Category: TLS Chapter 2

Episode 426 – The Twenty-one Days of Contemplation

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>> “The Buddha vowed to sit in meditation under the tree and engage in still contemplation until. He attained Bodhi. Then He silently contemplated ways to transform sentient beings according to their capabilities and inspire them with loving-kindness and tremendous grace. He contemplated the tree, walked in meditation, and was grateful for the kindness of the tree and the virtue of the land.”

>> “When I first sat in this place of enlightenment, I contemplated this tree and walked in meditation.”

>> “I thought over matters such as these. The wisdom which I attained is foremost in its subtlety and wondrousness.”

>> After the Buddha attained enlightenment, for three period of seven days, He contemplated the tree and walked in meditation to ponder how to teach the wondrous Dharma to transform sentient beings. He contemplated for three periods of seven days. In the first period of seven days He thought: My Dharma is wondrous; no one can accept it. In the second period of seven days He thought: Sentient beings have great, average and limited capacities. In the third period of seven days He thought: Who should be the first to hear this Dharma? So, He went to Varanasi to teach the Four Noble Truths and so on to the five bhiksus.

>> The wisdom which I attained is foremost in its subtlety and wondrousness: The Buddha’s wisdom is subtle and wondrous, as it is supreme and perfect enlightenment. He knows worldly truth through discerning wisdom and illuminates absolute truth with impartial wisdom. This Dharma is extraordinary, difficult to understand, and foremost in its subtlety and wondrousness.

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“The Buddha vowed to sit in meditation under the tree
and engage in still contemplation until. He attained Bodhi.
Then He silently contemplated ways to transform sentient beings according to their capabilities
and inspire them with loving-kindness and tremendous grace.
He contemplated the tree, walked in meditation,
and was grateful for the kindness of the tree and the virtue of the land.”

This tells everyone that when the Buddha engaged in spiritual practice, He waited until karmic conditions had matured, and then sat under the Bodhi-tree. As He began to sit in meditation, He made the following vow. “As I sit upon this Diamond Throne, if I do not achieve perfect enlightenment. I will never leave this place.” He made use of every single second to engage in still contemplation of the principles of all things in the world, as well as the phenomena of this world and of the universe. He engaged in silent contemplation, and finally, through wholehearted concentration, He penetrated the truth of all things in the universe. So, “He engaged in still contemplation “until He attained Bodhi.”

Bodhi is the path to enlightenment. He connected His mind to the path of the universe and thoroughly understood it, thus attaining the path. He understood all truths of the universe, and then He silently contemplated the methods of transforming sentient beings. Upon understanding the truths, the Dharma He realized was so expansive. This is such great Dharma; how could He begin to give this great teaching to sentient beings? How should He teach the Dharma in a way that could be accepted by all beings? This shows the Buddha’s great compassion. So, He “inspired them with loving-kindness and tremendous grace.”

Out of His compassion, the Buddha wanted all sentient beings to realize that they intrinsically have Buddha-nature. If sentient beings could understand their minds and realize their true nature, then there would be no interpersonal conflicts, greed, anger, delusion or various kinds of ignorance and afflictions. We create tremendous karmic forces that disturb the order in the world. This is caused by the ignorance of sentient beings. How could He help them eliminate their ignorance and return to their intrinsic Buddha-nature? What method could He use? Since sentient beings have countless afflictions, the Buddha had to start by opening infinite Dharma-doors. So, He engaged in silent contemplation. To transform sentient beings, He had to teach in accord with their capabilities. This shows the great compassion of the Buddha. He utilized different means to inspire us.

The Buddha was mindful of the grace. He had received from sentient beings, so He continued to work to transform sentient beings. To put it another way, we must be even more grateful for. His tremendous grace in transforming us over so many lifetimes.

In that lifetime, when karmic conditions matured, He manifested in this world by being born into the palace. Upon experiencing the suffering of this world, He wanted to discover the source of suffering so He could help and transform sentient beings. He became enlightened and engaged in still contemplation, then contemplated the tree and walked in meditation. He observed the tree, the environment and so on, keeping in His mind a sense of gratitude for the kindness of the tree and virtue of the land.

Do you see how the Buddha treated the environment? From the beginning He was filled with gratitude for the virtue of the land. So, we must be mindful of these words. We must remind ourselves to be vigilant. As we engage in spiritual practice in this kind of environment, do we constantly feel grateful? We are grateful that in this place, we do not need to worry at all about clothing, food, shelter and transportation. We are sheltered from the wind and rain. Since we can live freely upon this land, we must be even more grateful.

Yesterday we discussed how the Buddha said,

“When I first sat in this place of enlightenment, I contemplated this tree and walked in meditation.”

After the Buddha first sat there and attained enlightenment, for three periods of seven days, He contemplated the tree and walked in meditation. For three periods of seven days, He diligently contemplated.

“I thought over matters such as these. The wisdom which I attained is foremost in its subtlety and wondrousness.”

After He became enlightened and realized true principles, He went back to the original goal of His spiritual practice, which was to transform sentient beings and relieve their suffering. “Matters such as these” refers to bringing the Buddha-Dharma into the world and how to spread and teach it. After He clearly understood the principles, He now wanted to teach them. Thus He “thought over matters such as these.”

“The wisdom which I attained is foremost in its subtlety and wondrousness.” The Buddha’s mind at that time was filled with wisdom and the truths of the universe, of people and matters, of the world and so on, all of which were subtle and wondrous, all of which were realized by the Buddha. In this subtle and wondrous state, everything was fully taken in by the Buddha’s mind. But how could these subtle and wondrous truths be shared with all sentient beings? The Buddha spent three periods of seven days to really think about this. So, “for three periods of seven days,” He “thought over matters such as these.”

After the Buddha attained enlightenment, for three period of seven days, He contemplated the tree and walked in meditation to ponder how to teach the wondrous Dharma to transform sentient beings. He contemplated for three periods of seven days. In the first period of seven days He thought: My Dharma is wondrous; no one can accept it. In the second period of seven days He thought: Sentient beings have great, average and limited capacities. In the third period of seven days He thought: Who should be the first to hear this Dharma? So, He went to Varanasi to teach the Four Noble Truths and so on to the five bhiksus.

During the first period of seven days He thought, “My Dharma is wondrous; no one can accept it.” He thought about how subtle and wondrous the Dharma was, and based on His observation of their capabilities, He knew that for all sentient beings to accept this teaching would not be easy. It was very unlikely. All living beings intrinsically have Buddha-nature, but this nature has already been deeply buried underneath boundless ignorance and countless afflictions. The layers of afflictions are so thick. How could He use the Dharma to truly awaken their intrinsic nature of True Suchness? He felt like they were such a long way off. So, “My Dharma is wondrous; no one can accept it.” Even if He wished to give teachings, there might not be anyone who could accept it.

Indeed, I often wonder, “How do I transmit this Dharma-lineage?” In order to experience these teachings, we must be in this world. How can we take the Dharma to heart, put it into practice and then lead others onto this path? This is what I constantly contemplate.

Realizing the principles behind worldly matters is already quite difficult, let alone understanding the Buddha’s state of mind. We constantly say it is “tranquil and clear, with vows vast as the universe.” This is such a beautiful and wondrous state! We can read about this subtle and wondrous state of mind in the text of the sutras, but can we experience this feeling? Even if we experience it, it only lasts for an instant. In our daily living, our minds are still covered by tremendous afflictions. So, it is no wonder that the Buddha spent seven days contemplating how to use His enlightened state of mind to fully inspire sentient beings’ intrinsic Buddha-nature to resonate with His. This was what He contemplated over the first seven days.

For the second period of seven days, the Buddha contemplated sentient beings’ varying capabilities. So, the Buddha decided to establish skillful means and use wondrous provisional teachings to transform them. This was decided during the second seven days. During the third period of seven days, He wondered where to begin. Who should be the first to listen to the Dharma? After careful consideration, He concluded that He should begin with those who had stayed by His side during those five years of traveling and six years of ascetic practice. Those five were still engaging in ascetic practice.

They were His relatives, sent by the king to protect the crown prince and they engaged in spiritual practice with Him. This was Kaundinya and the others. This was how He decided to teach these five people first.

So, He set out for Deer Park in Varanasi. When He arrived at Deer Park, those five people saw Him from afar and said, “Look, our prince cannot survive on his own; he is coming back to look for us.” Together, they decided, “A person who has lost his spiritual aspirations is not worthy to be around us. Let us simply ignore him.” But the crown prince had attained Buddhahood and become the Great Enlightened One. From the expressions on their faces, how could He not know what they were thinking? Still, He approached them unhurriedly and His dignified and majestic presence, His virtuous appearance, captivated them in spite of themselves.

Seeing their prince’s dignified demeanor and. His majestic appearance, it seemed as if His body was radiating beams of light. They could not help but feel respect for him as He slowly approached them from afar. When the Buddha was in front of them, together they spontaneously prostrated to Him. The Buddha was joyful and sat down. He began to explain to these five the path of His spiritual cultivation, the state of His mind and. His realizations about the subtle and wondrous appearances of all things in the world. The five of them quickly made a request, “Venerable Buddha! You have already become the Great Enlightened One. Can you promptly teach us your realizations? “Please teach us!” Out of His compassion, He began teaching the Four Noble Truths. First He asked, “Is life suffering? Yes it is!” Through this question He elicited the response that they had all experienced suffering. So, He proceeded to explain to them suffering, its causation, cessation and the Path.

This was the first time He taught the Dharma, but among those five people, only one became awakened and realized the principles of the Four Noble Truths. That was Kaundinya. Though the other four listened attentively, they could not understand those principles. They told Him this honestly. The Buddha said, “That is fine, I will explain it again.” Did they then understand the Four Noble Truths? Two of them said, “I realize now that suffering in life is caused by the accumulation of many afflictions.” The other two people said, “It is still not clear to us. It seems very hazy and indistinct.” Then the Buddha replied, “That is fine, I will explain it a third time.” Did they then understand the Four Noble Truths? The five spoke in unison, “We are very happy. We have attained Dharma-joy.” All of them now understood. This is the Three Turnings of the Dharma-wheel of the Four Noble Truths. After the Buddha attained enlightenment, the first to listen to the teachings were these five bhiksus.

The Buddha was enlightened, the Dharma established, and there was a group of bhiksus, so the Three Treasures were complete. After the Buddha’s contemplation over those three periods of seven days, He went into the world and completed the Three Treasures. Upon their completion, the Sangha came into being. Three or more bhiksus is a Sangha. So, from that moment on, the Buddha-Dharma was in this world.

The next sutra passage states, “The wisdom which I attained is foremost in its subtlety and wondrousness.”

The wisdom which I attained is foremost in its subtlety and wondrousness: The Buddha’s wisdom is subtle and wondrous, as it is supreme and perfect enlightenment. He knows worldly truth through discerning wisdom and illuminates absolute truth with impartial wisdom. This Dharma is extraordinary, difficult to understand, and foremost in its subtlety and wondrousness.

“The Buddha’s wisdom is subtle and wondrous, as it is supreme and perfect enlightenment.” This describes the Buddha’s wisdom. The wisdom that the Buddha attained is the subtle and wondrous wisdom of supreme, universal and perfect enlightenment. In the sutras we recite. “Anuttara-samyak-sambodhi,” which means supreme, perfect and universal enlightenment. This is the wisdom of the Buddha.

So, when we speak of “knowing,” we are referring to worldly truth. People, matters and objects in the world are part of worldly truth. He illuminates absolute truth with impartial wisdom. Absolute truth is the Buddha’s true principles. Worldly truth is worldly matters. With discerning wisdom, we can discern right from wrong in all things. This is discerning wisdom. Impartial wisdom is absolute truth, the true principles and unconditioned Dharma. Absolute truth is impartial so we speak of impartial wisdom. In our spiritual practice, when we attain compassion for all equally, we have manifested impartial wisdom. So, we need to develop wisdom. There is discerning wisdom and impartial wisdom. When we do not discriminate between ourselves and others and see ourselves as one with all sentient beings, we have impartial wisdom.

“This Dharma is extraordinary, difficult to understand, and foremost in its subtlety and wondrousness.” The Buddha’s wisdom is extraordinary. It is not something we ordinary people can [fully] comprehend. Indeed, the Dharma is foremost in its subtlety and wondrousness. So, the Buddha-Dharma requires that we be in the world to realize all principles. Therefore, we must learn to cultivate the Buddha’s sense of gratitude. As I just mentioned, when we begin to engage in spiritual practice we must make great vows and sit in a place for spiritual cultivation. We must all make great vows, “I will engage in spiritual practice. I will never give up until I succeed.”

We must be diligent and always remain calm. Only then can we take the path to heart. If we are calm, we can face people and matters by engaging in true silent contemplation. We must consider things carefully and not react impulsively. We must maintain our determination without becoming too stubborn. We must silently and carefully contemplate what is suitable for people’s various capabilities. Only then can we resonate with and understand the Buddha’s mind.

Look at the mindset of the Buddha. He was always grateful for the grace of sentient beings. We sentient beings must be even more grateful for His boundless grace. The Buddha, in that particular place, contemplated the tree and walked in meditation. He was constantly grateful to the tree and mindful of the virtue of the land. So, we must learn to be like the Buddha. We can learn a lot from His attitude toward life. Thus, our daily living is inseparable from principles. So, we must always be mindful.

Episode 425 – Transform Others with Initial Enlightenment

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>> “Initial enlightenment is intrinsic and everlasting. By sustaining our initial aspiration, we see our nature. By deeply contemplating and carefully practicing according to the Dharma, we can realize the path to awakening and transform others.”

>> Instead they are immersed in deviant views, hoping to shed suffering through suffering. For the sake of these sentient beings, I give rise to great compassion.

>> “When I first sat in this place of enlightenment. I contemplated this tree and walked in meditation. For three periods of seven days, I thought over matters such as these. The wisdom which I achieved is foremost in its subtlety and wondrousness.”

>> “When I first sat” sets a time, yet there is no beginning or end to ultimate truth. This illusory concept of time is used to transform others.

>> His place of enlightenment was in the Kingdom of Magadha, not far from the Niranjan River. At the beginning He sat in spiritual practice here and attained Bodhi under the tree. He was grateful for the kindness of the tree and the virtue of the land, thus He said “When I first sat” and “contemplate this tree.”

>> Where we make offering to Buddhas and Sangha, and where the Dharma is transmitted and accepted is called a place of enlightenment. Also, a place where monastics engage in spiritual practice together and lead the assembly in discussion of the path is also called a place of enlightenment.

>> For three periods of seven days, I thought over matters such as these: After the Buddha attained enlightenment, for three periods of seven days, He contemplated and walked in meditation, thinking about how to teach the wondrous Dharma to transform sentient beings.

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“Initial enlightenment is intrinsic and everlasting.
By sustaining our initial aspiration, we see our nature.
By deeply contemplating and carefully practicing according to the Dharma,
we can realize the path to awakening and transform others.”

I want to share with everyone, initial enlightenment is intrinsic and everlasting. So, Buddha-nature is something we have always had. But being lost in cyclic existence in the Six Realms, we have forgotten this. Our intrinsic enlightenment has become covered by our ignorance and afflictions.

The Buddha began His manifestation in this world by being born into the palace and [later] engaging in spiritual practice. After a period of tough spiritual practice, He eventually attained enlightenment. That enlightenment was His “initial enlightenment.” This initial enlightenment is intrinsic to every one of us, but we have lost knowledge of it for a very long period of time. Therefore, to teach this to sentient beings, the Buddha manifested in the world. He was born and raised by parents, and grew up observing people, situations, objects and so on until He finally realized why there is birth and death in the world. And in between birth and death, the people and situations He saw were filled with suffering.

To teach us about these things, the Buddha lived in this world as we do. In this way, He led us on the path of spiritual practice. Because this was. His process of spiritual practice, and because He realized the suffering of life, He sought out the path to enlightenment, and eventually, He became enlightened. This was His “initial enlightenment.” After He became enlightened, He realized that we all intrinsically have an awakened nature. Thus, “Initial enlightenment is intrinsic and everlasting.” This [initial enlightenment] has always existed. And it has always existed not only in the Buddha, but also in every one of us.

All Buddhas were once human beings. If They can become enlightened and attain Buddhahood, as long we aspire to engage in spiritual practice, we can also attain Buddhahood. Therefore, “By sustaining our initial aspiration, we see our nature.” If we can develop our aspirations, we can be like the Buddha and attain sudden enlightenment. We have that same [potential] within us. So I often say, “If we sustain our initial aspiration, we will surely attain Buddhahood.” We will absolutely reach the state of the Buddha.

Therefore, we must “deeply contemplate and carefully practice according to the Dharma.” Since we want to engage in spiritual practice, we need to put our hearts into it and have faith in the teachings of the Buddha. We believe in the Buddha, so we need to think about how, in this world and in our own lives, we can follow in His footsteps with the same firm resolve as Him.

We must contemplate this with deep faith. In our daily living, we must be vigilant, self-disciplined and reverent. Every single day, I appeal to all of you to be self-disciplined and reverent. This is called “deeply contemplating and carefully practicing.” We must follow the Dharma. In our daily living, we need to follow rules and abide by the Dharma. If we can follow the rules, in our daily lives we can “realize the path to awakening” and can also “transform others.” Not only can we awaken ourselves, we can thoroughly understand principles, as well as transform others. We must be mindful about this.

We must realize the Buddha’s care for us. Indeed, He had already attained Buddhahood, but when causes and conditions matured, He manifested the attainment of Buddhahood. He had to spend a period of time to lead us to follow in His footsteps. So, the previous sutra passage explained that because we sentient beings transmigrate endlessly in the Six Realms, we have lost awareness of our pure intrinsic nature. This pure intrinsic nature is covered by ignorance and afflictions. Knowing that life is suffering, we want to engage in spiritual practice. However, a tiny deviation can lead us far off course. Thus we develop and “are deeply immersed in deviant views.” This is what we discussed yesterday.

People want to transcend the suffering in this world. However, planting causes of suffering in order to reap the fruits of blessing is impossible. This is why the Buddha came to guide all beings. He helped us realize that we cannot receive blessings by causing [ourselves] suffering. Out of His great compassion, He used various methods in coming to this world to transform sentient beings.

․Instead they are immersed in deviant views, hoping to shed suffering through suffering. For the sake of these sentient beings, I give rise to great compassion.

In the following passage, the Buddha stated,

“When I first sat in this place of enlightenment. I contemplated this tree and walked in meditation. For three periods of seven days, I thought over matters such as these. The wisdom which I achieved is foremost in its subtlety and wondrousness.”

For this passage, we need to understand that the Buddha said, “when I first sat in this place of enlightenment. I” was the Buddha referring to Himself first sitting in this place of enlightenment. This was the start of His “initial enlightenment,” which began at this place.

“When I first sat” sets a time, yet there is no beginning or end to ultimate truth. This illusory concept of time is used to transform others.

Actually, we should say it is without beginning or end. We cannot say when it began, or when it will end. Nobody can say exactly when it began because it was too long ago.

If we were to analyze the word “kalpa,” which is a very long period of time, it is impossible for us to say when it began. But this passage states, “When I first sat in this place of enlightenment” which implies that the principles are also endless and limitless. Similarly, we all have intrinsic Buddha-nature. When did our Buddha-nature arise? The Buddha tells us we all have it intrinsically. As for when it began, there is no way to give a specific time.

The Buddha repeatedly comes to this world, and no one knows how long this has been happening. Even with the Buddha’s Jataka Sutra, we are still unable to determine how much time He has spent here in past lives. We do not know. Basically, there is no beginning or end to this. However, worldly things have beginnings. At our birth into this world, the moment our mothers felt the first contraction signaled that we were about to be born. This is how we entered this world. The Buddha had already attained enlightenment, thoroughly penetrated the nature of enlightenment. However, in order to help us follow Him, He purposely came back and became like us, and started from the state of unenlightened beings.

Just like us, He was born to His parents and then raised by them. Later, He left to engage in spiritual practice and then came back to share His experiences. This began at that moment of enlightenment. Thus He could say, “When I first sat in this place of enlightenment.” Time has no beginning and no end. The same applies to principles. The true principles of all things in the universe have always existed; we cannot say when they began. However, we do need to use this illusory concept of time to transform others. By describing how causes and conditions [converged] at a certain time, we can transform sentient beings.

Where is this place of enlightenment? “When I first sat in this place of enlightenment.” Where is this place of enlightenment? In the Kingdom of Magadha.

His place of enlightenment was in the Kingdom of Magadha, not far from the Niranjan River. At the beginning He sat in spiritual practice here and attained Bodhi under the tree. He was grateful for the kindness of the tree and the virtue of the land, thus He said “When I first sat” and “contemplate this tree.”

Everybody knows the the Buddha engaged in ascetic practices. Then He realized that. His six years of ascetic practice did not help Him in penetrating the true principles of the universe. He still could not clearly understand them. So, He felt that to engage only in ascetic practice was not right, and He needed to turn to another method of spiritual practice. Therefore, He left Uruvilva, but still remained in the Kingdom of Magadha. Soon after He left Uruvilva, the Buddha bathed in the Niranjan River. Because He had long engaged in ascetic practice, the Buddha was malnourished. Therefore, after He finished bathing and came ashore, He was not able to remain standing. Because He was human, being malnourished made Him light-headed and He fainted there. A shepherdess whose sheep were grazing nearby, saw this practitioner who had collapsed. She approached Him and saw a very thin person. She realized that His hunger and thirst must have made Him physically weak. So, she quickly milked some of the sheep and fed Him their milk.

After the Buddha awoke, He was very grateful. Thus His strength was restored, and He walked toward the Bodhi-tree and sat on a rock beneath the tree. After sitting down He vowed, “If I cannot attain enlightenment at this place. I will never leave here.” Then He began to practice under the tree. The shepherdess came at mealtimes to offer Him milk from the sheep. After seven periods of seven days, He gradually recovered His physical strength and spirits and gradually realized things about the world and the universe. He realized things about His surroundings and people, matters and objects in the world. Eventually, on the eighth day of the twelfth lunar month, He saw the morning star at night and thus attained enlightenment.

This is the place the Buddha engaged in spiritual practice. He practiced sitting meditation. He silently engaged in contemplation in that place until He attained Bodhi. Afterwards, He was grateful to the tree for providing shelter from the sun and the wind so He could practice in peace at this place for spiritual cultivation. It allowed Him to focus on His practice. Therefore, He was grateful for the grace of the tree and the virtue of the earth, as well as for the offerings of the shepherdess. All of these allowed Him to peacefully engage in spiritual practice.

Thus, in this place of enlightenment, He mindfully focused on contemplating the tree. As He sat, He engaged in silent contemplation. He was not sitting for the entire 21 days. Just like other people, He engaged in sitting and walking meditation to contemplate the tree and its surroundings. This brought peace to His mind, so He was in a tranquil and clear state. At that time, in that state, this was the Buddha’s place of enlightenment. Thus He said, “When I first sat in this place of enlightenment, I contemplated this tree and walked in meditation.”

Where is the true place of enlightenment? Actually, it is not just in Magadha at the Bodhi-tree by the Niranjan River. Actually, right now any place.

Where we make offering to Buddhas and Sangha, and where the Dharma is transmitted and accepted is called a place of enlightenment. Also, a place where monastics engage in spiritual practice together and lead the assembly in discussion of the path is also called a place of enlightenment.

For us as monastic practitioners, the place where we advance the Buddha-Dharma and guide the assembly is called a place of enlightenment. It is our spiritual training ground of compassion. Any place with the Buddha, Sangha and Dharma is a spiritual training ground.

After the Buddha attained Buddhahood, at the place of His enlightenment, “for three periods of seven days, [He] thought over matters such as these.”

For three periods of seven days, I thought over matters such as these: After the Buddha attained enlightenment, for three periods of seven days, He contemplated and walked in meditation, thinking about how to teach the wondrous Dharma to transform sentient beings.

At this place of enlightenment, the Buddha spent three periods of seven days, 21 days, in deep contemplation. What exactly was He thinking about during these three periods of seven days? At that place, He “contemplated this tree and walked in meditation.” He looked at this tree and engaged in deep thinking. For three periods of seven days, He repeated these actions. He was very mindful and calmed His mind. As He sat in mediation, He engaged in deep and silent contemplation. Then He stood up and walked around. He looked at His surroundings. He looked at the tree. There were sounds of birds chirping. There was sun and rain; sunny days and rainy days. And there were also moments where the spring breeze blew gently. Sometimes the wind was strong and the tree rustled loudly, and so on. He experienced all kinds of states in three periods of seven days. In that place, He mindfully contemplated the natural laws of the universe. Then He thoroughly understood the true principles of all things in the universe. All this penetrated His mind and was etched into His heart. The Dharma of all things entered into His deep contemplation.

After thoroughly understanding everything, while He was in this tranquil state, He thought, “After gaining understanding of so many principles and penetrating the subtle and intricate. Dharma underlying all things, how can I transmit this Dharma to others? How do I teach the Dharma in order to transform sentient beings?” This thought occurred after. He attained Buddhahood. Indeed, His state of mind. Indeed, His state of mind truly “encompassed the universe and all the worlds within it.” All the worlds were completely open to Him. This state of mind is truly hard to describe. The Buddha felt that there were so many principles in the universe. How could He help all these sentient beings who were so filled with afflictions to realize their intrinsic enlightened nature? How could He explain this so that they could comprehend it? This is what He contemplated for three periods of seven days.

Indeed, it is very hard to analyze. His state of mind at that time. What causes and conditions allowed the Buddha to fully awaken. His enlightened nature? This is not something that can be described in words because we have not pulled back our [layers of] ignorance; we remain covered by them. So how can we possibly realize that state of tranquility and clarity? That is very difficult.

Therefore, the Buddha established means. How did He come up with these means? He contemplated for three periods of seven days. The principles He came up with were very profound, so we need to seize the moment. To understand His thinking from this period, at this moment, we need to think carefully about why the Buddha put aside the ascetic practices He had engaged in and how, after He bathed, His body could not physically support Him and. He fainted by the river. We may ask how this could happen to the Buddha. The Buddha was a human being, so He needed nutrients. During this period of spiritual practice, the Buddha was grateful to the tree and the land. Of course, He was grateful for the sheep milk that was provided so that. He could recover a bit of strength every day. Only after He was [healthy] could His wisdom be gradually unlocked. This is what things were like for the Buddha before He attained enlightenment. The Buddha was grateful for the tree’s grace and the land’s virtues. What about us? Shouldn’t we also always feel this sense of gratitude? Everyone, we must always be mindful.

Episode 424 – Compassion Transforms the Deluded Multitudes

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>> “Deviant and proper can be hard to distinguish; a small deviation will lead us far off-course. Wholesome causes and conditions help us stay on the Right Path. When we take great love to heart, we can transform sentient beings.”

>> They are deeply attached to the five desires, like a yak obsessed with his tail. They smother themselves with greed and cravings; blind and in darkness, they see nothing. They do not seek the Buddha of mighty power, or the Dharma which ends suffering.

>> Thus, “they are immersed in deviant views, hoping to shed suffering through suffering. For the sake of these sentient beings, I give rise to great compassion.”

>> Deviant views refer to non-Buddhist heretical teachings. When we are in the web of deviant views, our afflictions will destroy right wisdom and we will stray from purifying precepts. In seeking liberation from pain, we instead fall into heretical paths.

>> Instead they are immersed in deviant views, hoping to shed suffering through suffering: Those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain joy, but they let go of proper beliefs and slander Right Dharma. Not believing in good and bad karmic retributions or that proper causes and conditions give rise to goodness, they are deeply immersed in deviant views. All of this happens because they deny the karmic law of cause and effect. Hoping to shed suffering through suffering, ultimately they cannot eliminate suffering. Thus their suffering will never end.

>> Some smear themselves with ash, walk around naked, act like cows and dogs, or willingly eat what animals eat. They engage in these ascetic practices, but such earnest actions bring no benefits. They desire to shed suffering, but instead create causes of suffering. How could it be possible to escape suffering this way?

>> For the sake of such sentient beings, I give rise to great compassion: The Buddha sees sentient beings as His children. With loving-kindness and compassion, He safeguards all sentient beings. He exercises wisdom to establish and give provisional teachings, to guide people to Right Dharma and to awaken their compassion.

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“Deviant and proper can be hard to distinguish;
a small deviation will lead us far off-course.
Wholesome causes and conditions help us stay on the Right Path.
When we take great love to heart, we can transform sentient beings.”

When we learn the Buddha’s teachings, it is most important to go in the right direction. If we deviate even slightly from our course, we may end up far off-course. So, as we learn the Buddha’s teachings, we must recognize our direction clearly.

“Deviant and proper” can sometimes be “hard to distinguish.” In learning the Buddha-Dharma, some think that because cultivating ascetic practices is not easy, it is a superior form of spiritual cultivation. Some people believe that since life is full of suffering, if they make haste to engage in spiritual practice and face all their suffering in this lifetime, they can completely escape suffering in the future. They think they will attain the ultimate fruit. Is this line of thinking right or wrong? According to the law of karma, as are the causes and conditions, so are the effects and retributions. We have absolutely no control over this.

In our past lives, we created these causes. In a state of confusion, we created these causes and conditions, that then came to fruition in this lifetime. Indeed, by creating causes of suffering and forming the conditions of suffering, in this lifetime, we will face painful retributions when they converge. Those of us who understand this principle will joyfully and willingly accept and bear the retributions we face this lifetime. We will not complain or be afflicted by them. This is how we accept the law of karma.

Some people who grow up in poor surroundings, complain about everything, resent their parents, resent their family and everyone around them. These feelings of resentment and hatred “are causes of animosity.” The things they do because of their suffering may reproduce unlimited suffering.

Some spiritual practitioners say, “In this lifetime, I need to seek out suffering as part of my spiritual practice.” They do not live normal human lives and consider this their spiritual practice. They are “blind and in darkness, and see nothing. Blind” means their minds are blind. We should engage in spiritual practice by following the laws of nature. Our minds must overcome our desires and our selfishness, so we can eliminate our greedy mindset. This is most important. Then we need to open up our hearts and transform personal love into great love. This is how we truly follow the law of nature. There are [many] natural and man-made disasters, as well as people who live in illness or poverty. When we encounter suffering beings, we should exercise our inherent goodness and give with wholesome love. This is the way to practice Right Dharma.

Thus, we say, “Deviant and proper can be hard to distinguish.” What is the correct way to engage in spiritual practice? We just need to accept the laws of nature. Against the backdrop of the laws of nature, we can, with clarity, see through people’s state of confusion. We must take good care of our minds and resist the temptation of our confused desires. That is the right thing to do. Thus, “deviant and proper”, can sometimes be very hard to distinguish. Still, “a small deviation will lead us far off course,” so we must be mindful.

We [form] wholesome causes and conditions by encouraging and helping each other succeed in staying on the Right Path. Then this will be the most precious time and space for us to engage in spiritual practice because we are all helping each other to form wholesome causes and conditions and encouraging each other to walk the Right Path. In this kind of environment, we can learn that, “When we take great love to heart, we can transform sentient beings.” We seek the Buddha and the Dharma. The Buddha’s perfect enlightenment and right understanding and right views are what we must emulate. By accepting the karmic law of cause and effect, we can overcome our greed and our attachment to pleasure. When our minds can overcome these desires, we will work hard, live frugally and benefit others. This is how we engage in spiritual practice.

Let us look at the following sutra text, “Instead they are immersed in deviant views.” We have said previously, “They do not seek the Buddha of mighty power, or the Dharma which ends suffering.”

This is something we have discussed.

They are deeply attached to the five desires, like a yak obsessed with his tail. They smother themselves with greed and cravings; blind and in darkness, they see nothing. They do not seek the Buddha of mighty power, or the Dharma which ends suffering.

This is an analogy about how greed, desire and cravings can blind us. We are just like a yak obsessed with his long tail and who uses his entire body to protect that tail. He is always looking at his tail instead of getting a clear look at what is ahead. This is an analogy. This applies to our spiritual practice also. Sentient beings are deluded, but spiritual practitioners may not have the proper views and understanding. Then, “they do not seek the Buddha of mighty power.”

With His compassion and wisdom, the Buddha guides us to enter His understanding and views and to diligently cultivate the. Five Spiritual Roots and the Five Powers. He can guide us to advance forward, but we contrarily are unwilling to seek the Dharma, nor do we want to learn how to eliminate our ignorance. Thus we face karma created out of afflictions. Most ordinary people are like this, so “[they] are immersed in deviant views.” Even if they want to engage in spiritual practice, they may still head in the wrong direction and go astray, so they cling to deviant views of spiritual practice and cannot be awakened.

Thus, “they are immersed in deviant views, hoping to shed suffering through suffering. For the sake of these sentient beings, I give rise to great compassion.”

The Buddha sees that those who are deeply immersed in deviant views may want to eliminate suffering. But instead they sink deeper into it and create more causes of suffering in order to shed painful retributions. This is what some foolish sentient beings do. The Buddha [acted] “for the sake of these sentient beings.” The Buddha gave rise to great compassion. This is what the Great Enlightened One does. Actually, all Bodhisattvas are the same. They are awakened sentient beings, who give rise to great compassion among people.

Deviant views refer to non-Buddhist heretical teachings. When we are in the web of deviant views, our afflictions will destroy right wisdom and we will stray from purifying precepts. In seeking liberation from pain, we instead fall into heretical paths.

Thus, “they are immersed in deviant views, hoping to shed suffering through suffering.” These are people with deviant views, which “refer to non-Buddhist heretical teachings.” The Buddha-Dharma has always been a broad and open path. As long as we follow the laws of nature and avoid clinging to our desires, naturally we can slowly eliminate our ignorance and cultivate proper practices. The spiritual practice that the Buddha taught us is a road that is very smooth and easy to walk. But, some people choose the wrong path, so “they are immersed in deviant views.”

These are not proper Buddhist practices. They are heretical practices, which are deviant. If people enter the deviant path, it is like being caught in a net. This net has been dropped from above. In the past, people used nets to catch birds. If birds are caught in a net, no matter how they struggle, they cannot escape. For fishes in the water, if we cast a net, and fishes swim into the net, they also cannot escape, no matter how they struggle. As for humans, if our perspective deviates even slightly, it is like being caught in a net. If we are filled with ignorance, we will forever be trapped by this net. So, “our afflictions will destroy right wisdom.” Right wisdom is destroyed by afflictions. When virtuous friends show us the way, we say, “So this is the way! I should follow you.” But if we have not broken out of that net, afflictions and ignorance will soon rise again and these spiritual practices based on right wisdom will quickly be destroyed. This is how deviant understanding and views can destroy Right Dharma.

The Buddha often said, “The lion’s parasites eat the lion’s flesh.” The Buddha-Dharma is, in fact, a very complete and solid set of true principles. It is most threatened by Those with perspectives shaped by deviant views are like [the parasites on] a great lion. The king of lions is greatly admired by all and none dare to intrude upon him. But the tiny lice on his body, the parasites in his fur, feast on his flesh. This is saying that the Buddha-Dharma is firm and strong, but inside there are small insects like lice that attack it, like those with deviant understanding and views. So, “afflictions will destroy right wisdom,”

and the spiritual practices based on right wisdom. “We will stray from purifying precepts.” Purifying precepts lay out a course for us to stay on. Our morals are damaged by the kinds of improper views we just mentioned. This is very frightening. Therefore it is said, “A small deviation will lead us far off course.” Whether we are teaching at spiritual practice centers or elsewhere, if the teachings deviate just by a tiny bit, it makes a great difference and “we will stray from purifying precepts.” We seek to be liberated from suffering, but instead we fall into a heretical path. So, we must be grounded in the way we engage in spiritual practice and avoid weird and odd methods. We must have proper understanding and views.

Instead they are immersed in deviant views, hoping to shed suffering through suffering: Those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain joy, but they let go of proper beliefs and slander Right Dharma. Not believing in good and bad karmic retributions or that proper causes and conditions give rise to goodness, they are deeply immersed in deviant views. All of this happens because they deny the karmic law of cause and effect. Hoping to shed suffering through suffering, ultimately they cannot eliminate suffering. Thus their suffering will never end.

Thus, “those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain joy.” They also seek to be liberated from afflictions. They know having afflictions is not right, so they diligently seek [to eliminate them]. This is why they engage in spiritual practice. As spiritual practitioners, they seek ways to be liberated from suffering and attain joy. When these practices, which are spiritual practice in name only, deviate even slightly, they cause a lot of trouble.

If we create negative causes or causes that lead to suffering, attaining wholesome or joyous fruits from them is completely impossible. This happens when people set aside proper beliefs. Having set aside proper beliefs, they will slander Right Dharma. They do not know if they are on the right path, yet they slander the way that others engage in practice as being wrong. These are all considered deviant views. They do “not believe in good and bad karmic retributions,” nor even that “proper causes and conditions give rise to goodness.” To practice with the “right” causes and conditions is practicing true virtuous Dharma.

But they deny all this. Instead they slander other people’s Right Dharma and virtuous practices. Some may also say, “The Buddha-Dharma is based on the law of karma. Those who are facing suffering and hardship have created these bad causes themselves, so they are facing their painful retributions. How can you help them? Helping them goes against the law of karma.” There are people with this kind of perspective. Others accept this [as truth] and then no longer want to help others. These people slander Right Dharma and the law of karma. They deny all these. Thus they are “immersed in deviant views.” They deny the karmic law of cause and effect with these deviant views. Thus, “hoping to shed suffering through suffering, ultimately they cannot eliminate suffering.” This is certain. “Thus their suffering will never end.” If they create more causes of suffering while they are suffering, how will they ever eliminate painful retributions?

Some smear themselves with ash, walk around naked, act like cows and dogs, or willingly eat what animals eat. They engage in these ascetic practices, but such earnest actions bring no benefits. They desire to shed suffering, but instead create causes of suffering. How could it be possible to escape suffering this way?

There are many kinds of spiritual practice. In the Buddha’s time, people engaged in spiritual practices such as taking cow droppings or dog feces and smearing them over their clean bodies. Or they ate foods normally given to cows and dogs. They thought that by acting like cows and dogs, they would not fall into the animal realm. They claimed that living this way was a form of spiritual practice, but “such earnest actions bring no benefits.” We must diligently cultivate precepts, Samadhi and wisdom. If we do not cultivate them and think we can end suffering by enduring suffering, then go live like animals, that is a great pity. These teachings practiced by some in ancient India are not beneficial to our spiritual practice at all. So, though these people want to shed suffering, instead, they create causes of suffering. When they create causes of suffering, they do not create any blessings, nor do they cultivate their wisdom, yet they hope to escape suffering. Is this possible? It is not possible.

Dear Bodhisattvas, to learn the Buddha’s teachings, our thoughts and actions must be proper; Only then can we accept the Buddha-Dharma. The Buddha treats all beings as His only son and is equally compassionate to all. In this way He acts to safeguard all beings and exercises wisdom and loving-kindness to establish and give provisional teachings. He did this to help ignorant sentient beings attain the Buddha’s Right Dharma.

Thus, “for the sake of such sentient beings, I give rise to great compassion.” This is His loving-kindness and compassion. He treats all sentient beings as His only son. [Guiding] sentient beings to attain Right Dharma is the Buddha’s one great cause for coming to this world. To guide sentient beings into Right Dharma, He gave rise to great compassion. This is the proper teaching of the Buddha.

For the sake of such sentient beings, I give rise to great compassion: The Buddha sees sentient beings as His children. With loving-kindness and compassion, He safeguards all sentient beings. He exercises wisdom to establish and give provisional teachings, to guide people to Right Dharma and to awaken their compassion.

I hope everyone will stay on the right course as we learn the Buddha’s teachings and not stray from it. We can benefit others by giving. We must not only think about how we can escape our own suffering. Actually, if we are on the right course, our giving helps liberate others from suffering, which helps liberate us from our afflictions. If we can do this, we are practicing Right Dharma. All right everyone, please always be mindful.

Episode 423 – Craving Hinders the Elimination of Suffering

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>> “Because foolish people crave desires and pleasure, the Five Roots and Five Dusts entangle each other. Being covered by ignorance is like being blind. They do not see or know the way to end suffering.”

>> “Like a yak obsessed with his tail, they smother themselves with greed and cravings; blind and in darkness, they see nothing. They do not seek the Buddha of mighty power, or the Dharma which ends suffering.”

>> They are deeply attached to the Five Desires: These are the turbidity of afflictions. They are like a yak with a big tail who is particularly attached to it and constantly uses his body to protect it. He is completely enamored with it. This is like how sentient beings cling to the Five Desires without regard for their future and safety. Furthermore, they do not know where they will go after they leave this body, nor do they know the suffering of cyclic existence.

>> They smother themselves with greed and cravings; blind and in darkness, they see nothing: Sentient beings roam about in the long night. They endlessly cycle through the Six Realms of suffering, all because of greed and cravings. Sentient beings are blind and in darkness. They do not abide by morals or their filial duty. Lacking respect, they willfully disobey their parents, make unwholesome friends and cover themselves so they are blind and in darkness.

>> They do not seek the Buddha of mighty power or the Dharma which ends suffering: Humans cling to the Five Desires. They are completely enamored with them, and thus are deluded and cannot awaken. The Buddha has mighty power and can end sentient beings’ physical and mental suffering and its resulting afflictions. Therefore He is the Great King of Healers. Sentient beings cover themselves with greed and desires. Blind and in darkness, they cannot see. They do not seek the Buddha of mighty power, or the teachings which ends suffering.

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“Because foolish people crave desires and pleasure,
the Five Roots and Five Dusts entangle each other.
Being covered by ignorance is like being blind.
They do not see or know the way to end suffering.”

In our daily living, we are never free from our greed, anger and ignorance.

Our cravings come from our desires. Because our desires are endless, there are many things we crave and pursue. When our cravings cannot be fulfilled, the ignorance in our minds is multiplied, and we become more ignorant and more foolish. All karma [created] in life originates in ignorance and foolishness. This is how our greed entangles us with each other.

All this is due to the Five Roots and Five Dusts. The Five Roots are eyes, ears, nose, tongue, body. The Five Dusts are form, sound, smell, taste, touch. When the Five Roots come in contact with external phenomena, they become entangled with them. When we look at external conditions with our eyes, cravings and desires arise. When our ears hear a sound and it is something unpleasant, we give rise to anger. What we feel with our bodies, the desires we come in contact with and physical pleasures we enjoy, make it harder for us to be separated from our external conditions. This is how we become attached to desire and pleasure and how our mutual entanglements become ever larger and ever tighter. They become very difficult to dissolve.

Then we are living life with our mind’s eye covered by ignorance. So, if our mind’s eye is blind, we cannot see, understand or end our suffering. We are unable to find the source of suffering, or figure out how to completely eliminate it. People who do not understand principles only care about indulging in pleasure. They will not think of seeking out the truth. How did we come to this world? What are we so busy doing in this world? Why is there so much suffering in this world? Suffering comes from natural disasters, manmade calamities, meeting those we hate, parting from those we love. So much suffering arises from interpersonal interactions. When we are suffering, we are bewildered. We do not think to bring clarity to our minds or understand where suffering comes from.

In the past, during the Buddha’s lifetime, there was a large group of 500 people who could not see with their eyes. Because they could not see, they could not work, so they had to beg for alms. These 500 people were always gathered as a group. Someone said, “I heard,” as his ears could still hear, “that Prince Siddhartha has attained Buddhahood through spiritual practice. He is pointing out a way for others to clearly see their hearts. We all feel that because in this lifetime, we cannot see, because we live a life in which we are unable to see our surroundings, our lives are unbearably painful. Every day, we have to beg to make a living. This is so painful! If the Buddha can provide us with guidance, that would be so wonderful!”

Another person said, “I’ve also heard about this. But the Buddha is now in the Kingdom of Sravasti. It’s very far, how can we find our way there?” One of the others said, “It’s possible. We can pool all our resources and hire someone to lead us there.” So, they hired a sighted guide to lead them. This sighted guide led this group of 500 blind people. Each person held the hand of the next. This long and grand procession followed behind the sighted guide.

After a few days, the sighted guide felt annoyed. “They are all blind people. We have to go such a long way to find the Buddha. How many more days do I have to spend guiding them?” An unwholesome thought arose in his mind, so one day he told them, “I have something to do. I’m thirsty, I’ll find some water to drink.” Then he left and never came back. These blind people had already come halfway, and did not know where they were; they grew afraid.

They began to comfort each other. “Since we have come this far, we have to keep going forward. We still have mouths, we can talk to people.” So, they marched on in their procession without knowing their course. Suddenly, they heard someone yelling angrily, “Where did all you people come from? “How could you not see my crops? You have trampled over them! All of my crops have been ruined by you!”

This group of people became even more frightened. In chorus, they quickly called out to the owner of the field, “We apologize! We really cannot see. We are truly blind. Because we heard that the Buddha is in the Kingdom of Sravasti, we wholeheartedly want to find and meet Him. However, the sighted guide we hired has deserted us midway through our journey, so now we don’t know which way to go.”

The owner of the field was moved. This long procession of blind people had traveled so far to look for the Buddha. So, he resolved to hire someone to lead this group of blind people to the Kingdom of Sravasti. The blind people felt very grateful to have encountered this benefactor. So, they marched on with gratitude.

Another sighted guide came to lead them. This one was very loving. Finally, they arrived in the Kingdom of Sravasti, at the Buddha’s abode. But the people there told them, “You’re too late. The Buddha went to the Kingdom of Vaisali.” The Buddha had already left. Everyone was eager to seek the Dharma and see the Buddha, so they asked the sighted guide to quickly lead them to the Kingdom of Vaisali, where they were from. The journey was very arduous. But when they got to the Kingdom of Vaisali, the Buddha had already returned to the Kingdom of Sravasti.

In this way, they went back and forth seven times. They made three round trips. On the seventh leg of their trip, they arrived again in the Kingdom of Sravasti. The Buddha heard about their sincerity and felt great compassion for them, so He waited for them there. Finally this group of blind people could approach the Buddha. Although they could not see with their eyes, every one of them felt as if the Buddha’s light had entered their hearts. The Buddha seemed to stand in front of them with a radiant and dignified appearance. They were all very moved and prostrated to the Buddha and told Him of their suffering and hardship.

Out of great compassion, He expounded the Dharma for them to help them understand that they were living this kind of life because of the law of karma. He talked about past causes and conditions. These people were very moved upon learning how all things happen according to the law of karma. So, they all asked to take refuge with the Buddha. They asked Him if they could become monastics. The Buddha was compassionate and could not bear to abandon any sentient being. The Buddha said, “Welcome, bhiksus, you may shave your own head.” So, these 500 people became monastics, and peacefully resided there. All of them engaged in spiritual practice. Their understanding was clearer than the sighted. So, they attained the first, second, then third fruit, in this way successively realizing the fruits of spiritual practice.

Look at that first sighted guide. His mindset led him to desert these 500 people and go on his way. His eyes could see, but his mind was blind. When it comes to sight and blindness, one who can see with physical eyes may be blind in their mind’s eye. This is from “deep attachment to the Five Desires.” This [next] sutra passage discusses how ignorant and foolish people are deeply attached to the Five Desires.

“Like a yak obsessed with his tail, they smother themselves with greed and cravings; blind and in darkness, they see nothing. They do not seek the Buddha of mighty power, or the Dharma which ends suffering.”

Isn’t this sutra passage very similar to what we just talked about? In life, we have to eliminate the Five Desires, since we “are deeply attached to the Five Desires.” Our minds are covered because of the Five Desires.

They are deeply attached to the Five Desires: These are the turbidity of afflictions. They are like a yak with a big tail who is particularly attached to it and constantly uses his body to protect it. He is completely enamored with it. This is like how sentient beings cling to the Five Desires without regard for their future and safety. Furthermore, they do not know where they will go after they leave this body, nor do they know the suffering of cyclic existence.

There is a lot of turbidity in our minds, so we have the turbidity of afflictions. We are like a yak with a big tail. A yak is a kind of ox. This yak is particularly fond of his tail so he always use his body to protect it. When he walks, he rarely looks ahead. His hair is very long to begin with, covering his eyes, but when he is walking, he keeps looking at his tail. Even animals also have their own particular attachments.

Don’t we find this kind of clinging in ourselves? Aren’t we sentient beings just like this? We do not understand principles, so all we do is cling to our daily living, enjoying our cravings and objects of desire. This is like how sentient beings caught up in the Five Desires show no regard for their future safety. Indeed, as we go about our day, if our words, actions or thoughts go astray, this can lead to great danger. Our future in the human realm is determined by the thoughts we give rise to and the physical actions we take. Dangers are lurking all around us.

Thus, we constantly speak of impermanence. We are safe now, but not necessarily in the future. This is something we constantly talk about. So, the Five Desires lead us to cling to the present without regard for our future safety, without knowing where our next life will be. We are simply clinging to the present, to how much wealth or recognition we want, to people we love and things we love, and so on. This is all we know. We do not realize that we are creating karma when we love this person, hurt that person or seek this thing and let go of that thing. None of us realize this at all. We may set aside principles to get what we want right now, but do not think about how this affects the future.

So, [they do not know] “where they will go.” In the future, after we leave this body, where will we go? Where will we be in our life after that? We are always talking about the Six Realms. Will we go up to heaven? Or return as a human? Or will we be in the hell, hungry ghost or animal realms? Where will we go? We are only clinging to the present. We do not think about our future. We are like the yak who loves his tail. We human beings crave the Five Desires without thinking about our future and how we should walk the road of this life. “Nor do [we] know the suffering of cyclic existence.” Cyclic existence leads to unbearable suffering.

“They smother themselves with greed and cravings; blind and in darkness, they see nothing.”

They smother themselves with greed and cravings; blind and in darkness, they see nothing: Sentient beings roam about in the long night. They endlessly cycle through the Six Realms of suffering, all because of greed and cravings. Sentient beings are blind and in darkness. They do not abide by morals or their filial duty. Lacking respect, they willfully disobey their parents, make unwholesome friends and cover themselves so they are blind and in darkness.

Sentient beings roam about in the long night. We truly live in darkness. Because our mind’s eye is still in the dark, we are living in an endless night. What is the direction that we want to go in? We do not know, so we “roam about in the long night,” in the Six Realms, and cannot escape. This is simply due to “greed and cravings.” Desires [arising from] greed, anger and ignorance cause us to endlessly cycle in the Six Realms.

We sentient beings who are blind and in the dark do not abide by morals or our filial duty. Because we have greed and desires, we are not filial to our parents, we disobey our elders and we do not abide by principles. All evil things done in this world begin from not abiding by morals. So, “lacking respect, they willfully disobey their parents and make unwholesome friends.” With this, they “cover themselves so they are blind and in darkness.” This is the darkness of life.

Now, let us discuss, “They do not seek the Buddha of mighty power, or the Dharma which ends suffering.”

They do not seek the Buddha of mighty power or the Dharma which ends suffering: Humans cling to the Five Desires. They are completely enamored with them, and thus are deluded and cannot awaken. The Buddha has mighty power and can end sentient beings’ physical and mental suffering and its resulting afflictions. Therefore He is the Great King of Healers. Sentient beings cover themselves with greed and desires. Blind and in darkness, they cannot see. They do not seek the Buddha of mighty power, or the teachings which ends suffering.

We humans cling to the Five Desires. We are completely enamored of them. We have nothing but constant greed. So, we cling to objects of craving and desire. Thus we are “deluded and cannot awaken.” We do not know about the Buddha and do not seek Him. From the story I just told, the blind people focused on meeting the Buddha, but the first sighted guide focused on his greed.

“The Buddha has mighty power and can end sentient beings’ physical and mental suffering.” So, He is also known as the Great King of Healers. You see, when the blind people saw the Buddha, their minds became illuminated and principles entered their hearts. Didn’t this open their mind’s eye? However, if the Five Desires cover our minds, then we cannot understand the true principles of the Buddha-Dharma in the world. Then we do not think of seeking ways of ending suffering. Since we do not see the Buddha or hear the Dharma and do not take these principles to heart, how can we find a way to end suffering? So, sentient beings are greedy and desirous. They “cover themselves with greed and desires.” Because they have covered their own minds, “blind and in darkness, they cannot see.” If their minds are blind, they cannot understand principles.

So, for people who are blind and in darkness, their minds are covered and they cannot see the principles. They do not want to seek them because they do not feel like they are suffering. Suffering people may also create more suffering out of arrogance, inferior arrogance. Perhaps they doubt the Buddha’s teachings. In this case, they will never see the Buddha or hear the Dharma. They will always be roaming in the long night. Forever “blind and in darkness, they cannot see.” This is how life works.

Because ordinary people are “foolish people who cling to cravings and desires,” their Five Roots become entangled with the Five Dusts. “Being covered by ignorance is like being blind. They do not see or know the way to end suffering.” These people refuse to improve themselves. Since we are learning the Buddha’s teachings, after listening to the Buddha-Dharma, we must always be mindful.

Episode 422 – Teach the Buddha-Dharma

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>> “The Buddha saw that cyclic existence in the Six Realms is suffering. Sentient beings create negative karma and do not cultivate goodness. Lacking wisdom, they seldom create blessings. Helping the poor to realize their riches [leads them] to a safe place.”

>> The Buddha-eyes of the Buddha encompass the physical eyes of ordinary people, the heavenly eyes of heavenly beings, the wisdom-eyes of Hearers and the Dharma-eyes of Bodhisattvas.

>> “That living beings in the Six Realms are impoverished and lacking blessings and wisdom. They enter the treacherous path of cyclic existence, where they suffer unremittingly.”

>> [He saw] the sentient beings in the Six Realms: He clearly saw the Five Turbidities. Poverty comes from lack of blessings. Ignorance comes from lack of wisdom. When ignorant and poor sentient beings are gathered in one place, there is turbidity.

>> The treacherous path of cyclic existence: In the Six Realms all sentient beings are led by delusions and karma to cycle through birth and death. This cycle of birth and death is like a whirling fire and is the treacherous path of cyclic existence. By contemplating the Three Periods, we know one born in the human or heaven realm can die and fall into the evil realms. Isn’t this a treacherous path?

>> [It is] where they suffer unremittingly: The sufferings of sentient beings’ bodies and minds arise from hunger and illness, wind and rain, cold and heat, whippings, hard labor, and other conditions of suffering. Because there are all kinds of suffering, it is said that suffering is unremitting. The endless cycle of birth and death is like a whirling wheel of fire.

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Sentient beings create negative karma and do not cultivate goodness.
Lacking wisdom, they seldom create blessings.
Helping the poor to realize their riches [leads them] to a safe place.”

This tells everyone that the Buddha saw how sentient beings in the cyclic existence of the Six Realms truly face unbearable suffering.

Yesterday we said that the Buddha used. Buddha-eyes to see that all sentient beings were “impoverished and lacking blessings and wisdom.” If someone has a flourishing business, with many assets, a high status and great fame, are they living a life of abundance? In the Buddha’s eyes, they still are not. Sentient beings in the Six Realms are still poor and lack many things. All they are doing is creating karma, without cultivating goodness. So, as stated in the Sutra of 42 Chapters, people face the Twenty Difficulties. “It is difficult for the rich to learn the path. It is difficult for the poor to give charitably.”

Rich people do not only find it difficult to learn the path. If it is hard for them just to learn the path, why would they be willing [to practice it by giving] away the things they had made such a great effort to attain instead of fully enjoying those things themselves? If they give too little, they lose face among their wealthy friends. However, they are unwilling to give too much. Do people like this lead an abundant life? Materially, they do, but spiritually they are still lacking. So, people like this do not cultivate goodness. On the other hand, if someone really wants to give but they themselves are poor, what are they to do? So, “It is difficult for the poor to give charitably.”

This is what the Buddha said in the Sutra of 42 Chapters. So, sentient beings in this world “create karma and do not cultivate goodness.” That is because “lacking wisdom, they seldom create blessings.” Wealthy people may not understand the idea of giving or the law of karma. They may lack the wisdom to understand this. Because they do not understand these principles, they will not create blessings or cherish all sentient beings on earth. The wealthy create even stronger karma.

There was a woman who had a realization; she wanted to engage in spiritual practice and join Tzu Chi as a volunteer. But it was too late because she soon became ill. When she first fell ill, she spoke at length about her younger days. She had been very capable and made a lot of money early in her life. But she did this only for the sake of enjoying life’s pleasures, especially indulging in her cravings for tastes. She told of how, just to satisfy a craving, she consumed an incalculable number of lives, swallowing them and then digesting them in her stomach. As a result, she developed this kind of illness. No matter what kind of torment sentient beings have suffered, she has also experienced it. So, “lacking wisdom, they seldom create blessings.” This probably describes many people.

So, the Buddha comes to the world to “help the poor to realize their riches” so they can reach “a safe place.” He hopes to give all sentient beings, even poor people, a chance to encounter the Buddha-Dharma, put it into practice and give to others.

For the past few years, Tzu Chi’s seeds have been sown in impoverished countries around the world. Bodhisattvas are sowing seeds everywhere. In South Africa, there are many poor people. We have a team of Bodhisattva[-volunteers] there, guiding and teaching them. Over these past few decades, we have seen the volunteers become Bodhisattvas, one after another. These [new] Bodhisattvas further sowed seeds. Some people have expressly gone to South Africa to learn from them, such as Mr. Chu from Zimbabwe. In these past few years, he has been watching Da Ai TV so he has found Tzu Chi and listened to my talks. Since then, whenever he faced adversities, he solidified his spiritual aspirations and began to practice charitable giving.

He began by [addressing] the children’s lack of school supplies by giving them stationery. Then he discovered that the children were all malnourished and that there were patches caused by ringworms on their heads. He could not bear this and began to care for them by helping to shave their heads and apply medicine. Several thousand children benefited from his care. When the parents began to notice that this man from Taiwan was so loving, they were moved, and came to help.

Later on, he made a special trip to South Africa to learn from the volunteers there. He traveled over 1000km to meet with Michael Pan. When Mr. Pan saw his great sincerity, he made a special trip to Zimbabwe to see the ways that Mr. Chu had helped people there and to give him advice and support. He said he wanted to emulate the reverence of Chi Hui, [a volunteer in Jordan,] and transform people locally. He also wanted to gain Michael Pan’s resolve. He hoped to combine the strengths of these two people in himself. So, he has been leading the efforts in Zimbabwe by himself. At the Buddha Bathing Ceremony there [in 2013], there were over 4500 people in attendance. Looking at all the pictures he sent back, each one was very moving,

especially as the things they used in Zimbabwe were all very crude and simple. [In 2012], we built temporary classrooms there. Without them, children would be attending classes sitting on the dirt, under the blazing sun. Their green blackboards had turned so pale that the chalk marks could not be seen at all. Many dozens, close to 100 children, in each class sat in these conditions. A tiny blackboard was hung up high. Did they have tables? No. Did they have chairs? No. The ground was their table and chair. Or else they used rocks. They were so poor and in spite of facing great adversity, they were eager to learn. They were so earnest that our hearts went out to them.

So, on their behalf we asked children in Taiwan to donate stationery, pencils and paper. We also prepared chalkboard paper for them. This allowed them to have a simple classroom with a blackboard that they could see clearly and plenty of paper and pencils.

Their parents were very grateful for this abundance of supplies and the thoughtfulness behind the gift. So, the number of volunteers there slowly grew. Look at how many of them came back [in 2012]. When they watched our performance of “From Vow to Action,” I told Mr. Chu, in particular, “Go back, and see if your volunteers can [put together a performance].” Upon hearing this, he paused for a while, then very readily he said, “I will.”

So, in this most impoverished place with just one single [certified] volunteer, they have manifested a [Dharma-]ship and performed “From Vow to Action.” Right away, we saw them form a ship. They said that they have never seen the ocean, so they [do not know] what this ship looks like in the waves. They had to imagine what would happen to the ship when the wave comes. They truly are very lovable.

But what moved me was that their steps were in such unison. What moved me even more was their recitation of. “With minds tranquil and clear, vows as vast as the universe, they remain unwavering.” They sang so very clearly and in such unison you could not tell that they [were not Chinese], that they were African.

They spoke the words along with the melody, and in unison, engaged in walking meditation. They also held the simplest Buddha Bathing Ceremony. They used the reusable bowls we sent them as the basin for bathing the Buddha’s feet by filling them with water; they filled the bowls with water. After bowing to the Buddha’s feet, they dabbed their fingers with that water. They used wild grasses and flowers [in the ceremony]. They picked them and arranged them. Their sense of reverence expressed great dignity. Afterwards, they began dedicating merits. They did not ask the attendees to kneel, but when the music for dedicating merits signaled the beginning of their prayers, everyone spontaneously knelt down. The sight of over 4500 people with their palms reverently pressed together filled me with great joy.

Everyone, this is the way of “helping the poor to realize their riches [to lead them] to a safe place.” That place had poor public order and was very poor. There were many kinds of suffering there. All it needed [to begin to change] was one seed. “One can give rise to infinity.” So, I cannot help but feel grateful for the Living Bodhisattvas in the world who help to relieve the suffering of sentient beings. This is what the Buddha taught us. With Buddha-eyes, the Buddha contemplated sentient beings’ suffering in the Six Realms. Sentient beings are poor and lack blessings and wisdom, so we gradually inspire people to be volunteers. “Having no money is not a problem, be reverent. Being poor doesn’t matter. With your efforts, we can help even more people.” Those who do not have money give their strength, but they also put into practice the spirit of the bamboo banks. This really is “helping the poor to realize their riches [to lead them] to a safer place.” There are many such moving [stories].

Yesterday we discussed how the Buddha said, “Sariputra, you should know. I use Buddha-eyes.” Yesterday we talked about how the Buddha is endowed with five kinds of eyes.

The Buddha-eyes of the Buddha encompass the physical eyes of ordinary people, the heavenly eyes of heavenly beings, the wisdom-eyes of Hearers and the Dharma-eyes of Bodhisattvas.

These are all [aspects] of Buddha-eyes. He came to teach Bodhisattvas and guide Hearers and heavenly beings. This all begins with His Buddha-eyes. He used skillful means to teach the Dharma [so the teachings] would abide in people’s minds. So, with His Buddha-eyes He observed.

“That living beings in the Six Realms are impoverished and lacking blessings and wisdom. They enter the treacherous path of cyclic existence, where they suffer unremittingly.”

Sentient beings in the Six Realms are impoverished and lacking blessings and wisdom. They indicate the presence of the Five Turbidities. We always talk about the evil world of the Five Turbidities. Sentient beings create much karma that leads to “turbidity of sentient beings.”

[He saw] the sentient beings in the Six Realms: He clearly saw the Five Turbidities. Poverty comes from lack of blessings. Ignorance comes from lack of wisdom. When ignorant and poor sentient beings are gathered in one place, there is turbidity.

Poverty results from lack of blessings, from lack of love and lack of material resources. Poor people lack the resources to benefit others. Many rich people lack the love to give to others. These are all forms of poverty. “Poverty comes from lack of blessings,” from not benefiting others. “Ignorance comes from lack of wisdom.” Everything began with an ignorant thought, which leads to greed and desires. Anger comes from constantly fighting over things. When we cannot get what we want, our afflictions will be bottomless. All this is due to ignorance. Because they are ignorant, they lack wisdom. Thus they “lack blessings and wisdom.” Because they are missing love in their hearts, they lack blessings and wisdom.

When ignorant and impoverished sentient beings come together, this results in turbidity. The more we fight over things, the more we disregard the suffering of sentient beings. In this way, our ignorance multiplies continuously and produces more turbidity. So, we “enter the treacherous path of cyclic existence.”

The treacherous path of cyclic existence: In the Six Realms all sentient beings are led by delusions and karma to cycle through birth and death. This cycle of birth and death is like a whirling fire and is the treacherous path of cyclic existence. By contemplating the Three Periods, we know one born in the human or heaven realm can die and fall into the evil realms. Isn’t this a treacherous path?

We “enter the treacherous path of cyclic existence.” In the Six Realms, heavenly beings and all sentient beings are led by ignorance and karma. Heavenly beings are born in the heaven realm, die, and sometimes fall into the evil realms. Extremely good people are born in heaven. Because their good [karma] was strong, they reap their blessings first, but there are still negative causes and conditions within them. Once their blessings are depleted, they face negative retributions. They may instantly fall into one of the evil realms.

There is much ignorance in all of us. Normally people cannot see whether their minds are full of unwholesome thoughts and afflictions. This is their delusion. The karma of delusion leads to birth and death, death and birth. In this way, we go through birth, death and rebirth. We go through birth, aging, illness and death. After we die, “we cannot take anything with us except karma,” which follows us into our next life. Where will we be reborn? That is unknown. Creating blessings leads to rebirth in the heaven and human realms and doing evil leads to rebirth in the Three Evil Realms. In this way, we go through birth and death and rebirth. The cycle of birth and death is like a turning wheel. We are turning within a wheel of fire; thus it is a treacherous path.

With His Buddha-eyes, the Buddha can contemplate the Three Periods. Whatever we did in our past lives will lead to certain retributions in this life. Blessed people are reborn in the heaven and human realms. But, when those [blessings] are depleted, they still fall into the evil realms. Think about it, isn’t this a treacherous path? Whether we cultivate blessings or fall into evil realms, we continuously undergo cyclic existence. Thus we “suffer unremittingly.”

[It is] where they suffer unremittingly: The sufferings of sentient beings’ bodies and minds arise from hunger and illness, wind and rain, cold and heat, whippings, hard labor, and other conditions of suffering. Because there are all kinds of suffering, it is said that suffering is unremitting. The endless cycle of birth and death is like a whirling wheel of fire.

The sufferings of sentient beings’ bodies and minds arise from hunger and illness. We should know this; we can see it. Some people are truly impoverished. They do not have enough food to eat, nor warm clothes to wear. They live in places that are rundown and subject to cold winds and so on. These sentient beings face hunger, illness, wind and rain, cold and heat. Some sentient beings are even born as livestock. Not only do they work hard, they are even whipped. This is all suffering. These conditions create various kinds of suffering. Not only do they suffer, they continue to create suffering, so their suffering is unremitting. Thus, “the endless cycle of birth and death is like a whirling wheel of fire.” Truly, this is unbearable suffering.

This is because we create too much negative karma and not enough blessings. If we do not create blessings or virtues, we will end up in the cycle of birth and death and transmigrate unceasingly. We can actually create benefits in this world. As long as we accept the Buddha-Dharma and understand the karmic law of cause and effect, we can help the poor and teach the rich. Thus we can bring physical and mental peace, unlock their wisdom and bring benefit to all. This is done with the Buddha-Dharma. As long as we can take it in, we can naturally act on it. This is how we take the Dharma to heart and manifest it in our actions. Therefore, we must always be mindful.

Episode 421 – With Clear Views We Can Transform Suffering

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The following passage in the sutra states,

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

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

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

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

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

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

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

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

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

The third eyes are His wisdom-eyes.

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

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

The fourth eyes are Dharma-eyes.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 420 – Wondrous Provisional Teachings with Wisdom

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Buddha then said,

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 419 – Teaching with Gentleness and Kindness

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then as this sutra passage states,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 418 – The Ten Powers of the Tathagata

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 417 – Diligently Carry Out Faith, Vows and Practice

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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