Category: TLS Chapter 3

Episode 613 – Enter the Buddha’s Dharma-Treasury

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>>All Buddhas and Bodhisattvas come to the world to promote the Great Vehicle Dharma and transform all sentient beings. Thus all attain infinite meanings, benefits, peace and joy. They are sentient beings’ role models and teachers.

>>The Tathagata is also just like this, There was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. [Lotus Sutra, Chapter 3 – A Parable]

>>Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it. [Lotus Sutra, Chapter 3 – A Parable]

>>This is explaining why the Tathagata had not spoken any falsehood. Pretending there was something when there was not and promising but being unable to deliver are examples of speaking a falsehood. But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.

>>Pretending there was something when there was not and promising but being unable to deliver. This is speaking a falsehood. ․But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood. ․The treasures of all Dharma: By practicing provisional and skillful teachings we can enter the Buddha’s Dharma-treasury, the ultimate state of the far shore. Upholding the Tathagata’s profound treasures of the Dharma protects the Buddha-seed of our nature. For sentient beings, He opens up the Dharma-treasury, extensively giving precious merits and virtues.

>>He can give all sentient beings the Great Vehicle Dharma without holding anything back. But as the Dharma is great and their capacities are limited, the Buddha can give all of it, but sentient beings cannot accept all of it.

>>As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it. ․The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it being given.

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“All Buddhas and Bodhisattvas come to the world,
To promote the Great Vehicle Dharma and transform all sentient beings.
Thus all attain infinite meanings, benefits, peace and joy.
They are sentient beings’ role models and teachers.”

All Buddhas and Bodhisattvas appear in the world for one great cause, the hope that the Buddha-Dharma, the principles of enlightenment, can be spread throughout the world. They hope everyone in this world will have the chance to encounter the Buddha-Dharma. “To promote the Great Vehicle Dharma” means to help the teachings become universal so that everyone can understand them. They hope that “all attain infinite meanings, benefits, peace and joy.” Once we have all accepted the Buddha-Dharma, naturally our wisdom will be awakened. “By grasping one truth, we understand all truths.” When we clearly perceive what is happening, we understand exactly what we need to do. If we can interact with people with this clarity, then we will naturally be able to gain others’ affirmation and trust and live a life that sets an example for the world. Isn’t this what we are seeking to do?

We must not only understand the Buddha-Dharma and not only transform ourselves, but also transform other people. However, with the Buddha-Dharma, the Buddha not only tells us to give to others, He also wants us to recognize ourselves. We must all return to our intrinsic nature because we have the same pure nature as the Buddha. But [it is obscured by] all the karma we created, which comes from our ignorance. Because we created karma out of ignorance, karma has covered [our nature]. So, our intrinsic nature of True Suchness is hidden underneath all that karma. Thus, we unenlightened beings have what is called “karmic consciousness.” Deep within this karmic consciousness lies our pure, intrinsic Tathagata-nature. So, for ordinary people, this is called storehouse consciousness.

If we understand this, then we know we must eliminate our ignorance and delusion. We are confused by worldly delusions. With so little time in this world, why would we lose ourselves in mundane matters? We do not know how long we will live. We do not know how our lives may change in the next moment. We do not know ourselves at all, but we keep looking outward, endlessly searching outside of ourselves. This is delusion. We do not know ourselves and yet we constantly pursue the unpredictable matters that are external to us. This delusion leads us to create karma. If we understand this principle, we can guard against wrongs and stop evil. We will clearly know what we need to do.

This is what the Buddha came to the world to help everyone understand. So, He “promoted the Great Vehicle teachings and transformed all sentient beings.” He hoped to help many sentient beings understand these principles, to become clear on countless principles so they could attain “meanings, benefits, peace and joy.” If everyone understands the principles, then everyone understand “meanings.” If we understand infinite principles and infinite meanings, then naturally we can understand anything. This is very beneficial to our spiritual practice and can keep us from making mistakes. If we form good affinities with sentient beings, naturally the sight of us will inspire happiness, faith and approval. Then won’t we be role models and teachers?

In a recent update from the United States, I saw how Tzu Chi volunteers took to heart what I often say about creating good affinities with others and sharing the Buddha-Dharma among people. They were able to return to the spirit of the bamboo banks from 40-50 years ago and to how [we spread the Dharma] in the markets. In one case, they went to a farmer’s market to earnestly [introduce people to Tzu Chi]. One of the vendors was a farmer who, upon learning about Tzu Chi’s [work], made space in his booth for. Tzu Chi volunteers to set up. They displayed our eco-friendly. Da Ai Technology products. They also laid out issues of Tzu Chi Monthly and so on. They furthermore wrote Jing Si Aphorisms on tiny slips of paper and rolled them up as gifts.

Simply by setting up all these things, passersby wondered, “What’s going on at this booth?” They were very curious. Then the volunteers would explain. Many people stopped in this way. They were inspired to ask, “How can I become a volunteer? How can I participate?” Among them was a Chinese medicine doctor. After he approached us to find out more, he saw what Tzu Chi has done for people and how we have given to people around the world to provide disaster relief and to help the suffering. He was very moved, so he donated US 2000 and even said that he was willing to volunteer in order to understand more about Tzu Chi. This all happened at a farmer’s market. Even mothers would bring their children over and ask, “How can we participate?” This is how Tzu Chi volunteers promote Tzu Chi in Farmers Market.

People were curious about “Era of Bamboo Banks”, volunteers shared the spirit of the bamboo banks, telling people that Tzu Chi originated from these bamboo banks. Out of curiosity, many people took these bamboo banks home. “How can we donate the money we deposit in these bamboo banks to Tzu Chi?” The volunteers told them, “You can either bring it to us or we can come to your home. Or, you can bring it [to our office].” As they talked they were all happy and formed many new friendships.

This is why we must spread the Buddha-Dharma and go among people to interact with them. This is how we “transform all sentient beings.” If we only wanted people to go pray at a temple, people are very busy. But when we go among people, what we say goes beyond religion. All religions lead to the same place. Only by coming together can we attain “infinite meanings, benefits, peace and joy” and be “sentient beings’ role models and teachers.”

The previous sutra passage states,
“The Tathagata is also just like this, There was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them.”

The Buddha is just like the elder who saw his children in the burning house and could not bear to let them suffer, so he put three kinds of carts outside the door to draw the children out of the house. In the end, He gave them all great carts. The Buddha likewise did not speak any falsehood. The Dharma He teaches contains an abundance of principles. He is able to teach sentient beings according to their needs. So, we should be able to follow the Buddha’s teachings. When we accept them, we must act on them; We can achieve the same things. This is not falsehood; it is true. We give with great sincerity.

For example, on the island of Bohol, an earthquake struck some time ago. After providing initial assistance, we wanted to go back and help them again. But then Tacloban was struck by an even more serious disaster, so we focused our efforts there. After three months of helping Tacloban, we returned to the island of Bohol, which had suffered an earthquake around three or four months earlier. When people there saw us, they were surprised. “People have stopped paying attention to us. Why have you come back to help us?” We said, “We always intended to come back.” Then we explained what happened and how we had come back there to see how we could help them. Like the Buddha, we did not speak any falsehood.

The next sutra passage states,
“Why is this? The Tathagata has infinite wisdom, powers, fearlessness, all these treasures of the Dharma. He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.”

This is explaining why the Tathagata had not spoken any falsehood. Pretending there was something when there was not and promising but being unable to deliver are examples of speaking a falsehood. But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.

Although the Buddha, the Tathagata, was not guilty of speaking any falsehood, what exactly does it mean to speak a falsehood? Pretending there was something when there was not, making promises but not delivering on them. These are examples of speaking a falsehood

Consider what happened after the South Asian Tsunami. Relief workers came from all over the world, so we chose to go to the poorest, most widely devastated area. It was very far away. To get there from the capital by car took around six to seven hours. The place we chose was far away. That place suffered from many fatalities, and the people there were already very poor. Look at what Hambantota in Sri Lanka is like today. That place has become a town, a really flourishing township. Not only is it a thriving place, their school is also very well built. This school we built became a public school. Hambantota is now an international port. It has an airport and is linked to the highway.

This all started because of our commitment. After the disaster happened, we aspired to help them so we pledged our assistance and started the construction. After everything was complete, we returned several years later to visit them and saw how they had prospered. We did what we promised, so we did not speak any falsehood. If people do not have this resolve [to help], or if they collect money for construction but never complete the project, which shows they did not have the will, then this is ․”Pretending there was something when there was not and promising but being unable to deliver.” This is speaking a falsehood. If I have already promised you something but did not live up to my promise, then that was speaking a falsehood

“But the Buddha, since He has infinite treasures of the Dharma, did not speak a falsehood.” The Buddha had always intended to freely express His original [teachings]. He hoped to give everyone these teachings, and He hoped that everyone could accept them, since “the treasures of the Dharma” are found within all of us. We all have an intrinsic Tathagata-garbha, but it is bound by our afflictions

The treasures of all Dharma: By practicing provisional and skillful teachings we can enter the Buddha’s Dharma-treasury, the ultimate state of the far shore. Upholding the Tathagata’s profound treasures of the Dharma protects the Buddha-seed of our nature. For sentient beings, He opens up the Dharma-treasury, extensively giving precious merits and virtues.

Thus, He thought of various methods to help us brush aside these afflictions and ignorance. “Provisional and skillful teachings” help us “enter the Buddha’s Dharma-treasury. The ultimate state of the far shore” is the state of noble beings we want to reach from our state as unenlightened beings. This is the state of the Buddha. The Buddha has opened up the. Dharma-treasury for the sake of sentient beings, so we say He came to “open and reveal.” The Buddha “opened and revealed” [the Dharma] so we sentient beings must “realize and enter” it. Thus we say “open, reveal, realize and enter.” By endlessly sharing with everyone. His methods for attaining Buddhahood, He was continuously giving to us. He expected nothing in return for Himself. His only goal was to help everyone understand.

This is like what we do in Tzu Chi. Around Chinese New Year, many people came to visit the Abode in Hualien. They were not asked to make offerings nor did we pass around a donation box. We did none of this. At noontime, they would come to the Abode. So every day, we set up hundreds of tables to share a meal with them. We also gave them mementos to take with them as they returned home, so that they will remember the Tzu Chi path. This path is easy to walk on. They do not have to spend any money to attain abundance, joy and happiness. We inspire them to open up their minds in the hope that they can accept [the teachings]. Here, they can also see people with hearts filled with love, who are willing to give to others. This can also make them happy. This is why we give without expectations. This is “extensive giving, extensively giving precious merits and virtues.” We do this without any expectations. We just continue to give.

He can give all sentient beings the Great Vehicle Dharma without holding anything back. But as the Dharma is great and their capacities are limited, the Buddha can give all of it, but sentient beings cannot accept all of it.

“He can give all sentient beings the teachings of the Great Dharma but they cannot accept all of it.” When we give to sentient beings in this way, do they feel anything? It depends whether we are giving with great sincerity. So, “He can give all sentient beings the Great Vehicle Dharma without holding anything back.” If we can give like this, without asking for anything in return, we are giving very generously

“But as the Dharma is great and their capacities are limited….” We keep giving to others with an expansive mind and selfless great love. But, do the people who receive our help feel it? Perhaps they do not really feel it, because “the Dharma is great but their capacities are limited.” If the Buddha taught the Great Dharma right away to help everyone understand that they all intrinsically have Buddha-nature, they would not be able to immediately accept it. Therefore, He had to teach the Three Vehicles.

After people heard these limited teachings, could they clearly understand them? People who clearly understood took them to heart. This prevented them from creating karma and helped purify their intrinsic nature. People like this focus on practicing for their own benefit. However, those with greater capabilities are willing to give to others. When the Tzu Chi volunteers in the United States set up a table at that booth, they encountered that doctor who immediately donated US2000. This Chinese medicine doctor also wanted to join us to learn more. People like this choose the cart drawn by the great white ox. They are willing to give to other people. This is Great Dharma meeting great capabilities. If “the Dharma is great but their capacities are limited,” they will be unable to absorb the teachings. There is so much clean water, but if we scoop up only one bowl’s worth, we will lose the rest of it because we did not have the capacity to accept it. Thus, “The Buddha can give all of it,” He is able to continuously teach the Dharma, “but sentient beings cannot accept all of it.” This means that we are unable to take in all of it.

As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it. ․The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it being given.

Then, “As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings” ․As to how the Buddha gives teachings, He uses the power of wisdom to give the One Great Vehicle to sentient beings. Actually, this Dharma is one that sentient beings intrinsically have, but they await the Buddha to open and reveal it before they know they have it. Thus we say that the Buddha gives it. What the Buddha gives and teaches to sentient beings is all the One Great Vehicle. He wants to help everyone understand that we all have the potential to attain Buddhahood. In fact, we all intrinsically have the Tathagata-garbha nature. So it is said, “Actually, this Dharma is one that sentient beings intrinsically have.” However, “[We] await the Buddha to open and reveal it before we know we possess it.” Because in the past we were unaware that we have been covered by our ignorance, the Buddha came to awaken us, to help us understand that we all have a Tathagata-garbha nature and believe that we have a Tathagata-nature equal to the Buddha’s. “We say that the Buddha gives it”

The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. He teaches everyone the same Dharma, but sentient beings have limited abilities and can only accept certain amounts of it, thus they cannot accept it all. If they could accept it all, these sentient beings would be Buddhas, and they would have already received it without it being given.

The Tathagata’s Dharma-nature is perfect and. His wisdom is like the ocean. Indeed, this is what the Buddha is like, and we also have the same wisdom He does. It is just that we have been covered by afflictions.

So, “He teaches everyone the same Dharma.” What He teaches everyone is the same Dharma, the Great Vehicle Dharma. However, sentient beings “can only accept certain amounts of it.” He teaches according to their capabilities. Those with great capabilities were taught the Great Vehicle Dharma. For those with limited wisdom and capabilities, the Great Vehicle Dharma He taught turned into. Small Vehicle Dharma instead. The Buddha teaches according to sentient beings’ capabilities. He teaches the same Dharma so that everyone can listen to it, understand it and attain Buddhahood. However, sentient beings can only accept as much as their capacities allow, “thus, they cannot accept it all.”

The sutra states, “They cannot accept it all.” The Great [Vehicle] Dharma the Buddha taught may not necessarily be understood by everyone. Therefore, He continues teaching so all sentient beings will attain Buddhahood. Actually, all sentient beings are Buddhas. The Buddha also started as an ordinary being. Therefore, we are equal to the Buddha. With His great compassion and expansive heart and mind, He taught us. So, I hope that everyone will be mindful and contemplate carefully every day.We must always be mindful.

Episode 612 – There Is Nothing False

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>> “All evil is inherently illusory. In everything that the Buddha says, there is nothing that is false. With this cultivation of contemplation, concentration gives rise to Samadhi. Then all can achieve perfect enlightenment with skillful means.”

>> “Sariputra, I am just like that elder who first enticed the children with the three carts, then later only gave them the great carts, magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

>> “The Tathagata is also just like this; there was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. The elder did not speak any falsehoods. When the Tathagata first taught three, then one, how could He have said anything false?”

>> The Three Vehicles were taught first in order to guide people. They seemed true, but did not fully express the Buddha’s intent. That is why at the end He only taught the One Great Vehicle, which teaches the Bodhisattva Way.

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“All evil is inherently illusory.
In everything that the Buddha says,
there is nothing that is false.
With this cultivation of contemplation,
concentration gives rise to Samadhi.
Then all can achieve
perfect enlightenment with skillful means.”

This is telling everyone that all human evil originates in illusion. In fact, our lifetimes are short, but we all act as if our time in the world will last forever. So, we want all the money, material goods, fame, advantage, power and so on to be in our possession. Thus, in our relationships, we cannot treat each other with genuine sincerity. We deal with each other on a superficial level. Actually, this is because we have all forgotten our nature of True Suchness. So, we need to return to our intrinsic nature of True Suchness.

The Buddha taught us in the hope that we can reflect on our own nature. We all have a nature of True Suchness that is pure and undefiled, in which there is nothing false. So, “In everything that the Buddha says, there is nothing that is false.” The Buddha wants to help us all understand that everyone intrinsically has Buddha-nature and help us understand [the workings of] all matters, objects and principles external to us. If we can understand all matters, objects and principles external to us and realize that everything is inherently illusory, why would we, for the sake of possessing things, run around so busily, work so hard and create so much karma? So, we need to return to our intrinsic nature.

What the Buddha teaches is nothing but the True Dharma. We must mindfully comprehend these teachings and steadfastly practice them, so we can take the Dharma to heart. Only by taking the Dharma to heart can we calm our minds. So, “With this cultivation of contemplation, concentration gives rise to Samadhi.”

In these past few days, we have been talking about Samadhi. Most people think that to attain Samadhi one must spend a lot of time in sitting meditation and that, by sitting in meditation they can empty their minds of everything. They think that is entering the state of Samadhi. It is not that easy! Yet, it is also not too profound, nor is it too difficult. In fact, meditation can be a part of all aspects of our daily living. Meditation is a way of contemplation, it is how we think. It can help us eliminate our delusional and discursive thinking and see our lives for what they actually are.

What are our lives actually like? We should start by conducting ourselves properly. As humans, we should understand the principles behind our human existence. We came to the human realm because of the karmic law of cause and effect. Would you say you have been fortunate? Or that everything has gone the way you wanted? These are the positive causes and conditions you created in your past lives coming to fruition now in the present. We must be grateful for all these things.

However, sometimes we encounter negative karmic conditions. Just as we are about to accomplish something, a setback occurs. Who caused this setback for us? Who prevented things from happening as we wish? Should we complain about them? No. We should still be grateful to the people who caused these setbacks and prevented things from going our way. After we overcome each setback, we feel so grateful. This is because we were able to “eliminate karma as conditions arise.” We have eliminated another karmic obstacle, so we must “avoid creating more disasters.” We should not form any more negative affinities.

Thus, we must understand that our past causes and conditions and karma are what we encounter and deal with every day. But in our perspective, we must constantly be vigilant of ourselves. In our perspective, we must have “cultivation of contemplation.” This is meditation. In our daily living, we need to interact with matters, objects and principles in an orderly manner. This is how we cultivate contemplation, which is a meditative state.

Since we have formed aspirations and made vows, our minds must be focused. We are unable to remain in a focused state. Because our natures are not settled, we constantly do things that are not aligned with the principles. Thus we will easily fall into the evil realms or create [negative] karmic conditions so that in our future lives we will face adverse conditions and affinities. So, we do not want to attract further adverse conditions and affinities for our future lives. Moreover, we do not want to fall into the hell, hungry ghost or animal realm.

Therefore, right now we should use the Buddha-Dharma to cleanse our minds. We must clearly understand afflictions and ignorance, everything that is evil, false and so on, and we must eliminate them. If we do not clearly understand them, then we cannot eliminate them. So, in order for us to eliminate afflictions, we must steadily listen to the Dharma, earnestly put it into practice and calm our minds to be still and focused. So, “cultivating contemplation” is very important, and “concentration [giving rise] to Samadhi” is also very important.

If we can do this, then “[We] all can achieve perfect enlightenment with skillful means.” We can achieve perfect enlightenment through skillful means. Take the mountains before us, for example. If we have a perfect mirror here, this mirror can capture the reflection of that large expanse of mountains. However, if we want to truly understand what the conditions are like in these mountains, we have to walk towards those mountains. Then we have to hike up their slopes.

So, now we need to employ this kind of method, This is called “skillful means.” We can use the mirror of our minds to reflect the external state before us. But though we can see the mountains in the mirror of our minds, we must put our efforts toward walking there and climbing up the mountain to experience the true conditions of the mountain. If we understand the principles, we will constantly feel grateful. When everything happens peacefully and goes as smoothly as we wish, we are grateful! When we encounter setbacks, we still feel grateful because we have overcome another karmic obstacle, yet one more hurdle.

When we are able to eliminate karma as conditions arise, we accept whatever happens to us with gratitude. If we understand these principles, how can our minds not be clear, how can we not be in a state of Samadhi? “By cultivating contemplation and concentrating on all Dharma,” we always keep our minds on our daily living. In this way, this great perfect mirror wisdom will always be before us.

Again, the previous sutra passage states,

“Sariputra, I am just like that elder who first enticed the children with the three carts, then later only gave them the great carts, magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

I have already clearly explained this passage. The Buddha said that this elder is an analogy for Him. The elder first used the three carts to entice the children to escape. The fire of the Three Realms was closing in, so they were in great danger. Everyone escaped by going outside; once outside, though there were three kinds of carts, the elder hoped everyone would ultimately choose the great carts. The interior of the great carts were adorned with many precious objects. Getting into these great carts was the safest thing to do. So, the elder put his heartfelt effort into enticing the children to come out.

The following sutra passage states,

“The Tathagata is also just like this; there was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. The elder did not speak any falsehoods. When the Tathagata first taught three, then one, how could He have said anything false?”

He did not. In fact, He originally wanted to give us an abundance of Dharma-treasures but we lacked the capabilities to accept them; we were unwilling to accept them. So, out of His compassion, the Buddha taught the Three Vehicles.

The Three Vehicles were taught first in order to guide people. They seemed true, but did not fully express the Buddha’s intent. That is why at the end He only taught the One Great Vehicle, which teaches the Bodhisattva Way.

Therefore, “The Three Vehicles were taught first in order to guide people.” They were used to guide sentient beings according to their capabilities, according to their delights and in response to their needs. So, He guided them in this way.

“They seemed true.” When the Dharma was being taught, everyone thought, “These must be the true teachings. If I can practice them, that is good enough.” The Hearers thought, “I can attain liberation by listening to the principles.” The Pratyekabuddhas thought, “I just want to awaken myself, so I don’t want to contrive affinities with sentient beings. This is enough for me.” They thought this was the extent of the Dharma, that what they were doing was enough.

In fact, “[These teachings] seemed true.” These seemed to be true teachings, just the way they were. “If I hear and understand, that is enough.” Or perhaps, “I have already stopped contriving connections with other people because the law of karma is terrifying.” Actually, this was not what the Buddha wanted to teach us. This “did not fully express His original intent.” What He truly wanted was to speak the True Dharma from His heart, but because we could not accept it, He had to use a step-by-step approach.

The Buddha’s original intent was. His hope that everyone realize their Buddha-nature. He hoped everyone would engage in the same methods of spiritual practice as He did. To practice the way He did, we must have a great sense of mission. We must make the great vows and undertake great missions, just as the Buddha did, giving of ourselves for sentient beings. This was how the Buddha engaged in spiritual practice in the past. Life after life, He sacrificed Himself for people. He attained Buddhahood for the sake of all beings. He hoped more people would be like Him, follow the same course that He did and be just as willing to give of themselves.

The Buddha wanted to freely express His intent, which was to tell everyone the words He had kept in His heart. He wanted to help us eliminate our negative habitual tendencies, so that as we face the world, we can nurture broad mindsets and pure thoughts, so that we can open up our hearts to encompass the universe and care for all sentient beings. He wanted to use methods to help us return to a simple and pure state of mind. When we “cultivate contemplation,” our minds become pure and our thinking becomes very clear. This allows our minds to constantly be in a state of concentration, of Samadhi. This must be our mindset as we go among people. This was the Buddha’s hope for us.

The Buddha did not express this intent [at first]. In the end, He gave the great teachings of the One Vehicle, the Bodhisattva Way. The great teachings of the One Vehicle are the Bodhisattva Way. This is what the Buddha taught sentient beings. Indeed, every one of us should give of ourselves for the sake of sentient beings. Moreover, we must do so with no falsehood; we must eliminate all falsehood.

For example, yesterday (2014), a group of Bodhisattva-volunteers from the Philippines came back. The nearly 20 of them were in the city of Tacloban, on the island of Bohol or in the city of Zamboanga.

In Zamboanga, last September (2013), there was a rebel uprising. Up to now, it has been more than five months. Tens of thousands of people are still homeless. More than 30,000 houses were burned down, and many people lost their livelihood. More than five months have passed, and we are still providing care to them. The prefabricated classrooms we sent them have been erected one after another, and the children are now using them.

After that, we began to plan on creating housing for them. Right now they are living on the school athletic fields, so they are out in the open. After around five months, the tents are in poor shape and are tattered. Their sanitary conditions are terrible, and their quality of life is unbearably low. Tens of thousands of people are crammed together. It is truly unbearable suffering. Only Tzu Chi volunteers are still in that place. These Tzu Chi volunteers are local residents, people from other parts of the Philippines and people from Taiwan who are working hard to help them. This is the situation in Zamboanga.

Tzu Chi volunteers also went to Bohol. It has been almost four months since the October earthquake struck the island. When they saw that Tzu Chi volunteers were back, the local residents could hardly believe it. “It’s been so long; how come you’re back again? You are still caring for us.” The Tzu Chi volunteers told them, “We always wanted to come back to help you with what you need, but because of Typhoon Haiyan, we concentrated all our efforts there. So, we apologize for this long delay.”

Yesterday (2014), they returned and each gave a report. As they made their reports, seeing the photos they projected and hearing about the situation they described, I was anxious to find ways to quickly help them. The provincial governor was there [when we went], as were the mayor and the bishop, the leader of the Catholic church. He is the Catholic bishop of the province of Leyte. They all listened to our presentation. The volunteers played for them a video of “The Tzu Chi Year In Review” that we show at the Year-end Blessing Ceremony. Everyone cried as they watched it and saw everything Tzu Chi has done around the world.

A principal then stood up to bear witness based on his own experience. On the island of Bohol, we visited 16 schools. The principal of one of these schools told us that his father’s foot had been seriously injured before. We have a free clinic team in Cebu with many physicians participating. At a free clinic they held on Bohol, we found that his father’s foot had to be amputated. After the amputation, his father needed a prosthesis. Since these were volunteers from. Tzu Chi International Medical Association (TIMA), after they treated and operated on his father, they arranged for him to go to Zamboanga. In Zamboanga there is a prosthesis factory, so he went there to have a prosthesis made for him. Now, his father has recovered and can walk because he has that prosthesis. The principal verified that our organization is sincere in helping others. Because his father, so many years ago, received free medical treatment from Tzu Chi and was fitted with a prosthesis with our help, the principal bore witness for us.

After everyone heard the principal talk about Tzu Chi, they had great faith in us. The governor, mayor and bishop all hoped that Tzu Chi could help them. Indeed, we were there to help. We have made an agreement with them to provide hundreds of classrooms for these 16 schools. Right now we are putting our hearts into setting up these classrooms as soon as possible. So yesterday, in addition to listening to the reports from the Philippines, Faith Corps members from central and northern Taiwan also met with them to understand their situation and what they need. What should we earnestly continue to work on? These volunteers were very mindful.

Then when we went to Tacloban and Ormoc this time, we also gave the survivors foldable beds. When they saw the beds, they were very happy. They could easily carry the beds back to where they lived and unfold them to sleep on. They are very comfortable. Originally, they were sleeping on the ground, where the gravel would poke them. Everyone felt sore all over. Sometimes, when the ground was wet, they would catch a cold. Many of the survivors became ill because they were sleeping in poor conditions. When the foldable beds arrived, the volunteers unfolded one and then chose five large people to sit on it at the same time. It was amazing! It remained very stable. Everyone was very happy to receive the beds. Over 5000 beds were distributed. The recipients were touched and very grateful.

All in all, backed by the power of love, we did not speak falsehoods. We said we would help them. From the beginning, we promised to help them. So, we gave to them with genuine sincerity. Therefore we did not speak falsehoods. Because we accepted the Buddha’s teachings, we must go among people and give of ourselves. When we make promises to sentient beings, we must fulfill them.

Because we are following the Buddha’s teachings, we must keep our word. Indeed, I feel very grateful every day. From within Taiwan, many of our Faith Corps Bodhisattvas, due to these three major disasters that struck the Philippines within the past six months, have been giving of themselves with such genuine sincerity. Think about it, isn’t this the purest and brightest Bodhi-path? So, I am very grateful to them. We must constantly be grateful, self-disciplined and reverent. Indeed, we must always be mindful.

Episode 611 – Teaching Bodhisattvas to Make Great Aspirations

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>> “Great Vehicle Bodhisattvas transform all existence with compassion. Like oxen, they peacefully and patiently transport heavy burdens. Thus the ox-cart is a metaphor for the Bodhisattva Vehicle. They drive the great cart themselves and also deliver all beings. With kindness, they realize impartial wisdom. With compassion, they exercise discerning wisdom.”

>> “Those sentient beings who are liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.”

>> “These are all of one appearance and one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

>> “Sariputra, I am just like that elder who first enticed the children with the three carts and then later only gave them the great carts magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

>> So “He set up the three carts outside the door to entice all his children to leave the burning house.”

>> It is explained, “The Tathagata had this thought.” This is what He thought. “I have infinite, unlimited wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.”

>> “Magnificent with precious objects” is how the wisdom of the Tathagata is described. “The Tathagata teaches the Dharma fearlessly. He teaches all Bodhisattvas to make extensive and great aspirations, leave behind all deviant views and not give rise to fear. This is like the lion’s roar.”

>> Foremost in safety: Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform, to eliminate evil and abide peacefully in goodness. Thus their bodies and minds will attain safety.

>> In this way, that elder is not guilty of speaking falsehoods: In everything that the Buddha says, He speaks no falsehoods. But because sentient beings’ capabilities [differ]. He devised the Three Vehicles’ suitable teachings. In the end, all lead to the True Dharma, thus there is nothing false in what He said.

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“Great Vehicle Bodhisattvas
transform all existence with compassion.
Like oxen, they peacefully and patiently
transport heavy burdens.
Thus the ox-cart is a metaphor
for the Bodhisattva Vehicle.
They drive the great cart themselves
and also deliver all beings.
With kindness, they realize impartial wisdom.
With compassion, they exercise discerning wisdom.”

On the Bodhisattva-path, the most important quality to have is compassion. In addition to diligently transforming ourselves, we need to put our hearts into transforming others. We need to impartially care for and protect all sentient beings. So, we must be like an ox. An ox is peaceful and patient.

Look at how things were done in the past; when farmers wanted to cultivate their fields, the field had to be plowed by an ox to loosen it. After the soil was turned over and loosened, [a hoe] was used to level it. Then the fields had to be irrigated. After being irrigated, they had to be tilled again. After a few months, the rice in the paddy would have matured. Then the farmer would cut and harvest the rice. At this time, the ox would be called on again to pull things. Transporting heavy loads is indeed very exhausting. But the ox always remains peaceful and patient. He patiently endures everything and keeps moving forward.

Bodhisattvas must have the same mindset. As we learn the Buddha’s teachings, we must be able to withstand challenges; we must be able to take on heavy responsibilities. We must take on the responsibility for helping all beings and relieving their suffering. We have already formed this aspiration, so we must learn the way the Buddha peacefully and patiently delivered sentient beings.

So, the ox-cart is an analogy for the Bodhisattva Vehicle. “They drive the great cart themselves and also deliver all beings.” The Buddha used this cart drawn by the great white ox as an analogy for. Bodhisattvas’ Great Vehicle practice. To learn the Buddha’s teachings, we must mindfully listen to the Dharma and then use it to cleanse our minds. The Dharma is like water, it can cleanse us of our many defilements. With pure minds, we can take the Dharma to heart. If we take the Dharma to heart, we can also begin to transform others. Thus, “They drive the cart themselves and also deliver sentient beings.” We can drive the cart and also transport others.

If we ride a bicycle, we can carry one other person. But if we drive a small sedan, we can carry four other people. If we drive a bus, we can carry 20 people, or maybe even 40 or 50 people. If we drive a train, we carry hundreds of people. There is still just one person driving, yet so many more people can be transported. As for planes and boats, though there is still only one driver, the larger the means of transportation, the more people can be transported from this place to their destination.

So, a cart is an analogy for the Buddha-Dharma. As spiritual practitioners, we choose the type of cart we want to drive. Just like the driver of any vehicle, we must understand the course of the road. By understanding the way, we will reach the destination and so will others. So, this is the analogy that is being used.

“With loving-kindness they [use] impartial wisdom. With compassion they exercise discerning wisdom.” Compassion and wisdom, these two things, must be combined. If we are able to nurture our compassion, naturally our wisdom will be awakened. Then when sentient beings are suffering, we know what methods we can use to help them. For this, we must be mindful and apply the Dharma. So, compassion and wisdom must be practiced at the same time.

It is said, “With loving-kindness, they realize impartial wisdom.” First, we develop loving-kindness, hoping everyone can be happy. This is like the mindset of the elder. After the children left the burning house, the elder believed he should give them a great cart. Since he had all this wealth, he should distribute it equally to the children. Everyone should receive the same amount of wealth.

The Buddha also said, “I am like that elder in that I likewise have boundless riches,” because the Buddha has infinite compassion and wisdom. His wisdom is one with the entire universe; this is His [vast] wisdom. Filled with love and compassion, He hoped that everyone would be equal to Him, that they would realize this same spiritual state and return to their intrinsic Buddha-nature. The principles are the same. “If people are willing to accept my methods, they can naturally reach the same state.”

As we listen to the Dharma we gradually take it to heart. As more people understand, more people will be able to eliminate afflictions. Then society will become more stable, which will give more people the opportunity to encounter the Buddha-Dharma. So, we must form great aspirations and make great vows. After we have willingly listened to the Dharma, we should then seek to inspire others so that even more people will step onto the Bodhi-path. Like the ox-cart, or an even larger cart, this is the way we transform ourselves and others.

As the previous sutra passage states,

“Those sentient beings who are liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.”

The Buddha says that sentient beings can be liberated from the Three Realms. This means that after listening to the Dharma, we can eliminate the afflictions in our minds. Then we will not have those raging afflictions that press us like a burning fire; our minds will feel very at ease. This is because, having entered the door of the Buddha’s teachings, we have already taken the Dharma to heart and eliminated our afflictions. At this point, the Buddha will give us teachings that are even broader, even more helpful for our minds. Thus we are “given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.” This helps our minds to be more calm and stable.

We should mindfully and earnestly contemplate what methods to use while among myriads of people to convey the Buddha-Dharma we have understood through our interactions with them. Don’t we need to earnestly engage in spiritual practice and completely purify our Threefold Karma of body, speech and mind? The way we think and what we do must serve as an example to others and build up their confidence in us. When we go among people, we see each person as a sutra and learn about their different sufferings. Taking all this in deepens our understanding of the workings of the world. So, Bodhisattvas must go among people; this is the only way to develop our wisdom-life.

Thus, we speak of “the Samadhi and liberation of all Buddhas.” Our minds are completely without afflictions. Yet we go among the people to give for the sake of sentient beings. These are the “tools that bring happiness.” When we apply these teachings among people, we will be very happy. By giving unconditionally, we will be filled with gratitude.

“These are all of one appearance and one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

The “one appearance” is True Suchness; it is the True Dharma of True Suchness. There is only one vehicle; there is no second, for they are all the same Dharma.

So, this is “praised by noble beings.” This is the Dharma that is most praised by all Buddhas and Bodhisattvas, the one that is most admired, because it is the Dharma that helps us to go from the state of unenlightened beings directly to the state of noble beings. So, it is “praised by all noble beings, and”

“can give rise to pure and wondrous supreme joy.” When we are among people, not only can our minds remain uncontaminated, we can also give to others. When people receive help, we will feel very happy. This is the teaching of the Great Vehicle.

The passage below again says,

“Sariputra, I am just like that elder who first enticed the children with the three carts and then later only gave them the great carts magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”

In the previous passage, the Buddha asked Sariputra, “Is drawing the children out by offering the three carts considered a trick? Were they tricked into coming out?” Sariputra answered, “No, it was for their own good. Since it was dangerous inside the elder exercised his wisdom. The children did not know what was going on. Knowing that they all wanted different things, the elder gave them three carts to choose from. In order to choose the one they wanted, they came out of the house. Actually, everyone gained something by escaping. They all gained something. In fact, they gained more than they asked for. So, there was nothing false in what he said.” Do you remember that passage of the sutra?

The Buddha speaks the truth, speaks what is real; He does not speak falsehoods. The Dharma He expounded is of one appearance and of one kind. In the end, He wanted to give us the Great Vehicle to help everyone be equal to Him. Then we could realize the truths of the universe and understand the principles behind how we come and go in life. This was the Buddha’s goal in coming to this world.

So, this passage explains how, at first, the elder used the three carts to entice them. In the beginning, he set out three kinds of carts, but later he only gave everyone the great carts. They were all parked outside,

So “He set up the three carts outside the door to entice all his children to leave the burning house.”

He drew them out with what they wanted. He enticed them to leave the burning house. “In the end, he gave them all the great carts. He was truly without fault of speaking falsehoods.” Ultimately, he wanted to give them a great cart, not a deer-cart or a sheep-cart. No, the most important thing was to give them the great carts.

The great carts were pulled by robust and sturdy oxen. The color and the luster of their coats were both beautiful and clean. The interior of these carts was majestic, and the decorations were very magnificent. They were filled with an abundance of treasures. This is what the elder, or the Buddha, wanted to give them. Sentient beings are the Buddha’s children, and the elder saw everyone in the burning house as his children. For this reason, he hoped they would all come out and receive the many [treasures] and great wealth. For this reason, “He was truly without fault of speaking falsehoods.” There was absolutely nothing false in what he said. This cart was “magnificent with precious objects” and “foremost in safety.”

It is explained, “The Tathagata had this thought.” This is what He thought. “I have infinite, unlimited wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.”

Out of compassion, the Buddha thought, “I myself already have so much wisdom, immeasurable and infinite wisdom. This wisdom is one with the universe; it has no bounds, no borders and no limits. This kind of wisdom indeed brings ‘power, fearlessness and so on.’ It encompasses everything, so there is nothing that can make me alarmed.” Take the sky, for instance. What is there that could possibly be an obstruction for the sky? The sky is so vast that nothing we do can be a hindrance to it. It brings freedom from obstructions, powers and fearlessness, so this great wisdom is vast and expansive.

This is “the Dharma-treasures of all Buddhas.” All Buddhas’ precious treasures of the Dharma are contained within this wisdom that is as vast and expansive as the universe. It encompasses so many principles within it.

“Magnificent with precious objects” is how the wisdom of the Tathagata is described. “The Tathagata teaches the Dharma fearlessly. He teaches all Bodhisattvas to make extensive and great aspirations, leave behind all deviant views and not give rise to fear. This is like the lion’s roar.”

This makes the Buddha-Dharma magnificent.

When the Buddha expounded the Dharma to sentient beings, what He taught was perfect and complete; it was in absolute accordance with the Dharma and in agreement with the principles. So, we say that, “With kindness, they realize impartial wisdom; with compassion, they exercise discerning wisdom.” This is saying that the Dharma encompasses all principles in a harmonious way, leading us to exercise both compassion and wisdom.

He taught in the hope that everyone would form great aspirations and make great vows so that after we understand [the Dharma], we would go out and transform other people. This is why “He teaches all Bodhisattvas to make extensive and great aspirations.” We must awaken our wisdom and leave behind all deviant views and afflictions. If we do this, our minds will be at ease, and we will have no fear. We will also find it unnecessary to worry. We will be able to move forward on this smooth and level road.

The Buddha’s teaching is like the lion’s roar. When the lion roars, the weaker beasts become very afraid. The Buddha teaching the Dharma is like a lion roaring. People with deviant thoughts and views, those on the incorrect path, will naturally be scared. This also lends magnificence to the Dharma. Bodhisattva practitioners do not need to be afraid. When we are among people, if we are on the correct path, if our thoughts, path and teachings are correct, we need not fear. This is how we teach the Dharma fearlessly.

This is how the Buddha [taught] in the world. So, this is “foremost in safety.” If we can teach the Dharma, then among people we can be “foremost in safety.”

Foremost in safety: Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform, to eliminate evil and abide peacefully in goodness. Thus their bodies and minds will attain safety.

“Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform.” These sentient beings have created karma, so they sink into the evil realms. When sentient beings commit wrongs, Bodhisattvas must immediately think of a way to guide them back to the correct path.

So, they “eliminate evil.” If people are doing something wrong, we do not want them to continue. We must, without hesitation, teach and guide them so that they can also step onto this safe and wholesome path. “Thus their bodies and minds will attain safety.” This is what Bodhisattvas do because they cannot bear for sentient beings to suffer. We have obtained the Buddha-Dharma, so we must use it to guide sentient beings.

So, “In this way that elder is not guilty of speaking falsehoods.”

In this way, that elder is not guilty of speaking falsehoods: In everything that the Buddha says, He speaks no falsehoods. But because sentient beings’ capabilities [differ]. He devised the Three Vehicles’ suitable teachings. In the end, all lead to the True Dharma, thus there is nothing false in what He said.

The Buddha taught Bodhisattvas so that they would do these things. So, He was like the elder who used the three carts to draw the children out, but ultimately gave them the richest and largest carts. His goal was like the Buddha’s goal of teaching sentient beings in the hope that everyone would walk the Bodhisattva-path and go among people to give of themselves. So, the Buddha spoke no falsehoods. “There was nothing false in what He said.” Because sentient beings’ capacities differed, He established the Three Vehicles to teach according to their capabilities. This helps them to arrive at the One True Dharma, to reach the true and safe path that the Buddha wanted to entice them onto. When we are on that safe path, we aspire to spread the Buddha-Dharma. At that time we will be on that safe path.

Our thinking will not deviate. We have already “cultivated contemplation” and “concentrated on the Dharma,” so our minds are on the proper path and very calm and stable. This comes from walking the Bodhisattva-path. This is the state of Samadhi that all Buddhas and Bodhisattvas have. Therefore, we can take the next step and interact with people and teach according to their capabilities. When the Buddha expounded the Dharma, how could He have spoken any falsehoods? There was nothing false in what He said. In guiding us to leave the Three Realms, He eventually gave us the safe Bodhisattva-path.

We should be mindful of the Buddha’s compassion. “With loving-kindness, we realize impartial wisdom. With compassion we exercise discerning wisdom.” We should be grateful He taught us this method and vigilantly and carefully contemplate it. We must always be mindful.

Episode 610 – The Joy of the Liberation of Samadhi

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>> “Bodhisattva-practitioners distance themselves from the five desires and all afflictions. They cultivate contemplation and concentrate on the Dharma. Practicing earnestly, diligently, and sincerely, they seek realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.”

>> “Attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

>> “Those sentient beings who are being liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have. These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

>> “Sentient beings [are] liberated from the Three Realms.” This means that, “Within the Three Realms, afflictions, worries and suffering are raging.”

>> Samadhi: Meditative Concentration. It is the unity of concentration and insight or the non-dual state of Samadhi and wisdom.

>> “Samadhi” can be translated as “cultivating contemplation.” This means we think about and study the conditions we encounter.

>> “The single-minded observation of an object is meditation.”

>> “[Samadhi] is also translated as concentration.” We must practice concentration. Samadhi is a state of concentration. “It is carefully meditating on something with the still and tranquil essence of the mind. Having still thoughts that are one with the environment is Samadhi.”

>> One appearance: The essence of sentient beings’ minds is the True Suchness of the One Reality. The teachings of the Tathagata are the principles and appearances of the One Reality. This is the same as True Suchness; it has no complication or contamination.

>> One kind: Harmonious and permanent joy, the pure and wondrous supreme joy. These merits of one appearance and one kind are the foundation of sentient beings’ virtue. This can give rise to unsurpassed Dharma-joy.

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“Bodhisattva-practitioners distance themselves
from the five desires and all afflictions.
They cultivate contemplation
and concentrate on the Dharma.
Practicing earnestly, diligently, and sincerely,
they seek realization of the Buddha Vehicle.
This is the teaching of Samadhi,
wisdom and liberation.”

As I have often mentioned, many afflictions begin with the five desires. The five desires are found in external conditions, and the thoughts that arise in our minds are all due to these five desires. The five desires attract countless afflictions, so we must put our hearts into eliminating them. Then we can distance ourselves from afflictions.

So, we must, “cultivate contemplation and concentrate on the Dharma. Cultivating contemplation” is meditation. “Concentrating on the Dharma” is Samadhi. The Bodhisattva Way, in addition to eliminating the five desires and distancing ourselves from afflictions, is also about practicing meditation and Samadhi. “Gathering wood and carrying water is meditation.” We can practice meditation in our daily living, which is to regularly “cultivate contemplation.” We must earnestly contemplate our role as spiritual practitioners, contemplate every word that we speak, contemplate every action that we take. In our body, speech and mind, in all aspects of our daily living, we must earnestly think about how we can engage in spiritual cultivation. To do this is to be in a state of “meditation,” and meditation is “cultivating contemplation.”

What about “Samadhi”? “With minds clear and tranquil, vows as vast as the universe,” that is the state of Samadhi. This comes from “concentrating on the Dharma.” Bodhisattva-practitioners must diligently and earnestly cultivate this state. We must earnestly practice with a sincere heart. Having sincerity, integrity, faith, steadfastness is our fundamental responsibility. This is the only way we can “seek realization of the Buddha Vehicle,” which are the teachings of precepts, Samadhi, wisdom and liberation. This is necessary to learn the Buddha’s teachings. If we engage in spiritual practice among people, we must have a firm grasp on our spiritual ideals.

Across the world, we see Living Bodhisattvas. These Bodhisattva[-volunteers] can be found in all of the countries they have emigrated to. With the Dharma in their hearts, they aspire and vow to practice among the people. Regardless of the hardships, they are willing to put the Dharma into practice. For example, in Malaysia, in a place called Tampin, there was a family that faced great adversity. People who lived in the village despised them, “They are stingy and hard to get along with. They are facing great difficulties, and originally we wanted to help them. But not only were they unwilling to accept help, they abused us verbally.” This is the reason that this family was unwelcome in the village and was much despised.

In 2007, Tzu Chi volunteers took on this case and began to visit this family. The husband had been sick with cancer for many years and was bedridden. On the day they went to visit him, the first thing they saw was that his house was simple, crude and messy. This man was of Chinese descent, and his wife was of Indian descent. The man had an older sister staying with them who was mentally ill and had cataracts and could no longer see.

The couple had two children. The wife worked odd jobs outside the home, but the work was not stable. Two members of the family were ill. One was mentally ill and had to be kept at home and had to be provided with three meals a day. The other was bedridden and was very bad-tempered. Then the two children had to go to school. So, you can imagine the hardship that this family was going through.

Tzu Chi volunteers observed their situation. When they took on this case, they could not bear to see this family suffering. Although the people in the village were opposed to us helping them, Tzu Chi volunteers decided to help them anyway. The first step in our long-term process was to mobilize Tzu Chi volunteers, Faith Corps members, Commissioners and other volunteers, to clean the inside of their house and straighten up the exterior. They cleaned the place until it was neat and tidy. Afterwards, the volunteers visited them monthly. They would carefully hold him and carry him to transport him to the hospital.

Then there was his sister. She grunted and shouted all day long. She could not see and was mentally ill. All her yelling made the neighbors unhappy. So, the volunteers tried to get her eyes treated. Then, after the cataract surgery was performed, they got her into a nursing facility.

Does this mean their work was done? No, the volunteers continued to stay with them. The wife still had to work. The two children were in the second and fifth grades. The children needed people to care for them, too. Tzu Chi volunteers who lived closest to them brought three meals a day to the children. This is the love and meticulous care shown to them. Oftentimes, they would take the wife and children to the hospital to see the husband, so the children could visit with their father and maintain their bonds of familial love.

They kept on doing this until last year, when the husband passed away in April of 2013. After he passed away and his body was being brought home, a long procession of Tzu Chi volunteers accompanied his body and set up a dignified memorial altar for him. Then they began to chant for him. Many volunteers helped, so his funeral arrangements were very organized. The villagers who saw all this thought, “This organization is truly amazing! They gave to them with sincerity, patience and love for so many years.” So, the villagers greatly admired this.

The Bodhisattva[-volunteer] who took responsibility for this case shared that, “The Bodhisattva-path is difficult to walk, but it can be walked.” Seeing the mother and the children with peaceful smiles on their faces brought the volunteers an indescribable sense of joy. Only through personal experience, by putting the teachings into practice, can we feel this ourselves.

So, cultivating the Bodhisattva-practice is indeed very difficult. But as long as we take those first strides, it will not be that difficult. However, Bodhisattvas must distance themselves from the five desires and eliminate afflictions. No matter what anyone says about us, we are still willing to give to others. Then our minds will be free of afflictions, and our hearts will be pure. This is the mastery of meditation and Samadhi.

So, we “cultivate contemplation” and “concentrate on the Dharma.” This state of meditation and Samadhi comes from the teachings of the Great Vehicle. This is also “seeking realization of the Buddha Vehicle. This is the teaching of Samadhi, wisdom and liberation.” Since we want to learn the Buddha’s teachings, we hope that we can attain Buddhahood, that our minds will be like that of the Buddha’s and be one with the universe. This is “realization.” Realizing the Buddha Vehicle means we realize this awakened state with the teachings of Samadhi, wisdom and liberation. So, we should constantly be mindful in learning how to develop stillness and Samadhi. We must practice this mindfully.

The previous sutra passage states, “All these sentient beings are my children.” We must have a perspective like this, where our minds are open and expansive. The Buddha looks upon all sentient beings as if they were His own children. This is the ultimate impartiality of the Great Vehicle Dharma. We never see people as others, as unrelated to us. In fact, all sentient beings in the world are connected to us. We look upon them as part of our family. The Buddha looked upon all four kinds of beings as if they were His only son, so wouldn’t He feel that way about all humans? This is the teaching of the Great Vehicle, where.

“Attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

He hoped that everyone could be saved. He hoped that everyone could be transformed. This was the broad-mindedness of the Buddha.

In the next sutra passage it states,

“Those sentient beings who are being liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have. These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”

The Buddha taught sentient beings in the hope that everyone could eliminate afflictions and walk the Bodhisattva-path. This was the Buddha’s intent. He hoped that sentient beings could be “liberated from the Three Realms.” [To be liberated], they must enter the door of the Buddha’s teachings. By entering this door, they can naturally be liberated from the Three Realms.

To this end, [the teachings] “are given”; everything is given to them. Because He has infinite riches, He wants to give all of this wealth to everyone equally; thus He impartially gives great teachings. He gives all of these to sentient beings so they can achieve the same state of Samadhi and liberation as all Buddhas. Samadhi and liberation bring happiness. See, helping people brings great happiness. You can see that from the case I just shared. So, “the tools that bring happiness” are these methods. “These are all of one appearance and of one kind, praised by all noble beings.” These teachings are all equal, of the same appearance and the same kind. They are praised by everyone. “Praised by all noble beings” means these methods are praised by all Buddhas and Bodhisattvas and “can give rise to pure and wondrous supreme joy.” If we are able to achieve unification with this state, we will have pure and wondrous joy and happiness!

“Sentient beings [are] liberated from the Three Realms.” This means that, “Within the Three Realms, afflictions, worries and suffering are raging.”

Within the Three Realms, there are so many things that cause afflictions. Worries, sadness, suffering and vexations make us feel as if we are on fire.

I often tell everyone that the Three Realms are three states in our minds. Our desires, our perceptions of conditions and the ignorance and afflictions in our minds are the Three Realms of our minds. In life, every one of us has so many afflictions. Only by practicing the Buddha’s teachings and understanding the principles do we have ways [of resolving them].

So, the sutra states that [they are] “given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.” The Buddha, in His compassion, teaches sentient beings in the hope that everyone will experience awakening equally. The teachings He gave all came from His original intent. His hope is that everyone will be able to live in a state of Samadhi and liberation and be peaceful, at ease and happy.

In fact, Samadhi, as I mentioned, is “cultivating contemplation.” In our minds, we must constantly engage in this kind of thinking. In the state of our minds, the things we say and the conditions around us, we should clearly distinguish right from wrong. Is this something we should say? Is this something we should do? Should our minds give rise to this affliction or to this ignorant thought? This is “cultivating contemplation.”

Samadhi comes from “concentrating [on the Dharma]” and “cultivating contemplation.” It is a state of “concentration and insight.”

Samadhi: Meditative Concentration. It is the unity of concentration and insight or the non-dual state of Samadhi and wisdom.

Our normal state of mind is often in great turmoil. If we take all those scattered thoughts and bring them back to one place, this is a state of “concentration and insight. It is the unity of concentration and insight.” This means bringing our thinking back together. Then we can be in the “non-dual state of Samadhi and wisdom.” This is Samadhi.

“Samadhi” can be translated as “cultivating contemplation.” This means we think about and study the conditions we encounter.

We need to focus our minds and mindfully delve deeply into the Buddha-Dharma. We need to filter our external conditions, concentrate on investigating them and keep the Buddha-Dharma in our hearts. This is what it means.

“The single-minded observation of an object is meditation.”

Let us earnestly think about the things we see. Do we need to desire them? If these things are just put somewhere that we can see them, that is good enough. Why is it necessary to possess them ourselves? We see and understand that this is a diamond, that this is jade, that these are pearls. These are the names of precious objects; this increases our knowledge. Actually, it is not enough to add to our knowledge of them; we need to contemplate them.

Think about it, to extract that piece of jade, extensive damage was done to the mountain. Do you know what it takes to mine diamonds? Such a big area has already been ruined in order to obtain those diamonds. In conclusion, a woman wearing millions of dollars of jewelry has caused millions of dollars of damage to the mountains, rivers and land and created much karma. So, when we look at things, what kinds of concepts are we using to examine them?

“Single-minded examination of phenomena is meditation,” We must apply this level of investigation. When we look at everything, at people and matters, we understand; we must find those we should help and curb our desires for what we do not need. This is the meaning of “investigation” or “the single-minded investigation of an object.” We need to apply this in our daily living.

“[Samadhi] is also translated as concentration.” We must practice concentration. Samadhi is a state of concentration. “It is carefully meditating on something with the still and tranquil essence of the mind. Having still thoughts that are one with the environment is Samadhi.”

Samadhi is a meditative state of concentration. The essence of our mind is True Suchness. Our nature of True Suchness is still and tranquil. With it, we can discern whether or not we should do something. This is the meaning of “carefully”; we must understand through cautious analysis. “Having still thoughts that are one with the environment is Samadhi.” We have wholeheartedly resolved to engage in this practice. So, we must maintain this state of Samadhi and be resolute.

Then the text explains, “These are all of one appearance and of one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.” This is the “one appearance.”

One appearance: The essence of sentient beings’ minds is the True Suchness of the One Reality. The teachings of the Tathagata are the principles and appearances of the One Reality. This is the same as True Suchness; it has no complication or contamination.

If we can cultivate contemplation and concentrate, this method of Samadhi, concentration and insight, when we see things and make decisions about people, matters and objects, our minds will no longer be scattered. This is called “one appearance.”

“One appearance” is the “essence of sentient beings’ minds.” It is our nature of True Suchness. In sentient beings, there is “the True Suchness of the One Reality.” Our intrinsic nature of True Suchness is the One Reality. The essence of sentient beings’ minds is the one appearance. One appearances is the essence of sentient beings’ minds. One Reality is the ultimate truth of True Suchness. “The teachings of the Tathagata are the principles and appearances of the One Reality.” Hasn’t everything the Buddha taught us been about how to return to our nature of True Suchness? [Our nature is] “the same as True Suchness; it has no complication or contamination.” It is free of defilements.

“One kind” refers to “harmonious and permanent joy.”

One kind: Harmonious and permanent joy, the pure and wondrous supreme joy. These merits of one appearance and one kind are the foundation of sentient beings’ virtue. This can give rise to unsurpassed Dharma-joy.

We should always be in a harmonious state. We must understand “permanence, joy, greater self, purity.” As I said yesterday, this is the state of the Buddha, one of “pure and wondrous supreme joy.” This is the most pure and most exquisite joy.

“These merits are of one appearance and one kind.” These are the merits that we have attained through inner cultivation and outer practice. They are the “foundation of sentient beings’ virtue.” They are the foundation of all virtues and the merits of “one appearance and one kind.”

They “can give rise to unsurpassed Dharma-joy.” To achieve this, our minds must be in a state of Samadhi. For instance, no matter how people may hinder us, once we have made a decision to help people, we must help them, regardless of what external obstacles we may encounter. This is also the merits of one appearance and one kind, which are the foundation of all merit. Only through Samadhi, wisdom and liberation can we achieve “permanence, joy, greater self, and purity,” a pure, exquisite and wondrous happiness.

So, dear Bodhisattvas, in learning the Buddha’s teachings, we must be focused and reverent in our practice. Therefore, we must always be mindful.

Episode 609 – All Are Equally Given the Vehicle to Nirvana

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>> “Bodhisattvas practice the Great Dharma to transform all sentient beings. With compassion, wisdom, fearlessness and powers they exercise their sympathy. They adapt to sentient beings’ circumstantial and direct retributions. They benefit others, bring them peace and joy and abide in the state of fearlessness.”

>> “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and dangerous path, and attain the joy of Nirvana.”

>> “The Tathagata, at that time, had this thought, ‘I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.'”

>> “I should not give inferior carts to my children.”

>> Therefore, “with the power of wisdom” we are able to “faithfully accept the True Dharma” and, “with a fierceness in our thought and actions, cultivate purifying practices.”

>> Is there other wisdom? There is also “impartial wisdom,” with which we “can understand the principles of all things.” This means we can comprehend the appearances

>> “All these sentient beings are my children. I give them the Great Vehicle equally so that attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

>> The Tathagata’s Nirvana is the perfect Dharma-nature, which He attains completely. The Dharma-nature is permanently tranquil. It has no appearances of arising and ceasing. This is the Tathagata’s permanence, joy, greater self and purity.

>> I help them all cross into extinction with the Tathagata’s Nirvana, so I give them the Great Vehicle equally.

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“Bodhisattvas practice the Great Dharma
to transform all sentient beings.
With compassion, wisdom, fearlessness
and powers they exercise their sympathy.
They adapt to sentient beings’
circumstantial and direct retributions.
They benefit others, bring them peace and joy
and abide in the state of fearlessness.”

Bodhisattvas form great aspirations and make great vows. By accepting the Buddha’s teachings, they have chosen the cart drawn by the white ox and the Great Vehicle Dharma of transforming themselves and others. They have only one goal, “to transform all sentient beings.” This is the vow of Bodhisattvas.

Their vows come from “compassion, wisdom, fearlessness and powers,” so they “exercise their sympathy.” Once they form this aspiration, what they learn is the Great Vehicle Dharma. The Great Vehicle Dharma nurtures the compassion and wisdom in their hearts. This is the vow of Bodhisattvas, to exercise both compassion and wisdom. As part of this process, since they have formed this aspiration, they must put it into practice. Putting it into practice requires fearlessness and powers, perseverance and courage. This is the power of a Bodhisattva’s vow, which allows them to exercise their sympathy. Everyone possesses sympathy, but the sympathy of the average person is buried under their afflictions and desires. We may feel sad for someone, but think we are not connected to them. However, Bodhisattvas have already awakened their wisdom and compassion, so they can put their power of fearlessness toward exercising their sympathy.

With what methods can they enable sentient beings to be transformed, transform themselves and also transform others? What methods can be used? Bodhisattvas exercise compassion and wisdom to “adapt to sentient beings.” For sentient beings to accept teachings, there must be [the right] causes and conditions. What are the causes and conditions that can be used to draw them in? First, we must adapt to [their capabilities]; we must give teachings to sentient beings according to their capabilities and adapt to their causes and conditions as well. Their causes and conditions are none other than their circumstantial and direct retributions. These circumstantial and direct retributions come from karma they created in past lifetimes. They follow their karmic affinities to whatever place they will be born in.

Nowadays, we can see and hear real-life examples of this. Last year (2013), Typhoon Haiyan struck. This was an incredibly powerful storm that hit the Philippines on November 8. Tzu Chi volunteers all over the world began fundraising and gathering love. South Africa was one of these countries, and

they also have a “Tzu Ching Volunteer Day.” Local Tzu Ching (collegiate volunteers) established certain Sundays as days for gathering together and dedicating themselves to volunteer activities. Normally on these days, they would follow Bodhisattva[-volunteers] to visit the poor. They would go along with the local volunteers to help poor, sick and suffering people. This time, however, they mobilized themselves to gather goodwill and fundraise. This was not limited to the collegiate volunteers. They also recruited people in physical rehab whom they had been helping. Those aid recipients were willing to pitch in, even those in wheelchairs. The Tzu Ching pushed them in their wheelchairs onto the streets to help fundraise. At the start, there were nearly 100 people there, all of whom were there to join the fundraising to send disaster relief to the Philippines. These volunteers were divided into two teams, each comprising of 40 to 50 people. Everyone was so full of joy. They sang as they walked and were very happy. Holding the donation box in their arms, whenever they met someone, they talked about the situation in the Philippines after Typhoon Haiyan and asked them for donations.

South Africa has never experienced a typhoon, so our volunteers used photos, videos, etc., to patiently explain it to everyone. With a deep sense of reverence, they held a prayer ceremony next to the road to pray for the Philippines and the world. This is how they began this activity. In that poor community, they reverently prepared themselves mentally and physically before they began fundraising. It was quite a beautiful scene to behold.

As this happened, a young wife walked toward our volunteers and said, “I donated last time and when I see you again today, I am so happy. However, I have no money on me, so I’m willing to donate my child.” Her child was five years old.

Startled, our volunteers asked, “If you donate him, what shall we do with him?” She said, “I donate him to you to help with your fundraising.” And so, this child followed the volunteers to ask for donations. After this child had joined them, many other young children followed suit. So, [there were] not only Tzu Ching students and the local volunteers, but also a group of adorable children, all of them, four, five, six or seven years old. They kept joining the procession until there was a big group of them, all singing and dancing as they walked.

Some people on the streets driving by in cars, upon seeing this group of people from far away, stopped to ask, “What are you doing?” The volunteers then explained, “We’re raising money to help the Philippines.” Everyone pulled out their wallets to donate. Even people who had driven past reversed their cars [to see what was happening]. They likewise made donations. Stories like these truly give us hope. “I have no money to give, but I will, with great reverence, wish them well and pray for them.” In this way, the volunteers did indeed raise funds and inspire love. Everyone has love in their hearts. Though they were too poor to give, they created this very heart-warming scene.

Among the young people who went there were two Tzu Chi collegiate volunteers from Taiwan. They felt that this fundraiser helped them realize the truth of “having faith in their own selflessness and having faith in other people’s love.” This gave them a boost in their morale. Isn’t this how they “adapt to sentient beings’ circumstantial or direct retributions”? See, though they are Taiwanese children born to Taiwanese parents, they went to South Africa to spread the spirit of Tzu Chi in that country. Many people in South Africa live in deep poverty. Their circumstantial retribution is there, as is their direct retribution. But they had the causes and conditions to come in contact with Living Bodhisattvas, with Tzu Chi volunteers who mobilized them [to help others]. As they gave to others with their actions and their reverence, they manifested an ability to save others locally. At the same time, they were also willing to give to all those suffering around the world. Regardless of the color of their skin, they have the same heart; they all intrinsically have Buddha-nature. They all have the same Buddha-nature,

so they all have this love in their hearts. Thus, “They benefit others, bringing them peace and joy.” Giving to others makes them very happy, so, “They have faith in their own selflessness and faith in other people’s love.” Thus they “abide in the state of fearlessness.” With this kind of faith, naturally we can benefit others, bringing peace and joy. If we can benefit suffering sentient beings, we can also bring ourselves peace and joy. Furthermore, our minds will abide in this state of fearlessness. This is wisdom; we must exercise both compassion and wisdom.

The previous sutra passage states,

“The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and dangerous path, and attain the joy of Nirvana.”

Through the door of the Buddha’s teachings, people can leave the Three Realms’ suffering. Once they have eliminated their afflictions and ignorance, they have nothing to fear. They can walk this path peacefully and with ease “and attain the joy of Nirvana.” When we walk the Bodhi-path, our body and mind become calm. Because we exercise both compassion and wisdom, we can be fearless.

The next passage states,

“The Tathagata, at that time, had this thought, ‘I have infinite, unlimited, wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.'”

The Buddha was referring to Himself, to how He had this thought at that time, “I have infinite, unlimited, wisdom , powers, fearlessness and so on, the Dharma-treasures of all Buddhas.” These [treasures] were so abundant.

This led the Tathagata to think that, with so much wealth,

“I should not give inferior carts to my children.”

This was just like the elder. The elder is an analogy for the Tathagata, who also has an abundance of wealth. “Inexhaustible” means his wealth is boundless. [Therefore, he thought] he should not give such small carts to his children. Instead, he should give them all great carts which contain an abundance of treasures. This wealth is the treasure of the Dharma, the teachings of wisdom that He hopes everyone will receive.

Therefore, “with the power of wisdom” we are able to “faithfully accept the True Dharma” and, “with a fierceness in our thought and actions, cultivate purifying practices.”

This is what happens when our wisdom is unlocked. With this power of wisdom, one can indeed exercise “faith” and believe in the Buddha’s teachings. I often say, “Faith is the source of the Way, mother of merits.” It can “nurture all roots of goodness.” If we can develop deep faith, our roots of goodness will extend deeply like those of a tree. Then if we can absorb the karmic conditions aboveground, like sunlight, rainwater, air, etc., these roots beneath the ground will naturally extend outward and dig more deeply into the soil. This requires faith; faith fosters our roots of goodness.

“With a fierceness in our thoughts and actions we can cultivate purifying practices.” Purifying practices are cleansing. If we have faith, naturally we will be able to accept the Buddha’s teachings. When we accept the teachings, our wisdom-life will grow. If we can put the teachings into practice, we can continue to open up and broaden our minds and eliminate ignorance. This is how the power of our wisdom expands.

“Wisdom” includes discerning wisdom, with which we can clearly discern the appearances of all things and clearly distinguish right from wrong.

Is there other wisdom? There is also “impartial wisdom,” with which we “can understand the principles of all things.” This means we can comprehend the appearances

of all worldly matters. “Being able to connect without obstruction to the principles and natures of things” is called “impartial wisdom.” This is “impartial wisdom.”

Discerning wisdom helps us make distinctions. With impartial wisdom, we treat everything equally. To achieve this state of equality, we must nourish our compassion. Only when we awaken our compassion can we treat all people, matters, objects and principles impartially.

First, we distinguish everything with “discerning wisdom.” Next, we awaken our compassion with “impartial wisdom.” Only then can we regard everything impartially and exercise the great love that is within us.

So, “Fearlessness and so on [are] the Dharma-treasures of all Buddhas.” By exercising our wisdom, we set in motion compassion and wisdom and are naturally fearless. Then we can deeply penetrate the Dharma-treasures of all Buddhas. Not only can we penetrate them, we can also apply them among sentient beings.

We learn to be like the Buddha, who is replete with the power of fearlessness. Thus, He can teach the Dharma among the people with composure and fearlessness; these virtues are already perfect.

Right now, we are learning to be like the Buddha. I hope we will accept the Buddha’s teachings, clearly understand them, then go among people to expound the Dharma to others.

The Buddha’s Dharma-treasures are numerous, and all sentient beings are Buddha-children. Therefore He impartially offers this knowledge to all sentient beings. This is compassion.

With His wisdom and compassion, He views all sentient beings as His only child, so He is “the kind father of the four kinds of beings.” Therefore, as we are all Buddha-children, everyone on earth is part of one family. We must view everyone equally and practice mutual gratitude and respect. The Buddha-Dharma is found among the people.

So, the next passage states,

“All these sentient beings are my children. I give them the Great Vehicle equally so that attaining Nirvana is not exclusive to certain individuals. I help them all cross into extinction with the Tathagata’s Nirvana.”

See how impartial He is! The Buddha said, “All of these sentient beings are my children, so I should impartially give them all equally great carts.” He showed no favoritism. He was not giving the cart to just one person or to a small group of individuals. He hoped to selflessly teach the truths that He understood fully to all sentient beings, so that they might all become equal to Him. What an amazing [aspiration]!

So, “The Tathagata’s Nirvana is the perfect Dharma-nature.” Nirvana “is the perfect Dharma-nature.”

The Tathagata’s Nirvana is the perfect Dharma-nature, which He attains completely. The Dharma-nature is permanently tranquil. It has no appearances of arising and ceasing. This is the Tathagata’s permanence, joy, greater self and purity.

When we awaken our intrinsic nature of True Suchness, we can realize the workings of the world and the methods for transcending it and being one with the universe. The Tathagata has already attained “cessation.” Having put an end to all afflictions, He freely comes and goes in this world. He is called the “Thus Come One.” He exercises Tathagata-wisdom to interact with people in this world. So, He has already attained Nirvana, yet He freely comes and goes in this world. This is because. “[His Nirvana] is the perfect Dharma-nature, which He attains completely.” He has attained it completely.

The Dharma-nature is permanently tranquil. It will always be free of fluctuations. This state is so tranquil and clear; it “has no appearances of arising and ceasing.” This is the Tathagata’s “permanence, joy, greater self and purity.”

The Tathagata is permanent, or everlasting, as is the Buddha-nature. Although the Tathagata manifested in the world for only about 80 years, the Tathagata’s Dharma-nature has always been permanent. Since Beginningless Time, He has been liberated from the sufferings of this world and works from within a state of Dharma-joy.

Yesterday we discussed the “joy of the Four Noble Truths.” As we learn and practice the teachings, if we can understand these four principles, we can naturally be peaceful and at ease. This is to say nothing of the Buddha, who has understood the principles of all things in the universe; they are all contained within His mind. This is “permanence, joy, self and purity.”

“Self” refers to the greater self, which is one with the universe. This is the greater self of true principles, so it will always be pure, like the endless void [of the universe]. Although we often discuss pollution in the sky, it is not the sky that is polluted, but the air. Neither the sky nor the universe can be contaminated. The Buddha’s mind has already become one with the universe, so He understands “permanence, joy, greater self and purity.”

So, “I help them all cross into extinction with the Tathagata’s Nirvana.”

I help them all cross into extinction with the Tathagata’s Nirvana, so I give them the Great Vehicle equally.

The Buddha hoped that sentient beings could all be like Him, that they could attain a state in which they have completely eliminated their afflictions and are able to cross from the state of unenlightened beings to that of noble beings. If we can be united with the universe like He is, we can also experience “permanence, joy, greater self and purity.” Our mind will be open and expansive; “Our mind encompasses the universe and embraces the boundless worlds within it.” Then what is there to feel afflicted about? Therefore, we are all “[given] the Great Vehicle equally.” We humans and all sentient beings receive the Great Vehicle equally.

So, this is what we must learn now. “Bodhisattvas practice the Great Dharma to transform all sentient beings.” We must make this kind of vow in order to “benefit others, bring them peace and joy and abide in the state of fearlessness.” So everyone, please always be mindful.

Episode 608 – Leave the Three Realms

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>> “Within the Three Realms, delusion and karma lead transgressing and suffering sentient beings to birth and death in cyclic existence. The burning house is an analogy for the Three Realms. The kind father of the Three Realms gives teachings to guide those lost in the maze to escape their suffering and hardship.”

>> “Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house and reached a state of fearlessness. He considered how his own wealth was infinite and equally gave a great cart to all the children.”

>> “The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and treacherous path, and attain the joy of Nirvana.”

>> The Tathagata sees all sentient beings leave the suffering of the Three Realms, and attain the joy of the Four Noble Truths. With boundless Buddha-wisdom, He uses the Great Vehicle to equally teach all sentient beings so that attaining Nirvana is not exclusive to only certain individuals.

>> In the endless Six Destinies, using the door of the Buddha’s teachings is also using the door of skillful means. This refers to the complete principles taught in the Agama sutras. “Suffering” refers to the fruits of suffering in the world.

>> Fearsome: This is about birth and death in the world. It is the burning house of the Three Realms. The joy of Nirvana is the world-transcending fruits of joy.

>> This is Small Vehicle Nirvana. Without putting an end to causation, there is no way to escape the fruits of suffering. Without cultivating the path, there is no way to attain the fruits of joy. This is explained by the parable of the children safely escaping from the burning house and reaching a state of fearlessness.

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“Within the Three Realms, delusion and karma
lead transgressing and suffering sentient beings
to birth and death in cyclic existence.
The burning house is an analogy
for the Three Realms.
The kind father of the Three Realms
gives teachings
to guide those lost in the maze
to escape their suffering and hardship.”

With this, I want to share with everyone that within the Three Realms, sentient beings continue to give rise to delusions and create karma. Out of ignorance, they continue to create karma. Because they created [bad] karma, they must have committed transgressions. If they committed transgressions, they will suffer the consequences. Sentient beings definitely undergo the cyclic existence of birth and death in the Five Destinies, heaven, human, hell, hungry ghost and animal. Sentient beings definitely transmigrate in these Five Destinies. This is like being [trapped] in a burning house, which encompasses all in the Three Realms.

We do not need to talk about how painful hell is or how tragic things are in the hungry ghost realm. We can just talk about the human realm. Truly, it seems as if some people are living in a burning house. They suffer greatly. So, Buddhas and Bodhisattvas come to the world solely for the sake of suffering people. It is not easy for a Buddha to come to this world. It takes a very long period of time to encounter a Buddha in the human realm.

He guided everyone to understand the workings of all things in the universe and the many principles of the human realm. As long as we can follow the Dharma, as long as we take it in, understand it and put it into practice, then we are applying the Dharma in this world. Listening to the Dharma, teaching the Dharma and turning the Dharma-wheel is our mission.

After we listen to the Dharma, we can brush aside our delusions, which means we have eliminated our ignorance. Then when we interact with people, we will create blessings and good karma. However, if we lack the right karmic conditions, then not only will we not hear the Dharma, we will still have delusions and karma. With bad karma, we will suffer. This is “birth and death in cyclic existence.” In cyclic existence, “we cannot take anything with us after we die; only our karma follows us to our next life.” We follow our karma to transmigrate in the Six Destinies.

This is how we end up in the burning house. This burning house is what sentient beings who created karma must undergo. So, the Buddha is “the kind father of the Three Realms and guiding teacher of the four kinds of beings.” He manifests in the world to give teachings. All Buddhas and Bodhisattvas feel for sentient beings. The Buddha had already left the Three Realms. Seeing sentient beings suffer in the Three Realms, He could not abandon them, so He manifested in this world “to guide those lost in the maze to escape their suffering and hardship.”

We must be very grateful that we have the karmic conditions, the opportunity, to listen to the Dharma. Isn’t this what the sutras explain? All things in the Three Periods are created by the mind, whether in the past, present or future. In the present, we have the causes and conditions to listen to the Dharma. We must also be grateful for having these causes from the past so that in this lifetime, we have these conditions that converge with them. We can listen to the same teachings, and what is even more precious is that we can go out and do the same things.

For example, there is a place in Johannesburg, South Africa where, if students do not do well in their classes, or if they want to make improvements, volunteers will get the students together and give them special tutoring on their classes. Our Bodhisattva[-volunteers] in South Africa started providing lunch to them every day. But as they distributed lunches to the students, they felt that the students probably needed more than just lunch; they probably needed other material things. They distributed material goods as well. So, besides helping the students, our volunteers got to know their families. They found that these families were really poor. Their houses were rundown, and they did not even have beds; they all slept on the floor. When they did their homework, they laid on their stomach on the floor. Despite the conditions, these children still did very well in their classes. So, our volunteers began to provide assistance to these families. As for these children, our volunteers constantly interacted with them as well.

So, I feel that while in this world, there are many places of suffering, there are Bodhisattvas among the suffering. In them we see hope. We can say that it is their karma to be born in that place of poverty and suffering. However, they have the blessings to meet Living Bodhisattvas who go to them and help guide them. So, the causes and conditions of our past lives are truly inconceivable.

In the previous sutra passage, the Buddha calls on Sariputra, saying,

“Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house and reached a state of fearlessness. He considered how his own wealth was infinite and equally gave a great cart to all the children.”

After seeing that they had been saved, the elder felt it was not enough. He wanted to give them more abundant wealth. This is like how those Bodhisattva-[volunteers] wanted to give more than just lunch to the students. They also gave them school supplies and cared for their families as well. They hoped these families could then, in turn, show this love to others. This is teaching the Bodhisattva Way.

The following sutra passage states,

“The Tathagata is just like this. Acting as the father of all sentient beings, He sees countless billions of sentient beings using the door of the Buddha’s teachings to leave the suffering of the Three Realms, that fearsome and treacherous path, and attain the joy of Nirvana.”

The Tathagata, like that elder, is “the father of all sentient beings.” He is the kind father of the four kinds of beings. “He sees countless billions of sentient beings,” which means a great number of them. If a great number of sentient beings can directly enter the door of the Buddha’s teachings, if they have the karmic conditions to enter it, then naturally they can gradually leave that fearsome and treacherous path. After leaving the Three Realms, that fearsome and treacherous path, we will be safe and free of fear. Why is that? Because we have “attained the joy of Nirvana.”

With “the joy of Nirvana,” we will be free of afflictions. We already understand that afflictions will tempt us to create bad karma. Now, we understand that afflictions are results of delusions, karma and ignorance. We also understand that we must listen, contemplate and practice, and cultivate precepts, Samadhi and wisdom. So, we will protect ourselves; we will stop evil and guard against wrongs. This is how we can remain safe. Our minds are no longer oppressed by these afflictions, so we are safe and at ease. This happens when we escape the Three Realms.

The Tathagata sees all sentient beings leave the suffering of the Three Realms, and attain the joy of the Four Noble Truths. With boundless Buddha-wisdom, He uses the Great Vehicle to equally teach all sentient beings so that attaining Nirvana is not exclusive to only certain individuals.

After we understand the Dharma, naturally we will be peaceful and at ease. Thus, we “attain the joy of the Four Noble Truths.” We have already attained the Four Noble Truths and the Twelve Links of Cyclic Existence. We understand all these principles, so we leisurely swim in the ocean of the Dharma. This is called “joy,” or “attaining the joy of the Four Noble Truths.” We eliminated the afflictions we have accumulated. Thus we are on our way to a state of “cessation.” We do our best to eliminate these afflictions, then we walk onto the Bodhi-path. If we take the teachings into our hearts, we can face suffering, emptiness, impermanence and the natural course of life with composure. We will not be afraid. We will not be worried. This is “attaining the joy of the Four Noble Truths.”

Then, “with boundless Buddha-wisdom….” If we can understand the Dharma, then we can experience how the Buddha’s wisdom is infinite and boundless. The Buddha’s wisdom is truly one with the universe. His ocean of enlightened wisdom is boundless. So, “He uses the Great Vehicle to equally teach all sentient beings.” With compassion, He impartially teaches the Dharma to guide sentient beings. After He guides us to understanding, we must look within ourselves. Because we all intrinsically have Buddha-nature, the Buddha hopes that we can realize this Buddha-nature and become one with the universe like He did. This is what the Buddha hoped when He taught sentient beings.

“Attaining Nirvana is not exclusive.” The Buddha does not favor any one person. He hopes countless billions of sentient beings will be saved. The Buddha treats everyone equally. It is just like how the elder equally distributes his wealth to his children. “He sees [countless sentient beings] using the door of the Buddha’s teachings to leave the suffering of the Three Realms.” This is His hope for many sentient beings. Where are these sentient beings? In the Six Destinies.

In the endless Six Destinies, using the door of the Buddha’s teachings is also using the door of skillful means. This refers to the complete principles taught in the Agama sutras. “Suffering” refers to the fruits of suffering in the world.

“In the endless Six Destinies….” These Six Destinies are the heaven, asura, human, hell, hungry ghost and animal realms. These are the Six Destinies. So, sentient beings “in the endless Six Destinies” truly experience unbearable suffering. The Buddha uses teaching methods to open this door and educate sentient beings. “The Buddha-Dharma is inseparable from the workings of the world.” We understand the many workings of this world. If we do not understand how to live in this world, how can we learn to transcend the world? “To enter the door of the Buddha’s teachings….” We must first understand the causes behind the suffering of sentient beings in the Three Realms. So, we must continuously go in and out of the door of the Buddha’s teachings. We go in to listen to and accept the Dharma, and we go out to interact with people to comprehend their suffering. So, having learned these teachings, we go freely in and out of the door of teachings.

The teachings contained in the Agama sutras are very complete principles. Among the teachings the Buddha expounded, the Agama sutras explain the ways of living in this world, how ignorance and afflictions arise in people’s minds and how people form good and bad karmic connections with each other. In the Agama sutras, these principles are thoroughly explained. Suffering, the fruits of suffering in the world, also result from causes created in this world. So, causes, conditions, effects and retributions are fully explained in the Agama sutras.

Why are we on a “fearsome and treacherous path”? We must first understand this before we can find ways to leave this fearsome and treacherous path in the Three Realms and attain the joy of Nirvana.

“Fearsome” is about birth and death in this world.

Fearsome: This is about birth and death in the world. It is the burning house of the Three Realms. The joy of Nirvana is the world-transcending fruits of joy.

People are most worried about illness and death. They have already been born, and aging is part of the natural course of life. No matter how old we are, if we fall ill, we feel suffering. Will we die of this illness or not? If we hear we will die, we will be very afraid. In this way, they fear birth and death.

Actually, ordinary people are not afraid of birth, just death. Some people say, “Master, it has been a few years, but our daughter-in-law still isn’t pregnant yet.” So, people are truly not afraid of birth; many people want other people to give birth. But in the instant people are born, they experience unbearable suffering, like the stabbing pain of being flayed. This is suffering! But after that moment passes, they forget about it and begin to grow up. Contaminated by the environment of society, they gradually grow up, develop negative habitual tendencies and then replicate their afflictions. So, this is a very scary matter; it is very fearsome.

Because we often lose our way, we are very scared. So, now that we are no longer lost, no longer on the path of delusion, we must be mindful to not enter that fearsome situation. So, we must have very clear views about birth and death. We see examples of this among several of our Commissioners, such as Mr. Li, a teacher from Kinmen. Right before he died, he was constantly smiling. His wife asked him, “Why are you smiling?” He said, “I have returned to Master’s side.” His wife then quickly said to him, “If you return to Master’s side, what about me? Go back to Kinmen to do recycling work.”

He smiled and fell asleep. This was how he passed away. He left us with the impression that death can actually be a peaceful process. This was how he passed away. So, when we engage in spiritual practice, we must understand birth and death; then naturally we will be in a state where we are not scared and not worried.

We can now attain “the joy of Nirvana” because we understand the Four Noble Truths. We also understand the. Twelve Links of Cyclic Existence; In life, because of a thought of ignorance, the Six Coarse Marks manifest, carrying us into the human realm. It is through the Twelve Links that we come into and leave this life. With the karma we created in the past, when a thought of ignorance stirred, that lead causes and conditions to bring our parents together. This is how we were created, and we remained in the womb until we struggled painfully to get out. We felt unbearable pain throughout our body, so we screamed. Then we began another life as a human being. Thus, we began to create karma again. Indeed, transmigration is endless and very taxing.

Now that we understand and have attained all these principles, we can attain world-transcending fruits of joy. To do this, we must truly take the Dharma to heart. “Without putting an end to causation, we cannot escape the fruits of suffering.” It is impossible. We have to put an end to “causation” in order to escape the fruits of suffering.

This is Small Vehicle Nirvana. Without putting an end to causation, there is no way to escape the fruits of suffering. Without cultivating the path, there is no way to attain the fruits of joy. This is explained by the parable of the children safely escaping from the burning house and reaching a state of fearlessness.

If we do not put an end to “causation,” we will continue to create and accumulate karma. Then how can we escape the fruits of suffering? It is like when we are washing things. If we do not clean up the filth around us, no matter how we wash our things, the filth in our surroundings will get them dirty again. After washing things, we must find a clean place to put them; we must separate them from the dirty things so that they will not get contaminated again.

Otherwise, no matter how we wash things, if they are still in filthy surroundings, they will get dirty again. Therefore, no one can truly attain happiness without engaging in spiritual practice. So, we must put an end to “causation” and cultivate “the Path.” If we do not put an end to “causation,” then we can never escape the fruits of suffering. If we do not engage in spiritual practice, we will never be able to attain happiness.

After hearing the Dharma, we say, “I understand.” But if we have not experienced it for ourselves, we will not realize that saving others is a very joyous thing and helping others is a blessing. “Yes, I understand, I understand.” However, if we do not experience it ourselves and give of ourselves, how do we know how happy we can be? We truly do not know. “Only the person who drinks knows whether the water is hot or cold.” We must experience it for ourselves. Spiritual practice is about putting the Dharma into practice; this is how we can attain true happiness.

“This is explained by the parable of the children reaching a state of fearlessness.” These children have left the burning house and reached a safe place where they do not have to worry. This is spiritual practice. Among the sheep-cart, the deer-cart and the ox cart, the elder saw the children eventually choose the cart drawn by the great white ox. Likewise, when we choose the Bodhisattva-path, the Buddha will feel at peace. So, we must be mindful when we learn the Buddha’s teachings. We must be mindful in our daily living. So, we should be self-disciplined, cautious in our thinking and always mindful.

Episode 607 – Leading Sentient Beings to Develop Fearlessness

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>> “Bodhisattvas’ affinities are with all sentient beings. With the power of fearlessness, they give rise to compassion. Adapting to the Threefold Karma of all beings, they benefit all with peace and joy and bring them to a state of fearlessness.”

>> “Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house and reached a state of fearlessness. He considered how his own wealth was infinite and equally gave a great cart to all the children.

>> “This is describing how the elder, knowing all his children had escaped the burning house, considered his own infinite wealth and equally gave a great cart to all the children.”

>> This is an analogy for how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms. Thus, adapting to capabilities and conditions, they devise teachings. They eliminate all unwholesome teachings and remain in a state of goodness. Then they can help others’ minds attain a state of safety.

>> The Buddha lives among the people to teach the Dharma and has the virtue of composure and fearlessness. In transforming sentient beings, He does not fear the difficulty and works undauntedly until sentient beings are safe and at peace. This is the state of fearlessness.

>> Seeing all his children and contemplating his own infinite wealth, the elder felt he should give equal amounts. So, he gave them all great carts. Those children who sought the small but attained the great were very happy.

>> The Chapter on Skillful Means talks about limitless and unhindered powers and fearlessness. This is called learning well the net of fearlessness and understanding all illusory phenomena.

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“Bodhisattvas’ affinities
are with all sentient beings.
With the power of fearlessness,
they give rise to compassion.
Adapting to the Threefold Karma of all beings,
they benefit all with peace and joy
and bring them to a state of fearlessness.”

Bodhisattvas arise because of suffering sentient beings. To give of oneself while among sentient beings is not an easy matter. So, in addition to having compassion, they must have wisdom. On top of having wisdom, they need fearlessness. Buddhas and Bodhisattvas need the courage and willingness to dedicate themselves to helping sentient beings in hardship with the things they need. Only by giving rise to compassion can Bodhisattvas “adapt to the Threefold Karma of all beings.”

Sentient beings are stubborn and hard to transform. However, all Buddhas and Bodhisattvas have compassion and wisdom. They never give up on sentient beings. No matter how tiny an animal is, the Buddha likewise respects its life. We often say that the Buddha is the kind father of the four kinds of beings. The four kinds of beings are egg-born, womb-born, moisture-born and transformation-born. All of these different kinds of beings are taught by Buddhas and Bodhisattvas with love.

How does this apply to human beings? Regardless of their skin color, their ethnicity and so on, if these beings are suffering, we will put our hearts into respecting them. We respect their culture and way of life. We also use the different languages they speak to adapt to [their] environment and way of life. Even with sentient beings’ various desires, pursuits, etc., Buddhas and Bodhisattvas still adapt to them, teaching whenever there is an opportunity. In this way, “They benefit all with peace and joy and bring them to a state of fearlessness.”

I recently received some news from Thailand. In mid-February (2014), our school there received a request from the head of the village of Mae Salong Nai, asking Tzu Chi volunteers in Thailand to help another village. That village was 40 kilometers away from Mae Salong Nai. There were nearly 20 thatched houses there. Because it was so dry, a single careless spark completely burned down all of these houses. They were burned to ashes, which left these nearly 20 families homeless, with nothing at all.

Despite being an educational institution, the Tzu Chi school [in Chiang Mai] was notified whenever any disaster or difficulty arose in northern Thailand. Principal Yang, the head of [Tzu Chi Elementary], happened to be there when they received the news. She, along with the teachers and students, 13 people in all, went to that other village. They carried many supplies, including kitchen utensils such as pots, bowls and plates, along with oil, salt, rice and other daily necessities. These 13 people made the 40km journey that was all mountain roads; it was very tiring. They carried the supplies with them up to the mountain for distribution.

The distribution they held was very orderly; it was arranged very well. The supplies being distributed were arranged neatly by family. The way [our teachers] comforted and gave to them was very proper and courteous. Their mutual gratitude, respect and love was very touching to see.

Another place where we saw this was Guatemala. The new school year was starting, and in some schools in a mountainous area, the children did not have school supplies. They lacked many things for their schooling. They hoped we would help them. In Guatemala, there are not many Tzu Chi volunteers, but they do whatever is needed.

Seven people, three Tzu Chi volunteers, one [local] volunteer and three government officials, went into the mountains and found that these families truly led difficult lives. See, at one of the schools, there were four teachers and over 70 students. These students all came from poor families. Another school had three teachers and over 80 students. Every school had rundown buildings.

The children who could consistently go to school were those in the first and second grades. For those in the fourth to fifth grades, they pretty much stop going to school or have to take time off during the harvest season, so they could pick coffee beans to earn money for their studies. Seeing their situation makes us very sad. The Tzu Chi volunteers felt compassion for them and counseled the parents, “Let the children focus on going to school. We will help them with the things they need. The children need to go to school to have a promising future.”

So, they traveled such a long road [to help]. Our Tzu Chi volunteers had to travel back forth on this kind of road. The journey was long and hard, so as they walked they said to themselves, “Bodhisattvas play effortlessly in this world. For the sake of suffering beings, we take these actions willingly and happily receive the effects. We must be grateful; being able to do this is a blessing.” This was how they encouraged themselves and encouraged one another. This mindset that they have is indeed very touching to see. It is very admirable.

This is the perseverance of Bodhisattvas. With the power of fearlessness, they give rise to compassion for sentient beings. This is their mindset. If sentient beings suffer, regardless of ethnicity, or of any language barrier, with just a few words, Bodhisattvas can provide comfort. They help them, provide emotional support and so on. So, “Adapting to all beings’ Threefold Karma, they benefit all with peace and joy and bring them to a state of fearlessness.”

Indeed, in the following sutra passage we can see how Bodhisattvas come to the world and how the Buddha teaches us. His teaching methods are divided into the Great and Small Vehicles. The sheep-cart, deer-cart and ox-cart are analogies for these methods.

So, we read, “Bodhisattvas seek this vehicle.” What Bodhisattvas seek is the Great Vehicle. This vehicle is the great ox-cart; this cart is an analogy for Great Vehicle Dharma. So, Bodhisattvas “are called Mahasattvas,” which are great awakened sentient beings. These great awakened sentient beings “are like those children who [escaped to] seek the ox-cart.” They are like those in the burning house; once they came out, there were three carts for them to choose from. They said, “I want the ox-cart.” To obtain this, they leave the burning house. This is what makes them Bodhisattvas; they are willing to choose the ox-cart and transform themselves and others.

The following [sutra passage] states,

“Sariputra, I am just like that elder who saw that all his children had each safely escaped from the burning house and reached a state of fearlessness. He considered how his own wealth was infinite and equally gave a great cart to all the children.

Once again, Sakyamuni Buddha called on Sariputra in the hope that everyone would be mindful again and raise their spirits to listen carefully. He wanted them to know “I am just like that elder.” He compares himself with that elder. “[He] saw that all his children” had each safely escaped the burning house but the elder, with a father’s mindset, hoped to help the children obtain even more things. “He considered how his own wealth was infinite and equally gave a great cart to all the children. “Equally” means the same. As for these children, he wanted to give them the same things, so they each received a great cart. This was the mindset of the elder in giving to his children.

In fact, the mindset of this elder is the mindset of the Buddha. This wealth is an analogy for the Dharma. The Dharma is boundless, as is His wisdom. So, if sentient beings can develop this mindset, they will become rich in the Dharma and have abundant wisdom.

This is what the Buddha expressed in this sutra passage.

“This is describing how the elder, knowing all his children had escaped the burning house, considered his own infinite wealth and equally gave a great cart to all the children.”

The elder had infinite wealth. Do you remember what that great cart is like? The great cart contained all kinds of treasures, arranged magnificently in great quantities. This is an analogy for “how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms.”

This is an analogy for how Bodhisattvas cannot bear to let sentient beings create all delusions and karma and thus suffer from the oppression of birth and death and sink into the evil realms. Thus, adapting to capabilities and conditions, they devise teachings. They eliminate all unwholesome teachings and remain in a state of goodness. Then they can help others’ minds attain a state of safety.

Bodhisattvas do not have the heart to let people continue to give rise to delusions, which are ignorance. Because of our ignorance and karma, we cannot avoid suffering from the oppression of birth and death. There are sentient beings in all of the. Five Destinies, which are the Five Realms. In the heaven realm, heavenly beings suffer from the afflictions of gain and loss. In the human realm, people suffer from pursuing desires. People in the hell, hungry ghost and animal realms suffer from karmic forces, from the oppression of birth and death.

Nevertheless, we humans are constantly in a state of delusion and ignorance, so we continuously create karma, a mix of both good and evil. Sometimes we give rise to a thought of goodness and create a blessing; this can lead us to be born in the human realm or in heaven. People with blessings can be born in the heaven or human realm. This comes from doing good deeds. If they do not do good, some among the wealthy will tirelessly pursue things with bottomless greed. In this world, they may do many things that cause harm to all things in the world or are detrimental to human beings, etc. They have to repay these debts in the future. Perhaps they will end up in the animal, hell, hungry ghost realms, or even in the human realm, to face all kinds of torments. All this results from creating karma out of delusion. Thus they endlessly suffer from the oppression of birth and death. These beings rise and fall, floundering in these evil destinies.

What can we do about these kinds of people? Bodhisattvas should “adapt to their capabilities and conditions to teach.” We make use of their capabilities and karmic conditions; we must make use of these affinities to help them. Sometimes, when we go to help them, they refuse our help. So, Tzu Chi volunteers have to be mindful and continue to think of different ways to, with patience and love, obtain their trust so that they are willing to accept our help. This is called adapting to capabilities and conditions. Adapting to their capabilities and conditions means that we try everything we can to get close to them to teach and to help. We try everything we can to help them eliminate their unwholesome practices.

There are some people who have been lost for many lifetimes. But [Bodhisattvas] make use of various karmic conditions to connect with them. In the Tzu Chi School of Buddhism, many people have eliminated their previous negative tendencies and developed the patience to dedicate themselves to going among people; now it is their turn to transform people. They use their own lives as examples. “Then they can help others’ minds attain a state of safety.” They help people in a state of confusion return to a state of safety and freedom. Thus they are called Bodhisattvas. This is reaching a place of fearlessness; they feel safe and secure. Not only can they transform themselves, they can also transform others. They save themselves, as well as others. This is “a state of fearlessness.” The have already safely returned to their inherently kind nature.

The Buddha lives among the people to teach the Dharma and has the virtue of composure and fearlessness. In transforming sentient beings, He does not fear the difficulty and works undauntedly until sentient beings are safe and at peace. This is the state of fearlessness.

“The Buddha lives among the people to teach the Dharma.” This fearlessness enables Him to teach the Dharma to everyone. He has the “virtue of composure and fearlessness.” The Buddha is without fear; He truly has fearlessness. Because all kinds of Dharma are encompassed in His ocean of enlightenment, He can analyze the principles of all things in the world and can teach the Dharma among the people with composure and fearlessness.

During Sakyamuni Buddha’s lifetime, practitioners of over 90 kinds of religious teachings constantly made things difficult for Him. But for the Buddha, even in this situation, “In transforming sentient beings,” He has no fear of the difficulties and can work undauntedly. He was not afraid of hardship. He wanted to teach sentient beings and overcome their stubbornness. In particular, those other religious practitioners would not only understand and accept the Dharma, they would take refuge with the Buddha. This happened during the Buddha’s lifetime. His wisdom and the power of His vows gave Him the virtue of fearlessness among sentient beings. “Until sentient beings are safe and at peace” means He always helped sentient beings achieve safety and peace. This is accomplished by the Buddha’s teachings. He taught ordinary people to help them reach a state of safety and fearlessness.

The following sutra passage states, “He considered how his own wealth was infinite and equally gave a great cart to all the children.”

Seeing all his children and contemplating his own infinite wealth, the elder felt he should give equal amounts. So, he gave them all great carts. Those children who sought the small but attained the great were very happy.

This expresses that after the children came out, the elder immediately thought about all the things he wanted to give them. He wanted to distribute his wealth to them in an equal fashion. He wanted to equally give them the great ox-cart. “Those children sought the small but attained the great.” They originally sought the sheep-cart and deer-cart; they did not realize there was this great ox-cart. This is an analogy. Those children “sought the small but attained the great.” Indeed, Hearers and Solitary Realizers originally thought their practice was good enough. They never thought that they could also attain Buddhahood. This was the Buddha’s original intent. He hoped that everyone could realize that they are able to attain Buddhahood, that they have a part in it.

So, the Chapter on Skillful Means speaks of “limitless and unhindered powers and fearlessness.”

The Chapter on Skillful Means talks about limitless and unhindered powers and fearlessness. This is called learning well the net of fearlessness and understanding all illusory phenomena.

This is the wealth of the Buddha, that is like the wealth of the elder. The Buddha has an abundance of wisdom. Thus He is not unhindered by anything, and He has powers and fearlessness. He answers the requests of sentient beings and meets their needs; He gives all He has to them. So, I hope everyone will mindfully realize the Buddha’s original intent. He wants to help everyone understand that we intrinsically have the nature of True Suchness. When this Buddha-nature converges with nature, our minds will be pure and undefiled. So, we should always be mindful.

Episode 606 – Peacefully and Patiently Transport Heavy Burdens

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>> “We seek the teachings to benefit ourselves and at the same time to benefit others. This is the Great Vehicle of the Mahasattvas. A Bodhisattva uses compassion and wisdom to transform sentient beings, like the ox who peacefully and patiently transports heavy burdens. Thus the ox-cart is an analogy for Bodhisattvas.”

>> “Out of sympathy they bring peace and joy to countless sentient beings. They benefit heavenly beings and humans and liberate all. This is the Great Vehicle.”

>> Bodhisattvas who seek this Vehicle are called Mahasattvas. They are like those children who left the burning house to seek the ox-cart.

>> With wisdom, they seek Bodhi. With compassion, they transform sentient beings. Thus they form great aspirations. When speaking of the causal practice, it is called the Bodhisattva Vehicle. When speaking of the fruits attained, it is called the Buddha Vehicle.

>> The practice of benefiting oneself and others is called the Great Vehicle of the Mahasattvas. Bodhisattvas transform beings with compassion; they are like the ox who peacefully and patiently transports his burden. Thus those who left the burning house for the sake of the ox-cart are an analogy for Bodhisattvas.

>> The ox-cart is an analogy for the Buddha’s teaching of the Bodhisattva Way and the practice of the Six Perfections. They only seek to deliver all people from the Three Realms and do not seek their own escape. They are like an ox who shoulders the burden to peacefully and patiently deliver all. Thus the ox-cart is used as an analogy.

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“We seek the teachings to benefit ourselves
and at the same time to benefit others.
This is the Great Vehicle of the Mahasattvas.
A Bodhisattva uses compassion and wisdom
to transform sentient beings,
like the ox who peacefully
and patiently transports heavy burdens.
Thus the ox-cart is an analogy for Bodhisattvas.”

I want to share with everyone that we learn the Buddha’s teachings in the hope of attaining Buddhahood. Will we attain it by continuously praying, “Venerable Buddha, please help me attain Buddhahood”? Is this how we attain Buddhahood? No. We need to put the Dharma into practice.

We must vow to seek the teachings. To be like the Buddha, of course we need to learn from the Buddha. So, seeking the teachings depends on our own efforts, on whether we are willing to elevate the aim of our aspirations. We must learn to be like the Buddha and attain His level of compassion and wisdom. Since we are learning, we must practice according to the teachings and listen to the Buddha-Dharma.

In the Buddha’s mind, He hoped that after everyone understood, they would then go among people and put the teachings into practice. Then the Buddha-Dharma can be spread widely and sentient beings can actually be saved. This is not illusory; people are truly saved. This was the Buddha’s intention.

Therefore, we should now understand that we must “seek the teachings to benefit ourselves.” We must look to the Buddha. We must follow the Buddha’s spiritual practice and what He manifested in this world to teach us. We need to realize that. His goal in attaining Buddhahood was to save people. If we understand this goal, we must immediately aspire to be like Him. This is what it means to “seek the teachings.” We should have the same mission as the Buddha. We are not seeking only our own understanding, to simply hear and understand. No, what we must understand is how to put these teachings into practice. “[Seeking] the teachings to benefit ourselves” is what we can do for ourselves. If we attain realizations, then benefit others, we are truly benefiting ourselves and others.

We benefit ourselves by developing our wisdom-life. To develop our wisdom-life, we must go among people. By interacting with people, we gain a lot of information about the world, we learn about many ways of living and about suffering, causation, cessation and the Path in the world. These many principles can be learned by going among people. So, this is also how we “benefit ourselves.” When we go among people and gain something, naturally we will want to give to others. This is called “benefiting others.”

We always wonder, when we help people, are we benefiting ourselves? If we have the ability to help others, do we benefit as well? When we help others, while they are helped, we have also attained happiness and joy, which help our wisdom-life grow. So, when we give, we actually reap the benefits. When we are able to give something tangible, it is the work of many people coming together to be able to give. In the end, we actually reap the benefits. We attain joy and a sense of peace. This happens when we seek the teachings and enable our wisdom-life to grow. It is because we help others at the same time. We benefit ourselves and others. This is what it means to “seek the teachings.” By understanding and practicing [the teachings], we attain a sense of Dharma-joy and a deeper understanding of the world around us. This is how we develop our wisdom-life.

If we do not give to others, and just say, “I know, I know,” then how much do we really understand? If we do not give of ourselves at all, we do not actually understand anything. If we do not have the experience, we will not attain any realization, so we will not understand anything. Therefore, to benefit ourselves, we need to benefit others at the same time. To benefit others, we go among people and gather everyone’s strength to give to others. This is how we reap the greatest benefit.

For our wisdom-life, helping others is indeed very beneficial. So, “We seek the teachings to benefit ourselves and at the same time benefit others. This is the Great Vehicle of the Mahasattvas.” This is the Great Vehicle Dharma. “Maha” means great, “sattvas” refer to Bodhisattvas, to [awakened] sentient beings. So, Mahasattvas means “great sentient beings.” They follow the Great Vehicle Dharma.

“A Bodhisattva uses compassion and wisdom to transform sentient beings.” Mahasattvas are great Bodhisattvas. Great Bodhisattvas exercise their compassion and their wisdom “to transform sentient beings.” This is their vow. All Bodhisattvas have made a vow to learn from the Buddha’s mind and go among people to transform them all.

They are peaceful and patient like an ox. There is so much suffering in this world. So, we need to be peaceful and patient to stay in this world of endurance. If we have the patience, we can get through things safely, “like the ox who peacefully and patiently transports heavy burdens.” Not only is an ox patient, he can also transport heavy burdens; he can shoulder heavy responsibilities. This is his virtue of being peaceful and patient. The ox has virtues, too. He is able to patiently endure this kind of life. Because he had created the karma to be born as an ox, he accepted his fate and patiently endured this.

“Thus the ox-cart is an analogy for Bodhisattvas.” There were three kinds of carts, the sheep-cart, deer-cart and ox-cart. When sheep eat grass, they do not care about anything else, but just focus on eating the grass before them. As for the deer, when they are eating grass, they pay attention to their surroundings. What about the ox? They not only eat the grass, they also have a sense of mission, which is to help humans; they have this sense of responsibility.

So, as we learn the Buddha’s teachings, “We seek the teachings to benefit ourselves and at the same time to benefit others.” When we give to other people, we are actually seeing the suffering in the world. The Buddha talked about “suffering,” but “suffering” comes from “causation.” How did we accumulate this “causation”? When we go among people and see how they suffer in this world, amidst this suffering we will naturally realize the principles behind “causation.” Thus we will be more committed to our aspirations. By comprehending “suffering” and “causation,” we can develop our wisdom-life. We will know how to walk “the Path” and achieve the “cessation” of afflictions.

By going among people, we understand this. The world is filled with suffering; to avoid triggering this “suffering,” we must guard against wrongdoings and stop evil to close the door to “causation.” Thus, we cultivate precepts, Samadhi and wisdom because we know how suffering is accumulated. With precepts, Samadhi and wisdom, we can protect ourselves from being affected by negative causes and conditions.

This is what we must understand. When we go among people, we must be grateful. This is how we can be great Bodhisattvas. This is how we practice the Great Vehicle Dharma. Great Bodhisattvas exercise both compassion and wisdom to transform sentient beings. They are like the ox, who is peaceful and patient and is able to transport heavy burdens. So, the ox is an analogy for Bodhisattvas. If everyone understands this, our spiritual practice will not be difficult.

The previous sutra passage states,

“Out of sympathy they bring peace and joy to countless sentient beings. They benefit heavenly beings and humans and liberate all. This is the Great Vehicle.”

If we clearly understand the previous passage, we understand that Bodhisattvas are not only peaceful and patient, they also have sympathy for sentient beings.

“Bodhisattvas who seek this Vehicle….” Bodhisattvas seek the power of these great vows. They “seek the Buddha’s teachings” and “transform sentient beings,” so “They are called Mahasattvas.” This was the aspiration they formed. “They are like those children who left the burning house to seek the ox-cart.”

Bodhisattvas who seek this Vehicle are called Mahasattvas. They are like those children who left the burning house to seek the ox-cart.

This sutra passage is about wisdom. “With wisdom, they seek Bodhi.” Learning the Buddha’s teachings, is “seeking the teachings,” meaning we seek the Bodhi-path to awakening. We must use wisdom to choose the path that we are going to walk. “With compassion, they transform sentient beings.” With our compassion, we help and transform sentient beings. So, Bodhisattvas must constantly “seek and transform. To seek” requires wisdom and “to transform” requires compassion.

“Thus they form great aspirations [and engage in] causal practice.” When we form aspirations, they must be great. To plant these seeds in our minds, we must earnestly form aspirations. These aspirations are causes. We start to think about helping others, instead of just saving ourselves. As we help ourselves, we must also help others. This is our first thought of forming great aspirations. This is the cause. We must then act on this cause. Putting it into action means we “seek the Buddha’s teachings and transform sentient beings.” Speaking of it this way, it is the Bodhisattva Vehicle. We are willing to make aspirations so we then put them into action. This is the Bodhisattva Vehicle. When speaking of the fruits attained, it is called the Buddha Vehicle.

With wisdom, they seek Bodhi. With compassion, they transform sentient beings. Thus they form great aspirations. When speaking of the causal practice, it is called the Bodhisattva Vehicle. When speaking of the fruits attained, it is called the Buddha Vehicle.

We start with the “cause.” If we want to attain Buddhahood, we must form great aspirations and practice the Bodhisattva-path. This is called the causal ground. If we engage in spiritual practice and attain the state of Buddhahood, we have attained the “fruit.” Sakyamuni Buddha had already attained this fruit. As for us, we are forming aspirations. We aspire to attain Buddhahood. We are now at the state of “causes.” At the causal ground, we start to engage in spiritual practice. The process of our spiritual practice is to walk the Bodhisattva-path. This takes us to the state of Buddhahood, which is the fruit we attain. Thus, walking the Bodhisattva-path is the cause and attaining Buddhahood is the fruit. So, both the cause and the fruit are part of the Great Vehicle. If not for these causes, how could we attain these fruits?

Bodhisattvas are “sentient beings.” They are “enlightened sentient beings. Maha” means “great,” so Mahasattvas are great sentient beings. Bodhisattvas are also called great sentient beings.

“The practice of benefiting oneself and others is called the Great Vehicle of the Mahasattvas.” This is the Great Vehicle Dharma. Bodhisattvas “transform beings with compassion”; they are like the ox who peacefully and patiently transports his burden. Even if the load is heavy, the ox is still willing. He walks forward with steady steps, uncomplaining. No matter how heavy, he willingly transports it. Thus those who left the burning house for the ox-cart are an analogy for Bodhisattvas. In order to obtain the ox-cart, they left the burning house; these are Bodhisattvas.

The practice of benefiting oneself and others is called the Great Vehicle of the Mahasattvas. Bodhisattvas transform beings with compassion; they are like the ox who peacefully and patiently transports his burden. Thus those who left the burning house for the sake of the ox-cart are an analogy for Bodhisattvas.

We understand the world is filled with suffering. So, we must mindfully seek the true principles of the Buddha-Dharma. We must not think of spiritual practice as just cultivating ourselves. No, we must also benefit others. From the beginning I talked about the practice of benefiting oneself and others. In fact, as we give to others, we are also reaping great benefits. Every day, we feel that we are very busy. What we are busy doing? Understanding. We try to understand how the world works, because in the Tzu Chi School of Buddhism, we have to understand the affairs of the world. We must know what is happening in the world, then our outlook will extend further and broader, and we will be able to realize the ways that people live around the world.

Without the ways of practice laid out by Tzu Chi, we might just focus on our own spiritual practice and only awaken ourselves. How would we know about what is happening around the world? Many people have vowed to me, “Wherever there is a disaster, Master, give me a chance to help. I want to sign up to go.” No matter how far it is or how difficult it is, they are willing to go. Travelling 10,000 miles benefits a person more than reading 10,000 books. The feelings they experienced by going there lead them to further exercise their great love. Because they have already developed their wisdom-life, they will utilize their strengths.

See, so many people are giving unconditionally and shouldering heavy responsibilities. They are taking on responsibility for the world. This is the aspiration to walk the Bodhisattva-path. This is why we researched how, after a disaster strikes and homes are destroyed, we can quickly provide the survivors with a safe refuge to protect them from wind and rain where they temporarily rest their bodies and minds. We researched how to immediately ship shelters to disaster areas and right away provide the people with simple shelters to rest their bodies and minds. We call them prefabricated shelters.

For a few years, we have been developing ways to provide people safe refuge that can [last] at least a few years so that they will have time to focus on building new lives and restoring their homes. Our emergency disaster relief does not only provide them with food so they do not go hungry, we also give them a few years to rest their body and mind. Our Bodhisattvas work earnestly and in healthy competition to develop and implement construction methods and materials that can be easily transported right away to build a large number of units in a short time. Every time I see a prototype, I am very moved.

So, once Bodhisattvas form aspirations, they begin to take action accordingly. We understand worldly matters, understand the suffering in the world and how the causes of suffering are accumulated. Suffering is caused by accumulation, but actually, to attain Buddhahood, we also need to accumulate various causes and conditions in order to complete the Bodhisattva-path and relieve the suffering in the world.

So, the ox-cart is an analogy for “the Buddha’s teaching of the Bodhisattva Way and the practice of the Six Perfections. They only seek to deliver all people from the Three Realms.” The Buddha has one goal, to deliver everyone from the Three Realms. He “does not seek His own escape”; it is not enough if He is the only one who escapes. He also calls on everyone to escape. He is like an ox who shoulders a heavy burden. The ox must be peaceful and patient and endure the challenges in this world in order to deliver so many things. So, as we engage in spiritual practice, we must feel a sense of responsibility like the ox. Even when he is pulling a very heavy cart, he is willing to continue walking forward. We have been discussing this previous passage, “They are like those children who left the burning house to seek the ox-cart.” This is the Great Vehicle, the great ox-cart.

The ox-cart is an analogy for the Buddha’s teaching of the Bodhisattva Way and the practice of the Six Perfections. They only seek to deliver all people from the Three Realms and do not seek their own escape. They are like an ox who shoulders the burden to peacefully and patiently deliver all. Thus the ox-cart is used as an analogy.

Dear Bodhisattvas, as Buddhist practitioners, we cannot only seek the Small Vehicle Dharma. We must “seek the Buddha’s teachings” and “transform sentient beings.” To “seek the Buddha’s teachings” is to benefit ourselves and others. What we must seek is the Great Vehicle Dharma. What we must apply in the world is both compassion and wisdom. To deliver all sentient beings, we must be like the ox who peacefully and patiently transports heavy burdens. So, these are the Three Vehicles that the Buddha talked about. Even when the Buddha was entering Parinirvana, He still taught the Four Noble Truths. He still had to remind them to return to suffering, causation, cessation and the Path so that all His disciples would remember. In conclusion, as we learn the Buddha’s teachings, we must always be mindful.

Episode 605 – Compassionate Wisdom brings Joy and Liberation

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>> “Sentient beings possess a deeply hidden nature. We can apply the hidden potential of this natural wisdom. Forgetting the inner, deluded by the outer, whatever we seek we cannot attain, just as we cannot grasp the reflection in a great perfect mirror. Bodhisattvas at the first ground have an experience from listening to the Dharma so they apply it and obtain the Dharma-joy of their nature.”

>> “[They] seek all-encompassing wisdom, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.”

>> “Out of sympathy they bring peace and joy to countless sentient beings. They benefit heavenly beings and humans and liberate all. This is the Great Vehicle.”

>> Out of sympathy they bring peace and joy to countless sentient beings: Bringing others joy out of sympathy is great loving-kindness. Benefiting all and relieving their suffering is great compassion.

>> They seek the Tathagata’s wisdom and virtues to nourish themselves and develop wisdom-life. They also use the Four Infinite Minds to bring peace and joy to all sentient beings so all can transcend suffering and attain joy. They seek the Buddha’s wisdom and. His merits of fearlessness, powers and so on to transform themselves and others.

>> They benefit heavenly beings, humans and others in order to transform them. With this kind of aspiration, they go among the people according to conditions to engage in practice and attain the fruits. Thus they all attain the unsurpassed [fruits]. This is the Great Vehicle.

>> They help them become peaceful and joyful. This “benefits heavenly beings and humans.

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“Sentient beings possess a deeply hidden nature.
We can apply the hidden potential
of this natural wisdom.
Forgetting the inner, deluded by the outer,
whatever we seek we cannot attain,
just as we cannot grasp the reflection
in a great perfect mirror.
Bodhisattvas at the first ground
have an experience from listening to the Dharma
so they apply it and obtain
the Dharma-joy of their nature.”

We must all be mindful. “Sentient beings possess a deeply hidden nature.” We all have this nature. Our intrinsic nature of True Suchness has always been inside of us; it is just that ignorance has deeply buried our nature of True Suchness.

In fact, we all inherently have it. So, natural wisdom is [the hidden potential we can apply]. Natural wisdom is Buddha-wisdom, so this natural wisdom has always been a “hidden potential” we can make use of. However, we end up “forgetting the inner and [being] deluded by the outer.” We have forgotten our pure intrinsic nature of True Suchness. Instead, we are confused by what is around us and constantly pursue knowledge from external sources. Actually, we all intrinsically have this hidden potential of natural wisdom in us that we can make use of.

Hence, “a great perfect mirror”; this is like the example of a mirror. Its surface clearly reflects the world around it. We can also see ourselves in it. But we are constantly trying to grasp the “reflection” from out of the mirror, while in truth, “We cannot grasp the reflection.” This means to tell us that we all have an intrinsic nature of True Suchness. All the things around us are simply external appearaces that we see. To be able to reach a state of True Suchness, we must put what we hear into practice,

just as “Bodhisattvas at the first ground have an experience from listening to the Dharma.” There are Hearers and Solitary Realizers, too, but Hearers and Solitary Realizers only listen. They listen to the [directions], but they do not progress. So, despite their thorough understanding, they have stopped at awakening themselves and developing their own understanding. They seem to have stopped there to admire the reflections in a great perfect mirror. As for “Bodhisattvas at the first ground,” a newly-inspired Bodhisattva will naturally “have an experience from listening to the Dharma.” They hear it, understand that state of mind and are deeply moved; it has touched their hearts. They find the Dharma deeply applicable. So, they “apply it.” They are moved, so they accept the Dharma and also begin to apply it in their living.

To apply it means to put it into practice. The Dharma is meant to be heard and applied. It is not enough just to listen and know about it. We must make use of it. So, we must “apply it.” We explain the Dharma to help everyone accept it and feel how exceptional it is. When we understand it, we apply it in order to truly attain “the Dharma-joy of our nature.” If we do not make use of it, we will not experience that feeling.

A couple of months ago (2014), there was a major flood in Indonesia. In addition to the floods, a volcano had erupted. Then in Jakarta itself, there was even more flooding. Tzu Chi volunteers organized themselves into teams to provide disaster relief. They boarded a military plane to go to the northernmost part of Indonesia. When they arrived, they saw scenes of utter destruction. Tzu Chi volunteers in Indonesia had seen how the “cash-for-work” program we used in the Philippines had helped the disaster area quickly recover, so they implemented a “cash-for-work” program there. They mobilized the people, and within a few days, recovery was well underway.

After completing this phase of the relief work and simultaneously conducting a distribution of aid, they returned to Jakarta. A few days later, heavy rain brought disaster once again. Having been notified, they went back once again to the same place. When they got there, these survivors who encountered Tzu Chi before had heard that Tzu Chi volunteers were returning and would run the “cash-for-work” program again. So, the local residents were prepared. When volunteers arrived, this time the process was well-established and things went smoothly. In five or six days, things were back to normal again. By the end of their efforts, the condition of the place was more comfortable and orderly than before.

So, the Tzu Chi volunteers wanted to hold a concluding prayer service there so that everyone could express their mutual gratitude. One of our Bodhisattva-volunteers, Rudi, decided to choose a song to sing to express our mutual gratitude. Because of the lyrics, he chose to sing. “The Most Beautiful Smile.” One of the local village leaders, out of the many village leaders in this big area, borrowed an organ from a church and invited a singer from among the villagers to practice this song with Tzu Chi volunteers. They practiced for half a day; everyone was very happy and moved. The lyrics of this song were truly moving.

As this was happening, there was another volunteer who had composed a song to express his gratitude to Tzu Chi. This song described how he felt. He started by singing about his bamboo chair to describe his feelings [of loss]. Perhaps he was not very rich to begin with and that bamboo chair was a cherished possession. He had gotten this brand new chair and had been very happy to own it. Yet when the rain came, and the water rose, it swept away his chair, it swept away his clothes and it swept away all his material possessions. In his heart, he felt tremendous distress and pain because he had lost everything he had. Then the Tzu Chi volunteers came. They comforted him and soothed his suffering. The consolation Tzu Chi volunteers provided helped him to feel at peace and motivated him [to start anew]. So, he described how this love and care from the Tzu Chi volunteers soothed his distress, afflictions and so on. He expressed his feelings through the song lyrics as he sang the song for us. His song expressed the afflictions the disaster survivors felt when they lost everything and how Tzu Chi volunteers came and helped to make up for what they had lost. He described how they have recovered from that sense of loss.

Another [local volunteer] also wrote a song. When inspiration struck him, he wrote about his gratitude for the Tzu Chi volunteers. He said that the inspiration [for the song] came from his two younger sisters. They had been arguing over a small matter, and the argument became heated. When he saw his two sisters arguing like this, he said to them quietly, “Let’s be like Tzu Chi volunteers. Look at how genuine and sincere they are.” These sisters were arguing loudly, and the argument had become heated, but once they heard him say, “Let’s be like Tzu Chi volunteers,” they calmed down. So, the lyrics of his song said, “This is not a dream; this is the truth.” He said, “The Manado that we love and revere is in a state of complete devastation. But at this time, Tzu Chi volunteers came to help us. When it was time for these volunteers to leave, we all cried. We are all very grateful. We are grateful to Tzu Chi.” The lyrics of this song were written for the disaster survivors to sing.

Then someone else said, “If not for the Tzu Chi volunteers, what would our lives be like today?” The children said, “If not for the Tzu Chi volunteers, how would we be able to go to school?” In the end, Tzu Chi volunteers had travelled so far to the disaster area to help the local residents restore their lives and to comfort the residents’ hearts. At the same time, they inspired everyone there to feel grateful. When Tzu Chi volunteers were leaving, they felt reluctant to part ways; everyone cried. This is such a touching story.

So we said, “Bodhisattvas at the first ground have an experience from listening to the Dharma, so they apply it.” These volunteers are all Bodhisattvas. Because of the Jing Si Dharma-lineage and the Tzu Chi School of Buddhism, with the spirit of this Dharma and the direction provided by this school, the volunteers put the teachings into practice. They go to such faraway places to mindfully and sincerely devote themselves to helping people. Look at how well the teachings were applied.

These Tzu Chi volunteers are Living Bodhisattvas. They made use of the [potential] in their nature, so they were very happy. I believe that when these Bodhisattvas went among those people and helped relieve their suffering, the gratitude that everyone felt brought them great Dharma-joy. This is the “Dharma-joy of their nature.”

The previous sutra passage states,

“[They] seek all-encompassing wisdom, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.”

See, we are listening to the Buddha’s teachings so we have entered this school of Buddhism. When Tzu Chi volunteers apply the teachings, they will put their efforts toward providing what is needed in that environment. This is called “untaught wisdom.” This happens after we have taken the Dharma to heart and applied it to our minds, then act out of what we learned. This is Buddha-wisdom, natural wisdom and untaught wisdom. Actually, the Dharma the Buddha taught can be used in every part of our daily living. Every teaching is very useful.

As for “the Tathagata’s understanding and views, His powers and His fearlessness,” we should know that as long as we have courage, the selfless love of True Suchness in us can be applied and brought forth. Then we are indeed fearless and unafraid. Whichever country they go to, once at the disaster area, Bodhisattvas all have the power of fearlessness. This comes from love.

The following sutra passage states,

“Out of sympathy they bring peace and joy to countless sentient beings. They benefit heavenly beings and humans and liberate all. This is the Great Vehicle.”

Out of sympathy, they bring joy to sentient beings. Because they sympathize with sentient beings, they hope that sentient beings can be at peace, that sentient beings can be joyful. This is great loving-kindness.

“Benefiting all and relieving their suffering” means we must benefit sentient beings, not only bring them joy. We need to bring them benefit as well. When sentient beings are suffering, by comforting their hearts and relieving their suffering, we are “benefiting all and relieving their suffering.” This is great compassion. “We feel other people’s pain as our own.” With great loving-kindness and great compassion, we see ourselves and all sentient beings as one. This is called universal compassion.

Out of sympathy they bring peace and joy to countless sentient beings: Bringing others joy out of sympathy is great loving-kindness. Benefiting all and relieving their suffering is great compassion.

Bodhisattvas seek the Tathagata’s wisdom and virtues. This is how we nourish ourselves so that our wisdom-life can grow. We must continuously seek the Buddha’s wisdom and virtues. Wisdom is Buddha-wisdom, virtue is compassion. We must learn both. So, as we seek to learn and attain the Buddha’s wisdom and compassion, we nourish ourselves and develop our wisdom-life.

They seek the Tathagata’s wisdom and virtues to nourish themselves and develop wisdom-life. They also use the Four Infinite Minds to bring peace and joy to all sentient beings so all can transcend suffering and attain joy. They seek the Buddha’s wisdom and. His merits of fearlessness, powers and so on to transform themselves and others.

Developing our wisdom-life requires compassion and wisdom to be united; they are like our two feet. This is the Buddha’s wisdom and virtue. We must be replete with wisdom and compassion.

So, we must learn and nourish our wisdom-life so it develops. We must cultivate the Four Infinite Minds. When sentient beings are suffering, we must apply loving-kindness, compassion, joy and equanimity. With the Four Infinite Minds we can bring peace and joy to all sentient beings, help them live in safety and help them transcend suffering. This requires exercising both loving-kindness and compassion.

When sentient beings receive aid, we feel joy. Our joy brings us back to our intrinsic nature of True Suchness. We are not looking for some kind of repayment from the outside world. Not at all. After doing something, we let go of the “view of self and others.” We do not see ourselves as people who help or others as people who are being helped by us. If we can do this, then our “mind is without hindrances.” With the equanimity to let go of all afflictions we do not discriminate between self and others. Loving-kindness, compassion, joy and equanimity, when practiced, can lead us back to our nature of True Suchness, untainted by the “view of self and others.” We “bring peace and joy to all sentient beings so all can transcend suffering and attain joy.” We “seek the Buddha’s wisdom and. His merits of fearlessness, powers and so on, to transform ourselves and others.” This is our vow.

So, we “benefit heavenly beings and humans and liberate all.” This is the Great Vehicle.

They benefit heavenly beings, humans and others in order to transform them. With this kind of aspiration, they go among the people according to conditions to engage in practice and attain the fruits. Thus they all attain the unsurpassed [fruits]. This is the Great Vehicle.

The Buddha-Dharma is needed in the heaven and human realms, as well as the hell, hungry ghost and animal realms. However, those in the heaven realm are too happy to aspire to learn the [Dharma]. Those in the human realm experience both suffering and joy. Seeing people’s suffering reminds us to earnestly be mindful and to diligently engage in spiritual practice. So, this is a “benefit.” We benefit heavenly beings, humans and others in order to transform them.

Furthermore, we aspire to “go among the people according to conditions.” Bodhisattvas must “go among the people according to conditions.” No matter the conditions, we must be able to adapt to them to transform sentient beings. “They go among people according to conditions to engage in practice and attain the fruits, unsurpassed [fruits]; this is the Great Vehicle.”

“The countless sentient beings,” the many, many sentient beings, include all those in the Six Realms. With “loving-kindness, they benefit, bring joy” to and enrich humans, heavenly beings and so on.

They help them become peaceful and joyful. This “benefits heavenly beings and humans.

With compassion they liberate all beings in the Three Evil Realms” and relieve their suffering.

We help those of high status to give to others so they become the wealthy among the wealthy. We help those who are suffering to transcend great difficulties and hardship. This is how we relieve their suffering. Thus, we “liberate all.”

Dear Bodhisattvas, this is how we learn the Buddha’s teachings. We must listen to the Great and Small Vehicles, experience them in our hearts, put them into practice and give with both body and mind. In this way, we are true Buddhist practitioners. So, we must always be mindful.

Episode 604 – The Fruit of Practice is Great Vehicle Wisdom

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>> “In stillness, the Buddha realized and entered the truths of the universe. His natural wisdom resonated with the essence of True Suchness. With the vastness of time and space, He awakened to the ocean of wisdom. He opened and revealed to the world. His realizations of the truth.”

>> “[Some] sentient beings hear the Dharma from the World-Honored One and faithfully accept it, then earnestly practice with diligence.”

>> “[They] seek wisdom of all Dharma, Buddha-wisdom, natural wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.”

>> They seek the Buddha’s wisdom. Those with the wisdom of all Dharma can realize the ultimate reality of all phenomena. Seeking to realize ultimate reality is inseparable from realizing the nature of all phenomena. Seeking to realize the nature of all phenomena is inseparable from realizing ultimate reality.

>> The teachings, principles, practice and fruits, also known as teachings, understanding, practice and realization. We must be replete with all four.

>> Two Vehicle practitioners listen to the Buddha’s teachings, but Great Vehicle practitioners focus on seeking the Buddha’s wisdom. The essence of the Buddha’s wisdom is the Dharma-nature possessed equally by all. This equally possessed Dharma-nature is not something that must be sought externally, but is something we all intrinsically possess. Thus those who seek it attain the virtue of the Buddha’s wisdom.

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“In stillness, the Buddha realized
and entered the truths of the universe.
His natural wisdom resonated
with the essence of True Suchness.
With the vastness of time and space,
He awakened to the ocean of wisdom.
He opened and revealed to the world.
His realizations of the truth.”

I want to share with everyone that the truths of the universe are realized in stillness, which is a very natural state. When the Buddha attained enlightenment, it actually occurred in an instant. That instant encompassed the vastness of time and space. Time and space are very expansive. But while this time is very long, our minds have usually been filled with so many discursive thoughts. Not a second goes by without such thoughts. Because of this, we have so many discursive thoughts. Our pure and awakened intrinsic nature has been contaminated by discursive thoughts. Therefore, the Buddha manifested in this world to help us understand that spiritual practice is meant to help us return from our discursive thinking to our pure intrinsic nature.

The Buddha lived for 80 years. He was born in the palace and when he became an adolescent, he began to show concern for the affairs of this world.

The region of India, at that time, placed people into four distinct castes. There had always been a great disparity between the rich and poor. The poor and low class were known as untouchables and were considered slaves. He saw a big difference between the lives of nobles and of the lower class. In the face of these circumstances, he showed us that humans should be treated equally. Why did these distinctions exist in the world? In seeking to bring about equality, he left the palace and began his search for the true principles behind the equality of humans.

He traveled throughout India to visit many spiritual practice centers. He listened to 96 kinds of religious teachings to learn the methods they taught. This was a way of teaching us that we must look carefully when we engage in spiritual practice. We must clearly distinguish between deviant and proper teachings. We must clearly comprehend whether this teaching is right or wrong.

Over a period of five years, He realized that none of these 96 methods of spiritual practice were quite right. So, he began six years of ascetic practice. This took a long time, 11 years from start to finish. He did this to make it clear to us that spiritual practice is not a simple matter.

First, from this state of unenlightened beings. we must pave a road through the world until we completely understand it. Then we must resolve to cultivate our minds and find a way to connect our intrinsic nature with the matters, objects and principles around us so they resonate with each other. This requires that we undergo the great furnace that is the human realm. We take the matters, objects and principles of this world into our minds. Then when our minds are no longer influenced by these matters, objects and people, and our conflicts and ignorance have been completely eliminated, we return to our intrinsic nature of True Suchness. The repeated tempering [the Buddha] underwent taught us that this was how we must engage in spiritual practice.

So, His causes and conditions came to fruition, and He manifested the attainment of enlightenment. It was said, in that vast region of India, he gazed at the morning star. This means that this took place before dawn, while it was still dark outside; it was still night. The sun had not risen, so it was still very early [in the morning]. Thus, to engage in spiritual practice, we must rise early to hear the teachings and pay respect to the Buddha. When we rise early, that is truly our time for this.

For people living in today’s society, life is very busy. If we ask them to engage in spiritual practice, when do they have time for it? If we ask them to listen to the teachings, how will they find the time? So, we must take advantage of that time in the early morning. For example, in Singapore, there is a group of busy entrepreneurs. They aspire to listen to the Dharma, so nowadays, they motivate and encourage each other. When they returned to the Abode, they said, “Whenever we see each other, we ask, ‘Have you [let the Dharma] permeate you today?'” Seeing each other, they ask, “Have you been permeated?” This means “Have you heard the teachings today?”

When I heard this, I was truly joyful! That is because a group of people told me, “We all do this. When we see each other, we ask ‘Have you been permeated? What did you learn from the teachings today? This is what I took away from it.'” They discuss the Dharma with each other. They reason things out with each other and motivate each other to apply their realizations to the way they conduct their daily business. “When my client acted in this way, I thought of this phrase. Then I try to use this teaching to control my mind so that [afflictions] do not arise.” This is most likely how they mutually apply the Dharma to their business.

One of them said, “In the beginning, when asked to rise early to hear the Dharma, I thought, ‘That’s impossible!’ I’m so busy.” But his friends had invited him. They were his fellow entrepreneurs, and they all had a good relationship with each other. So he said, “Fine.” He went to bed two hours earlier and got up two hours earlier. He said that he was busy every day, but after work, he would spend two hours watching television, then read a book or magazine. He said that he cleared out that period of time and went to bed two hours earlier, so he was able to get up two hours earlier. Since then, he has realized how he used to waste those two hours before bed. “By getting up two hours earlier, all the Dharma I hear can be applied in dealing with people and things. So, by getting up early, I am truly growing my wisdom-life.”

“This is the reason that I get up early.” When the Buddha saw the morning star in the dark, He had also woken up early. When His mind’s eye connected with the star, in that instant, suddenly the entire universe unfolded within His mind. His mind became completely in accord with the whole universe. So, “In stillness, the Buddha realized and entered the truth of the universe. His natural wisdom resonated with the essence of True Suchness.” The principles of the universe and the essence of His nature of True Suchness, were united in that instant. At that time, He suddenly achieved a great awakening. “With the vastness of time and space, He awakened to the ocean of wisdom.” Thus He was completely awakened. From that point on, He contemplated what methods to use to re-enter the human realm and help people progress in their practice from the Small to the Middle to the Great Vehicle.

Small Vehicle practitioners are Hearers. When the sound of teachings enters their ears, they contemplate it to comprehend the principles, which slowly guide them to the truth of how the world, the universe, and all things are ultimately empty. These principles gradually permeate them, until no matter what they see, with a single glance they can understand the principles and appearances of all things, the principles behind these appearances and the principles behind living things. They can completely understand everything with a single glance. This is natural wisdom.

Therefore, we must be grateful to the Buddha for taking great care to do this for us. [He] hoped that all of us would be very meticulous and not waste even one second, one instant. We must be very cautious and mindful with even the tiniest thought over the smallest instant.

As we discussed before,

“[Some] sentient beings hear the Dharma from the World-Honored One and faithfully accept it, then earnestly practice with diligence.”

This means that after we listen to the Dharma, at all times, even if it is only for an instant, a second or a minute, we must be mindful of the workings of people, matters, objects, nature, etc. We must be meticulous and thorough.

Because we listen to the Buddha-Dharma with deep faith, we can be in a state of contemplation to consider the subtleties of all things and meticulously experience them. From the principles of the vast external world to the principles of the subtlest and most detailed workings of our minds, we must be mindful and precise. “Focus” means we shed anything extraneous. As we just discussed, we must enter the furnace to refine ourselves, so that in this extremely complicated world with so many crude and negative [afflictions] from people, matters and objects, we can experientially understand these things, and after thoroughly understanding them, we will find a way to completely eliminate these unrefined and negative afflictions. So, we must “earnestly practice with diligence.”

This earnest practice that we often talk about seems so simple and can be easily described in general terms. Actually this phrase, “earnestly practice with diligence,” includes the characters for “focus” and “constant,” which means we must take what is unrefined and negative and constantly temper it to turn that into refined and exquisite principles. Thus we “earnestly practice with diligence.”

The next sutra passage states,

“[They] seek wisdom of all Dharma, Buddha-wisdom, natural wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.”

There are so many kinds [of wisdom]. We begin by using our thinking to penetrate the Buddha’s understanding and views. We must delve into them in increasing detail, so we must be very mindful.

This clearly tells us “to seek Buddha-wisdom.” As we have said, “to seek Buddha-wisdom,” it is not enough to simply listen or to rely on external phenomena as assisting conditions. “To seek Buddha-wisdom,” we must also seek “the wisdom of all Dharma.”

They seek the Buddha’s wisdom. Those with the wisdom of all Dharma can realize the ultimate reality of all phenomena. Seeking to realize ultimate reality is inseparable from realizing the nature of all phenomena. Seeking to realize the nature of all phenomena is inseparable from realizing ultimate reality.

We seek the whole of the Buddha’s wisdom. We all intrinsically have a nature of True Suchness. As we engage in spiritual practice, we seek the “wisdom of all Dharma” so we can “realize the ultimate reality of all phenomena.” We start with the phenomena of the world, where the “wisdom of all Dharma” helps us to understand the workings of everything. There are all kinds of phenomena in the world that we must understand in order to realize the ultimate reality of all phenomena.

To seek this ultimate reality we speak of, we must understand all phenomena. Thus, the wisdom of all Dharma helps us understand all phenomena, so we can realize the ultimate reality of all things. Do all of you understand this? To realize the ultimate reality of all things is to realize all phenomena of the world.

All phenomena and all appearances, with True Suchness, become the wisdom of all Dharma. This wisdom is the wisdom of the Buddha. However, we keep seeking [the wisdom] of all phenomena in external sources. I tell you that this is ultimate reality, [but you say,]. “I’m going to go find ultimate reality.” Ultimate reality is in all phenomena, but we ordinary people cannot comprehend that all appearances are inseparable from the underlying principles.

So, this is part of the analogy that we talked about before, of the burning house. Many people are immersed in that place, wandering about in all directions. But when they are asked to leave quickly, they do not want to leave because they feel they are having fun inside. So, the elder had to come up with various methods to draw them out. With the three carts, the sheep-cart, deer-cart and the ox-cart, he enticed them to come out.

Some people may choose the sheep-cart or the deer-cart, but some understand that the great ox-cart is magnificently decorated, bountifully equipped and can also transport companions on the journey. It is so wonderful, so they choose the cart drawn by the great white ox.

In order to get on this cart, we must be replete with.

The teachings, principles, practice and fruits, also known as teachings, understanding, practice and realization. We must be replete with all four.

Right now you are listening to the teachings. If you want to understand them, you must first hear them, then after hearing them, you must understand them. Then after you understand, you must put them into practice. So, “Listen to teachings, understand principles, engage in practice and realize the fruits.” When we do all four, we are “replete” with them. These four things must all happen, side by side, for us to be “replete.” After listening, in order to truly unite with the principles, we must put them into practice to experience them.

If we do not go among people, how can we possibly experience the workings of the human realm? If we cannot realize the principles of this world, how can we transcend it to enter the state of Buddhahood? So, we must attain the teachings, principles, practice and fruits. We must bring these four together. This is very important for our spiritual practice and our learning the Dharma. This is why we “seek the wisdom of all Dharma, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.” Everything begins with “teachings.”

The Two Vehicle practitioners refer to Hearers and Pratyekabuddhas. They “listen to the Buddha’s teachings.”

Two Vehicle practitioners listen to the Buddha’s teachings, but Great Vehicle practitioners focus on seeking the Buddha’s wisdom. The essence of the Buddha’s wisdom is the Dharma-nature possessed equally by all. This equally possessed Dharma-nature is not something that must be sought externally, but is something we all intrinsically possess. Thus those who seek it attain the virtue of the Buddha’s wisdom.

“The Great Vehicle practitioners focus on seeking the Buddha’s wisdom.”

The essence of Buddha-wisdom is “the Dharma-nature possessed equally by all.” We constantly talk about loving-kindness, compassion, joy and equanimity and about showing compassion to all equally. Likewise, when Bodhisattvas begin their practice, they form great aspirations. By constantly cultivating the Four Infinite Minds, they go from being Three Vehicle practitioners to the state of Buddhahood. They [cultivate everything] simultaneously. When we go from the sheep-cart and deer-cart to the cart pulled by a great white ox, the three kinds of wisdom can be united as one. This refers to the wisdom of all Dharma, natural wisdom and untaught wisdom. When these are combined, this is considered “Buddha-wisdom.”

If we can attain Buddha-wisdom, we will also have untaught wisdom. If you only hear the Dharma, but do not take it to heart or put it into practice, it will be useless.

“This equally possessed Dharma-nature” is not to be sought outside of ourselves; it is within us inherently. We all intrinsically have Buddha-nature. Our surroundings are assisting conditions, but we must engage in diligent practice. We need external causes and conditions to come together, but most important is that we must recognize our own intrinsic Buddha-wisdom. It is “something we all intrinsically possess.” So, we seek “the virtue of the Buddha’s wisdom.”

In our environment there are so many opportunities for spiritual practice. Through engaging with various external conditions, we can [work on cultivating] our minds. This is how we can, using our environment, eliminate our afflictions, strengthen our spiritual aspirations and realize our Buddha-nature. So, every day we must constantly be mindful and meticulously take the Dharma to heart. Only then can we go among the people to experience everything mindfully.