Category: TLS Chapter 2

Episode 416 – Skillful Means Lead to the Supreme Meaning

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>> “Our wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skillful means.”

>> So, “Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.”

>> Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.

>> Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words.

>> To demonstrate the various paths: The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.

>> Although the Buddha gave various teachings, in reality, He was only teaching principles for attaining Buddhahood.

>> In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.

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“Our wonderful state of mind is inherently tranquil,
encompassing clear, subtle and wondrous truths.
The appearance of Infinite Meanings is indescribable.
In emptiness there is wondrous existence, taught through skillful means.”

This is telling everyone that that our wonderful state of state of mind is inherently tranquil and still. This tranquil and still state encompasses clear, subtle and wondrous truths. “The appearance of Infinite Meanings is indescribable.” True principles are inherently very tranquil and still, and without any appearance. This is how true principles are. We often talk about “unconditioned Dharma. Unconditioned Dharma” is true principles. “Condition phenomena” are all things that have appearances. All things with appearances come into existence from non-existence.

Similarly, principles cannot be seen nor felt and sometimes cannot be thoroughly understood. Thus, “The appearance of Infinite Meanings is indescribable.” This means that principles cannot be expressed with words. In fact, everything contains limitless principles. In our daily living, the things that we perceive, the things that we can touch, all result from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images.

There are underlying principles everywhere, they exist everywhere. Everywhere, there are principles. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of “tranquility.” All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences nor even long discourses to help people understand these principles. Using language to explain these principles is very difficult.

So, in summary, these “clear, subtle and wondrous truths” are “the appearance of Infinite Meanings, [which] are indescribable.” They cannot be explained with words. To explain, we can say these principles have the “appearance of Infinite Meanings;” they [contain] so many teachings! No matter how we try to explain them, we cannot fully describe the ultimate reality of these principles.

So, an appearance is something we can see. I can tell you how this object came about. It came from causes and conditions. Its cause converged with countless factors. A “cause” alone has to come together with countless “conditions.” So, “the appearance of Infinite Meanings” refers to the many principles that converge in order to manifest this appearance.

Even if we use many words to describe them, can we truly thoroughly and completely explain these principles? That is very difficult! Thus “the appearance of Infinite Meanings is indescribable.” If we analyze them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease. Doesn’t everything end in disappearance, death and cessation? Nothing is left. Moreover, of all the things we see in this world, is there anything that does not go through formation, existence, decay and disappearance? Is there anything that does not arise from the convergence of many causes and conditions? So, “in emptiness there is wondrous existence.” However, to reveal principles, they must be “taught through skillful means,” by using various phenomena to make analogies.

We have spent a long time discussing how the Buddha said, “[I used] analogies and expressions.” In the Buddha’s lifetime, He personally taught the Dharma. His disciples remained with Him until. He was about to give the Lotus teachings. Then 5000 of them withdrew. They prostrated and then left. These 5000 people still had attachments in their hearts. They still could not let go of their attachments to “appearances.”

The Buddha was personally giving teachings, yet His disciples at the time still could not fully take the Dharma to heart and thoroughly comprehend the great path. This was truly difficult. But, we must believe that there is wondrous existence in emptiness. This allows us to give provisional teachings to reveal the true.

At our anniversary (2013) celebration, everyone diligently worked to lead Tzu Chi volunteers around the world to [participate in] the Vulture Peak Assembly. Starting at the Abode, we recited the Sutra of Infinite Meanings and the Lotus Sutra. This Vulture Peak Assembly started in Taiwan, so this assembly in our hearts can be uploaded to the “cloud” so that it can be transmitted to other places. Thus in over ten countries, over 100 spiritual practice centers and over 110,000 people could come together and diligently [learn] the Wondrous Dharma Lotus Flower Sutra and the principles of Infinite Meanings. Isn’t this how “in emptiness there is wondrous existence”? This can happen because technology is able to turn those spiritual powers into a reality. Don’t we rely on various causes and conditions to come together so we can transmit something [like this assembly]?

We must know, “Our wonderful state of mind is inherently tranquil.” Our original state of mind, our pure Tathagata-nature, is serene and tranquil. That state of mind is wonderful, so pure, subtle and intricate, containing an infinite number of principles. So, these principles are “indescribable.” Truly, words cannot clearly convey them. Even if we give a clear explanation, we still cannot fully put into words the infinite appearances of the Dharma. So, the principles are very hard to understand.

Previously, we have been saying that the seeds of Buddhahood arise from conditions. In particular, the Buddha spent 40-plus years making use of various provisional, skillful means, for the sake of teaching the One Vehicle Dharma. The One Vehicle is the Lotus Sutra, which teaches the Bodhisattva Way. This is its purpose. So, all Dharma is ever-abiding, but we ordinary people are not aware of it. Therefore, the Buddha appeared in this world and sat at this Dharma-assembly for the sake of guiding sentient beings. He is the “guiding teacher of the Three Realms.”

So, this “guiding teacher of the Three Realms, kind father of the Four Kinds of Beings,” appeared in the human realm and “received offerings from heavenly beings and humans.” We have discussed this before and are now repeating it again. Because the Buddha came to the human realm and sat in a Dharma-assembly in this world, He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings. He taught the Dharma for the human realm.

So, “Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.”

This is describing how the Buddha manifested in the human realm and was respected by heavenly beings and humans. Not only was He respected in this world, even heavenly beings regularly came here to respectfully make offerings to Him. Heavenly beings and humans did not only make offerings to Sakyamuni Buddha.

There are many Buddhas, infinite Buddhas of ten directions. “Numbering as many as the Ganges’ sands,” all Buddhas come again and again to this world to teach sentient beings. Sentient beings are ignorant and accumulate evil [karma], so an infinite number of Buddhas, those who have been enlightened, come here hoping They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognize which individuals are Buddhas. Actually, when we are in the world, countless Buddhas are always surrounding us. So, “Numbering as many as the Ganges’ sands, They manifest within the world to bring peace and stability to sentient beings.” Those who speak the virtuous Dharma to teach and transform sentient beings, those who have become enlightened, can all be called Buddhas.

Don’t I often tell all of you that every one of us intrinsically has Buddha-nature? Whenever our Buddha-nature surfaces, we can share the true principles of the Buddha. Even as manifested Buddhas, who awaken in a short period, we are still revealing our Buddha-nature. And when we reveal our Buddha-nature, the teachings we share all “bring peace and stability to sentient beings.”

This is what we have previously discussed. Now, let us discuss the next passage. Today we start with, “knowing the supreme state of cessation.”

Knowing the supreme state of cessation, They use the power of skillful means to demonstrate the various paths, which actually all lead to the One Vehicle.

We already know that all past Buddhas appeared in the human realm. Regardless of when and where, many enlightened ones entered this world to guide and teach sentient beings. But the Buddha that we had the strongest karmic affinity with would manifest and be recognized; this was Sakyamuni Buddha. Sakyamuni Buddha, from the time He was born in the human realm, lived a complete [life]. He had a strong karmic affinity with the Saha World. In the moment He attained enlightenment, He understood [the truth of] all phenomena. What is that [nature]? The Avatamsaka assembly, tranquil and clear, with vows as vast as the universe. That state of stillness is the state of a Buddha.

In this very tranquil state, He attained enlightenment, which is “the supreme state of cessation.” He knew that all phenomena are like this, but this was not something that could be directly explained to sentient beings. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly described to them this state of mind, no one would understand. If He suddenly told them that all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skillful reasoning and skillful means to carefully guide us, to slowly lead and slowly teach us.

He did this to “demonstrate the various paths.” Though He used various kinds of skillful means, they do not deviate from the True Path. [They] “actually all lead to the One Vehicle.” In teaching various skillful means, the Buddha’s actual goal is to help everyone return to their intrinsic-nature and [learn] principles to help them attain Buddhahood. This is the most important part of the sutra text we are discussing today.

Knowing the supreme state of cessation: The truth of the supreme meaning is beyond words and appearances. Profound and wondrous true principles are the supreme meaning, the supreme state of cessation. What transcends all expressions and appearances is in a state of cessation and is also beyond words.

The “supreme” is what the Buddha has realized, so here, “knowing” means to realize. He realized that all principles in the universe, when brought back to that spiritual state, are fundamentally very tranquil and still. “A state of cessation” is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out, so everything is pure and clean. This is also the “truth of the supreme meaning.” The supreme meaning, the principle of Infinite Meanings, is called “the truth of the supreme meaning. Meaning” refers to principles. The truest essence of principles is what the Buddha wanted to teach. However, this teaching is “beyond words.” People could not simply understand this from a simple phrase.

Because this true principle is so profound, although we can try to explain it in words, will those words penetrate people’s minds? After it enters their minds, can they act on it? These are all wondrously profound matters. So the truth of the supreme meaning, the principles of the supreme state of cessation, may have different names, but the principles are the same. This is “beyond all expressions and appearances,” so this is a state of cessation.

Giving a direct explanation is useless if people cannot take it in. Even if they take it in, they cannot act on it. Something like this is “beyond words” and “transcends all expressions and appearances.” So, this is called “a state of cessation.” Even after [receiving an explanation], those who were ordinary people still return to the state of ordinary people. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. So, we say it is “beyond words.” What we can convey verbally are not the true principles.

Ordinary people need things to be repeated, so He had to “use the power of skillful means.” The Buddha had to use skillful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from them. Step by step, we will walk in a wholesome direction. We will gradually form aspirations. After gradually forming aspirations, will we be able to never deviate from this course? This depends on whether we have sharp or dull capabilities. Though He “demonstrated the various paths” and constantly taught various skillful means, He never deviated from the principles.

To demonstrate the various paths: The Buddha is replete with all kinds of powers of wisdom. The power of wisdom to clearly understand the various joys and desires of sentient beings and distinguish what is right and wrong is the power of knowing right and wrong in all conditions. Those who create wholesome karma will certainly attain positive retributions. This is knowing that the condition is right. For those who create evil karma but wish to attain happy retributions, there is no such right condition. This is knowing that the condition is wrong.

So, the Buddha has many powers of wisdom. He uses these various powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them. Thus with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is “the power of knowing right and wrong in all conditions.” Can we teach the Dharma here? Can we teach this person this kind of Dharma? I often say, we need to know the person, the time, and location and teach according to person, time and location. To speak to this person, we need to know, “Is this the right place? Is this the right time?” This require us to apply various kinds of wisdom. Only then can we assess the situation correctly.

“Those who create wholesome karma certainly attain positive retributions.” If those who create wholesome karma can attain happiness, then “the condition is right.” If you give a person good advice, and that person finds it agreeable, he can take it in and act on it. Then he will have that experience. If he is lured by unwholesome friends to commit evils, naturally he will have bad karma. If he wants to enjoy himself, he may have a mindset that wavers. So, we have to teach according to the person, place and time. Indeed, what the Buddha teaches sentient beings “actually all leads to the One Vehicle;” it helps everyone return to their intrinsic nature so they can instantaneously attain Buddhahood. But this is not easy at all.

Although the Buddha gave various teachings, in reality, He was only teaching principles for attaining Buddhahood.

Indeed, that was the Buddha’s only goal.

In the Dharma, there is no distinction between the Two or Three Vehicles. He only taught for the sake of the One Vehicle.

The One Vehicle is the Great Vehicle, which is the Buddha Vehicle that will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful.

Episode 415 – Attaining Peace in Body and Mind

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>> “When we are physically, mentally and spiritually at peace, we will take pleasure in attaining peace, stability and freedom, will not be defiled by the Five Turbidities, and will not be threatened by the Eight Sufferings.”

>> The Five Turbidities: kalpa of turbidity, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings and the turbidity of life.

>> The Eight Sufferings: suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of parting from those we love, suffering of meeting those we hate, suffering of not getting what we want, suffering of the raging Five Skandhas.

>> “The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

>> Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.

>> Those who receive the offerings of heavenly beings and humans: Offerings are the cause for perfecting the Six Paramitas. Through the effort of our bodies and minds, we diligently make offerings, respectfully accept the Buddha’s teachings, walk the Bodhisattva-path and are grateful for the grace of the Three Treasures. This is how we perfectly make reverent offerings.

>> Buddhas of the ten directions number as many as the Ganges’ sands: The ten directions is another way of describing a great trichiliocosm. The sands of the Ganges are so many they are incalculable. This is the number of the Ganges’ sands.

>> They manifest in the world: Sentient beings of the. Three Realms and Six Destinies possess a physical body. The world they are born into is the place of their circumstantial retribution. There are two kinds of retributions, circumstantial and direct. The causes and conditions that are created yield direct and circumstantial karmic retributions according to this fixed law. The creators of such causes and conditions are those who currently face retributions and those who will face retributions in the future.

>> They bring peace and stability to sentient beings, and also teach such Dharma: They guide sentient beings toward a place of peace and happiness, to a state of tranquility, stillness and exceptional and eternal bliss. When the troubles of the world are forever extinguished, we attain peace and stability.

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“When we are physically, mentally and spiritually at peace,
we will take pleasure in attaining peace, stability and freedom,
will not be defiled by the Five Turbidities,
and will not be threatened by the Eight Sufferings.”

I want to share with everyone, being physically at peace and healthy is our greatest blessing in life. Aside from being physically healthy, we must also be mentally healthy. Once we are mentally healthy, we will automatically feel at peace. People are concerned about gains and losses, so they are not mentally at peace. So, if we can be physically and spiritually at peace, “we will take pleasure in attaining peace, stability and freedom.” We will then live very happy lives. In addition to living happy lives, we also have to thoroughly understand principles and choose the direction of our lives.

So, we learn the Buddha’s teachings because it is the broadest path available for bringing peace to our hearts. So, this is what we choose. We “take pleasure” in it; it makes us happy. By choosing the great Bodhi-path, we attain peace and stability; we have no conflict over matters, with others or in this world. Then isn’t our life very peaceful and stable?

A life without interpersonal conflicts is a most carefree life. If we can [attain this state], then naturally we “will not be defiled by the Five Turbidities.”

The Five Turbidities: kalpa of turbidity, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings and the turbidity of life.

The Five Turbidities are truly worrisome. They start as afflictions in our minds. In this era, [afflictions] arise because people have such different perspectives. I always say that people should simply be pure in heart. However, people are not pure in heart. At this moment, we are living in this era, which is called a kalpa. Over this time, even up to this current era [of great change], people still cannot discern right from wrong. Therefore, their ignorant perspectives create turbidity in this space and time. So, this is the “kalpa of turbidity.”

This is a vast space and the whole planet exists in a kind of era where the macrocosm of the land is not peaceful and stable, so the four elements are not in balance. Due to manmade calamities, the microcosm of [people’s hearts] cannot be peaceful and stable. This was all created by the accumulation of people’s views and understandings. We each have our own perspectives, which lead to afflictions. You have your wants, and I have my wants. When each of us want different things, this automatically leads to conflict. These afflictions truly create chaos in the world. So, this is the “turbidity of affliction.”

There is also the “turbidity of sentient beings. Sentient beings” are beings with feelings. Aside from their effect on other people, humans are also the source of problems for all living beings and have become a very large threat to them. With a larger population, we raise more livestock and kill more animals. So, “sentient beings” does not just refer to human beings. With our large population, naturally the animals raised for human consumption will also face great hardships. This is due to people’s views and understandings, their afflictions and cravings for taste. This causes all beings to be unable to find peace.

So, in summary, the source of the Five Turbidities is humans. So, if we engage in spiritual practice, we can bring peace to our minds, see the principles clearly and face the right direction. As we transform ourselves, we must also transform others and bring purity to their minds. As we experience this turbidity, we must purify it. As we purify the Five Turbidities, we must avoid being tainted by them. Our minds are already on the path of enlightenment so we “will not be defiled by the Five Turbidities and”

“will not be threatened by the Eight Sufferings.”

The Eight Sufferings: suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of parting from those we love, suffering of meeting those we hate, suffering of not getting what we want, suffering of the raging Five Skandhas.

What are the Eight Sufferings? We have often discussed suffering. It comes from birth, aging, illness and, at the end of our natural course of life, death. These are the four great basic sufferings of life,

the sufferings of birth, aging, illness and death. There is also “suffering of parting from those we love,” when we are separated from those dear to us. In the present day, there is a heavy emphasis on [academics]. Parents have very high hopes for their children. They want their sons and daughters to live blessed lives, so they raise them in a certain way. They keep them by their sides as young children, then send them away when they are older to live and study abroad. Will the children come home? That is uncertain.

This is “parting from those we love.” Even if parents keep their children by their side, eventually they have to let them go to form their own families. No matter how many children people have, in the end they may still end up old and alone. They still cannot keep their loved ones by their side. “Parting from those we love” is very painful! When apart from our loved ones, we may miss them, but we have no choice but to let them go far away. Separated, we worry about each other. This is truly unbearable suffering.

Next is “suffering of meeting those we hate.” There may be someone we do not like, and yet we have to be with this person day and night. Indeed, when we see him, we feel unhappy. Even when we hear him say something nice, we are still unhappy. This is “suffering of meeting those we hate.” We do not get to be with the one we love, and yet those we dislike are by our side. No matter how we are connected to them, when we are “meeting those we hate,” we become afflicted and uncomfortable. This is “suffering of meeting those we hate.”

Next is “suffering of not getting what we want.” In life, how often do we not get what we want? There is a saying, “Nine times out of ten, things will not go our way.” When we pursue something, things may not always go as we wish. They do not go our way more often than not. Why is that? Because our desires are too great. As soon as we attain one thing, we pursue another. There is no end to our pursuit. So, if we want everything to go as we wish, we will suffer from not getting what we want.

I always say that if we have ten we can donate one. Donating “one” is easy when it is a small amount. If I have 10, giving you 1 is easy. If I have 100, giving you 10 is not a problem. If I have 100,000, giving you 10,000 feels like a little too much. If I have 10 million, giving you 1 million feels excessive. If I have 1 billion, how could I possibly give you 100 million? Indeed, many people feel, “having one, they lack nine.” Most people feel this way.

Several days ago, we discussed the president of Uruguay. He has ten and donates nine. He keeps 10 percent [of his salary] and gives away the other 90 percent to the poor. So, he keeps one part for himself. Did he end up only “having one”? No, because of his moral character, he is acclaimed by people around the world.

So, he has already attained widespread respect. We ordinary people keep pursuing gains and never think about how we live only as long as we breathe, or about the impermanence of life. In such a short life, we pursue more and more. Where is the meaning in this? This is “suffering of not getting what we want.” There is no meaning outside their constant pursuit but the result of this is a life of suffering.

Next is “suffering of the raging Five Skandhas.” The Five Skandhas are form, feeling, perception, action and consciousness. When these are combined, we experience all Eight Sufferings in the world. So, in every single day, we must bring peace to our body and mind. When our body is safe, we can be satisfied in our daily living with where and how we live. I always say I am very content. Every day, everywhere I walk [in the abode] takes me no further than 200 steps. As I make this circuit around the Great Hall, I feel very content.

So, I feel physically at peace in this practice center. Furthermore, I am spiritually at peace because. I have attained a clear conscience. Every day I am immersed in principles, in the Dharma, both worldly and world-transcending teachings. Every day, my heart and mind are peaceful. So, we “take pleasure in attaining peace, stability and freedom.” As long as we can be content in our daily living, we can orient our minds in the right direction on the Bodhi-path. Then there are the laws of nature. When we feel at ease with birth and death, what else do we have to be worried about? Nothing. So, we must be mindful in our daily living to make sure the Dharma never leaves our minds and our minds never leave the Dharma. Then we walk the Bodhisattva-path every day and remain [immersed] in the Dharma.

So, as we have said before,

“The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

Next, the sutra states, “Those who receive the offerings of heavenly beings and humans….”

Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands, They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma.

Among “those who receive the offers of heavenly beings and humans,” the Buddha is the. “Father of Four Kinds of Beings, guiding teacher of the Three Realms.” So, heavenly beings and humans make reverent offerings to Him.

Those who receive the offerings of heavenly beings and humans: Offerings are the cause for perfecting the Six Paramitas. Through the effort of our bodies and minds, we diligently make offerings, respectfully accept the Buddha’s teachings, walk the Bodhisattva-path and are grateful for the grace of the Three Treasures. This is how we perfectly make reverent offerings.

Yesterday we discussed offerings of wealth, offerings of reverence and offerings of conduct. These are the three major offerings. Most importantly, for 24 hours a day, our minds must be with the Dharma. When we take the Dharma to heart, it will be in our actions. This is “the cause for perfecting.” The “cause” for our spiritual practice is to perfect the Six Paramitas. The Six Paramitas are the “cause” for our spiritual practice. To attain Buddhahood, we must put the teachings into practice. We must aspire to practice in our daily living and not deviate from the Six Paramitas.

The Paramitas are six methods consisting of giving, upholding precepts, patience, diligence, Samadhi and wisdom. These six methods deliver us from this shore to the other shore. To go from the shore of unenlightened beings to the shore of noble beings, we have to use these six methods. So, we must, through the actions of body and mind, diligently make offerings. The actions of our body and mind must be based on those six methods.

This is how we “respectfully accept the Buddha’s teachings.” Then we must “walk the Bodhisattva-path” to reverently put them into practice. When we listen to teachings, at the end we hear how the assembly “respectfully accepted and upheld the teachings, paid their respects and withdrew.” Every sutra contains this [passage] about respectfully accepting the Buddha’s teachings. Now we must respectfully accept His teaching of the Bodhisattva Way and put the Bodhisattva-path into practice. This is how we show our gratitude to the Three Treasures and make offerings to them.

So, the phrase, “Buddhas of the ten directions” refers to how all of us intrinsically have Buddha-nature. In addition to Sakyamuni Buddha, there are Buddhas in all ten directions. All Buddhas of the ten directions include all who intrinsically have Buddha-nature. So, everyone is a Buddha. If we expand our thinking, we can think about Buddhas of the ten directions.

“Buddhas of the ten directions number as many as the Ganges’ sands.”

Buddhas of the ten directions number as many as the Ganges’ sands: The ten directions is another way of describing a great trichiliocosm. The sands of the Ganges are so many they are incalculable. This is the number of the Ganges’ sands.

There are many Buddhas of the ten directions existing throughout the great trichiliocosm. A small chiliocosm consists of 1000 suns and moons 1000 small chiliocosms form a medium chiliocosm 1000 medium chiliocosms combine to form one great chiliocosm. I have explained in the past that “the Ganges’ sands” represents a large number, one that is incalculable. “Buddhas of the ten directions” means. They are widespread and there are many of Them in all of the ten directions. In our world alone, there are already so many billions of people. So, with so many worlds, there really is no way to say exactly how many [Buddhas] there are.

Many have “manifested in the world.” So many Buddhas have manifested in this world, knowing that this evil world of Five Turbidities needs more people who understand principles to come to the world, to the Three Realms. This world is also considered a realm. In this world there is the world of sentient beings and the world of material objects.

They manifest in the world: Sentient beings of the. Three Realms and Six Destinies possess a physical body. The world they are born into is the place of their circumstantial retribution. There are two kinds of retributions, circumstantial and direct. The causes and conditions that are created yield direct and circumstantial karmic retributions according to this fixed law. The creators of such causes and conditions are those who currently face retributions and those who will face retributions in the future.

“The world of sentient beings” refers to living beings. In addition to humans, it includes all other beings. They exist in the Three Realms and Six Destinies. The Three Realms, as you all know, are the desire realm, form realm and formless realm. The sentient beings of the Three Realms and Six Destinies each have their own body and form, which are all different. The states in which animals live depend on where their physical forms and their karma lead them to live. Sentient beings face “direct retribution” and “circumstantial retribution.”

Whether in the form realm or the desire realm, there are many Buddhas transforming all beings. Beings in the desire realm, especially, need help from those who have been awakened. If sentient beings do not feel secure, the Buddhas’ minds will not be at peace. So, to bring peace and stability to sentient beings, Buddhas constantly manifest in this world.

So, “bring peace and stability to sentient beings and also teach such Dharma.” They teach many skillful means, so as to “guide sentient beings toward a place of peace and happiness,” until they reach “a state of tranquility, stillness and exceptional and eternal bliss. Tranquility and clarity” is the state we want our minds to reach. There are many troubles among the matters of the world, preventing us from being at peace. We hope that, with our spiritual practice, our mind can be peaceful, stable and still. So, we need to rely on the Buddha’s teachings.

They bring peace and stability to sentient beings, and also teach such Dharma: They guide sentient beings toward a place of peace and happiness, to a state of tranquility, stillness and exceptional and eternal bliss. When the troubles of the world are forever extinguished, we attain peace and stability.

Buddhas only hope we can be peaceful and stable, and that we can take the right course and practice Right Dharma. This is what the Buddha hopes for. If we can behave in this way, that is the best, unsurpassed and supreme offering. So, we must always be mindful.

Episode 414 – Bring Security to Sentient Beings

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>> “To repay the Buddha’s great kindness, we reverently make offerings. We must not look down on sentient beings because they all have Buddha-nature. With gratitude and respect, we make offerings to all. By bringing security to sentient beings, we awaken our own true nature.”

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“To repay the Buddha’s great kindness, we reverently make offerings.
We must not look down on sentient beings because they all have Buddha-nature.
With gratitude and respect, we make offerings to all.
By bringing security to sentient beings, we awaken our own true nature.”

Out of gratitude, we repay the Buddha’s great kindness by reverently making offerings. We must make offerings with utmost reverence. We must not look down on sentient beings because they all have Buddha-nature. We must not take them lightly. We must be grateful that we have encountered the Buddha-Dharma in the world. We are also grateful that there are so many sentient beings leading all kinds of lives in this world, so that we have the opportunity to understand their natures and appearances. Therefore, we must give to them out of gratitude. By diligently putting the teachings into practice, we make offerings to the Buddha, because He comes to this world solely for one great cause, to “open and reveal” [the Dharma]. We sentient beings need to be mindful and have utmost reverence and respect to accept the Buddha’s teachings.

As for offerings, I have previously explained that there are offerings of material goods, offerings of reverence and offerings of conduct. If we can make these three simultaneously, that would be the best offering. However, the Buddha does not need any kind of material offering at all. Making offerings of reverence simply expresses that we regard the Buddha as our teacher. The Buddha is the “kind father of the Four Kinds of Beings.” He comes to this world to help and teach us because He sees us all as His only child. He is like our teacher and our father.

His manifestation of spiritual practice and enlightenment in India was very difficult. He taught all along the Ganges River so that the Dharma could be passed down to today. Since we follow the Buddha’s teachings, we must demonstrate our respect for Him. Paying our respects is an offering of reverence.

However, the best offering we can make is to put [the Dharma] into practice. This is an offering of conduct. The Buddha does not require our prostrations, but He does want us to practice and apply the Dharma in our lives. By applying it to ourselves, we will be able to transmit the Dharma. Rather than transmitting it through our words, we do so by putting it into practice. This is an offering of conduct. Actually, we do all this for the sake of our intrinsic Buddha-nature. Ultimately, we are showing respect for ourselves, because we want to put [the Dharma] into practice [to realize] the intrinsic Buddha-nature we all have, because we want to apply the Buddha’s teachings in our daily living.

We are able to find exceptional causes and conditions to help us perfect [our spiritual cultivation]. Therefore, we put [the Dharma] into practice to return to our intrinsic Buddha-nature so that we can perfect our [spiritual practice]. So actually, when we “repay the Buddha’s great kindness,” the offerings we make to Him in fact come back to benefit us. When we give by making offerings of reverence, these actions actually perfect our own [spiritual cultivation]. I hope all of you can realize this. The Buddha does not need us to show respect or make offerings, not at all. He wants us to put [the Dharma] into practice so we can perfect it.

Therefore, He hopes we will “not look down on sentient beings.” We must value sentient beings because they all intrinsically have Buddha-nature, Therefore, we must see ourselves as making offerings to all sentient beings. For example, not only do. Tzu Chi volunteers give unconditionally, we give respectfully and with a sense of gratitude. Thus, we do not look down on sentient beings.

“With gratitude and respect, we make offerings to all.” Whether we are making offerings to show our gratitude to the Buddha or to [show respect] to sentient beings, we do so with utmost reverence. For example, when our hospital volunteers bathe the patients, they say, “We are bathing the Buddha.” When they visit the poor, suffering, ill, the physically challenged, the elderly and so on, if their body is filthy, they respectfully bathe and clean them. Whether they are bathing patients or the elderly, they are peaceful and at ease. By bathing other people, Bodhisattvas purify their own bodies and minds and are filled with Dharma-joy. Most Tzu Chi volunteers have experienced this. “With gratitude and respect, we make offerings to all.” We give impartially and with utmost reverence.

“By bringing security to sentient beings, we awaken our own true nature.” Through the practice of giving, we put [the Dharma] into practice. As we practice giving, every day we chant the dedication of merits. But actually, as we benefit others, the merits come back to us. Who are we actually transforming? We are returning to our intrinsic nature and awakening our nature of True Suchness. Outwardly, we bring security to sentient beings. Inwardly, we awaken our own true nature. As we give to other people, we also help awaken them so they can show their love to others. While we use the Dharma to bring them joy, we also help them realize this comes from the Buddha’s teachings. So, we act “for Buddha’s teaching, for sentient beings.”

Indeed, when I look at the way Living Bodhisattvas mobilize themselves in each country and how they give mindfully and lovingly, I am very touched. I see that (2013) in Africa where Tzu Chi volunteers have put down roots. Some of them drove a very old car from South Africa to Swaziland, then from Swaziland to Mozambique.

Other than helping people and spreading seeds of love, they were also assessing a disaster and providing relief to Mozambique’s flood survivors. So, volunteers from Swaziland followed the volunteers from South Africa to Mozambique to help distribute goods and provide disaster relief. When the South African volunteers headed home, volunteers from Mozambique and Swaziland also followed them back to South Africa. Why did they do so? They were holding a dynamic and reflective volunteer training camp to discuss the Tzu Chi School of Buddhism and the Jing Si Dharma-lineage.

As part of a reflective study, they all sat down for discussion. “How deep is your understanding of Tzu Chi? Do you have any questions? Let me share my experience with you.” They also used a dynamic approach. There were seven volunteers from Mozambique and eight volunteers from Swaziland. Mr. Michael Pan led some of our South African volunteers along with these 15 volunteers from Mozambique and Swaziland to all go together to some more rural areas. They visited patients we regularly cared for and observed how we cared for them.

Our South African volunteers went to Swaziland and Mozambique to teach them how they can help others and provide emergency relief when disasters hit, but not how to care for patients. So when these volunteers traveled to Durban, local volunteers brought them to families with patients that they have cared for on a regular basis.

The first person they visited was an old lady who had suffered a stroke. Though she was living with her daughter, her daughter did not clean up after her. Their place was smelly, dirty and messy. These were the kinds of conditions this old woman lived in. When these volunteers arrived, they could not bear it and quickly got to work. They helped the old lady out of the house so they could bathe and groom her and help her change into clean clothes. As she sat outside, they trimmed her nails. Afterwards, one of the Bodhisattvas from Swaziland, on behalf of the others, made an offering to her by giving her a [Chinese New Year] red envelope. She knelt with both knees on the floor to make this offering to the old lady. That was what they did for her body. What did the other volunteers do? The other 10-20 volunteers began to clean the place. They removed the dirty bedding and clothes and washed them.

In the second family they visited, there was also an elderly lady in her 70s. However, this family kept a cleaner house. Since they did not have to clean her place, how would they interact with the patient? The South African volunteers told them, “She has been bed-ridden for a long time, speak to her gently and warmly.” Some people chatted with her while others gave her a massage. This made the old woman very happy. This was the way South African volunteers taught.

Two of the volunteers there from Mozambique were very intelligent people, who [had found Tzu Chi] online. They were both highly educated. Once these two joined the organization, they saw Tzu Chi volunteers in action and the way they gave to others. As they worked alongside them, they were moved. However, they were Catholics. These Catholics witnessed how these other volunteers were so devoted in their giving. Although they worked alongside them and were also moved, they still had some doubts; they still had some questions they wanted to ask. After these off-site activities ended, on their trip back, they raised some questions.

Mr. Michael Pan answered their questions for the entire trip back. He explained the relationship between Tzu Chi and our modern era. He spoke of natural disasters, manmade calamities and various other things. He compared what he saw in the world today to what probably happened during the Buddha’s lifetime. He talked about the changes in the way people lived over these 2500-plus years.

Simply put, he explained that in Tzu Chi, we apply the meanings in the sutras to [the way we deal with] natural disasters, manmade calamities and so on. We even integrate principles from modern science, everything from astronomy to philosophy. For these well-educated people, he used the past to explain the present, to talk about modern technology and current philosophies and so on and blended them comprehensively into his explanation.

He also told them how Tzu Chi started in Taiwan, how much hardship we experienced in the beginning. He also talked about the countries we work in and the various ways in which these countries came to accept Tzu Chi, as well as all the ways in which we help people in the world who are suffering. He shared all this with them in detail. He was truly sharing “for Buddha’s teachings and for sentient beings.” Mr. Michael Pan has truly done a great deal, so he had a lot to share. Once a person takes the Dharma to heart, everything he shares is True Dharma. “The ultimate reality of the One Vehicle” has thoroughly penetrated his heart.

So, it is no wonder he could lead volunteers from three countries who all dedicate themselves so completely in both body and mind. This is truly not easy at all. He was even able to explain Buddhist concepts of cause and effect and karma. Just as they were getting excited, Mr. Pan said, “I’m going to stop talking now. When we go back, we will discuss further [how to] put it into practice, and more people will join in sharing their stories.”

This is such an excellent story. I feel like. I cannot convey one-tenth of what he conveyed. The suffering people he has encountered are now giving to others out of deep sincerity. When they share the realizations they attained by giving to others, we can see how witnessing suffering is truly the spiritual nourishment for Bodhisattvas and helps nourish their wisdom-life. I feel that their wisdom-life has received abundant nourishment. Indeed, under very harsh living conditions, by being so frugal, diligent and resilient, they are truly beautiful examples of Living Bodhisattvas.

For me, they are truly making offerings. They are truly making offerings to the Buddha, the Dharma and to the Sangha. In listening to my teachings, they hear one thing and realize ten. When they truly apply it, the effect is a million-fold. They realize so much more than what I taught them. I have only shared a little bit of Dharma, and through their work in this world they truly realized those teachings. Indeed, I feel I am so far behind them. I cannot even catch up with the dust in their wake. They are truly admirable. They are examples of Living Bodhisattvas. I can only praise them verbally. This is also a way to make offerings. I make offerings to them through my words because every one of them is a Living Bodhisattva who is worthy of my praise and offerings.

Living in those kinds of conditions, they were still able to accomplish so much. Don’t they exemplify how, “to repay the Buddha’s great kindness we reverently make offerings.” By making offerings of reverence, they are not looking down on any sentient being. Though they themselves live in hardship, after they thoroughly understood the Dharma, they knew they must respect all people and when they give to others, they must feel gratitude, respect and love. They have achieved all this.

Because they all believed that everyone intrinsically has Buddha-nature. So, they treated everyone with respect. This is what we should learn [from them]. I feel so happy when I see their work. I am also filled with Dharma-joy. Looking at all they have done, the footprints they have left, I am truly touched. They have already “[brought] security to sentient beings.” In places they have been, they have brought peace to people’s hearts. They not only help with their living [conditions], most importantly, they told people, “I am bringing you spiritual wealth.” Wherever they have been, the people are replete with spiritual wealth. “By bringing security to sentient beings, they awaken their own true nature.” Awakening the nature of True Suchness in everyone is an offering of conduct.

So, we must “repay the Buddha’s great kindness” and make offerings with great reverence. Among the three kinds of offerings, material offerings are secondary. Reverently paying respect comes after that. Offerings of conduct are a necessity. Therefore, we must put [the Dharma] into practice. The offerings of reverence and material things are peripheral. For example, when residents of Mozambique asked the Bodhisattvas from South Africa, “What are you bringing me this time” [they say,]. “There is nothing more I can give you. But I want to offer you spiritual wealth.” Indeed, this is the kind of wealth we can reverently give through practical actions. They believe everyone has a pure intrinsic nature.

So, a large number of [South African] volunteers embarked on this trip. When they came back, there were even more volunteers. Then they began using a dynamic and reflective approach to study the Jing Si Dharma-lineage. They witness the hardships people suffer in life, then come back for something more reflective, to discuss how “the Jing Si Dharma-lineage is a path of diligence.” I do not have enough time to share all that they did.

So, dear Bodhisattvas, these are all teachings. This is the road walked by modern-day Bodhisattvas. We need to believe that we all intrinsically have Buddha-nature, a pure and undefiled nature of True Suchness. As long as we put in the effort to wash away our ignorance and afflictions, to completely wipe them away, our nature of True Suchness will manifest. So, “by bringing security to sentient beings, we awaken our own true nature.” Since we are also sentient beings, we need to look inside ourselves. Are we giving rise to discursive thoughts? Are we filled with afflictions? Though we have an abundance of wealth, in our hearts, have we become like the analogy of the poor son, lacking in the Dharma? We must constantly engage in self-reflection, so please always be mindful.

Episode 413 – Bring Dignity to Your Spiritual Practice

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>> “True Suchness is where all phenomena peacefully abide. Those who teach the One Vehicle are one with the principles of truth. Understand the mind and realize true nature; great love is also True Suchness.”

>> “The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

>> Its appearance in the world is ever-abiding: This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding. All appearances of worldly phenomena are inseparable from Dharma-nature. All appearances of phenomena are the appearances of the ever-abiding nature.

>> Having understood this at places of practice: These are the places of enlightenment where one achieves the realization of unsurpassed, complete awakening. It is the spiritual training ground all Buddhas and sentient beings intrinsically have within. It is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones, which is that Dharma-nature is inherently empty, and that all sentient beings intrinsically have flawless seeds of Buddhahood.

>> True Suchness requires the influence of exceptional conditions to arise. Therefore, the One Vehicle Dharma is taught.

>> The guiding teacher expounds it skillfully: The Buddha attained perfect enlightenment and realized the truth at this place of practice, and in particular used it to guide sentient beings. Because He is the guiding teacher of all people, for their sakes He taught skillful means.

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“True Suchness
is where all phenomena peacefully abide.
Those who teach the One Vehicle
are one with the principles of truth.
Understand the mind and realize true nature;
great love is also True Suchness.”

Where does our nature peacefully abide? When it comes to natures and appearances, we can see appearances, but not natures. “Nature is always abiding,” but where is it abiding? I want to tell everyone that. “True Suchness is where all phenomena peacefully abide.” There are many things we cannot realize simply by thinking about them. If we can conceive of principles but cannot put them into practice, we have not truly [realized] them. If we can both realize and act on these principles, their appearance becomes something we can experience in our daily living. If we can act on them, those principles will be demonstrated.

We often say, “If we are in harmony with people and matters, we will be in harmony with principles.” When we are in harmony with principles, we are in harmony with the people and matters we deal with. This leads to perfect harmony. So, True Suchness is also all the principles of truth. We must constantly let others know that. True Suchness is our basis for being good people. We all have an intrinsic nature of True Suchness, which is the true principles; true principles and True Suchness are the same. Thus “those who teach the One Vehicle are one with the principles of truth.” The principles of truth are shared [by all]. True Suchness and truth are the same. If our minds can come together with the principles, we will become enlightened. If we unite our principles with True Suchness, then we have attained Buddhahood.

Therefore, when Sakyamuni Buddha engaged in deep and silent contemplation over 2000 years ago, He united His mind with the truths of the universe and purified His body and mind. So, if we can understand principles, we will not be attached to the world’s labels and appearances. There will be no such thing as fame, wealth or status to be proud of nor poverty or hardships to be saddened by. We all intrinsically have a great love which is abundant with True Suchness. And if we are willing to work towards this state it is possible for us to achieve it.

I saw [a report on] the world’s poorest president. Although he is very poor, he is also the most generous. He is the president of Uruguay. After he took office, he refused to move into the presidential palace and even rejected the presidential limo. Every day, he drives his old car to and from work. The car is 25 years old. During the holidays, he travels to a farming village. He came from a farming family and his family is still actively farming. So during the holidays, he works in the fields.

He donates 90 percent of his salary to help others. He says he did not need so much money, only enough to get by. How much is his monthly salary as president? Based on last year’s (2012) exchange rate, it is NT 370,000. He says, “I can live on just a little more than. NT 30,000. This is what my people live on. If they can live on this, so can I.”

Though some people say. President Mujica is the poorest president, he says, “I’m not poor. The person who says I’m poor is truly a poor person. If you base it on my possessions, on how many things I own, then that is true.” Indeed, on his farm he has two tractors and two 25-year-old cars. Indeed, he only has six million dollars (NT) in [net worth]. This is all true.

In the past, he was in prison for 14 years. Because he fought for justice for the people, he was politically persecuted. He was in prison quite a few times. When asked to move into the presidential palace (2013), he declined because he saw it as only a larger version of his cell in the prison. It did not make much difference to his life. So, he preferred to live in his own home where he felt free and at ease. During the holidays, he farms in the village. This is what makes him happiest and what he enjoys the most. So, those who live simply and work hard feel the wealthiest. He is “one with the principles of truth;” he is pure and selfless, free of defilements. He is not restrained by fame, wealth or status so he can be completely free and at ease in the world. This is the nature of True Suchness.

Everyone, a Buddha in the world, one who attains enlightenment, is called the Enlightened One. This means His mind was united with the principles. “Contentment always brings happiness, simplicity brings the greatest wealth.” We can all recite these principles. Even though we say we are “content,” we still want nice things when we see them. “Other people have it; I should have it too.” We think of ways to attain it. “Other people have it; I should have it too.” A person with this mindset still has severe habitual tendencies.

If we can keep true to our words, then we have [returned to] our nature of True Suchness. Not only do we understand the principles, we can share it with others and carry out our lives accordingly. This is what happens when matters, people and principles converge. When we are in harmony with people and matters, as well as principles, our life will be in perfect harmony. Indeed, moral character leads to a harmonious life. When we fully develop our moral character, we will have developed our Buddha-character. So, in Buddhist teachings, in the Lotus Sutra, it states,

“The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

“Its appearance in the world is ever-abiding. This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding.”

Its appearance in the world is ever-abiding: This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding. All appearances of worldly phenomena are inseparable from Dharma-nature. All appearances of phenomena are the appearances of the ever-abiding nature.

After one attains enlightenment, one sees that the appearances of all things in the world are closely aligned with principles. If there are no principles, there will be no appearances. If there are appearances, then there are [underlying] principles. Thus, all worldly appearances are ever-abiding.

This is true, even though we often say, “All things are empty.” When all things are broken down and analyzed, we find that there is nothing that actually exists. This is also a principle. We constantly name the things right in front of us. What is the floor? Do we know what it really is? What is the floor made of? Wood. Wood is also known as timber, and timber was originally a tree. Trees come from seeds. We can keep analyzing, but what manifests in front of us is the floor. This floor is wood. What about this table? It is also wood. Though they are both wood, they are labeled as different things. These appearances of different shapes and sizes, all of these things we can see with our eyes, all these forms and appearances, are created from our ideas; these are people’s ideas, which our minds can bring into being.

However, once something is created, it will certainly be destroyed. It goes through formation, existence, decay and disappearance. After something becomes old, it decays. After it decays, it is gone. However, its underlying principle is still there. In an endless cycle, a seed planted in the ground becomes a tree and so on. This is the principle of an unending cycle. Similarly, humans are continuously creating many kinds of names and appearances. This never stops. Because of this, we say there is an “ever-abiding appearance.” That is, “all appearances of worldly phenomena,” the appearances manifested by all principles, “are inseparable from the Dharma-nature.” Dharma-nature is True Suchness.

We have this intrinsic nature of True Suchness, this pure wisdom. But, this wisdom is continuously being defiled. After wisdom has been defiled by ignorance, it becomes worldly knowledge, common knowledge, cleverness and so on. These are all different labels, but ultimately they are all derived from pure wisdom. ․So we say, “Appearances of phenomena are inseparable from the Dharma-nature.” Natures and appearances are inseparable. These are two things with one underlying principle. “All appearances of phenomena are the appearance of their ever-abiding nature.” All appearances of phenomena are the appearance of our ever-abiding nature. When we look at external appearances, we are actually looking at an appearance exhibited by our intrinsic nature of True Suchness. I do not know if you can all understand this.

So, “Having understood this at places of practice.” The sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice,”

Having understood this at places of practice: These are the places of enlightenment where one achieves the realization of unsurpassed, complete awakening. It is the spiritual training ground all Buddhas and sentient beings intrinsically have within. It is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones, which is that Dharma-nature is inherently empty, and that all sentient beings intrinsically have flawless seeds of Buddhahood.

A place of practice is “the place of enlightenment “where one achieves the realization of unsurpassed, complete awakening.” This is where, in the process of. Sakyamuni Buddha’s spiritual practice, after accepting the shepherdess’ offering, He recovered His strength and chose to sit on a rock underneath this tree. Then He made a vow, “Once I sit down, I will not leave until I attain enlightenment.” This place of spiritual practice is called Bodhimanda, it is the place where the Buddha attained complete enlightenment. It is a place of practice, where He “realized unsurpassed, complete awakening” which is perfect and universal enlightenment. It is called “complete awakening,” which is “unsurpassed.” There are no higher principles beyond those that the Buddha realized. He realized the true principles of the universe. What we ordinary people know, even if we know a lot, are still just worldly matters.

Scientific advances are still verifying the principles that He realized in. His supreme, perfect and universal enlightenment. This is how science has developed. Though we can now see many true principles, many scientists still continue their research. Yet, over 2000 years ago, the Buddha’s one sentence covered all this. “Amazing! Amazing! All beings possess enlightened Buddha-nature.” That vast and expansive wisdom was completely revealed in the universe. When the Buddha’s spiritual state opened up at that time, that was His place of enlightenment. So, that place of practice is where a. Completely Awakened One realizes great Bodhi.

The Lotus Sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding.” By abiding in the Dharma-state, these principles have reunited with True Suchness. This great and profound Dharma actually comes from our intrinsic nature of True Suchness. These great principles even apply to all worldly forms and appearances. When they abide in the Dharma-state, these kinds of “appearances are ever-abiding.” Where are these appearances abiding? They abide in the principles of truth, which come back to our True Suchness. Only through the nature of True Suchness can one penetrate the principles realized by a Completely Awakened One. This happens at a place of enlightenment, a place to practice awakening which is “the spiritual training ground all Buddhas and sentient beings intrinsically have within.”

Sakyamuni Buddha is not the only one with this place of practice. The Buddha told us that the true place of practice “is the spiritual training ground all Buddhas and sentient beings intrinsically have within.” We all have an intrinsic nature of True Suchness. We all have an inner spiritual training ground. This is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones. After He realized this, He knew that this place of practice had “a Dharma-nature [which] is inherently empty.”

The Dharma-nature of that place is inherently empty. Our Dharma-nature is inherently empty. What do we mean by “empty”? It means to be without any hindrances. “Everything is without hindrances.” Thus we will not be constrained by any kind of worldly appearance. That is true emptiness. Within true emptiness, there is wondrous existence. So, we know that “all sentient beings intrinsically have the flawless seeds of Buddhahood.” This “flawless seed” is True Suchness. “Flawless” means undefiled; it is True Suchness. That seed of Buddhahood is inherent in all of us. However, we are unenlightened beings, thus “it requires the influence of exceptional conditions to arise.”

True Suchness requires the influence of exceptional conditions to arise. Therefore, the One Vehicle Dharma is taught.

If we want to thoroughly understand, we must begin our spiritual practice anew. In this kind of environment, this evil world of the Five Turbidities, how do we purify ourselves? By living our lives among the people and using matters to train our minds, using exceptional conditions to complete our practice. So, I always say that not only do we give unconditionally, we also tell people, “I am grateful because you provided me with this exceptional condition. Thus I can give without any hindrances and attachments.” These are exceptional conditions. This is the ultimate reality of the One Vehicle. This is a true principle.

So, “the guiding teacher expounds it skillfully. Having understood this at places of practice,” after we completely awaken, we become guiding teachers.

The guiding teacher expounds it skillfully: The Buddha attained perfect enlightenment and realized the truth at this place of practice, and in particular used it to guide sentient beings. Because He is the guiding teacher of all people, for their sakes He taught skillful means.

The guiding teacher is the Buddha. After realizing perfect enlightenment, with what He achieved and awakened to, He knew the true principles of all things in the universe. Because of this He returned to the world for one great cause. He wanted to teach and guide sentient beings. Thus, He was considered the guiding teacher. He returned to teach everyone how to walk this path, how to engage in spiritual practice, what mindset with which to view people, matters and the principles. He helps us to have peace of mind as we walk this road. Thus He is our “guiding teacher.” The guiding teacher in this world must use various skillful means to lead us all. So, “the guiding teacher expounds it skillfully.”

Everyone, we have to understand this. I hope you can hear and take the Dharma to heart. Remember that there is a person with a high position and great fame. He is not greedy for wealth and status; he just wants to be an ordinary person. He also wants to be one with nature. There is such a president. Therefore, we can all achieve this state. Ordinary people can also do this. So, we call this the Dharma. The way we apply and thoroughly understand the principles is to manifest Dharma in our actions and in our minds. Thus, everyone, we must always be mindful.

Episode 412 – All Phenomena Peacefully Abide in True Suchness

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>> “The Dharma is inherently ever-abiding; it does not go through arising and ceasing. Humans always cling to forms, labels and appearances. By learning about existence and non-existence, we clearly understand right and wrong.”

>> “All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.”

>> “The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

>> “The Dharma abides in the Dharma-state;” so “the ultimate reality of ever-abiding Dharma will always abide in the states of all differentiated Dharma of worldly and world-transcending teachings. Wondrous provisional teachings are the starting point that leads to True Dharma.”

>> Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state, are other names for True Suchness. Because True Suchness is where all phenomena peacefully abide, all the phenomena we know are referred to as the Dharma-realm.

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“The Dharma is inherently ever-abiding;
it does not go through arising and ceasing.
Humans always cling to
forms, labels and appearances.
By learning about existence and non-existence,
we clearly understand right and wrong.”

Recently, it seems. I have been constantly discussing the Dharma and whether its intrinsic nature is permanent or impermanent. It seems that this is very profound, but this profound principle is found in our daily lives. It is so common in our daily living, yet when we try to explain it, it is very profound. We must deeply and thoroughly penetrate

the Dharma that is present in our daily lives. So, if we want to understand this Dharma, we must thoroughly investigate how we came to be born and why we age. It is good for us to be healthy, so why does illness exist? When we are ill, we are most fearful of dying. Illness is suffering and aging makes us unhappy, so what is the point of being born? We go through the same thing every day; from birth until old age, we are constantly worrying about the future. This is a very profound principle. So, we call this the “Dharma.” We must mindfully comprehend the Dharma.

Ultimately, is the Dharma ever-abiding? Or is it not ever-abiding? Is the Dharma changing or everlasting? After we comprehend it mindfully, we use this Dharma to return to the Middle Way, to the One Vehicle Dharma. Then we will have understood. However, returning to the Middle Way is easier said than done. Returning to the One Vehicle and utilizing this path as a tool to directly reach the stage of Buddhahood is truly not easy, because we are in the state of ordinary beings. The understanding and views of ordinary beings are not very clear and bright. Things are not so clear and bright to us, so we feel as if we have blurred vision, as if we are looking at flowers through a fog. After our eyesight deteriorates, when we look at something, it seems something is there, but also not. We seem to see the outline of something, but we cannot see clearly. This is how we ordinary people are. Our minds are not very clear, nor bright.

For so many days, we have been circling around this teaching. The “Dharma,” truly, “is inherently ever-abiding.” Truly, it is ever-abiding, not arising and ceasing. Let us take a look at Earth. Earth’s orbit around the Sun is always so precise. We are aware of whether it is day or night, but we do not detect these infinitesimal changes. The Dharma is inherently ever-abiding. It does not arise and cease; there is no dawn and there is no sunset, no light or dark. Our planet exists in space and is constantly undergoing imperceptible change. If Taiwan is facing the sun, then in the area of the world around Taiwan, people are saying, “The day is about to dawn.”

In the Buddhist sutras, [Earth] is divided into four continents. Now we divide the world into [seven] continents. The United States is divided into 50 states. The US is so big it has different time zones. Later when I finish speaking and we go up the stairs and look into the sky, it is already dawn. Now as we look out the window, it is still dark. While we are sitting here and talking, we are not aware that the Earth is moving. It must be at a certain place, and therefore it must be a certain, exact time. However, the universe as a whole is ever-abiding. It does not arise and cease, nor experience dawn and dusk. In the universe, the Dharma is ever-abiding. But in this world, these changes are unending;

the planet must follow these rules. However, in this world, we ordinary people cling to permanence. We are attached, attached to names and appearances, to tangible things with labels. When it is time for the government of a country to hold an election, its society becomes more unstable, because everyone is fighting. Everyone fights over titles and status. This is what happens to a country. Actually, this happens in any organization. “You need to invite me to join you. What title will you give me? What will my position be?” People want to know their exact title, position and the size of their salary. These are things we are attached to in this world. With these attachments, sometimes a person who was good at and content with his work may be recognized as a talented person and be offered a higher salary and better title elsewhere and be quickly lured away by the offer of status and wealth. They may abandon their current workplace to go to the other place. These are human attachments. We cling to tangible labels and appearances. This is why there is much instability in the world. This comes from a lack of understanding of principles.

What are our goals in this world? What are we here for? For recognition? For wealth? For what? Because we are not clear, we are unenlightened beings. So, we must “learn about existence and non-existence to clearly understand right and wrong.” We must mindfully comprehend this. We are so attached, but do these things truly exist? Do status, labels and numbers truly exist?

We have heard of different nations with different levels of poverty and wealth. We have heard that in Zimbabwe, money is calculated in trillions. Our one dollar or five dollars are worth trillions there. If you go to Zimbabwe, your right hand holds a hundred trillion dollars, while your left hand holds a thousand trillion. This trillion, is it existent or non-existent? These are so many different ways to label currency. But when you really want to use it, what can you actually get with it? What can you buy with it? We humans cling to that number, but does it really exist or not? In terms of principles, labels are temporary; they are empty. If this is the case, what is it that we are attached to?

Let us talk specifically about humans. Are we existent or non-existent? Before we were born, where were we? There was a period of time before we were born. As we were born, upon leaving our mother’s womb, we cried. Where is that infant version of ourselves now? Does it exist or not? “Existent” and “non-existent” are but illusory labels for stages in this process. Do these illusory labels exist or not? If we can understand the principles behind this, then we realize that actually, [when we die,] “we cannot take anything with us when we die, only our karma follows us to our next life.” There are things that we cannot take with us, but there are things we will. We cannot bring that infant or adult form with us.

After we pass away, [that form] is left in this world. How will it be dealt with? It may be buried or cremated. It may become ashes. Right now it is popular to spread the ashes in the sea, mountains or forests. So in the end, we are left with nothing, right? But there is still something ever-abiding that we take with us. What do we take with us? Karma; we will take all the good and bad karma we created with us, and then bring it back to face our retributions in that next lifetime. We go through this [cycle] due to the karma we create from our attachments to these labels and appearances.

Thus, if something is the wrong thing to do we should definitely not do it. If we do the wrong things, we are committing evils, which is harmful to us and does not benefit others. Doing those things will hurt us. Though we may attain a certain status now, when we take [this karma] into our future lives, we may end up facing unbearable suffering. If we understand these principles, we will not be confused by the existence or non-existence of things. We would clearly know what we should do or not do and have a direction to head in. This is how we walk the Middle Way. When our course is correct, we will not be off-track.

So, in these few days, we have been saying,

“All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.”

Now we will discuss,

“The Dharma abides in the Dharma-state; its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”

You must clearly remember what I just told you.

“The Dharma abides in the Dharma-state;” so “the ultimate reality of ever-abiding Dharma will always abide in the states of all differentiated Dharma of worldly and world-transcending teachings. Wondrous provisional teachings are the starting point that leads to True Dharma.”

The states of worldly and world-transcending teachings are differentiated “we cannot take anything with us when we die, only our karma follows us to our next life.” This applies to us unenlightened beings. The principles are ever-abiding, but we cannot clearly draw the distinction between virtuous Dharma and unwholesome practices, so good and evil coexist within us. Because of this, [our practice] of the Dharma is vastly different. The Enlightened One’s Dharma “abides in the Dharma-state.” Because He is already enlightened, He clearly understands principles. This means the principles of virtuous Dharma are readily apparent to Him, particularly the non-arising and non-ceasing true principles. He is ever-abiding in “the states of all differentiated Dharma of worldly and world-transcending teachings.”

He is both in and transcends the world. He came down from Tusita Heaven and was born into the palace. He manifested the Eight Aspects of His life and enlightenment. From His birth to. His attainment of Buddhahood to. His teaching of the Dharma, all the stages of His life were different. There was really such a person in this world. His birthplace, the way He lived, His status and so forth have all been researched. But in the sutras, we have heard that Sakyamuni Buddha has been around for countless eons. We have always said that. He manifested in this world countless times and ceaselessly engaged in spiritual practice for the sake of this world. He spent a long time practicing in the presence of countless Buddhas. He was always coming to the world to practice world-transcending teachings. This is differentiated Dharma.

Before He was enlightened, He lived a certain kind of life and went through a certain kind of process and thought in a certain kind of way. That is why He engaged in spiritual practice, diligently advanced and was able to attain enlightenment. These were things that differentiated Him from us. Actually, what He sought were everlasting principles. Countless Buddhas in the past, based on the same principles, sought the Dharma of all Buddhas, lifetime after lifetime. Different Buddhas lived in different ways. One such person who engaged in spiritual practice was the present Sakyamuni Buddha. These are the principles that continually appear in the sutras. If we can understand these principles, we know. “[He] abided in the states of all differentiated Dharma of worldly and world-transcending teachings.” In different eras, there are different ways of entering and transcending the world. The Buddha taught many of these principles.

“Wondrous provisional teachings are the starting point that leads to True Dharma.” He used so many different ways of life and so many principles to teach everyone the Dharma and guide them in the direction of the Middle Way into the Dharma-state of the ultimate reality of the One Vehicle. So, with wondrous provisional teachings, with these various skillful means, He gathered everyone into this settled state. After reaching this settled state, the road ahead will be the exact right one. So, “wondrous provisional teachings are the starting point that leads to True Dharma.” After guiding us to this state, all we need to do is keep walking forward. So, this is the Dharma and shows the Buddha’s compassion. He used various methods to guide us, hoping that we could accurately and clearly follow this Dharma.

So, we speak of Dharma, Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state. In the sutras, if you see the “Dharma-nature, Dharma-realm,” or even “the Dharma that abides in the Dharma-state,” all these are just different labels for the same principle. For what? They are other names for True Suchness.

Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state, are other names for True Suchness. Because True Suchness is where all phenomena peacefully abide, all the phenomena we know are referred to as the Dharma-realm.

“Dharma-nature” is True Suchness. “Dharma-realm” is also True Suchness. This Dharma returns and abides in the Dharma-state, which is returning to our nature of True Suchness. Many teaching are given, all with different labels. But actually, in the end, all Dharma abides in the Dharma-state, which is another name for True Suchness.

“True Suchness is where all phenomena peacefully abide.” All true principles, all absolute truth, come back to where True Suchness abides. Where does the Sutra of Infinite Meanings say. Bodhisattvas and Buddhas come from? They come from the home of Buddhas, which is the Tathagata’s state of True Suchness. So, every one of us should know that the Dharma-state all principles return to is the nature of True Suchness. That applies to all the phenomena we know, which is the “Dharma-realm.” Plants have their own underlying principles and ever-abiding nature. But those plants’ natures have their own realm, so they also take on different appearances to reflect their different natures. Thus, we can use one example to understand all the realms in the world.

Based on the realms we know, we know the natures of plants and water. In Traditional Chinese Medicine, we can see that among plants there are many different natures. Their nature may be mild, dry or moist. There are many different natures which have different effects. Some can cure illnesses, others can harm the body; they are all different. We must know all this. We must know how water can be used. What kind of water can keep people healthy? What kind of water can contaminate us? And so on. “All the phenomena we know are referred to as the Dharma-realm.” For everything that we know of, regardless of what it is, we can learn how to properly use it. All this is considered the Dharma.

Simply said, everything we come in contact with in our daily living is the Dharma. However, we do not mindfully comprehend this. We do not cherish water as a resource. We are continuously wasting it. Then when we have no water, we will suffer greatly. Where will we find water then? This applies to other things with practical uses. The Earth produces crops. How can we conserve them so that we can share them with more people? We do not need to eat much. People often throw out leftovers. In modern times, this is a big problem.

There are many people with no food to eat. The food that people throw away may be able to nourish and save so many others. We humans only think about what is front of us; we do not think about what is far away from us. If everyone can think about how in our surroundings we must cherish and conserve the Earth’s resources then we can share them with many other people. If we can love and protect the Earth, we will not have issues with the climate and so on. In this world, people are always fighting for things. This is closely related to the Dharma we apply in our daily living.

Everyone, the Dharma is truly subtle and intricate, and also profound. However, it is a part of you and me, of all of us, and the way we live in this world. But, we have made it too profound so we do not realize that we can [apply it] right now. Actually, our lives at this moment are united with this profound Dharma. Thus, to learn the Dharma, we must always be more mindful.

Episode 411 – Enter the Sea of Dharma-nature

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>> “Sentient beings have no fixed nature. They are like ripples on the water. May the winds of wisdom blow them into the sea of Dharma-nature.”

>> The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena, the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.

>> All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.

>> Seeds for Buddhahood arise through conditions: The seeds for Buddhahood are something sentient beings intrinsically have. These flawless seeds are never greater or lesser. Arising through conditions means that if we are permeated by the Buddha-Dharma, we will have the exceptional conditions to develop the flawless seeds of Buddhahood.

>> The One Vehicle is something that transports. It enables sentient beings to practice the teachings and escape the sea of cyclic existence and suffering, and thus reach the opposite shore of Nirvana. It refers to the ever-abiding ultimate reality of the One Vehicle, which was realized by the Buddha.

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“Sentient beings have no fixed nature.
They are like ripples on the water.
May the winds of wisdom
blow them into the sea of Dharma-nature.”
We have been discussing “nature.” There is a nature that is intrinsic to all of us, to both the world within us and around us. It is the nature of True Suchness. But we sentient beings are deluded, so we allow our nature of True Suchness to be buried ever more deeply under ignorance and afflictions. Thus, the Buddha-Dharma tells us, “The ultimate nature of the Dharma is called True Suchness.”

The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena, the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.

Yesterday I spoke of the ultimate nature of the Dharma, our nature of True Suchness. “The ultimate truth corresponds to all phenomena.” The macrocosm and the microcosm are both inseparable from true principles or the workings of things. The macrocosm is all things in the universe. Each has its own underlying principles. Plants have their own biological principles. Even rocks have their own underlying principles. Each serves a different purpose.

For instance, if we want to build a house we cannot do it without dirt and stones as well as steel bars, bricks and so on. We also need trees. Trees have the nature of trees. Dirt and stones have the nature of dirt and stones. But, they all have their principles of existence. So, it is said, “The ultimate truth corresponds to all phenomena.” All the truth in the macrocosm corresponds to all phenomena.

Actually, many things are like “bubbles and ripples that are part of the water.” Can trees exist without water? No. Dirt, rocks, or anything from a mine also comes from the union of the four elements. We are sitting here right now. Do we see any water? We do not see any. Actually, all around us there is earth, water, fire and air. If there was no moisture at all, we would not be able to sit here. [The air] would be too dry. There must be balance, the right amount of air and so on. This is the balance of the four elements. In this space, we cannot see them, but they are still present. So, in the harmony of the elements in this space, there is Dharma-nature.

The Dharma-nature is always present, but as we said yesterday, sometimes we are not settled; our nature is not fixed. ․Thus we say “sentient beings have no fixed nature”. Not only is sentient beings’ nature not fixed, actually, though all things in the world have a nature, it is not fixed. Water is soft, rocks are hard, but if there is excessive water,

we may end up with something like. Japan’s combination of disasters. The 3.11 Earthquake was an imbalance of earth, followed by an imbalance of water. This caused a tsunami, which was even more powerful than the quake. When the water came, everything on the ground was like tofu on a table. After the water surged in, everything was swept out into the sea. Next, there were fires. After the fires, the nuclear reactor began leaking [radiation].

So, this combination of disasters took place due to the imbalance [of elements]. Each element has its own fundamental nature. So, within fire there is the nature of water and within water there is the nature of fire. In both fire and water, there is the nature of air. In summary, all these natures are pervasive, but there is no way for us to see that.

Humans and sentient beings are without a fixed nature. “This is a good person, definitely trustworthy. This is a bad person, and cannot be trusted, nor relied on and so on.” Both are human, and actually, both have the same original nature, “Human nature is inherently good.” We all intrinsically have Buddha-nature. So, why are some people good and some bad? Good people’s original nature of True Suchness has been less tainted by ignorance. Those who are evil still have that intrinsic nature of True Suchness, but it has been unceasingly defiled by their ignorance and surroundings. Thus, their habitual tendencies have become more extreme and unwholesome. Actually, there is a pure intrinsic nature in evil people, too.

Similarly, all things have an intrinsic nature, but the appearances they manifest are different, indicating that their natures are different. So, “sentient beings have no fixed nature. They are like ripples on water.” Yesterday I said to everyone, “bubbles and ripples are part of the water.” The bubbles may appear to be ripples, or simply foam. Actually, this is part of the nature of water. By the same principle, we humans, regardless of our habitual tendencies or conduct, still have that intrinsic nature within us. But what people see are our habitual tendencies, so they cannot see our intrinsic nature. If our habitual tendencies do not manifest, then they cannot be seen either. Habitual tendencies are what we manifest after being influenced [by our surroundings]. That is what makes us sentient beings.

Every different kind of animal has a different nature as well. Do all these different animals also have Buddha-nature? The Buddha said that all sentient beings have Buddha-nature, but it has been polluted by habitual tendencies, leading them to create both good and evil. Doing good leads to the heaven or human realms. Doing evil leads to the hell, animal or hungry ghost realm.

The animal, hungry ghost and hell realms can likewise be seen in this world. Why were they born into that kind of environment? Why were there so many twists and turns in their life? This is all created by sentient beings. So, what they have created is like ripples on the water. Under certain conditions, water becomes bubbles, foam or ripples. They are different but they are all water.

Since we know this, as Buddhist practitioners, we must aspire and vow to “[attain] the winds of wisdom.” Where there is water, if the wind is strong, there will be big waves. This comes from imbalance in air. What we hope for is balance of the four elements. We cannot lack water, and we must also have clear, fresh air. So, [we vow to attain] “the winds of wisdom.” That refers to air. This air is a gentle and mild wind. So, it “blows us into the sea of Dharma-nature.” We all intrinsically have Dharma-nature, but we have lost it through our delusion, which causes our minds to waver. So, there are many things that disrupt the fundamental course of life.

Master Zhu Hong’s “Essays on Not Killing,” includes a story that took place in the 20th year of Emperor Daoguang. At that time, there was a man who followed a group of people on a pilgrimage to Jiuhua Mountain. This person had the mindset, “I wonder what Jiuhua Mountain looks like? Since you’re going, I’ll go with you.” And so he followed them there.

In the great hall on Jiuhua Mountain, he saw some paintings and calligraphy. Those words counseled people to stop killing. One painting was of an ox plowing a field, which is very hard work. So, the painted words on not killing asked people to stop consuming the flesh of sentient beings. Oxen work so hard to help people, plowing fields and furrowing gardens. Oxen work so hard on our behalf that for us to consume their flesh is very unreasonable. These words on not killing matched the painting.

That man stood there, looking at the painting and reading the words. Then he laughed suddenly. Laughing aloud, he said, “But I can’t live without eating beef.” After saying this, everyone focused their gaze on him. Suddenly, his face became dark and he fainted for no reason.

They quickly tried to revive him. They quickly carried him down the mountain, bringing him to the village of another clan. For a night, he rested in that place, which was similar to an ancestral shrine. He was allowed to rest there overnight. In the morning, when people opened the door to the room he was staying in, it seemed to have been wrecked by an ox. Then the people who came with him, once it was light enough, took him home.

His family felt that he had created karma, that this was the result of violating a holy place. So, his family, aside from summoning a doctor, So, his family, aside from summoning a doctor, also made vows that if he was able to recover and regain his wits, the entire family would immediately uphold vegetarian precepts and do many charitable things on his behalf. Also, if he could get better, they would bring him to Jiuhua Mountain to personally repent.

After many days had passed, this man gradually recovered. When his mind finally cleared, he suddenly said, “I’ve been working so hard!” He said, “I felt like an ox plowing fields. Not only did I drag the plow, I was beaten. The work was indeed very arduous. For over ten days I have suffered.” Everyone began talking about how, during his many days in a coma, he was making the sounds of an ox in that state of semi-consciousness.

He said, “I was frightened. I know that I transgressed at that sacred place, especially by denying the law of karma, so my karma is very severe. Starting now, not only will I not eat beef, starting now, knowing that all living beings are sentient, I will be a vegetarian.” As a result, several days later, he returned to Jiuhua Mountain to pay respect. He did not just walk up the mountain, but he prostrated every three steps from the foot of mountain to the top in order to repent.

This is telling everyone that we are all sentient beings, and evil and ignorance may arise in any person. Then we may recklessly deny the law of karma. So, we must constantly have this kind of wisdom and apply our wisdom to understand the human world.

The previous sutra passage states, “All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature.”

All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.

The Two-Footed Honored Ones have created enough blessings and wisdom. Those replete with both blessings and wisdom are the Two-Footed Honored Ones, or Buddhas. The Buddha’s understanding is universal. He is the Completely Awakened One and. One Perfect in Wisdom and Action. Among the Buddha’s ten epithets is. Completely Awakened One. So, we say that the Buddha is the Great Enlightened One of the Universe. After attaining enlightenment, all things in the universe became known to Him. He knows all the principles of how we humans relate to the land. So, those who follow the principles will live a peaceful life. Those who go against the principles will not be in harmony with themselves or with the world.

So, He “knows that all Dharma is empty by nature.” Sentient beings’ habitual nature is not fixed, so they create much evil karma. “The seeds for Buddhahood arise through conditions.” Actually, we all intrinsically have Buddha-nature. But this seed also requires the convergence of causes and conditions. Aside from soil and water, it also needs air. It also need the nature of fire, which comes from sunlight. So, “the seeds for Buddhahood arise through conditions.”

Seeds for Buddhahood arise through conditions: The seeds for Buddhahood are something sentient beings intrinsically have. These flawless seeds are never greater or lesser. Arising through conditions means that if we are permeated by the Buddha-Dharma, we will have the exceptional conditions to develop the flawless seeds of Buddhahood.

We all intrinsically have Tathagata-nature. This seed for Buddhahood is in all of us, but needs many causes and conditions to converge. Take the Four Missions of Tzu Chi, for example. Each serves a different function and each requires its own exceptional causes and conditions to converge. The causes and conditions of today are dependent on those beginnings. This is why we name them in this order, Charity, Medicine, Education, Humanistic Culture. This is how they came about. This is “arising through conditions.”

“This is why They teach the One Vehicle.” So no matter what we do in Tzu Chi, or how we began, our goal has been to carry out the Four Missions. When we put the Four Missions together, they express the belief we all share, which is one of having mutual gratitude.

Our Tzu Chi volunteers are Living Bodhisattvas. They not only use various causes and conditions to build a hospital. After we built a hospital, we needed many doctors, pharmacists, nurses, technicians, various departments, an administrative office and so on. Our Tzu Chi volunteers then also volunteered at the hospital. Many different talents were brought together because of the work of these Living Bodhisattvas. They established the hospital and helped it fulfill its potential to save lives.

After the hospital came the missions of. Education and Humanistic Culture, leading to our Da Ai TV station. All this needed many causes and conditions to converge. So, these causes and conditions converged solely for the sake of one goal, to exercise our altruistic potential for the sake of Buddha’s teachings and sentient beings. We are spreading the Buddha-Dharma throughout this world and guiding everyone to the One Vehicle, to walk the Bodhisattva-path.

Learning to be grateful, respectful, loving and expressing selfless great love in this world is the goal of the Jing Si Dharma-lineage and. Tzu Chi School of Buddhism. This is the direction we all share, so we call it the One Vehicle. The One Vehicle is a mode of transportation. When we get on a train and ride it, no matter how many people [are on it], we all move along with the train. So, we take this method of transportation to reach our destination.

The One Vehicle is something that transports. It enables sentient beings to practice the teachings and escape the sea of cyclic existence and suffering, and thus reach the opposite shore of Nirvana. It refers to the ever-abiding ultimate reality of the One Vehicle, which was realized by the Buddha.

When the Buddha came to this world, the tool He used was the Dharma, “the True Dharma of the One Vehicle.” He wanted everyone to know we all intrinsically have Buddha-nature, and must bring together good causes and conditions to be able to purify people’s minds and exercise our altruistic potential. This is the one great cause for which the Buddha comes to this world. So, all past, present and future Buddhas must cultivate both blessings and wisdom and bring them together. Then They are Two-Footed Honored Ones and can understand all true principles in the world.

True principles cannot be seen; what is seen is what is created by humans, who are influenced by their habitual tendencies. This results in good and bad karmic retributions. We certainly must believe this. So, the Buddha comes to this world to teach all of us the way to attain Buddhahood. To attain Buddhahood, we must first know these principles. Therefore, we must always be mindful.

Episode 410 – Train the Mind by Dealing With Worldly Matters

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>> “The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.”

>> “Though all Buddhas of the future will give hundred, thousands, millions [of teachings], these countless Dharma-doors are in fact all part of the One Vehicle.”

>> “All Buddhas, the Two-footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions that is why They teach the One Vehicle.”

>> The Two-Footed Honored Ones: The Buddha’s blessed virtues and wisdom are like two feet that work in concert. Therefore, people of the world admire Him and honor Him above all others. Out of respect comes deep faith, so they practice according to His teachings. By cultivating blessings and wisdom, they ultimately attain Bodhi.

>> [They] know that all Dharma is empty by nature: Knowing the Dharma of the Middle Way, we can perfect and attain the True Dharma of the One Vehicle. All things are without [permanent] substance, so they are empty by nature. In ultimate emptiness, things do not truly exist. This is what it means to be empty by nature.

>> With deluded sentiments of wrong assumptions, we see a permanent self when there is none. We cling to something non-existent as existent; we cling to what is wrong as right. This is like seeing a rope and calling it a snake. This is called the wrong assumption of being attached to [the existence of a] nature.

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“The ultimate nature of the Dharma is called True Suchness.
The ultimate truth corresponds to all phenomena
the way bubbles and ripples are part of the water.
Depending on their karmic conditions, the multitudes can awaken from delusion.”

We already know that the ultimate nature of the Dharma is True Suchness. Every day, True Suchness is hidden deep within our minds. It is actually our intrinsic nature; these true principles exist in our minds. This the nature of True Suchness. As for the principles of ultimate truth, once we can understand these true principles, we can respond to all phenomena. As long as we can understand, the principles are all in our minds. In our daily living, if our minds are on the right course, we can follow all the principles smoothly.

We often say that if we can harmoniously deal with things, then we will have a harmonious character, and therefore be in harmony with principles. All this depends on our minds and how our own nature of True Suchness converges with principles. This is just like how bubbles and ripples are inseparable from the water.

We call these air pockets on the water “bubbles.” Why are there bubbles? We probably all know that when water gushes down and is agitated, bubbles and foam will form. Similarly, what are ripples? Ripples also exist because of water.

Principles work in the same way. Our nature of True Suchness [responds to] the principles of physics that people talk about, the principles of biology, astronomy, geography and so on. These underlying principles actually are one with the nature of True Suchness within us. The existence of these principles enables all kinds of tangible things to take shape. Tangible things are things that have been created. These conditioned phenomena are produced based on the existence of these invisible, intangible principles. Based on the same principles, when we see bubbles, we must think of the water; when we see how things are brought into being, we should not forget our nature of True Suchness. This is something we must mindfully comprehend.

The nature of True Suchness exists. The true principles of the universe exist. Why, then, is there so much ignorance in sentient beings? Why is there so much turmoil in the world? All this results from causes and conditions. Since causes and conditions created these troubles for humankind, we can also use these causes and conditions to teach sentient beings. We use worldly matters to train the mind, and use stories to teach the Dharma. Didn’t we use stories yesterday?

In South Africa, they understand the suffering caused by poverty so after they learned the principles, they clearly recognized their direction in life. So, step by step, the South African volunteers paved a road with love. Then they guided the suffering in other countries [onto that path] and also provided them with spiritual wealth. This kind of spiritual wealth allows “the multitudes to awaken from delusion” so they do not add [mental] suffering to a life of poverty nor create karma on top of that. After the suffering of the poor is relieved, they have abundant love to offer. So, the poor can also give to others out of compassion and wisdom. We discussed this yesterday,

so we should know that the Buddha-nature, true principles, True Suchness are all the same thing, just as bubbles and ripples are inseparable from water. So in all things, we must always seize the causes and conditions. If we can seize them, then naturally the Dharma will be in our hearts and actions. Everything under the same sky shares the same underlying principles. True principles correspond to all phenomena. The selfless great love of our pure nature naturally grants us both blessings and wisdom.

The previous sutra passage stated,

“Though all Buddhas of the future will give hundred, thousands, millions [of teachings], these countless Dharma-doors are in fact all part of the One Vehicle.”

We discussed this teaching before. All Buddhas of the past, and Sakyamuni Buddha back in those days, and all Buddhas of the present and even the Buddhas of the future all have given many teachings. “They give hundred, thousands, millions,” which signifies “a lot,” All these teachings are doors to the Dharma. They are many doors that people may enter, but actually they all lead to the One Vehicle. Though He opened so many Dharma-doors of skillful means, after everyone entered those Dharma-doors to understand the principles of Buddha-Dharma, the Buddha then consolidated these skillful means and set them aside to teach the true Dharma of the One Vehicle. This was to help everyone understand that everyone can attain Buddhahood.

This nature of the One Vehicle Dharma is something we have discussed before. Now let us examine today’s sutra passage.

“All Buddhas, the Two-footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions that is why They teach the One Vehicle.”

“All Buddhas, the Two-footed Honored Ones….” Previously, and yesterday, we talked about the Two-Footed Honored One. This is telling everyone that the Buddhas, those who have already attained enlightenment, are replete with both blessings and wisdom. They are abundantly replete with both. Once replete, They must put them into action, teaching the Dharma to transform sentient beings. Throughout His lifetime, this is what the Buddha did, exercise blessings and wisdom.

If Sakyamuni Buddha had only wisdom but not blessings from creating blessed karmic connections with sentient beings, people would not even accept the Dharma He [personally] taught.

Blessings come from forming joyful affinities with sentient beings, so whenever they see us they feel happy. Whatever we say, they will listen. Whatever we teach, they will accept. This is [the result of] blessed connections. We need blessings, as well as wisdom in order to help sentient beings go in the right direction. We need to cultivate both blessings and wisdom [to be like] the Two-Footed Honored Ones.

When it comes to our relationships with the people we live with, we must [remember] to speak softly and gently. Otherwise, while spending every day together, some people have [good] karmic connections and some people have negative ones, so conflict may arise in conversation. This comes from our attitude, language and so on. We must not create a situation where in future lifetimes, we wish to practice, but there are people who try to hinder us. Afflictions from these hindrances are bothersome.

Now that we understand these principles, we must quickly form positive karmic connections and take the Buddha-Dharma to heart to nurture our wisdom. This is the only way to become a Two-Footed Honored One and continually accumulate and be replete with blessings and wisdom. Therefore, we must be mindful.

The Two-Footed Honored Ones: The Buddha’s blessed virtues and wisdom are like two feet that work in concert. Therefore, people of the world admire Him and honor Him above all others. Out of respect comes deep faith, so they practice according to His teachings. By cultivating blessings and wisdom, they ultimately attain Bodhi.

Because the Buddha is replete with blessings and wisdom, He is admired by everyone in the world. One must have blessings and wisdom for others to faithfully accept and practice one’s teachings; this comes from “respect. I respect you and the words you speak, so I will accept them.” Therefore, He is honored above all others. People’s admiration for Him gives rise to deep faith, so they practice according to the teachings and cultivate both blessings and wisdom.

For us to engage in spiritual practice, we cannot neglect any kind of Dharma. The Dharma for cultivating blessings is what we must diligently practice among others. The way of cultivating wisdom is what we must take to heart as we listen to teachings. Cultivating both blessings and wisdom takes internal cultivation and external practices. In every moment, we have to be very vigilant. Blessings and wisdom need to be cultivated in our daily living until we ultimately attain Bodhi.

“[They] know that all Dharma is empty by nature.” We must understand that the Dharma is empty by nature. Without substance, how would it have a nature? We should say that its nature is pervasive among all true principles. These true principles are manifested in their corresponding objects. Every object has an underlying principle. In analyzing principles, would you say the nature of the principles is hard or is it soft? In reality, softness and hardness are only manifested in material objects. How can we make something very hard? That requires wisdom and knowledge. It is like steel; iron is very hard, but turning it into steel makes it flexible. This is how the principles work. By exercising wisdom, which is “unconditioned Dharma,” we can manifest “conditioned phenomena.”

We “know that all Dharma is empty by nature.” We already know that teachings are “unconditioned Dharma.” Since unconditioned Dharma pervades the universe and the Dharma-realms, it is present everywhere. But here, we say it is “empty by nature.” We have to mindfully comprehend this.

[They] know that all Dharma is empty by nature: Knowing the Dharma of the Middle Way, we can perfect and attain the True Dharma of the One Vehicle. All things are without [permanent] substance, so they are empty by nature. In ultimate emptiness, things do not truly exist. This is what it means to be empty by nature.

To know the Dharma, we must walk the Middle Way. Now, as we learn the Buddha’s teachings, we must not deviate from Right Dharma. So, [to know] or practice Right Dharma, we cannot deviate from the principles of the Buddha-Dharma. [Knowing] the Right Dharma is “knowing the Dharma of the Middle Way.” As we walk the Middle Way, we must not deviate or change directions. We must unwaveringly walk the Middle Way.

In one of the sutras there is story about how, in a small river, there was a very long piece of lumber. As the water flows down this small river, the log has to stay in the middle of the river to keep moving with the water. If this piece of wood turns sideways, both ends will get stuck. This is an analogy for the Dharma. For us to reach understanding, we must stay mid-river like the log, so we do not get stuck on this side, or on that side. We have to stay in the middle for our path to be open and free of obstacles. Take driving a car, for example. If we veer too much to one side, we get close to a dangerous cliff. But one side is the cliff, and the other is the cliff face, so we have to drive in the middle of the road.

Of course, other people are also in the middle along with us, so what do we do? We have to widen the road. After we widen it, no matter which direction we are going, or which direction others are heading, we can all stay on this very precise path. We just need to follow the course of this road, that is all. So, “know the Dharma of the Middle Way.”

We have previously discussed the Dharma on the contemplation of the real and of the illusory, the truth of emptiness and of illusion. These are all principles. So what method will we use? If we cling to emptiness, we may deny the law of karma. If we cling to existence, we may be deluded into thinking there are gods in rocks and grasses. Some people will say, “If that is so, there are gods in our vegetables. What should we do then?” This would really restrict the way we live. So, we must exercise wisdom and choose to take the Middle Way.

“We can perfect and attain the True Dharma of the One Vehicle.” In emptiness there is wondrous existence and the karmic law of cause and effect. To advance in our spiritual practice, we need karmic causes and conditions. We need to create these causes and understand karmic conditions. Since the Buddha began His spiritual practice, He has been in accord with the law of karma, but He was not attached to it, so He unlocked the Dharma-door of the pure and undefiled nature of True Suchness. This is the most important part of our spiritual practice, how to perfect and attain the Middle Way. The Dharma must be practiced in the Middle Way, so “we can perfect and attain the True Dharma of the One Vehicle.”

Thus, “Dharma is empty by nature and all things are without [permanent] substance.” We should already know this. I have continuously said that “all things are without [permanent] substance,” and we just said it again. All material things have a certain way of coming into existence. For example, there is a way to create a table. This table is, in essence, a large piece of wood. This big piece of wood was once called a tree. This tree started as a seed. Following the laws of nature, the appearance [of the tree] depended on earth, water and so on to nourish that seed. Which of these is this table’s true appearance? So, in talking about the Dharma, all things are without [permanent] substance so they are empty by nature.

This is called “empty by nature.” You may wonder what “empty by nature” actually means. “Doesn’t Master talk about the nature of True Suchness, that ‘human nature is inherently good’ and nature is ever-present? So why did she say things are empty by nature?” Take the appearance of a table for example. It has many different [appearances]. Is it a seed? Is it a tree? Each appearance of its nature must undergo a process to take this form, so it is actually empty by nature. Not only is it empty by nature, it also has no appearance. “In ultimate emptiness, things do not truly exist.” If we analyze something down to its essence, ultimately there is just emptiness.

If we keep analyzing a table, looking into the past, we see a seed. That seed originates from another seed in the past. That seed grew into a tree, that tree grew fruits; this is a continuous cycle. Exactly which seed was that table’s seed? So ultimately, there is just emptiness. In emptiness, everything is non-existent; this is called being empty by nature. So, wondrous existence cannot be seen. Thus, it is ultimately empty, empty by nature.

With deluded sentiments of wrong assumptions, we see a permanent self when there is none. We cling to something non-existent as existent; we cling to what is wrong as right. This is like seeing a rope and calling it a snake. This is called the wrong assumption of being attached to [the existence of a] nature.

Everyone, we must make an effort to be mindful. We ordinary people have deluded sentiments about natures based on wrong assumptions. Because we have wrong assumptions, we think we can use water however we want. In terms of [water usage], I keep saying, “We must cherish our water resources.” How? Use the same water many times. We use reclaimed water. What is reclaimed water? Impure water that has been filtered and reclaimed. Impure water, as you know, is now available [for us to use]; when we wash the sidewalk or irrigate plants, we do it with this water. We can also flush the toilet with this water. Clean water is used for cooking and drinking.

We must find the best way to use water and not be attached to thinking, “I must use it in this way.” Then a difference of opinion may arise and create negative causes and conditions leading to confrontations between people. “I believe I should use this kind of water. I believe you can’t use this kind of water.” If so, what can we do?

After we finish washing things, we can then rinse our hands with clean water. Doesn’t this demonstrate wisdom? When it comes to natural resources, we must conserve them, cherish them and use them well. We should not have any “deluded sentiments from wrong assumptions.” This is attachment. If you are attached to doing things a certain way, it is because you think things truly exist. If you are attached to your way of doing things, if you stubbornly argue over everything, your life will be difficult. In summary, I hope that you treat your daily living as the best place to engage in spiritual practice. So, we must always be mindful.

Episode 409 – Exercising Blessings and Wisdom in Parallel

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>> “Blessings and wisdom are like two feet; compassion and wisdom are exercised in parallel. The nature of Dharma is ever-abiding but it is taught according to conditions.”

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“Blessings and wisdom are like two feet;
compassion and wisdom are exercised in parallel.
The nature of Dharma is ever-abiding
but it is taught according to conditions.”

This is to tell us that blessings and wisdom are like our two feet. Whether we want to walk to the east or the west, if our two feet are healthy, we can move around freely.

Blessings come from interacting with others and creating good karmic connections. As I have continuously said in the past, before attaining Buddhahood, we must first create good affinities with people. We must practice giving to other people. Even speaking soft and gentle words can be the gift of loving speech. If we can understand teachings through speech, then everything we hear is Dharma and we will take every bit of it to heart. This also helps us to create blessings and form blessed connections.

Sentient beings face much suffering, the most painful [being] in our minds. If our minds stray from their course and an afflicted thought arises, we may become entangled by afflictions for the rest of our lives. Whether or not we have money or enjoy comfortable living circumstances, if we are afflicted, we will feel terrible. In this world, many people who cannot change their mindset end up doing things they will regret for the rest of their lives. The news media often reports on these kinds of stories, and we feel very sad when we hear of them. These things happen when people are not content. If people truly feel content, they will have an abundance of blessings.

And how can we be content? By taking the Dharma to heart. If we can accept the Dharma and take it to heart, we will always feel very content. If we are content and know the Dharma, we can go among people and share that abundance of Dharma with others. This is also creating blessings and forming blessed connections.

Whether the regret is in their hearts or in ours, we deeply feel the pain. If we can be content, and other people can be content too, this brings blessings to the world. Thus, blessings are [created] as we encourage and motivate each other to move in the right direction. This is how to teach the Dharma.

When we give teachings, we need to speak softly and gently so we naturally form good karmic connections. Of course, we cannot just talk about [the Dharma], we also need to put it into practice. Sentient beings’ suffering is our suffering. How do we help relieve their suffering? This is why the Buddha comes back to this world lifetime after lifetime; He never stops coming to this world. He guides sentient beings to attain blessings and wisdom, and to become replete with both. The Buddha came to this world to teach us to [exercise] “compassion and wisdom in parallel.”

We need to be compassionate and content. Only when we have compassion, will we create blessings. Without compassion, we will not eliminate the suffering of others nor form good karmic connections. Our blessings come from compassionate giving; our discerning wisdom awakens our impartial wisdom. With discerning wisdom, we can differentiate all worldly appearances, and then awaken our pure, impartial wisdom. Only then can we bring peace to the minds of people all over the world. Much suffering in this world is caused by manmade calamities. In order to reduce those manmade calamities, we must awaken our wisdom. Through wisdom we learn what kind of environment everyone must create and what kind of lifestyle we can promote to create a peaceful world, free of conflict.

During the Buddha’s lifetime, He always hoped for there to be peace in the world. Back then, each city was considered a kingdom. These small cities, or kingdoms, were located close to each other, so it was very common for kingdoms to invade one another. Therefore, during His lifetime, He witnessed the depths of human greed.

Birth, aging, illness and death are the natural course of life and already bring much suffering, so why would people also invade and bring harm to each other out of bottomless greed? This led Him to form a resolve. Even if He had the high status of a king, He still could not eliminate these manmade calamities, so He aspired and vowed to leave the palace and engage in spiritual practice. All He wanted was for the world to be peaceful.

World peace starts by adjusting people’s minds. People simply do not know that “the nature of Dharma is ever-abiding.” The Dharma is the truth, which has always existed. This true principle is that we all intrinsically have Buddha-nature. The truth has always been in this world so we can clearly discern right from wrong. Unfortunately, sentient beings give rise to ignorant thoughts, which confuse their minds. So, the pure nature of the Dharma has been covered by ignorance and attachments. The nature of the Dharma is ever-abiding. However, sentient beings cling to attachments out of ignorance. So, the Buddha believed in teaching according to conditions and capabilities. After [the Buddha] attained Buddhahood, He opened many Dharma-doors with skillful means to teach according to conditions and capabilities. This shows the Buddha’s loving heart.

Don’t we also have the Buddha’s love in us? The Buddha believes we all inherently have “unconditional loving-kindness” and “universal compassion.” This pure intrinsic nature, this truth, is ever-present in the macrocosm of the wider universe. This pure Buddha-nature is also present in the microcosm, in each of us. So, the Buddha was born in this universe to reveal these ever-abiding principles so that everyone can take them to heart. By awakening true principles in every person and bringing all sentient beings into harmony with true principles of the universe, won’t the world become peaceful?

Eliminating the chaos in this world starts with each person. No kind of power can control people’s minds. People’s minds cannot be controlled, only inspired. Yesterday, I spoke about the South African [volunteers]. Though born into poverty in South Africa, causes and conditions converged for [our volunteers] to travel there from Taiwan. There, Tzu Chi volunteers cultivated the spiritual soil of people’s minds, and through various karmic conditions and by adapting to various capabilities, they helped to stabilize their lives. We provided the nourishment they needed and taught them ways to make a living.

Then, we inspired their love so that they can exercise their care and compassion locally. Having inspired them one by one, this seed has now been planted in the [hearts] of each one of them. “One gives rise to infinity, and infinity arises from one.” This benevolent [spirit of] helping others is being exercised in South Africa. Now they are crossing into Swaziland. Thus, a group of volunteers came together in Swaziland as well. They took care of the poor, elderly and disabled.

Although every one of them was poor, their loving hearts were inspired. They are the rich among the poor, because they have an abundance of love. Though they lack money and resources, they can spread the Dharma. Seven Tzu Chi volunteers went to Swaziland and when they left, some volunteers from Swaziland joined them as they traveled to Mozambique.

In Mozambique, karmic conditions are ripening. There was a young woman there from Taiwan. Causes and conditions brought a young man from Mozambique to Taiwan to study, and this young Taiwanese woman had the karmic affinity to be his classmate, marry him and move to Mozambique. This is how she ended up there. Only after arriving did she realize what Mozambique was actually like, but it was too late for regrets. She really had a hard time adjusting. However, the power of love gave her strength to continue living there. The workings of karma are inconceivable. When Tzu Chi volunteers from South Africa arrived in Mozambique, this woman, Denise Tsai, who married and moved to Mozambique, heard about them and went to them. She aspired to foster this karmic connection. She began to join the South African volunteers in providing care for Mozambicans.

Though she lived in Mozambique, and her standard of living was decent, ․it was truly not easy for her to do what these. South African volunteers were doing. This young Taiwanese woman and this group of volunteers from South Africa went to places with extreme poverty and suffering. When they first arrived, people rejected their efforts by saying, “You are just as poor as me, what gives you the right to come here? Do you have some kind of ulterior motive?” Time after time, Tzu Chi volunteers used love, smiles and gentle words to interact with them. Then when the relief supplies arrived and. Tzu Chi volunteers distributed them, everyone believed that this group of Bodhisattvas had come with genuine sincerity, even bringing rice and other necessities. So, the poor people of Mozambique began to accept these volunteers.

When Tzu Chi volunteers visited them again, people would ask, “What else can you give us?” Our volunteers always gave the same answer, “We are bringing you spiritual wealth” and began recruiting volunteers. By spreading [the seeds of] love there, by sharing teachings with them, the volunteers of South Africa and Mozambique became fast friends, [creating] a group of people who were loving and aspired to do good deeds. The seeds had already sprouted and grown.

This time, their mission to Mozambique was [to survey] the effects of the floods. This was possible because. ․Denise’s husband believed in my teaching that everyone can recruit more Bodhisattvas, he used the internet and Facebook to send out messages and recruit volunteers. Once they began [to recruit], several hundreds of people signed up on Facebook. More than 20 people actually showed up to help. Then [Denise] led this group of volunteers to survey the damage.

In the group, there was a young man who watched the way they went into the affected area to survey the flood damage. When he realized that things were very serious and the poor were very miserable, this young man said to everyone, “Now that we have gone into the affected area and have seen the suffering of these people, after this wave of relief work is done, shouldn’t we form a group [to help them]?” He formed an organization online, but because it was not authorized by Tzu Chi, he did not want to use Tzu Chi’s name. So, he established a charity group online. Thus, these 20 or so people formed a charitable group over the internet.

After that, every time. Tzu Chi volunteers went to Mozambique, they would first stay at Denise’s home. Before they began to work, they would first visit the friends they had made last time and those who wanted to become Tzu Chi volunteers. They cared for them and worked with them to extend this affection and spread great love, to mentor this group of people and teach them how to do relief work. In doing relief work, they must show respect, give to others out of genuine sincerity and deliver goods with respect and love. They showed them how [best] to care for the elderly and others they have been looking after. After sharing these experiences, they could mobilize people; this is how they began to appeal to fellow Mozambicans for help and to collect relief supplies locally.

As soon as they put the request on the internet, supplies began to flow in. They received quite a mix of things. Judging from the information they sent back, this actually caused a great headache for them. They did not want to reject donations, so they accepted both helpful and unhelpful things. Simply put, most people there were poor, but there had to be a way for them to help others out of love. So, they mobilized even more volunteers to sort the donations. I often say that this can be a secondary disaster. We have to mobilize many volunteers to carefully sort and categorize the donations, then determine which family can use what and where these donations can be fully utilized. It takes a lot to collect, sort and then properly distribute these things. In Mozambique, these first-time volunteers were inexperienced and no matter how many volunteers they had, it would not be enough.

Fortunately, volunteers from South Africa arrived to teach them how to sort, organize and distribute these donations. They shared about giving with love. As we think about them, consider the many, many stories behind each [volunteer]. They have truly led difficult lives. However, despite living in poverty, they could still demonstrate the power of love. They are truly inspiring.

So, “blessings and wisdom are like two feet” that arise out of a sense of contentment. If we are not content, no matter how rich we are, how famous we are or how high our status is, we will feel very miserable. So, we must guide people so they will feel content. When we feel content, no matter how poor we are, no matter how difficult this work is, we are still willing to help others. Then, we truly have [both] [blessings and wisdom]; then we will be honored by others.

“Compassion and wisdom are exercised in parallel.” With great compassion, we can overcome various difficulties and practice giving without regret or resentment. This is how we were able to mobilize so many loving people in Mozambique. Actually, in every country in the world, the nature of Dharma is ever-abiding in every person’s mind. People intrinsically have Buddha-nature. We must believe this. Then, based on karmic conditions, we figure out how to help them.

Dear Bodhisattvas, learning the Buddha’s Dharma depends on our minds. “Though the universe has its limits, our vows are boundless.” The greater our vows are, the greater our wisdom and blessings will be. As long as we have the vow, there is nothing we cannot do. Look at how our. South African volunteers have accomplished such amazing deeds that bring them honor. This is truly inspiring.

I really do not know how to share with you the way they give to others out of joy and happiness. “Loving-kindness, compassion, joy and equanimity” are reflected in their actions, so their “blessings and wisdom are like two feet” and they can “exercise compassion and wisdom in parallel.” This proves that they have clearly understood that “the nature of Dharma is ever-abiding.” The South African volunteers had the opportunity, due to poverty and flooding in Mozambique, to dedicate themselves to providing immediate aid and mobilizing the people. See, the workings of karma are inconceivable. The true principles of the universe can be applied anywhere, so we must have faith in them. Everyone, please always be mindful.

Episode 408 – Internal Cultivation and External Practice

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>> “With great loving-kindness, there is never any regret. With great compassion, there is never any resentment. With great joy, there is never any worry. With great equanimity, there is never any expectation.”

>> “All Buddhas make this vow, ‘Having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.'”

>> “Though all Buddhas of the future will give hundred, thousands, millions of [teachings], these countless Dharma-doors are in fact all part of the One Vehicle.”

>> Though all Buddhas of the future will give hundred, thousands, millions of [teachings]: All Buddhas [come] for the sake of sentient beings. Because there is much confusion in our minds, Buddhas have to give suitable teachings. Their teachings adapt to capabilities the way water takes on the different shapes of containers but retains the same nature.

>> We must take the Dharma we listen to and diligently cultivate it within. We contemplate how to externally practice it to [attain] virtues. This is how we gradually advance in our practice of the sole wondrous Dharma for attaining Buddhahood.

>> These countless Dharma-doors are in fact all part of the One Vehicle: The wondrous Dharma taught by the Buddha is all the ways noble beings enter the Path, so these are called “doors.” Since all Dharma also leads to ultimate reality, what we call Dharma-doors are in fact all part of the One Vehicle.

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“With great loving-kindness, there is never any regret.
With great compassion, there is never any resentment.
With great joy, there is never any worry.
With great equanimity, there is never any expectation.”

As practitioners of the Jing Si Dharma-lineage, we must internally cultivate sincerity, integrity, faith and steadfastness. We must also make the Four Great Vows to transform all sentient beings, eliminate all afflictions, diligently and mindfully study the Buddha-Dharma and steadily engage in spiritual practice. We must not cease until we attain Buddhahood. So, [we must] “vow to attain unsurpassed Buddhahood.”

We are now learning how the. “Tzu Chi School is a road of working with others.” As we enter this school of Buddhism, our mission is to develop the Four Infinite Minds. The Four Infinite Minds are great loving-kindness, great compassion, great joy and great equanimity. To have “loving-kindness” is to hope that the world can become safe and peaceful, that everyone can live harmoniously, receive blessings and find happiness. This is the Buddha’s great loving-kindness. He wants peace and joy for all sentient beings, so He spent a very long time [teaching them]. But sentient beings’ capabilities are complex and vary greatly, so the Buddha unceasingly returns to this world on the ship of compassion. He spent a long time in this world creating karmic connections with sentient beings and helping them. He comes to spread seeds, plant good causes and create good karmic connections.

Since Beginningless Time, Sakyamuni Buddha has been in this world, paving the path to Buddhahood. I continually remind all of you that before we can attain Buddhahood, we must first create good karmic connections. His causes and conditions ripened, so the Buddha manifested the Eight Aspects of His life and enlightenment. This was His way of teaching us the process of His spiritual practice [through] the maturation of His causes and conditions. Before the causes and conditions ripened, He unceasingly exercised great loving-kindness, great compassion, great joy and great equanimity to form good affinities with sentient beings. He kept coming [to the world] for an amount of time that is inconceivable to us. We cannot apply our unenlightened wisdom to fathom that length of time. For us, it is impossible. In the Buddha’s Jataka Sutra, every story happened countless kalpas ago, which is a very, very long time in the past.

Think about all these sutras and the number of His lifetimes they describe. Sakyamuni lived many lives as a Bodhisattva, until more than 2500 years ago, when He manifested the attainment of Buddhahood. This means that after a very long time, His causes and conditions had ripened so He could be born in this era. This was more than 2500 years ago. As we can see, the Buddha’s great loving-kindness is everlasting. Sentient beings are stubborn and hard to tame. This is true not only of those living in the present, but also of those who lived incalculable kalpas ago. Thus, “everlasting” means He never feels any regrets for the lifetimes of love that He has shown to sentient beings. No matter how stubborn sentient beings are, He has never regretted His love for them.

“With great compassion, there is never any resentment.” Sentient beings are not only stubborn and difficult to train, they sometimes also repay kindness with animosity. There are many such stories in the Jataka Sutra. However, He never regretted any of this. Despite being persecuted by sentient beings, He never thought about withdrawing His great compassion. He sees all sentient beings as a part of Him. Therefore, what He wanted to attain is what all sentient beings want to attain. As He has already attained Buddhahood through spiritual cultivation, and. He hoped all sentient beings would engage in spiritual practice. Then, they too could attain Buddhahood. This is great compassion without resentment. Stubborn sentient beings are difficult to tame, but due to His great compassion, He never felt resentful. He never felt any regret or resentment. In every single moment, [He thought], “I must transform you. No matter how you treat me, I will still transform you.” This showed His lack of resentment.

Next, “With great joy, there is never any worry.” A broad and open mind is necessary for dealing with the many people and matters in this world. To continue to exercise the power of vows and to put the Great Vows into practice, we must have a broad, pure mind, “[one which] encompasses the universe and embraces everything”; such a mind is very expansive. If we broaden our minds in this way, we can be free of worry and sorrow and be constantly joyful.

We practice being understanding of trivial things and accommodating of major issues. Only by doing so can our minds be broad and our thoughts become pure. If we can nurture this kind of mindset, we will feel joyful every day. With nothing to regret or resent, every day, we will fee joyful. Thus, “With great joy, there is never any worry.”

[Next], “With great equanimity, there is never any expectation.” Giving must be without expectations. We must realize the Three Spheres of Emptiness and show compassion to all equally. By realizing the Three Spheres of Emptiness, our minds will become very expansive. Giving is what we should be doing. Material things never truly belong to us. When we can use these things to help people, we feel happy. What we gain in return is their peace and safety. This is all it takes for us to be happy. What more can we ask for? This is why. Tzu Chi volunteers give unconditionally. And then what do they say? They are grateful that others are willing to accept their help. I usually tell everyone that the skills we should cultivate are being grateful, content understanding, accommodating and so on. These are the ways we should engage with people and matters in our daily living. Then for us, “with great loving-kindness, “there is never any regret. With great compassion, there is never any resentment. With great joy, there is never any worry. With great equanimity, there is never any expectation.” Indeed, we must work towards this.

Consider the many Bodhisattvas in this world. In places of the greatest suffering in this world, these Living Bodhisattvas have manifested when the causes and conditions matured. For example, in poor countries like South Africa, [volunteers] have taken on a mission. After ceaselessly devoting themselves to helping others in South Africa over the past two decades, despite their own poverty now (2013), they have gone beyond South Africa to help those in Swaziland, Mozambique, Lesotho and other countries.

As of February (2013), they have gone to Swaziland eleven times. The distance between the two countries is 600km. The car they used was very old and beat up, and it was carrying seven people. From South Africa to Swaziland it is 600km. They left very early in the morning and arrived after 7pm. They did not complain of being tired and still seemed to be very energetic. They brought sleeping bags with them so they could curl up and sleep anywhere. Then, the next day they continued

their journey to a rural village in Swaziland. But in Swaziland, they needed a guide to show them the way. During the trips made in the past year, they had become acquainted with an employee of Tex-Ray Industrial Co., a trading company, who introduced them to a friend. The name of this friend is Thembi. She was poor and unemployed, and her family was in a state of difficulty. When her friend introduced her [to Tzu Chi], Thembi thought about her village and the many poor people who lived there. She wanted to bring the Tzu Chi spirit back to her village to help the people there. So, she bravely volunteered to lead them back to her village.

Now, there were eight people in the car. They drove in this car for another couple of hours. After they arrived and parked the car, they still had to travel on foot for a long way. They even had to hike through a mountainous area. We can imagine how hard it was for these South African Bodhisattvas, who have large frames, to hike and walk the narrow path. Hiking must have been very difficult for them. However, they were very happy. They sang happily as they walked. An image of the volunteers in South Africa walking has probably appeared in everyone’s mind. They did the same on their way to this village. Once they arrived in the village, Thembi began introducing them to her relatives. She used her uncle’s house as the meeting location.

Her uncle had already passed away, but he had three wives. There were 31 people in this big family. The three wives lived together harmoniously. They wove straw mats to support the entire family. However, the entire family has AIDS. Even the youngest, a three year old, has it. Would you say this family is poor or rich? They may seem poor but they still live together happily and harmoniously. However, the entire family has AIDS. We may think that they are suffering, yet they did not think of it this way. When the third wife saw a seven-year-old child in the village whose parents had passed away, she adopted him and took him in as part of this family. Although they were poor, they actually had great compassion without resentment, great joy without worries and great equanimity without expectations. They have the hearts of Bodhisattvas.

From this house, Tzu Chi volunteers started to invite people in this village. Over 60 people came. Tzu Bu, Tzu Lei and other South African volunteers began to share about the Tzu Chi spirit and “spread the seeds of love.” Everyone was very happy, so the third wife bravely volunteered to shoulder the responsibility of becoming the first Tzu Chi volunteer there.

Of course, there is much more to this very long, very moving story, but there is no time to share it right now. However, if we want to do good deeds in life and walk the Bodhisattva-path, we do not have to be rich. We do not need to have a lot of free time. Even those who live in poverty and hardship are still willing to give to others. Thus they are Living Bodhisattvas. Their hearts are joyful, free of aversion, resentment and worries. This big group of Bodhisattvas have deeply inspired us. So, all Buddhas have made the Great Vows and continue to work on behalf of this world. This is what “countless Buddhas” refers to. With countless Buddhas, there are countless Bodhisattvas in this world. These countless Bodhisattvas continue to gather, and in the future they will be among the countless Buddhas.

In the previous passage of the sutra,

“All Buddhas make this vow, ‘Having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.'”

Isn’t this the case? Sakyamuni Buddha said, “All Buddhas make this vow.” This was the vow made by so many Buddhas. So, Sakyamuni Buddha said, “Having walked this path to Buddhahood.” He had also walked the path to Buddhahood. For countless kalpas, He walked the path to Buddhahood in this world. All Buddhas, when they were Bodhisattvas, also walked the path to Buddhahood. All of them make the same vow, which is “to enable all sentient beings to also obtain this path.” This is the path to enlightenment. We discussed this yesterday.

Today, we will talk about,

“Though all Buddhas of the future will give hundred, thousands, millions of [teachings], these countless Dharma-doors are in fact all part of the One Vehicle.”

“All Buddhas of the future” means that Sakyamuni Buddha is not the only one; He also spoke of “all Buddhas of the future.” They will use all kinds of Dharma-doors to guide countless people according to capabilities. Actually, no matter which Dharma-doors are used, they are “in fact all part of the One Vehicle. One Vehicle” refers to the one vehicle for attaining Buddhahood.

Though all Buddhas of the future will give hundred, thousands, millions of [teachings]: All Buddhas [come] for the sake of sentient beings. Because there is much confusion in our minds, Buddhas have to give suitable teachings. Their teachings adapt to capabilities the way water takes on the different shapes of containers but retains the same nature.

So, “All Buddhas of the future will give hundred, thousands, millions of [teachings].” All Buddhas come for the sake of sentient beings because the minds of these beings are confused. As I said before, sentient beings’ minds are scattered; unenlightened minds are like this. Their thinking is actually very complicated. Everyone has his own interpretation. Everyone has his own way of thinking. This can be very confusing. However, the Buddha comes for the sake of all of these many sentient beings. The number of sentient beings is equal to the number of discursive afflictions there are. Thus, all Buddhas give teachings which are suited to specific capabilities. They observe sentient beings’ capabilities, the orientation of their minds and the kinds of afflictions they have. Then based on those capabilities, They give [suitable] teachings to relieve their suffering and resolve their conflicts. So, “Their teachings adapt to capabilities.”

For example, whether a water container is round, rectangular, square or hexagonal, whatever shape the container is, the water will take that shape too. When water is poured into a container, it will spread to fill every corner. “Water takes on the different shapes of containers,” just as the Dharma is suited to sentient beings’ [different] capabilities. It has the same nature as water.

Thus, after we listen to the Dharma, we must “diligently cultivate it within.” After we listen to it, we must accept it.

We must take the Dharma we listen to and diligently cultivate it within. We contemplate how to externally practice it to [attain] virtues. This is how we gradually advance in our practice of the sole wondrous Dharma for attaining Buddhahood.

So, I constantly remind everyone to take the Dharma to heart. After we take it to heart, we must diligently practice it. As we practice it, we must contemplate how to go among people and work hard to develop and attain virtue. We diligently cultivate our minds to develop wisdom. We diligently practice among others to cultivate blessings. We have previously discussed this. This is how we can “gradually advance” from the state of ordinary people and practice the sole wondrous Dharma for attaining Buddhahood. So, we must really take the Dharma to heart.

Then, “these countless Dharma-doors are in fact all part of the One Vehicle.”

These countless Dharma-doors are in fact all part of the One Vehicle: The wondrous Dharma taught by the Buddha is all the ways noble beings enter the Path, so these are called “doors.” Since all Dharma also leads to ultimate reality, what we call Dharma-doors are in fact all part of the One Vehicle.

The various wondrous teachings of the Buddha are “all the ways noble beings enter the Path.” The Buddha calls these many Dharma-doors, “skillful means.”

All Buddhas and noble beings must pass through these doors to enter the path. Thus, all Dharma leads to the One Reality, which is why we speak of Dharma-doors. One Reality refers to the singular nature of water. The Dharma is like water; only something with the nature of water can truly penetrate the capacities of sentient beings. So, for the sake of sentient beings, the Buddha engaged in spiritual practice and attained enlightenment. Thus, we must also engage in the internal cultivation of sincerity, integrity, faith and steadfastness, and we must interact with others to practice loving-kindness, compassion, joy and equanimity. So, we must always be mindful.

Episode 407 – Walk the Bodhi-Path with the Four Infinite Minds

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>> “With sincerity, we vow to transform all beings. With integrity, we eliminate afflictions. With faith, we learn the Dharma-doors. With steadfastness, we attain Buddhahood.”

>> “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha”.”

>> Next, “All Buddhas make this vow, ‘Having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.'”

>> All Buddhas make this vow: All Buddhas transcend and enter the world with the original intent of carrying out great vows of compassion and wisdom. All Buddhas and Bodhisattvas make two kinds of vows, general and particular. The Four Great Vows are general vows and for internal cultivation. The Four Infinite Minds are for external practice. Vows such as the Medicine Buddha’s 12 vows are particular vows.

>> Having walked this path to Buddhahood: the Buddha, out of kindness, came to this world for the sake of sentient beings. He demonstrated the path of spiritual practice and enlightenment to guide sentient beings to practice the Bodhi-path. He wished to enable all sentient beings to also obtain this path.

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“With sincerity, we vow to transform all beings.
With integrity, we eliminate afflictions.
With faith, we learn the Dharma-doors.
With steadfastness, we attain Buddhahood.”

I constantly tell everyone that if we always have sincerity, integrity, faith and steadfastness, we can engage [in spiritual practice] with utmost reverence and sincerity. To engage in spiritual practice, we need to make the [Four] Great Vows.

“We vow to deliver countless sentient beings.” We must vow to transform sentient beings. Then, with the proper mindset and Right Thinking, we “vow to eliminate endless afflictions.” We must vow to eliminate afflictions. Our mindset must be proper and not go astray. Next, our faith must be firm so that we can “vow to learn infinite Dharma-doors.” And even more importantly, we must be grounded in our spiritual practice. Buddhahood is unsurpassed, so we must vow to attain it. These are the Four Great Vows.

If we do not transform sentient beings, do not eliminate afflictions, do not seek Dharma-doors and do not vow to attain Buddhahood, then there is no need for us to learn the Buddha’s teachings. Thus, making the Four Great Vows is essential for spiritual practitioners.

So, we must have utmost reverence as we learn the from Buddha and listen to Dharma. We practitioners must always listen to the Dharma. In the sutras, the Buddha establishes skillful teachings. He uses many kinds of worldly matters and methods of spiritual practice to patiently guide us. He constantly tells everyone that we must mindfully listen to the Dharma, take it in and constantly review it. During the Buddha’s lifetime, there was a bhiksu who reverently listened to the Dharma, thus he carefully maintained Right Thinking. Whatever the Buddha taught, he faithfully accepted and practiced.

Each day, after listening to the Buddha’s teachings, he earnestly [engaged in spiritual practice]. He would go into the forest and begin to recite whatever teaching the Buddha had given that day. He did not just repeat the teachings in his mind, he recited them very loudly and clearly, with energy and spirit.

In this forest were many birds. Whenever the bhiksu recited the Dharma, they would rest on the tree branch and listen mindfully. One of these birds was particularly dedicated, and he would listen happily [to the Dharma]. Day after day, the bird rested on the same spot to listen with great care and reverence to the bhiksu as he recited and reviewed the Buddha’s teachings. He did this mindfully every day.

One day, a hunter entered [the forest] to go hunting. When he saw this bird in the tree, he took aim and shot him. The bird had been happily listening to the Dharma at that time and was completely unaware of the danger [nearby] was completely unaware of the danger. So, the bird was shot by the hunter and thus lost his life. This was how the bird died. After the bird passed away, he was reborn in the heaven realm. As he was suddenly reborn in heaven, the bird wondered, “What virtue or ability, what causes and conditions do I have, such that from my previous life as a bird, I could suddenly be reborn in heaven? Let me think about this.”

“It must have been because, when I was alive, I listened with utmost reverence to the bhiksu reciting the Buddha’s teachings. Because of this karmic condition, I was reborn in heaven. That must be it,” the bird thought. “I’m so grateful. I’m grateful to the Three Treasures, for the Buddha teaching the Dharma and for the diligent practice of the bhiksu, so that I could take this wonderful Dharma into my heart. I must repay the grace of the Three Treasures.”

So, he brought flowers and went to reverently present them to the bhiksu. Then he prostrated in gratitude. “I’m grateful for your diligence and mindfulness that allowed me to attain the blessings for being reborn in heaven. Today, I have come to ask you to allow me to take refuge with you. I want to take refuge in the Three Treasures.”

After the bhiksu heard this, he joyfully wished blessings upon this heavenly being who used to be a bird, and helped him take refuge. This greatly enhanced [the bhiksu’s] own faith and confidence. After listening to the Dharma, we must take it to heart and earnestly continue to recite it. This is also a way of spiritual practice. Internal cultivation brings merits, and external practice brings virtues. So, this bhiksu had faith. When Ananda learned of this story, he reported it to the Buddha in detail. The Buddha was very happy and said to everyone, “Have you heard about this? Even a bird who reverently listens to the Dharma can receive the blessings of listening to, contemplating and practicing it and be born in heaven; how much more so for human beings? If a person can learn the Dharma with focus and faith, he will not achieve less than a bird.” The Buddha gave this teaching based on this story.

We must understand that we must listen to the Dharma with utmost reverence; we must not say, “I’m listening, more or less.” We must listen with utmost reverence. When we sincerely listen to the Dharma, aside from transforming ourselves, we can also transform others. After we listen to and take the Dharma to heart, we can share it with others. By doing so, we can sow Bodhi-seeds in people’s hearts. So, we must exercise utmost reverence to always engage in Right Thinking, develop faith and advance with our feet solidly on the [path]. This is the goal of our spiritual practice.

Yesterday we discussed the passage,

“All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha”.”

All Buddhas of the past, Sakyamuni Buddha in the present, and all Buddhas of the future use many kinds of skillful means all to transform each and every sentient being. They want to transform not only humans, but all sentient beings.

“Of those who have heard the Dharma, none will fail to become a Buddha.” Even a bird could be reborn in heaven, not to mention those who listen to the Dharma and, as time passes, can diligently advance without going astray. They will certainly attain Buddhahood. This is the previous sutra passage.

Next, “All Buddhas make this vow, ‘Having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.'”

This is what the Buddha said, “All Buddhas make this vow.” The vow of every Buddha is the same. When all Buddhas appear in this world, They also engage in spiritual practice, attain enlightenment and then come back again. Thus, we say, “The Tzu Chi School is a road through the world.” We must work with people in the world. Though we have the Jing Si Dharma-lineage, a path of diligence, we must also make the Four Great Vows and go among people on this road through the world. Only by interacting with people do we have a way to transform sentient beings.

All Buddhas, whether transcending or entering the world, have this original intent. Thus, all Buddhas’ intent is to carry out “great vows of compassion and wisdom.”

All Buddhas make this vow: All Buddhas transcend and enter the world with the original intent of carrying out great vows of compassion and wisdom. All Buddhas and Bodhisattvas make two kinds of vows, general and particular. The Four Great Vows are general vows and for internal cultivation. The Four Infinite Minds are for external practice. Vows such as the Medicine Buddha’s 12 vows are particular vows.

None departs from this; every Buddha makes these great vows, which are to transform all sentient beings, eliminate all afflictions, learn all Dharma-doors and attain Buddhahood. This is the original intent of all past, present and future Buddhas. After attaining Buddhahood, They exercise both compassion and wisdom and actualize those great vows. This is the original intent of all Buddhas.

So, no Buddha or Bodhisattva departs from these general vows and particular vows. All Buddhas make general and particular vows. The general vows are the Four Great Vows. Now, Sakyamuni Buddha is actualizing the Four Great Vows. All past and future Buddhas do the same. Even Amitabha Buddha also made the Four Great Vows. Medicine Buddha also had the Four Great Vows as His foundation. These are the general vows of all Buddhas.

No Buddha can lack the Four Great Vows. These are the most basic and general vows of all Buddhas. Of course, all Buddhas also make particular vows. For example, Amitabha Buddha made 48 vows. Medicine Buddha made 12 great vows. Sakyamuni Buddha has the Four Infinite Minds. Besides the Four Great Vows, He also cultivated the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Since Amitabha Buddha has 48 vows, so many, and Medicine Buddha has 12 vows, why does Sakyamuni Buddha only have four vows?

Other than the Four Great Vows, He also cultivated the Four Infinite Minds. With great loving-kindness, the Buddha loves all sentient beings. With great compassion, the Buddha views all sentient beings as His own children and as Himself. He feels sentient beings’ countless sufferings as His own suffering, as pain in His own body, so He gives rise to the Four Infinite Minds.

He has great loving-kindness without regret and great compassion without resentment. No matter how stubborn sentient beings are, out of loving-kindness and compassion, He unceasingly goes among sentient beings without regret or resentment to find ways to transform them. No matter how many afflictions He encounters, the Buddha always happily helps others with an open heart and pure thoughts. This kind of joyful giving comes from joy and equanimity toward sentient beings. As long as they are in the Six Realms, the Buddha will also be there, endlessly looking for causes and conditions to transform them. He gives without being afraid of hard work. So, loving-kindness, compassion, joy, equanimity are the Four Infinite Minds of Sakyamuni Buddha,

and the Four Great Vows are His general vows. General vows are for internal cultivation. All Buddhas make the Four Great Vows for Their internal cultivation. The Four Infinite Minds are for external practice. This is what Sakyamuni Buddha taught us.

Actually, the 48 vows and the 12 great vows are all related to loving-kindness, compassion, joy and equanimity. Therefore, to walk the Bodhisattva-path we must actualize the Six Paramitas in all actions, which means that our every action must be an extension of those vows. Therefore, our vows must be boundless. “Though the universe has its limits, our vows are boundless.” This means that our vows must be endless. So, we make both general and particular vows.

The Buddha said, “Having walked this path to Buddhahood….” Sakyamuni Buddha’s path to Buddhahood is inseparable from loving-kindness.

Having walked this path to Buddhahood: the Buddha, out of kindness, came to this world for the sake of sentient beings. He demonstrated the path of spiritual practice and enlightenment to guide sentient beings to practice the Bodhi-path. He wished to enable all sentient beings to also obtain this path.

The path walked by the Buddha is inseparable from His loving-kindness for sentient beings. Therefore, He manifested in this world. He descended from Tusita Heaven and was born into the palace. He manifested this appearance to be the same as ordinary people. He went through childhood, adolescence, early adulthood, middle age and so on. As He entered middle age from his prime, He began to seek the true principles of the world. This is to teach us that we all intrinsically have Buddha-nature, and to manifest our Buddha-nature, we also must go through these stages of life and seek the Buddha-Dharma. This is how we can all comprehend the Buddha-Dharma.

So, He “came to this world” and “demonstrated the path of enlightenment.” These appearances He manifested are called the Eight Aspects of the Buddha’s life. As previously mentioned, He manifested with this worldly appearance to engage in spiritual practice. After He attained enlightenment, He returned to this world to guide sentient beings to practice the Bodhi-path. He has already walked this path, so He came back to guide everyone else to follow the same path.

For us “to practice the Bodhi-path,” we observe the road taken by the Buddha and follow in His footsteps. The Buddha [paved] this Bodhi-path, this path to enlightenment, so we can unceasingly advance on it. “He wished to enable all sentient beings to also obtain this path.” These sutra verses express the hope that all of us will form great aspirations and make great vows to walk the Bodhi-path.

Learning the Buddha’s teachings is not just about saying, “Yes, I have listened.” If you listened, “Have you taken it to heart? Yes, I have. Repeat what you have heard to me. I cannot. Why not? I don’t know where to start. Do you remember it? Yes, I remember. Why can’t you articulate it? But….” If you cannot articulate it, it means you have not taken the Dharma to heart. You may say you have listened, you may say you understand, but you have not truly realized it. If the Dharma does not resonate with your mind, then you cannot articulate it.

“It’s OK if you cannot articulate it. Why don’t you recite what I just said back to me? I remember it, but I cannot recite it.” If so, can you really say you “remember”? If I ask you now, “What did I say at the beginning? What do we do with sincerity?” (We vow to transform all beings). Yes, with sincerity, we vow to transform all beings. How about with integrity? (We eliminate afflictions). With faith? (We learn the Dharma-doors). And with steadfastness? (We attain Buddhahood). Fortunately, everyone can at least memorize it and take it in. As these words are instilled into our memory they will penetrate our hearts.

After listening to it, are we going to keep quiet? (No). What are we supposed to do? We need to repeatedly recite it and share it. “I heard this, do you remember it? Yes. Then you can recite it to me. I will recite it to you and then we can both memorize it. Do you remember? Yes, I remember, I will recite it to you.” See, this is reciting.

If we can all do this, we will memorize it and then recite it, loud and clear. Then everyone around us can hear it. Even birds can hear it and become happy. When we recite [sutras] with reverence, our minds will abide by the Dharma. Sentient beings who hear it can comprehend the principles and take the Dharma to heart. Then they will naturally take in genuine Dharma. As we listen to and understand the Dharma, we must recite it with utmost reverence.

Everyone, even a bird can be reborn in heaven after listening to the Dharma, let alone us human beings. If we listen to the Dharma and diligently practice how can we fail to attain Buddhahood? So, we must all have faith, but we must also always be mindful.