Category: TLS Chapter 3

Episode 546 – Use Perfect Enlightenment and Wisdom to

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>> Transform Those With Limited Capacities. “The Tathagata has perfect enlightenment and great wisdom. He is replete with compassion and true principles. The playful sons foolishly set off sparks and, as the fire surrounded them, they did not know to feel shock or fear.”

>> “Sariputra, the elder had these thoughts.”

>> [He thought,] “My body and arms are strong. I can wrap them in a sack or place them on a table and carry them out of the house.”

>> A sack: In ancient India, this was a container used to hold flowers. It could be used to protect the young and innocent and help bring them out of the burning house. This is an analogy for transforming those with limited capabilities.

>> A table: Small objects are safely placed on a side table. Large objects are safely placed on a long table. Youths in their prime can climb on them and escape the fire. This is an analogy for transforming those with average capabilities.

>> “If I use my wisdom. I can manifest spiritual powers and the power of wisdom to teach my understanding and views, powers, fearlessness.”

>> “[Enabling] sentient beings to escape the house of the Three Realms, transcend the Four Inverted Views and understand the Five Aggregates.”

>> Thus it says, [He would] carry them out of the house. Then he thought further upon this again. Clearly, the One Vehicle Dharma is great, yet capabilities for accepting it are limited. This is analogous to the narrow door.

>> Because people cling to the Four Inverted Views and Five Aggregates, it is hard for them to pass through the Dharma-door. Thus it says, “The door is narrow.”

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“The Tathagata has perfect enlightenment and great wisdom.
He is replete with compassion and true principles.
The playful sons foolishly set off sparks and,
as the fire surrounded them, they did not know to feel shock or fear.”

The Tathagata already has perfect wisdom and is replete with the three elements of enlightenment. He enlightened Himself and others, and has perfect enlightened conduct. He is replete with compassion and has understood the true principles. However, we ordinary people are like those foolish sons playing. They still did not understand what “principles” are, nor did they try to follow the teachings. These foolish sons did not want to learn and were always causing trouble, not realizing that they were surrounded by danger. So, they felt no shock or fear. Isn’t this how we sentient beings behave?

The Buddha is like the kind father of the world. He is replete with morals and has completed His learning. His knowledge of principles, virtue and His character have all been perfected. But how can He teach the children and other family members who live in this great house? Each family member in this great house has his own habitual tendencies. The children are not very serious, either. This kind father will feel worried and helpless, but will not give up. So, He devised wondrous provisional teachings and skillful means as ways of teaching everyone.

When the Buddha was in this world, the disciple closest to Him was Ananda. One time, Ananda developed a boil on his back. It was abscessed. Medically, this is an “ulcerative carbuncle.” This boil was extremely painful. It had already festered and had to be operated on.

The Buddha told the doctor, “Go ahead and operate on him. I will speak to Ananda and divert his attention.” Sure enough, since the Buddha was before him, Ananda concentrated on listening to the Dharma with the respect he always had. The Buddha spoke to Ananda in the tone of voice He normally used, saying, “Ananda, spiritual practice cannot wait. You must seize the opportunities for awakening. If you want to awaken, your Six Roots must be focused on one thing. As you physically sit here, you must use your eyes and ears in concert.”

As Ananda listened to the Buddha speak, he was unaware that the boil was being lanced, and all the pus was being drained. Everything went smoothly. The Buddha then asked Ananda, “Ananda, did that hurt?” Ananda answered, “I did not feel anything at all. Someone was treating the boil on my back yet I felt no pain at all.”

The Buddha turned to the other bhiksus and said, “Be focused when you listen to the Dharma. When Ananda suffered this physical ailment, he focused on the teaching of the Dharma. This allowed his physical suffering to be treated. His treatment was completed [so easily], and he took the Dharma to heart, took the true principles to heart and developed his wisdom-life.” [In this story of] the Buddha and Ananda, Ananda’s ailment was treated while the Buddha used the Dharma to treat his mind, diverting his attention from his physical pain to listening to the Dharma. So, when we concentrate, we can take the Buddha-Dharma to heart.

There was one time when. Chi Hang came back to the Abode from Malaysia. While talking, he mentioned a young volunteer, Cheng Yi, and his life story. He said, “When [Cheng Yi] was born, he had no hands; he was physically handicapped.” When his parents saw that their child was born without hands, they abandoned him. Another couple could not bear to see this so they brought him home and raised him. As this child slowly grew older, like any typical child, he went to school. He went to elementary, middle, then high school. However, because he lacked both hands, as he interacted with other children, he could not help but feel inferior.

Just before entering college, he happened to come in contact with Tzu Chi volunteers. They helped him apply for scholarships and constantly encouraged him. He was very smart and studious, so he was accepted into college. However, he was worried. “Once I graduate, where will I work?” Chi Hang and the other volunteers told him, “Don’t worry about your post-graduation plans; come work for Tzu Chi.” He felt very happy and comforted. Once he graduated, he reported to work at Tzu Chi. He was responsible for managing the same field that he had studied, information technology. He was in charge of this for the office. Whether the 3-in-1 (documentation) team needed photographs to be uploaded or needed video footage to be edited, he would use his feet to edit the images and videos. He was responsible for all of the typing and documentation.

During the Malaysian volunteers’ previous trip, I asked him, “Are you listening to the teachings? Do you wake up for the morning Dharma talk?” He quickly stood, came before me and said, “When I go back, I will do this diligently. Very well, now that you have promised me, you must go back and diligently learn the Dharma.” Indeed, when he went back to Malaysia, he woke up early every morning to attend the morning recitation and my Dharma talk. But as soon as I began the lecture with, “Fellow practitioners,” he would start to nod off and sleep, all the way until, “Always be mindful.” Then, he would wake up. He said, “This is frustrating, what should I do?” Because I speak Taiwanese, which he could not understand, as soon as I said, “Fellow practitioners,” he would immediately fall asleep.

So, how could he learn Taiwanese? He said he concentrated on listening and focused all his attention on his ears. One day, suddenly, while he focused single-mindedly on listening, he heard a “pop” in his ears. From then on, he could understand every sentence that I spoke.

Following the talk, the volunteers shared their realizations at a study group. Those who understood would take notes. On that day I taught about “perfecting the three elements of enlightenment,” [which sounds like “three angles” in Taiwanese]. In the group, the volunteers discussed what I said. One volunteer drew it for everyone, a line going this way, this way, then that way. There were three angles, a triangle! Cheng Yi explained to him, “Master didn’t say ‘triangle’, but rather ‘the three elements of enlightenment.'” He had made a note about this. He took notes with his feet, taking down every single word. When he showed everyone his notes, he had “the three elements of enlightenment.”

So, is he lacking anything? No. He has all of his six sense organs. Although he has no hands, his feet were very dexterous. Chi Hang told me, “His notes are even neater than handwritten ones. They are very clear and orderly.” He took in every sentence I said. Strangely enough, he can only understand Taiwanese when I speak it, not when anyone else speaks it.

Think about this; it is incredible! But it is not that inconceivable. We must believe the Buddha’s teachings that [anything is possible] when we are completely focused on receiving the Dharma. When we accept the Dharma with sincerity, we can take every single sentence to heart.

If we are like foolish children, we will remain mischievous and stubborn, doing as we please and refusing to listen to any directions. If we are like this, in spite of disasters arising on all sides, we will still not be afraid. This worries the elder of the great house. What method could he use to help everyone accept the Dharma, take it to heart and manifest it in their actions? This is what the Buddha mindfully contemplated.

The previous passage states,

“Sariputra, the elder had these thoughts.”

The elder was very mindful about this.

[He thought,] “My body and arms are strong. I can wrap them in a sack or place them on a table and carry them out of the house.”

“My body and arms are strong” is what we discussed yesterday. [In the analogies of] body and arms, “body” represents compassion and “arms” represent wisdom. Having compassion, we think of how to safeguard sentient beings and how to relieve suffering with our two hands. This represents wisdom and compassion. Compassion and wisdom are expressed by saying, “body and arms [that] are strong.” But what methods should he use? The passage continues, “I can wrap them in a sack or place them on a table and carry them out of the house.”

“A sack,” in ancient India, was something delicate used to hold flowers made of cloth. This container which was wrapped around things is called a sack.

A sack: In ancient India, this was a container used to hold flowers. It could be used to protect the young and innocent and help bring them out of the burning house. This is an analogy for transforming those with limited capabilities.

This object is used as an analogy for something used to protect the young and innocent. Very young children can be shielded by [a sack]. “Children” represents those who have limited capabilities and a superficial understanding of the Dharma, so this is an analogy for transforming those with limited capabilities.

Next is “a table. Table” here can refer to a side table. This is like the table we use to serve tea. It is very small, or like a tray where we place decorative items. This can only hold smaller objects, things which serve decorative purposes. We place small objects on small tables, which we call side tables.

A table: Small objects are safely placed on a side table. Large objects are safely placed on a long table. Youths in their prime can climb on them and escape the fire. This is an analogy for transforming those with average capabilities.

“Long table” refers to bigger tables. Heavier objects can be placed on long tables. We can do our work at this table or put heavy objects on it. “Large objects are safely placed on a long table.” This is an analogy for transforming youth in their prime. At this age, they can climb on the table to escape the fire.

If they cannot escape through the door, they can stack up the tables to escape the fire. This is an analogy for those with limited or average capabilities. The Buddha must be very careful with them. When those with great capabilities hear the Dharma, they can accept and understand it, so He worried most about people with limited or average capabilities. Though they listened to the Dharma, they did not truly take the Dharma to heart.

So, the Buddha said,

“If I use my wisdom. I can manifest spiritual powers and the power of wisdom to teach my understanding and views, powers, fearlessness.”

He taught them in these ways, using His wisdom and His spiritual powers, these kinds of abilities, in order to teach. Simply by speaking to them, He hoped that everyone could accept the Dharma. He hoped that everyone could take the Dharma that He taught to heart,

“[Enabling] sentient beings to escape the house of the Three Realms, transcend the Four Inverted Views and understand the Five Aggregates.”

Recently, the house of the Three Realms is something you have grown familiar with. The desire realm, form realm and formless realm have been compared to this great house. In the great house of the world, the mindsets and desires of sentient beings connect to the external conditions of the form realm and give rise to greed, afflictions and so on. This is the analogy of the great house.

“[They] transcend the Four Inverted Views.” The Four Inverted Views are permanence, joy, self and purity. We discussed them just a few days ago, so everyone must understand them and correctly comprehend that life is impermanent. There is so much suffering in the world; where is the joy? We must contemplate the body as impure; we must see that everything is impure. Indeed, we must remind ourselves to be vigilant of [our views] on these four things.

The Five Aggregates are form, feeling, perception, action and consciousness. In the raging Five Aggregates, consciousness comes from external phenomena of form leading to feeling, perception then action, which enters our consciousness. Over these past few days, we have discussed how we use our Six Sense Organs to connect with the Six Sense Objects. Our feelings lead us to constantly think. Acting on these thoughts leads us to create karma, which is then stored in our eighth consciousness. Therefore, we always say that we must mindfully listen to the Dharma.

We must clearly understand the Five Aggregates. With various methods, the Buddha taught the Dharma, and we must listen to it mindfully. We must be like Ananda, who had a boil on his back which was painful, swollen and pus-filled. The Buddha said, “Doctor, focus on the operation. I will help Ananda focus on something else by diverting his attention to concentrate on the Buddha-Dharma.” Sure enough, the operation was successful. Ananda’s boil was healed and he had taken the Dharma to heart. This was also a method He used.

Thus it says, [He would] carry them out of the house. Then he thought further upon this again. Clearly, the One Vehicle Dharma is great, yet capabilities for accepting it are limited. This is analogous to the narrow door.

Thus it says, “[He would] carry them out of the house. Then he thought further upon this again.” He taught the Dharma in a certain way for those of limited or average abilities, hoping they could hear and accept the teachings,

then understand and contemplate them. First He must help them escape the burning house. Then, he must help them advance to the next stage. “Clearly, the One Vehicle Dharma is great.” The Dharma of the One Vehicle is very expansive; it is the great Dharma. But those of limited capabilities are unable to enter it. Why can some people not enter this Dharma? Their capabilities are limited because they cling to the Four Inverted Views and the Five Aggregates. People like this still have many afflictions. The Four Inverted Views and the Five Aggregates are very big [obstacles], so the Dharma cannot enter their minds.

Because people cling to the Four Inverted Views and Five Aggregates, it is hard for them to pass through the Dharma-door. Thus it says, “The door is narrow.”

Because their afflictions are great, and the door to their minds is narrow, the Great Vehicle Dharma cannot enter their minds. They practice only for their own benefit, without wanting to also benefit others. This is their capacity. With so many afflictions, the door to their minds is very narrow. The Great Dharma cannot enter their minds; it is difficult to pass through this Dharma-door. They cannot enter this door; they cannot understand it. Thus, “The door is narrow.”

In order to open the door of our minds to accept the Great Vehicle Dharma, we must not amass so many afflictions. If we have more afflictions than Dharma, the Dharma cannot enter our minds. The more afflictions we have, the narrower the door will be. Therefore, we must break through our afflictions so that they do not obstruct the door; only then can we take in the Dharma. Dear Bodhisattvas, as Buddhist practitioners, we must take the Dharma to heart. If not, how can we learn to be like the Buddha and perfect the three elements of enlightenment? That requires us to always be mindful.

Episode 545 – Transform Sentient Beings through The Two Virtues

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>> “Sentient beings, hindered by their delusions, are not at peace. Because of the stirring of the wind of ignorance, their minds are not stable. The delusions of views and thinking block the door so they cannot escape. Karmic consciousness is deeply hidden, thus our minds continue to create karma.”

>> “Sariputra, the elder had these thoughts, ‘My body and arms are strong, I can wrap them in a sack or place them on a table and carry them out of the house.'”

>> The elder had these thoughts: The great elder was worried about his sons being in a dangerous place without trying to escape. One who learns and practices the Bodhi-path will teach the Great Vehicle, but sentient beings do not value nor seek it. He had these thoughts: The Buddha had already attained awakening, so His thinking gave rise to wondrous Dharma.

>> “Body” is an analogy for the power of Great Vows and “hands” are analogies for how wisdom can pull us up.

>> The virtue of ending and the virtue of wisdom: The virtue of ending is the virtue of putting an end to all afflictions. Then we can teach all of the wondrous Dharma for liberation.

>> The virtue of wisdom is the understanding of true principles. The virtue of ending is putting an end to all afflictions. This is Bodhi and Nirvana.

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“Sentient beings, hindered by their delusions, are not at peace.
Because of the stirring of the wind of ignorance, their minds are not stable.
The delusions of views and thinking block the door so they cannot escape.
Karmic consciousness is deeply hidden, thus our minds continue to create karma.”

“Delusion” is ignorance and that which “hinders” is an obstacle. Because our delusions and ignorance have obstructed our wisdom, we are unable to understand. Therefore, nearly everything that we do, we do out of ignorance. In this state of ignorance, we create karma. When we do things that are unwise, we create various kinds of karma and end up feeling uneasy.

Because the wind of ignorance frequently stirs our minds, it causes our resolve to waver. Because of this we cannot truly persevere. So, the Bodhisattva-path is hard to walk, and Bodhicitta is difficult to develop. This is also an obstacle.

Delusions of views and thinking block this door. The door of our minds has been obstructed by our delusions of views and thinking. The burning house of the Three Realms only has one door. To leave this burning house, we must go through this door, which is the door of wisdom, but our delusions of views and thinking block it. We cannot open the door of wisdom, so we cannot get out.

That is because our karmic consciousness is normally deeply hidden. For a very long time, we have unceasingly created karma. With everything we do in our daily living, we sow seeds, which continue to mature. The seeds of goodness and evil are both deeply hidden in our eighth consciousness. So, all obstructions are created by our minds. If there is ignorance in our minds, we will commit wrongdoings and they will obstruct our door of wisdom. If we are in a state of ignorance when we come in contact with external conditions, the winds of ignorance will stir our minds, so our Bodhisattva-practice and Bodhicitta will be obstructed. This is because we are hindered by delusions. Because of this, there is no peace in the Three Realms. The door of the burning house is narrow, which makes it very difficult for people to escape.

This must be talking about the door of our minds. We must constantly exercise our wisdom and remind ourselves to be vigilant in our daily living. Our thoughts, our perspectives, our understanding and our thinking must not be covered by ignorance. If our minds are covered by ignorance, the wind [of ignorance] will stir, and our wisdom will be hindered by it. This applies to everything we do in our daily living. All things are created by our minds. We can do good, and we can also commit evils.

In the past few days (2013), a Great Love Village in Indonesia had its dedication ceremony. In 2009, an earthquake completely leveled Padang. When this happened, many people’s houses collapsed, and there were also many casualties. So, Tzu Chi volunteers mobilized again. In addition to providing timely relief, we also very quickly rebuilt their schools. This is similar to the Hope Project [in Taiwan]. The mayor was very grateful that Tzu Chi volunteers had done such a good job. This brought many children a sense of peace. All the children felt more peaceful, and the education there flourished.

So, all the residents were grateful to Tzu Chi. On behalf of the residents, the mayor came to see us in Hualien. The date of his visit fell on the day of the closing ceremony for. Faith Corp and Commissioners training for. Tzu Chi volunteers from around the world. So, on that occasion, he expressed his gratitude for Tzu Chi to volunteers from around the world. At the same time, he also shared his hope that the citizens of Padang could all become Tzu Chi volunteers. Then the mayor declared that one day every year would be “Tzu Chi Day.”

After all that had happened, Tzu Chi volunteers often visited that city. After the earthquake, many people’s houses could not be rebuilt. There was another charity organization that donated building materials to help people rebuild their houses. But though this covered part of the rebuilding, the government still was unable to act. In addition to construction materials, where were the other resources going to come from? Again, they asked Tzu Chi for help. They asked if Tzu Chi could help them to rebuild more than 100 houses. Tzu Chi volunteers in Indonesia agreed to take on the task, This very small-scale, mini-Tzu Chi village of just over 100 households has now been built. After it was completed, the people felt very grateful.

Originally, the people felt some reservations towards Tzu Chi, because Tzu Chi is a Buddhist organization, while most of the people, almost everyone, believe in Islam. On the day that people moved into this village, former president Habibie said that Tzu Chi volunteers in Indonesia had already helped them so much. Beginning after the South Asian Tsunami in 2004, and into the present day, Tzu Chi volunteers have been very dedicated. They were grateful because these volunteers have helped them unconditionally.

Tzu Chi volunteers never interfered with their religious practices and were very respectful of their faith. So, with gratitude, approval and joy, they accepted our volunteers. Therefore, they want to give back. The way that they wanted to give back to Tzu Chi was for everybody in the village to be united in taking care of each other and living in love and harmony. For example, they said that if someone in the village became seriously ill, they might need to go elsewhere for treatment. Who then would care for the children at home? They would call upon everyone in the village to take care of this family. They wanted to show that the Great Love Village could live up to its name. They would love each other like one big family and work in concert with unity, harmony and love.

Actually, our volunteers in Padang visit them quite often. They go to inspire the love in their hearts and encourage them by saying, “If every day, you can put something in the bamboo bank, that will be great” 1000 rupiah in coins is a little over two Taiwanese dollars. So, they also put money into the bamboo banks, and every month, someone collects their donation and gives them another bamboo bank. They are happy to pool their love in this way. What they enjoy even more is doing recycling work. The entire village takes turns doing recycling. This is a very organized effort. When the people who go fishing see garbage floating on the ocean, things like plastics and cans, they gather it up from the ocean’s surface and bring it back and sort it. The whole village is very clean. It is a model village. The villagers’ unity, harmony and love is very heartwarming.

You see, their faith has not been affected. In their hearts, they are very harmonious. In this Great Love Village, they love and comfort each other in this way. By living in this way, this village is a very safe place. The whole village is like one family. Regardless of which family has a problem, the whole village will take care of it right away. This shows wisdom. The people feel safe and secure there. “Having relieved them from suffering, Bodhisattvas then expound the Dharma for them.” Inspiring the love in people’s hearts and helping them to realize their spiritual wealth so that people can have safety and stability is also what Bodhisattvas do in this world. To do this, they must eliminate the hindrances of their delusions of views and thinking. If they are confident, have faith in each other and help each other out of love, then there will be no obstacles.

We each have our own religious beliefs. Buddhism has its wisdom and. Islam has its loving ways. If we bring wisdom and love together, won’t this be very harmonious? All of this can happen in our daily living. Then with our every action, the results are stored in our consciousness. All things are created by the mind.

As we discuss the Lotus Sutra, we have already spent such a long time describing the burning house.

Earlier we said that the elder’s children were still in the burning house, continuing to play games. They had not realized that the fire was burning on all sides. They were unaware, unknowing, not shocked nor afraid, so the elder was worried about them. The fire was already getting closer and closer, but the people inside remained confused, enjoying themselves and playing games. We think the world will never change, unaware that impermanence is always around us. Thus we pass each day in a state of ignorance. As time passes, day after day, our bodies age and weaken, day after day our bodies age and deteriorate, day after day. Yet, we are unaware, unknowing not shocked nor afraid.

In fact, once the fire reaches us, once impermanence has arrived, even if we rail against suffering, it will be too late, and where we will end up in the future is still unknown. Our minds continue to linger, not attempting to figure out how to escape this burning house and dash out through this door. To open this door, we need to exercise wisdom to brush aside ignorance; then this door will open.

The following sutra passage states,

“Sariputra, the elder had these thoughts, ‘My body and arms are strong, I can wrap them in a sack or place them on a table and carry them out of the house.'”

This is an analogy expressing how worried the elder was. The Buddha reminded Sariputra of this again.

Because this sutra passage is important, the Buddha was constantly calling on Sariputra. He was not only reminding Sariputra, but everyone at the assembly. [He called Sariputra’s name] because he was the recipient of the teachings. This means that he was the one who stood up and asked questions. People’s capabilities still varied. Sariputra’s capabilities had been awakened, so he stood up and asked the Buddha questions. As a representative of the Lotus Assembly, he requested that the Buddha explain the principles of the One Vehicle Dharma. So, when the Buddha started to speak, He directed His words at Sariputra. In fact, He wanted all the disciples there to listen earnestly.

“The elder had these thoughts.” At that moment, this elder mindfully contemplated this issue. This shows how worried the elder was; he thought to himself because he was concerned. With great care, he contemplated this problem. He worried that the children were still inside, unaware and still playing. How could he save all of them? This greatly worried him.

The elder had these thoughts: The great elder was worried about his sons being in a dangerous place without trying to escape. One who learns and practices the Bodhi-path will teach the Great Vehicle, but sentient beings do not value nor seek it. He had these thoughts: The Buddha had already attained awakening, so His thinking gave rise to wondrous Dharma.

All of his sons were in this dangerous place, but they did not want to get out. They did not want to promptly accept the teachings. This was a lament about how we sentient beings clearly see the way the world is, clearly face many hardships in it and clearly know life is filled with suffering, yet we do not earnestly accept the wisdom that would help us escape through this door. We do not want to learn and practice it. We do not step onto the path to enlightenment, which is the Bodhi-path. Though surrounded by dangers, people deludedly remain in these conditions. They do not try to quickly escape from this dangerous place.

I often say that disasters frequently occur in this world. These earth-shattering disasters should bring about world-changing awakenings, so we can we learn and practice the Bodhi-path. This was what the great elder was thinking about. He thought about what methods to use to reveal the Great Vehicle Dharma so that everyone would be willing to accept it.

So, “He had these thoughts.” In fact, the Buddha had already attained enlightenment. He had already transcended the Three Realms, but He could not bear to leave sentient beings in their unenlightened state, unceasingly creating karma. Their negative karma has already come together, so the four elements are not in balance causing manmade disasters to happen frequently. Disasters are already slowly closing in from all four sides. The elder is an analogy for. Sakyamuni Buddha, the Great Enlightened One. He was most anxious and worried about how to help everyone truly awaken in time. This is very important.

What method could he use? “Body and hands [that] are strong.” In the sutra text,

“Body” is an analogy for the power of Great Vows and “hands” are analogies for how wisdom can pull us up.

This represents the two kinds of virtues. The virtue of ending and the virtue of wisdom are like our two hands.

․The virtue of ending and the virtue of wisdom: The virtue of ending is the virtue of putting an end to all afflictions. Then we can teach all of the wondrous Dharma for liberation.

“The virtue of ending” is the virtue of putting an end to all afflictions. This is liberation. If we can be liberated from everything, we will attain wondrous Dharma. “The virtue of wisdom” is the understanding of true principles. With “the virtue of wisdom,” we will be able to comprehend all true principles.

The virtue of wisdom is the understanding of true principles. The virtue of ending is putting an end to all afflictions. This is Bodhi and Nirvana.

So, the virtue of ending and the virtue of wisdom, are like our two hands. When our mind is in an awakened state of tranquility and stillness, we are on the Bodhi-path. The Buddha had that kind of wisdom and that kind of power.

But what could He do? Each person only has two hands. The Buddha was only one person; was it possible [to carry them all out]? Of course, He needed “all the sons” to awaken first. They cannot leisurely practice skillful means. They must come together in the One Great Vehicle. After making the Great Vows from their hearts, they must immediately develop the virtue of ending and the virtue of wisdom to eliminate all afflictions and awaken their nature of True Suchness. Their wisdom must be awakened. With body and mind in harmony, they can then use other methods to deliver sentient beings from the burning house. So, we need to make the [Four] Great Vows. We also need wisdom, the power to pull everyone up. Therefore, we must always be mindful.

Episode 544 – The Mind Creates the Causes of the Fire

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>> “In the realm of physical existence, the fire that arises is the result. There are natural and manmade disasters, and the mind is the cause. Sentient beings whose minds are confused act improperly. With [physical] contact, feelings and cravings, the resulting suffering is not without cause.”

>> “The elder, seeing the fire arise from all four sides, was greatly shocked and afraid and had the following thought, ‘Although I can, through this burning doorway, escape to safety….'”

>> “All my sons are still inside the burning house, attached to their playing, unaware, unknowing, not shocked nor afraid. The fire is closing in on them and suffering and pain threaten them, yet they have no sense of aversion or peril, and they do not have any thought of escaping.”

>> In this great house, the columns, beams and bases of the pillars had rotted. The sons were foolish, unknowing and unaware. They kept playing games and remained stubbornly attached to their delusions. They were unable to accept teachings and remained deluded and unaware.

>> The Buddha has awakened to His true nature and realized unconditioned Dharma. He is fundamentally free of afflictions, so there is no appearance of burning or of entering and exiting safety and stability that can be spoken of.

>> “The elder, seeing the fire arise from the four sides, was greatly shocked and afraid.”

>> The Buddha has compassion for sentient beings.

>> “Lost the pure and wholesome thoughts of their true nature.” This is why the Buddha appeared shocked,

>> “He worried about sentient beings committing all evils; thus He was frightened.”

>> Because of His compassion, He worried about their suffering.

>> Shows that He worried for them out of compassion.

>> He abides in the land of calm illumination, which made his sons’ lack of awareness more obvious. They clung to the Four Inverted Views. “The fire is closing in on them, and suffering and pain threaten them.” They could not easily escape the burning house.

>> “All his sons are attached to their playing, to lingering all day in comfort and pleasure, without achieving anything.”

>> Whether they spend their time fighting over wealth or are self-indulgent and undisciplined, they do not realize that their house is on fire, that the flames are pressing in on them and that they are in danger of pain and suffering.

>> This is the greed of sentient beings. They cling to the five desires. They linger on and cling to states that bring them happiness and do not let go of them. They do not realize the danger of being about to fall into the evil realms.

>> With this kind of yearning, attachment and greed, they will not let go of anything.

>> “His sons are young and immature, and have no understanding. They are attached to their playing.”

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“In the realm of physical existence, the fire that arises is the result.
There are natural and manmade disasters, and the mind is the cause.
Sentient beings whose minds are confused act improperly.
With [physical] contact, feelings and cravings, the resulting suffering is not without cause.”

In this realm of physical existence, impermanence, suffering and emptiness have always been part of the workings of the world. However, we all continue to form attachments, which creates so much suffering in the world.

This is like the elder’s great house. It had been in a state of disrepair for many years. There had always been many people in the house, but they did not cherish that big space. They acted as they wished, and so their selfish actions resulted in a fire. This is an analogy, but it is also a truth of the world. Already, in the realm of physical existence there have begun to be signs of imbalance in the macrocosm and microcosm.

So, “There are natural and manmade disasters, and the mind is the cause.” These are all created by the mind, by the thoughts that arise in our minds. It may happen that people do not get along; they may fight openly or they may plot in secrecy. The causes of [these conflicts] all come from the mind. The reason that sentient beings are subject to so much emotional and physical suffering is because people’s minds are confused. In sentient beings’ minds and in everyone’s actions, there is a lot of confusion over

“permanence, joy, self and purity. Clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existent self as self and clinging to what is impure as pure,” these are [the inverted views of] ordinary people, Or, they could be considered attachments. “Permanence, joy, self and purity” are also things we may be attached to. Whether we cling to “emptiness” or “existence,” this is a state of confusion arising from not understanding the principles. This results in [the Twelve Links of] contact, feeling, craving and so on. These sufferings all have their causes. Where there is an effect, there must be a cause. [Once a cause exists,] karmic retributions will continuously manifest. Therefore, we must take good care of our minds.

The previous passage states,

“The elder, seeing the fire arise from all four sides, was greatly shocked and afraid and had the following thought, ‘Although I can, through this burning doorway, escape to safety….'”

I have repeatedly explained the meaning of this passage. The elder is an analogy for the Tathagata. The Tathagata is the guiding teacher of the Three Realms. In the Three Realms, for a very long time now, sentient beings have been living as described in the burning house parable. [In the house,] there are many sentient beings, none of whom understand the principles. In the Three Realms, the guiding teacher is mindfully teaching them. However, they are in a state of confusion, so it is as if fire is arising from all four sides.

The next sutra passage then states,

“All my sons are still inside the burning house, attached to their playing, unaware, unknowing, not shocked nor afraid. The fire is closing in on them and suffering and pain threaten them, yet they have no sense of aversion or peril, and they do not have any thought of escaping.”

This comes after the description of how the columns, beams and pillars of the house were all rotted and decayed. The house was indeed deteriorating, signifying that the situation in the Three Realms is truly worrisome.

In this great house, the columns, beams and bases of the pillars had rotted. The sons were foolish, unknowing and unaware. They kept playing games and remained stubbornly attached to their delusions. They were unable to accept teachings and remained deluded and unaware.

Nowadays, the world’s material goods are very tempting. Everyone’s desires, perspectives and afflictions are entangled in a complicated knot. It is as if they are living in a great house where everything, from the columns and beams to the bases of the pillars, has rotted away. This happened because. “The sons were foolish, unknowing and unaware.” The children living inside the house were deluded and very foolish, so they were unknowing and unaware. They did not know that their behavior was wrong. They did not know that living in this great house, the Three Realms, is very treacherous. They “kept playing games” inside and “remained stubbornly attached to their delusions.” These children had turned into people who were “unable to accept teachings.” There was no way to easily teach them, because they were deluded and unaware.

When we think about this, we will think of how, in modern times, interpersonal relationships are very complicated. People’s mindsets are not very proper. Every day, when I think of people and matters and see the way that people live, the state of their lives and their minds, I feel helpless. Doesn’t it seem that many people live this way? It is as if they are playing with fire. They do not think, “I need to quickly awaken, attain realizations and purify my mind. I need to abide by the rules and sincerely live in harmony with others, working together to to help everyone in this world.”

The suffering that the Buddha spoke of is something we should all have experienced. Due to the imbalance of the four elements, there are frequent natural and manmade disasters, troubles in society and so on. How can we not awaken? How can we not have faith in what the Buddha says and not accept the teachings? We cannot continue to cling to our delusions and remain unawakened.

So, this house has been on fire [for quite a while], and the elder has already left this burning house. This is an analogy for how the Buddha has already awakened to. His nature of True Suchness and realized the unconditioned Dharma.

The Buddha has awakened to His true nature and realized unconditioned Dharma. He is fundamentally free of afflictions, so there is no appearance of burning or of entering and exiting safety and stability that can be spoken of.

He is the Great Enlightened One of the Universe. With an ocean of enlightened wisdom and a broad mind and heart, the ignorance and affliction in the Three Realms have no control over Him. So, He had already attained enlightenment, and His mind was fundamentally free of afflictions, so there is definitely no appearance of burning; there is simply no such thing [in His mind]. There is also no appearance of entering or exiting safety and stability, as He was already in a safe and stable state. Yet this “burning house” is an analogy used in the sutra. In the state of Buddhahood, He is fundamentally peaceful and at ease, outside [the house]. However, the sutra states,

“The elder, seeing the fire arise from the four sides, was greatly shocked and afraid.”

He is already liberated, traveling freely beyond the Three Realms. Why would He be shocked and afraid? This is showing that.

The Buddha has compassion for sentient beings.

He was worried because sentient beings had.

“Lost the pure and wholesome thoughts of their true nature.” This is why the Buddha appeared shocked,

because He was compassionate and could not bear to let sentient beings suffer.

He had compassion for sentient beings’ suffering. He saw that the Three Realms in everyone’s minds were in chaos. Their “personal microcosms” were disrupted and filled with afflictions, evils and turbidity. Their cumulative actions became collective karma. This was what worried the Buddha most. When people come together, they exert a big influence in the world. The force of their collective karma can destabilize the world around them. This is what shocked the elder, and what worried the compassionate Buddha.

Therefore, He had worries.

“He worried about sentient beings committing all evils; thus He was frightened.”

This was very frightening. This is not only something to be afraid of; it is terrifying. Sentient beings have created so much karma that it is frightening. Not only does it scare people, it is actually very terrifying. The human mind is indeed very powerful. A single evil thought can cause a devastating disaster.

I often bring up examples of how the minds of people in the modern era are really worrying and frightening. Now there are people with psychological issues or who have been trained especially to sacrifice themselves to destroy societies. In order to damage society, they are willing to destroy their bodies. People’s thinking has gone so far astray. Recently, from Iraq, Syria and other countries, I have heard about suicide bombers and other forms of attacks. They destroy families and kill people, hurting societies and countries. All this arises from the mind, so it is very frightening.

The sutra text uses the words “shock” and “fear.” How can the Buddha feel fear? He has already attained liberation, but for the sake of world’s sentient beings, because of His compassion, He felt shock and fear on their behalf.

Because of His compassion, He worried about their suffering.

He was worried that they would create karma and suffer as a consequence. Saying that He felt shock and fear.

Shows that He worried for them out of compassion.

This indicates how compassion led Him to worry about sentient beings.

“The elder had compassion [wherever] He abided.” Out of His compassion, the elder kept sentient beings in his thoughts. In fact, the Tathagata, Sakyamuni Buddha, abides in the land of calm illumination. However, He manifested [this worry] that sentient beings were in a state of suffering. The elder had compassion.

He abides in the land of calm illumination, which made his sons’ lack of awareness more obvious. They clung to the Four Inverted Views. “The fire is closing in on them, and suffering and pain threaten them.” They could not easily escape the burning house.

The tranquil and clear state of the land of calm illumination is the state of the Buddha. However, sentient beings in the Three Realms show “[the elder’s] sons’ lack of awareness.” The Buddha Himself is completely enlightened, but ordinary people are still deluded and unaware.

“They cling to the Four Inverted Views”; they are still in a state of confusion. “The fire is closing in on them and suffering and pain threaten them. They cannot easily escape the burning house.” They are suffering, but escaping is not an easy matter because they hold the Four Inverted Views. They are still confused and deluded, so for them to accept the Buddha-Dharma, practice according to the teachings, push aside afflictions, and understand everything in the world so well that they can purify themselves is indeed not very easy.

Why isn’t it easy? “All his sons are attached to their playing, to lingering all day in comfort and pleasure, without achieving anything.”

In a state of comfort and pleasure, all they want to do is have fun. Regardless of anything else, they just want to enjoy themselves. The people of the present are like this. They are attached to their comfortable environment.

All day they do this, or if not, “they spend their time fighting over wealth.” They fight over the objects of their desire.

Whether they spend their time fighting over wealth or are self-indulgent and undisciplined, they do not realize that their house is on fire, that the flames are pressing in on them and that they are in danger of pain and suffering.

“Fighting over wealth” means they want more and more assets and wealth. This is the reason that people in the world are unable to earnestly learn what the true principles are. Every day, “they are self-indulgent and undisciplined.” This is their state of mind. Because of their mindset, on the stage of life, and even in play, they want to be at the top and to constantly show off their strength. They feel, “I am the leader in this field” or. “I am the leader in everything.” Is this enough? No. How long will their lifetimes last? However long it is, they will strive and grasp. They indulge in pleasure and debauchery, and in the end, they have nothing at all. They are not aware of how the fire is already right next to them. “They are in danger of pain and suffering” but they still have not noticed it.

“Yet they have no sense of aversion or peril, and they do not have any thought of escaping.” This is an example of how limitless sentient beings’ greed is.

This is the greed of sentient beings. They cling to the five desires. They linger on and cling to states that bring them happiness and do not let go of them. They do not realize the danger of being about to fall into the evil realms.

“Yet they have no sense of aversion or peril.” They are still greedy. With this greed, what do they linger on?

The five desires. They linger on and cling to many objects of desire. They will never let go of these states. This is what the minds of many ordinary people are like right now. They are not willing to let go of their desires; whether for power, fame and status, etc., they are unwilling to let them go. This causes conflicts between people and creates unrest in their surroundings.

So, “They do not realize the danger.” They do not realize that fighting openly and secretly for power, fame, wealth and so on, is actually very dangerous, They are in a treacherous state, “about to fall into the evil realms.” [Our karma] will not come to an end with this life. Will we fall into an evil realm in our next life? Often we only focus on the present without any consideration of the future. “If I have liquor today, I will get drunk today.”

When they attain power, they become drunk with their power and fame.

With this kind of yearning, attachment and greed, they will not let go of anything.

This is truly worrisome. This is a very immature mentality, so these people are also called “His children,” which means they are immature.

In the Chapter on Parables, there is also this sutra passage,

“His sons are young and immature, and have no understanding. They are attached to their playing.”

This is a very immature mindset.

We should earnestly practice

what the Buddha taught. He hoped that we would start with the formless realm, with our thinking. If we are able to attain realizations, gain wisdom and awaken, then none of the forms in the form realm, none of the material and tangible things we experience, will awaken feelings of greed in our minds. This applies to everything. People with wisdom will not be affected by matters and objects. Without being tempted by matters and objects, naturally they will not give rise to desires and ignorance.

If we work towards goodness, we start a virtuous cycle, we feel the joy of giving unconditionally. Then we will continue this cycle and create more positive causes, conditions and retributions.

We should earnestly accept the Buddha-Dharma and open the door to our minds. If our minds are free of greed, free of craving, free of confusion and free of fear, then won’t we be free and at ease outside of the burning house? To achieve this, we must be mindful. This sutra passage [depicts] our state of mind.

Whenever it mentions the Three Realms, we should think back to the Three Realms of our minds. The views we cannot see are the formless realm. When we greedily cling to things we see, those things are in the form realm. Our greed gives rise to ignorance, so our minds are filled with desires and ignorance.

In summary, there are virtuous and vicious cycles. Goodness creates positive cycles. Evil creates negative cycles. By doing good deeds, we can purify our minds and naturally become one with the universe. With an ocean of enlightened wisdom, we can accept all things. This is what the Buddha taught us. So, we must always be mindful.

Episode 543 – Enabling Sentient Beings to Reach Stability

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>> “The Buddha could not bear for sentient beings to suffer while. He had attained freedom, peace and joy. Not being swayed by the violent winds of the Four Inverted Views is what we call stability. When they develop more wholesome thoughts, they can be freed of suffering and attain joy. The [Dharma-]children who accept the Dharma via the Three Vehicles are awakened sentient beings who share the Buddha’s burden.”

>> “Clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existent self as self and clinging to what is impure as pure.”

>> The elder’s sons, 10, 20, even 30 of them were still in the house. The elder, seeing the fire arise from all four sides, was greatly shocked and afraid and had the following thought, “Although I can, through this burning doorway, escape to safety….”

>> The elder saw the fire consuming the house, but he had already safely escaped from the door of the burning house and reached a safe and stable place.

>> “Suffering was pressing in on them, but they did not know to escape, so they would suffer being scorched by fire.” As this was the case, great compassion arose in the Buddha’s heart. Thus the Tathagata, with compassion and wisdom, examined how sentient beings were pressured by the Five Turbidities and the Eight Sufferings, as if they were about to be consumed by fire, yet they still lingered and did not try to leave.

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“The Buddha could not bear for sentient beings to suffer while.
He had attained freedom, peace and joy.
Not being swayed by the violent winds of the Four Inverted Views
is what we call stability.
When they develop more wholesome thoughts,
they can be freed of suffering and attain joy.
The [Dharma-]children who accept the Dharma via the Three Vehicles
are awakened sentient beings who share the Buddha’s burden.”

The Buddha “could not bear for sentient beings to suffer while. He had attained freedom, peace and joy.” Because sentient beings were suffering, the Buddha could not [simply do nothing]. The Buddha Himself had already transcended all suffering in this world. Many ages ago, He had attained enlightenment. But for the sake of sentient beings, He adapted to [their needs] and repeatedly steered the ship of compassion back to the human realm. While in this world, He also went through birth, aging, illness and death. He used His physical manifestations as teachings, all for the purpose of demonstrating and helping sentient beings understand that amidst all suffering, they can be freed from one kind, the afflictions of cyclic existence.

The Buddha did not have to come to the world. He came to this world for our sake. This is because He could not bear to let us suffer while. He had attained freedom and the joy of safety and stability. Because of this sense of compassion, the Buddha returned to this world.

“Not being swayed by the violent winds of the Four Inverted Views” is what we call “stability.” Because we sentient beings have confused and inverted views, we have stirred up violent winds. So, we do not feel at peace. What causes our confusion? “Permanence, joy, self and purity.”

We unenlightened beings regard impermanence as permanence. Is there anything in this world that is permanent? Nothing in the realm of physical existence lasts forever. Just by observing our bodies, we can learn this. A few years ago, your hair was black. When did your hair turn white? Look at the nails you cut just a few days ago. How did they get to be long again? We have no idea. This is all impermanence, a constant process of infinitesimal changes. This applies to the human body, and in the entire realm of physical existence, is there anything that is not impermanent? Ordinary people believe there is “permanence,” so they try to possess and greedily cling to things, thus creating various kinds of karma. This is the result of regarding “impermanence” as “permanence.” Although the world is actually full of suffering, we regard it as joyful.

We ordinary people are not able to experience the truth of these states because we cling to the Four Inverted Views,

“clinging to what is impermanent as permanent, clinging to what is not joyful as joyful, clinging to a non-existent self as self and clinging to what is impure as pure.”

These are four kinds of confusion. The Four Inverted Views create violent winds of ignorance in our minds. When these kinds of violent winds are blowing, how can we find any stability? Once a thought stirs and gives rise to greed, anger and delusion, we will not be able to find any stability. Therefore, we must “[not be] swayed by the violent winds of the Four Inverted Views.” We must not let the. Four Inverted Views’ violent winds, that ignorance, disturb or trouble us. If we can avoid that, our minds will be stable. This is why we must eliminate the Four Inverted Views and return to an awakened state of permanence, joy, self and purity. We must return to our everlasting intrinsic nature of True Suchness, to a state where afflictions will not trouble our bodies and minds. We must return to our intrinsic nature, to the greater self where we are one with the universe. By awakening our wisdom-life and our true nature, we will return to our ocean of enlightened wisdom and be able to comprehend everything. By returning to this pure, undefiled and tranquil state, we will have stability.

“They develop more wholesome thoughts.” If we do not allow the Four Inverted Views to disturb us, we can naturally do good deeds, benefit others and form good karmic connections. We can go among people and truly give of ourselves for their benefit. “When they develop more wholesome thoughts, they can be freed of suffering and attain joy.” We can enable all sentient beings to be like us. If we are not swayed by the Four Inverted Views, we have a sense of stability and freedom. Once we have this experience, we can share it with others so that they can be freed from their suffering and attain joy. When they are free from the suffering of afflictions and discursive thoughts, they can accept the cycle of birth, aging, illness and death. The suffering of not getting what they want, meeting those they hate and so on, the suffering of the raging Five Aggregates, can all be completely eliminated. This is how they are able to be “freed of suffering and attain joy.”

So, “The Dharma-children who accept the Dharma via the Three Vehicles are awakened sentient beings who share the Buddha’s burden.” The Three Vehicle [practitioners] are those who have already heard the Buddha-Dharma. Even if you have just begun to learn, when you listen the Buddha-Dharma, you must accept it mindfully. If you already understand the Buddha-Dharma, that “all things are created by the mind,” then take good care of your minds and avoid stirring up the kind of trouble that gives rise to afflictions and attachments. Only by taking good care of our minds can we advance further along the Bodhi-path. Awakened sentient beings awaken both themselves and others. They go among people to transform sentient beings. If we do this, we are sharing the burden of the Buddha.

The Buddha came to this world for one great cause and worked hard for the sole purpose of helping everyone realize and awaken [to the Dharma] so they can then go among and transform others by turning the Dharma-wheel for them. This was the Buddha’s hope, but [for this to happen], all of us must seize every moment. If we do not faithfully accept the Dharma right now, what moment are we waiting for?

During the Buddha’s lifetime, He was once in the kingdom of Magadha, A young bhiksu who had just left the lay life went on a long journey to find the Buddha and to ask Him for teachings. He had a great distance to travel, and while he progressed on his journey, he became malnourished. Nevertheless, he single-mindedly forged ahead, just so he could listen to the Dharma directly from the Buddha. However, just before reaching the city, right on its outskirts, this young bhiksu collapsed from illness. The news of this reached the bhiksus who attended the Buddha so they quickly returned to their abode and asked the Buddha to go to see this young man. That very day, at dusk, He left the city and went to the place where visiting monastics stayed. When he arrived, He found the young bhiksu in a serious condition.

When the young bhiksu heard that the Buddha had come to see him, he made a great effort to get up and struggled to raise himself. The Buddha quickly stopped him, and said, “Please stay still, you do not need to move.” These words really touched the young bhiksu. The Buddha asked him, “How do you feel right now? Can you endure the pain?” The young bhiksu replied, “The pain is getting worse day by day. It is very nearly unbearable.” The Buddha then asked him, “Do you have any regrets?” The young bhiksu answered, “Yes, Venerable One, I do have some regrets.”

The Buddha asked, “What are your regrets?” He replied, “At a young age, after I first heard the Buddha-Dharma, I decided to become a monastic. But, I was so far away from You. I wholeheartedly resolved to make this long journey to come into Your presence to hear You teach, to hear the Dharma in person and take it to heart. But, even though I am still so young before I was able to hear the Buddha-Dharma, my poor health has caused me to stop here. So, I am really upset.” The Buddha said, “Come now; stop worrying. Let me ask you, when you see the world with your eyes, as your eyes connect with the world, doesn’t this gives rise to eye-consciousness?”

“Yes, Venerable Buddha. When the sense organ of my eye comes in contact with external conditions, the ‘forms’ around me enter my mind.” The Buddha said, “If you did not have eyes, wouldn’t you be isolated from the ‘forms’ around you? Yes! Without my eyes, I would be isolated from the world around me.” The Buddha said, “If you have eyes, but no eye-consciousness, could you still discern external phenomena? True, Venerable Buddha, with eyes but no eye-consciousness, I could not connect with external phenomena.”

The Buddha said, “That is correct. If you have no eyes and cannot connect with external phenomena, you will not give rise to afflictions. When your eyes come in contact with external sense objects, these various shapes and colors are all taken into your eye-consciousness, disturbing your mind. Actually, this does not just apply to your eye-consciousness. Your ears, nose, tongue and body are all sense organs that connect with external sense objects. This is what gives rise to feeling, perception, action and consciousness. Do you understand this principle?”

The young bhiksu appeared to suddenly realize all of this. “Yes, Venerable Buddha, I understand. Because my eyes, ears, nose, tongue and body have connected with external phenomena, I have taken them into my mind. My mind then stirs my consciousnesses. Thus I create the karmic causes and conditions for various afflictions. This comes from the Five Sense Organs, Five Sense Objects and Five Consciousnesses. This is what has caused me to give rise to confusion, turmoil and afflictions.” The Buddha smiled and said to the bhiksu, “Please rest assured. You already understand.” The bhiksu gave Him a knowing smile in return and then the Buddha left.

The bhiksu watched the Buddha leave, then he closed his eyes and passed away. The news of this was then passed on to the Buddha’s abode. The bhiksus came to the Buddha and said, “Venerable Buddha, that young bhiksu died soon after You left him. But we heard that it was a peaceful death.” The Buddha said, “Indeed, he was already in a tranquil and still state. He was a wise person with sharp capabilities.”

Do we also have sharp capabilities like this young monk? The Buddha’s Three Vehicle disciples can be divided into those with great, average and limited capabilities. [This young bhiksu] had the causes and conditions to encounter the Buddha-Dharma. However, other beings of the Five Destinies may not be so fortunate. Whether in the heaven, human, hell, hungry ghost or animal realm, does everyone have the causes and conditions to encounter the Buddha-Dharma? Not necessarily. However, “the 30 sons” have already drawn near to the Buddha-Dharma. Even if we draw near to the Buddha-Dharma, are we able to accept it with great capabilities? If we are only Hearers, we only listen to but are unable to realize [the Dharma]. This means we still have limited capabilities.

The elder who was living inside the burning house of the Three Realms was already aware of the fire arising from all four sides. So, he was shocked and afraid.

The elder’s sons, 10, 20, even 30 of them were still in the house. The elder, seeing the fire arise from all four sides, was greatly shocked and afraid and had the following thought, “Although I can, through this burning doorway, escape to safety….”

The passage continues with, “He had the following thought.” The elder is [an analogy for] the Buddha. The thought in his mind was, “Although I can, through this burning doorway escape to safety….” This is what the elder thought. When he saw the fire burning, he was actually already in a safe place outside. Even before the fire had started, the elder was already outside the house. But when he saw the fire burning the house, and witnessed sentient beings’ suffering, this elder felt compassion. Seeing people who were unable to accept the teachings and did not know to promptly escape made him very concerned.

He himself had already escaped from the house. However, he was very concerned about the many sentient beings who were still inside. He had already left through the door of the house, so he was in a safe and stable place. This safe, stable and joyful refuge is the royal home of the Buddha.

The elder saw the fire consuming the house, but he had already safely escaped from the door of the burning house and reached a safe and stable place.

In the vast universe, the Buddha’s mind has completely transcended everything in the realm of physical existence. But with His enlightened wisdom, He could not bear [for sentient beings to suffer]. With his compassion, the elder saw that his children and relatives remained inside the great house. No matter what, the Buddha is still the guiding teacher of the Three Realms. He is still concerned about the sentient beings in this house.

He saw that the children were still inside, attached to having a good time. Clearly, a fire was burning, but the children were still playing.

“Suffering was pressing in on them, but they did not know to escape, so they would suffer being scorched by fire.” As this was the case, great compassion arose in the Buddha’s heart. Thus the Tathagata, with compassion and wisdom, examined how sentient beings were pressured by the Five Turbidities and the Eight Sufferings, as if they were about to be consumed by fire, yet they still lingered and did not try to leave.

The Buddha is like a father who saw that his sons were still lingering [in the burning house]. They were still indulging in playing games. He could not bear to [abandon them] so He looked for ways to save them. He devised methods to bring them out and save them one by one.

So, we need to clearly understand that the Buddha had already attained the ultimate state and abided in the tranquil land of calm illumination. He had already attained and entered Nirvana. Since He could be peaceful and free without being troubled by any afflictions, He did not feel shock or fear.

Though the Buddha was in [the ultimate] state, He still felt shock and fear on behalf of sentient beings because the goodness in them was constantly diminishing and the evil in them was constantly growing. This created the shock, fear and worries in the Great Enlightened One. As for His own state, He was already peaceful and free. But, “the Buddha suffered when sentient beings suffered and was joyful when sentient beings were happy.” When He sees sentient beings happy, He is joyful. When He sees sentient beings suffer, He is sad. Therefore, the Buddha is the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings. He is a father with great compassion. He is analogous to “the elder who felt shock and fear for his children.” It was for their sake that he felt shock and fear. This shows the great compassion of the elder.

Everybody, as Buddhist practitioners, we need to truly realize what is in the Buddha’s heart. The Buddha taught with various methods to help us understand that everything is impermanent, and that everything is suffering, has an empty nature and has no-self. Through various methods and skillful means, He taught each person, one by one, so they could ultimately return to the true principle of ultimate reality, which is that everyone can attain Buddhahood and return to their intrinsic Tathagata-nature. We should all realize this. So everyone, please always be mindful.

Episode 542 – The Elder Is Shocked and Afraid

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>> “The fire of ignorance burns away all goodness. The Five Turbidities and Eight Sufferings are boundless. Hate, love, grasping, letting go and the flames of the Three Poisons are analogous to the lack of peace and stability in the Three Realms.”

>> “All at once, throughout the house, a fire broke out, setting the house ablaze. The elder’s sons, 10, 20, even up to 30 of them, were still in the house.”

>> “The elder, seeing the fire arise from all four sides, was greatly shocked and afraid and had the following thought, ‘Although I can, through this burning doorway, escape to safety….'”

>> Sentient beings are in this place of raging ignorance and afflictions and find it hard to escape. Similarly, the sons in the fiery house are not easily saved. Therefore, the elder is very shocked and afraid.

>> Thoughts about the loss of goodness lead to shock. Worries about the rise of all evils lead to fear. Shock comes from his loving-kindness and being mindful of those who may lose their goodness and joy. Fear comes from his compassion and being worried for those who commit evils and thus suffer. The elder is shocked and afraid because of his loving-kindness and compassion, and his thoughts and worries [for his sons].

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“The fire of ignorance burns away all goodness.
The Five Turbidities and Eight Sufferings are boundless.
Hate, love, grasping, letting go and the flames of the Three Poisons
are analogous to the lack of peace and stability in the Three Realms.”

This, as I have said to everyone, is an analogy. Time and again, the Buddha gave explanations by using causes and conditions and analogies. The karmic law of cause and effect is a true principle, yet everyone is simply attached to how karma affects them in their current life. If they are suffering now, if this is what they experience, then they say, “This is a consequence of what I did in the past.” Actually, right now we must really understand just what it is that our minds are actually thinking and what actions we are taking. These are things we must be very clear about.

Though we must understand our past, those causes have already matured and the conditions have converged, so now how can we unravel these karmic entanglements? This is most important for Buddhist practitioners. What state are we in right now? Ordinary people are in a state of ignorance. How does this ignorance arise? It arises in the space of a thought. So, one ignorant thought can continue to give rise to many afflictions. Afflictions accumulate as we create karma. Are you all familiar with the principles of how we give rise to ignorance and delusion?

See, right now the four elements of the macrocosm are out of balance. This imbalance of the four elements is caused by the fires of ignorance that have already converged. Because of these fires, the air is filled with thick smoke. This is what we must understand. The tangible effects are seen in this world. Every day at the volunteer’s Morning Assembly, we first discuss the day’s news. In many other countries, every day we see gunfire and bombings, even suicide bombings. This has caused so many suffering people to end up as refugees or become disabled, etc.

So, as soon as ignorance arises, it can burn down every good thought. Everyone intrinsically has Buddha-nature, but when ignorance is set in motion in their minds, people’s intrinsic goodness will be burned away by the fire of ignorance. These people all share the same collective karma, so their circumstantial retribution has led them to be born into such a country. They end up facing this tremendous suffering and the torment of being displaced from their homes. “The fire of ignorance burns away all goodness.” This is what the world is like now. So, the collective karma of sentient beings leads to “the Five Turbidities and Eight Sufferings, [which] are boundless.”

Everyone is familiar with the Five Turbidities, the turbidities of views, of sentient beings, of life, of afflictions, and the kalpa of turbidity. All of these are created by the various workings of people’s minds, and already pervade today’s world.

The macrocosm is very much out of balance. People do not quite understand the Eight Sufferings, such as birth, aging, illness and death. In addition to these [sufferings of the body], there are sufferings that arise from our minds. We cannot always be with those we love; we have to part ways with them. This is parting from those we love. Then we “meet those we hate.” Unfortunately we may constantly be around people we do not like. As soon as we hear their voice, afflictions arise. There is also “the raging of the Five Skandhas.” In our bodies and in our minds, altogether, the sufferings we face are encompassed in the Eight Sufferings. These are the boundless and endless sufferings we face in this world.

They are all inseparable from hate, love, grasping and letting go. This is how life is. We hate, we love; we cannot get what we want, nor can we let go of what we need to relinquish. What we hate is what we have no love for. When we hate something, just seeing it angers us, just hearing it gives rise to a sense of aversion. This is hatred. What is the matter with this person? This person has not done anything to us, so why do we act this way? I have even heard of this phenomenon between a mother and her child. The process of giving birth was very difficult; she was in labor for many days. After her child was born, she became resentful and angry. She was unwilling to see or hear him, or even say his name. Someone asked her, “What’s the matter with you? Why would do treat your son like this? This is very rare because no matter what, maternal love is a natural instinct. Why would you act this way?” She replied, “I don’t know why. I know that I gave birth to him, but whenever I hear his voice. I become fearful and resentful.”

“Why that is, I have no idea. Maybe you wonder why other women go through smooth labors with just short time of pain, whereas your labor was so painful and lasted so long. There are surely karmic connections between you and your child that resulted in such a difficult birth. So, you should let go [of your resentment]. You are the one who gave birth to him; he is innocent in all this.” [She replied,] “Yes, I know that, too.” How could we help her really understand this? Our Commissioners constantly kept them company and tried to create opportunities for mother and son to bond. They brought mother and son along with them to do recycling work. “I didn’t realize how filial my son is. He was born to repay a kindness, not to exact revenge.” The karmic connection between them had truly tormented them both.

So, the hate, love and afflictive emotions between people are truly inconceivable. Where did these emotions come from? From the flames of the Three Poisons. If we never fully understand each other and no one helps to mend this love-hate relationship, the one being resented will develop hatred. This is how the fires of the Three Poisons arise. Isn’t this the way things work in the world? Just like this, in this great house, people’s lives are so complicated; our mind and body create such complicated karma. Think about how this is analogous to the “lack of peace and stability in the Three Realms.”

The Three Realms are the form, formless and desire realms. The desires of the mind lead to hate, love, grasping and letting go. Because of these afflictive emotions, we have the Five Turbidities and the Eight Sufferings. These turbidities and sufferings arise from the fires of ignorance. These fires “burn away all goodness,” giving rise to boundless suffering and creating the flames of the Three Poisons. All this is happening inside this great house, inside people’s minds.

Originally this great house was radiant and magnificent. But because people did not cherish it, it had fallen into disrepair. This represents how our understanding of the truths of the Buddha-Dharma has gradually faded and deteriorated. People no longer behave properly and cannot accept Right Dharma or proper understanding and views. So, we create more and more [karma]. Then naturally the house will catch fire. The fire arises suddenly on all four sides, signifying the imbalance of the four elements. Thus, in the macrocosm, the three major calamities are in a cycle of frequent occurrence.

“All at once, throughout the house, a fire broke out, setting the house ablaze. The elder’s sons, 10, 20, even up to 30 of them, were still in the house.”

In this great house, not only are there relatives, there are also children. They are the elder’s children. They are all disciples of the Buddha and have come in contact with the Buddha-Dharma. They can be divided into three major categories, Bodhisattvas, Solitary Realizers and Hearers. People who have heard many teachings but still do not understand make up the great majority of disciples. Then there are those who have understood, yet they only seek to awaken themselves. There are quite a few of them as well. Lastly, there are who understood and have formed great aspirations and made the Four Great Vows to deliver sentient beings. They go among people and exercise the Four Infinite Minds of loving-kindness, compassion, joy and equanimity. Thus they pave a road through this world that will intersect with the Bodhi-Path. These awakened sentient beings are sadly few in number. So, 10, 20 and 30 are all symbolic numbers.

This is the following passage of sutra text. Let us examine it.

“The elder, seeing the fire arise from all four sides, was greatly shocked and afraid and had the following thought, ‘Although I can, through this burning doorway, escape to safety….'”

Although the elder could escape the burning house through the door, upon looking back and seeing the great house in flames, how the fire had sprung up on all four sides, he was very fearful, shocked and terrified. This is another analogy.

Sentient beings are in this place of raging ignorance and afflictions and find it hard to escape. Similarly, the sons in the fiery house are not easily saved. Therefore, the elder is very shocked and afraid.

Sentient beings are in this place of raging ignorance and afflictions. It is as if they are burning, baking in a blazing fire. The metal pan is already burning hot, but they still do not want to escape. They “find it hard to escape.” In the midst of this, they did not want to leave.

“Similarly, the sons in the fiery house are not easily saved.” If we do not want to seek the Dharma, even though it is right before us, we still wallow in our desires and stir up the flames that will burn us. This is ignorance; people do not want to escape. We are like those children; though we have heard the Dharma, we remain inside playing games.

Though we listen, we cannot let go [of what we have]. We have encountered the Buddha-Dharma, but it is hard to let go. If the door to your mind cannot be opened, afflictions will remain inside forever. No one else can free you from those afflictions;

to reach liberation, we must open the doors to our minds. Then after the Buddha-Dharma enters, we must apply it to our daily living. This is the only way we can liberate ourselves. Other people cannot save us. We are the only ones who can save ourselves. The people [in the house] did not seek to escape their suffering, no matter how shocked and afraid the elder was. When will these children actually begin to listen? When will these children actually want to quickly escape through the doors of this burning house?

Where is this burning house? All of us have a burning house in our minds. In the macrocosm, [the house] is the Three Realms. In the microcosm, the house is our mind. There is a burning house inside of us. The Buddha went through suffering for our sakes. We suffering sentient beings are not trying to escape, so the Buddha was worried for us. The Buddha’s thoughts were like those of the elder, “thoughts about the loss of goodness.”

Thoughts about the loss of goodness lead to shock. Worries about the rise of all evils lead to fear. Shock comes from his loving-kindness and being mindful of those who may lose their goodness and joy. Fear comes from his compassion and being worried for those who commit evils and thus suffer. The elder is shocked and afraid because of his loving-kindness and compassion, and his thoughts and worries [for his sons].

Human nature is inherently good. Everyone intrinsically has Buddha-nature. Yet, people are currently in a state of confusion. Inside this burning house, they have lost their great goodness. This shocked the elder. Why is it that everyone’s intrinsically pure Tathagata-nature, their inherent goodness, can no longer be seen? This is why he was shocked.

Their loss of goodness worried him. “Worries about the rise of all evils lead to fear.” When goodness is lost, all evils will arise. This is why the Buddha worried for sentient beings. He was shocked and afraid for them, like the elder when he saw the fire. The elder was shocked and afraid. If these children could not escape, what could he do about it?

The Buddha [worried] about the future. The Tathagata, over 2500 years ago, worried about those of us in His future, our present. This is analogous to the [elder’s] shock and fear. If this fire constantly burned, it would be a very worrisome matter. So, “Thoughts about the loss of goodness lead to shock. Worries about the rise of all evils lead to fear.” He was afraid that everyone would give rise to unwholesome thoughts, that their goodness would vanish as evil arises in them. This led to shock and fear.

His shock came from His loving-kindness. The Buddha is very kind. His mind is that of a compassionate father, so He was “mindful of those who may lose their goodness and joy.” The Buddha worried about us sentient beings, that if we lose our goodness, we will no longer be happy. If we constantly have good thoughts, then we will always be happy. If our minds are lacking in goodness, unwholesome thoughts will constantly arise and we will be unhappy.

Fear comes from His compassion. The Buddha was compassionate. He had loving-kindness and compassion. Out of His kindness, He was afraid sentient beings would be unhappy. Out of His compassion, He worried that they would create karma and experience suffering. Parents worry most that their children will not be receptive to teachings and worry that their children may get into trouble and cause disasters or create conflicts. This is what parents worry about the most. The Buddha is the kind father of the four kinds of beings, so He also hoped that sentient beings can live happily, free of suffering. He worried that sentient beings would create bad karma and suffer painful retributions. This karmic law of cause and effect is the principle that the Buddha wanted to help everyone to clearly understand. So, the Buddha worked hard and gave decades of teaching solely in the hope that we sentient beings could awaken and understand how our minds can take in thoughts of goodness and bring forth our intrinsic Tathagata-nature. This was the one great cause for which the Buddha came to this world. This was why the elder was shocked and afraid, and the reason the Buddha was concerned.

Everyone, as Buddhist practitioners, we must be mindful indeed. If we are not mindful, then, in the burning house in our minds, ignorance will continuously reappear. If this is the case, all the karma we create will be bad karma. Any good thoughts that may arise will be eliminated by unwholesome thoughts. Unwholesome thoughts stem from ignorance, and ignorance is just like a spark. If the spark ignites, it will burn up all of our good thoughts.

When our goodness is diminished, our bad karma will grow. When our bad karma increases, we create the Five Turbidities. In the macrocosm of the world around us, there are elevated levels of pollution, as well as the greenhouse effect. The four elements are already out of balance and the Five Turbidities are prevalent. We all face birth, aging, illness and death, in addition to parting with those we love, meeting those we hate and the raging of the Five Aggregates. When they come together, the Eight Sufferings are truly boundless. How can we still not recognize all this suffering?

Once we recognize suffering, we must earnestly accept the Dharma. This Dharma can help us transcend love and hate. We should grasp the Dharma and let go of evil. So, we must take the Dharma to heart. We should let go of various afflictions and unwholesome thoughts. Let us not continue to feel afflictive emotions. What we should grasp is the Buddha-Dharma, and what we should let go of are afflictions. Only by doing this can we extinguish the flames of the Three Poisons. Otherwise, there will never be peace in the burning house of the Three Realms.

The Three Realms are the desire, form and formless realms. We must be careful not to give rise to desires or be enticed by forms in our external conditions. Otherwise, afflictions will continue to remain in our minds and trouble us greatly. This is the great house of our minds. So, I hope everyone will mindfully listen to the Dharma. Do you want to be among the 10, 20 or 30? We have finally been able to receive the Buddha-Dharma. In hearing one teaching, let us realize 1000. We must always take good care of our minds and go among the people to turn the Dharma-wheel. This must be our goal as Buddhist practitioners. Therefore, we must always be mindful.

Episode 541 – The Thirty Sons of the Elder

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>> “Tathagata-nature is in the minds of sentient beings, but subtle ripples in their karmic consciousness arise when the wind blows. Dispositions and desires differ and are divided into the Five Destinies. Therefore, the metaphor of 30 sons is given.”

>> All at once, throughout the area, a fire broke out, setting the house ablaze.

>> “The elder’s sons, 10, 20, even up to 30 of them, were still in the house.”

>> Sentient beings in the Five Destinies are all Buddha-children. The Buddha sees them equally as the one and only. Thus they are all considered the sons of the elder. They were those who were replete with world-transcending flawless seeds.

>> 10: This symbolizes people who have the all-encompassing wisdom of the Great Vehicle, one of the Three Kinds of Wisdom. This means they are Bodhisattvas who understand all Buddhas’ teachings of the path and also know the causes and seeds of all sentient beings.

>> 20: This symbolizes Solitary Realizers. Seeking permanent bliss and tranquility, they cultivate on their own. When they accomplish their spiritual practice, even in an era without Buddhas, they can awaken themselves and transcend cyclic existence.

>> “30” symbolizes Hearers 30: This symbolizes Hearers. All of these people live in this house. This like the capabilities of those in the. Three Vehicles who practice the Dharma and abide in accord with their fundamental consciousness.

>> However, if this consciousness is not covered over by manas consciousness, it is not called alaya consciousness, but is amala consciousness.

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“Tathagata-nature is in the minds of sentient beings,
but subtle ripples in their karmic consciousness arise when the wind blows.
Dispositions and desires differ and are divided into the Five Destinies.
Therefore, the metaphor of 30 sons is given.”

To reiterate, “The mind, the Buddha and sentient beings are no different [in their nature].” We all intrinsically have a pure Tathagata-nature. It is just that for us ordinary people, “subtle ripples in [our] karmic consciousness arise when the wind blows.” You see, if water is very clear, then it is like a mirror. If we disturb the water a little, Then there will be ripples in the images we see; thus the reflections are unclear. Isn’t this what the karmic consciousness of ordinary people is like? We all have these ripples in our karmic consciousness.

How did there come to be ripples in our karmic consciousness? There is a saying, “Without wind, there are no waves.” Our karmic consciousness was originally calm, but the wind of ignorance arose, so our karmic consciousness began [to have ripples]. “Ignorance” leads to “volitional formation,” which leads to “consciousness,” which leads to “name and form.” Beginning with these conditions, the process of the Twelve Links of Cyclic Existence continues, eventually lead to aging, illness and death.

After we die, we bring our karmic consciousness and follow where it leads to return to where the beings of the Five Destinies co-exist. Will we come back to the human realm, or will we end up in hell? Or will we be in the animal or hungry ghost realm, or in a mental hell on earth? Will we behave like an animal? Or will we helplessly starve? This depends on our past lives, on what the wind of ignorance led us to do.

The Five Destinies correspond to our different “dispositions and desires.” So in the next sutra passage, there is the analogy of the 30 sons.

We had talked about how, inside this great house, there is a head of the household. In the sutra, he is referred to as the elder. The elder made use of his virtue and his time to lead others. However, the elder had become old and frail. Although there were many people inside, the house had become rundown with age. As the house was in the process of falling apart, there were so many people inside who were still unaware of this. This is also an analogy for all the karma sentient beings have created. Their collective karma in this world has caused the four elements to become imbalanced. We talked about this yesterday. From all four sides, “All at once, a fire broke out.”

All at once, throughout the area, a fire broke out, setting the house ablaze.

In this current age, we see how the elements are constantly imbalanced. We frequently experience disasters, like a fire coming at us from all four sides. This is such a dangerous and critical age.

So, more than 2000 years ago, the Buddha came to this world to help everyone understand this. People’s morals and the principles of the world have gradually deteriorated. This world is just like the great house; after years of disrepair, all the beams and columns were decaying, but there were still many people inside. Due to sentient beings’ desirous minds, in this place where the Five Destinies co-exist the principles are no longer in peoples’ hearts. This is why we now need everyone to form great aspirations and make great vows. We must quickly strengthen our resolve to carry out the Four Great Vows.

“The 30 sons” tells us to learn the Buddha’s teachings. From the beginning, we must put our hearts into shouldering the Tathagata’s family duties.

The sons are described thus.

“The elder’s sons, 10, 20, even up to 30 of them, were still in the house.”

Fire had already broken out on all four sides of the great house, “setting the house ablaze.” Inside the house were the elder’s sons, 10, 20, even up to 30 of them. All were in this house.

These “30 sons” fully received the Buddha’s compassion. He could not bear to abandon sentient beings. In the heaven, human, hell, hungry ghost and animal realms, anywhere in the Five Destinies, the Buddha was unwilling to give up on any being. The Buddha sees them all as His only son.

Sentient beings in the Five Destinies are all Buddha-children. The Buddha sees them equally as the one and only. Thus they are all considered the sons of the elder. They were those who were replete with world-transcending flawless seeds.

So, who are the “30 sons”? They have resolved to transcend the world and engage in spiritual practice; people with this kind of seed are the 30 sons of the elder. Heavenly beings and humans may not necessarily accept the Buddha-Dharma, not to mention those in the hell, hungry ghost and animal realms, the places without the Buddha-Dharma. But these 30 sons are those who have already accepted the Buddha-Dharma.

Their acceptance is split into three stages. [In this verse,] “10” symbolizes people with “the all-encompassing wisdom of the Great Vehicle.”

10: This symbolizes people who have the all-encompassing wisdom of the Great Vehicle, one of the Three Kinds of Wisdom. This means they are Bodhisattvas who understand all Buddhas’ teachings of the path and also know the causes and seeds of all sentient beings.

All-encompassing wisdom is one of the Buddha’s Three Kinds of Wisdom. Having all-encompassing wisdom means one can “understand all Buddhas’ teachings of the path.”

Therefore, the first number mentioned, 10, refers to the Bodhisattvas who have thoroughly understood the principles taught by the Buddha. They understand that, in addition to cultivating their minds, they must also put the Dharma into practice and go into the world to give to people. They are the Buddha-children with the greatest capabilities, who walk the Bodhisattva-path. They are among “the 30 sons” mentioned in this passage

“20” is also an analogy; this one is referring to Solitary Realizers.

20: This symbolizes Solitary Realizers. Seeking permanent bliss and tranquility, they cultivate on their own. When they accomplish their spiritual practice, even in an era without Buddhas, they can awaken themselves and transcend cyclic existence.

Solitary Realizers know that everything happens because of the mind. Understanding this, they have awakened. With this “permanent bliss and tranquility,” they enjoy cultivating by themselves, so “they cultivate on their own.” They want to avoid coming in contact with the afflictions of sentient beings. Therefore, they only seek to awaken themselves. The pure seed for awakening is planted deeply in their minds. Even if they come to this world again, they will continue to have a pure awakened nature. So, in an era without Buddhas, they can “awaken themselves, transcend cyclic existence.” Thoughts will no longer stir in their minds. These are Solitary Realizers.

Do we engage in spiritual practice only for the sake of transcending cyclic existence? In particular, the cyclic existence the Buddha spoke of is the arising and ceasing that takes place in the mind-consciousness. So, as Solitary Realizers,

though their awakened nature is very bright, they cannot awaken others, so they lack the karmic conditions for attaining Buddhahood.

There is a story in the sutras about something like this. There was once a remote mountain, and more than 500 people lived in the forests of this mountain. They were engaging in spiritual practice there. Among them, there was one Solitary Realizer. There was a monkey in these mountains who saw that this Solitary Realizer was different from the others in the group. So, this monkey followed this Solitary Realizer in everything he did and imitated his actions. After the monkey followed him for a long time, he learned the behaviors of this Solitary Realizer. Despite this, this monkey could not truly awaken to the Bodhi-path. This is describing the state of Solitary Realizers. Even animals can imitate humans, working and resting like them and behaving in the same way as them. They can act the same [as one who is awakened] yet still lack Bodhicitta. If I only keep to myself, then I will never be able to transmit the Dharma to others. This is not engaging in the ultimate spiritual practice.

The third stage is that of Hearers.

“30” symbolizes Hearers 30: This symbolizes Hearers. All of these people live in this house. This like the capabilities of those in the. Three Vehicles who practice the Dharma and abide in accord with their fundamental consciousness.

Hearers take in the Buddha-Dharma with their ears. Perhaps they hear it taught 1000 times to realize it once. The Buddha has to say it 1000 times for them to understand just one thing. There are many with such dull capabilities.

After hearing it, do they clearly understand? Can they take the Dharma to heart? If they can, can they put it into their actions? Each of us must reflect on ourselves. “Only the person who drinks the water knows the temperature of the water.” Are we among “the 30 sons”? Are we Hearers, Solitary Realizers or Bodhisattvas? After realizing all-encompassing wisdom, Bodhisattvas do not just awaken themselves or realize it for themselves. After we realize it, we must share it with others. When sentient beings are suffering, we willingly devote ourselves to helping them.

Several days ago, Chi Xiu (Johan Alwall), a Pure Practitioner, reported that he was going to the United States. One of the things he wanted to do was to meet up with US Tzu Chi volunteers and go to Haiti with them. US volunteer Si Cheng (James Chen) was in Haiti, preparing for the distributions. When Johan and the others arrived there, James met them at the airport. Then they could begin their work of planting seeds of goodness in Haiti. However, the first thing Johan and James did was to pay a visit [to the UN peacekeepers]. To carry out the relief distributions, it was necessary to have a peacekeeping force, there had to be troops to help us maintain order. In Haiti, this was part of the routine of making distributions. They had to first meet with the peacekeepers.

This time, it was the peacekeepers from Jordan. When Johan and Xin Yuan (Henry Hsu) arrived, they were responsible for communicating with the military commanders and asking them if they could protect the volunteers during the distributions. From the beginning of the meeting, Johan told them about. Tzu Chi and the spirit of the bamboo banks. He started with the beginning of Tzu Chi’s story as he spoke with the military leaders. At the same time, he wanted to let them know about Tzu Chi’s connection with Haiti. Because the peacekeepers stationed in Haiti were constantly changing, our volunteers always told the Tzu Chi story from the beginning. They were all moved by what they heard, and. [Johan] gave them our English quarterly journal. The commanding officer of these troops was very moved when he read it, so he began telling others about Tzu Chi. Because our doctors in Haiti were preparing to hold a free clinic during the relief distribution, the officer introduced the medic from his troop and told them, “When the time comes, the military doctors can also participate and treat people in the free clinic.”

This is an example of how the Dharma must be spread by people. Haiti is a country of great suffering. They do not have their own military. The United Nations deploys different troops there in rotation. In this way, they take turns protecting Haiti. This time, when we wanted to distribute rice from Taiwan to Haiti, Tzu Chi volunteers from Canada and the US came together to hold the distributions. They also wanted to hold a free clinic. But their most important mission was to go and conduct volunteer training for them and share the principles of being Living Bodhisattvas. The Dharma-lineage of Jing Si and the Tzu Chi School of Buddhism also had to be established in Haiti.

There were already seeds there, one, two, three local volunteers. And now, even more people want to be trained. Are the people who attend these trainings symbolized by the “10”? Do they have the capabilities to suddenly accept the practice of the Bodhisattva-path? Those who understand the Dharma and willingly benefit others are considered Bodhisattvas. Maybe during this training, the local volunteers can realize that, “The Buddha-Dharma is great, I’m willing to accept it. I’m willing to re-focus my mind and not do improper things.” Can they be taught to realize this? Perhaps when they hear the Buddha-Dharma, a seed is planted. “I realize now that the Buddha-Dharma is great.”

Thus they may come to learn Buddha-Dharma. No one in Haiti had heard the Dharma before. It was after the major earthquake there, after the Tzu Chi volunteers went there, that they began to encounter the Buddha-Dharma. Therefore, they are Hearers who have karmic conditions to encounter the Dharma. It is because of these causes and conditions that the Buddha-Dharma was able to reach Haiti. In Haiti, for these seeds to be planted, In Haiti, for these seeds to be planted there needed to be suitable causes and conditions. Bodhisattvas who had formed great aspirations had to make use of this opportunity to bring these seeds to Haiti

and teach the Dharma by putting it into action. They are symbolized by the first “10” sons. They are walking the Bodhisattva-path. Solitary Realizers are symbolized by “20.” Next, there are the Hearers who hear the Dharma taught by Buddha and accept it and practice it according to their capabilities. Hearers are the people who “practice the Dharma.” These people are symbolized by “30.”

Within the Five Destinies, only these three kinds of people have been born from the Buddha’s speech and have been transformed by the Dharma. These are true Buddha-children. So, within the Five Destinies are “the 30 sons” of the elder. The “10, 20, even up to 30 of them” all have affinities with the Buddha.

If “this [fundamental] consciousness is not covered over by manas consciousness,” which is the seventh consciousness, “then it is not called alaya consciousness.” No seed has been created to be stored in the storehouse. The storehouse consciousness in our minds entirely stores the [seeds] of manas consciousness.

However, if this consciousness is not covered over by manas consciousness, it is not called alaya consciousness, but is amala consciousness.

The Six Consciousnesses take in the Six Sense Objects from the outside. These external images are brought into the manas consciousness. After the seventh consciousness [contemplates them] and gives rise to thoughts, these seeds are all brought back to the alaya consciousness. If we do not create seeds under external influence, then there will be no alaya consciousness. Then what consciousness do we have? The amala consciousness, which is the pure nature of True Suchness, the pure nature that everyone intrinsically has.

In summary, if we can understand this, we will work to keep all the consciousnesses before the amala consciousness from being defiled. Then the house will not go up in flames and there will not be a fire in the Three Realms. If there is no wind or fire of ignorance, then this will be a peaceful home of True Suchness. So, dear Bodhisattvas, you must form Bodhisattva-aspirations. Among the Five Destinies, the fortunate ones can be born from the Buddha’s speech and transformed by the Dharma. This depends on our capabilities for accepting it, so we must always be mindful.

Episode 540 – Transcend Suffering with the Dharma

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>> “With delusion as the source of ignorance, the fire of ignorance can create a haze of delusion. Delusion is a lack of understanding of all things. This fire quickly breaks out and burns the house.”

>> All at once, throughout the area, a fire broke out, setting the house ablaze. The elder’s sons, 10, 20, even up to 30 of them were still in the house.

>> All at once, throughout the area: This is an analogy for the extent to which we are influence by the Five Aggregates and for how our thoughts simultaneously arise. Thoughts arise in response to the sense organs coming into contact with the sense objects. As the previous thought ceases, the next thought arises. What arose has now ceased; none of the thoughts abide. All this is impermanent. Thus all thoughts cease and are impermanent.

>> All at once, throughout the area, a fire broke out, setting the house ablaze: This is like when ignorance suddenly arises and causes an intense fire. It also means the flames of the Five Turbidities and Eight Sufferings pervade the four elements and four kinds of beings. Thus it is said that all at once, throughout the area, a fire broke out, setting the house ablaze. This is explaining what causes an intense fire.

>> The Five Turbidities are the “turbidity of view, turbidity of sentient beings turbidity of affliction, the turbidity of life and the kalpa of turbidity.”

>> The Eight Sufferings are “birth, aging, illness, death, parting with those we love, meeting those we hate, not getting what we want and the raging Five Aggregates.”

>> A fire broke out, setting the house ablaze: This fire breaks out suddenly, for no reason. Like a fire that breaks out and starts to burn, this suffering did not originally exist. Because of ignorance we create much karma and thus face boundless suffering. Here, fire is a metaphor for afflictions.

>> Setting the house ablaze: This is like how afflictions intensify the Five Aggregates, and how the Five Aggregates in turn give rise to more afflictions. These two mutually cause the others’ existence, causing this body of the Five Aggregates to become impure, so we do not understand suffering, emptiness, impermanence or no-self.

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“With delusion as the source of ignorance,
the fire of ignorance can create a haze of delusion.
Delusion is a lack of understanding of all things.
This fire quickly breaks out and burns the house.”

Life is full of delusions; the source of ignorance is delusion. Greed, anger and delusion are all forms of ignorance. Ignorance is like fire; once a fire starts to burn, a thick smoky haze will spread everywhere. So, this delusion is also due to the fires of ignorance starting to burn, spreading smoke everywhere and preventing us from seeing what is in front of us. We constantly hear people say, “The fire of ignorance can burn down the forest of merits and virtues.” Everyone is familiar with this phrase. We can all talk about it. But most of the time, ignorance is still in our minds. When we encounter conditions, ignorance arises. When people, matters, objects or principles are in front of us, they may lead us to feel a sense of gain or loss. That is when ignorance arises. With a mindset of gain and loss, ignorance and afflictions will rise to the surface. This is what makes us ordinary people.

Delusion begins with ignorance, which gives rise to darkness and confusion. So the term, “delusion,” means a lack of understanding. Even though normally we understand the principles, we may not have truly taken the Dharma to heart. If we have not taken the Dharma to heart, the way we normally behave will not be in accord with the Dharma we speak of.

This is conveyed through the following parable. There was once a kingdom whose king wanted to visit a garden to enjoy its scenery. He thought, “I’m afraid if the garden is too big, then walking through it will be tiring.” Taking this into consideration, he looked at one of his servants and said, “Take a chair and follow me.” This servant thought, “As a proud man, if I follow behind the king with this chair, I feel like I will lose face.” So, he told the king, “Instead of holding this chair in my arms, I will carry it with a shoulder pole.” The king said, “That is fine with me. But if you are going to carry it with the pole, you might as well carry 36 chairs.”

This is a parable. The sutras compare us to this servant. This parable was for a spiritual practitioner. He was told to uphold the precepts, especially the one governing sexual relationships there are strict prohibitions against sensual desires for monastic practitioners. This monastic practitioner’s master asked him, “Why is there a hair on the ground? In a monastic community, such a long piece of hair can only be a woman’s hair. Pick it up.” The monk answered his master, “It is a woman’s hair. I must uphold my precepts. How can I pick up a hair that fell from a woman’s head?” The master replied, “You only see [the impurity in] this hair. But you are not thinking about the 36 kinds of impurities inside your own body.” The principle is the same. The servant told to hold a chair for the king felt he would lose face. The monk felt similarly about that strand of woman’s hair. He felt, “I abide by precepts, so I should not pick up that hair.”

There are many principles like this that we can talk about eloquently. These words come easily to us. However, we have not truly internalized the True Dharma. We have not taken it to heart. Once we encounter external conditions, thoughts stir in our mind. In response to our surroundings, we give rise to ignorance, stirring up a fire of ignorance. Thus, a fire breaks out and smoke arises. When external conditions appear before us, our minds suddenly give rise to ignorance. Once the fire of ignorance starts, it “burns the house.” Our wisdom-life will be incinerated by this fire of ignorance.

This is why we must constantly remind ourselves to be very vigilant in our daily living. Are we so attached to a certain understanding that we become confused about the Dharma? What we spiritual practitioners must always realize is that the Dharma can be found in our daily living; it is everywhere in our surroundings.

All at once, throughout the area, a fire broke out, setting the house ablaze. The elder’s sons, 10, 20, even up to 30 of them were still in the house.

Yesterday we discussed “all at once, throughout the area.” This is describing what is around us; all of a sudden the Five Aggregates is pervasive. The aggregate of action affects everything, in both the form and formless realms. The form realm is the realm of physical existence. The formless realm is our minds.

․All at once, throughout the area: This is an analogy for the extent to which we are influence by the Five Aggregates and for how our thoughts simultaneously arise. Thoughts arise in response to the sense organs coming into contact with the sense objects. As the previous thought ceases, the next thought arises. What arose has now ceased; none of the thoughts abide. All this is impermanent. Thus all thoughts cease and are impermanent.

As we encounter the external realm of physical existence, we develop attachments and greed, anger and delusion arise in our minds. Thus, the Five Aggregates are functioning all at the same time. We connect with external conditions, then store them in our minds. Thus all the thoughts arise at the same time. “As the previous thought ceases, the next thought arises.” Thought after thought follows each other. Because of this, we cannot focus our minds. Thus, thoughts do not remain in our minds; none of our thoughts abide. This is what we call impermanence. Our mind is impermanent, and our body unceasingly undergoes the changes of the aggregate of action. Our every thought will disintegrate. The same applies to our surroundings, to everything in the form realm. Not only are the thoughts in our minds impermanent, our external conditions are impermanent as well. Our minds keeps reaching out; this is the way our lives work. Thus, if we do not understand principles, we will just be attached to their appearances without really mindfully internalizing them.

The microcosms of our bodies are all gathered in the macrocosm of the world. The macrocosm is analogous to the Three Realms, the desire realm, form realm and formless realm. If we examine these realms on a smaller scale, we can find them in the workings of our mind. They are our desires and the [forms] in the external conditions we connect to. Apart from our external conditions, there are the intangible afflictions that arise from our thinking. Delusions and ignorance are constantly going into effect in our minds. This is formless.

However, the aggregate of action in our minds is also found in the four elements and the four forms of birth. The four elements are earth, water, fire and air. The four forms of birth are egg-born, womb-born, moisture-born and transformation-born. Every single sentient being is inseparable from the [Five] Aggregates. So, “all at once, throughout the area” means that the Five Aggregates are very pervasive. In this world, whether something is tangible or formless, it cannot escape the influence of the aggregates, of the aggregate of action. Once afflictions are created, suddenly a fire appears out of nowhere. These afflictions did not originally exist; there was nothing there. But once we encounter external conditions, afflictions suddenly arise.

All at once, throughout the area, a fire broke out, setting the house ablaze: This is like when ignorance suddenly arises and causes an intense fire. It also means the flames of the Five Turbidities and Eight Sufferings pervade the four elements and four kinds of beings. Thus it is said that all at once, throughout the area, a fire broke out, setting the house ablaze. This is explaining what causes an intense fire.

“A fire broke out, setting the house ablaze.” A fire breaking out is also an analogy for how ignorance can suddenly arise and cause an intense fire. When ignorance arises, this is how it is ignited. These flames will be very intense and will spread very quickly. This is also an analogy for the flames of the Five Turbidities and Eight Sufferings. Everyone should know the Five Turbidities.

The Five Turbidities are the “turbidity of view, turbidity of sentient beings turbidity of affliction, the turbidity of life and the kalpa of turbidity.”

There are the Five Turbidities. Then there are the Eight Sufferings.

The Eight Sufferings are “birth, aging, illness, death, parting with those we love, meeting those we hate, not getting what we want and the raging Five Aggregates.”

Once we learn about the Eight Sufferings, we must promptly and mindfully [understand them]. Life is inseparable from these sufferings. Birth, aging, illness and death are part of the natural course of life in this evil world of Five Turbidities. The collective karma of sentient beings has caused this space, this macrocosm, to suffer an imbalance of the four elements. We have been born into this era of Dharma-degeneration. Facing these kinds of conditions, we still continue to reproduce our afflictions. Birth, aging, illness and death already cause unbearable suffering. Then we add “parting with those we love.” Why can’t we be with the people we love? How can a loved one we were so intimate with turn on us and now be so close with someone else? This is parting with those we love.

From love comes hate, and we suffer when we meet those we hate. Our afflictive emotions can drag us down and trap us so we never escape. Parting with those we love, meeting those we hate and not getting what we want [cause suffering]. With everything that we want, when we cannot get what we want, that also causes suffering! How much do we want to have in life? This desire is endless. Think about it, doesn’t this add to our suffering? This is suffering upon suffering, on top of the suffering of birth, aging, illness and death. This countless suffering feeds into the suffering of the raging Five Aggregates. Form, feeling, perception, action and consciousness press on us like a raging fire. This is why we should be mindful and always remind ourselves to be vigilant. Everything within the four elements and the four forms of birth is encompassed by the Five Aggregates.

“All at once, throughout the area, a fire broke out, setting the house ablaze.” These objects are used as analogies for our body, mind and external conditions. Through these analogies, we should be able to realize that we must promptly take the Dharma to heart and always remind everyone to be vigilant. Right now, nothing is more important than taking in the Dharma. The Dharma must be a part of our daily living. If the Dharma is part of our lives, we will be Living Bodhisattvas. Only then can we turn the Dharma-wheel amongst the people to relieve them of their suffering and help their hearts be purified of afflictions.

So, “A fire broke out, setting the house ablaze.” Let me explain this one more time. “Broke out” means it happened suddenly.

A fire broke out, setting the house ablaze: This fire breaks out suddenly, for no reason. Like a fire that breaks out and starts to burn, this suffering did not originally exist. Because of ignorance we create much karma and thus face boundless suffering. Here, fire is a metaphor for afflictions.

[Afflictions] did not originally exist. Originally, everyone is inherently good. Everyone has an intrinsic nature of True Suchness, that is free of afflictions. When and why did we start having them? We do not know; they arose like this and continued to multiply. We have reproduced so many that we are now in the era of. Dharma-degeneration and Five Turbidities. Here on earth, there are billions of people. There are seven billion people, and for many, their mindset has already gone off track. Once they have gone astray, they no longer behave properly. So, this fire breaks out for no reason. Right now, in this world, we have amassed so many afflictions. This is analogous to a fire that breaks out and sets things ablaze.

This [world], the Three Realms, is like a house on fire. The Three Realms is a burning house because each of our afflictions is like a spark. Everyone’s minds have afflictions in them. Where there are afflictions, there is fire. Within the mind of every ordinary person there is a fuse that leads to the sparks that ignite this fire. Therefore, we must be careful to not allow our fire of ignorance to become a fuse that causes the Three Realms to ignite. That would create very severe karma.

“This suffering did not originally exist.” Originally, in this world, the laws of nature are very straightforward. Yet in response we stir up so much ignorance, create so much karma and face endless suffering. When we cause others suffering, we are actually suffering ourselves. So, we must help others out of love. We must give out of love and benefit everyone. We must do good deeds, create blessings and form good karmic connections. If we can do this, when everyone is blessed, we will be too. If everyone has a good affinity with us, we will have a good affinity with everyone. If this is the case, won’t we all feel peaceful and at ease?

But instead, in everyone’s heart there are always these sparks of fire. Fire is an analogy for afflictions. Afflictions are like fire.

Setting the house ablaze: This is like how afflictions intensify the Five Aggregates, and how the Five Aggregates in turn give rise to more afflictions. These two mutually cause the others’ existence, causing this body of the Five Aggregates to become impure, so we do not understand suffering, emptiness, impermanence or no-self.

Fire is an analogy for afflictions. This kind of fire can destroy everything, not just houses. This means our afflictions keep growing as we unceasingly reproduce them. This is [the working of] the Five Aggregates, form, feeling, perception, action, consciousness. Amidst “form” we develop greed, try to grasp things and so on. This is the influence of the Five Aggregates. So, “Then the Five Aggregates in turn give rise to more afflictions.” They are reproduced.

I keep talking about reproducing afflictions. This happens because, in addition to the ignorance we already have in our minds, our external conditions cause us to give rise to afflictions and greed. When we are greedy, our ignorance will lead us to take action to grasp the objects of our desires. The act of grasping creates karma. The karma we create then gives rise to ignorance.

Originally, we had a pure Tathagata-nature. But because of ignorance and the Five Aggregates, we became attached to external conditions and the sense objects we connected with. Then we physically took action and created karma. This cycle continues without end, so we became impure. Not only is our body impure, our mind is as well. Everything is mixed up, so we cannot understand suffering, emptiness impermanence or no-self.

If we could understand these principles, we would naturally know that life is suffering. Then we would not create more suffering in the midst of suffering. So, we should first understand the truth of suffering. If we do not understand the truth of suffering, we will keep fighting over things, accumulating many afflictions and reproducing [ignorance] endlessly. This is because we still do not understand that ultimately, everything in the world is empty. Even if we triumph and have many possession by our side, eventually, a day will come when we have nothing left, just two empty hands. So, what are we taking issue over? In the end, can we hold on to anything? Life is so impermanent, why take issue over anything?

So, I hope that everyone can truly understand that delusion is the source of ignorance, and ignorance is [smoke] from the fires of delusion. The fire of delusion and confusion surrounds us with smoke and flames. Moreover, delusion means lack of understanding, meaning we do not understand all Dharma. Isn’t it because of this lack of understanding that we become deluded and thus accumulate much ignorance? We must develop our wisdom-life. We cannot waste any time. Thus it says, “A fire broke out.” This fire is about to break out, and the fire of ignorance arises very suddenly. Once the fire intensifies, it cannot be controlled. So, everyone must be constantly vigilant. We cannot deviate from the Dharma for a second. Our every thought must be immersed in Dharma, and we must always be mindful.

Episode 539 – Our Time is Limited But Our Wisdom-life is Forever

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>> “In this world, the realm of physical existence, mountains, rivers, land and oceans, will not exist permanently. The lifespan of the human body is short. External phenomena are transient, with the appearance of arising and ceasing.”

>> There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.

>> The pillars were rotting at their bases; the beams and columns are dangerously aslant: The amount of time we are alive is limited. Our body will disintegrate someday. The pillars rotting at their bases is an analogy for a body that is ill, feeble and close to its end.

>> “All at once, throughout this area, a fire broke out, setting the house ablaze.”

>> All at once, throughout this area: Throughout this area is an analogy for the extent to which we are influence by the Five Aggregates. All at once is an analogy for how our thoughts simultaneously arise. Thoughts arise in response to the sense organs coming into contact with the sense objects. As the previous thought ceases, the next thought arises. What had arisen has now ceased; none of the thoughts abide. All this is impermanent. Thus all thoughts cease and are impermanent.

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“In this world, the realm of physical existence,
mountains, rivers, land and oceans, will not exist permanently.
The lifespan of the human body is short.
External phenomena are transient, with the appearance of arising and ceasing.”

The Three Realms are like a great house. This world, the realm of physical existence, is impermanent because [the objects within it] are temporary unions of the four elements. Of course, temporary unions will one day dissolve. The workings of the four elements also apply to the human body. Our body is a temporary union of elements, so it will undergo changes and arise and cease. Everything, including our physical body and all objects in the realm of physical existence, is impermanent. Not even the mountains, rivers, land or sea will stay the same forever.

Recalling the earthquake in Pakistan, it was measured at 7.8 in magnitude. In the blink of an eye, many houses collapsed, disappeared or were destroyed. At the same time, out on the ocean a small island suddenly surfaced. This island seemed to appear out of nowhere. This is “formation.” After it was formed, this small island “existed” on the ocean. We can see the results of “formation.” As for “existence,” although we have not been to Pakistan, we know that the local people live in houses made from earthen materials for protection against the elements, for shelter from wind and rain. They “exist” in these dwellings, but an earthquake instantly destroyed everything. We have seen these images in the media. This verifies the truth of the Buddha-Dharma. It is just that human lives are too short [to see this whole process]. When was this planet “formed”? We do not know, nevertheless, we were born here on this earth. Perhaps the people who are our dear friends now were people that we knew in a past life. Yet even if they were the people closest to us, our parents, our loved ones, all those whom we knew already passed away, one by one. Life in this world is painfully short. We cannot see

the long process that the Buddha spoke of, that of formation, existence, decay and disappearance because our time here is not long, yet we live in an age when we happened to see an example of “formation.” That small island suddenly surfaced. We were able to witness this. Because of modern science and technology, we did not need to be there in person. An image could be transmitted to us in just a few seconds so we could see this right away. This verifies the principles the Buddha taught about the workings of the world, the Three Principles and Four States. The four states of physical matter are formation, existence, decay and disappearance. This happens in the realm of physical existence. Everything we see is a part of the realm of physical existence and undergoes formation, existence, decay and disappearance.

In the past, several typhoons, in various countries and various places, have led to heavy rain and to landslides. Roads and bridges were cut off. This kind of weather is not normal. Too much rain and strong winds can be very harmful to the land, not to mention to the people. For their own profit, humans dig into mountains and fill up the sea. Thus these “will not exist permanently.” Manpower is used to shift things around, which results in decay and ruin in nature. “Mountains, rivers, land and oceans will not exist permanently.” Then what of the lives of human beings? The lifespan of the human body, our physical life, is truly very short. We can see all this in the world; the principles of matter and of life reflect impermanence and change. So, this tangible realm of physical existence will undergo endless changes. Over longer periods of time, the changes will be even greater. The arising, abiding, changing and ceasing that happens in our minds occurs more rapidly. All of these changing [thoughts] that arise can lead us to create much negative karma.

Why do we [see the destructive results] of this process of the Four States so frequently in our time? In the past, there was not as much of what we now see happening in the world every day, these [disasters of] earth, water, fire and air. There are earthquakes, floods, wildfires and windstorms. On this planet, all around the world, we constantly see these events occurring. This is happening now because of sentient beings’ collective karma. The harm caused by humankind, our destruction of nature, comes entirely from our minds. The karma we create is so powerful that it destroys everything. We have accumulated this karma over lifetimes, all the way up until now. In the past, morality and ethics kept people’s behavior in line. People were once easily embarrassed. They did not want people to know about the bad things they had done. Afraid that others might find out, they did not dare do those things. But nowadays, people are not afraid of others knowing, so they dare to do as they please.

There was a middle-aged woman who sent her mother-in-law to the emergency room in an ambulance. She said, “I’m putting her in your hands. I need to rush home. My child is at home, and I need to go make dinner, so I don’t have time to stay here right now. Please take care of my mother-in-law for me.” Just as her mother-in-law was about to be resuscitated, she went home.

In fact, her mother-in-law had stopped breathing back at their house. As her neighborhood head told it, “I heard the two of them arguing. They were yelling very loudly. Then the mother-in-law went to the living room. I don’t know what happened, but she fainted and stopped breathing. The neighbors told the daughter-in-law, ‘There’s nothing else you can do You have to take her to the emergency room.'” But after taking her to the hospital, she left her and went home.

Emergency treatment failed, so the hospital needed to speak to the family, but they never showed up. Checking her records, they saw she also had a child living in the north. They immediately contacted him. He also said, “I don’t have time to deal with this right now.” They were unable to save the old woman, and she passed away in the hospital. Then the volunteers had to go in search of anyone related to her.

This is a modern-day phenomenon. In today’s world, people’s sense of morality is weakening. And so, in this world, between heaven and earth, in this great house of so many people, there are groups of 100, 200, even 500 people. Three out of the five groups are the animal, hell and hungry ghost realms. These are the Three Evil Realms. The two wholesome realms, the heaven and human, are only two of the five. And in the future, how many people will be creating karma that will lead them to evil realms?

Because of this, in this great house the halls and lofts are decaying and old. The house is run down because these people do not know to cherish it. They have no sense of responsibility. They do not feel responsible for it. They do not care for it, or cherish one another. So, its halls and lofts are crumbling, and its walls are falling down. The walls are falling apart.

There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.

Next we will discuss the pillars. “The pillars were rotting at their bases; the beams and columns were dangerously aslant.” Rotting pillars and precarious beams and columns represent how our lifetime is limited. In this realm of physical existence, not only will our life come to an end, our entire planet will as well. Right now, scientists are investigating this. People have brought up the idea that

by the year 2100, the sea levels will rise, as will the average temperature. Some people say, “Something so far in the future has nothing to do with me.” How can it have nothing to do with you? In your next life, you will, once again, live for several decades. After that, you will still be reborn on Earth. By that time, the atmosphere will be worse, the temperature will be higher and the four elements will be even more out of balance. There will be rapid and radical fluctuations, causing much destruction.

Thus, in this realm of physical existence, even the mountains and rivers have their own lifespan, to say nothing of all sentient beings in this world; it is not just humans, all living beings have a limited lifespan. Their lives will one day come to an end. Who knows if their life will be long or short? I always say that no one knows the length of their life, but we can grasp every moment to broaden and expand the scope of our lives and open our hearts to encompass the world. This is what we must learn.

We must follow the Bodhisattva-path and develop the Buddha’s ocean of enlightened wisdom. We must open up our hearts so [we see that] our lives connect to all aspects of this world. We cannot narrow our focus to only our own country, our one city or our tiny little village. We cannot just focus on ourselves and our family or our family duties. If we decide that this is the scope of our lives and nothing else has anything to do with us, aren’t we living a really limited life? Therefore, we should expand the boundaries of our lives. We must live a life of excellent character, of value and of depth. We cannot know how long our life will last, but we can expand it to give it more value and deepen it to make it more meaningful.

This is why the Buddha wanted our roots of faith to be deep and extensive. In the past, this was what was taught with the parables in the sutra. The Buddha hoped that everyone would deepen their faith. If we are able to do this, we can expand what we can do with our limited time. We cannot allow time to limit us. In a mere second, we can exert great power. So, we must seize the time we have. Ordinary people always feel limited by time. But even with the time that they do have, they may not know how to make good use of it. “[Our body] will disintegrate someday.” We are just like a house. If a house is boarded up, without anyone living there or caring for it, it will disintegrate much more quickly. Its life will be shortened.

Thus, we must constantly make use of our lives in order to extend them, just as we must make use of and care for our material possessions, so that they will last longer. The principles of all material objects are the same, as are the workings of our own lives. So, “The pillars were rotting at their bases” is an analogy for our physical body when it is old and feeble and close to its end.

The pillars were rotting at their bases; the beams and columns are dangerously aslant: The amount of time we are alive is limited. Our body will disintegrate someday. The pillars rotting at their bases is an analogy for a body that is ill, feeble and close to its end.

Actually, just as there is a limit to our lifespan, everything in this world is subject to a limited lifespan. But if we know how to make use of our life, our spirit and wisdom-life can benefit the world for a long time.

The next sutra passage states,

“All at once, throughout this area, a fire broke out, setting the house ablaze.”

“All at once, throughout this area…. Throughout this area” refers to what is within a certain extent. “All at once” refers to a period of time. “Throughout this area” is also an analogy for the pervasiveness of the Five Aggregates. We humans also have a certain extent. The extent of our body is all tied to the Five Aggregates.

The “aggregates” are infinitesimal changes. In each of us, all kinds of thoughts arise at once under the influence of the Five Aggregates. Within us, within each of our bodies, all kinds of thoughts arise at once. I am speaking and you are listening, but do you truly hear my words, or is your mind thinking about something else? If you have scattered thoughts as your ears hear the teachings, your discursive thoughts and the Dharma you hear are in your mind at the same time. This is because, for all of us, our body is a world unto itself. Each body is a microcosm. Each microcosm has its own aggregates, constantly experiencing its own cycle of changes.

Heaven and earth have their own aggregates and cycle of changes. The sky has already begun to lighten. Not long ago it was still dark. It is also undergoing changes although we are not aware of them. As things in our immediate surroundings change continuously, the microcosm of our body is also unceasingly experiencing changes. Not only are our thoughts constantly changing, even our bodies are undergoing metabolism. With this constant arising and ceasing, our bodies are always under the influence of the Five Aggregates. All this happens at the same time. “All at once” means at the same time. The pervasiveness of the Five Aggregates means that it is only through the aggregates that we experience this realm of physical existence, whether we are consciously aware of it or not. So, we always say that the seconds pass without pause. This is also true of thoughts arising in our minds. In the time of one thought, how many thoughts actually arise? We are unfocused, thus we are unenlightened beings.

All at once, throughout this area: Throughout this area is an analogy for the extent to which we are influence by the Five Aggregates. All at once is an analogy for how our thoughts simultaneously arise. Thoughts arise in response to the sense organs coming into contact with the sense objects. As the previous thought ceases, the next thought arises. What had arisen has now ceased; none of the thoughts abide. All this is impermanent. Thus all thoughts cease and are impermanent.

“Thoughts arise in response to the sense organs coming into contact with the sense objects.” Everything we see is a sense object. Tangible, material things in this physical realm all have appearances; what responds to them is our minds. When we see something, it is our eyes that are connecting to that thing. Then our mind is immediately filled with its appearance. “As the previous thought ceases, the next arises.” If my eyes look here and see a flower, then look over there and see grass, my first thought is of flowers and my next about grass. Next I see people. These sequential thoughts are all arising at this time. “As the previous thought ceases, the next arises.” This happens very quickly. “What had arisen, has now ceased, none of the thoughts abide.” As some thoughts arise, others immediately cease. This is how thoughts do not abide. Thus, “All this is impermanent.” So we say, “All thoughts cease and are impermanent.”

Each arises, abides, changes and ceases. This is the principle of mind. The principle of matter is the process of formation, existence, decay and disappearance. For our body, the principle of birth, aging, illness, death is all part of the workings of Five Aggregates. Thus, “throughout this area, all at once” includes everything on earth. It applies to all things and human life. It even encompasses our minds. This is “throughout this area, all at once.”

We must do our best to seize the time right now, so we can make good use of our lifetime in this world and our relationships. We must develop a healthy mind before we are able to bring peace to our surroundings. Therefore, we must always be mindful.

Episode 538 – Ignorance Sets the House on Fire

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>> “The Three Realms are like a burning house, and ignorance is the cause. External states are conditions that give rise to love and hate, grasping and rejection. The Three Poisons start a raging fire that burns inside and out. Desire and form cause unease, as if in a burning house.”

>> So “its halls and lofts were decaying and old; its walls and partitions were crumbling.”

>> “The pillars were rotting at their bases; the beams and columns were dangerously aslant.”

>> “All workings of the mind and every phenomenon that arises from thinking are all encompassed by the aggregate of action.”

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“The Three Realms are like a burning house, and ignorance is the cause.
External states are conditions that give rise to love and hate, grasping and rejection.
The Three Poisons start a raging fire that burns inside and out.
Desire and form cause unease, as if in a burning house.”

This is an analogy. The Buddha came to this world for one great cause. For the sake of the world, He devised teachings suitable for sentient beings’ capabilities. This was very hard work.

Since He was [nearing the end of His lifetime], He felt a sense of urgency. Therefore, 42 years after His enlightenment, He began to freely express His original intent and opened up His mind to reveal the Great Vehicle Dharma. The Buddha did this when He was already in His 70s. During the Lotus Dharma-assembly, many people began to awaken, to reflect upon themselves and form aspirations.

They were like Sariputra, who, though he had always been by the Buddha’s side, because of his stubbornness, could not let go of his bias toward the teachings of emptiness. It was not until the Lotus Dharma-assembly, when the Buddha earnestly praised the wondrous Dharma of the Great Vehicle, that Sariputra finally understood why, in the past, the Buddha had taught with causes and conditions, analogies and expressions. The Buddha had done this out of compassion. In order to guide sentient beings to the Dharma, He had no choice but to use various methods from the Nine Divisions of Teachings, to teach according to people’s capabilities.

Sariputra finally realized this, so he began to form aspirations, make vows and repent his past wrongdoings. Since he was representative of everyone at the Lotus Dharma-assembly who also wanted to form great aspirations, he continued to request the Dharma from the Buddha. The Buddha understood Sariputra’s intent, so He bestowed a prediction of Buddhahood upon him. Bestowing this blessing was a sign of affirmation and verified that Sariputra would attain Buddhahood in the future.

Then everyone at the assembly thought about how Sariputra would be able to attain Buddhahood, and how the Buddha had said everyone was equal. This led everyone to have more faith in themselves. So, they resolved to understand everything from the teachings of the Four Noble Truths that the Buddha gave at the very beginning to the final teachings He was giving now. This was how He had guided them with causes and conditions and other wondrous provisional teachings.

Indeed, life is full of suffering. Suffering is a truth of life. So, as we accept the extremely profound wondrous Dharma, we cannot forget the first truth of suffering. While the Buddha taught the Dharma in the world, if a person resolved to become a monastic, the Buddha always allowed them to do so, regardless of age or family background; they simply needed the will to leave the lay life. Why did people want to become monastics? Because, from the Four Noble Truths, they realized that suffering was a part of life. They recognized suffering, so they were willing to become monastics.

At that time, there was a young bhiksu; he was very young, but upon hearing that life was suffering, he felt, “This is the truth. I am very young right now, but I will become old and eventually die. I might as well become a monastic right away.” He immediately asked the Buddha for permission to become a monastic, to which the Buddha agreed.

Although he became a monastic, his mind was always on his family. He thought about his parents, brothers and all his loved ones. His life as a layperson was one of great wealth. So, every day, during the time he was supposed to beg for alms, he actually went home. He left the abode with the other monastics, but he always went his own way. Every day he went to his house and did not leave there until dusk. This happened every day. Although physically, he looked like a monastic, his mind was still that of a layperson.

Meanwhile, a heavenly being was very concerned for Sakyamuni Buddha. “If His Sangha has people like this who do not abide by the precepts, then as their numbers increase this Sangha will no longer be pure. If the Sangha is not pure, how can it earn the respect of laypeople?” So, this heavenly being took on the appearance of a young man to meet this bhiksu on his way back. He said, “I envy you for being able to become a monastic.”

This bhiksu, who had supposedly left the lay life, was just returning from enjoying life with his loved ones. The objects of his desires were still on his mind, so he was not thinking about how great it was that he had become a monastic. He said to the young man in reply, “What is so good about becoming a monastic? It just enables me to live among the Sangha; what other benefit is there?” The heavenly being disguised as a youth said, “Becoming a monastic is wonderful because you can hear the Buddha give teachings. In this world, people are lost and confused, immersed in their desires and pleasures. Because of the impermanence of the world, we do not know when we will die or be reborn. So, if you are able to become a monastic and can let go of the afflictions of the lay life, if you no longer contrive connections, and can purify your mind and draw near the Buddha-Dharma, you are so blessed!”

This young bhiksu asked, “If you think that I am so blessed, why don’t you want to become a monastic? I do! Because I want to become a monastic, I have travelled a long way to find the Buddha.” The young bhiksu had a shift in his mindset and felt great remorse. “I have already become a monastic. Why is my mind still pulled by my affections and desires?” As he realized this, the young man had disappeared without a trace. The young bhiksu was shocked. “He was probably a Dharma-protector, a heavenly being who appeared in order to protect my connection with the Dharma. Fortunately, I had only delighted in being with my family and had not yet desired to return to the lay life.”

He quickly picked up his pace to rejoin the others as they entered the abode. When he saw the Buddha, he prostrated and asked to repent before Him. One of his companions said, “Venerable Buddha, we knew about this. Although he left the abode with the rest of us, he left us to go home every day. But, we each reap the fruits of our own practice, so we did not mention what he had done. Seeing him repent before the Buddha, we’re happy for him and respect what he has done.”

The Buddha then spoke to everyone, “Indeed, spiritual practitioners must be unified in body and mind. The Buddha-Dharma is not easily heard and life is impermanent. We live only as long as we keep breathing. Becoming a monastic is a rare opportunity, yet he had still had these kinds of thoughts, and his behavior was that of a layperson. I also have been observing him all this time. I believe his roots of goodness are very deep so he is being kept safe by a Dharma-protector. I also rejoice at [this change in] him.” From this story, everyone can understand that once thoughts stir in our minds and worldly desires arise, our wisdom-life will be in great danger. After listening to the teachings of the Buddha, everyone realized this.

Therefore, we say, “The Three Realms are like a burning house, and ignorance is the cause.” Regarding ignorance, we clearly understand that suffering is caused by the accumulation of afflictions, which all arise from ignorance. If ignorance is present in monastics, how can it not be present in laypeople? How can it not be in people who have not yet encountered the Buddha-Dharma? Previously I said that, out of the Five Destinies, two out of the five are paths of goodness, while three of them are evil realms. Therefore, we say as practitioners, our minds must be settled. After we begin practicing, if we still experience love and hate, grasping and rejection, then we are still in this burning house. Not only are the Three Realms a burning house, “The Three Poisons [have] started a raging fire that burns inside and out.”

The Three Poisons are greed, anger and delusion. These poisons originate in our minds. So, once the Three Poisons manifest, they are like a raging fire that burns inside and out. There is a common saying, “The fire of ignorance destroys a forest of merits and virtues.” Ignorance will destroy our wisdom-life. Inside the burning house of the Three Realms, we constantly need to be vigilant. In the Three Realms, desire and form cause unease. Finding peace is hard in the form and desire realms. As I have mentioned in the past, the form realm is the realm of physical existence. As long as our eyes can make contact with it, it is considered a “form. Form” refers to the realm of physical existence.

I have already spoken about this. We will inevitably encounter various material objects in this world. But what kind of mindset should we have when we encounter them? If we are grateful for them and cherish them, these material objects can be tools for our spiritual cultivation. If we have loving hearts, when we see poor and suffering people who need clothing and food, we will find a way to help them.

For example, many years ago, when we were providing relief in Northeast China, it was very cold there. We did not only provide them with food, padded clothing and padded quilts, we also provided them with charcoal and coal. If they lived in that place without any coal, they would not be able to survive the winter. Every family there has a “bed-stove.” In this stove, they burn coal, so each family was given a couple of tons of coal, around two, so they could survive the winter. These are “forms,” material goods. If we can properly utilize these material goods, they will be an essential part of our practice of the Bodhisattva-path.

As for desires or the desire realm, these relate to how we make use of these material things. Are we using our body to save people’s lives and walk the Bodhisattva-path? Or does our body lead us to give rise to greed, anger and delusion, and to grasp things and act on our desires? Our desires are inexhaustible. With wealth, sensual pleasures, fame, food and so on, are we indulging in our desires? If this is the case, we have set the house of the Three Realms on fire.

So, “Desire and form cause unease.” Peace is hard to find in the form realm and desire realm. This is because we are unenlightened people. As unenlightened people living in the form realm, our greed, desires and so on make us uneasy. Everyone’s actions are driven by desires and cravings for form. Think about it, how can the Three Realms not be like a burning house? Ignorance is the cause of this fire. These states in the form and desire realms are the conditions; with love and hate, grasping and rejection, the raging fires of the Three Poisons never end. This is like how, once a fire starts, the wind keeps it going. Then we have no peace, inside or out.

This happens during the era of Dharma-degeneration. The macrocosm of the world is not in harmony, and the microcosms of our bodies are not at peace. This is what the modern world is like. Everyone must promptly make good use of the realm of physical existence and walk the Bodhisattva-path while we have this body. Having an abundance of material objects, we must promptly give to suffering people. Similarly, if a fire is starting to burn, people with water must quickly douse it. When it comes to good and evil, if evil decreases, goodness will increase. That will lead to a brighter society.

As the previous sutra passage states, “There were many groups of people.” There were many people inside that big house; this is an analogy for the Five Destinies. Good and evil are intermixed in the Five Destinies. No one inside this house knew that they needed to cherish it,

So “its halls and lofts were decaying and old; its walls and partitions were crumbling.”

If this is the case, if in the entire house, no one cherishes or takes care of it, the house will gradually rot away.

Next, it states,

“The pillars were rotting at their bases; the beams and columns were dangerously aslant.”

Not only were the walls crumbling, but the beams and pillars were also rotting.

This house could only remain standing if its pillars were firm and solid. This is just like our lives; we are still alive because we still have our physical [health]. Our body is still here. This analogy is for the aggregate of action. With the aggregate of action, our body constantly changes.

So, birth, aging and illness gradually take us closer to the moment that we become old and frail. All this is due to the aggregate of action, those infinitesimal changes. We continue to get older every single day. This is why we say we must act immediately.

“All workings of the mind and every phenomenon that arises from thinking are all encompassed by the aggregate of action.”

We should know that good and evil come from “the workings of the mind,” from the thoughts it gives rise to. “The workings of the mind” refer to every single thought that arises. When we think about the external states we come in contact with, those appearances are taken in by our minds.

A volunteer from Mainland China came [to share]. She said that in the past, she had visited consignment stores every day. If the clothes she saw were pretty, she would immediately buy them. This happened until she encountered Tzu Chi. Then she began to think, “No, I should not buy it. I can’t buy it, I need to cherish my blessings.” When she went home, she would be unable to fall asleep because she kept thinking about the beautiful outfit she had seen. So, unable to control herself, she would go back and buy it the next day. Even if it cost her several thousand RMB, she would still buy it. When she came to the Abode this time, she said, “I truly feel remorseful.” When she told me this story, she was so remorseful that she was in tears.

This is due to “the workings of the mind.” What our mind perceives can give rise to desires that entice us to act. If, after we perceive something, we can reflect on ourselves, we can quickly control our desires. So, “the workings of the mind” may [lead us] to do unwholesome things in order to satisfy our desires. What is even worse is that we can end up doing things that hurt others and even commit reprehensible acts. This is also due to “the workings of the mind.” All things are created by the mind.

In terms of the aggregate of action, in our daily living, time is constantly passing by, and our bodies are continually changing as new cells replace the old. In the world, our conditions may tempt us to give in to our desires. If we cannot control ourselves, we will follow our desires and commit wrongdoings. If we can take the Buddha-Dharma to heart, we will follow the path of the Buddha-Dharma, which is the Bodhisattva-path.

So, “the workings of the mind” are truly subtle and wondrous. Despite being intangible and formless, they exert great power. Every phenomenon that arises from thinking is part of “the workings of the mind. Every phenomenon that arises from thinking is encompassed by the aggregate of action.” They are all in the aggregate of action. “The Five Aggregates are all empty in nature.” When we take a look, do they really exist? Have we thoroughly understood form, feeling, perception, action and consciousness? These are the Five Aggregates. As for the principle of emptiness, only if we thoroughly understand the principle of true emptiness can wondrous existence manifest before us. So, the things that I just explained are phenomena that appear in our world, whether in the macrocosm or microcosm. The Buddha-Dharma takes these phenomena and explains them to us through principles. So, everyone we must always be mindful.

Episode 537 – The Boundless Dharma of the Mind

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>> “Speaking of His virtue of blessings, they are boundless. By exercising compassion and wisdom, one attains infinite blessings. Speaking of His wisdom, it is unsurpassed in its power. This is like the sun at high noon and the full moon.”

>> There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.

>> Its halls and lofts are decaying and old: These are like the desire realm and the form realm. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minute forms. The human body exists because of the temporary union of the four elements. The four elements also arise from the four minute forms. These are known overall as the Eight Dharmas.

>> Because the karmic forces are great, they can mix and interfere with each other as the four elements come together to create our physical existence. The time for which this continues is the lifespan of our physical existence, which arises and ceases as karmic forces change and obstruct each other. As these continuous appearances come to an end, there will be the appearances of aging and illness.

>> The meaning of its halls and lofts are decaying and old is also just like this. Externally, walls protect the house. Internally, there are partitions.

>> Walls and partitions both signify boundaries. They are like the skandha of perception. Perception is an appearance in the mind that arises when the mind connects to its surroundings. The mind is like the void of the universe, which fundamentally has no boundaries.

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“Speaking of His virtue of blessings, they are boundless.
By exercising compassion and wisdom, one attains infinite blessings.
Speaking of His wisdom, it is unsurpassed in its power.
This is like the sun at high noon and the full moon.”

Once we have accepted the Buddha’s teachings, we must unceasingly transform general knowledge in this world into the wisdom of the Buddha-Dharma.

Worldly knowledge gives us abilities. The Buddha-Dharma gives us pure potential; it is wisdom. Using the pure potential of this wisdom, we can benefit both ourselves and others. When it comes to us, we can purify our own minds and grow in wisdom. When it comes to others, we can exercise our compassion to go among people and give our help. That is considered wisdom. In the Buddha, this wisdom was manifested as having enlightened Himself, enlightening others and having perfect enlightened conduct. So, “By exercising compassion and wisdom, one attains infinite blessings.”

Speaking of His wisdom, it is unsurpassed in its power; there is no power higher than this wisdom. The Buddha’s enlightenment, Anuttara-samyak-sambodhi, is supreme, universal and perfect enlightenment. There is nothing greater than the wisdom that the Buddha realized. So, it is “unsurpassed in its power.” When the power of this wisdom is exercised, it creates boundless “virtue of blessings.”

“This is like the sun at high noon and the full moon.” The “sun” is a metaphor for wisdom. The “moon” is a metaphor for compassion. We cultivate the virtue of blessings through giving to others, through immeasurable and limitless giving. As it is limitless, [our blessings] are boundless. When we unite our wisdom and our blessings, this is like the sun hanging in the vast sky or the moon in the darkness. The moon illuminates the earth, bringing comfort. They are both radiant lights, the lights that illuminate the world. So, we must put our hearts into giving.

Just now (2013), I saw some news from our South Africa office. Right now in South Africa, they are once again holding trainings.

The disparity of wealth there is enormous, and the majority of the poor suffer terribly. Poverty is not the only problem they face; in Africa, there are frequently wars and unrest. People engage in so much conflict with each other. Public safety is also lacking. Therefore, those who live in Africa face many manmade calamities, so they are unable to find jobs anywhere. Without an income to maintain their living, their lives gradually become worse. It is hard to find the spirit to keep striving or the perseverance to work willingly. As they lack opportunities, many of them are poor and may also be ill.

Over the several years that we have been in South Africa, we have continuously cultivated seeds of goodness so they sprout and grow. One by one, they have grown into tall trees. We have nurtured many local Bodhisattva[-volunteers]; there are thousands of them. One after another, they have come to Taiwan to be certified as Commissioners. Some were unable to come here for certification, but should have already fulfilled the requirements. This time, there were volunteers from Zimbabwe, Mozambique and Lesotho.

They all gathered in Johannesburg. They came from these faraway places, despite the tiring journey, for only one goal, to come together to engage in spiritual practice. In fact, the regional office in Johannesburg is quite small. They had to set up tents to try to accommodate everyone. They lacked everything from showers to bathrooms. They collected water in large oil barrels, then, pail by pail, they transported the water from faraway places. They also rented portable toilets. By overcoming all these obstacles, they were able to hold this spiritual retreat.

As they diligently engaged in walking meditation, they circumambulate the Buddha with orderly steps. Volunteers from four different countries came together to diligently practice. They are very similar in appearance, but they speak different languages. So, they had to come up with many methods. Since these volunteers had traveled from so far, they needed to be able to return with the Dharma. They tried everything they could to find people who could translate for one another. This was not an easy task.

In observing their facial expressions and the way they recited the words in a uniform rhythm, it was clear they understood [the lessons]. When the time came to sit and calm their minds, they watched the program, “Life Wisdom.” Seeing them inside the tents, sitting properly and listening to the Dharma, I was very moved. Then, they had classes where speakers presented the Jing Si Dharma-lineage, following the curriculum [that we use here]. They discussed the Tzu Chi School of Buddhism, sharing about different ways. Bodhisattvas devote themselves to helping people.

The South African Bodhisattvas began by sharing stories of the suffering they had experienced, the physical and mental torment, and how, after accepting the Buddha-Dharma, they had opened up their hearts. They were able to apply their wisdom and strength to go to places of illness and suffering, to care for the poor and the old and weak. After taking care of these people, they themselves were filled with Dharma-joy. This joy comes from working among people.

Then, volunteers from Zimbabwe shared their gratitude towards Tzu Chi for having come from Taiwan, bringing teachings of love to Zimbabwe. A volunteer from Mozambique also shared her story of how she had received help from Tzu Chi. She was grateful for the Tzu Chi volunteers who traveled from South Africa to Mozambique. As she spoke of her hardships and experiences, she became quite emotional and was unable to control her feelings. As I watched this on the screen, I saw that many people from different countries, who nevertheless have the same [love] immediately gathered around to gently comfort her.

I saw images of how diligent they were; their pillows were all lined up neatly in a straight line. The way they folded their blankets was so tidy; it was neater than that of a trained army. This seems almost impossible to imagine, so we can only say, “Inconceivable!” When these “inconceivable” matters are connected with the Buddha-Dharma, we are seeing Bodhisattvas in action, those who cultivate both blessings and wisdom. The people there spoke different languages but were able to take these teachings to heart because [our volunteers] shared the True Dharma in skillful ways. They brought out their wisdom from deep within and benefited others out of utmost reverence. This is how their pure and undefiled great love combined with skillful wisdom, thus yielding both blessings and wisdom.

These people were from different countries and speaking different languages. Though they live in very impoverished countries, they were able to carry out these activities. Don’t they demonstrate boundless “virtue of blessings”? Isn’t their wisdom infinite? “By exercising compassion and wisdom, one attains infinite blessings.” If they were not able to do this, how would they be able to exercise that unparalleled power? I really cannot imagine how, in such a short period of time, they managed to train such orderly volunteers, especially as they were coming from such great poverty and suffering.

In summary, the Dharma knows no borders. It can truly spread throughout the world. And when it is put into practice, the blessings will truly be infinite. This wisdom is indeed inconceivable. It is like the sun at high noon and the full moon. Everyone intrinsically has Buddha-nature, which is the pure intrinsic nature of True Suchness. Thus, people can come together to cultivate both blessings and wisdom.

The sutra passage that we discussed previously mentions that in this big house, there were a great many people. Those in the hell, hungry ghost and animal realms outnumber those in the human and heaven realms. So, many Bodhisattvas must enter the Three Evil Destinies to save these suffering people. Therefore, this great house is a Bodhisattva training ground, where Bodhisattvas learn how to go among the suffering.

In this great house, the elder is already old and frail. He is slowly reaching the end of his life. Thus we have the analogy, “Its halls and lofts were decaying and old.”

There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.

In the desire realm, there are already many people. Those who do evil things and have lost their way are also very numerous. The era of Right Dharma has passed. The era of Dharma-semblance has also passed. Now we are in the era of Dharma-degeneration. So, we say this big house is “decaying and old.” Gradually, the pillars have begun to be slowly eaten away. Gradually, the strength of the pillars and walls is deteriorating; it is reaching the point of being worn out.

This is an analogy for the desire and form realms. In the desire and form realms, earth, water, fire and air are the four elements.

Its halls and lofts are decaying and old: These are like the desire realm and the form realm. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minute forms. The human body exists because of the temporary union of the four elements. The four elements also arise from the four minute forms. These are known overall as the Eight Dharmas.

As we said yesterday, the desire realm is where all the desires of sentient beings are gathered together. The form realm is earth, water, fire and air, the world of physical existence, and in both the macrocosm and in the microcosm, earth, water, fire and air are already falling out of balance on large and small scales. This is because in the desire realm, sentient beings are continuously accumulating afflictions and ignorance. Gradually, this house begins to burn. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minutest forms. Not only do earth, water, fire and air exist in the macrocosm surrounding us, our human body is also a temporary union of these four elements. Water is essential to humans. We also cannot lack a warm body temperature. Breathing air is definitely essential. As for the human body of bones, muscles and skin, this belongs to the element of earth. Thus, the human body is a temporary union of the four elements.

The four minute forms also exist in the body. The four minute forms, combined with the four elements, comprise the Eight Dharmas. These eight things all come together. In fact, the four minute forms are our afflictions. The Five Aggregates are form, feeling, perception, action and consciousness. The aggregates arise when our consciousness connects with external conditions, which leads us to think and then take action. Then the karmic retributions will be stored as seeds. This begins with the functions of the Five Roots, which are processed by the sixth consciousness, contemplated by the seventh consciousness and stored in the eighth consciousness.

In this way, without our conscious awareness, these four minute forms come together [in us]. These four are invisible to us, but without our conscious awareness, due to our habitual tendencies, we react to external conditions and give rise to thoughts that create afflictions. This is how our body and mind work. Body and mind are the convergence of these Eight Dharmas. So, when these Eight Dharmas come together, we will create karma. When this physical body, the external conditions and the internal thoughts that arise all come together, the “karmic forces are great.”

Because the karmic forces are great, they can mix and interfere with each other as the four elements come together to create our physical existence. The time for which this continues is the lifespan of our physical existence, which arises and ceases as karmic forces change and obstruct each other. As these continuous appearances come to an end, there will be the appearances of aging and illness.

Karmic forces mix and interfere with each other. To mix means to stir together. For example, good and evil [karma] are intermixed. The temporary union of the elements in our bodies constantly shifts with the passage of time, so we go through birth, aging, illness and death.

Therefore, “The time for which this continues is the lifespan of our physical existence.” The lifespan of the microcosm of our body arises and ceases because [karmic forces] “change and obstruct each other.” The Five Aggregates of the body, form, feeling, perception, action and consciousness are constantly going through infinitesimal changes. Things are constantly changing and conflicting with and obstructing each other. This is happening in our bodies, which results in aging, illness and death.

Therefore, in the end, everything will cease. “As these continuous appearances” approach the end of their time, the appearance of old age and illness will be clearly evident. This is just like how the elder of this family, as the years accumulated, gradually became frail. Isn’t that how it is for us humans? Both the macrocosm and microcosm are like this. So, “Its halls and lofts are decaying and old” means that things are undergoing this cycle. Sentient beings in the desire and form realms and all things in the realm of physical existence go through the same cycle. So, they are “also just like this.”

The meaning of its halls and lofts are decaying and old is also just like this. Externally, walls protect the house. Internally, there are partitions.

What surrounds the house on the outside are called walls. What surrounds the rooms inside the house are called partitions. Walls and partitions both mark off areas. They create boundaries. Outside our walls is someone else’s space. Inside our walls is our space. This is like the boundaries of countries in the world.

Walls and partitions both create boundaries. They are an analogy for our thinking. This is the “skandha of perception.”

Walls and partitions both signify boundaries. They are like the skandha of perception. Perception is an appearance in the mind that arises when the mind connects to its surroundings. The mind is like the void of the universe, which fundamentally has no boundaries.

“Skandhas” are the same as aggregates; they have the function of aggregating. Living in this world, we all live within certain boundaries, but we can all freely engage in thinking, as outside appearances converge with our minds to give rise to “perception.” This leads us to take action.

“Perception is an appearance in the mind that arises when the mind connects to surroundings.” Our mind connects with our external surroundings. “The mind is like the void of the universe.” Indeed, our perception is empty in nature. What we see outside is appearance, “which fundamentally has no boundaries.” Neither external nor internal boundaries can obstruct our perceptions and our way of thinking. This is what we must practice every day, to take the appearances in our minds, our perceptions, and broaden them to include all worldly matters. This is wisdom. So everyone, please always be mindful.