eyes may be obstructed.

Thus, when it comes to the physical eyes, we need to rely on other instruments to see. Otherwise, we could never see some things.

“Dharma-eyes can only observe worldly phenomena.” The Dharma-eyes can see the world. In regard to common principles, the “worldly truths,” they understand all of them. Because we now read and recite the sutra, we already understand worldly phenomena. So, when it comes to right and wrong, we are already very clear; we can refuse to allow those defilements to contaminate us. When our entire mind has returned to the Dharma, it means we have the Dharma-eyes.

“Heavenly eyes see clearly without limitations.” Moreover, when we get to heavenly eyes, we do not have to rely upon instruments. Heavenly eyes have a way to see “clearly without limitations.” It is we who have limitations, but a heavenly being sees clearly without any limitations.

Next, “Wisdom-eyes clearly discern emptiness.” Emptiness is true emptiness. The wisdom-eyes analyze all things very clearly, [seeing] that they are in fact all empty. We kept talking about true emptiness in the past. There is “true emptiness” and also “wondrous existence.” If we see wondrous existence in true emptiness, we have truly attained Buddha-eyes. “Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.” With Buddha-eyes, we can see everything clearly. The Buddha too had the eyes given by His parents, then similarly, after He had awakened, He already understood the things of this world; by grasping one truth, He understood all truths. There was nothing that He did not understand. So, all true emptiness and wondrous existence is encompassed in one gaze of the Buddha’s eyes which include these five eyes as well. They are like 1000 suns. “What they illuminate is all different, yet their essence is the same.” When they illuminate things like this, then all things can be known.

When the physical eyes we received from our parents at birth also become pure, the four elements will become pure [within us], thus creating the eyes of our transcendent sense organs, which will no longer be the physical eyes of the superficial sense organs.

What our mother and father have given us are the physical eyes. So, we must try to comprehend this. It then goes on to talk about “purity. Purity” means that “the four elements will become pure [within us] thus creating the eyes of our transcendent sense organs,” The four elements all come together in our bodies. Our bodies are replete with the Five Roots. We often say that the body is a temporary union of the four elements. This temporary union of the four elements, this entire body, has eyes, ears, nose, tongue and body. These eyes, ears, nose, tongue and body are inseparable from the four elements.

So, “These four elements become pure [within us], thus creating the eyes of our transcendent sense organs.” We are fortunate to have found the Dharma, for it is the Buddha-Dharma that enables us to recognize right from wrong. When we were unenlightened in the past, we did wrong things out of ignorance; we kept turning over and over in ignorance. Now that we know, we know how to eliminate what is wrong. We can wash away our mistakes from the past and, starting now, we have the teachings in the sutra to rely on. So, now everything we see is the Dharma. Thus, our eyes are pure and can understand all tangible things in the world. We have completely analyzed these superficial roots and dusts as being empty. This is true emptiness. Only a Buddha could understand all these things clearly. This is purity. What we need to learn is how to purify the Roots when they encounter Dusts. This is what we need to learn. So, “These four elements become pure [within us], thus creating the eyes of our transcendent sense organs.” These four elements are only a temporary union. This is to say, when we say everything is empty, we mean the four elements are a temporary union; it is all pure and undefiled. So, “They will no longer be the physical eyes of the superficial sense organs.” This is not really talking about the eyes; it is talking about our pure awakened intrinsic nature. Yet, this pure awakened intrinsic nature comes from our continual and incessant analysis of external states; we analyze these, analyze them from coarse to fine, fine enough that everything returns and converges until it enters our consciousness, our storehouse consciousness and then wisdom. There are the sixth, seventh, eighth consciousnesses and the ninth consciousness. This is the Buddha’s pure enlightened nature, “the transcendent eye-root.” This is not just the superficial sense organ of the physical eyes. It is the awakened nature.

So, everyone, we must be mindful of the Dharma; we must truly comprehend it, understand it. Although it is not possible for us right now to reach the ninth consciousness, at least we know about it. When it comes to our eighth consciousness, everything we created before, all of our thoughts and feelings go there. We kept talking about this before. The sixth consciousness is the mind-root. The mind encounters external states. The five roots and consciousnesses connect with the five external sense objects, and it is in the sixth consciousness of thought that we make distinctions. When we go about doing something, do we do what is right or what is wrong? Right and wrong depend on thoughts, which are expressed in our accumulated actions. When we do good, a virtue returns to our eighth consciousness. The mistakes we make also go to the storehouse consciousness.

So, both good and evil are stored in the storehouse consciousness. As unenlightened beings, this is what we need to learn, what we need to understand. Right and wrong are always determined in how the Roots meet the Dusts. If we can distinguish clearly between good and evil, then we can gradually eliminate evil, and gradually increase our virtue. We increase it until [we are] “free of all hindrances” and we remain in the Three Spheres of Emptiness. This is the return to the ninth consciousness.

In short, if our mind is pure, then we will continually return to the Buddha and walk upon His awakened path. We will have no difficulties if we are mindful, so please always be mindful!

Episode 1655 – Uphold the Teachings and Eliminate Defilements

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>> “Due to [the interplay of]. Roots, Dusts and Consciousnesses, we follow conditions and become defiled. This is how we become turbid and devoid of goodness and virtue. Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact, and so we must eliminate all our defilements and attain pure merits and virtues.”

>> “These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “With these merits, they will dignify their Six Roots, which will all be made pure.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.

>> We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.

>> Which will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.

>> In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.

>> “Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.

>> So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.

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“Due to [the interplay of]. Roots, Dusts and Consciousnesses, we follow conditions and become defiled.
This is how we become turbid and devoid of goodness and virtue.
Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact,
and so we must eliminate all our defilements and attain pure merits and virtues.”

When we read this, we should be able to understand. The Roots are our Six Roots and the Dusts are external conditions. Roots, Dusts and Consciousnesses converge, and following these conditions, we become defiled. As we look at things, our desire is incited and we wish to obtain them. This is speaking of the eye-root, but it is the same with all the Six Roots and Dusts. Our Six Roots align with the Six Dusts and we follow [conditions] to become defiled. I have talked about this often, so everyone ought to be clear on this. If this was the case, then. “This is how we become turbid and devoid of goodness and virtue.” We engage in spiritual practice to eliminate these kinds of ignorance. When our Roots converge with the Dusts, we give rise to discursive thoughts that turn into ignorance, resulting in us becoming defiled. This is the ignorance and afflictions that we ordinary beings stir up from external conditions. This is called turbidity.

Since our mind is turbid, we have no goodness or virtues. This is called “leaking.” For a while I continuously told everyone about “Leaks. Leaks” refers to leaking away. We originally had pure wisdom. However, following turbidity and afflictions, we lost our nature of True Suchness; it became covered. Thus, this is called “Leaks.” When there are turbidities, there are Leaks. As this pure intrinsic nature of ours is covered layer by layer with afflictions, our wisdom disappears little by little. Hence, this is called “devoid of virtues.”

“Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact.” Right now, we are upholding the sutra and we understand the sutra. We ought to earnestly accept and uphold the sutra ourselves so that we can teach others to do so as well. As for our Roots, we must understand this. We must really understand the Roots and Dusts. This means that, in order to lead others, those of us who uphold the sutra’s teachings must be very clear on our direction. If we are clear on the direction, both for ourselves and for others, then all those that we taught will be able to understand [as well]. That is, “We eliminate all our defilements and attain pure merits and virtues.” Naturally, we can completely eliminate our many defilements and attain “pure merits and virtues.” As for attainment, we must cultivate to attain. “With attainment comes virtue.” [These are] the merits and virtues that we obtain through practice. I hope that everyone can understand this. It is very important that we engage in practice when it comes to the Six Roots and Dusts. When it comes to our Roots in relation to external conditions, we must keep our heart [from being defiled]. Spiritual practitioners ought to be clear on our direction and all matters of this world. All of this is a matter of our Six Roots. We must be mindful!

So, the previous sutra passage says,

“These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”

While we uphold the sutra, we must be very clear that as we earnestly uphold [the sutra], we must teach others to uphold them as well. We must earnestly read, recite, transcribe and expound the sutra. If we could maintain [our hearts’] purity well, then our Six Roots would have this kind of merits and virtues. We must put effort into comprehending this.

The next sutra passage says,

“With these merits, they will dignify their Six Roots, which will all be made pure.”

This is saying that our human body should be replete with the Six Roots. “The human body is endowed with all Six Roots.” [The human body] must be replete in these in order to be complete. Otherwise, if we lack any one [Root] out of the Six Roots, then our lives are difficult. When a person arrives in this world, what is most important is being endowed with all Six Roots. [The Six Roots] “all have countless meritorious functions and virtuous applications.” If we are able to be replete in all Six Roots of eyes, ear, nose, tongue etc., if they are complete, then it is very convenient for us to do things. This is not to mention doing good deeds, which even more require us to have complete Six Roots.

With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.

So, we must be very grateful. Every day we ought to be very grateful. Our hands and feet are healthy and whole. Our eyes, ears, noses and tongues are all replete, healthy and not lacking. Furthermore, our eyes have no diseases. Our ears are free of disease, our noses are free of disease and our tongues and mouths are free of disease. In this way, for our entire life, [our bodies are] very wholesome, healthy and fully functioning. “Oh my! Why are my eyes so blurry? It is so inconvenient when I read things. Huh? I think my ears are hard of hearing. I cannot clearly hear sounds” and so on. This is the deterioration of the Six Roots. They are aging and deteriorating away. As such, for us to do anything is even more inconvenient.

So, we ought to cherish the times that we are whole. These are the times when we are healthy. Having two hands, very healthy hands, we must eagerly do good deeds. Having two healthy legs, we must earnestly travel upon whichever path we should take. When it comes to listening to the Dharma, while our ears can still hear well, we ought to earnestly listen [to the Dharma]. We must do all these things right away. If we do not do them right away, in fact, when our body is unbalanced, we get sick. When we are sick, [our body] has become unbalanced and is not in our control. At that time, we cannot do anything freely. We will not be able to do things to our satisfaction and we will not be able to give of ourselves when it comes to people and matters. Therefore, we must earnestly make good use of the fact that our Six Roots are healthy. We ought to earnestly seize the chance to do good deeds. When we need to be diligent, we must earnestly do so.

If our [Six Roots] are replete, then they “all have countless meritorious functions and virtuous applications.” We must clearly understand as we continue reading. [The Six Roots] have many functions that enable us to help others. Only by giving of ourselves do we attain. To “attain” is to gain virtues. As long as we earnestly do [good] deeds, we will attain virtues. This is what we call merits and virtues. Good deeds are merits. We must work hard; when we cultivate merits within and externally act to teach others, we attain. This is called attaining “virtues and merits.”

“Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.” I often say that we take in everything that we do. There is definitely a difference between good and evil. In our lifetime, we are either doing good or creating evil. Otherwise, we would be letting our days idle by. When we let our days idle by, this is equal to becoming indebted. It means that we are indebted in this world. We may not be productive, but throughout our life, we [rely on] everything the earth produces. It nurtures our lives, providing us an abundant living. If we ourselves do nothing [in return], then we will be indebted to the world.

The earth nurtures all things. We may come to this world and deplete the resources of this world but not give anything at all. It is not that. “[What we do] is either good or evil. I do not do good and. I also do not do evil, so I am not at fault.” We may not be at fault, but we are indebted. This is called letting time idle away. [We are] indebted to this world, indebted to our parents, and indebted to all sentient beings. This is because when it comes to our lives, our body comes from our parents. Having an abundance of all things in life is due to [the efforts] of people of all kinds of professions. Having enough of what we need to use, wear and eat is a matter of everyone’s hard work and giving. This is how we can enjoy [all of this]. If we are still unproductive and let time idle by, this will also be stored in our storehouse consciousness in the future. Everyone ought to be very mindful.

So, all good and evil is retained within our storehouse consciousness. “We cannot take anything with us when we die; only our karma follows us to our next life.” What is the storehouse consciousness? It is our karmic consciousness. Our good and evil karma, our lack of productivity and our karma of indebtedness are all part of it. So, all of these are hidden within our storehouse consciousness. So, as for our storehouse consciousness, exactly what are we trying to store? In the future, what are we bringing? The Buddha has already taught us about this in the Chapter on Tathagata’s Lifespan. The Buddha teaches us in this way.

When it came to the Buddha Himself, already since countless kalpas ago, lifetime after lifetime, with His body He has been engaging in spiritual practice in this world. He has always given of Himself for others. He has always been working hard and doing good. So, through constant accumulation over many lifetimes, He returned to His Buddha-nature of True Suchness. Because He was not defiled, He was not [entangled] by karmic forces. Every part of Him is in the ninth consciousness. This is to return to His Buddha-nature, which is His enlightened nature, His nature of True Suchness. He continuously upheld [these teachings] Himself and taught others to uphold it. He also rejoiced for and praised [others]. This is how the Buddha returned to the world lifetime upon lifetime. He continuously grew in His enlightened nature, His pure nature of True Suchness. This is the merits and virtues of engaging in spiritual practice. To give is to store [in our consciousness].

We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.

Next, we say, “We follow [conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues.” If our Six Roots and Six Consciousnesses are repeatedly defiled, then we will continuously allow our ignorance to grow while not [accumulating] good merits and virtues. We will not accomplish much. By letting our time and days idle by, we are only continuously polluting the world. When we allow all of what we see in this world to disturb our mind, then our mind will stir up thoughts to create [defilement]. This is all a cycle.

So, “Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts.” As we are upholding the sutra now, we must really get to know these Six Dusts. We should not be defiled by them. We must not take what should not be taken. Since our mind should not stir, we must not let it stir. We must guard our Six Roots well. At the same time, we should also know clearly that we should not defile [our minds] and know that we should give of ourselves and uphold [this sutra]. This is all the virtues and merits of upholding [this sutra]. We must uphold the sutra well and practice according to its teachings. We are to practice ourselves and then teach others to practice. While we encourage others to engage in practice, we must also rejoice in others’ accomplishments. All of this is to nurture our roots of goodness so that we are able to distance ourselves from defilement. So, we must earnestly nurture our Roots and Dusts. We need to engage in self-cultivation and take actions to benefit others; this is how we gain merits and virtues.

So, when we eliminate what is defiling and grow what is pure, then, “Thus, we will attain 6000 merits with which we may dignify ourselves.” We will be replete in all these merits and virtues because of our purity; all of our Six Roots and Dusts are pure. To not do evil is to do good. When we do good, it is stored in our storehouse consciousness, especially when it comes to being pure.

Which will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.

“[They] will all be made pure” [means]. “Because Dharma teachers diligently uphold this sutra….” Dharma teachers practice the pure Dharma. When we engage in spiritual practice, we take the Dharma as our teacher. We also act as teachers, teaching others according to the Dharma. This is what is referred to as Dharma teachers. This chapter is called the Chapter on the Merits and Virtues of Dharma Teachers. We must not only practice and uphold the teachings ourselves, but also teach others to practice as well. So, Dharma teachers must be diligent. To become a Dharma teacher, [our mind] must be focused and not chaotic. We must be diligent and not lax. We ought to always maintain our focus and diligence. This is what it means to “uphold this sutra.” With our focus and diligence, other than reading and reciting this sutra, we must always put the teachings into practice. “The sutra is a path, and this path is a road to walk on.” So, every step we take is according to the teachings of this sutra. It is the sutra and the Dharma that teach us.

Since we “uphold the sutra,” we ought to comprehend the great path. When we take refuge in the Three Treasures each day, is it not because that we want to comprehend the great path? After we comprehend the great path, we ought to form “the supreme aspiration.” Not only must we practice [the teachings] ourselves and benefit ourselves, we ought to further teach and benefit others so that everyone can engage in spiritual practice together. Once we comprehend the great path, we must immediately exercise the function of forming the supreme aspiration. Only by doing this can we delve completely and deeply into the sutra treasury. Because our mind is not defiled, we can use a very pure mindset to delve into the sutra treasury. This is what it means to work hard and focus our minds with a single resolve. To work hard does not mean to only delve deeply into reading and reciting [sutras]. It is to open up the path and pave the road. It is to walk the path ourselves and to pave the road well so that others have the benefit of an even path and can walk upon this road. So, I have recently been teaching everyone that we must open up the path and pave the road. This is to benefit ourselves as well as others.

So, it says to “awaken their sensory and cognitive facilities.” In this way, entering into the sutra treasury is to awaken what we see, hear, feel and understand. Since our minds are all very pure, without impurities or defilement, as we see, hear, feel and understand things we can be very focused and without confusion. This is the meaning of wisdom. Then, “Thus, they will realize all [the principles] of ultimate truth.”

When it comes to true principles, for us to be able to understand them is awakening our wisdom. To awaken our wisdom, we must start from our understanding and views. As for our hearing, what we know after hearing and awakening will grow our wisdom. When [our minds] are free from chaos and are completely pure, we can benefit ourselves and others. Then, our sensory and cognitive facilities are all good things. We can cultivate ourselves as well as encourage others [to do good] and help people. This is “[realizing] all [the principles] of ultimate truth” and not deviating regarding the principles. So, our. “Six Roots will all become replete with pure merits and virtues.” If we could be like this, then our Six Roots would be pure and not defiled.

This is what we truly must put into practice, to be mindful of and to work hard on. We must not only be mindful and say, “Yes! I am always contemplating. I am being mindful.” To be mindful is not to just think. To be mindful is to put the teachings into action without deviation or mistakes. This is what it means to truly be mindful and work hard.

In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.

“In this way, everything becomes the True Dharma.” When we understand the ultimate truth, then all things become the True Dharma. What we see, hear, feel and know are all True Dharma. We ought to be very mindful and earnestly work hard on [attaining] the True Dharma.

Since it is said that it is pure Dharma, “that which is said to be pure,” this means that it “can neither be enhanced nor diminished.” We have returned to the True Suchness of our pure intrinsic nature. We have always had our nature of True Suchness. It has never been either enhanced or diminished.

“When our Six Roots work together….” If we could always use our pure intrinsic nature to view external circumstances, then all would be pure. When we use our pure [nature of] True Suchness to listen to the sounds of the world, everywhere will be the pure sound of ocean waves. This all has neither been enhanced nor diminished. The sounds are all wondrous sounds. The Dharma is like waves, one wave after another. If we quietly listen, there is a rhythm to it. It is filled with high and low rhythms. When we let our minds be still and listen, it is just like the rhythm of reciting poetry. Listening to the sutras or studying its texts are nothing but the rhythms of our daily lives.

When we had a videoconference with the Tzu Chi volunteers in Africa, we saw how under the [heat of the] sun, they performed the Ode to Diligence. Wow, how magnificent! 650 people were there to perform the Ode to Diligence simultaneously. They could sing it, their movements perfectly aligned. Whenever they enter their Buddha Hall for their group study, they sing “the Buddha on Vulture Peak.” They can sing it very clearly. People cannot tell that it was Africans singing “There is no need to seek the Buddha on Vulture Peak. In each person there is a stupa on Vulture Peak.” They enunciate each word very clearly. That rhythm is very beautiful and touching.

In Africa, they have the ability to use music to manifest the Dharma. They take [the Dharma] into their body, and through their body language, they can express the rhythm of the Dharma in a physical form. Moreover, each and every teaching is both in their mind and in their actions. For example, they visited and reached out to our Dharma-family member, a fellow volunteer. She had not come, and when they visited her they realized that her house was extremely shabby. There was nothing inside. All that was there was a table made from a piece of board. It had no table legs, but was propped up by many pieces of bamboo and so on woven together. They were not woven very neatly either. They were just piled up to prop up [the table top].

Our Bodhisattvas asked, “Are you sure you don’t want us to help you?” She replied, “No need! I am a person who helps others.” She is a very, very experienced Bodhisattva. She is already certified and very senior. However, she lives such a life where her home lacks four walls. We can even see the sky when we look up at her ceiling. However, she is rich at heart. She goes out to help others and feels very wealthy. She has two healthy arms and two healthy legs to walk with. Her mouth and tongue allow her to comfort people. She is not lacking in anything. She feels wealthy in everything. That is, her mind feels spiritually wealthy. This is what it means to be pure and neither enhanced nor diminished. She is using her intrinsic nature, her nature of True Suchness, which has already been inspired. She is already using her nature of True Suchness to create a wide path in Africa. She encourages everyone, “Everyone, come and do good deeds, and pave a good road.” She is so experienced.

Right now (in 2018), they have over 3000 volunteers there. This is very touching to see. This is pure Dharma. Although they [sit] on the ground, all the ground there has footprints that they left. They all wear white pants, and we see them sit on the ground. They sit down there and kneel and prostrate, but when they stand up, their white pants do not seem to be dirtied. I said that even the earth there is clean and pure. This is truly touching. This is purity.

Speaking of purity, when I think of the people of that land, they are truly pure and undefiled. So, this will “neither be enhanced nor diminished.” This is “the Six Roots working together.” We can use them to describe this. They are all very at ease, extremely at ease. It is truly amazing. How is it possible that in such an environment they can be so at ease? It is truly amazing. They have done so much that brings merits and virtues there.

They have taken good care of that land. Their vegetable gardens are so well-tended that they do not even have one weed. Over such a large piece [of land], they organized every vegetable bed in such an orderly fashion. [The beds] are not tilted even the slightest. Every vegetable plant is very healthy. Their cabbage grows to such a big size. Truly, this is not something that can be made in an instant, no.

What further touched me was that they now are working on cutting reeds. They let [the reeds] dry on the ground. Why have they started drying them? They are starting to weave straw mats. They have already started weaving. They said it is for the earthquake in Indonesia that they started weaving [these]. They are to be sold to help [those affected by] the Indonesian earthquake. I am even more touched. During this time, since the earthquake in Indonesia [happened], they have started this. Think about it; is this touching? It is very touching. So, this is called merits and virtues. They are practicing with their bodies and minds in hopes to benefit others. Just seeing [what they do] brings merits and virtues. To feel joyful when we see [what they do] truly is to rejoice. If we can praise them, then that also brings merits and virtues. It is very difficult to do what they do.

“Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.

Furthermore, “Merits and virtues are the virtuous fruits that stem from meritorious actions.” Since they have acted and completed these deeds, the virtuous fruits have appeared. In this passage, it says, “The eye, nose and body have fewer merits than the ear, tongue and mind.” The eye, nose and body, these three, all have 800 merits and virtues. However, the ear, tongue and mind have 1200 merits and virtues. So, when the eyes look at things, it is still obstructed. Right now at home, we are obstructed by walls. We cannot see the outside. This means our abilities are still obstructed.

The nose is able to breathe and distinguish smells. This is all it can do. Our body has many obstructions. If the road is a bit long, we say “My legs are sore.” If something is a bit higher, we say, “I cannot climb up.” If a gorge is too deep, we say, “I am afraid to go down.” Our bodies are incapable of [many things]. We all have obstructions related to our bodies. There are also the obstructions of aging and so on.

So, the merits and virtues of the eyes, nose and body do not match the merits and virtues of the ears, tongue and mind. Our ear root can hear sounds from far, far away. If we are calm, we can listen to the Dharma and take it to heart so that we know what we need to improve on. We have made mistakes in the past, so we must remedy our mistakes and repent. Being able to amend our mistakes enables us to turn our lives around from an unenlightened path to that of noble beings. These are the merits and virtues of the ear through hearing.

When it comes to our tongue, it is not only for eating. Most importantly, it can speak. It can speak very clearly so that others can understand. Because of this, the tongue can widely spread the Buddha-Dharma and speak about virtuous Dharma. It can teach others to succeed [on the path]. These are the merits and virtues of the tongue. What about the mind? We can open our minds to understand. Once we accept the Buddha-Dharma, our minds can comprehend it and moreover think about many things. We can store a lot of Dharma in our consciousness. The virtues and merits of the mind are great. So, this is how we can understand why there are 800 and 1200 virtues and merits, why those of the eyes, nose and body do not match those of the ear, tongue and mind. The way I talk about this now, everyone should be clear. Combined, they are “6000.” So, we ought to earnestly and mindfully comprehend this. Naturally, the Dharma is very profound. We ought to mindfully comprehend it and earnestly accept it.

So, “The three roots of the ear, tongue and mind are capable of… realizing the principles of the wondrous Dharma.” Our ears can listen to the Dharma, our tongues can teach the Dharma, and our minds can store the Dharma. Therefore, because of this, we are able to store such intricate principles within our minds as well as give to others. These are all their functions, their merits and virtues. So, when it comes to “hearing, teaching and realizing, realizing” means that after deeply understanding [the teachings], we feel, “Yes, I have witnessed this. This is how it is.” So, “The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.” We must very mindfully seek to understand this.

So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.

“Moreover, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind.” This allows everyone to further understand why there is a differentiation of 800 or 1200, such differences in their functions. Furthermore, “The ear can hear sounds from all four directions, while the eye can only see things in front of it, and to the left and right side of it,” We can only see half. We cannot see what is behind us. We can only see what is in front. What is beside us, we can somewhat see. By turning [our heads] we can see it. We cannot see what is behind us. Our ears can hear in all directions. If someone is speaking behind us, we will know that they are behind us. What if the sound came from the left, right or in front of us? We can hear sounds from all four directions, but our eyes cannot do this.

As for the body-root, this root must make contact with the external environment in order to have awareness. For our body, we must come in contact with something to know [it is there]. We are already wearing clothes; otherwise, when it is cold and we only know it is cold, but we do not put on clothes, we will still feel cold. In this way, we cannot say that all sorts of cold and heat in this world do not affect us. You say, “My eyes got cold, my ears got cold.” Yet, did they? It is our body that has gotten cold and sick. This means that our body always has flaws. It comes into contact with the sense objects. So, “The mind can pervade the entire universe.” Our nose is merely a conduit for breath while our mind root can pervade the entire universe. However, the nose can only breathe and tell what smells nice or foul; that is all. As for our tongue, it “can proclaim and teach the Dharma. If we infer from these principles” then we can understand.

So, we must mindfully comprehend the Dharma. When we are mindful, it means our eyes, ears, nose, tongue and body have converged with our mind. Do we aim to cultivate virtues and merits or evil karma? Or do we create [evil] karma by doing nothing? This is the karma of indebtedness. After hearing the Dharma ourselves, if we can clearly get to know it, then we can comprehend it. So, we ought to put effort into being mindful regarding our Roots, Dusts and Consciousnesses. In our daily living, are we defiled or pure? To earnestly pay attention to this is to create countless merits. Everyone, please be mindful.

Episode 1654 – The Six Roots Possess Six Thousand Merits

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>> “Among the Six Roots of the human body, the number of functions of the three roots of the eyes, nose and body is such that each root possesses 800 merits. We must seize the present moment to make the most of their functions. The ears, tongue and mind each possess 1200 merits. With our ears, “we hear invisible, intangible sound. With our tongues, we experience taste and sense whether something is bitter or spicy, or whether it is sweet, tart, salty, bland, strong, sour or subtle in flavor.”

>> “At that time, the Buddha said to Constant Diligence. Bodhisattva-Mahasattva, ‘Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it.'”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “As for the merits and virtues they will attain, when we sum up the merits and virtues of the Six Roots in total, each of their Six Roots will gain either 1200 or 800 merits.”

>> “As for the wondrous interplay [between them], each root can also perform the functions of all other roots, and each consciousness can connect to and experience the conditions that all other consciousnesses [experience]. When each of the Six Roots has been perfected, they will have 6000 merits in total. The typical eye, nose and body can attain 800 merits each, while the ear, nose and mind can attain 1200 merits each.”

>> These people will attain 800 merits of the eye: Our eye-root observes everything in front of us and everything to both our left and right sides, but it cannot see anything behind us. Because it lacks one of the four directions, its merits and virtues are incomplete. In three directions, it has merits to speak of, but in one direction, it has no virtues at all. Thus, we should understand why the eye has only 800 merits.

>> 1200 merits of the ear: The ear can hear sounds from each of the 10 directions. When we are moving, [the ear can hear sounds] both near and far. When we are still, [the ear can hear] limitlessly. Thus, we should understand why the ear-root has the full 1200 merits.

>> 800 merits of the nose: Our nose can smell and carry our breath as we inhale and exhale. We breathe in and breathe out, but in between [breaths], it has no [function]. When we examine the nose-root, we find that it lacks one of three portions of merits. Thus, we should understand why the nose has only 800 merits.

>> 1200 merits of the tongue: The tongue can proclaim the entirety of worldly and world-transcending wisdom. Though words have their limits, we can use them to express limitless principles. Thus, we should understand why the tongue-root has the full 1200 merits

>> 800 merits of the body: The body feels whatever it comes into contact with and senses whether it is harmful or agreeable. When contact is made, the body can feel, but when contact is broken, it loses awareness. Without contact, the body loses its function; with contact, the body has two functions. When we examine the body-root, we find that it lacks one of three portions of merits. This is why the body has only 800 merits.

>> 1200 merits of the mind: The mind silently encompasses all worldly and world-transcending Dharma throughout the ten directions and Three Periods. [The minds of] noble and ordinary beings alike are all capable of encompassing [this Dharma] boundlessly and without limitations. Thus, we should understand why the mind-root has the full 1200 merits. “[There are] 1200 merits of the mind.”

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“Among the Six Roots of the human body,
the number of functions
of the three roots of the eyes, nose and body
is such that each root possesses 800 merits.
We must seize the present moment
to make the most of their functions.
The ears, tongue and mind each possess 1200 merits.
With our ears, “we hear invisible, intangible sound.
With our tongues, we experience taste and sense whether something is bitter or spicy,
or whether it is sweet, tart, salty, bland, strong, sour or subtle in flavor.”

These are the functions of [the roots] of our body. The significance of these functions is related to our lives. The human body, every person’s organs and limbs, is inseparable from [the functions of these roots]. The Six Roots, as we have been discussing, are the eyes, ears, nose, tongue, body and mind; these are called the Six Roots. How many functions do our Six Roots have? Take the three roots of the eyes, nose and body. For these three roots, “the number [of functions] is such that each root possesses 800 merits.” Each of these three roots possesses 800 merits. If we understand this first, we will better understand the next passage. Each of these three roots possesses 800 merits. So, we must all make an effort to “seize the present moment” by making the most of their functions. We must make the most of these merits. If we do not make good use of them, the direct opposite of merits is evil. So, we must earnestly make the most of them.

The three roots of ears, tongue and mind each possess 1200 merits. “With our ears, we hear invisible, intangible sound.” As we listen with our ears, [the sounds] we hear are invisible and intangible. What about our tongue? “With our tongues” [we can experience] “taste and sense whether something is bitter or spicy, or if it is sweet, tart, salty [or] bland.” It [enables us] to detect various flavors. Are the functions of these roots useful to us? Their functions are great. So, if we can mindfully seek to understand them, we will gain merits from making use of them. If we are attentive and make the most of them, they will [produce] merits. Our vital organs and our Six Roots are all [available] for our use in this lifetime, so we must earnestly put them to good use.

Next we will listen to the previous sutra passage, which says,

“At that time, the Buddha said to Constant Diligence. Bodhisattva-Mahasattva, ‘Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it.'”

In this previous passage, Sakyamuni Buddha began to expound the. Chapter on Dharma Teachers’ Merits and Virtues. As He began, the recipient of the teachings was Constant Diligence Bodhisattva, a great Bodhisattva.

Before that, the Buddha also continuously expounded to another recipient, Maitreya. Maitreya Bodhisattva is the future Buddha of the world. Of course, this will take a very long time, but we know this in the present. As Buddhist practitioners, everyone should know, “Maitreya Buddha is a future Buddha,” which means he is preparing to attain Buddhahood. In terms of time in our world, this will take 5.67 billion years. Ah, this is such a long time! However, in the heavenly realm of the Buddha, this is not a very long time. Since he is the future Buddha of the world, the future Buddha who will guide sentient beings, Maitreya Bodhisattva continuously asked many questions about the content of the Dharma to help us understand even more clearly.

Now, [He was opening] the door of the intrinsic. As He opened the door of the intrinsic, the Buddha addressed. Constant Diligence Bodhisattva. This shows the Buddha’s regard for. Constant Diligence Bodhisattva. This also shows us the depth of Constant Diligence Bodhisattva’s ardent [spiritual] cultivation. His capabilities are very extensive. He is a Bodhisattva of Equal Enlightenment.

So, the Buddha and Constant Diligence Bodhisattva shared a mutual understanding. They understood the group of Bodhisattvas and the depth of their capabilities. Since Constant Diligence Bodhisattva has such capabilities and everyone could recognize this, in this essential passage, He addressed Constant Diligence Bodhisattva. He said to Constant Diligence Bodhisattva, “You are a great Bodhisattva; you must listen.” He was leading everyone to listen carefully. “Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it.” He feared that people would miss out on what they should accept and uphold.

So, this is where He began to teach everyone how to enter the Buddha’s door. After entering the Buddha’s door, we must always accept and uphold [His teachings], and we must be diligent. Only when [our practice] is inseparable from these things can we remain [focused] and not become lax. Reading and reciting [can be] two separate [activities] or combined as one [activity]. We can read [both] quietly and earnestly. Although we engage in spiritual practice and know [the sutras], we must constantly pick up the sutras and continue to read them. The more we read, the more we understand, which will help us remember so that we will not forget. The Buddhist sutras teach us so much, all of which we are able to understand. Especially when it comes to the Lotus Sutra, we must read it again and again.

There was a senior volunteer who brought two newly-inspired Bodhisattvas here. They are a married couple. The wife said, “My husband once had a medical emergency and went to see the doctor. Of the several doctors he saw, some could not diagnose him, while those who diagnosed him prescribed medicine that did not work. Then, a Dharma master advised him, ‘You must dedicate yourself to reciting the Earth Treasury Sutra 10,000 times.'”

So, he really began to recite it 10,000 times. He said, “I’ve already recited it 5000 times.” [He had recited] the Earth Treasury Sutra 5000 times. I said, “I am impressed. You recited the Earth Treasury Sutra 5000 times. The Earth Treasury Sutra has [three volumes]. How many years did this take you to recite it 5000 times? There are only 365 days in a year, so how many times did you recite it every day? As you recited it, did you understand it? After reciting it, did you put it into action? Did you understand why Sakyamuni Buddha taught the Earth Treasury Sutra?” Earth Treasury Bodhisattva made a vow. Other Bodhisattvas would be unable to fulfill it, but he is able to do it. He goes to the place with the most suffering; he goes to hell to transform sentient beings. “Until hell is empty, I will not attain Buddhahood.” This vow is different from other Bodhisattvas.’ This is what sets him apart.

“As you recite it 10,000 or 5000 times, do you understand its contents? Are you practicing [the sutra]? In his filial piety and goodness, he formed a great aspiration, making a great vow. He made this compassionate great vow. Do you comprehend it? Do you understand it?” He just kept reciting it like this. This is what he believed, so I could only emphasize this by telling him, “You must understand Earth Treasury Bodhisattva’s spirit and ideals, his great vows and actions.” This is very important. I hope that everyone can enter the Buddha’s door, and by entering the Buddha’s door, that we can truly learn how to engage in spiritual practice.

There was another elderly Bodhisattva who came. She is blessed with talented children and good family circumstances. She observes vegetarianism and is very kind. She diligently practices the Buddha-Dharma and visits spiritual training grounds. Diligently, she goes to many places to pay respect. She has been to many faraway places, including all the famous monasteries in China, participating in the Water and Land Dharma Service and so on. With her financial situation, with such talents and with this [freedom] to keep traveling, whether in a group or with a Dharma master, she is always saying, “I went to such and such a place.”

Actually, I find it [impressive] that, in her old age, she is still able to visit so many spiritual training grounds and [learn] so many things. However, do [people like this] take action? “Which country did you go to?” They will tell me that they went to such and such a country and saw very poor people there. I then ask them, “Did you help them? Did you take action?” It generally goes like this.

In fact, sometimes I want to ask, “If we are able to spend so much money, how many people can we save [with that money]? If we are able to spend so much time, how many people can we help [with that time]?” After thinking this over, I had a strong feeling in my mind; “What if those things could be done like this? How can we exercise our capabilities differently?” In the end, we always have our own perspectives [and see] positive and negative aspects.

For myself, I would think, “Traveling is her hobby, and reciting this sutra is his specialty. If we think about it, these things are not easy.” However, if I were asked to do that, “I would not be able to, [because]. I have my own direction and my own outlook.” This is how we humans are. For us humans in this world, our thoughts are intangible, so how can we apply our thoughts through our body, through our Six Roots? [Our thoughts contain] our spirit and ideals, which is also our intrinsic nature.

Over [many] lifetimes, not just [over many] years, but in our past lives, perhaps we have been accumulating these habitual tendencies and nurturing this direction. So, we have this consciousness and perspective. We always think our perspective is right. Every one of us has this kind of perspectives. [But] perspectives are also habitual tendencies which have [caused us] to nurture this direction; it is the same principle. So, can we change our perspectives? We can. By making use of time to accomplish these things, as long as we [follow] our karmic conditions, if our karmic conditions come together, then perhaps this kind of diligent person can [make an effort] to take practical action in the world. Promptly giving the world what it most lacks is the best [course of action].

Take us, for example, as we study the Lotus Sutra, reading, reciting, expounding and transcribing it. Reading is certainly very important, for without reading it, how would we know what the Lotus Sutra is?

However, after reading and reciting it, do we understand its meaning? If we do not understand the meaning within, it is as if we are merely singing [the words]. We may know it well enough to sing it, but the song feels unrelated to us; we are only interested in singing. If this is the case, then reading it is useless, for we read it like a song. Now, we are reading its every word, every phrase and every verse. Didn’t the previous Chapter on the Merits and Virtues of Joy also discuss this toward the end? We must be mindful of every phrase and verse. As we read and recite it, whether one phrase or one verse enters our heart, they help us open our hearts and be understanding. So, I invite everyone to read and recite it, and to do this earnestly, with deep faith and understanding,

So, “Expound it and transcribe it.” We are not done after reading and reciting it; we must then expound it and transcribe it. We must make offerings to it respectfully. Altogether, there are five [actions]. This is what it means to read and recite the sutra. Otherwise, each of us has our own interests and each has our own door to the Dharma. In Tzu Chi, our Dharma-door is to seize our time and take practical action. It is important to do things, but the purpose of reading and reciting the sutra is to apply it in our daily living. We must not only recite the words smoothly and begin to talk about our insights, no. True insights should be engraved in our hearts because we act on them. Only by doing what we say can we truly attain merits. If we only know it but do not act on it, then [attaining] merits is very difficult. So, we must be attentive to our merits. What are merits? They are not something to be attached to, but we must be attentive.

How do we apply our Six Roots? Each person is a unit [including the Six Roots]. Since eyes, ears, nose and tongue are [all] among our five senses, if we only talk about “eyes,” what about our ears, nose and mouth? Of course, each “person” represents them all. A person is replete with all Six Roots. So, our function comes from serving others through our Six Roots. Our practice is inseparable from the Six Roots.

So, the next sutra passage says,

“These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”

We have just read about the “800 merits of the eye.” We must understand [these] merits. With our eyes, how do we see [things]? With what spirit and ideals do we practice in order to make good use of our eyes to see [the world] around us? There are all kinds of things in this life, so we must mindfully consider them. The things we see are the merits of our eyes, so let us all think about them mindfully.

First, let’s listen and read this [commentary].

“As for the merits and virtues they will attain, when we sum up the merits and virtues of the Six Roots in total, each of their Six Roots will gain either 1200 or 800 merits.”

The same person has all [the Six Roots], but we can distinguish the roots based on whether they have 800 or 1200 merits. This distinction is according to their function. We must consider this carefully to seek to experientially understand this.

“As for the wondrous interplay [between them], each root can also perform the functions of all other roots, and each consciousness can connect to and experience the conditions that all other consciousnesses [experience]. When each of the Six Roots has been perfected, they will have 6000 merits in total.” We must remember this. The commentary continues, “The typical eye, nose and body can attain 800 merits each, while the ear, nose and mind can attain 1200 merits each.”

“As for the wondrous interplay [between them], each root can also perform the functions of all other roots, and each consciousness can connect to and experience the conditions that all other consciousnesses [experience]. When each of the Six Roots has been perfected, they will have 6000 merits in total. The typical eye, nose and body can attain 800 merits each, while the ear, nose and mind can attain 1200 merits each.”

“These people will attain 800 merits of the eye.” Actually, what I want to tell you here is that we must put effort into listening mindfully. That which appears simplest is the most profound. This is truly very important. For example, the eye-root [produces] only 800 merits. Why does it only have 800 merits?

These people will attain 800 merits of the eye: Our eye-root observes everything in front of us and everything to both our left and right sides, but it cannot see anything behind us. Because it lacks one of the four directions, its merits and virtues are incomplete. In three directions, it has merits to speak of, but in one direction, it has no virtues at all. Thus, we should understand why the eye has only 800 merits.

“Our eye-root observes everything in front of us and everything to both our left and right sides, but it cannot see anything behind us. [Thus], it lacks one of the four directions.” Of our front, back, left and right, it lacks sight in one of these four directions. Our eyes can only see in front of us and slightly glimpse our left and right, which we [can] thus understand. By turning [our heads] this way and that way, we can see [in these directions], but to see behind us, we must turn our entire body. If we do not turn our entire body, we cannot see behind us. Because our eye-root functions like this, the eye has [only] 800 merits.

So, “Its merits and virtues are incomplete. Merits” refers to its functions. What about “virtues”? I often say to everyone, “With virtue comes attainment.” With the function of our eyes, we can see in front of us. Turning, we can see to the right and left, so we can see all of this through the function of turning. By turning, our eyes can see [things]. When our sight meets [an object], this “meeting” means that we “attain,” and what we attain are merits. “With virtue comes attainment.” If we understand these two words clearly, we can use them more precisely.

“In three directions, it has merits to speak of, but in one direction, it has no virtues at all.” It can function in three directions, but in the [fourth] direction? In the direction behind us, we cannot [see], so without attaining [anything] behind us, we cannot see [in that direction]. Thus, “In one direction, it has no virtues at all.” So, “[this explains] why the eye has only 800 merits.”

1200 merits of the ear: The ear can hear sounds from each of the 10 directions. When we are moving, [the ear can hear sounds] both near and far. When we are still, [the ear can hear] limitlessly. Thus, we should understand why the ear-root has the full 1200 merits.

“The 1200 merits of the ear [are due to that] the ear can hear sounds from each of the 10 directions. When we are moving, [the ear can hear sounds] both near and far.” Whether a sound is far away or close by, when we are moving, we can hear [sounds that are] close to us, such as hearing the birds chirp. If we quiet down, we can hear [sounds] far away. When we are moving, like we are moving now, those who see me and hear me talking will focus their attention on me. I am speaking, and you can hear me. As I am speaking, there are birds far away. I can hear the birds. How far away are the sounds that I can hear? I do not know.

Right now, my ears only hear the sound of the birds. How far away are the birds from me? They are likely not within this space. We hear this intangible [sound] from far away. When we are quiet, we hear many [sounds]. If there are no sounds all around us, and we make an effort to quiet down, then we can hear the sounds of the earth, the sound of the air. [The earth] is not soundless. The air has sound, the earth has sound. They are very precise, intricate and subtle sounds. They are very precise and intricate. As for far away sounds, we sometimes hear the sound of waves, very far away, when we are quiet. Sometimes, in the past when I came out to meditate with you all, we could hear sounds in the air and from the ocean and the sound of the earth. This all happens when we quiet down.

The ears’ function is better than that of the eyes. [The ear can hear sounds from] all directions. We know birds are here just by listening; we need not use our eyes. If there are sounds over here, then we can hear them at the same time. They all come to us here, so we know the direction just by listening. When sounds come from in front of us, we know they are in front of us. If the train is passing by, we know that the train is in front of us. In summary, if there are [sounds] nearby in our vicinity, we can comprehend and sense where they are.

There are sounds of machinery behind me and so on. So, we can distinguish [sounds] by their direction. However, when we are moving, we must focus on [sounds] close by. When we quiet down, we do not only think about what is around us. Naturally, our state of mind opens up, and all [the sounds] from far away, the very subtle sounds, come to us very clearly. This only happens when we quiet our minds. When we are still, [our ears can hear] limitlessly. Our ear-root can hear limitlessly. “Thus, we should understand why the ear-root has the full 1200 merits.”

800 merits of the nose: Our nose can smell and carry our breath as we inhale and exhale. We breathe in and breathe out, but in between [breaths], it has no [function]. When we examine the nose-root, we find that it lacks one of three portions of merits. Thus, we should understand why the nose has only 800 merits.

So, “[the nose has] 800 merits.” The ear has 1200 merits and the eye has 800 merits; we must remember this. Now, let us talk about our nose, through which we inhale and exhale. Our nose can smell whether something is fragrant or stinky, whether we like or dislike something.

For example, when someone picks flowers, I can sometimes smell from inside the room that the yulan magnolia is on the Buddha altar outside. A few days later, when they are replaced by the figo magnolia, I may not see [the flowers], but from my room, I can smell their fragrance. [Both] flowers have different fragrances. The figo magnolia and yulan magnolia look alike on first glance, but their fragrance is definitely different. So, this is how precise the nose can be in detecting what type of smell there is, what type of fragrance it is or what type of odor it is. Fragrance and odor alone can be divided into many types. This is the function of the nose. However, even though it can distinguish [smells], it is lacking. The nose can detect close-by smells, but it does not detect smells that are far away. The nose can smell what is in front of us. It can smell very precisely, but if it is not right in front of us, it does not serve this function.

It has the function of inhaling and exhaling. The nose can smell fragrance and odor. It has the function of inhaling and exhaling. [The nose] stays here quietly, not going anywhere. When something is placed outside, we can smell it by breathing in the air that drifts in from afar, but it does not have any further function. So, it lacks one of three aspects. Thus, “we should understand,” we should realize, “why the nose has only 800 merits.” Its merits are these and nothing more.

1200 merits of the tongue: The tongue can proclaim the entirety of worldly and world-transcending wisdom. Though words have their limits, we can use them to express limitless principles. Thus, we should understand why the tongue-root has the full 1200 merits

“1200 merits of the tongue.” The tongue has even greater merits. In addition to eating to nourish our life, it can detect many tastes, like sweet and salty. Even more importantly, the tongue is able to [produce] speech. It can proclaim “the entirety of worldly and world-transcending wisdom.”

We have so many principles. Are they worldly principles or are they world-transcending principles? According to our thoughts, according to what we hear and want to say, we can [express] ourselves through our tongue-root. Of course, it is [a part of] a system. If our mouth does not move, if our tongue does not move, then our speech will not be clear. So, our tongue must move for our speech to be clear, so that we can express profound principles using smooth and clear speech. This is [how we] advance the Buddha-Dharma.

“[However], words have their limits.” [Though words] are limited, no matter how great or subtle our description, we can use the tongue [to express them]. “We can use them to express limitless principles.” So, we should understand why the tongue-root has the full 1200 merits. So, the tongue does not only function as a means of speaking. The tongue gives us great abilities. It enables us to eat and to speak and analyze many principles. These good functions are merits, so we must exercise its function and merits.

800 merits of the body: The body feels whatever it comes into contact with and senses whether it is harmful or agreeable. When contact is made, the body can feel, but when contact is broken, it loses awareness. Without contact, the body loses its function; with contact, the body has two functions. When we examine the body-root, we find that it lacks one of three portions of merits. This is why the body has only 800 merits.

“[The body has] 800 merits” [because] “the body feels whatever it comes into contact with and [only]” [discerns] whether it is agreeable or disagreeable. For example, is it hot or cold today? If it is cold, [we think], “Are my clothes warm enough? They are not warm enough; it is cold!” How does the cold feel [to us]? “I cannot endure it.” What can we do? We must quickly put on another layer of clothing or bundle up in a blanket. In adverse times, we lack these things that we put on to keep warm when it is cold. Our body senses harmful or agreeable feelings. It can recognize if something is cold or hot, and whether it is something our body needs. We all have these sensations.

So, “When contact is made, the body can feel, but when contact is broken, it loses awareness.” When contact is made, our body can feel. When contact is broken, if something breaks contact with us, our body loses awareness. “Without contact, the body loses its function; with contact, the body has two functions.” Without contact, once contact is broken, then unless we pick up something else that our bodies can make use of, what are our bodies able to do? It is just limited to these sensations of whether something is soft or hard, whether something is cold or hot or whether something is painful or comfortable. This is the body’s only function; just this and nothing more. What else can it do? So, the body is indeed lacking one [of three portions of merits]. Thus, it has 800 merits.

1200 merits of the mind: The mind silently encompasses all worldly and world-transcending Dharma throughout the ten directions and Three Periods. [The minds of] noble and ordinary beings alike are all capable of encompassing [this Dharma] boundlessly and without limitations. Thus, we should understand why the mind-root has the full 1200 merits. “[There are] 1200 merits of the mind.”

We can very easily know the merits of the mind. The mind silently encompasses [all things]. Every day, even if we do not express something, our mind is what contains it. The many things we hear can all be contained by keeping them in our mind. As for “All worldly and world-transcending Dharma throughout the ten directions and Three Periods,” [the minds of] noble and ordinary beings alike are all capable of encompassing [all of this]. As ordinary beings, in our minds, we actually know all this. We have the nature of True Suchness. Even though we have this understanding, we do not thoroughly understand our past, present and future. However, the past, present and future are found in our consciousness. We just have not yet awakened it. So, “All worldly and world-transcending Dharma throughout the ten directions and Three Periods” is actually all silently encompassed [by the mind]. It is all hidden within. Yet we are unable to express it;

only noble beings are able to express it. We ordinary people cannot do it, but we are clearly replete in [the Dharma]. It is in our heart; we just need to awaken it. If we ordinary people can awaken our compassion, then, as I often say, [we must] “be selfless ourselves and treat others with great love.” This is how we can encompass all. The mind neither increases nor decreases. All people have [the mind], noble and ordinary beings alike. Our minds can encompass everything, truly encompassing “boundlessly and without limitations.”

“Boundless and without limitations” is unlimited, without boundaries. Our mind is capable of encompassing [the Dharma] boundlessly and without limitations. “Thus, we should understand why the mind-root has the full 1200 merits.” Our mind-root can really demonstrate very, very great functions if we can awaken our nature of True Suchness. If we willingly learn, if we willingly read, willingly recite, willingly expound, willingly transcribe, willingly serve others, then naturally our mind will be open and spacious. Its functions will always exist. As long as we serve others, we have merits. As long as we serve others, we have attainment. Our function is to always serve others.

In fact, we have discussed how “3 times 8 is 24” 3 times 800 is 2400 3 times 1200 is 3600, which altogether is 6000. So, everyone has 6000 merits. In summary, let us make good use of the Six Roots. Whether 800 or 1200 merits, [each root] has its corresponding function. Everyone must be very mindful. There is much [to learn], and in order to analyze it all together, we must earnestly listen to the entire sutra. Everyone, we must always be mindful.