Category: TLS Chapter 2

Episode 329 – Prescribe Dharma Cures According to the Illness

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>> “As a harmonious assembly, adjust your minds to be tranquil and still. Maintain clarity and be free of defilements. Uphold your resolve and vow to walk the Bodhi-path.”

>> “The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, the Buddha knows them all thoroughly.”

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“As a harmonious assembly, adjust your minds to be tranquil and still. Maintain clarity and be free of defilements. Uphold your resolve and vow to walk the Bodhi-path.”

If we can adjust our minds to be tranquil and still, then everyone’s mind can be in this state. This tranquility and stillness is what we spiritual practitioners are seeking, because when our minds are in this state, we will naturally live in harmony.

A Sangha practicing in a monastery is described as a “harmonious assembly.” We are united by the same intent. This shared intent is to engage in spiritual practice. We are all on the same course to this tranquil and still state. This is the direction our minds move toward. We hope to be in an environment that allows our minds to be at peace. You have this mindset, she also has this mindset, and I also have this mindset. By sharing the same mindset, we are “united.” With “united” minds, we will naturally live in “harmony.” The place where a “harmonious assembly” gathers is called a monastery.

By expanding this environment to encompass the rest of society, everyone in our society will share this mindset of harmonizing and uniting their minds. Then this will be a most harmonious society. This is what I mean every day when I say. I hope we can be like a pure stream. The Buddha-Dharma is like water; it can wash away the defilements in our minds. This is the goal of our spiritual practice, to learn how to eliminate the ignorance and impurities in our minds. Therefore, we must have methods of maintaining clarity.

How can we purify our minds? This is very important [to do], so we must diligently practice the methods of keeping our minds free of defilements. After listening to a teaching, we must contemplate and practice it. This is the method. After listening, we must thoroughly contemplate. If a teaching makes sense and we can apply it, we must put it into practice. This is [how we can] accept the Buddha’s different teachings, the mindset we must use to accept the Dharma that washes away defilements from our minds. After cleansing our minds of defilements, we must then protect them, so our clear minds will not be defiled again.

Furthermore, we must “uphold our resolve and vow to walk the Bodhi-path.” We must uphold our resolve. Since we have formed aspirations, if we can sustain our initial aspiration, we will surely attain Buddhahood. If we can always maintain that aspiration, hold on to it and uphold it, then our vows and actions will never deviate from the Bodhi-path and we will certainly diligently advance upon it. We must draw near to and then walk this path. Think about it; we want to draw near the Buddha, but He is not far from us at all. We all intrinsically have Buddha-nature, and we all intrinsically have the Buddha-Dharma. We all have treasures in our minds and the Dharma in our hearts. Everything we reach for is a treasure; in everything we do there is Dharma. It is just that we have not demonstrated this.

While the Buddha was living at Jetavana Grove, one day a poor man suddenly arrived at the gates. He came before the Buddha and reverently prostrated. He looked up and said to the Buddha, “Venerable Buddha, I am suffering.” The Buddha looked upon him with compassion. “Where does your suffering come from?” He said, “I have nothing and lack everything. I see people making offerings to you. I have been poor all my life and when I hear others say that we must make offerings to the Three Treasures, I wonder what I could use to make offerings when I have nothing at all. I also hear from other people that to be rich, one must give. But I have nothing, so what can I give?”

The Buddha responded with a smile, “You do not need to be wealthy to give, nor does your contribution need to be monetary. Even if you are poor and have no material goods, you can still give.” This poor man asked the Buddha, “If I have nothing, what can I give?” The Buddha said, “I am going to teach you seven ways of giving that do not require money.”

The Buddha said, “First, you must smile and be pleasant whenever you see other people. Do not keep complaining about your suffering. If you do, you will feel resentful and your face will reflect your resentment of your suffering. Then people who see you will stay away from you or abandon you. Therefore, you must always be pleasant. When you see others, treat them warmly.”

“Second, when you see someone, regardless of what that person says to you, you must respond with kind words. Always speak kindly of people, whether they are present or not. Even when they are not there, say good things about them. When they are there, praise them with kind words.”

“Third, you must have a positive mindset. Whenever you see people, see them as kind, approachable people. Think of yourself as a kind person as well and proactively approach others.”

“Fourth, you must practice giving with good eyes. And how do you give with your eyes? When someone cannot see clearly, you must guide him and show him how to walk the path, what direction to go in.”

“Also, you must give with your body. Some people may not be physically strong. When they cannot carry or lift heavy things, or do certain kinds of heavy labor, you can use your physical strength to help them with these difficult tasks. This is giving with physical strength.”

“Next, you can give your respect. This is the sixth thing. Show your respect to everyone you see. Revere the elderly and be friendly and respectful to everyone.”

“Seventh is [giving your] love to everyone, from children, to the poor, to the disabled. You should always give your love. You must even give out of love to all living beings and all things in the world, These are all ways you can give. None of them require money, so you can do it.”

Hearing this, the poor man said, “[Can] such simple acts be considered giving?” The Buddha said, “Yes. Though they are very simple, do you think you can actually do them?” The poor man said, “How can I not do them? I do not need money do these good deeds. I now understand that, in the past, I have had all these flaws and I always complained about my life. So with my body, speech and mind and so on, I do not show people love or respect, or help them. I never said a single kind word and never helped others with my physical strength. Venerable Buddha, I now know [what I can do]. From now on, I will put these seven types of giving into practice.”

See, out of His compassion the Buddha taught us that [spiritual] abundance does not come from money. As long as we can cultivate these practices, there will be abundance in our lives.

So, we all have treasures in our minds. We all intrinsically have a pure Tathagata-nature. We all share the same wisdom as the Buddha. These are things we intrinsically have, but we were not clear on how [to manifest them]. Now that we know all this, we must aspire to draw near to the Dharma, to listen, contemplate and practice. By putting the Dharma into practice, naturally, we will approach the Bodhi-path and draw near to our Buddha-nature.

So, the Buddha constantly reminds us that when we listen to sutras, we must pay attention. Didn’t we discuss this yesterday? The Buddha called to Sariputra and said, “Sariputra, listen well,” which means to listen carefully. If we want to listen to teachings, we must pay attention.

As for “the Dharma obtained by all Buddhas,” I said yesterday that [this line] refers to the process of the spiritual practice of all Buddhas and how. They must be very diligent. With the same diligence, They engaged in spiritual practice, so the Dharma They attained was the same, which is enlightenment. They awakened to the Buddha-nature we all have. All Buddhas went through the same journey of spiritual cultivation and obtained the same Dharma and enlightenment. In the same way, They realized all sentient beings have Buddha-nature. The way They give teachings is also the same. Because sentient beings are ignorant and seriously afflicted, every Buddha must utilize the power of skillful means to expound the Dharma.

But now this sutra passage states,

“The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, the Buddha knows them all thoroughly.”

Everyone, the Buddha wants to expound the Dharma for sentient beings. But what are the thoughts in the minds of sentient beings? They aspire to engage in spiritual cultivation but their practices [depend on] their capacities, which vary in depth. Some sentient beings have very strong desires. Some are content and have few desires. Some have endless desires. All this depends on their capabilities. Those with more and stronger desires will have more afflictions. Those who are content have fewer afflictions.

Though sentient beings want to engage in spiritual practice, “the nature of their various desires” [all differ]; some are serious, some mild. The more desires they have, the more afflictions they will have. We always say sentient beings have 84,000 kinds of afflictions, so the Buddha needs to open 84,000 Dharma-doors. In response to their mental ailments, the Buddha prescribes the spiritual medicine that sentient beings need for their treatment. This is all for the afflictions of sentient beings. Why are some afflictions mild and others more severe? Some people have fewer desires, while others have an endless number of desires. All this has to do with “[our] karma, good and bad, from former lives.” I often say we must break away from superstition, but we must believe in the law of karma. The world, the universe and relationships are all governed by the law of cause and effect. This is something we must believe.

Every one of us sentient beings, throughout cyclic existence in the Six Realms, is influenced by our surroundings to form habitual tendencies. Sometimes, when negative conditions manifest, we then create negative karma. These negative causes we create will then naturally yield negative conditions. These are the karmic retributions that we

bring with us into the world. If we come to the world with positive causes and effects, we will encounter positive conditions. With positive effects and retributions, we encounter and are guided by good karmic conditions. All this comes from good karma. In previous lives, we created positive causes and conditions, So in this life, everything we see will lead us on the course to do good. So, goodness is related to our previous lives.

What if we have negative [karma]? Then we will live in a terrible environment and will only encounter negative conditions, which lead us to create more negative causes. So because of negative conditions we create more negative causes, which lead us to create more negative conditions. When we are in this vicious cycle we continuously give rise to afflictions.

“[Our] karma, good and bad, from former lives” constantly entangles us. So, we must be mindful. The Buddha taught that poor man to always have a pleasant demeanor, to always speak kind words and to always see others as good people. If we can practice these seven ways [of giving], aren’t we creating good affinities with others? This is our method as Buddhist practitioners.

The Buddha already knows all this, so He gives teachings to sentient beings. All Buddhas also come to the world and do the same thing. If They did not really understand the capabilities of sentient beings, then how could They give suitable teachings? How could They open up the skillful means? [So, teaching] skillful means requires an understanding of sentient beings’ capabilities. So “the thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, are fully known to the Buddha.” He knows all, because He first learned about sentient beings.

Dear Bodhisattvas, we must first learn about people. We must first understand what they need so we can give them something suitable. When people first see you, a sense of friendliness will draw them close to you. When we see someone, we want to feel like we have an affinity with them. We want people to feel, upon meeting us, that they have a close affinity with us. First, we must cultivate a pleasant demeanor and learn how to maintain it [by applying] the “Tzu Chi Facial Cream” (a smile). This is all about our [everyday] appearance.

We also must work on how to speak so that others are willing to listen. We must always speak kind words, have a positive mindset and show respect because every person is a good person. We should also constantly help others. If someone has poor eyesight and cannot see clearly, we must guide them onto a safe path. We must spare no effort in helping others. The strength we have must be dedicated to doing all we can to help others. When we interact with others, we must also treat them with respect. We must give to others out of selfless great love.

If so, our daily living will not center on the joy of material pleasures, but the joy of harmonious relationships. This happens in a monastery, a training ground for spiritual cultivation. Therefore, we should constantly. “In a harmonious assembly, we must adjust our minds to be tranquil and still.” We must be able to be in harmony with everyone; this is what we learn in our training ground.

We do the same in our spiritual training ground. We must “maintain clarity and be free of defilements.” We really must work on maintaining this. Since we aspire to engage in practice, we must change our habitual tendencies. Changing our habitual tendencies means we are eliminating our ignorance and will no longer be defiled. Since we have these spiritual aspirations, we must “uphold our resolve and vow to walk the Bodhi-path.”

All Buddhas come to the world for the sole purpose of teaching us. [They utilize] various methods and skillful means solely to give [teachings]. But the Buddha and all Buddhas must first understand sentient beings’ capabilities so they can teach them with the power of skillful means. So everybody, we must learn this to learn from the Buddha. Everyone, please always be mindful.

Episode 336 – Skillfully Guide Those with Limited Capabilities

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>> “The tree we wrap our arms around originated from a tiny seed. As things change with causes and conditions, our loving-kindness and great vows expand.”

>> I also speak of causes and conditions, analogies along with geyas and the upadesa texts.

>> We can “use easily understood teachings to reveal matters and principles that cannot yet be known or understood.”

>> So, we “often make analogies”

>> It “enables people to realize the meaning of the principles that are given as a direction.”

>> Upadesa texts: It is Sanskrit for “discussions of the meaning.” It refers to the discussion between all Buddhas and their disciples after teachings are given, and the texts wherein all Bodhisattvas use questions and answers to discuss the matters and principles of the Dharma.

>> I also speak of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.

>> Those with dull capabilities delight in Small [Vehicle] Dharma: This type of practitioners tend to be stubborn and dull-witted and are not proactively diligent. Though they listen to, contemplate and practice teachings, they go along with what others say without distinguishing the deviant from the correct, believing they can attain realizations regardless. Thus, they happily believe everything and practice Small [Vehicle] Dharma.

>> The Buddha, according to capabilities, gives all kinds of skillful, limited teachings. The true teaching is the great One Vehicle Dharma, which describes the ultimate. But those with dull capabilities enjoy the Small [Vehicle] Dharma and cling to the afflictions of samsara. So, they only seek to be liberated from samsara. As for the Buddha’s extremely profound and wondrous Dharma, they cannot understand it, and they cannot begin to practice the great Dharma. Therefore, the Buddha first taught the Small Vehicle Nirvana.

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“The tree we wrap our arms around
originated from a tiny seed.
As things change with causes and conditions,
our loving-kindness and great vows expand.”

We must know that the biggest trees in the world originated from a tiny seed. Though the seed may look tiny, it can sprout and grow into a seedling. Indeed, the potential of the seed is not visible to our eyes. This [process of change] is so subtle that it is hard to see with the naked eye, but the seed continues to change according to causes and conditions. The causes and conditions are not visible, either. These are truly subtle and wondrous principles, but within [the workings of] these subtle principles, our “loving-kindness and great vows expand.”

The Bodhisattva-practice originates from these causes and conditions; it encompasses many past kalpas and lifetimes, a very long period of time. For lifetime after lifetime, we have accumulated loving-kindness and vows, compassion and wisdom. We exercise compassion and wisdom on this path. If we can awaken to the subtlety and wonder of causes and conditions, then we will aspire to have great loving-kindness and will make great vows. The closer we get to this principle, the clearer and more certain we will be. Lifetimes of practice bring us closer; walking the Bodhisattva-path brings us closer to achieving the state of the Buddha. All this happens because of causes and conditions.

The principle of causes and conditions is truly vast and profound. Thus the Buddha’s teachings are always related to causes and conditions.

I also speak of causes and conditions, analogies along with geyas and the upadesa texts.

In the previous sutra passage [the Buddha said], “I also spoke of causes and conditions.” Whether teachings are in prose or in verse form, they are inseparable from causes and conditions. As for analogies, they show causes and conditions even more clearly.

There are many things people cannot understand simply by listening to us talk about them. When we say something, sometimes people do not understand. If people cannot even understand one another when they are talking to each other, how can they understand the Buddha’s subtle and wondrous principles? The only people who can understand are those with great capabilities. This is why the Buddha used various analogies. When people do not understand what we say, we also give “analogies.” If someone were to say to me, “We have such and such problems.” I will say, “Give me an example. Use a specific instance as an example.”

The Buddha taught in the same way. When He observed that people’s capabilities made them unable to directly accept His teachings, He decided to teach with various analogies. People may not have been able to comprehend even simple matters, so He had to use even simpler examples to guide them toward understanding.

I often tell everyone that for things to be harmonious, we must first be in harmony with others and must be good people. If we always create good karmic connections with others, when we face difficulties we can just talk to them and then there will be no problem. We must learn to be fair and reasonable and not create bad karmic connections, only good ones. This is how we extend long-lasting affection and expand our great love. If we can be affectionate and loving as well as pure and undefiled, we will be in harmony with others. When we are in harmony with others, we will do things harmoniously. When we are in harmony with people and matters, it is because we have a thorough understanding of the principles.

So when we encounter any situation, ․we can “use easily understood teachings to reveal matters and principles that cannot yet be known or understood.” So, for things that are more difficult to resolve, we can apply simpler [teachings]. We must constantly share these simple methods with each other in our daily living. We must guide each other and instill these simple principles in each other. To be a good person, we must do the things we should do. We must have selfless love for people, and we must establish good relationships. Isn’t this very simple? If we can act in this way, won’t these simple [actions] reveal many principles that we cannot yet comprehend? Actually, all we need to do is to regularly practice these teachings, and naturally the principles will manifest.

So, we “often make analogies”

because this is a very simple method.

It “enables people to realize the meaning of the principles that are given as a direction.”

How can we guide everyone toward awakening? “I can do this I know. If I explain it this way, can you understand? I understand. Can you do it now? Yes.” When people understand how to do things, they can do them more easily.

So, this is a direction. How can we teach others? How can we learn from others? This is about how we teach and learn. When those teaching use simple, skillful methods, and those learning have the will, then naturally we can deeply penetrate the principles and learn the tiniest subtleties of these methods.

I knew a lay practitioner named Mr. Lo, [who was an artist] in Hualien. Years ago, on a tiny grain of rice he engraved the Prajnaparamita Heart Sutra, all 200-plus words. Consider the meticulous skill this required. On that [tiny] grain of rice, he engraved such a profound principle. Mastering this skill takes mindful focus on the subtleties. This means he mindfully carved out the principles. This requires a direction.

A direction is something to focus on. We must focus on learning the principle of this subtle and delicate skill; to do it we must be focused. Learning from the Buddha is the same; we must have this kind of focus. That is our direction. How can this principle help us ordinary people return to the path? How can we be aligned with the principles to enter the sutras and take them to heart? This is also part of our direction. This is how analogies are used.

There are “analogies along with geyas” in the text. What is a “geya”? Geya is Sanskrit for “corresponding verses,” which can also be called “repeated verses.” This means that the prose is very important, so [its meaning] needs to be restated.

This is like the passage we are discussing now, which is in verse. We just finished discussing the section in prose. Because it is very important, its meaning is restated in verse. This allows us to chant it again. So, these are “corresponding verses,” or “repeated verses.” When the sections of the sutra are repeated, they are restated in verse.

Previously, we mentioned the word “hymn.” Those were sections of verses composed line by line like poetry. They are also akin to Jing Si Aphorisms, which contain [great] principles in a few lines. They are like hymns or chanted verses.

A “geya” is a restatement. After reciting the long-form prose, there is concern that we may overlook the importance of the text. So, these verses are recited again in order to demonstrate the text’s importance. Thus, [the Buddha] taught through analogies, and even had us repeat the important principles again [in verse]. So, [He spoke of] “analogies along with geyas.” These help us to engrave the meaning of the text more deeply into our minds so we can always remember it.

Some people say, “Listening to sutras is a merit.” If we cannot remember something, we cannot apply it; we cannot take it in and then put it into action, so how can that be a merit? We learn sutras to awaken our deluded minds so we can see the principles of this world and develop our wisdom. If we study hard, we can apply [the teachings]. Only through both internal cultivation and external practice can we attain “merit.” If listening to sutras does not lead to internal cultivation or external practice of the teachings, then what is the use of listening to them? I hope that when we recite and listen to sutras, we can comprehend the principles.

Various methods are taught as analogies and repeated so we understand and remember. This is “analogies along with geyas.” When teachings are given mindfully, we must accept them with gratitude.

Next are upadesa texts. Upadesa texts refers to

“discussions of the meaning.”

Upadesa texts: It is Sanskrit for “discussions of the meaning.” It refers to the discussion between all Buddhas and their disciples after teachings are given, and the texts wherein all Bodhisattvas use questions and answers to discuss the matters and principles of the Dharma.

This sutra contains many principles, but the meaning behind them cannot be thoroughly revealed. So, there are also “discussions of the meaning.” This means that after the Buddha expounded the teachings, the disciples did not yet understand them, so they engaged in a discussion about the meaning of what the Buddha taught each day. What were the causes and conditions for teaching these principles? The principles seemed to be more than what was in the words. There could also be hidden principles. These were the things people discussed. So sutra texts may contain these discussions of the meaning.

Similarly, sometimes when we read a book, we may set a time to share what we have learned with other people. After listening to us, other people may think, “You have this kind of insight? Actually, I have some insight too.” The same line of text will yield different insights. When we share and discuss our realizations, that is also “discussions of the meaning.”

Bodhisattvas also ask questions of, and answer, each other. Afterwards, they also engage in debate to determine who is right or wrong, and so on. Each can raise various topics. The same sentence can start many discussions. The more discussions there are, the clearer things become. The principles become more abundant. These are upadesa texts.

I also speak of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.

Then there are those with “dull capabilities” who “delight in Small [Vehicle] Dharma.” Some people are not as sharp. When people listen to teachings, some are more capable of realizing them. They can “hear one and understand ten.” They grasp more than one thing from one teaching. There are many additional principles hidden within a principle. Thus, when some people hear this teaching, they know there are other principles within it. So, they can “hear one and understand ten.” Some people hear 100, but cannot understand one. Their capabilities are just different.

In the assembly, there were also some with dull capabilities. When we were discussing the prose section, these people were mentioned. They “claimed to have attained what they had not and to have realized what they had not.” They were those with overbearing arrogance who thought they were so great. But there was another type who thought, “I don’t know anything. I don’t understand what I hear. I’ll believe whatever other people say.” They could not distinguish whether the principles were true or false.

Take Devadatta for example. He used the Buddha’s words to stir up members of the Sangha by saying, “This is my understanding of the principles. If you follow me, you can more quickly transcend life and death.” With these deviant teachings, he would take the Right Dharma out of context and began to incite others [to follow him]. Some people, upon hearing what Devadatta said, believed him.

So, during the Buddha’s lifetime, the Sangha experienced a division. He had such overbearing arrogance and “claimed to have attained what he had not,” so he left the Buddha’s Sangha to establish his own.

Those with dull capabilities delight in Small [Vehicle] Dharma: This type of practitioners tend to be stubborn and dull-witted and are not proactively diligent. Though they listen to, contemplate and practice teachings, they go along with what others say without distinguishing the deviant from the correct, believing they can attain realizations regardless. Thus, they happily believe everything and practice Small [Vehicle] Dharma.

So, those with dull capabilities cannot discern right from wrong. They say what other people say and do whatever other people tell them to do. So, “this type of practitioners tend to be stubborn and dull-witted in nature.” What can we say to them? These people may say, “Ok, I will do what you say.” But if we say, “No, this is not right.” They will say, “But this is what that person said.” They cannot be awakened. People like this are stubborn and dull-witted,

“not proactively diligent.” They cannot differentiate for themselves what is right and what is wrong. “They go along with what others say without distinguishing the deviant from the correct.” They do what others people say without discerning right from wrong, and without judging whether the path has deviated or not. They just do what other people say and “believe they can attain realization regardless.” They believe that the path that other people are leading them on is the correct path and thus keep following them.

People with “dull capabilities delight in Small [Vehicle] Dharma.” These people “happily believe everything and practice Small [Vehicle] Dharma.” Whatever people say, they do. They are constantly unable to focus because they have no direction. Those who “happily believe everything and practice Small [Vehicle] Dharma” have dull capabilities. Their capabilities are not sharp; they are very dull.

The Buddha, for the sake of these people, taught various skillful means. The Buddha could not bear to abandon even those with dull capabilities, so He taught them suitable Small Vehicle Dharma. He actually did so to guide them back to the ultimate One Vehicle Dharma. So, the Buddha treated all sentient beings equally.

Because these people with dull capabilities only delight in Small Vehicle Dharma, they cling to the suffering of samsara. They only know that “the Buddha said samsara is suffering,” so they try to transcend it. They are attached to doing this and refuse to progress further. There were many like this following the Buddha.

They sought only to awaken themselves. “Why do I need to keep diligently practicing? I only seek to be liberated. I don’t care about other people. The things that I do are only for my own [liberation].” They cannot understand, so they are unable to advance to practicing the great Dharma. Therefore, the Buddha must use skillful means to teach them about the Small Vehicle Nirvana and guide them through fragmentary samsara. So, He taught the Small Vehicle Nirvana. These were the Buddha’s exhaustive efforts to educate sentient beings.

The Buddha, according to capabilities, gives all kinds of skillful, limited teachings. The true teaching is the great One Vehicle Dharma, which describes the ultimate. But those with dull capabilities enjoy the Small [Vehicle] Dharma and cling to the afflictions of samsara. So, they only seek to be liberated from samsara. As for the Buddha’s extremely profound and wondrous Dharma, they cannot understand it, and they cannot begin to practice the great Dharma. Therefore, the Buddha first taught the Small Vehicle Nirvana.

Unfortunately, as sentient beings, the majority of us have dull capabilities. The Buddha used “analogies along with geyas and upadesa texts,” but those with “dull capabilities” who “delight in Small [Vehicle] Dharma” would not really try to comprehend the truths contained within. They were only focused on awakening themselves because they were attached to [ending] samsara. They knew that samsara is suffering, so they were attached to Small [Vehicle] Dharma and the ways to transcend samsara, nothing more.

So, we learn the Dharma, which is really small and fine, like a tiny seed. It contains many subtle and wondrous causes and conditions and principles. When we aspire to expand our loving-kindness and make great vows, that is also a result of causes and conditions. For those with “dull capabilities” who “delight in Small [Vehicle] Dharma”, their karmic conditions have not yet matured. But they still have the same intrinsic nature of. True Suchness as the Buddha, so the Buddha will not abandon them. Therefore, we must always be grateful and always be mindful.

Episode 335 – The Karmic Conditions for Making Great Vows

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>> “Bodhisattvas, over many lifetimes, diligently cultivate themselves and transform others. For lifetimes they make the great vow to practice the teachings of the path.”

>> Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

>> “Also speaks of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.”

>> I also speak of causes and conditions: All the teachings given by the Buddha are inseparable from causes and conditions. Causes are what arise [and grow]. Conditions assist in their arising. All conditioned phenomena that arise must be created by other conditioned phenomena. This is the law of arising and ceasing.

>> “Those who observe the arising of things can deeply contemplate that the. Three Principles and Four States of Phenomena all arise and cease and are impermanent.”

>> Therefore, in order to understand the law of arising and ceasing, we must be particularly aware of the fact that all arising and ceasing, gathering and parting is inseparable from the union and separation of causes and conditions.

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The focus of spiritual cultivation is walking the Bodhisattva-path.

“Bodhisattvas, over many lifetimes, diligently cultivate themselves and transform others. For lifetimes they make the great vow to practice the teachings of the path.”

Over lifetimes, Bodhisattvas continue to practice and listen to the Buddha’s teachings. They do this not just for one lifetime, but for lifetime after lifetime. Over many lifetimes, they remain the same, minds focused and not scattered, advancing and never regressing. With this diligent attitude, they widely practice the Six Perfections. This is the process every Bodhisattva undergoes. Life after life, they make great vows. In each lifetime, they earnestly engage in spiritual practice to transform themselves and others and to awaken themselves and others. In each lifetime, they make vows regarding future lifetimes. They are Bodhisattvas.

Though walking the Bodhisattva-path is tiring, they are unafraid of hard work. Life after life, these great vows continuously accumulate and certainly are not fulfilled after one lifetime. Not at all. They will continue to make these same vows. At the end of this lifetime, they make another vow. After completing this task, they make another vow. This is perseverance. We do this forever, not just for one lifetime.

So, the Buddha often talks in terms of many lifetimes, or countless kalpas. Things that happened long ago, from that distant past until now, still have not changed their course. These Bodhisattvas remain among the people, leaving only to return. This is called returning on the ship of compassion. They continuously come to this world solely because of their great vow to practice the teachings of the path. Truly, making these kinds of great vows is fundamental to being a Bodhisattva, to walking the Bodhisattva-path.

The Buddha comes to the world solely to inspire us to make great vows. So, from the Small Vehicle, He guides us to the Great Vehicle. With the Small Vehicle, we only awaken ourselves, which is a shame. If we understand the principles of this path, then why would we [choose to] walk it alone? Why wouldn’t we invite everyone to walk this safe path together? By understanding the principles [behind it], we know this path is safe. We must also have faith that when we reach the end, everyone will reach it along with us.

Take the Six Perfections for example. If we can practice giving, upholding precepts, patience, diligence, Samadhi and wisdom, we can also teach others to do it with us. With all the suffering sentient beings undergo, how do we call out to them and then safely lead them through the rapids of this long and tumultuous river? What kind of boat should we use to help everyone cross this turbulent river of ignorance together. Ignorance is just like a great river. If we have a very sturdy boat, we can ferry many people at the same time across this turbulent river of ignorance.

This river is very wide. If we were to cross from this shore to the other all by ourselves, we would just take a small bamboo raft. Though we can cross the river with a bamboo raft, it would be very dangerous. A small boat cannot withstand wind and waves, especially those on this river of afflictions. If we use a large boat, then we can safely carry many people across.

By the same principle, with the Small Vehicle, we only awaken ourselves. A single person is very lonely. If we face the turbulent river of ignorance alone, our spiritual aspirations may be very weak. Our boat may capsize; perhaps we may easily give up on our practice. But if we are in a [supportive] environment, when we think about giving up, we will have many people around to encourage us. We will guide, support and assist each other. By engaging in spiritual practice in such a place, [our aspirations] will be safe. So, the Buddha led us from the Small Vehicle to the Great Vehicle in the hope that we would go among people and keep moving forward on this great Bodhi-path.

This is why, when the Buddha teaches the Dharma, He utilizes various methods. We have previously talked about how He “may speak of sutras.” Sutras are corresponding teachings. All sutras correspond to the Buddha’s mind as well as sentient beings’ capabilities. He may also speak of gathas and previous lives of disciples. He may also speak in verses of short sentences so we can easily remember them and engrave them in our minds.

Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

The sutra verses we chant contain an abundance of principles, as do stories about His disciples’ previous lives. [The Buddha] explained how the way a disciple lived in a previous life led to certain karmic conditions in this one. He may also talk about His own previous lives, however inconceivable they may be. He developed such great aspirations and made such great vows that [sustained Him] as He went through the Six Realms, the heaven, human, hell, hungry ghost, animal [and asura] realms. He was not defiled by desires in the heaven realm, nor was He affected by afflictions or obstructed by anger in the asura realm. In the human realm He set an example for us by becoming awakened to transform sentient beings. Though He endured many torments in hell, in the midst of that extreme pain. He still wanted to transform sentient beings.

Earth Treasury Bodhisattva was so moved by the way the Buddha withstood suffering because of the great vows [He had made] that he made this following vow. “I will not attain Buddhahood until hell is empty.” This is a great vow; it is inconceivable. Yet Earth Treasury Bodhisattva had deep faith. He had deep faith in the Buddha’s teachings, so he believed and practiced the Dharma. He vowed to be in the place with the worst suffering and to teach the sentient beings there. This is why he vowed, “If hell never becomes empty, I will never become a Buddha.” This is fully in line with the role of Bodhisattvas, which is to transform sentient beings.

Therefore, we have great respect for. Earth Treasury Bodhisattva. What we respect is his great vow, which is based on the Buddha’s example of doing something we normally think impossible. [He spoke of] “previous lives of Buddhas or things that have never been.” Many inconceivable things happened in the Buddha’s previous lives,

such as manifestations of various spiritual powers. These powers, mentioned by the Buddha, seemed to foretell the future. We now have technology that helps us manifest these spiritual powers. Long ago, we would have said, “How could we see something so far away from here? That is impossible.” But now, it is possible. We constantly say we are manifesting the powers of transporting ourselves, of the heavenly eye and of the heavenly ear. Through video conferencing, we can see and understand what is going on in other places. This is something found in this present era, not just something [written in the sutras]. This is something we can see, hear and understand right now. This is something we can all do in our lifetime.

But sentient beings stop at the stage of “conditioned phenomena.” Later we will talk about “conditioned phenomena.” Of course, we must make great vows and clearly understand unconditioned Dharma. Nature is not something that can be contrived by humans, so we call it “unconditioned Dharma.” When we speak of things humans can contrive, that is called “conditioned phenomena.” When it comes to conditioned phenomena, we may sometimes wonder, “Is that possible?” As long as we have the will, nothing will be impossible for us. So, we really must mindfully learn [the Dharma]. Doing all this requires making great vows.

The Buddha, lifetime after lifetime, did not deviate from His great vows. He often spoke of His “previous lives or things that have never been.” We ordinary people still cannot comprehend this, so for us they are “things that have never been.” But in the Buddha’s “previous lives,” lifetime after lifetime, He leisurely swam in the Dharma-sea and continued to return on the ship of compassion in order to transform sentient beings.

To do so, the Buddha taught many methods. Next, we will talk about how He.

“Also speaks of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.”

This is telling everyone that the Buddha gave teachings with various methods, everything from long prose in the sutras to short verses or analogies of various methods, all of which are related to causes and conditions. Thus, “I also speak of conditions and causes.” Everything, the long prose and short verses, is about causes and conditions. The previous lives of disciples and Buddhas are also related to causes and conditions. Thus He “also speaks of causes and conditions.”

I also speak of causes and conditions: All the teachings given by the Buddha are inseparable from causes and conditions. Causes are what arise [and grow]. Conditions assist in their arising. All conditioned phenomena that arise must be created by other conditioned phenomena. This is the law of arising and ceasing.

As for causes and conditions, “all the teachings given by the Buddha are inseparable from causes and conditions.” What are causes? “Causes are what arise [and grow]. Conditions assist in their arising.” Causes are things that can grow. Consider a seed. A very big tree must begin as a tiny seed. A seed is very small, such a small thing, but within that small seed are even tinier things, so small we cannot see them with our naked eye. We must use a microscope to look for the “causes” contained in this seed. In modern science, these are called “genes.”

Something like a gene is not visible to the naked eye. This invisible “cause” is contained within the seed, so when it converges with the right conditions, the seed will sprout and then gradually, between the earth and the sky, it will grow to be a 100- or 1000-year-old tree.

But if there is a cause and no conditions, the seed cannot grow. A large tree grows out of the land. Only where there is land can the seed grow. But if a seed is placed upon the desert floor, where the sun is blazing and there is no moisture, this seed still lacks conditions. It needs sufficient conditions [to grow]. Besides soil, it also needs water. Aside from water, it needs sunlight. Aside from sunlight, it still needs the wind for the circulation of air. In this way, the seed grows when the four elements converge and help it to grow. So, “Causes are what arise [and grow]. Conditions assist in their arising.”

Take humans for example. Where did we come from? From the meeting of our parents’ sperm and egg. After we are born, we are still affected by causes and conditions. In order for us to stay alive, we need various conditions to converge on Earth. Not only must we live in this world, but we must also seek wisdom. We need more than just worldly knowledge and cleverness. We must also seek world-transcending wisdom, which surpasses worldly knowledge. What we need is True Dharma, which is the Dharma of True Suchness that allows us to return to our intrinsic nature.

The Buddha can [plant the seed of Buddhahood] in sentient beings by helping them discover their intrinsic Buddha-nature. This is the same principle. Indeed, for species of trees to reproduce, individual trees have to reproduce seeds. This is similar to our karmic causes. If we do not diligently find the cause within, If we do not diligently seek the cause within and then nourish this seed with the Buddha-Dharma, we will be stuck in the desert life after life, unable to grow our wisdom-life. So, the “cause” is very important.

The group of people here with us are our assisting conditions. We engage in spiritual practice in a monastery, in which we have many spiritual friends. With spiritual friends, virtuous friends, we will encourage each other. So, this is “all conditioned phenomena that arise.” The convergence of causes and conditions is called “conditioned phenomena.” We all have intrinsic causes, but what we need are assisting conditions. So, these are “causes and conditions.”

What they create are called “phenomena.” All things we can create are called phenomena. A house is a “phenomenon of construction.” We cannot simply carry over some steel beams, pour some concrete and end up with a house. We need to know how to build it. This is also “phenomena.”

All conditioned phenomena in the world are created by bringing things together. People must put them together. This is how things are created; this is conditioned phenomena. “This is the law of arising and ceasing.” Anything that is conditioned is subject to the law of arising and ceasing. For decades or even centuries after a house is built, it undergoes arising and ceasing. This is how the world works. Any conditioned phenomenon is subject to the law of arising and ceasing.

So, we need to be able to understand that.

“Those who observe the arising of things can deeply contemplate that the. Three Principles and Four States of Phenomena all arise and cease and are impermanent.”

What are the Three Principles and Four States? As I have told everyone before, in this world here on Earth, all material objects follow the principle of matter. All things in this world go through formation, existence, decay and disappearance. This is the principle of matter. Things come to be and then cease to be. Following the principle of life, we go through birth, aging, illness and death. The principle of the mind is that thoughts arise, abide, change and cease. These are the Three Principles and Four States, which are all part of conditioned phenomena. All these things go through arising and ceasing and are impermanent.

Therefore, in order to understand the law of arising and ceasing, we must be particularly aware of the fact that all arising and ceasing, gathering and parting is inseparable from the union and separation of causes and conditions.

Everyone, we must understand the law of arising and ceasing. We must understand the law of karma. If we really understand causes and conditions, we will know that everything is formed by causes and conditions converging. Whether causes and conditions unite or separate depends on the specific causes and conditions. They may be separating or coming back together. Things cease when the conditions separate. Things [form] when causes and conditions unite.

So, I hope we can all keep the Dharma in our hearts. Whenever we do something, we must mindfully do it well. We must not allow our minds to deviate and end up doing the wrong thing. That is how we create karma. If our minds remain on the right [path], everything we do comes from our great vows. So, we must always mindful.

Episode 334 – The Role Model Rarely Seen in the World

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>> Take the Buddha’s work as your work, then mind and matter will be one. As you practice the Bodhisattva-path, the sutra, the path and the road are the same. Set an example that is rarely seen in this world.

>> With all conditions, analogies, expressions and skillful means. I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

>> “Previous lives of disciples?” This is when the Buddha talks about His disciples, Bodhisattvas and Hearers and so on, and the way they diligently cultivate themselves and transform others in their current and previous lifetimes. Life after life, they have made the great vow to practice the teachings of the path.

>> [He spoke of] things that have never been: These are rare and extraordinary things. Something that has never been is extraordinary. Like spiritual powers, they are hard to fathom and are inconceivable.

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Take the Buddha’s work as your work,
then mind and matter will be one.
As you practice the Bodhisattva-path,
the sutra, the path and the road are the same.
Set an example that is rarely seen in this world.

“Take the Buddha’s work as your work, then mind and matter will be one.” We often say that the Buddha comes to the world for one great cause, to open and reveal the Buddha’s [understanding and views] to sentient beings, because they are unyielding and difficult to tame. What part of them is so difficult to tame?

Their minds. Because they continuously reproduce afflictions and ignorance, they are very stubborn. But the Buddha has great compassion. He affirmed for sentient beings that the mind, the Buddha and sentient beings are no different [in their nature]. He taught them they can all attain Buddhahood, as long as they transform their minds from delusion into awakening and from evil into good. So, “the mind and matter will be one.” If we can transform our minds and matters from evil to good, won’t it be easy to accomplish the Buddha’s one great cause?

But sentient beings’ minds are hard to transform because their minds are full of afflictions and discursive thoughts. So, the Buddha utilized various methods to teach us the road back [to our hearts,] which is to help others. This is practicing the Bodhisattva-path.

He teaches us how to walk the Bodhisattva-path. So, we must not deviate from the sutra, the path and the road. So, “As you practice the Bodhisattva-path, the sutra, the path and the road are the same.” For something to be considered a sutra, indeed it must contain the principles of all things in the world, of good and evil.

If we do not know what is evil, how do we know to do good deeds? If we do not know suffering, how do we know to seek blessings? To be a good person, we must choose the right road and not deviate from it. Only then will we truly be in line with principles and penetrate the profound, wondrous and subtle Dharma. So, we must be mindful to walk this road correctly.

“Set an example rarely seen in this world.” If we understand the principles of the path, we will aspire to engage in spiritual practice and to transform sentient beings in the Six Realms. The Buddha had walked such a path, so He is an example for us.

Next, He spoke of “previous lives of Buddhas or things that have never been.”

With all conditions, analogies, expressions and skillful means. I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

“[He spoke of] previous lives of Buddhas.” These are all real-life examples, which are rarely seen in this world.

Out of compassion, the Buddha drew on various karmic connections as analogies to give us teachings. He also utilized various expressions, each containing principles. Although these were skillful means, they were still very powerful and beneficial for the world and for spiritual practitioners. So when we hear “expressions and skillful means,” we become very happy. Thus, we must feel a constant sense of gratitude.

Previously, we said that “sutras” contain and pass on true principles of all good and evil things in the world. This describes a sutra. The teachings contained in sutras, no matter how long ago they were given, are long-lasting and very extensive. Regardless of the space or location, it is all encompassed in the sutras. The principles are all contained within. These are sutras.

As for “gathas and previous lives of disciples,” we discussed “gathas” yesterday. These hymns are easier to memorize and chant; they easily roll off our tongues.

Moreover, when we read sutras, we recite them. When we are by ourselves, we read sutras quietly. When we gather together to recite the verses, we chant them in unison. Actually, we can also read them aloud on our own. But when there are many people, we can all chant in unison. I hear what you chant, you hear what I chant. The sound of our recitation can pervade all space, so demons, monsters, spirits and Dharma-protectors can all hear it. They will hear our sincerity as well as the principles explained by the Buddha, so they will [come and listen] in this world. Those throughout the universe can all hear it, hear the Buddha’s teachings, the true principles of our world. In doing this, we create merits.

Why does chanting create merits? Because out of reverence, we continuously proclaim and recite the teachings so that everyone can hear them. [The sound] even pervades the universe, so others can also repeatedly chant the truths in the sutras.

“Gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.” Earlier we spoke of “gathas,” hymns with short verses that we can recite directly. From these short texts, we can deduce broad truths.

So, if “gathas” are hymns, what about.

“Previous lives of disciples?” This is when the Buddha talks about His disciples, Bodhisattvas and Hearers and so on, and the way they diligently cultivate themselves and transform others in their current and previous lifetimes. Life after life, they have made the great vow to practice the teachings of the path.

In Buddhist sutras, we often read about why certain disciples had the excellent causes and conditions to meet the Buddha, hear His teachings and quickly attain realizations. They had all the necessary conditions to draw near the Buddha, listen to Him teach and quickly awaken. The Buddha would then explain, “The causes and conditions in their past lives were just like this.” I often speak of this. The Buddha’s Jataka Sutra and other teachings about His previous lives all contain “previous lives of disciples.”

All of the Buddha’s disciples, whether they were Bodhisattvas, Hearers, Arhats or those who were recently inspired, could meet the Buddha, listen to teachings and attain realizations in this life because of certain karmic conditions. These causes and conditions are found in the previous lives of these disciples. The Buddha always used stories of His disciples, the karmic conditions formed in previous lives, as teachings for everyone.

So in this life, they could hear the Buddha-Dharma and attain realization so quickly because they had practiced diligently in their past lives and created many good karmic connections. Thus, “They diligently cultivated themselves and transformed others.” Life after life, they made this great vow. This was something these disciples had all done. So, they “practiced the teachings of the path.” These disciples, in their past lives, had made this kind of great vow, had engaged in spiritual practice life after life. The path they took and the things they experienced became stories of how their past led them to be here. These are the “previous lives of disciples.”

If you hear me describing how the Buddha spoke of a past life of one of His disciples and the things that person went through, that would fall under the category of “previous lives of disciples.”

So, “gathas” illustrate the methods we practice today. “Previous lives of disciples” are stories of the past and present about these disciples.

“[He spoke of] previous lives of Buddhas or things that have never been.” The Buddha would refer to His own previous lives. What kinds of karmic conditions did the Buddha create? He spoke of how the karmic connections between Him and His disciples were formed in past lives. For example, in the Buddha’s Jataka Sutra, there is a story I have told before.

In one lifetime, the Buddha was an elder who realized that life was impermanent and saw that the majority of people were suffering. He had money and power, so he aspired to help all those who were suffering. He wanted to make sure that those who were hungry had food to eat, those who were cold had clothes to wear, those who were ill had medicine and doctors to treat them. Out of his love for human beings, he put his heart into constantly helping the suffering and constantly advising and guiding the wealthy to benefit society and benefit others.

Sovereign Sakra, in the heaven realm, worried that this man would do so many good deeds that the man would be reborn in heaven [to take his place]. Would this man become the leader of all heavenly beings? Therefore, he thought of a plan to stop him from doing more good deeds in the world. The heavenly lord ordered one of his people to come to the world to talk to this man. “Sir, please do not keep doing so many good deeds; this will not benefit you. You will fall into hell.”

“If doing good deeds will cause me to fall into hell and suffer, what will happen to those I helped? They will be born in heaven and escape suffering. If so, then only one person will fall into hell. If I do good deeds, I will go to hell, but I am only one person. Meanwhile, those I helped will go to heaven. Isn’t that a very good thing? I am willing to do this.”

The heavenly lord was observing all this. He had sent a heavenly being to disrupt this elder’s practice of good deeds, but this elder was so at ease. So, the heavenly lord appeared and asked, “Why are you doing these good deeds? Don’t you want to go to heaven? Why are you willing to fall into hell?”

The elder answered, “What is the big deal about the heaven realm? Although living in heaven may be enjoyable and the lifespan there is very long, that kind of life will still come to an end. What I want are truths that are non-arising and non-ceasing. What I need is purity in my mind and everlasting True Suchness. That is the goal of my spiritual practice. Awakening to the truths of the world and the Six Realms is my goal.”

At this point of the story, the Buddha said, “That elder was me, the present Sakyamuni Buddha. For lifetimes, I did not practice for myself, but with all my actions worked for sentient beings. If there is anything I seek in return, it is for everyone to return to the truth, to the non-arising and non-ceasing truth. I hope everyone can thoroughly understand this kind of truth. Throughout my past lives and up to this moment, this is something that has never changed. This is true for all my lifetimes.”

This is a “previous life.” This is how the Buddha spoke of Himself and the principles He followed for lifetimes. So, “previous lives of Buddhas” are when the Tathagata talks about His past lives, the various causes and conditions that. He created while He was teaching sentient beings as a Bodhisattva, as well as the karma He created through actions, the paths He walked, and so on.

Karma is something created. In His past lives, He continuously engaged in diligent practice and definitely never stopped. For the sake of transforming sentient beings, He came to this world. That is His goal. The sutra texts where the Buddha speaks of the causes and conditions of His past lives are categorized under “previous lives of Buddhas.”

“Things that have never been” refer to very extraordinary things or things that have not yet happened. These are things that no one had ever heard of or seen. We have never known of these things, so when they suddenly happen or when we hear about these principles, we see them as rare and extraordinary things.

[He spoke of] things that have never been: These are rare and extraordinary things. Something that has never been is extraordinary. Like spiritual powers, they are hard to fathom and are inconceivable.

For example, the Buddha said that everyone can manifest the Six Spiritual Powers, but that is by no means easy. One is the power of the heavenly eye. What our eyes can see is limited to a defined area. When there is a wall in front of us, that is where our vision stops. We cannot see through it to the other side. But with the power of the heavenly eye, not only can we see the other side of the wall, we can even see heaven and hell from Earth. This kind of vision can see everything. This is the power of the heavenly eye. When our sight is not limited by distance or material objects, we have the power of the heavenly eye.

Can we achieve this? After we are born, we go from childhood, to middle age to old age, and our physical eyes deteriorate over time. In accordance with the laws of nature, all Six Roots will also decline over time. This happens to all things in the world; how could the Six Roots be an exception? So “the Six Spiritual Powers” the Buddha mentioned are really inconceivable.

Let us talk about Maudgalyayana. In the time it takes to eat a meal, he could go from one mountain peak to another in one step. This kind of spiritual power was recorded in the Buddhist sutras. But we have never had this power, and we have never seen it.

However, in this modern time, we can match the Six Spiritual Powers to things we see right now. [For example,] while I am speaking here, those in the [original] Jing Si Abode prayer hall are also diligently listening to me through the TV. They can see me speaking here. Although there are several walls between us, they can still see me.

The flow of information is so smooth, not only can they [see me,] they can hear me as well. This is like the modern-day power of the heavenly eye and heavenly ear. As for the power of transporting oneself, am I going there, or are they coming here? We can see each other even from afar, thanks to modern technology.

However, we have not yet attained the power of knowing past lives. But the Buddha had. He spoke of everything from the past lives of His disciples to. His own aspirations from countless kalpas ago. With the power of knowing past lives, the Buddha knew all this. As for us, we have never known about it.

So, this is really difficult for us to understand. However, we must have faith in the Buddha’s teachings, whether He is speaking of the previous lives of. His disciples or of other Buddhas. All these are related to karmic conditions. We must believe in

these spiritual powers that are hard to fathom and inconceivable. These are “things that have never been.” Perhaps something suddenly comes up. We may not have heard of it before, but we know about it now. As we learn from the Buddha, we must try to learn more about His life. So, we must not give rise to doubts. We must even develop the wisdom of relating things. So, the path is a road to walk on. The road, the path, is the sutra. The principles transmitted by all sutras are very expansive. Therefore, when we learn the sutras, we must always be mindful.

Episode 333 – Follow the Sutra Back to Our Hearts

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>> Sutras can be used to explain principles. The sutras’ teachings are boundless and extensive. When all actions are in line with the principles, we cultivate ourselves and train others perfectly. The sutras are a path, a road that leads us back to our hearts.

>> “With all conditions, analogies, expressions and skillful means. I enable all to rejoice.”

>> With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.

>> “Sutras” are corresponding texts. They correspond with the

>> Gatha is Sanskrit for hymns. It is also called a “direct verse.” So, teachings are taught directly in verses instead of the longer prose forms.

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Sutras can be used to explain principles.
The sutras’ teachings are boundless and extensive.
When all actions are in line with the principles,
we cultivate ourselves and train others perfectly.
The sutras are a path,
a road that leads us back to our hearts.

Sutras contain infinite principles. When we listen to and explain sutras, it is all for one purpose, which is to understand the principles. To understand principles, we must learn them from sutras. Sutras contain a broad range of principles, particularly extensive and deep ones. So, “Sutras can be used to explain principles; [their] teachings are boundless and extensive.”

After the Buddha attained enlightenment and understood the true principles of all things in the universe, all these expansive and endless principles became a part of His [understanding]. How was He able to begin teaching these expansive and endless principles one by one to everybody? He had to establish methods of teaching. The more teachings there are, the more pervasive they will be. Everything around us [contains] principles; this is something we must realize. There are so many principles in the world.

After they are taught, they must be practiced. It was because of the Buddha’s compassion that, after attaining enlightenment, He gave teachings to sentient beings. Thus, we must all put His teachings into practice so “all actions are in line with the principles.” We must practice according to the Buddha’s teachings and. His analysis of the principles contained within. What is the ultimate purpose of these principles? These principles resolve the why’s, the questions on everyone’s mind.

Those who seek to sincerely engage in practice ask the same questions the Buddha did before He began to engage in spiritual practice. We have likely asked the same why’s. Not only have we asked why in the past, even now, we still frequently ask, “Why are things this way?” or many other why’s. So, to resolve these why’s, we must put the teachings into practice. To explore these questions, we practice according to the Buddha’s teachings.

If we are mindful, naturally we will learn the principles behind them. “I understand now.” After we understand, we must act accordingly, so “all actions are in line with the principles.” Only by putting them into practice can we truly experience the Buddha’s state of mind after He attained enlightenment. The state of mind we experience during the process [of seeking enlightenment] is the result of “actions in line with principles.”

“We cultivate ourselves and train others perfectly.” This was the way the Buddha shared the principles. It was as if He was paving a road for us, then. It was as if He was paving a road for us and then teaching us to lead others in walking this road back [to Him]. This is the Buddha’s wisdom. The various methods and processes of spiritual cultivation that He teaches us are all to help us move forward and show us how to re-focus our minds. This is how we “cultivate ourselves and train others perfectly.” Regardless of our capabilities and wisdom, as long as we can realize these principles, we can all return to our original state of mind. Then we can “cultivate ourselves and train others perfectly.”

“The sutras are a path; in following this road we return to our hearts.” Sutras indeed contain many principles. With these principles, we can pave a road that everyone can travel. “The sutras are a path; in following this road we return to our hearts. A sutra, a path” and “a road” are actually the same thing; they lead us to a truth that we can all understand. So, we must realize that “the sutra is a path,” and a “sutra” encompasses many principles.

“Sutra” is describing the place where all principles are found. The laws of nature, the ways people live and so on are all contained in the sutras. In this world, in any place, [people] can accept these teachings. These teachings can pervade the entire world and all things in the universe. As long as we practice according to the teachings, we will find them to be very suitable principles. No matter how we engage in spiritual practice, as long as we go in the right direction, our road will be a perfect, direct path. So, “the sutras are a path”; they are a road. By following this road, we can return to our pure intrinsic Buddha-nature.

So, we must learn attentively. This one word, “sutra,” can be explained in many different ways.

We briefly discussed this passage yesterday.

“With all conditions, analogies, expressions and skillful means. I enable all to rejoice.”

In His wisdom, when the Buddha taught, He used various causes and conditions as analogies.

Now (October 2012), a large group of Bodhisattvas have gathered here. They are all from mainland China. They did not come here to sight-see. They used their prime vacation time during the Mid-Autumn Festival to come [to Hualien].

In recent years, Tzu Chi seeds have been planted all over mainland China. When we sow seeds there, [the local] people can see, encounter, volunteer with and experience Tzu Chi. So, now they used this time to come to Taiwan, to return to their spiritual home.

We listened to them share about how they encountered Tzu Chi and about their spiritual journey after they joined us; it was truly moving. The elderly Bodhisattvas [made a deep impression]. After the Sichuan earthquake, when we went there [for disaster relief], they heard about us and began to interact with us. They are all in their 70s. Traveling one way from Dazhou to Chengdu was a seven-, eight-hour bus ride for them. So, they had to lease a house in Chengdu to more conveniently do Tzu Chi work there. They did everything from recycling to cooking. Then they traveled from. Chengdu to Luoshui to join the study groups. They did this every month. Each trip took a very long time.

I really felt that karmic conditions are what brought us together. This would not have been possible without the earthquake in 2008. They have been volunteering since that time and have never thought about giving up. They have been diligently practicing, and now that they are finally in Taiwan, they are so happy! Their sharing was truly touching.

Some of them live in Yichun in Jiangxi province, China. It is a place of extreme poverty. The route from Shanghai to Yichun goes from wide to narrow roads, from the plains to the mountains. In the mountains, it crosses streams and goes over rugged trails; it is a hard journey. When Tzu Chi volunteers took this route 16, 17 years ago, it was very strenuous. Then they had to convince the local people to go from suspicion to disbelief, from disbelief to belief, from belief to affirmation, from affirmation to acceptance. Tzu Chi volunteers have been leading by example and accompanying them for 16, 17 years already.

Back then, some children could not go to school because their classrooms were unsafe, on the verge of collapsing. Tzu Chi volunteers tirelessly rebuilt these classrooms. Many of those children have now already graduated from college or are attending college. There are over 200 of these students.

A local official had been working with us even before his retirement. Now that he has retired, he is a full-time Tzu Chi volunteer. He is also here right now. Their sharing was really touching. Their resolve took them from sutras to this path, then to the road to the birthplace of Tzu Chi. What they felt in their hearts while they were here led them to make vows. Some of them even vowed to become vegetarian. On top of quitting smoking, drinking and gambling, they will also become vegetarian.

Consider how all this came about because of many different karmic conditions and because people put teachings into action. They used their sincerity, integrity, faith and steadfastness to pave this road. As they walk this path, they are very happy and “enable all to rejoice.” No matter how far away they were or where they were from, they arrived together and happily shared their experiences. Even though they have been working very hard, they are clearly very happy. The more they do, the happier they are.

Things did not always go their way. They encountered many difficulties, in everything from their environment to their interactions with others, to mental obstacles as well. They faced all of these. However, after overcoming these obstacles, they all rejoiced. This kind of sharing helps us realize that when we first begin to pave a road, the process takes a lot of hard work, but once we have done so, there will be many conditions and methods to help people return to their nature of True Suchness, one of genuine kindness and love for all sentient beings. This is really not easy at all.

So it is said, sutras can explain true principles. If we comprehend the Dharma through the sutras, we can find wondrous ways to apply the Dharma. Then naturally, this kind of teaching can pervade everything. So, we must take advantage of the power of various methods. If all things are in line with principles, we will cultivate ourselves and train others perfectly. This is how we return [to our intrinsic nature]. All this requires the use of various methods.

With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.

“Sutras” are what we discussed yesterday.

“Sutras” are corresponding texts. They correspond with the

wondrous truths that all Buddhas have realized as well as with sentient beings’ capabilities. This is what sutras are. Sutras can be compared to a thread that strings together [the meanings of the Dharma].

Think about how, within these past few days, we saw many people of different nationalities, ethnicities and languages share the same philosophy and direction. It feels as if this thread strings them together. All the principles are collected in one place. This is why sutras [are compiled,] so the principles do not scatter but are concentrated together.

Then there are gathas. Gathas can be translated as “hymns.” We must recite sutras, not only read them. We must recite them aloud. If we say, “Everybody, recite sutras” but are unwilling to open our own mouths and make sounds, then there is no hymn. We must sing these words out loud. We memorize the sutras, so the words enter through our eyes, reach our hearts, and come out of our mouths. Then it will be a hymn.

We must really sing the hymn out loud. If we do not really take it to heart and sing it, we will quickly forget it, and the principles will not penetrate our minds. Therefore, we use recitation

as a method of teaching. For instance, in Indonesia, people use Jing Si Aphorisms to learn Chinese. Young people attending Islamic boarding schools want to learn Chinese. Though they are Muslim, they want to learn Chinese. Students do this through Jing Si Aphorisms because they are easy to read and recite. They contain [useful] principles, though they are very short. Each word and phrase contains principles. So when they read the Jing Si Aphorisms, they also recite them aloud in Chinese.

We have heard about these students reading Jing Si Aphorisms aloud in Chinese. Not only can they read, they can also converse with us in Chinese. This comes from reciting; we can only learn a language correctly if we practice it out loud.

In this world, there are so many languages. Languages are meant for people to communicate with each other. We also learn principles and so on through the spoken word. To start a conversation, we need to speak out loud. Therefore, a gatha takes teachings in prose and condenses them into short sentences. Every morning, I also always begin with short verses that have the same number of characters in each line. Earlier, I used lines of four characters. “Sutras can be used to explain principles” has only four characters [in Chinese], but to explain it takes a long time. However, if we summarize them, we can convey them in a few words. This is what gathas can do.

It is also called a direct verse, with fewer characters and lines. Only short and direct lines are considered verses. Only concise explanations of principles are considered hymns or gathas.

Gatha is Sanskrit for hymns. It is also called a “direct verse.” So, teachings are taught directly in verses instead of the longer prose forms.

If we skip the longer prose and earnestly chant the sutra verse by verse, we can memorize these short verses to understand the abundant principles contained in them. These are called gathas.

Sometimes, we recite the Surangama mantra as part of our morning recitation. We begin with lines from the Surangama Sutra. These lines from the Surangama Sutra which precede the Surangama mantra are verses Ananda said in praise of the Buddha, used to [introduce] the mantra. They are only a few words, “Wondrous dharani of the unmoving Honored One. The Surangama rarely appears in this world.” These verses can just roll off our tongues. This is the purpose of a hymn. When we memorize these short verses, we can learn the principles contained within.

Everybody, gathas are found in sutras, which are corresponding texts, “corresponding with the minds of all Buddhas” and Their principles, as well as “corresponding with the capabilities of sentient beings.” [Gathas] come from the prose in the sutras. When those teachings are simplified, they are easier for people to remember. So, we sing and recite gathas and verses.

We must always remember that this is how we learn. To learn the principles in the Dharma, to practice according to them, we must remember and take each word to heart. By doing so, in the sutras we find this path, which leads us to a road. From a road, we can find the path back to the sutras and return to our intrinsic Buddha-nature. Therefore, all of us need to walk this path. This is why we must always be mindful.

Episode 332 – Believe in Virtuous Dharma and Spiritual Friends

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>> Good and evil depend on conditions. When we draw near spiritual and virtuous friends, we must remember their words and sincerely adhere to Bodhicitta.

>> With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.

>> I enable all to rejoice: This means that Bodhisattvas can use the Six Perfections to benefit sentient beings. Because Bodhisattvas take these actions, sentient beings give rise to happiness.

>> Sutras: Sutras are corresponding texts. They correspond with the wondrous truths of all Buddhas and the capabilities of sentient beings. They can also be compared to a thread that ties together the meaning of the Dharma so that it does not become scattered or lost.

>> Gathas: Gatha is a Sanskrit word for hymn. It can also mean direct verses. So, teachings may be directly taught in verses instead of the longer prose form.

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As we deal with our surroundings every day, are we happy? Or are we depressed? Over the course of a day, as we deal with people and matters, we must first adjust our mindset. The first adjustment we must make is to feel happy whenever we see other people and develop great aspirations whenever we learn of matters. We must not give rise to afflictions or vexations.

As we deal with things every day, if we can view others with a happy mind, everyone is a good person. If we can deal with matters with a peaceful mind, every matter is a good thing. Everything depends on our minds. A mind inclined toward goodness sees everything as good. If we are not happy, then nothing we do today will go smoothly. So, “good and evil depend on conditions.”

Actually, all the unpleasant things we are dealing with today are not a result of what we are doing now but of what we have done in the past. Positive and negative causes and conditions have led us to the people and matters that we encounter in this lifetime. So, if we can always [remember] this principle, we will always remain even-tempered, no matter what happens to us.

We must realize that “good and evil depend on conditions.” No matter what challenges we encounter, it is best to cultivate a mindset of always being happy and grateful. Then we will be peaceful and at ease.

How can we be happy and at peace in this life? We must learn that everyone we see is our spiritual and virtuous friend. No matter how they treat us, no matter how they feel about us, we must feel gratitude toward them. Thus, in Buddhism, we constantly say that even adversities help us to succeed in taming our hearts and training ourselves to subdue our anger. Therefore, they are also our spiritual friends.

Do not think, “Oh no! When I see him, I get very angry. Nothing he says makes any sense at all. I feel an aversion toward this person.” Do not have this kind of [mindset]. Otherwise, we will form negative affinities. Even if that person is foolish and what he says is not aligned with principles, we must still be grateful to him. He is our spiritual friend. If what he says makes no sense, we will know that we should not do what he says, and we will heighten our vigilance.

Even if such a person is right in front of us, we also want to treat him as a spiritual friend, not to mention those who are sincerely teaching and guiding us. They are truly our spiritual and virtuous friends.

If we have this mindset, then in our daily living, there will be nothing that we cannot handle. No matter what we are doing, especially when we learn the Buddha-Dharma, “We must remember their words well and sincerely adhere to Bodhicitta.” When our spiritual and virtuous friends are teaching us, whether they are discussing the Buddha-Dharma or talking about everyday things, we must remember [the teachings] that are helpful to us. “We must remember their words well.” We must treat their words as teachings and constantly remember and sincerely adhere to them.

There is an old saying, “Once we learn a good thing, we must sincerely adhere to it.” I have often repeated this saying as well. We must safeguard everything good within our minds. Only when we are in this state of mind can we choose [wisely] between good and bad things.

Good and evil depend on conditions. When we draw near spiritual and virtuous friends, we must remember their words and sincerely adhere to Bodhicitta.

In the Buddhist sutras, there is a story that illustrates this. There was a man who grew flowers for a living. One day, he picked some flowers and took them to sell at the market. At that time, a non-Buddhist practitioner came over and asked him, “How much does this pot of flowers cost?” Then he named a price. Just then an elder, Venerable Sudatta, came up next to the man. He said, “I will buy it at this price.” The non-Buddhist practitioner said, “I am willing to pay more, let me buy it.” Venerable Sudatta said, “No, let me buy it. I am willing to double the price.” In this way, they argued over the price of this pot of flowers.

The flower seller said, “Why do you need this pot of flowers so much?” The non-Buddhist practitioner said, “Today, I am holding a ritual, so I need this pot of flowers as an offering to the gods, thus I can be blessed.” He then asked Venerable Sudatta, “Elder, what will you use these flowers for?” He said, “I’m going to see the World-Honored One. I want to buy this pot of flowers to show my respect to the Buddha.” The flower seller said, “What kind of person is the Buddha? He is not a heavenly being, nor is He a god. He is just a person, why do you need to show Him so much respect?”

Venerable Sudatta said, “Although He is a person of this world, He is an enlightened person. He thoroughly understands the true principles of all things. He can guide everyone onto the right course, so lost sentient beings can be awakened.” The flower seller recognized Venerable Sudatta and knew that he was person of good character, someone who was usually very self-composed. He would not arbitrarily haggle over a pot of flowers with a non-Buddhist practitioner. He must really want to buy it because this Buddha that Sudatta spoke of must really be the Great Enlightened One.

“I’m just a person who grows and sells flowers. Do I have the opportunity to see the Buddha, the Great Enlightened One?” Venerable Sudatta said, “Yes, I can lead you to see the Buddha.” The flower seller quickly picked up the pot of flowers and said, “I will not sell these flowers to either of you. I’m going to visit the Buddha myself, this Great Enlightened One. I will reverently offer the flowers I grew to Him.” Thus, he followed Sudatta to the Buddha’s abode.

The flower seller saw the Buddha from afar and felt great joy and eagerness. With a pure, eager and joyful mind, he slowly approached the Buddha. When Sudatta knelt to pay his respects, he also knelt and paid his respects to the Buddha. At that moment, he thought, “The Buddha is so dignified.” Then he closed his eyes and felt like he had been transported to another place. In this place, the flowers suddenly flew up and surrounded the Buddha. The flower petals fell all around Him and seemed to form a canopy on top of His head. His mind was truly in a joyful spiritual state.

All this happened in an instant. Upon closing his eyes, this state appeared, a state full of joy, purity and radiance. Then he [opened his eyes], looked up and saw the Buddha smiling. The flower seller presented the pot of flowers to the Buddha. The Buddha accepted it joyfully and then asked him, “Flower seller, in making this offering, is there something you hope for?”

A thought came to him, and he told the Buddha, “If there is anything I sincerely wish for, it is that, in the future, I can be like You and engage in spiritual practice. After that, I hope that when I meet the multitudes of sentient beings who have not taken refuge, I can give them the chance to take refuge in the Right Dharma. If someone is suffering and no one is helping, if someone is ill and has no medication, I want to be able to help them. If someone is filled with afflictions and cannot escape them, I want them to be able to rely on me and allow me to guide them to liberation. If I have the chance to do this in the future, I will be very content.” The Buddha was joyful, as this man was a true spiritual practitioner.

This became a very joyful Dharma-assembly. The arrival of a single flower seller inspired joy in the entire assembly of people listening to teachings. And this person was grateful for. Venerable Sudatta, who led him here, so he could see the Buddha and make this offering with a pure heart.

So, to attain causes and conditions and virtuous friends are not very difficult. He was selling flowers on the street and was offered various amounts of money [by two people]. But he knew the [right] choice to make. “I should choose the virtuous friend who will give me a [good] opportunity.” Thus he was not greedy for money, but he cherished the guidance of virtuous friends. So, he was able to offer the flowers to the Buddha. By drawing near spiritual and virtuous friends, he was able to quickly seize the opportunity to fulfill his potential.

In summary, as Buddhist practitioners in this world, we must constantly seize every opportunity, no matter who or what we encounter. I always say, “Seize this moment and sustain it forever.” Whether we can constantly live up to our vows depends on our thought in each moment.

The Lotus Sutra also mentions, “With all conditions [and] analogies….” Many causes and conditions can be used as analogies, just like the previous story from the Buddha’s era. From it we can also understand that we must promptly do good deeds and see everyone as spiritual friend who can guide us. So, this can also be considered an analogy for promptly taking advantage of our karmic conditions.

So, with expressions and skillful means and the convergence of various causes and conditions, the teachings of the Buddha have the strength to help sentient beings complete their spiritual practice.

With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.

Whether [He taught] the. Small or Middle Vehicle Dharma, He did so solely to guide us to reach the state of the Great Vehicle. Thus, with expressions and skillful means, “[He] enabled all to rejoice.” People of all capabilities became happy; they happily and faithfully accepted and practiced [the teachings]. This is how the Buddha taught the Dharma, which allowed any sentient being who received it to feel joyful.

For sentient beings to be happy, the Buddha gave teachings with various methods. Now we have to understand, “Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.” From understanding the Dharma comes happiness.

Why are we happy? Because the Buddha was not born a Buddha. He continuously and diligently engaged in spiritual practice, lifetime after lifetime. [His] sole aspiration was developing Bodhicitta and walking the Bodhisattva-path. So, life after life, He spent time everywhere in the Six Realms, saving and transforming suffering sentient beings, thus He was considered a Bodhisattva.

A Bodhisattva practices the Six Perfections, which are giving, upholding precepts, patience and so on. These are methods of benefiting sentient beings. Because of this, everything Bodhisattvas do helps them form good connections with many sentient beings.

To transform sentient beings, we must first inspire happiness in them. Then hearing us speak makes them happy, seeing us makes them happy, and hearing our names makes them happy, and so on. So, either seeing or hearing us will benefit them.

If when people hear us or see us or hear of us from others they become happy, that is what it means to “enable all to rejoice.”

I enable all to rejoice: This means that Bodhisattvas can use the Six Perfections to benefit sentient beings. Because Bodhisattvas take these actions, sentient beings give rise to happiness.

Next, it states, “Perhaps I may speak of sutras.” With various skillful means and expressions, He enabled everyone to be happy. The words He said, the Dharma He expounded, all became “sutras.” What is a “sutra”? It is not to be confused with “asura”; [it is entirely unrelated]. “Sutra” is the Sanskrit word for Buddhist texts.

Sutras: Sutras are corresponding texts. They correspond with the wondrous truths of all Buddhas and the capabilities of sentient beings. They can also be compared to a thread that ties together the meaning of the Dharma so that it does not become scattered or lost.

If this word “sutra” is directly translated, it would be “corresponding texts. Corresponding” means to be in agreement. [Sutras] “correspond with the wondrous truths of all Buddhas. All Buddhas” means not only Sakyamuni Buddha. A sutra agrees with the principles of all Buddhas from the past, present and future. It “corresponds” closely with all Their principles.

Actually, being “corresponding” is itself a principle. It is inseparable from the truth. Being “corresponding” means it “corresponds with wondrous truths.” The original intent of all Buddhas, the wisdom of all Buddhas, and the intrinsic Tathagata-nature of all Buddhas are all considered subtle and wondrous principles. So, they correspond well with sutras.

[Sutras also] “correspond with the capabilities of sentient beings.” This is the smooth road that connects noble beings to ordinary people and the Buddha’s mind to sentient beings’ minds. That which connects the state of ordinary people to the state of Buddhahood is called a “sutra,” which is also a path, a road. So, it “corresponds with the wondrous truths of all Buddhas.” [It also] “corresponds with the capabilities of sentient beings.”

Moreover, a sutra is like a thread. Consider a set of pearls. To string them together, we must use thread. Every word is like a pearl, and each passage of the Dharma must be joined together. It is like a thread that strings them together, so the Dharma runs all the way through it. This is an analogy for a “sutra.”

“Gatha” is also a Sanskrit word that means “hymn.” When we recite sutras, we can chant them [lyrically] in verse, or [read them out] continuously and directly. Teachings may be given in verses instead of long-form prose.

Gathas: Gatha is a Sanskrit word for hymn. It can also mean direct verses. So, teachings may be directly taught in verses instead of the longer prose form.

In summary, [whether] the sutras are written in prose or in verse, they help us further our understanding and help us learn through repetition. So, we must remember [the words] well, engrave them in our minds and sincerely adhere to them. We must cherish the spiritual friends we encounter every day. Karmic conditions and virtuous friends help us take the Dharma to heart. We must not lose them right away, so we must string them together like a thread. Every day, we must connect the Dharma we have learned. Thus, we must always be mindful.

Episode 331 – All Conditions Protect the Mind and Consciousness

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>> Good and bad karma determine positive and negative retributions. We follow our karmic conditions, with no control over the retributions we face. With ignorance and a desirous nature, we are immersed in suffering. The Buddha kindly gives wondrous, provisional teachings according to capabilities.

>> “The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, are fully known to the Buddha.”

>> “With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.”

>> With all conditions, analogies: The Buddha, with His wisdom, knows everything about the countless variations of all kinds of worldly phenomena. Basically, these are the conditions that the mind and consciousness cling to. Per the true teachings of the Great Vehicle, all conditions arise when the mind and consciousness converge. These are called “all conditions.”

>> This is because. “People of average capabilities could not attain full realization, thus, the Buddha talked about the three carts and the one cart.”

>> In the beginning, He offered three carts, which were provisional teachings. Later, He granted the great cart, which revealed the true teachings. This is what the Chapter on Parables discusses.

>> Verbal expressions and skillful means: Born in this current world, by drawing near wholesome and virtuous friends, upon hearing their suitable, skillful teachings, we will develop Bodhicitta. This is the power of skillful means.

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The changing of seasons allows us to adjust the way we live. In making adjustments to the way we deal with matters and objects, we must be in accord with conditions and timing and always be mindful in our daily living. So, if we can adjust ourselves well, everything will go smoothly. What is it that we must adjust? The mind.

It determines the karma we create, good and bad. If we know how to earnestly adjust ourselves, then [in response to] everything from the weather to people, matters and things, we will always begin with the mind. If we adjust our minds well, everything we do will tend toward goodness; everything will be headed in the right direction. If this is the kind of karma we create, if we do this now, our future will be good.

Though we keep talking about our previous lives, we must pay even more attention to the present. The present [affects] our future. The karma we create now determines our future, just as the [retributions] we face now are results of the karma we created in the past. As we face retributions, we can learn to really understand the law of karma and thus accept [everything] with joy. As we deal with people, matters and objects, we must willingly benefit others. This will determine our karmic retributions.

Good and bad karma determine positive and negative retributions. We follow our karmic conditions, with no control over the retributions we face. With ignorance and a desirous nature, we are immersed in suffering. The Buddha kindly gives wondrous, provisional teachings according to capabilities.

In our past lives, if we did good deeds, we created good karma. If we committed evils in our past lives, of course we will face negative retributions. These are laws of nature. Since these are the workings of nature, naturally we must accept them. At the same time we must diligently [work to] accept all that happened in the past, willingly and happily, and diligently [work] toward the future. How do we change our lives for the future? Our future is determined by what we do now, whether we do good or evil. It all depends on what we do right now, so we must be careful in the present about what we are creating for our future.

In this lifetime, though we may encounter adverse conditions, we can shift our mindset to see adverse [conditions] as favorable ones. “Grievances must be resolved, never created,” so if we created bad karma in the past, we must willingly accept [the retributions]. Because things are beyond our control, we end up with these parents, these siblings, these friends, this spouse, these children and so on. Whether the relationship is good or bad depends on our past karmic affinities. Just like this, we follow our karmic conditions with no control over the retributions we face. So, we must be [diligent]; now that we clearly understand how future karmic retributions come about, we must start [changing] now. This is the right way [to act].

So, “we follow our karmic conditions with no control over the retributions we face.” This is an important lesson for us to learn. No one born into the world can escape good and bad karma or positive and negative retributions. Since we are already here, let us be at peace, because these things are beyond our control. Now that we are learning from the Buddha, we know we need to take control of our lives. We call this engaging in spiritual practice. Those who do not practice have no control over themselves. They repay resentment with resentment, enmity with enmity. This tooth-for-a-tooth cycle of vengeance just keeps going. This is how ordinary people [behave].

Since we know that we cannot change what happened in the past, we realize we must quickly make amends, feel remorse and repent, so [the cycle of] of resentment, hatred and enmity will end here, in this lifetime. Then in future lives, we will have good karmic conditions. This is something we can learn and immediately accept and practice. In dealing with people and handling matters, if we understand these principles, we will be happy in all our interactions and can willingly accept the way things turn out. Then naturally, we will not create negative conditions.

These negative conditions originate from our ignorance and desires. Once ignorance arises, people are mutually pulled toward each other in by their positive and negative karmic conditions, and naturally this traps them in the sea of suffering. The Buddha is compassionate. For the multitude of sentient beings, “the Buddha kindly gives wondrous, provisional teachings according to capabilities.” This is the Buddha’s goal in coming to this world. But we humans only focus on how we can satisfy our desires right this moment, on what can make us happiest now. We do not see how [fulfilling] this desire will affect our future and our relationships. We have no idea. In learning from the Buddha, we must use our pure and simple hearts to follow the course of nature and accept the law of karma. By understanding [these concepts], we can protect ourselves.

We said before,

“The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, are fully known to the Buddha.”

The Buddha knows all.

Because of sentient beings’ ignorant behavior, the karma they create and their various desires, the Buddha, according to these conditions, utilizes various analogies and expressions to give teachings.

Now this passage states,

“With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.”

These are all names of teachings and methods from the sutras. “With all conditions, analogies,” What does “all conditions” mean? We must understand this better. With His wisdom, the Buddha can understand “conditions,” the karmic connections between sentient beings. That is the Buddha’s wisdom.

With all conditions, analogies: The Buddha, with His wisdom, knows everything about the countless variations of all kinds of worldly phenomena. Basically, these are the conditions that the mind and consciousness cling to. Per the true teachings of the Great Vehicle, all conditions arise when the mind and consciousness converge. These are called “all conditions.”

“Know everything” means understand everything, all the variations and so on. These “variations” are countless. The desirous nature of sentient beings is very strong. Aside from giving rise to one ignorant thought, [the mind] creates the three subtle afflictions and opens 80,000 doors to afflictions. This is truly very many. So, “countless variations” refers to all kinds of worldly phenomena. Worldly phenomena arise because of sentient beings’ afflictions. This is how the world became filled with very complicated worldly phenomena.

Their conscience and sense of remorse became weaker over time as their will to satisfy their desires strengthened. Thus they created more and more karma. So, at the present time, in this space that is our vast planet, there are so many kinds of worldly phenomena. They arise because the mind and consciousness cling to conditions.

For each of us, the consciousness of our minds connects with external conditions, to forms, sounds, smells, tastes and touches, to these worldly things. This is how our Six Consciousnesses connect to objects of desire. Then we cling to karmic conditions and attract many defiled causes and conditions. These are “all conditions.” So, we must be vigilant. Exactly when will we encounter these conditions? At what times do we cling to these conditions despite ourselves? We do not know.

So, we must engage in spiritual practice by upholding vows and following the path to “purify our own minds.” If we can safeguard our minds and our mind-consciousness, we will not cling to those kind of conditions. Only in this way can we sustain the health of our bodies and minds. Else we will be entangled by karmic conditions and our bodies and minds will not be healthy or pure.

Therefore, we must really understand the law of karma. Everything happens because of our minds, because consciousness clings to conditions. Yesterday we talked about “the workings of the mind. The mind-king” clings to conditions. This has to do with the mind and consciousness, so we must take good care of our minds.

We must [be mindful of] the true meaning of the Great Vehicle. We must not cling to conditions. Since we already engage in spiritual practice, we must follow the true meaning of the Buddha’s. Great Vehicle teachings. With these methods, all conditions that arise when the mind and consciousness converge will be “purifying conditions.”

Due to His affinities with sentient beings, along with their various desires, the Buddha comes to this world to teach them according to their capabilities. Although He began with the provisional teachings of the Three Vehicles, by utilizing skillful means, He gradually guided everyone to return to the true meaning of the Great Vehicle, which is that “all conditions arise when the mind and consciousness converge.” Thus, “all conditions” have to do with the mind and consciousness. Our mind and mind-consciousness have the conditions, these affinities, to converge with the Dharma. So, we must take advantage of our karmic conditions and be grateful for our affinity with the Buddha.

As I said yesterday, we must be grateful for the Four Graces. [We are grateful to] our parents for giving us this body, grateful to the Three Treasures for teaching us, and grateful to sentient beings for the clothing, food, shelter and transportation that makes us feel safe and content. We also must be grateful for this peaceful environment, the balance of the four elements and so on. We must be very grateful for all this. When various causes and conditions converge, we must really seize these opportunities.

The Buddha used various analogies.

This is because. “People of average capabilities could not attain full realization, thus, the Buddha talked about the three carts and the one cart.”

This is an analogy.

The Buddha utilized analogies in His teaching solely to help everyone understand the truth of suffering, its causation, its cessation and the Path, as well as the impermanence of life and the law of karma. After we understand these principles, we must take the next step of practicing the Six Paramitas, so we can cross to the opposite shore.

Even if we understand everything from the principles of the Four Noble Truths to the law of karma, we must still promptly cross from this shore to the opposite shore. We must cross to the other shore, otherwise we will forever remain in the state of unenlightened beings. After the Buddha has helped us understand, we must immediately take the next step to cross from this shore to the opposite shore. To do so, we must practice the Six Paramitas,

which is the Bodhisattva-path. But those with average or limited capabilities do not understand this. Solitary Realizers, Pratyekabuddhas and Arhats still cannot understand this. They think, “I fully understand the Dharma. I know to not cling to conditions because it brings suffering. I will not cling to conditions again.” But they did not learn to have “unconditional loving-kindness and universal compassion,” so they do not fully understand.

The Buddha hoped to guide everyone to return to the True Dharma of the One Vehicle, so He utilized various methods. For example, in the Lotus Sutra, He used the analogy of a burning house. He offered three carts to appeal to people.

In the beginning, He offered three carts, which were provisional teachings. Later, He granted the great cart, which revealed the true teachings. This is what the Chapter on Parables discusses.

He loves everyone in the Three Realms as. His own children and looks after them. This big house of the Three Realms was already in shambles, [yet] the children were in this garbage pile, a place not worth lingering in. They were totally absorbed in playing there. As they played, a fire started. They were told to hurry and get out, but they were completely mesmerized. They thought the fire was very beautiful, so they played among the fire. The elder had to find a way to draw them out. “This place is a lot of fun, but not as fun as the many carts outside. There are all kinds of carts, big and small. Inside these carts are all kinds of treasures. Take your pick, choose wherever you want to go. You can go anywhere in the four directions.” This shows the elder’s wisdom.

The elder is an analogy for the Buddha. Like that elder, the Buddha cannot abandon His children to suffer in the burning house. So, He uses [His] wisdom, methods and wealth to create many carts of treasures. All these carts were used to draw people to leave the Three Realms. The Buddha came up with many analogies, and this is one example.

In the Lotus Sutra, He used many analogies and methods. In the beginning, there were small carts. “In the beginning, He offered three carts.” These were provisional teachings. Later, He gave them the great cart. “You want this small cart, but what about taking this big cart? Small carts transport fewer things, so you should use the big cart.” This is an analogy.

If we use a small [vehicle] to cross from this shore to the opposite shore, we can transport only a few people. To reach the other shore, we use a boat. A small boat can only carry one, two or three. A bamboo raft transports very few people. Since we are crossing anyway, why don’t we use a bigger boat that can take thousands of people across at the same time? This is the analogy for transforming people.

So, analogies were used as teachings. The Buddha exercised His wondrous wisdom to use different analogies to teach the Dharma. So, “with expressions and skillful means” refers to the way the Buddha used various expressions and skillful means. “Born in this current world” means we happen to be born in this era. By “drawing near good and virtuous friends,” if we can really be mindful, naturally “upon hearing their suitable, skillful teachings, we will develop Bodhicitta.” These are “skillful means.”

Verbal expressions and skillful means: Born in this current world, by drawing near wholesome and virtuous friends, upon hearing their suitable, skillful teachings, we will develop Bodhicitta. This is the power of skillful means.

We must pay attention to what others say. We can learn from every single person [we meet]. Everyone is our spiritual friend. Then in examining ourselves, we can also put what we learn into practice. Then people can accept the things we say, and we will all be each other’s spiritual friends. We will guide each other and help each other develop Bodhicitta. This is “the power of skillful means.”

It is not enough to be skillful; we must have the power to transform each other so that our negative habitual tendencies can be corrected. If the other person has not yet eliminated all afflictions, desires and habitual tendencies, how can we patiently guide them and transform them? If we have not changed our habitual tendencies, when others guide us, we must accept their guidance with gratitude. This is the power of mutual influence.

So, we must always be mindful when dealing with things in the world, whether the laws of nature, worldly matters, or objects and so on. How can we go along with conditions, how can we deal with change, how we can exercise the power of skillful means and stay on the right course without deviating? These are all things we must learn. Since the mind and consciousness cling to various conditions, we must safeguard our minds and consciousness. We cannot let negative external conditions invade our minds. Changing negative karmic conditions into positive karmic conditions depends on us taking good care of our minds in our daily living. So, we must always be mindful.

Episode 330 – Teaching According to Sentient Beings’ Desires

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>> The mind is like an artist; it creates everything. Do not believe you are far from the Buddha’s state. With skillful and wondrous provisional teachings, He explained the One Vehicle. He taught according to the desires of sentient beings to help them awaken.

>> “The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, are fully known to the Buddha.”

>> “The thoughts in the minds of sentient beings,” which all come from “the workings of the mind.” All kinds of appearances arise as a function of “the workings of the mind.”

>> So, “The thoughts in the minds of sentient beings” fall into two categories, the true mind and the false mind.

>> The various paths they have walked: People must wholeheartedly walk the path and vow to repay the Four Graces. People who do that are truly walking the Path and growing in virtue. They uphold and practice the Path they know.

>> So, “the nature of various desires” refers to “how various desires and hopes have become ingrained in us.”

>> So, “the teachings given by the Buddha must be suitable for sentient beings’ capabilities and desires.”

>> Their karma, good and bad, from former lives: Refrain from all evils, do all good deeds, and purify the mind. This is the teaching of all Buddhas. Arising thoughts that align with principles are considered good. Arising thoughts that go against principles are considered evil.

>> [All is] fully known to the Buddha: The Tathagata, in His wisdom, expounded the Dharma that is suitable for sentient beings’ capabilities, whether great or limited, so they could all understand. He gave suitable teachings that were adapted to various capabilities.

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The mind is like an artist; it creates everything.
Do not believe you are far from the Buddha’s state.
With skillful and wondrous provisional teachings, He explained the One Vehicle.
He taught according to the desires of sentient beings to help them awaken.

We must take good care of our minds. Our minds may give rise to a thought that creates beautiful conditions, [or] to a thought that destroys many beautiful conditions. Everything depends on the mind. It can be positive or negative. With a positive mind, the world is beautiful to us. With a negative mind, the world feels like hell. All this is created by our minds. So, learning the Buddha’s teachings is about cultivating our minds. If our minds are always positive, we see everyone as a Bodhisattva and wherever we are, we are with Buddhas. This is our goal in learning from the Buddha.

There is a Buddha in each of our hearts. Our minds, the Buddha’s mind and the minds of all beings are no different [in their nature]. We must not always think that we are very far from the Buddha. We must always think about how the Buddha is forever in our minds. We all intrinsically have a radiant and clear Buddha-nature. If we realize this, our minds will be Buddha-minds and our wisdom will be close to the Buddha’s.

Previously we discussed that the Buddha comes to the world for one great cause, to transform sentient beings. All Buddhas share the same path; with “skillful and wondrous provisional teachings, They explain the One Vehicle” in this world. Because sentient beings have varying capabilities, Buddhas must exercise Their wisdom to give suitable teachings. This requires wondrous provisional teachings, also known as skillful means. Skillful means are based on true principles, on the wondrous One Vehicle Dharma.

We often say that a skyscraper is also built from the ground up. We cannot say, “I will just build the 101st floor by itself. Why would I work so hard to start building from the ground up?” Based on the same principle, for us to go up level by level until we can see into the distance, we must also start at the state of ordinary people and move up steadily, step by step.

Regardless of the building’s appearance or height, we must build it sequentially. This is a skillful and wondrous provisional means. Our goal is to reach that height, but we have to start with the basement, the foundation and other sub-levels. From below the ground, we build upwards one floor at a time. Each level has a different name. Once the entire building is complete, dozens of floors, or even a hundred floors, are now [part of] one building with one name.

By the same principle, wondrous skillful means are various methods that are all part of the One Vehicle Dharma. The Buddha, like all Buddhas, established wondrous and skillful provisional means. However many afflictions we have, we need that number of methods to treat them. We must eliminate our afflictions one by one to gradually reveal our Buddha-nature bit by bit. So “[He] taught according to the desires of sentient beings to help them awaken.” The Buddha taught sentient beings to awaken so they could be “enlightened sentient beings.” He taught them to awaken themselves and others and have perfect awakened conduct. This was how the Buddha mindfully and lovingly taught us.

Previously, we mentioned how.

“The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, are fully known to the Buddha.”

Everyone has their own way of doing things. In this world, even if we all aspire to engage in spiritual practice, we all have different capabilities and different methods of spiritual practice. These are the “various pathways [we will] walk the nature of [our] various desires.” We are all the same; though we say we engage in spiritual practice, we have not yet fully eliminated our afflictions.

Just what kind of karma did we create in our past lives? “To know what we did in our past lives, we look at what we face now.” To know what kind of karma we created in the past does not require much effort. All we have to do is consider our experiences in this life. If we have met many kind people, we must have created good conditions in the past. If we want to know how our next lives will be, we can just look at what we are doing in this life. If all the seeds we plant in this life are good, we will certainly reap good fruits in the next. The law of karma links everything in the Three Periods of past, present and future. We can be sure of that.

So, based on this life, we know what we accumulated in the past. “The past” does not refer to what we accumulate in just one lifetime, but lifetime after lifetime, all the way up to the present. “The karma, good and bad, from former lives”

“are fully known to the Buddha.” The Buddha knows about all the [karma] sentient beings have created and all the habitual tendencies they have developed, so He could [teach] according to their desires. What are “their minds’ desires?” The minds’ desires come from “the workings of the mind.” We must understand thoroughly.

“The thoughts in the minds of sentient beings,” which all come from “the workings of the mind.” All kinds of appearances arise as a function of “the workings of the mind.”

Everyone’s mind has a “mind-king.” This “mind-king” is everywhere; it pervades every single place. Thus it is said, “the mind is like an artist”; our minds are clearly skillful artists, but our thoughts wander through many states. Many states exist in our minds and continuously manifest. This is all part of the workings of the mind. Our “mind-king” widely connects with conditions and creates “thoughts in our minds.” By changing our mindset, we are in a new state.

So, “The thoughts in the minds of sentient beings” fall into two categories, the true mind and the false mind.

Our true mind intrinsically has Buddha-Dharma and a kind nature. However, external conditions continuously influence us. As our external conditions continue to influence and permeate our minds every day, thoughts begin to stir in our minds. Our minds connect to different conditions and internalize different [tendencies]; this gives rise to the true mind and the false mind.

The false mind is the one that wanders all over the place as we sit here. We do not know where it goes. The false mind easily gives rise to delusions.

The true mind is the one that is always there, wherever we are. This is our intrinsic Buddha-nature, our nature of True Suchness. However, our minds, which drive our thoughts, have internalized certain tendencies, which naturally leads to “the various paths we have walked.”

The various paths they have walked: People must wholeheartedly walk the path and vow to repay the Four Graces. People who do that are truly walking the Path and growing in virtue. They uphold and practice the Path they know.

When we begin our spiritual cultivation, we must use our true mind to engage in practice. We already know that life is impermanent, that life is suffering, and that suffering accumulates from our actions. After we understand this, genuine sincerity will arise in us, so we aspire to engage in spiritual cultivation. We want to “wholeheartedly walk the path,”

and “vow to repay the Four Graces.” We must face the world with a positive mindset. With a positive mindset, we treat others sincerely. With sincerity comes gratitude, which we want to express.

“Filial piety is the foremost of all good deeds.” It is because we were born into this body that we have the conditions to come to the world and are able to hear the Buddha-Dharma and engage in spiritual practice. Regardless of our relationship with our parents, we must be grateful to them. If not for these karmic conditions, we would not have this body, so we must be grateful for “the grace of our parents” for

giving us the opportunity to listen to the Dharma. Then we must be grateful for “the grace of the Three Treasures.” For over 2000 years, we have had the Buddha, Dharma and Sangha. After the Buddha came to the world and attained enlightenment, He expounded the Dharma for a long time. To pass on the Dharma, there must be Sangha to continuously pass it on so it will remain in the world. Thus, we must be grateful to the Three Treasures.

With the body given to us by our parents, we can engage in spiritual practice, and the methods we use come from the Three Treasures. However, since we live in this world, we need clothing, food, shelter and transportation. These things must be provided by sentient beings. Because of the myriad sentient beings with various skills and professions, we are able to live such secure lives. So, we must be grateful for “the grace of all sentient beings.”

For there to be favorable weather in the world, we rely on “the grace of heaven and earth.” If the elements of earth, water, fire and air can be in harmony, sentient beings are blessed.

So, these are the Four Graces. Every day we must nurture this mindset. This is why spiritual practitioners often talk about cherishing blessings and being grateful as part of spiritual cultivation. To engage in spiritual practice, the first thought we must have is that in our daily living and throughout our lives, regardless of “which pathway we are walking,” we must vow to repay the Four Graces.

So, in our spiritual practice, we must have resolve and remember to safeguard our minds. Repaying the Four Graces is the mindset of true spiritual practitioners. “People who do that are truly walking the path and growing in virtue.” If we can do so, we are really engaging in spiritual practice and really walking the path and growing in virtues. Only when we truly walk the Bodhi-path can we grow in virtue. Our virtues come from the thoughts and actions that we continue to accumulate. Thus, we are people who grow in virtue.

So, “we uphold and practice the path we know.” We must keep going down this road. We must clearly know and understand this road. Don’t we know how to go down this road? Since we chose a path of spiritual cultivation, we cannot forget we are spiritual practitioners. Whether we are monastics or lay practitioners, [as Buddhist disciples] we must follow precepts. We uphold the precepts and follow the path. We cannot forget about this path that we walk.

“The nature of their various desires.” Sentient beings have all kinds of desires. How many is “various”? Sentient beings have various desires by nature. As for these “desires,” the Buddha also had desires, which we call “hope.” The hope in the Buddha’s true mind is to transform sentient beings so they can attain Buddhahood. The Buddha’s intrinsic nature is also found in all of us. But if we deviate from it even slightly, we give rise to delusions.

Earlier, we said that the mind falls into two categories, the true mind and the false mind. Both kinds arise from “the workings of the mind.”

So, “the nature of various desires” refers to “how various desires and hopes have become ingrained in us.”

These desires have already become deluded.

So, “the teachings given by the Buddha must be suitable for sentient beings’ capabilities and desires.”

This is what sentient beings are like now. We intrinsically have the true mind, but our ignorance gives rise to delusions, so our minds are false and desirous. Thus, we must exercise our true mind. Our true minds can lead us [onto the right] path, but we are inclined to deviate from it. To enable sentient beings to return to their intrinsic nature, the Buddha taught according to their capabilities and desires, using wondrous provisional teachings and His wisdom to save and transform them.

So, sentient beings have “karma, good and bad, from former lives,” because in our countless past lifetimes, our false minds gave rise to delusions and [trapped us] in cyclic existence in the Six Realms. The Buddha knew that this was the way sentient beings had lived, so He knew which methods to use to teach them.

Their karma, good and bad, from former lives: Refrain from all evils, do all good deeds, and purify the mind. This is the teaching of all Buddhas. Arising thoughts that align with principles are considered good. Arising thoughts that go against principles are considered evil.

The Buddha taught sentient beings to “refrain from all evils and to do all good deeds.” Then He taught us the methods. “Purify the mind. This is the teaching of all Buddhas.” To eliminate our delusions, first we must refrain from committing evils. We must always have the Buddha in our hearts and the Dharma in our actions. We must practice according to the teachings and take good care of our minds. Once it is clean, we must not let it be defiled again. So, we must “purify the mind.” We all must “purify the mind. This is the teaching of all Buddhas.” So, to teach sentient beings, the Buddha made use of provisional teachings to teach the One Vehicle Dharma. Though they are provisional, these skillful means encompass the foundation of the One Vehicle Dharma. So, this is the way the Buddha taught.

“Arising thoughts that align with principles are considered good.” So, when we give rise to thoughts that are aligned with principles, we call that goodness. “Arising thoughts that go against principles are considered evil.” We call that evil. The Buddha intended to teach His wisdom, but sentient beings had very dull capabilities. So, though the Buddha Himself knew, He had to spend over 40 years giving teachings. So, in His wisdom, the teachings of the Buddha “were suitable for varying capabilities”

from the great to the limited. So, the Buddha had to utilize skillful means. Only when He fully understood people could He give suitable teachings. This is how the Buddha’s skillful means were adapted to various capabilities.

[All is] fully known to the Buddha: The Tathagata, in His wisdom, expounded the Dharma that is suitable for sentient beings’ capabilities, whether great or limited, so they could all understand. He gave suitable teachings that were adapted to various capabilities.

Dear Bodhisattvas, there is much potential in our minds, which are like an artist. But delusions keep arising, so our minds becomes confused. We must return to the state of all Buddhas and Bodhisattvas. If we can do so, we will always feel a sense of gratitude, and act according to the natural principles and the Buddha’s teachings. Only in this way can we gradually approach the state of the Buddha. So everyone, please always be mindful.

Episode 3 – The Power of Skillful Means

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>> The thoughts the mind gives rise to and the way it connects to conditions determine if we see things as good or bad. When we uphold and practice all goodness, these thoughts are kept in our minds and manifest externally as our mission.

>> “Sariputra, listen well.”

>> “For the Dharma obtained by all Buddhas, through the power of infinite skillful means, is taught for sentient beings.”

>> The power of infinite skillful means: When we interact with people, we must draw near virtuous and spiritual friends and listen to skillful and suitable teachings that lead us to develop Bodhi-mind. That is the power of skillful means, which is taught for sentient beings.

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The moon in the sky is always full. It never changes, but for us here on Earth, depending on location and atmospheric conditions, the moon we see is sometimes full, sometimes crescent-shaped, sometimes obscured by clouds and sometimes bright in the clear sky. When the sky is clear, naturally we can see the moon.

The same principle applies to our minds. The Dharma has always abided in our minds, but some of our minds have more afflictions or thicker layers of ignorance, Then, naturally the Dharma will be covered up. We will covered by ignorance and afflictions. So, we do not understand the Dharma. Whether it is the Great Vehicle or Small Vehicle we do not understand it at all, thus we become deluded.

The thoughts the mind gives rise to and the way it connects to conditions determine if we see things as good or bad. When we uphold and practice all goodness, these thoughts are kept in our minds and manifest externally as our mission.

The Buddha comes to tell us that many things in the world are everlasting and unchanging. Many things, once understood, are everlasting, and are True Dharma that do not arise or cease. But we ordinary beings are very stubborn. So, this is “the thoughts the mind gives rise to and the way it connects to conditions.” Our minds determine whether something is good or bad, whether we want it or not. If we want it, we value and seek it. If we do not want it, we disparage and renounce it. This is how our minds work. A thought arises, abides, changes and ceases. These are the four states of the mind. Bodies undergo birth, aging, illness and death. The mind arises, abides, changes and ceases. All things arise from the mind,

and our thoughts are influenced by the way the mind connects with conditions. These [arising] things are conditioned phenomena. “Conditioned” refers to something that is created. Take the Mid-Autumn Festival for example. Around the beginning of August, news media outlets start publishing articles about barbecuing while admiring the full moon, as if the sole purpose of the Mid-Autumn Festival was barbecuing while admiring the full moon, and nothing more.

When the moon is full, isn’t there anything else we can do? Can’t we plan to do something that benefits humankind and society? Is the festival just about eating and having fun? Isn’t there more to it than that? We tend to go along with what is customary. We are influenced by external conditions to do things. This is the way the mind connects to conditions.

Mid-Autumn Festival does not have to be this way. At Mid-Autumn, our minds become especially drawn to the moon, so it looks a little brighter [than usual]. In fact, a normal full moon is also very bright. But people’s attachment to their ideas [about the Mid-autumn moon] creates many ripple effects. They may end up doing proper or improper things. Take a look at our recycling centers. There is more trash at this time of year because of all the moon-cake packaging.

So, at the recycling centers, we can see how we humans live. In this world, our lives are influenced by the conditions we connect with. This is natural for unenlightened beings. So, we should understand that [our mindset] determines if we see things as good or bad. Deciding to do good deeds also depends on our minds.

At the Jing Si Hall, we also have a direct view of the pure and perfectly round moon. Inside the hall there is a very bright moon. There are people who uphold and practice all goodness, [who are members of]. Tzu Chi International Medical Association (TIMA) (In 2012), around the world, a total of 19 countries participate. Doctors and other medical professionals gather at the Jing Si Hall.

Two people who had always been there before had already passed away this year, Asst. Superintendent Lu from the Philippines and. Dr. Cai of Taiwan. The two of them could have enjoyed life as wealthy doctors. But they were willing to give up those comforts to go among the impoverished and the ill. Many people were sad to lose them.

But this was also a precious [opportunity] for us all to gather for Mid-Autumn. This annual get-together for doctors is like a gathering of Bodhisattvas. They wished each other well, celebrated, and were happy to see and interact with one other. They were [materially and spiritually wealthy] so they shared ways with each other for inspiring the spiritually poor among the wealthy. They all had these kinds of experiences and realizations, so the Dharma had deeply penetrated their minds.

Thus, “these thoughts kept in our minds manifest externally as our mission.” These virtuous thoughts can remain in our hearts forever unchanging, so we can continuously encourage, love and cherish each other. When people who share these thoughts converge, their mission is clearly apparent. Everyone can see it and learn from it. Similarly, to learn the Buddha’s teachings, we must manifest them in our daily living.

Although these people come from many countries and hold various religious beliefs, they share a common [mission], which is to help all of those who are suffering. This is the direction provided by their faith [and the reason they have joined] Tzu Chi. So, we can hear them share the joy [that comes from doing this work].

Thus, we Buddhist practitioners must always be reverent and mindful. There are many everlasting things in the world like the moon in the sky. The moon always remains unchanging in the sky. Similarly, the Dharma has always been in everyone’s mind. We should guard our minds and not allow thoughts to arise, abide, change and cease, or to deviate and err when the mind connects to conditions. We must trace worldly things back to True Dharma. So, when we listen to teachings, we must continuously remind ourselves that the Buddha comes to the world all for the purpose of one great cause.

So, the Buddha is always teaching everyone the One Vehicle Dharma. This part of the sutra also states, “Sariputra, listen well.” Again and again, the Buddha called on Sariputra. Calling Sariputra was like calling everyone, because he was their representative. Continuing on, the Buddha said,

“Sariputra, listen well.”

He told him to listen earnestly,

“For the Dharma obtained by all Buddhas, through the power of infinite skillful means, is taught for sentient beings.”

We must know the Buddha appeared in the world with only one goal, to share the True Dharma with everyone and to awaken everyone’s inherent nature of True Suchness. Everyone had different capabilities, so. He had to create opportunities [for them to learn]. So, the Buddha told Sariputra that all Buddhas, not just [Himself,] all Buddhas of the past, the present Sakyamuni and countless Buddhas of the future, all Buddhas of the past, present and future who appear in this world, utilize the same methods and must manifest the process of spiritual practice.

The process of a Buddha’s spiritual practice was manifested by Sakyamuni Buddha, as well as by all Buddhas of the past. In the sutras, the Buddha introduced the process of Amitabha Buddha’s spiritual practice, the vows He made in the world and so on. The Buddha also gave teachings on His own life and how He accumulated merits and virtues, how He studied earnestly and diligently and how He encountered ancient Buddhas and diligently practiced Their Dharma. He did this lifetime after lifetime. So, every Buddha went through the process of [learning] other Buddhas’ teachings and also diligently [practicing] and taking the Dharma of all Buddhas to heart.

Likewise, all Buddhas taught skillful means. All Buddhas took the same path in obtaining the Dharma in the world “for the Dharma obtained by all Buddhas,” They were able to obtain it because They sought it out in the past. Through this process, with a spirit of seeking the Dharma, They were able to seek and obtain it. So in the past, They engaged in spiritual practice and diligently sought the Buddha-Dharma. The Dharma They obtained was the same, so we speak of “the Dharma obtained by all Buddhas.” What else was the same? They had the same intent of going among sentient beings to teach them. To teach sentient beings, they likewise used countless skillful means. Thus, all Buddhas share the same path.

All Buddhas, in Their past lives, diligently engaged in spiritual practice and sought teachings. After attaining Buddhahood, They all went among people and all utilized skillful means. Skillful means are the methods they used. Skillful means wondrous. Provisional skillful means are powerful. When sentient beings are told, “You are a Buddha,” though they are fundamentally Buddhas, when they think, “I am also Buddha,” [causing them] to become haughty and proud. Though they think, “I am also a Buddha,” they may not understand the Dharma at all. So, their unenlightened minds act out of greed and they commit transgressions, thus creating much negative karma.

So, if the Buddha simply said that everyone intrinsically has Buddha-nature, and that everyone is a Buddha, then who would want to learn the Buddha’s teachings? Who would reflect on and repent their faults? Nobody would reflect and repent or be able to understand their intrinsic Buddha-nature. If they lack compassion and goodness, how could we say, “Everyone is a Buddha?”

To help all of us realize that we intrinsically have Buddha-nature, the Buddha had to develop many, countless skillful means. These methods can guide people into deeper and more detailed understandings so they can accept and take the Dharma to heart to wash away their defilements and ignorance.

The power of infinite skillful means: When we interact with people, we must draw near virtuous and spiritual friends and listen to skillful and suitable teachings that lead us to develop Bodhi-mind. That is the power of skillful means, which is taught for sentient beings.

It enables sentient beings to attain [the Dharma], so it is called a power. He could not teach just anything, nor teach things that are insignificant. Every word the Buddha speaks is powerful and can be accepted and applied. This is the power of skillful means, which is truly for teaching sentient beings. So, the power of skillful means is that it can reach all sentient beings. The power of skillful means is that it can [enable us] to understand everything in the world. Everyone in the world is our spiritual friend.

Look around us now. Everyone is our spiritual friend. Haven’t I told you all before that everything is a manifestation of Dharma? Even the buzzing of insects and chirping of birds can also be clearly understood by us; they are also speaking. But we humans only understand human speech. Furthermore, in the world, although we are all human, when people speak different languages, we cannot understand them.

Volunteers from the 19 countries that were here spoke many different languages. When the volunteers shared, they used different languages. Someone fluent in that language had to provide live interpretation. With all these different languages, people who could speak these languages had to listen to the volunteers [and interpret for them] with the help of modern technology. “I hear and understand French. So, when I hear someone speak French. I immediately translate those words into Chinese.” Everyone who speaks Chinese could then understand him.

Some people spoke English. “I hear English and understand it, so I immediately translate it into Portuguese.” Many languages flowed back and forth. At this one event, people spoke many different languages, so interpreters had to mindfully read and study material in many languages [in order] to interpret.

While they were all there, they mingled so they could learn from each other. They are also a kind of Bodhisattva, because they mutually inspired each other and shared ways of benefiting people. This is all Dharma. They were all virtuous and spiritual friends for each other. So, among these people, we “draw near virtuous and spiritual friends to listen to skillful and suitable teachings.” A language that we cannot understand will be interpreted by someone for us. This is how we all listen and learn. “What methods do you use in your country? These are the methods I use in my country.” Through this mutual exchange, their goodness grows and they learn more provisional, skillful means. “Gradually developing Bodhi-mind” means this helps them develop an awakened mind.

Every year at this time (Mid-Autumn), they leave with good methods they learned from many other countries to take home and practice in their own countries, so they can do even more. In this way, they develop Bodhi-mind. This is also the power of skillful means, a powerful force. Everything they hear and see here can be applied. “I can make use of this. Your methods can be applied in my country.” This is the power of skillful means.

So, the Buddha told Sariputra that everyone must listen mindfully. All Buddhas in the past diligently sought and practiced the Dharma until. They attained Buddhahood. Similarly, They went among people to teach them, using various different angles and different methods to guide them. To guide sentient beings, They utilized the power of skillful means. They used many methods to teach the Dharma. So lifetime after lifetime, the Buddha remained in this world. He lived in different countries, with different lifestyles, to be a virtuous friend to sentient beings.

So, when we go among people we need to treat everyone as a Buddha because the virtuous friends around us are all teaching by example. If we all have this mindset, we can pass on the Dharma we learn to others and we can also teach them and guide them to also penetrate this Dharma. So, the Dharma that we obtain is what we seek over the course of our spiritual practice. This is what enables us to exert so much power, which is helpful to many people. This all comes from expounding the Dharma. So everyone, we must always be mindful.

Episode 327 – Remove Impurities to Retain the Steadfast and True

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>> We must resolve to safeguard our minds and perfect purifying precepts to be as impeccably flawless and pure as jade. When we are radiantly clear and flawless, inside and out, our external practice and internal cultivation will be consistent.

>> The ones such as these in the fourfold assembly were 5000 in number. They did not see their own faults. Their upholding of the precepts was flawed, but they defended their imperfections. So, those with limited wisdom left.

>> “The chaff within the assembly was gone, due to the Buddha’s awe-inspiring virtue. Those people, lacking blessings and virtue, were incapable of receiving this Dharma. The assembly was free of branches and leaves; only the steadfast and true remained.”

>> The chaff within the assembly: The empty husk of grain is used as an analogy for bhiksus who were proud and arrogant and for those who were coarse and evil. They knew nothing, but were very arrogant. It is also an analogy for those of limited wisdom who think they have exceptional wisdom; when in reality, they were the chaff among the spiritual practitioners at the assembly.

>> Awe-inspiring virtue: Awe-inspiring means having a magnificent and influential demeanor that can subdue the evil and unwholesome. Generally speaking, the virtuous are those who are wholesome, just and honorable. This is the meaning of virtue.

>> Those people, lacking blessings and virtue: Those who did not have blessings were incapable of receiving the great Dharma, so in the end, the Buddha’s awe-inspiring virtue intimidated them. The wind blew away the empty husks, leaving the steadfast and true. Those were the 5000 people who left the assembly.

>> Only the steadfast and true remain: The Dharma is free of delusional affections and eliminates unreal and false thinking; therefore, it is true. The sutra states, “All that [He] expounded was true and real.”

>> “Sariputra, listen well, for the Dharma obtained by all Buddhas, through the power of infinite skillful means, is taught for sentient beings.”

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We must resolve to safeguard our minds and perfect purifying precepts
to be as impeccably flawless and pure as jade.
When we are radiantly clear and flawless, inside and out,
our external practice and internal cultivation will be consistent.

I always think about how the Buddha’s teachings are focused on the mind. Each of us only has to take care of one mind, so why is it so hard to do? I always say, “We must uphold our vows and follow the Way, then our path will be great.” Since we aspire to engage in spiritual practice, we need to make vows. Once we make vows, we must uphold them. If we are able to uphold and protect them, our bodies and minds will be pure. So, we “resolve to safeguard the mind and perfect purifying precepts.”

If we can we establish a [firm] resolve and safeguard our minds, safeguard this aspiration, then naturally we will uphold precepts, which guard against wrongdoings and stop evil. We must try to uphold precepts and do so perfectly, thus remaining pure. By “perfecting purifying precepts” we [protect] our wisdom-life. The essence of wisdom-life is very important, so we must carefully safeguard our minds.

Not only must we “perfect purifying precepts,” we must be “as impeccably flawless and pure as jade.” We must be a like a piece of jade. When is a piece of jade valuable? When it is perfect and flawless, inside and out. Similarly, our spiritual aspiration must be safeguarded, so it can be perfect, pure and clear as jade. If our minds are pure, then our lives in this world will be of value. If our minds are very pure, we will naturally treat people and matters with sincerity, integrity, faith and steadfastness. We will have no hidden impurities. So, the value of life is not just in

external appearances, but also in being “radiantly clear and flawless, inside and out.” Indeed, we must safeguard our minds so that they remain pure and perfect. Our external practice must also be consistent with our internal cultivation. This can be compared to a piece of jade, valued for its purity and absolute flawlessness. As spiritual practitioners, our value lies in our firm spiritual aspirations, which remain undefiled.

As was mentioned in a previous section of the sutra, some Buddhist practitioners were self-arrogant, without faith, or overbearingly arrogant. These disciples of the fourfold assembly could not listen to or clearly understand the Dharma. They felt that since they had listened to the Buddha’s teachings for more than 40 years, these new teachings were likely to be very similar. Thus, there were those with overbearing arrogance, self-arrogance or lack of faith within the disciples of the fourfold assembly. As the Buddha was about to teach the great Dharma, 5000 people left the assembly. These people were arrogant and conceited; they were also unwilling to follow rules.

Their “upholding of the precepts was flawed, but they defended their own imperfections.” They still concealed impurities in their minds and did not want to be rid of their mistaken ways. They refused to eliminate them, preferring to keep them hidden within. Thus, they “defended their own imperfections.” These people were unwilling to correct their mistakes because they had limited wisdom. As the Lotus teachings were about to be given, 5000 people got up and left. “Those with limited wisdom left.” This was mentioned in the previous section. “Those with limited wisdom left.” Unable to accept the great Dharma, 5000 people left.

The ones such as these in the fourfold assembly were 5000 in number. They did not see their own faults. Their upholding of the precepts was flawed, but they defended their imperfections. So, those with limited wisdom left.

Then the following section of the sutra states,

“The chaff within the assembly was gone, due to the Buddha’s awe-inspiring virtue. Those people, lacking blessings and virtue, were incapable of receiving this Dharma. The assembly was free of branches and leaves; only the steadfast and true remained.”

“Those with limited wisdom [who] left” were “the chaff within the assembly.” Have you ever seen people harvesting rice? After the rice stalks are cut off and left out to dry, they are put into the winnower. The blades of the winnower mill the grains by separating the rice from the husk. Thus, the chaff does not remain; it is naturally eliminated in the process. These 5000 people were the same. They had overbearing arrogance, or self-arrogance, lacked faith or had limited wisdom. These people were the chaff within the assembly. They were like empty husks, which, when the wind rises, naturally fly away.

So, we must be sincere and steadfast, not like empty husks. We must take the Dharma to heart. Once we do, each of us will be a true seed. If we do not take the Dharma to heart, we will be like empty husks of grain, lacking any Dharma inside.

The chaff within the assembly: The empty husk of grain is used as an analogy for bhiksus who were proud and arrogant and for those who were coarse and evil. They knew nothing, but were very arrogant. It is also an analogy for those of limited wisdom who think they have exceptional wisdom; when in reality, they were the chaff among the spiritual practitioners at the assembly.

See, “the chaff within the assembly” is using the analogy of an “empty husk of grain.” The inside of the husk is empty, there is no grain of rice within. It is an empty husk of grain. This is an analogy for arrogant people. Arrogant bhiksus, bhiksunis, upasakas and upasikas were like the chaff. “Those who were coarse and evil” refer to people who were careless and could not meticulously take in the Dharma. They listened without retaining anything. People who were careless did not truly want to learn the Buddha’s teachings.

“They knew nothing, but were very arrogant.” There was nothing to them, but they were still very arrogant and conceited. These people had very limited wisdom, or none at all. Their knowledge was very superficial, so they did not know deep and profound principles. They only looked at the surface of things, so they were said to have worldly cleverness. Their wisdom was shallow and basic,

but [they] “thought they had exceptional wisdom.” They believed, “I know and understand everything! The Buddha gave one teaching, but I already know the next two, and the next ten teachings. Hearing Him once, I already know everything. I have understood all of the Buddha’s teachings over the past 40 years.” With this kind of mindset, they would not mindfully listen to the Buddha’s perfect and wondrous principles of the ultimate reality of the One Vehicle. These people of limited wisdom believed that they already knew everything, but in reality they were the chaff of spiritual practitioners.

If we cultivate our minds, everyone will look like a Buddha to us. When we are respectful and grateful to everyone, we are like full grains of rice. Those whose hearts are truly full will naturally respect the Buddha, the Dharma and other people. They are true spiritual practitioners. So, when we learn the Buddha’s teachings, we must truly practice to take them in. If we only look like a monastic and merely claim to engage in spiritual practice, the Buddha would not approve of that.

So, “due to the Buddha’s awe-inspiring virtue,” those 5000 people left the assembly. He can be compared to a winnower. The Buddha wanted to weed these people out of the assembly, so that when He taught the True Dharma they would not deviate further. Otherwise, they might disrupt the teaching. So, the Buddha waited to see whether there were those who were capable of accepting the Dharma. Those who were incapable would naturally eliminate themselves. Thus, 5000 people left. This was “the Buddha’s awe-aspiring virtue.” These people left “due to the Buddha’s awe-aspiring virtue.”

Awe-inspiring virtue: Awe-inspiring means having a magnificent and influential demeanor that can subdue the evil and unwholesome. Generally speaking, the virtuous are those who are wholesome, just and honorable. This is the meaning of virtue.

What is “awe-inspiring virtue”? It is “having a magnificent and influential demeanor.” The sight of the Buddha truly commands people’s respect, so they will be well-behaved in front of Him. Regardless of the kinds of bad habits they have, they will behave before the Buddha. This is called being “influential” and being capable of “subduing.” This is what it means to be “awe-inspiring.” The mere sight of the Buddha commanded respect. This is His awe-inspiring virtue. When people see the Buddha, their minds naturally become subdued, and they can regulate their bad habitual tendencies. This is the meaning of “awe-inspiring.”

What about His “virtue”? Virtue is goodness. His virtue is true, perfect kindness, just like the virtues of Confucius, “gentleness, kindheartedness, respectfulness, frugality and humility.” Confucius was warm and kind toward people. He was “majestic but not aggressive.” Confucius may have appeared majestic, but he never appeared aggressive. His dignified demeanor was “gentle but strict, majestic but not aggressive.” These were his virtues.

Confucius was a worldly sage who was “gentle but strict, majestic but not aggressive,” and had virtues of gentleness, kindheartedness, respectfulness, frugality and humility. These are the virtues of saints. Saints and sages in this world, such as Confucius, all have these virtues, to say nothing of the Buddha, who was a world-transcending saint and the Great Enlightened One of the Universe. He had awe-inspiring virtue; He was wholesome, just and honorable. So, the Buddha’s awe-inspiring virtue can subdue sentient beings’ bad habitual tendencies.

Though He could subdue them, spiritual practice still depends on each individual. Those who truly wanted to accept the Buddha-Dharma naturally stayed. Those who were not sincere naturally left. This was “due to the. Buddha’s awe-inspiring virtue.”

“Those people, lacking blessings and virtues….” They were lacking, which means having very little of something. The 5000 people who left were “those who did not see their own faults,” or those whose “upholding of precepts was flawed,” or those who concealed their own imperfections. These people with limited wisdom believed themselves to be clever. They were referred to as “those people.” They were “lacking blessings and virtues.” This is describing those who “had no blessings and were incapable of receiving the great Dharma.” Because they did not have blessings and wisdom, they were incapable of receiving the great Dharma.

Those people, lacking blessings and virtue: Those who did not have blessings were incapable of receiving the great Dharma, so in the end, the Buddha’s awe-inspiring virtue intimidated them. The wind blew away the empty husks, leaving the steadfast and true. Those were the 5000 people who left the assembly.

These people were like empty husks. When the wind blew, they flew away because they were empty inside. “In the end, the Buddha’s awe-inspiring virtue intimidated them,” so those who refused to listen decided to leave. “The wind blew away the empty husks, leaving the steadfast and true.” Empty husks are blown away, leaving only the true and solid grains. Thus, 5000 people left. The Buddha said, “It is better that they left.” Otherwise, they might have misconstrued the Buddha’s intent and slandered the Dharma. One slightly erroneous thought about the Dharma could have led them far astray. So, “only the steadfast and true remained.” The ones that remained were all steadfast and true.

․Only the steadfast and true remain: The Dharma is free of delusional affections and eliminates unreal and false thinking; therefore, it is true. The sutra states, “All that [He] expounded was true and real.”

“The Dharma is free of delusional affections and eliminates unreal and false thinking.” There is no delusional affection in this Dharma; it is very real. The Buddha taught sentient beings that they could be enlightened beings who are free of delusions. We must have enlightened love and not be deluded by affection. So, if we understand that. “The Dharma is free of delusional affections and eliminates false thinking,” our minds will be free of anything unreal and [our minds and actions] will be consistent. Therefore, our minds will be free of false thinking and discursive thoughts. This is what it means to be “true.”

A passage in the Lotus Sutra states, “All that [He] expounded was true and real.” The Buddha’s teachings were all true and real. Those who listened to His teachings were also truly sincere, so they learned the True Dharma.

Everyone, as we learn the Buddha’s teachings, we must mindfully listen. The Buddha always told everyone to listen attentively, or to “listen well.” To “listen well” means to listen attentively. The Buddha again called on Sariputra. Since these people were sincere, they would stay to listen to the Dharma. So, “Sariputra, listen well.” Since everyone was willing to stay and listen, they must listen carefully. Telling Sariputra was like telling everyone, because he was their representative.

So, the Buddha said,

“Sariputra, listen well, for the Dharma obtained by all Buddhas, through the power of infinite skillful means, is taught for sentient beings.”

All Buddhas, not just Sakyamuni Buddha, share the same path. Their journey of spiritual practice and the Dharma they attained are true and real. They all teach the True Dharma for sentient beings. Because sentient beings have varying capabilities, all Buddhas who come to this world first teach sentient beings with infinite skillful means. All Buddhas have this power and ability. So, when we communicate with each other, we must also apply skillful means, while at the same time using the power of truth. We cannot indulge too much in skillful means and let ourselves go, otherwise, we cannot bring our minds back, which would be problematic.

So, the power of the Buddha’s wisdom is also the power of skillful means. Previously, we mentioned “wondrous skillful means.” Truly subtle and wondrous provisional teachings have “the power of skillful means. [The Dharma] is taught for sentient beings.”

So, to learn the Buddha’s teachings, we must believe in what the Buddha says. His only [goal] in teaching the Dharma is for us all to return to our true intrinsic nature. Therefore, as Buddhist practitioners, we must have the resolve to safeguard our minds and perfectly cultivate purifying precepts. [Our minds] must be as impeccably flawless as jade in order to be of value. Dear Bodhisattvas, spiritual practice means to “uphold vows and follow the Way, then our path will be great.” So, we must always be mindful.