Category: TLS Chapter 4

Episode 838 – Provisions of Blessings and Wisdom

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>> This lifetime’s blessings come from the provisions acquired in past lifetimes. With what we accumulated in past lives, we uphold the roots of goodness. In the past we worked to attain provisions of blessings and wisdom; now we cultivate and learn the Dharma with virtuous thoughts of compassion and wisdom.

>> ” Now, at his father’s place, he obtained great precious treasures, as well as houses and all of this wealth. His joy was extremely great at having attained what he had never had before.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Now, before his father, he obtained great precious treasures: In this lifetime, we can meet the Buddha and listen to Him expound the Vaipulya and Prajna and the Great Vehicle at the Lotus Dharma-assembly. He obtained great precious treasures: This is an analogy for understanding the Great Vehicle’s merits and virtues of actualizing the Six Paramitas in all actions.

>> This is all of his wealth. A previous prose passage says, “Today, all the wealth that I possess belongs to my son. Everything that has gone in or come out is known by him.”

>> Presently in the Lotus Sutra, the Buddha is opening up the provisional to reveal the true. He merged the Three to return to the One. All provisional and true merits, virtues and Dharma-treasures of the Three Vehicles and the One Vehicle were now entrusted to practitioners of the Two Vehicles and all Buddha-children. Thus it says: All of the wealth…belongs to my son.

>> His joy was extremely great at having attained what he had never had before: They were entrusted by the Buddha with all this wealth in its four aspects. This was something they had never had before. Thus their joy was extremely great.

>> All this wealth, in its four aspects: In terms of practice, all merits and virtues from cultivating oneself and transforming others is known as “all this wealth”.

>> In terms of principles, all phenomena are empty in nature and arise interdependently. This is the true principle of all existence and is known as all this wealth.

>> In terms of the teachings, all Dharma is part of the Mahayana (Great Vehicle), so it is known as all this wealth.

>> The fourth aspect is, In terms of people, all sentient beings have Buddha-nature. Buddha-nature is the supreme treasure, thus, It is known as all this wealth.

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“This lifetime’s blessings come from the provisions acquired in past lifetimes.
With what we accumulated in past lives, we uphold the roots of goodness.
In the past we worked to attain provisions of blessings and wisdom; now we cultivate and learn the Dharma with virtuous thoughts of compassion and wisdom.”

Every word we say and every action we take is subject to the karmic law of cause and effect. We need to keep in mind that this lifetime’s blessings are also provisions accumulated from our past lives, because in our past lives this is what we accumulated. Not only did we do good deeds, we also consistently upheld roots of goodness. We often talk about seeing other people doing good deeds and rejoicing in their merits. It is good that we rejoice in other’s merits, but it would be better if we could persevere and continuously accumulate our own goodness and merit. Our roots of goodness have to be deep. Besides helping people, we also need persistence. If we have accumulated good deeds in past lives, then we will have blessings in this lifetime.

Blessings do not necessarily mean being wealthy. Blessings are being able to meet virtuous friends. Blessings are being able to go among the people. When we have the opportunity to give and also to learn the Dharma, then these are true provisions, The provisions for our wisdom-life are the affinities we formed in previous lives; in this life we have the affinity to meet again. So, “In the past we worked to attain provisions of blessings and wisdom; now we cultivate and learn the Dharma with virtuous thoughts of compassion and wisdom.” After hearing the Buddha-Dharma in this lifetime, we need to quickly seize the moment to practice it.

During the Buddha’s lifetime, one day King Prasenajit led his ministers to sincerely pay respect to the Buddha. The king also asked the Buddha to accept his offerings, so that everyone in his kingdom could meet the Buddha and listen to and understand the Buddha’s teachings. He hoped everyone could abide by the precepts, so his kingdom would be safe and sound. The Buddha smiled and led over 1000 bhiksus to receive the offerings.

After accepting the offerings, the Buddha started teaching there. Among the people, there were two friends who were small-time merchants. One listened with great joy. The other friend thought, “This large Sangha is like an ox-cart, and the Buddha is like the ox who pulls the cart around to receive offerings. What is so special about this?”

After the teaching, these two people left. As they walked along the border of two kingdoms, at a small wayside pavilion, the one merchant with good thoughts was recalling the Buddha’s teachings. However, the disrespectful one still did not think much of the Buddha’s teachings. In that place, he took out the wine he had brought and started drinking. He became drunk and started acting crazy. Just like that, he fell out of the pavilion. At that moment, traveling merchants with ox-carts swiftly drove by in a large group. Because of their great speed, one by one the carts ran over him. This man was killed, crushed to pieces.

The other, who had been “intoxicated” by Dharma, when he returned to his senses, realized that his friend had been crushed to pieces by the ox-carts. As he saw this he became afraid. He thought, “If I went back home, would people from our hometown think that. I committed murder out of greed?” So, he did not dare to return home, but began to wander as a vagrant.

He crossed the border into a tiny neighboring kingdom. The king there did not have a son. As he neared his death, the king told his ministers, “After I die, this horse of mine, which is a magical horse, will choose a successor on my behalf. If he bends his knees when he sees a person, if this horse kneels before that person, then that person will inherit my kingdom to handle its affairs and lead my ministers.” The king then passed away. His ministers followed his will and took the horse out to find the new king.

The person who had enjoyed the Dharma happened to be in that place. From afar, the horse went toward this person. He bent his knees in front of him and placed his head on this person’s feet. The ministers witnessed the scene and invited this merchant to lead their country to be their king.

The new king was terrified. “I do not know anything. I am just a small-time merchant. By what virtue can I sit on the throne?” By the time he calmed down, he thought, “I should ask the Buddha for help about what to do as well as what causes and conditions led me to be in this situation.” So he went to the Buddha and prostrated reverently. The Buddha saw him and smiled. “This is because in your past lives, you accumulated provisions of blessings and wisdom. In the past you were loving, gave with kindness and persisted in your spiritual aspirations. So, when you heard the teachings in this life, you felt joyful right away and were ready to cultivate compassion and wisdom. This is why you are blessed.”

The Buddha then said, “All phenomena arise from the mind; the mind directs all actions. This means the mind is the origin of everything. If we have a respectful thought, then it directs us toward the path of goodness. Naturally, this brings blessings; blessings and joy will follow. Wherever you go, blessings will follow you. When ruling a country, managing its affairs you should maintain [good] thoughts. Then your ministers will naturally support you.”

“These are your past causes and conditions.” This is one story from the Buddhist classics. So, we must understand the law of karma. In this lifetime, we can listen to the Dhamra because of affinities we accumulated in the past. So, after listening, we need to put the teachings into practice and seize the causes and conditions to help others.

The previous sutra passage states, “The son recalled being poor and how his resolve had been inferior.” Though the poor son’s resolve was inferior, thanks to the father’s compassion and wisdom, the son was brought back and guided patiently. So, “Now, [he was] before his father.” Now, he was by his father’s side. He was in the father’s great house.

“Now, at his father’s place, he obtained great precious treasures, as well as houses and all of this wealth. His joy was extremely great at having attained what he had never had before.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

“He obtained great precious treasures, as well as houses and all of his wealth. His joy was extremely great at having attained what he had never had before.” This was all of the businesses and wealth that the father handed down to the son. He entrusted all of it to him. The son received so many things all of a sudden, so of course he was joyful. With such a huge estate, he was happy to “attain what he had never had before.” He had never been this happy before.

It is the same with the Dharma. For over 40 years, the Buddha had patiently guided people. He very sincerely and patiently taught them according to their capabilities. He taught the Dharma in accord with their capacity. From the Four Noble Truths to the Twelve Links of Cyclic Existence to the Six Perfections, according to this order, He expounded the Agama and the Vaipulya all the way to the Prajna and then finally to the Lotus Sutra. Now at the Vulture Peak Assembly, He was beginning to teach the Great Vehicle Dharma. He was teaching this at the. Great Vehicle Lotus Dharma-assembly. So, this is “obtaining great precious treasures”

Now, before his father, he obtained great precious treasures: In this lifetime, we can meet the Buddha and listen to Him expound the Vaipulya and Prajna and the Great Vehicle at the Lotus Dharma-assembly. He obtained great precious treasures: This is an analogy for understanding the Great Vehicle’s merits and virtues of actualizing the Six Paramitas in all actions.

At the Lotus Dharma-assembly, the Buddha shared the path to Buddhahood entirely with everyone. Where do we find the path to Buddhahood? First, we need to understand the Great Vehicle, how to actualize the Six Paramitas in all actions, to accumulate them. Giving, upholding precepts, patience, diligence, Samadhi and wisdom, when analyzed, can be manifested in all actions. This is because they must adapt to all the suffering of sentient beings. As sentient beings are countless in number, so are their sufferings. The 84,000 afflictions have to be transformed by 84,000 methods. However much suffering sentient beings have, Bodhisattvas must use many kinds of compassionate and wise methods to go among people and transform them. This is “actualizing the Six Paramitas in all actions”

This is “all of his wealth.” A previous prose passage says, “Today, all the wealth that I possess belongs to my son. Everything that has gone in or come out is known by him.”

This means the Dharma is intrinsic to all of us. We all have a nature of True Suchness. We all have a wisdom that is equal to the Buddha’s “[All the wealth] belongs to my son.” All these things were the son’s to begin with. In the same way, the Dharma is inherent in all sentient beings.

“Everything that has already gone in or come out” refers to interdependent arising and the empty nature of all things. Interdependent arising refers to what we often say about what happens when sentient beings suffer. “Bodhisattvas arise because of suffering sentient beings. Interdependent arising is like goods going out. The empty nature of all things is like goods coming in.” Thus it says, “Everything that has already gone in or come out.”

” is known by him.” We intrinsically have Buddha-nature. The Three Character Classic likewise says, “Human nature is inherently good.” It is just that our minds have gone astray and become covered by ignorance and delusions. Thus we are unable to do things for the sake of others, or for all sentient beings; we have become selfish. In fact, everyone intrinsically has this power.

Presently in the Lotus Sutra, the Buddha is opening up the provisional to reveal the true. He merged the Three to return to the One. All provisional and true merits, virtues and Dharma-treasures of the Three Vehicles and the One Vehicle were now entrusted to practitioners of the Two Vehicles and all Buddha-children. Thus it says: All of the wealth…belongs to my son.

“Presently in the Lotus Sutra, the Buddha is opening up the provisional to reveal the true.” Now we have reached the Lotus Sutra period. In the past, the Buddha used people, matters and things as analogies for explaining the truth of the Dharma. Thus, “opening up the provisional” means by revealing the meaning of these stories, there is Dharma. We must comprehend this mindfully; this is “opening up the provisional to reveal the true.” The truths are invisible, intangible and cannot be realized, so stories of people, matters and things that are visible and tangible are used as analogies for explaining the truths.

Thus He lets us “merge the Three to return to the One.” The Three Vehicles are the Small Vehicle, the Middle Vehicle and the Great Vehicle. Actually, we must now merge the Three into One, “return from the Three [Vehicles] to the One”  The Buddha is a great enlightened being. We are learning the Buddha’s Way in order to become enlightened beings. It is not just to awaken ourselves, but to care for all sentient beings in this world. Thus, the Small and Middle Vehicles are merged into the Great Vehicle.

So, “merits, virtues and Dharma-treasures of the Three Vehicles and the One Vehicle….” To practice the Three Vehicles is to eliminate afflictions and practice goodness. These are the Dharma-treasures “[They] were now entrusted.” The Buddha taught all this Dharma “to practitioners of the Two Vehicles and all Buddha-children.” Practitioners of the Two Vehicles are Hearers and Solitary Realizers. “All Buddha-children” refers to. Bodhisattvas who practice the Great Vehicle. They are called Buddha-children. This is all described by “all the wealth” belonging to the son.

His joy was extremely great at having attained what he had never had before: They were entrusted by the Buddha with all this wealth in its four aspects. This was something they had never had before. Thus their joy was extremely great.

“His joy was extremely great at having attained what he had never had before.” They understood the Buddha’s intent and had entered the Buddha’s spiritual home, so they were entrusted by the Buddha with all this wealth in its four aspects. This was something they had never had before. What are the four aspects of this wealth?

All this wealth, in its four aspects: In terms of practice, all merits and virtues from cultivating oneself and transforming others is known as “all this wealth”.  

In terms of “practice,” in terms of our spiritual practice, all the merits and virtues from cultivating oneself and transforming others are known as “all this wealth.”

So, we need to put the teachings into practice. After accepting the Dharma, if we can put the teachings into practice, we can cultivate and perfect virtues, and we can also cultivate our wisdom-life. The growth of our wisdom-life is all the wealth from our practice

“In terms of principles, all phenomena are empty in nature and arise interdependently.” This is the true principle of all existence and is known as “all this wealth.”

All phenomena, all things in the world, are “empty in nature” and “arise interdependently.” The causes and conditions for this evil world of. Five Turbidities have already been created. From the actions we accumulated in the past, the present phenomena have manifested. Sentient beings are suffering, so Bodhisattvas form aspirations to get involved and help them. These conditions arise interdependently. On one hand, we walk the Bodhisattva-path; on the other hand, we must listen to the teachings. The more we understand, the more we can experience the Buddha’s teachings in our actions. This is to exercise both compassion and wisdom. These are the principles, that “all phenomena are empty in nature and arise interdependently.” This is the true principle of all existence. All true principles are also referred to as “all this wealth.” They are the “Dharma-treasures” of our wisdom-life.

In terms of principles, all phenomena are empty in nature and arise interdependently. This is the true principle of all existence and is known as all this wealth.

“In terms of the teachings, all Dharma is part of the Mahayana.” All Dharma is part of the “Mahayana,” the Great Vehicle Dharma. All Dharma, all the teachings we receive, are [part of] the Great Vehicle Dharma. The Great Vehicle Dharma includes all interdependent arising; we need to know what comes in and goes out. “Everything arises interdependently and is empty in nature,” so we must help others and engage in spiritual practice. This is the teaching of the Great Vehicle Dharma

The fourth aspect is, “In terms of people, all sentient beings have Buddha-nature.” Buddha-nature is the supreme treasure, thus, “It is known as all this wealth.”

Before, in the long-form prose, it stated, “All of the wealth that I possess belongs to my son.” This is to say, “Whatever I possess, my son also possesses.” The Buddha has this nature of True Suchness, this intrinsic nature, Dharma and wisdom, and all sentient beings have this same intrinsic nature and wisdom of True Suchness. Thus “All sentient beings have Buddha-nature.” Buddha-nature is the supreme treasure; it is our wisdom-life.

When we understand these four aspects, we must put these teachings into action. As Buddhist practitioners, we need to be mindful, to take the Dharma to heart and put it into action. This is like the story we just talked about, that passage from the Dharmapadavadana Sutra. As long as we accumulated blessings in the past, in this lifetime when we listen to the teachings, we will give rise to thoughts of joy. In this way, as [karma] follows us like a shadow, we attain blessings, and moreover, we will be able to help others. The principle is the same, so when listening to the teachings, we always need to be mindful.

Episode 837 – Being Vigilant of Retributions

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>> Infinite treasures, though unsought, were attained. Direct and circumstantial retributions are created by us to bring ample wealth, blessings. That guiding teacher in a past lifetime compassionately and patiently taught the diligent practice of the virtuous Dharma.

>> “Before, in a certain city, I lost my son, and searching all around for him, I came to this place. Everything I own, my houses and servants, I bequeath to him that he may do with them as he pleases.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “The son recalled being poor and how his resolve had been inferior. Now, before his father, he obtained great precious treasures, as well as houses and all of this wealth. His joy was extremely great at having attained what he had never had before.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> In the past, before practicing the Great Vehicle’s Six Paramitas in myriad actions, they lacked the blessings and wisdom of Bodhisattvas. They were not adorned with the magnificent necklaces of merits and virtues. The Two Vehicle practitioners only acted for themselves and had no Great Vehicle aspirations of purifying Buddha-lands.

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“Infinite treasures, though unsought, were attained.
Direct and circumstantial retributions are created by us to bring ample wealth, blessings.
That guiding teacher in a past lifetime compassionately
and patiently taught the diligent practice of the virtuous Dharma.”

“Infinite treasures, though unsought, were attained.” This is such a joyful matter! Treasures are what everyone hopes for. Though everyone seeks them, even without our seeking them, these treasures can unexpectedly appear before us, and we are told these treasures are ours. This is such a wondrous and delightful occurrence. This is also an analogy. In this world, is there anything we can obtain without putting in any work? This depends on whether, in our past lives, we worked very hard, very earnestly, very painstakingly, to create blessings. In our past lives the blessed karma we created, our circumstantial and direct retributions, brought us to our parents’ house. If they were already rich, then we would be born into a family with so many thriving businesses and such fine material goods for us to enjoy. These are blessings that we must have created in our past lives. Otherwise in this life, we would have had to work hard for this ourselves.

So, “Direct and circumstantial retributions are created by us to bring ample wealth, blessings.” Our direct and circumstantial retributions came from working hard in our past lives to create blessed karma. How do we create blessings? By benefiting other people. Having benefited people in our past lives, in this life we have ample wealth and blessings and are very successful.

But some say, “Wealth does not last beyond three generations.” Life, as we have always said, is impermanent. The results of the first generation’s hard work will not necessarily last thousands of years for successive generations to enjoy. This kind of tangible wealth is [attained] by creating blessings in the world. Then what is it that will protect their offspring? Virtue. If in our every lifetime, in all our successive lifetimes, we keep passing virtue on to future generations, then as this virtue is passed on, things will go well for each generation. But, are we able to do this? That depends on the entire family passing down their family spirit and teaching their ideals.

This is the case for worldly matters. But when it comes to the Buddha-Dharma, there is an even greater need for this. The Buddha spent countless lives in the past continuously engaging in spiritual practice. Life after life, He continued to widely transform sentient beings. Then, when the causes and conditions were ripe, He was born into a palace in India. The prince’s father was the leader of the kingdom, so his family had much wealth. These were his circumstantial and direct retributions. But, he chose not to remain amidst this wealth. He chose to find ways to experience the true treasures of life, to investigate this.

He knew that people’s wealth and tangible things are always subject to change. From looking at other people’s lives he saw the cycle of birth, aging, illness and death. These laws of nature at work in people’s bodies and in their lives. From people’s lives he could see the changes in life, its impermanence and its numerous hardships. Nothing lasts forever; that is what causes unbearable suffering. Thus, he went to investigate this. He investigated the reason why things are ever-changing and impermanent.

This quality of the world was eventually discovered by him. This is a law of nature. When it comes to time, space or interpersonal relationships, there are laws of nature which are everlasting and unchanging. The Buddha realized these truths. But within these unchanging truths, things still easily change. What is it that changes?

A single thought. With a thought of ignorance, sentient beings will create collective karma. A single thought of ignorance leads to both circumstantial and direct retributions, these karmic retributions. When it comes to our lives, some of us are born in rich families, some of us are born in a peaceful, blessed and happy country and some of us are born in a country filled with disasters, poverty and suffering. This is beyond our control.

In fact, so much suffering in the world has always been present. The weather bureau reported that that a cold front is arriving today. The temperature has already dropped; it is cold. Families in ordinary circumstances will be able to protect themselves against the cold. They can dress warmly; they also have heaters. Once they get home they will be warm. But when impermanence and suffering strike, and some are forced to flee their country, think about it, how do they get by?

Right now it is the rainy season in Southeast Asia. Thailand, Indonesia, Sri Lanka and Malaysia, these four, are experiencing natural disasters. In Southern Thailand there is flooding that has caused many deaths. In Indonesia, a few days ago there was a severe mudslide in which an entire mountainside collapsed. This is no minor disaster. Tzu Chi volunteers in Indonesia have [already] begun carrying out disaster relief efforts. In Sri Lanka, there has also been flooding in remote areas. But, we have no way to help, no manpower. All we can do is learn about what is happening. However in Malaysia and Indonesia, there are many Tzu Chi volunteers. After hearing about the disaster, volunteers in both countries provided disaster relief. Those helping disaster survivors are benefiting others. “Bodhisattvas arise because of suffering sentient beings.” As long as sentient beings are suffering, if Bodhisattvas have karmic affinities with them, whenever conditions arise, they will dedicate themselves to helping.

In the news reports we see that eight states in Malaysia have been hit with floods. People’s things are all underwater. They had to suddenly leave their homes. What are they going to eat? They can stay in temporary shelters, but where will they find food? We heard that people have been looting or fighting to buy things. Of course, people are scared that there will not be enough to eat, so they want to stockpile. How many more days until the rain stops? No one knows. When will the water recede?

Kelantan experienced severe flooding, so where will the supplies come from? From Penang. As volunteers began to purchase [supplies], they awakened the love in people’s hearts. Some businessmen wanted to stockpile, but others knew that. Tzu Chi was providing immediate emergency relief, so they were willing and happy to release what they had. Tzu Chi volunteers purchased supplies right away and immediately brought them to the disaster areas.

Whether in northern, central or southern Malaysia, Tzu Chi volunteers combined their strength and dedicated themselves [to disaster relief]. Even Tzu Chi volunteers in Singapore asked, “Can we also get involved? Can we help collect donations? Of course you can!” This is how Tzu Chi volunteers, Living Bodhisattvas, promptly help others. With this affinity, the Tzu Chi volunteers there, these Bodhisattvas, arise. When sentient beings suffering disaster give rise to these interdependent conditions, Bodhisattvas quickly go to help.

Where did this principle originate from? In the past, there was a guiding teacher. “That guiding teacher” was Sakyamuni Buddha. More than 2000 years ago, He saw that in this world, time is permanent and everlasting and space is boundless, but human life is temporary and short. Yet during our lives, we create collective karma, turning this world into an evil world of Five Turbidities. The Buddha taught sentient beings that we must not only seek to awaken ourselves; we must also benefit others. We all need to understand how we can truly create blessings and give to suffering sentient beings, even if it takes a lot of hard work. This is the power of love.

“That guiding teacher from a past lifetime” gave one teaching that could reach everyone in the world. In the past, the Buddha “compassionately and patiently taught.” In His compassion, He patiently guided everyone so that after accepting the Dharma, we would spend lifetimes diligently practicing virtuous Dharma. In this life we have been born human, encountered the Buddha-Dharma and are also walking the Bodhisattva-path. Wherever Bodhisattvas have an affinity, with the “interdependent arising” of conditions, they give to help. In peaceful times, we must understand the Dharma. The “empty nature of all things” means we must understand the truth that everything in this world is illusory. Though time and space are everlasting, the wealth we possess in this world lasts for only a few decades. If we use this wealth to help others, only then does it become everlasting.

With what we learn from the Buddha-Dharma, we must diligently cultivate virtuous practices. This is how we “enter” [the teachings]. We must diligently engage in spiritual practice. Then naturally, “Infinite treasures, though unsought, [will be] attained.” With the spiritual wealth that we all have in our hearts, when we see sentient beings suffering, we will come together and therefore have sufficient material supples to settle and bring peace to sentient beings’ minds

“Before, in a certain city, I lost my son, and searching all around for him, I came to this place. Everything I own, my houses and servants, I bequeath to him that he may do with them as he pleases.”

The previous sutra passage states, “Before, in a certain city….” This elder already declared to the ministers, kings and his relatives, “I have found my son. I had spent decades searching for him and. I found him in this place. All of my belongings and assets, including this great house, are bequeathed to my son. My son can take over my estate and”

“the family business.” This is what the elder [said]; his estate included immeasurable treasures and wealth. In terms of the Buddha-Dharma, this is an analogy. It represents the Buddha’s wisdom. With His wisdom, He awakened to the truths of all things in the universe. He knew that time and space are everlasting and that as we interact with each other, the karma we create will shape the world. With this wisdom and truth, He taught us to help us understand the underlying law of karma and the richness of the Bodhisattva-path, the ways for us to give such that we can benefit everyone, such that we can bring peace to the world. These are treasures that cannot be surpassed, so this wealth, this wisdom, was transmitted to us completely.

The next sutra passage says, “The son recalled being poor and how his resolve had been inferior. Now, before his father, he obtained great precious treasures, as well as houses and all of this wealth. His joy was extremely great at having attained what he had never had before.”

The elder described how his son had lived in extreme poverty for a time in the past and how his resolve had been inferior. Thus when he came to this great house the elder recognized him as his godson and helped him understand the interior and the precious objects inside. So, they had already established a father-son relationship. This was actually his trueborn son. Thus, his resolve gradually grew to [accept and] understand this relationship. After understanding, his enlightened love was brought out.

So, “Now, before his father, he obtained great treasures.” From being Hearers and Solitary Realizers, these disciples had by this point already brought out their enlightened love. Thus, the Buddha taught these awakened beings the methods for benefiting sentient beings, this wisdom. He unceasingly taught them, thus passing down the entirety of His wealth. These children had the resolve and were willing to seek awakening. His disciples were already willing. So, “[Their] joy was extremely great at having attained what [they] had never had before.” It turns out they also had this strength with which to help others. They could work with others to train themselves and eliminate their dust-like delusions. This is the path to Buddhahood

In the past, before practicing the Great Vehicle’s Six Paramitas in myriad actions, they lacked the blessings and wisdom of Bodhisattvas. They were not adorned with the magnificent necklaces of merits and virtues. The Two Vehicle practitioners only acted for themselves and had no Great Vehicle aspirations of purifying Buddha-lands.

The poor son’s state of mind at that time was like that of those who, “in the past, before practicing the Great Vehicle’s Six Paramitas,” had only practiced the Four Noble Truths and the Twelve Links of Cyclic Existence. Those practitioners had stopped in that state and did not practice the Six Paramitas. They felt that actualizing the Six Paramitas was the work of Bodhisattvas. Thus, “They lacked the blessings and wisdom of Bodhisattvas”; they lacked a Bodhisattva’s blessings and wisdom. They did not create blessings, so they were unable to develop their wisdom. They only ended their afflictions but were still unable to eliminate their dust-like delusions.

To eliminate dust-like delusions, they must “actualize the Six Paramitas in myriad actions.” They must go among people in order to experience this and be able to eliminate their dust-like afflictions. So, as we create blessings, we must also cultivate wisdom. This is how we walk the Bodhisattva-path. When we have blessings and wisdom, these are the treasures of our minds. Only when we have these virtues in our heart can our outer appearance be dignified. It is said, “Wealth adorns the house; virtue adorns the body.” Is this person very wealthy? We can tell from his house. Thus it is said, “Wealth adorns the house.” As for virtue, it “adorns the body.” By observing his every move, by looking at the way he acts and treats people, we will know whether he is dignified [with virtue]. Having such an expansive mindset, such generosity and purity of heart, and giving unconditionally like this, this is virtue. Everyone praises a person like this. Thus we say he is dignified. Everyone respects him on sight.

“The Two Vehicle practitioners only acted for themselves. Two Vehicle Practitioners” were. Hearers and Solitary Realizers. They engaged in spiritual practice only to benefit themselves. They focused on their own understanding. People like this had “no Great Vehicle aspirations of purifying Buddha-lands.”

The way things are in the world results from sentient beings’ collective karma. I also constantly say this to everyone. Why is the world experiencing such extreme weather right now? Because of sentient beings’ collective karma. So in summary, this karma we create collectively is something the Buddha taught us about early on. What do we do when we experience [the retribution] of our collective karma? We must be Bodhisattvas who purify Buddha-lands, who arise because of [suffering] beings. If we can all awaken our love, even if a country, society or area is struck by disaster, it can quickly recover. Isn’t this “purifying Buddha-lands”?

The Buddha is the Enlightened One. A great being who attains enlightenment is called a Buddha. Bodhisattvas are awakened sentient beings. They are on the path to Buddhahood, walking the great, direct Bodhi-path. The Buddha leads us to walk this path and do these things. The teachings from more than 2000 years ago have been passed down even to this day. So, when it comes to learning the Buddha’s Way, we must be mindful and put our efforts into opening the doors to the mind. “The mind encompasses the universe and the boundless worlds within it.” Forming Great Vehicle aspirations to purify and dignify Buddha-lands is what we must do as Buddhist practitioners. Therefore, we must always be mindful!

Episode 836 – A Slight Deviation Turns Us from Enlightenment

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>> The slightest deviation results in a difference of a thousand miles. The difference between noble and ordinary beings is that one has become lost, turning from enlightenment. Turning towards the correct path is knowing the way back home. Seeking the truth and heading toward the Great, we can clearly understand the True Dharma.

>> “Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Before, in a certain city, I lost my son, and searching all around for him, I came to this place. Everything I own, my houses and servants, I bequeath to him, that he may do with them as he pleases.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This expresses that at this time, at the meeting of the father and son, he bequeaths to him the family business. Thus, he is describing the conditions in the past of how he lost his son

>> In the time of Wisdom Superior Buddha, along the way and descended to wander in the Six Realms, until this lifetime, where they have begun to meet again.

>> This is the formal handing over of family wealth and the entrusting of the family business. As he pleases means that having attained the right to use it, he can do with it as he likes.

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“The slightest deviation results in a difference of a thousand miles.
The difference between noble and ordinary beings is that one has become lost, turning from enlightenment.
Turning towards the correct path is knowing the way back home. Seeking the truth and heading toward the Great, we can clearly understand the True Dharma.”

We listen to the Dharma every day, but do we take the Dharma to heart? We truly must constantly adjust our minds. If we deviate ever so slightly, we will be off course by a thousand miles. Look at the hands of a clock. Its center never changes, yet every second, the end of the hand moves, shifting little by little. Even though the hand turns 24 hours a day, its center is fixed. In the same way, for us humans, when it comes to our nature and our minds, when we likewise return to our center, no matter how the world turns, our minds will remain forever [unmoved].

The sutras say that in the Five Realms and four forms of birth, a single ignorant thought caused us to deviate. This is tremendous suffering; we do not know the path to get back. This is like the hand of a clock detaching from its center point. When we deviate like that, we begin transmigrating in the Five Realms. This is what happens when the clock hand of our mind is allowed to deviate [from the center]. When will we be able to return? That depends on us truly understanding the methods. Then no matter how much time passes, in accord with these principles we will still remain in the center forever.

This is just like how Sakyamuni Buddha constantly mentioned that for countless kalpas, in lifetime after lifetime, He never abandoned the aspiration of seeking the Dharma and attaining Buddhahood. He never deviated from this. His spiritual aspiration was unwavering, and. He did not deviate even slightly. Thus, He always remained firmly in that place, which is His innate enlightenment. He did not deviate from His awakened nature. However, we ordinary people constantly deviate.

So, this is “the difference between noble and ordinary beings.” What is an ordinary being? What is a noble being? The difference is that “one has become lost, turning from enlightenment.” Since we turned from enlightenment to meet with objects of desire, then if we want to truly return to our innate enlightenment, we must turn away from objects of desire. The difference is between being lost or awakened. So, we listen to the Dharma to seek awakening, to awaken to our life’s direction. We must not deviate. Once we do, coming back is very difficult.

Think of the many Syrian refugees. According to United Nations statistics, there is a new refugee every 15 seconds. So, now the number of refugees has already surpassed ten million. Due to a war, a civil war, they have been displaced from their homes to wander to Turkey, Jordan and Iraq. In these border areas there are so many refugees. Because the number has grown so great, there is not even space to stay in refugee camps, so they are forced to roam without any shelter. They have no possessions.

The weather is so cold, snow keeps falling. Just look at the refugee camps; they are made up only of makeshift tents, one tent after another. The snow is too heavy, so the tents collapse one by one. Looking inside, there is nothing. There is only a plastic sheet covering the ground. More fortunate people have a rug to spread out. But when the snow melts, the rug becomes wet. There is icy snow above and icy water below, so all the bedding gets wet. When we think of ourselves under our blankets, then think of the hardships the refugees face, [we realize] how blessed we are!

Tzu Chi volunteers continually take care of these refugees over and over again to help them get enough to eat. In such cold weather, we see they have begun to send heaters and gas. How long will it be before a winter when they can have their own heater in their own homes and their own warm blankets [to sleep in]? How much longer will it be? That seems so far away.

Why were they born in that country? Did they willingly choose this? They had no choice; this was due to past karma. It was their circumstantial and direct retribution to be born in that country. Was this country naturally prone to war? That is also not so. It is due to causes and conditions coming together and afflictions and ignorance replicating. So, slight deviations in the minds of a few people in how they discern good and evil led them astray, which brought about unwholesome thoughts. Once unwholesome thoughts arose, conflicts began to develop. This is how these waves of refugees were created. Is this collective karma? It is beyond their control, so they have no choice but to flee like this.

Thus, “One has become lost, turning from enlightenment.” We have deviated from our pure intrinsic nature. Now, as we learn and practice the Buddha-Dharma, we must earnestly follow the Right Path and understand the road to return. If we can return, in our future lives we will not stray from our course. So, we “seek the truth and head toward the Great.” Thus, knowing “the way back home” depends on one thing, which is “seeking the truth and heading toward the Great, clearly understanding the True Dharma.” This is the true path that we must follow. So in summary, do not get lost. Once we deviate in life, the path of return becomes so unclear.

So, we must truly be mindful. In these modern times, just thinking about Syria, we can feel their pain. Thinking of ourselves, we feel very blessed. We should be grateful that we are in such a fortunate situation, so we must quickly increase our diligence. Thinking of those suffering from collective karma, we must be grateful to those who form great aspirations, make great vows and walk the Bodhisattva-path. They repeatedly go to the border regions, providing help to those people and giving them our love. They gather together the love of many people and serve others in our place. We must always wish them our blessings.

The previous sutra passage says, “Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.”

This is what we talked about yesterday. The elder gathered a large number of people and announced to them, “This is my son. He left me for 50 years. After I found him, since he came home, he has already worked for me for 20 years.” This is an analogy for the Buddha not abandoning sentient beings. Sentient beings turn away from enlightenment and wander in the Five Realms. Once we have the affinity to encounter the Buddha, we begin to listen to the Dharma and expel our inner afflictions and confusion

“20 years” refers to Hearers and Solitary Realizers. Although they listened to the Dharma, they remained at the stage of Hearers and. Solitary Realizers as 20 years passed. These “20 years” refer to the Agama and Vaipulya periods, when they listened to the Buddha’s teachings. The Buddha taught according to capacities, and in this way, 20 years passed. After this, the Buddha began teaching the Prajna sutras. In the Prajna sutras, He speaks of the principle of true emptiness, [that everything is] innately empty, but because we keep multiplying our ignorance “existence” arises. This is the existence of desire, of delusion, of greed, anger and ignorance. We produce so many dust-like delusions and thus become confused and lost. In all things we are confused about the principles. So, if we wish to return to the path, we must completely clear out all these things. This requires entering the Great Vehicle Dharma. The Prajnaparamita sutras tell us to get rid of all afflictions and discursive thoughts.

So, the following sutra passage continues to say, “Before, in a certain city, I lost my son, and searching all around for him, I came to this place. Everything I own, my houses and servants, I bequeath to him, that he may do with them as he pleases.”

We already started explaining this passage. This “before” represents “a long, long time ago.” It was more than 50 years in the past that. “I lost my son.” The son was lost; he wandered away, so [the father] went “searching all around. All around” means to look everywhere. “Searching all around for him” means he was continually searching to find where his lost son might have gone. “I came to this place.” He had gone everywhere looking for him, all the way until this point. “It was not until arriving here that I saw him. It was in this place that my son also appeared, where I saw him. I quickly called someone to bring him back.”

“Afterwards I myself went to approach my son and gradually brought him in, brought him closer. As of now, my relationship with my son is already very close. So, now I want to announce to everyone that everything inside this house, all of the objects and people inside, are what I now entrust to my son.” So, [the sutra reads], “I bequeath to him.” He wanted to give everything to him, “that he may do with them as he pleases.”

Thus, this sutra passage shows that this father was already prepared to pass on his wealth, just as the Buddha was about to pass on the Dharma. For the sake of sentient beings in the future, He had to pass on [the teachings] to His disciples. They in turn had to transmit the Dharma-lineage and continue passing it on.

>>This expresses that at this time, at the meeting of the father and son, he bequeaths to him the family business. Thus, he is describing the conditions in the past of how he lost his son

So it says, “Before, in a certain city, I lost my son, and searching all around for him, I came to this place.” He kept on searching [for his son] and found this place. This explains that at that point in time, father and son were reunited. So, “He bequeaths to him the family business.” This is describing what happened in the past,

In the time of Wisdom Superior Buddha, along the way and descended to wander in the Six Realms, until this lifetime, where they have begun to meet again. 

in the era of. Great Unhindered Wisdom Superior Buddha. This Buddha is mentioned [later] in this sutra. When He came to the world to transform sentient beings, Wisdom Superior also taught the Lotus Sutra. There were likewise many people listening to the Dharma at that Buddha’s feet who received predictions of future enlightenment. Many who were gathered in that place were also members of this Lotus Dharma-assembly. This is called forming Great Vehicle affinities. All these disciples must have formed Great Vehicle affinities in the time of. Great Unhindered Wisdom Superior Buddha ․In the time of Wisdom Superior Buddha, they had formed Great Vehicle affinities.

Since forming the father-son bond, [the son] had lost his spiritual aspirations along the way and descended to wander in the Six Realms, until this lifetime, where they have begun to meet again. “Since becoming father and son,” a long time has passed. So, they had this Great Vehicle affinity, this connection through the Dharma. Like a blood-line, this Dharma-lineage has continued on in this way. This tells us that our affinity with the Buddha goes back a long time. Now we listen to the Dharma and are able to take delight in the Lotus Sutra. This is because we have an affinity with the Lotus Sutra. This is a Dharma-lineage that has existed since the time of Wisdom Superior Buddha. Over and over again, it has been passed down.

Everyone has formed great aspirations and been determined to pass on the Dharma-lineage. But after a long time, along the way, these people retreated from their spiritual aspirations. So, they “descended to wander in the Six Realms.” We talk about the Six Realms and the Five Realms. The Six Realms are the Five Realms with the addition of the asura realm. The asura realm exists in all of the realms. In that realm, there is so much anger, hate and afflictive emotions; in particular the hatred in their minds is severe. Therefore they are continually seeking revenge, and the world cannot be at peace. Thus, our society is in chaos and man-made calamities are created, leading to floods of refugees. All of this is the trouble caused by asuras.

So, this is how they had become lost. “Until this lifetime” means that this had continued until the current life, the time when the Buddha was in the world, “where they have begun to meet again.” This continued until this lifetime, when they lived at the same time as the Buddha.

More than 2000 years ago, after Sakyamuni Buddha attained enlightenment, they were able to encounter Him and listen to Him teach the Dharma. The Buddha taught these people according to their capabilities. He went through the Agama and Vaipulya periods followed by the Prajna period. It was not until after 42 years had passed that He started the Lotus Dharma-assembly. So, “[They wandered] until this lifetime, where they have begun to meet again.” It was at this time that they finally met again, that he met his son again; the Dharma-lineage had been restored.

“Everything I own, my houses and servants, I bequeath to him, that he may do with them as he pleases” [So the elder said], “Everything that I own, all the family treasure that I possess. I pass on to him, I give to him completely”

This is the formal handing over of family wealth and the entrusting of the family business. “As he pleases” means that having attained the right to use it, he can do with it as he likes.

What is this family wealth? It is the Agama, the Vaipulya and the Prajna teachings. There is also the Avatamsaka Assembly of. His initial awakening, that enlightened state. As I keep saying, in the end He finally returned to the origin of our intrinsic nature. Every single one of these teachings is our family treasures. This is the Dharma. The Dharma for transforming sentient beings was entrusted to us teaching by teaching. This is the family business. “As he pleases” means it was given completely; all the authority, all of the teachings, were completely turned over to him. He completely gave this authority to his son to use [everything] as he pleased.

This is transmitting the Dharma-lineage. In worldly terms we talk about ownership rights. The ownership rights of this wealth were completely given to his son. This is like how the Buddha gave all that he had, the entirety of the Dharma, to us. Since we are all Buddha-children, we should make good use of these things. Whatever He opened and revealed, we must realize and enter.

People nowadays have access to a wealth of information. These refugees now have scattered to so many countries. They live in such difficulty and such suffering. Though we live in the same era, in the same time, can we ever comprehend the suffering that they feel? We know that in the world there are many people who are lost in pleasures. How many people are there in the world who are lost in this way? How many people in society there are who do not know that they are creating karma as they constantly consume and use up the world’s resources, while polluting the skies and ruining the earth! People who do so are obliviously causing harm in their daily living; they are unaware of this.

So, we must be very careful, very mindful. The slightest deviation will result in a discrepancy of a thousand miles. All of us come to this world as humans, but if we do not understand the principles and thus deviate, that is the reason that throughout our past, present and future lives we continue to transmigrate and suffer unspeakable hardships. So, we must quickly eliminate our past [karma] and “bring the causation of suffering to cessation”; we must eliminate our past ignorance. We must quickly return to our path. We must know how to return to our original home, how to find the path back to our innate enlightenment. Therefore, we must always be mindful.

Episode 835 – The Essence of Sentient Beings

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>> The essence of sentient beings’ minds is sharp and bright, empty and translucent. Originally free from thoughts, it is as vast as the universe. The mind pervades everywhere; it is the Tathagata. The universal and impartial Dharmakaya is called innate enlightenment.

>> “The father knew that the son’s aspirations were gradually becoming broader and greater. Wishing to give him his wealth and his goods he gathered his relatives, kings, ministers, kshatriyas and householders.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> The practice and study of the Small Vehicle is only to benefit oneself, and so their prajna wisdom remains unseen. This is like the poor son, who never knew his father’s successful businesses were in fact his own; he willingly put it outside his consideration, resolving to have no greed or attachment.

>> Before this assembly, he said, “This is my son”: Like it says in the prose passages, “All of you nobles should know that this is my son. He was born to me. He is in truth my son, and I am in truth his father”.

>> He left me to wander abroad for 50 years: As it says in the prose, “He then left me and ran away and suffered many hardships for more than 50 years”.

>> Since I saw him come back, two decades have already passed: After realizing Arhatship, turning from an unenlightened state to a noble one, they then became Buddha-children and entered the house of the Tathagata. Thus it says, Since I saw him come back, two decades have already passed.

>> This refers to the turning of the teachings in the Prajna period. They were different from the previous two decades of clearing excrement during the Agama and Vaipulya periods.

>> Two decades refers to how the Two Vehicle practitioners’ capabilities led the Buddha to teach according to capacities during the Agama and Vaipulya periods. Thus it says, Since I saw him come back, two decades have already passed. He could judge their natures and determine that they were like father and son.

>> Two decades also refers to the Two Vehicle practitioners’ own practice of clearing excrement for 20 years. After clearing excrement, the elder then called him, Son. This is carrying out the turning of the teaching, so it is called two decades. Also, referring to the name Two Vehicles, it speaks of two decades.

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“The essence of sentient beings’ minds is sharp and bright, empty and translucent.
Originally free from thoughts, it is as vast as the universe.
The mind pervades everywhere; it is the Tathagata.
The universal and impartial Dharmakaya is called innate enlightenment.”

All sentient beings’ minds have this essence which is our intrinsic nature of True Suchness. It is sharp and bright, empty and translucent; it is inherently pure, sharp and bright, undefiled and completely empty. It is completely clear and translucent. This is the Buddha-nature that all sentient beings inherently have. It is so pure.

“Originally free from thoughts, it is as vast as the universe.” We were originally free from discursive thoughts that caused us trouble. Originally we did not have any afflictions that tempted us to create karma; we did not have these. But then one ignorant thought [arose]. Have we considered this thought of ignorance? In our interactions with others, are we creating ignorant thoughts ourselves, or do others create ignorant thoughts and then give them to us? This is what we should carefully consider. Otherwise, though we listen [to the Dharma] daily, every day our minds will still be filled with discursive thoughts. Then how can our minds be “equal to the vastness of the universe”?

The essence of our minds should be able to accommodate all things. This is “as vast as the universe.” However vast the universe is, the capacity of our minds can be just as large. Of course, this requires us to be in the state of an awakened being. If we are ordinary people, we are only aware of what is around our body; we create these limitations for ourselves. “I am me! I want that! I want to get that! I want….” There are countless thoughts of “I” that fill our minds. In this way, our minds are filled with all of these jumbled up thoughts of ignorance.

We should thoroughly understand this. Didn’t Master Hui Neng talk about this? Regarding our intrinsic nature, [he said,]. “Fundamentally there is nothing there, so where can the dust alight? Bodhi fundamentally has no tree, and the bright mirror has no stand.” There was nothing there to begin with, so why do we fill up our minds with these things? Our mind “pervades everywhere; it is the Tathagata.” Our mind must be very broad, open and spacious so it can “pervade everywhere.” The Tathagata’s mind is like this. The Tathagata’s Dharma also pervades the universe. All people, matters and objects are equal. This is called the Dharmakaya; it is the truth of all things in the world. Everything is equal; the high mountains and great oceans are the same. But we ordinary beings give rise to discrimination and thus give things names. The high parts we call mountains; the deep parts we call oceans. We give them these names, but they are still just things in the world. These things always existed in the natural world, but as we live here in the natural world, we begin to treat things unequally, with a mindset not in accord with nature. This mindset is a possessive mindset.

Originally, according to the laws of nature, in the human realm everyone should be equal. Everyone passes their days in their own way. It is because our minds give rise to ignorance that much suffering is created in this world. Today, there are many manmade calamities, causing many refugees to flee. Jordan has accepted refugees from many countries. The greatest number of refugees are from Iraq and Syria.

In recent years, Tzu Chi volunteers in Jordan have been visiting the refugee camps, going back and forth to provide care and help. This made the refugees feel very grateful. Though our religions are different, they can still understand our sincere love, and they feel very respected. In life, this power of love is so pure; this is the sincerest form of love. Chi Hui also said that in the refugee camps, there was a group of Catholics who taught Bible stories to the children; they taught them how to pull out the roots of hatred in life. Among the refugees, there was also another group that was telling stories to the children. But these refugees told the children that they should seek revenge.

So, we say that our mindset and our lives can be determined by a single thought. Some people are wealthy. This is not only being surrounded by wealth, but also being rich with the love in their hearts. Some people are not surrounded by wealth, but they are spiritually wealthy. They can also contribute and radiate their undefiled, great love so that others can feel this warmth in life. Then there are people who are extremists, who continue to reproduce the ignorance and afflictions in their minds. So, as we learn the Buddha’s Way, we must constantly learn how our intrinsic nature can [maintain] its inherent purity. Therefore, we must be mindful. If we can thoroughly understand the principles, we will not create manmade calamities. If we do not bring about manmade calamities, there will not be so many people suffering. And in the midst of suffering, if we can free our minds, then the vicious cycle will not continue.

In this world, if people close off their hearts, the love that they can give is limited. So, we must always be mindful of this. When the Buddha came to this world, He hoped to open the doors of our minds, hoped that all would practice the Great Vehicle Dharma. While benefiting ourselves, we must seek to benefit others as well. When the karmic conditions arrive, we must go out and give of ourselves. When we have the conditions to encounter the Dharma, we must quickly absorb it. Whenever there are any causes and conditions, we must hurry to help others.

When something happens in this world, when causes and conditions [come together], we need everyone to quickly join together and work in concert with unity, harmony and love. When we all come together and use this collective strength to help others, that is the moment these conditions [mature]. This is the teaching of the Great Vehicle Dharma. When we all open the doors of our minds, collectively our minds will come together. This kind of power is very great.

So, the previous sutra passage says, “The father knew that the son’s aspirations were gradually becoming broader and greater. Wishing to give him his wealth and his goods he gathered his relatives, kings, ministers, kshatriyas and householders.”

The Buddha understood His disciples’ minds, that they had slowly started to understand. They more or less knew that they must walk the Bodhisattva-path. Their minds were becoming open and expansive as they began to apply the Dharma. As long as we have resolve, we will have infinite wealth and have the means to save others. So, “He gathered his relatives, kings, ministers, kshatriyas and householders.” This corresponds to telling the whole world. When everyone has this aspiration, has this abundant wealth, this spiritual wealth that we all possess, we can all help others; we will have more than enough. So, this is telling everyone in this world that the Dharma can be applied in this way.

The following sutra passage says, “Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.”

In their past spiritual practice, they knew that the Buddha taught about the truth of the suffering in life and how that suffering comes from our relationships in this world. From one ignorant thought, we give rise to greed. We fight and struggle with each other, creating many disasters in this world. This suffering has its causation. His disciples heard and understood this, so they hurried to engage in spiritual practice. Yet in their spiritual practice, they clung to the Small Vehicle, only seeking to awaken themselves. They only cultivated themselves; they did not wish to transmigrate through repeated births and deaths nor contrive affinities with sentient beings. They practiced only to end cyclic existence.

The practice and study of the Small Vehicle is only to benefit oneself, and so their prajna wisdom remains unseen. This is like the poor son, who never knew his father’s successful businesses were in fact his own; he willingly put it outside his consideration, resolving to have no greed or attachment.

In this practice of the Small Vehicle, they only sought to awaken themselves. “The practice and study of the Small Vehicle is only to benefit oneself, and so their prajna wisdom remains unseen”

When the Buddha gave the Agama and. Vaipulya teachings, the Prajna was actually included. Prajna means wisdom. The Agama teaches about karma and the karmic law of cause and effect. According to this karmic law, suffering arises from karmic causes and effects. We must use wisdom to comprehend this. How do we liberate ourselves from suffering? This requires using wisdom, but people only listen to “matters” and do not understand the “principles.” The principles are inherently without substance or appearance. This is wisdom, and wisdom is Prajna.

But, practitioners of the Small Vehicle only seek to eliminate the afflictions from matters and appearances and do not comprehend the Prajna wisdom. From their point of view, it remains unseen; they do not seek to comprehend it. This is like how the poor son [did not know] his father’s successful businesses. In the environment of his father’s house, he still did not know the elder was his father, and he did not know that those things were to be passed on to him. Thus, those who only seek to awaken themselves already have the prajna wisdom, but they do not know it. “He did not know it was in fact his own.” It seemed these things were unrelated to him, so. “He willingly put them outside his consideration.” He put them aside, as if they had nothing to do with him. “Resolving to have no greed or attachment” means he had no thought of obtaining them. This is like Small Vehicle practitioners; it describes how their wisdom is not yet open and expansive. The principles are not yet clear to them.

Before this assembly, he said, “This is my son”: Like it says in the prose passages, “All of you nobles should know that this is my son. He was born to me. He is in truth my son, and I am in truth his father”.

So, this is like the earlier prose passage. “Before this assembly, he said, ‘This is my son’.” This is as it says in the long-form prose, “All of you nobles should know that this is my son. He was born to me. He is in truth my son”; he was really the elder’s son, “and I am in truth his father.” The elder was really his father. He announced this to everyone in the country. Even the kings and ministers knew that these treasures would be passed on to his son.

It is similar for us. We must know that the Buddha-Dharma is the Tathagata’s family business that we must take on in order to give of ourselves to all sentient beings in this world. This is what we must undertake.

He left me to wander abroad for 50 years: As it says in the prose, “He then left me and ran away and suffered many hardships for more than 50 years”.

Thus here it says, “He left me to wander abroad for 50 years.” In the long-form prose it says, “He then left me and ran away and suffered many hardships for more than 50 years.” When this child was young, his mind was only on playing. Thus, he went away and did not return, wandering afar for more than 50 years.

In terms of the Dharma, we are in fact describing sentient beings who have left behind their nature of True Suchness and have been transmigrating in the Five Realms and four forms of birth. This is so taxing! It has been such a long time. In this lifetime, they were able to meet the Buddha after He attained Buddhahood. They had the karmic conditions to be taught and transformed by the Buddha. They had already attained Arhatship, turning from an unenlightened state to a noble one. They were already Hearers and Solitary Realizers; thus it says “Two decades have already passed”

Since I saw him come back, two decades have already passed: After realizing Arhatship, turning from an unenlightened state to a noble one, they then became Buddha-children and entered the house of the Tathagata. Thus it says, “Since I saw him come back, two decades have already passed.”

Becoming a monastic is called “entering the house of the Tathagata.” To engage in spiritual practice in the house of the Tathagata, they must make efforts to understand, eliminate afflictions and renounce worldly relationships. Thus, they left behind the worldly relationships of their unenlightened state in order to enter the Buddha’s great family, the house of the Tathagata. It had already been two decades.

This refers to the turning of the teachings in the Prajna period. They were different from the previous two decades of clearing excrement during the Agama and Vaipulya periods.

This refers to the time of “the turning of the teachings in the Prajna period.” This was when the Buddha turned from the Agama and Vaipulya to enter the Prajna period. They had already reached the states of. Hearer and Solitary Realizer, so the Buddha started to turn to the Prajna. Two decades had already passed; now, the Buddha began to turn to the Prajna.

Prajna has no tangible form or appearance; principles and truths are without substance or appearance. As we have said before, principles cannot be seen or touched. Everything is empty in nature. The essence of all things, the mind’s essence, is sharp and bright, empty and translucent. This is the wisdom that everyone intrinsically has.

Two decades refers to how the Two Vehicle practitioners’ capabilities led the Buddha to teach according to capacities during the Agama and Vaipulya periods. Thus it says, Since I saw him come back, two decades have already passed. He could judge their natures and determine that they were like father and son. 

“Two decades” refers to “how the Two Vehicle practitioners’ capabilities led the Buddha to teach according to capacities” ․Two decades refers to how the Two Vehicle practitioners’ capabilities led the Buddha to teach according to capacities during the Agama and Vaipulya periods. Thus it says, “Since I saw him come back, two decades have already passed.” He could judge their natures and determine that they were like father and son. During these two decades, the capabilities of sentient beings were unequal. So, the Buddha had to start with the Agama and follow with the Vaipulya; at the same time, He taught them how to walk the Bodhisattva-path. So, “Since I saw him come back, two decades have already passed.” It had already been 20 years. At this moment, He could see that. His disciples’ natures were getting close to His, that the disciples’ nature was already drawing near to the Dharma. They were drawing near the nature of True Suchness and beginning to know the path to return home.

Two decades also refers to the Two Vehicle practitioners’ own practice of clearing excrement for 20 years. After clearing excrement, the elder then called him, Son. This is carrying out the turning of the teaching, so it is called two decades. Also, referring to the name Two Vehicles, it speaks of two decades.

So, “two decades” also refers to. “Two Vehicle practitioners’ own practice” ․Two decades also refers to the Two Vehicle practitioners’ own practice of clearing excrement for 20 years. After clearing excrement, the elder then called him, “Son.” This is carrying out the turning of the teaching, so it is called “two decades.” Also, referring to the name “Two Vehicles,” it speaks of two decades. The Dharma Two Vehicle practitioners had chosen was only seeking to awaken themselves, to eliminate all afflictions and not to contrive affinities with sentient beings. In “clearing excrement for 20 years, clearing excrement” refers to clearing away discursive thoughts, ignorance, afflictions and so on. After clearing out all afflictions, “the elder then called him, ‘Son’.” Then the Buddha started “carrying out the turning of the teaching, so it is called ‘two decades’.” After that, He began to teach the Prajna. So, the past 20 years refers to the Agama and Vaipulya periods.

Some people’s wisdom-life grows very slowly; they are the Hearers. As for Solitary Realizers, they understand the principles, but they are not willing to go among people. They [remained like this] for two decades. Even though they had left their own homes to enter the house of the Tathagata, they stopped at only seeking to awaken themselves. So, before we encountered the Buddha-Dharma, we were transmigrating through the Five Realms; upon encountering the Buddha-Dharma, we remained stuck seeking only to awaken ourselves.

Therefore, we must earnestly be mindful. Life is painfully short. In this world, we can see the collective karma of sentient beings. The environment has already manifested extreme climate conditions. We also hear about many manmade calamities that occur in this world. So, we must all heighten our vigilance and always be mindful.

Episode 834 – Wandering Away from Innate Enlightenment

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>> Our true nature, this pure source in our hearts, [gives rise to] wisdom, understanding and faith. Due to the arising of a single deluded thought, we wandered away from our innate enlightenment. The Tathagata journeys on the Dharma of great compassion, upholding loving-kindness and exercising wisdom. Expounding the Agama and the Vaipulya, He turned from the Small to the Great.

>> The arising of conditions is “going out”; the nature of emptiness is “coming in”.

>> “[The elder] showed him his gold, silver, pearls and crystals. With all the goods going out and coming in, he let him know about every one. Yet the son remained outside of the door, living in a straw hut. He considered himself to be poor, thinking, ‘None of this is mine’.”        [Lotus Sutra, Chapter 4 – Faith And Understanding]   

>> “The father knew that the son’s aspirations were gradually becoming broader and greater. Wishing to give him his wealth and his goods, he gathered his relatives, kings and ministers, kshatriyas and householders.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]   

>> The father knew that the son’s aspirations were gradually becoming broader and greater: In the long-form prose of the parable it says, The father knew his son’s intentions had gradually become clear; he formed a great resolve and scorned his former mindset.

>> Gradually becoming broader and greater: Their Great Vehicle capacities had been awakened.

>> He gathered them all together because he was going to pass on his wealth and his family business. This required gathering the clans.

>> Wishing to give: Their aspiration had become broad and great, so they could accept the Great Dharma. Thus it says “wishing to give”.

>> “So, Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

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“Our true nature, this pure source in our hearts, [gives rise to] wisdom, understanding and faith.
Due to the arising of a single deluded thought, we wandered away from our innate enlightenment.
The Tathagata journeys on the Dharma of great compassion, upholding loving-kindness and exercising wisdom.
Expounding the Agama and the Vaipulya, He turned from the Small to the Great.”

All of us have this “true nature, this pure source in our hearts, [along with] wisdom, understanding and faith.” Have we discovered this for ourselves? Each and every day, I always remind everyone that we all inherently have a nature of True Suchness. We cannot say exactly from where this pure source in our hearts originates. Once, we were all pure; this source in our hearts was pure. We were all replete with wisdom. We should believe this.

This is why the Buddha told us, “The mind, the Buddha and sentient beings are no different [in their nature].” However, “due to a single thought” that arose, our minds became deluded. We are intrinsically so tranquil and still, and the pure source in our hearts is peaceful. Yet, a single thought of ignorance stirred.

If we are all mindful, we can become aware of this. Or, when we interact with people, we will be able to sense it. We will be aware of ourselves and sensitive toward others. After hearing the Dharma in the morning, we clearly understand the principles within. We clearly believe in the pure source of our hearts, our true nature. We clearly comprehend that “tranquil and clear” state; our intrinsic nature is so pure. But why, when we see others doing certain things, do our hearts become unhappy so that we reject this person? We fear that they might usurp our authority or steal our recognition. When it comes to authority and recognition, although our spiritual cultivation is not about seeking to gain an advantage, authority and recognition are always on our minds. This causes our hearts to be unhappy, so we mutually reject each other when we interact.

Do we act like this? If so, it is because of a single deluded thought. And what was the cause of this deluded thought? It is because, “We wandered away from our innate enlightenment.” That thought of delusion is ignorance. When ignorance arises, we are like sleepwalkers. When we are asleep at night, we are unaware of our actions. We may unconsciously get up and open the door for no reason. We go outside and wander around confusedly without being aware of it at all. Not realizing what we are doing, we wander away. This is like how we were; our intrinsic nature is so pure, but because our ignorance was stirred up, it is as if our spirit has left our body and wandered away.

This is why we must engage in spiritual practice and constantly look after our minds. Then our minds, after we listen to the Dharma, can return to their pure nature. We will open our hearts to be broad enough to encompass the world, to embrace the universe. With such an accommodating heart, naturally, when people, matters and objects present [obstacles] in front of us, we will be understanding. Even if there are many people with many opinions, what method will we use to harmonize various opinions and unite different talents? This requires us to be understanding. Aside from being accommodating, we must be understanding. By taking this person’s strengths and that person’s talents, we can put everyone’s strong points together. This creates a very powerful force.

Without being accommodating, we cannot be understanding either. Understanding without accommodation will not work. When we are both accommodating and understanding and can bring everyone’s talents together, we will succeed and feel grateful to everyone. When everyone has worked very hard to contribute, their hard work brings joy to everyone. When everybody contributes joyfully, hard work turns into blessings. Despite the hard work, Tzu Chi volunteers all say. “We feel blessed!” Indeed, they feel fulfilled. When things are done beautifully, in harmony, this is very satisfying.

We should engage in spiritual practice to benefit both ourselves and others. This is our fundamental duty as spiritual practitioners. “This pure source in our hearts, [gives rise to] wisdom, understanding and faith.” Our enlightened nature inherently [gives us] a very broad perspective. But as soon as our ignorance arises, our innate enlightenment shrinks back. Thus, we are often narrow-minded and cannot accommodate others. This is the wrong [mindset]. We all have the Tathagata’s. Dharma of great compassion, and all of us have wisdom equal to the Buddha’s that will allow us to save everyone in the world. This means that we must “journey on the Dharma of great compassion” by “upholding loving-kindness and exercising wisdom.” There are people like this everywhere, Living Bodhisattvas with pure nature. Wherever they go, they apply the Dharma to save people. They are Bodhisattvas who journey on the Dharma of great compassion to save others. Every one of us can open up our hearts and give of ourselves to others.

The Buddha came to this world to earnestly teach according to the capabilities of sentient beings. He spent such a long time, hoping we would gradually come to understand. So, in the Agama period, the Buddha taught us about the karmic law of cause and effect. Within our time, space and relationships, we all have individual karmic conditions. When everyone’s collective karma comes together in a certain place and some kind of [disaster] occurs, we need Living Bodhisattvas. With this interdependent arising of conditions, since the causes and conditions are like this, since our collective karma was already created and the conditions have already arisen, this is when we must go deliver sentient beings. So, “The arising of conditions is ‘going out’.” After we have accomplished this, “The empty nature of all things is ‘coming in’.” When we give, we do not ask for anything in return. However, looking back, our memories are full of Dharma-joy;

The arising of conditions is “going out”; the nature of emptiness is “coming in”.

this means we have applied the Dharma. We come to the world on the Dharma of Suchness. This is the [purpose of the] Dharma. The Buddha’s Agama teachings are also included in this. In the matters of this world, suffering is intermixed with joy. When sentient beings suffer, when their collective karma manifests, “Bodhisattvas arise because of suffering sentient beings”; they come to relieve their suffering. This is how to understand karmic cause and effect. At the same time, the Buddha “expounded Vaipulya” to guide us onto the Bodhisattva-path. We must not only benefit ourselves, but must also benefit others. We need to turn from the Small to the Great, just like the poor son. He believed all along that he was very poor, but in fact he was wealthy

“[The elder] showed him his gold, silver, pearls and crystals. With all the goods going out and coming in, he let him know about every one. Yet the son remained outside of the door, living in a straw hut. He considered himself to be poor, thinking, ‘None of this is mine’.”        [Lotus Sutra, Chapter 4 – Faith And Understanding]    

“[The elder] showed him his gold, silver, pearls and crystals. With all the goods going out and coming in, he let him know about every one.” In “with all the goods going out and coming in, the arising of conditions is ‘going out’.” If we take the Dharma completely to heart, when sentient beings’ karmic conditions mature, we will quickly go transform them and help them. This is called “goods going out.” As for “coming in,” with the Buddha-Dharma we must continuously develop our wisdom. Hearing the Dharma, we must give rise to Bodhi. This is like goods “coming in.” When we engage in spiritual cultivation, we attain the realizations ourselves. When the causes and conditions ripen, we will go to help others right away. This is “all the goods going out and coming in. All the goods” refers to the Dharma, All the Dharma of this world is “all the goods going out and coming in.”

The Buddha came to this world to help us all understand [Thus, it says,] “He let him know about everyone.” Because we all inherently have Buddha-nature, we are thus inherently replete with wisdom. This is our treasure. This treasure of wisdom is so abundant. But some spiritual practitioners are still like the poor son who “remained outside of the door.” Although they followed the Buddha and spread the teachings on His behalf, they were not willing to interact with people and put the Dharma into practice. Listening is different from practicing; we must listen, must understand, then must take practical action. Then, we will truly experience the Dharma. If we do not experience it, it is as if we remain outside the door.

“He remained outside of the door living in a straw hut.” Those who are living in a straw hut are the Small Vehicle practitioners. They can only talk about the Dharma, but they are unwilling to put it into practice. They have not yet formed great aspirations, so they “consider themselves to be poor” [They think], “None of this is mine.” The poor son thought he belonged only in that kind of environment; he believed that those things were not his. His limiting himself like this was truly a pity. Is this what our spiritual practice is like?

The following sutra text continues, “The father knew that the son’s aspirations were gradually becoming broader and greater. Wishing to give him his wealth and his goods, he gathered his relatives, kings and ministers, kshatriyas and householders.”

This is how the father approached the poor son; he continuously helped him open up, continuously talked with him, helped him broaden his mind. Now the Lotus Dharma-assembly had begun, and the Buddha had already bestowed His prediction of Buddhahood on Sariputra. Thus they understood that as the Buddha’s monastic followers, they all had a part in this. They all should bear this responsibility for the myriads of living beings. The Buddha was advanced in age, so it would be His disciples’ responsibility to help those suffering sentient beings. Since they knew the Dharma, they should have this sense of responsibility. They gradually began to form that aspiration; this is what is referred to by. “The father knew that the son’s aspirations were gradually becoming broader and greater.” Their aspiration to attain Buddhahood had started to form

The father knew that the son’s aspirations were gradually becoming broader and greater: In the long-form prose of the parable it says, “The father knew his son’s intentions had gradually become clear; he formed a great resolve and scorned his former mindset.”

“The father knew that the son’s aspirations were gradually becoming broader and greater.” This analogy is like the long form prose passage, “The father knew his son’s intentions had gradually become clear.” After removing his magnificent clothes, the father drew near his son, the poor child. This was actually his own son, so he kept making the effort to approach him, to teach him and to guide him. This child also gradually became closer to him; their hearts drew closer.

“He formed a great resolve and scorned his former mindset.” He knew how [foolish] it had been to wander around out there for such a long time. So, gradually, he came to know this in his heart; he continually drew closer to his father’s heart. This is “gradually becoming broader and greater.” This means that the disciples’ capacities for approaching the Great Vehicle had now been awakened.

Gradually becoming broader and greater: Their Great Vehicle capacities had been awakened.

“Wishing to give him his wealth and his goods, he gathered his relatives, kings and ministers, kshatriyas and householders.” The son had been led into the house, the treasures had been shown to him and the two had come to recognize each other. “You are my son. I am your father.” They already had a close father-son relationship. Now the father started to gather the clans together to announce that this was his real son. “I am going to entrust him with what I have, my wealth, property and so on. From now on, all of this belongs to my son.” To make such an announcement, he definitely had to bring the clans together

He gathered them all together because he was going to pass on his wealth and his family business. This required gathering the clans.

So, all the clans came, and even the well-known people of this country, and the kings were invited to come as well. They were called to bear witness to this. The elder said, “This is my son. I am going to transfer my property to him. In the future, he can use it to help people and will manage all of these businesses. I must let all of you know this.”

Wishing to give: Their aspiration had become broad and great, so they could accept the Great Dharma. Thus it says “wishing to give”.  

So, “wishing to give” means that. “Their aspiration had become broad and great, so they could accept the Great Dharma.” Their minds were open and broad. They no longer only sought to benefit themselves. Now they knew they had to broaden their aspiration and truly needed to transform sentient beings. The Buddha was already advanced in age, so it was the time for His disciples to bear the responsibility. Thus, the father had this “wish”; he wanted to entrust him with all of this. For the son, having opened his heart, he had hope. As for the father, he was willing to give him everything he had. Thus, “They could accept [it]” means He knew the disciples could accept it now. If He gave them all these things, they should be able to accept it.

Remember, previously in the Chapter on Parables, it also tells us that, for those who practiced the Small Vehicle Dharma, if they were given the Great Vehicle teachings, they might not be able to accept it. On the contrary, they might use the Dharma in the pursuit of improper ends. They might also deviate from the teachings or slander [the Right Dharma] and so on. So, they could not accept it. But now, it seemed that they could finally accept it. When they received the Dharma, they clearly comprehended it and could accept it [Before,] they could outwardly promote the teachings and spread the Dharma. But they also needed to be willing to take on this responsibility and dedicate themselves to helping others and transforming sentient beings, to saving sentient beings. Since they had accepted the Dharma, they should have the strength to be willing to give to others. Having received it, they must also give to others. Because of this, He “wished to give” this to them. Because the son could accept it, the father would give it to him

“So, Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.”

So, “Before this assembly, he said, ‘This is my son He left me to wander abroad for 50 years Since I saw him come back, two decades have already passed’.” After gathering many people together, the father started to tell everybody that his son had left him a long time ago. It had been over 50 years since then. From the time he saw his son and brought him in to do cleaning for him, another 20 years had passed.

This is like how we sentient beings wander through the four forms of births and the Five Realms. As we previously mentioned, it has not been easy for the four kinds of beings in the Five Realms. During this time, the Buddha attained Buddhahood. He used His attainment of Buddhahood and His relationship with this world to widely transform sentient beings. Those with the karmic conditions to follow Him and learn and practice the teachings still remained as Hearers and Solitary Realizers. Thus “Two decades had already passed.”

Here, “two decades” does not refer to a particular amount of time. It means that those in the Sangha had remained as Hearers and Solitary Realizers for decades. Over a span of 40 years, they had remained as Hearers, Solitary Realizers. So, it is said, “Two decades had already passed.”

The Buddha had given guidance from the Vaipulya through the Prajna, leading them to this point at the Lotus Dharma-assembly. At this time, He bestowed predictions of Buddhahood on His disciples, because He was old and frail. So, Sariputra was the first to receive one. He wanted to let everybody witness that. Small Vehicle practitioners just needed to transform their thoughts, and they too would be able to attain Buddhahood. So, as Buddhist practitioners, we should be very mindful. We must not allow our mind to slack off. “Our true nature, this pure source in our hearts, [gives rise to] wisdom, understanding and faith.” Only we can comprehended the wisdom of our true nature, the source in our hearts; only we can solidify our faith. We need to have true faith and understanding. We can only achieve this ourselves; no one else can help us to get there.

This is what the Buddha told us, so it is up to us to willingly engage in spiritual practice. It is up to us to truly open up our minds. We must never again allow a single deluded thought to arise. If delusion clouds our minds every day, then every day we must start over and cleanse the ignorance from our hearts. We are running out of time to cleanse these accumulated defilements, this negative karma. They form even faster than we can practice. So, we must earnestly guard our minds and not allow a single thought to be deluded, or we will wander away from our innate enlightenment. It has not been easy for us to become aware of this innate enlightenment. So, we absolutely must always be mindful.

Episode 833 – Our Intrinsic Treasure is Buried in Ignorance

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>> Everyone intrinsically has the precious storehouse of True Suchness, but over time it has been covered and buried by the dusts of ignorance. This splendid treasure is hidden inside us without our awareness, so we lament that we are impoverished and complain of how hard it is to sustain ourselves.

>> “Then with gentler words he said, “Think of yourself as my son”. The elder used wisdom to gradually have him come and go. After a period of 20 years, he put him charge of household affairs.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “[The elder] showed him his gold, silver, pearls and crystals. With all the goods going out and coming in, he let him know about every one. Yet the son remained outside of the door, living in a straw hut. He considered himself to be poor, thinking, ‘None of this is mine’.”        [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> [The elder] showed him his gold, silver, pearls and crystals: This is an analogy for the Great Vehicle Dharma-treasures, the Dharma-wealth of benefiting oneself and others. He let them receive and understand this; thus it says, He showed him the gold, silver, pearls and crystals.

>> With all the goods going out and coming in, he let him know about every one: Transforming others is like the goods going out benefiting oneself is like the goods coming in. The arising of conditions is going out; the empty nature of all things is coming in. So, All the goods refers to all phenomena and practices. He let him know about every one.

>> Yet he remained outside of the door: This is an analogy for those upholding the Small Vehicle. Though they knew the meaning of. Great Vehicle teachings, they felt inferior and believed they had no part in them. Thus they stopped outside the door of the Great Vehicle.

>> So, Though they were able to teach the Bodhisattva Way, they themselves were content to abide outside the door of the cause of practicing the Great Vehicle teachings. They could teach it but not practice it; they knew it but lacked the power of vows.

>> Living in a straw hut: He could not give up his sense of inferiority and willingly lived in a straw hut outside the door. This is an analogy for not being willing to turn to the Great, but preferring to linger in the conjured city of the Small [Vehicle] path. “Straw hut” is an analogy for the Two Vehicles’ fruit of eliminating dust, but this is only a temporary shelter from the storm of fragmentary samsara.

>> He considered himself to be poor, thinking, None of this is mine: He lamented his poverty. As the long-form prose stated, [He] first asked for the value of his wages. Then he followed them to clear excrement. Those who abide in the Small [Vehicle] teachings were aware that they had not entered the home of the Great Vehicle nor taken their part in the Great Vehicle mission, and they had no intention or desire to seek the Great Vehicle. Thus it says, None of this is mine.

>> It says in the prose that, [He] received and understood all those things. Still, he had no wish to take even a meal for himself. So, They stopped at this point and thus remained there with their inferior mindset, unable to let go.

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“Everyone intrinsically has the precious storehouse of True Suchness,
but over time it has been covered and buried by the dusts of ignorance.
This splendid treasure is hidden inside us without our awareness, so we lament that we are impoverished and complain of how hard it is to sustain ourselves.”

Isn’t life like this? Clearly we all intrinsically possess the. Tathagata’s precious storehouse of True Suchness. Unfortunately, we are completely unaware of it. “Over time, it has become covered and buried by the dusts of ignorance.” It has not merely been covered; it has become deeply buried.

We often hear of archaeologists, how they sometimes unearth ancient ruins that have been buried very deeply. Though the people who lived in these ancient ruins have already been gone for several thousands or even several tens of thousands of years, nevertheless these objects and monuments can serve as evidence. People today can verify [what happened] thousands or tens of thousands of years ago. For those of us here now, the Dharma the Buddha taught tells us that we all intrinsically possess Buddha-nature, that we all have the precious storehouse of True Suchness. We should believe this and furthermore apply it in our daily living. Now, we are only applying our knowledge; we still have not applied our true wisdom.

Every day, when we see things, our Six Roots [connect with] the Six Dusts, which result in feelings. As we connect with the external environment, we will experience physical sensations. Now it is winter, and it is cold outside, so our bodies experience sensations of cold; we feel cold. This is our sensation of the weather. This is what we know; through our knowledge we recognize these things. When the external environment connects with our bodies, we have feelings. This is True Suchness. However, the true state of True Suchness has much greater abilities.

Why is the weather cold? We know it is cold because it is winter. We can use current technology to understand that when the Earth revolves around the sun, it gives us the four seasons. When the Buddha attained enlightenment, the motions of the planets in the universe were immediately realized by Him. He taught these hidden principles to us, but we were unable to realize them. Now we know that truly, time is always passing. The afflictions in our lives [increase] along with our material needs, and our wisdom becomes mere knowledge.

We know that wealth, fame and status are things for which people fight amongst each other. We produce so many products, extract so many material resources, all for the sake of people’s enjoyment. For the sake of pleasure, people constantly produce desires. When desires are created, we continue to replicate our ignorance. This is what we call ignorance; it accumulates over a long time to the point that it covers and buries our nature of True Suchness.

Our ignorance, though a lifetime is only a few decades long, is accumulated lifetime after lifetime. The nature of True Suchness buried within us is fundamentally so splendid, like a treasure of the world. We [talk about] the microcosm of our bodies; our bodies are also like a small universe. Within the microcosm of our bodies there is a splendid treasure, yet we are unaware of it. After accumulating ignorance life after life, our precious storehouse still lies within us, yet we become less and less aware of it. In such a life, “This splendid treasure is hidden inside us without our awareness so we lament that we are impoverished and complain of how hard it is to sustain ourselves” [We think,] what could we possibly do for others?

The Buddha came to this world with the goal of turning knowledge into wisdom; He wanted to help turn our knowledge into wisdom so we could understand the layers and layers of ignorance and afflictions that we have. If we can analyze this and gain clarity and understanding, we can then resolve to remove the ignorance and afflictions layer by layer. We must never again attract this ignorance that covers and conceals [our true nature]. If we can do this, with our nature of True Suchness, we naturally can turn knowledge into wisdom. We can take our ignorant mind-consciousness and turn it into pure wisdom. Thus we can freely make use of our treasure and apply it however we wish. However, this takes quite a bit of effort.

So, the previous sutra passage states, “Then with gentler words he said, ‘Think of yourself as my son’. The elder used wisdom to gradually have him come and go.” He let him come and go, in and out, very freely. After a period of 20 years, “He put him in charge of household affairs.”

The Buddha had already brought bewildered sentient beings into His door. These were the Hearers and the Solitary Realizers. The analogy used here is “20 years.” After 20 years, “He put him in charge of household affairs.” The Buddha guided them in spiritual practice, had them clean out the garbage and straighten up the yard so they could eventually go through the door.

So, the next passage states, “[The elder] showed him his gold, silver, pearls and crystals. With all the goods going out and coming in, he let him know about every one. Yet the son remained outside of the door, living in a straw hut. He considered himself to be poor, thinking, ‘None of this is mine’.”

Though he had already been led through the door and been shown the storehouse of treasures and the many treasures within it, and though he was allowed to freely go in and out, he still thought to himself, “I do not live in there. I am just a worker.” So, he lived in a grass hut outside. He thought, “These things are not mine. I am still poor. These are the master’s things. They have nothing to do with me.”

[The elder] showed him his gold, silver, pearls and crystals: This is an analogy for the Great Vehicle Dharma-treasures, the Dharma-wealth of benefiting oneself and others. He let them receive and understand this; thus it says, He showed him the gold, silver, pearls and crystals.

These things are analogies; the “gold, silver, pearls and crystals” are analogies for the “Great Vehicle Dharma-treasures, the Dharma-wealth of benefiting oneself and others.” With the Dharma, these precious treasures, we can benefit ourselves, as well as benefit others. This is the. “Dharma-wealth of benefiting oneself and others.” If we can attain these Dharma-treasures, these Great Vehicle Dharma-treasures, we can then pass this Dharma on to others. This is “the Dharma-wealth of benefiting oneself and others.” These are the “gold, silver, pearls and crystals.” This is the Great Vehicle Dharma

With all the goods going out and coming in, he let him know about every one: Transforming others is like the goods going out benefiting oneself is like the goods coming in. The arising of conditions is going out; the empty nature of all things is coming in. So, All the goods refers to all phenomena and practices. He let him know about every one.  

The elder thought of every method he could to let him know about all of these things. “With all the goods going out and coming in, he let him know about every one.” These goods went in and out, were moved in and out, or perhaps these precious goods had to be counted and checked and so on. This is like how spiritual practitioners may already know of these things, yet it is like they are counting other’s wealth. “I am only keeping these things for them. These things are not mine.” They still have this kind of mindset.

“Transforming others is like goods ‘going out'”, and “benefiting oneself is like goods ‘coming in’.” The Dharma should be used to benefit us and others. However, being a Small Vehicle practitioner is like keeping a safe deposit box for others. It is like we are only counting the valuables that come in and go out and nothing more

With all the goods going out and coming in, he let him know about every one: Transforming others is like the goods “going out” benefiting oneself is like the goods “coming in.” The arising of conditions is “going out”; the empty nature of all things is “coming in. The arising of conditions is ‘going out’; the empty nature of all things is ‘coming in’. The arising of conditions” means that after we understand all of these teachings, once we understand this Dharma, when the causes and conditions arrive, we can use this Dharma to go out to transform and deliver sentient beings. This is like “the goods ‘going out’.” It is using the Dharma to go and transform others.

However, “The empty nature of all things is ‘coming in’.” We understand that no phenomenon has a fixed state and all things are empty in nature. The principles are there for our use, yet they are without substance or appearance. Therefore, we came to understand that there is no substance or appearance. If we take the Dharma to heart, we will no longer do things out of ignorance, afflictions, desirous thoughts, greed, pursuit and grasping. Those things will not affect us, and we will no longer multiply our afflictions.

This is due to the “empty nature of all things”; all things are empty. Life lasts but a few short decades, and when these decades are gone, don’t we leave empty-handed? Only one thing is left, karmic cause and effect. We know the law of karma so we should earnestly safeguard our intrinsic nature. Every day we will understand the principles and will no longer create any more karma. We may no longer create any more karma, but since we have this Dharma, we should turn the Dharma-wheel and give it to others in order to transform them. Nevertheless, we must remain aware that all things are empty

So, “All the goods refers to all phenomena and practices. He let him know about every one.” In “with all the goods going out and coming in, all the goods” refers to all phenomena or all things. All phenomena are intrinsically empty and do not truly exist; however, once [causes and conditions] converge, many things are created. In the beginning, the earth was just the earth. It was humankind’s application of knowledge that led to drilling for oil beneath the earth. Originally things were a certain way, but by drilling for these things, we have harmed the earth and at the same time polluted the air. These things originally did not exist, but because of humankind’s knowledge, they have been created. The evolution of our knowledge has brought with it many calamities. So, when we learn the Buddha’s Way, these are the things we must understand.

It is all knowledge. When turned in one direction, it creates karma, but turned in the other, it becomes wisdom-life, it becomes wisdom. When we protect our wisdom-life, we will no longer create negative karma. So, all phenomena are inherently empty. Things are created by human beings, and it is those things that elicit sentient beings’ ignorance and afflictions, so we create more; this becomes a cycle, a cycle of ignorance and afflictions.

Those who understand, who are awakened, know “the arising of conditions is ‘going out’.” When causes and conditions converge, we must go transform sentient beings. We should no longer be attached, for “all things are by nature empty.” This is our intrinsic nature of True Suchness, which is inherently pure. This is how the Buddha patiently guided us, so we would understand. “He let us know about every one.” He made us aware of them. Nevertheless, we “remained outside the door”

Yet he remained outside of the door: This is an analogy for those upholding the Small Vehicle. Though they knew the meaning of. Great Vehicle teachings, they felt inferior and believed they had no part in them. Thus they stopped outside the door of the Great Vehicle.

The son remaining outside of the door is an analogy for “those who uphold the Small Vehicle,” who still only seek to benefit themselves. “Though they knew the meaning of the Great Vehicle teachings,” though they understood the Great Vehicle Dharma, “they felt inferior and believed they had no part in them.” It was like these teachings were unrelated to them. Is this the case? It should not be like this. In fact, we should all hope that with the Dharma we understand, we will do our best so that those who see us and those who listen to what we say will take it to heart with faith and understanding and we ourselves will have even more faith and understanding as we apply it. It should be like this. Only in this way is the Dharma truly ours.

Everyone possesses the nature of True Suchness. We all possess infinite treasures in our precious storehouse of True Suchness. Yet, Small Vehicle practitioners “felt inferior and believed they had no part in them. Thus they stopped outside of the door to the Great Vehicle.” Though they could teach the Great Vehicle Dharma, they still stayed outside the door, [as if] living in that grass hut. If this is the case, then it is a shame

So, “Though they were able to teach the Bodhisattva Way, they themselves were content to abide outside the door of the cause of practicing the Great Vehicle teachings. They could teach it but not practice it; they knew it but lacked the power of vows.”

The Small Vehicle practitioners heard the Buddha open and reveal the. Vaipulya teachings by telling them that everyone could practice the Bodhisattva-path. Though they could teach the Bodhisattva Way, could follow the Dharma taught by the Buddha to pass on and teach the Bodhisattva Way, they themselves never engaged in Bodhisattva-practices. Thus, “They themselves were content to abide outside the door of the cause.”

Our cause, this seed in our minds, has not yet transformed. We still remain with Small Vehicle seeds. In the field of our minds, there are only small trees with small roots. We want to be great trees with great roots, but our cause, this seed, is still so small. This is why we only stand outside the door, not entering the door to the Great Vehicle; we stick to the Small Vehicle Dharma.

“They could teach it but not practice it.” They were people who could teach it, but they could not practice it. They could give many teachings to others, but they did not seek to get involved themselves. They were ones who could teach, but could not do. “They knew it but lacked the power of vows.” They knew the Dharma, but did not have the vows [to practice it]. This was a shame.

Living in a straw hut: He could not give up his sense of inferiority and willingly lived in a straw hut outside the door. This is an analogy for not being willing to turn to the Great, but preferring to linger in the conjured city of the Small [Vehicle] path. “Straw hut” is an analogy for the Two Vehicles’ fruit of eliminating dust, but this is only a temporary shelter from the storm of fragmentary samsara.

So, He was “living in a straw hut. He could not give up his sense of inferiority and willingly lived in a straw hut outside the door.” This is “not being willing to turn to the Great,” but constantly remaining in the Small Vehicle. So, the “straw hut” is an analogy for “the Two Vehicles’ fruit of eliminating dust,” a stage of fragmentary samsara.

Two Vehicle practitioners eliminate ignorance, afflictions and dust. We eliminate those small afflictions, but the truly great afflictions and dust-like delusions have still not been eliminated. Ignorance and afflictions are eliminated in name only, but our nature of True Suchness still remains buried. The dust-like afflictions have not been cleansed. They still have not been eliminated. So we want a shelter [like a straw hut]; it will cover our minds amidst [the storm of] fragmentary samsara.

He considered himself to be poor, thinking, None of this is mine: He lamented his poverty. As the long-form prose stated, [He] first asked for the value of his wages. Then he followed them to clear excrement. Those who abide in the Small [Vehicle] teachings were aware that they had not entered the home of the Great Vehicle nor taken their part in the Great Vehicle mission, and they had no intention or desire to seek the Great Vehicle. Thus it says, None of this is mine.

“He considered himself to be poor, thinking, ‘None of this is mine’.” Actually, it is intrinsic to everyone, but we remain stuck in the Small Vehicle and thus are unwilling to enter the door. Therefore, “He lamented his poverty.” Like it says in the verse, “[He] first asked for the value of his wages. Then he followed them to clear excrement.” All we think about is earning wages; we never give a thought to the fact that the things inside are actually ours. We still just stand outside earning a wage Those who abide in the Small Vehicle teachings” is saying that this is an analogy for “those who abide in the Small Vehicle teachings.” So, they “were aware that they had not entered the home of the Great Vehicle.” They themselves had already admitted that they had never entered the home of the Great Vehicle. This was an analogy Venerable Kasyapa used for himself. “The door was open so wide, and I was able to know of the treasures inside. It is just that I never have entered nor taken my part in the Great Vehicle mission. It is as if I have no part in the Great Vehicle mission. This belongs to others. I have always thought of it as something belonging to others and have had no intention or desire to seek the Great Vehicle. I never wished to seek it, so I never sought the Great Vehicle Dharma. This is why none of this is mine”

It says in the prose that, “[He] received and understood all those things. Still, he had no wish to take even a meal for himself.” So, “They stopped at this point and thus remained there with their inferior mindset, unable to let go.”

This is because they did not wish to relinquish the Small Vehicle. If we do not relinquish the Small Vehicle, then how can we enter the Great Vehicle? This is why we say, to learn the Buddha’s Way, we must be mindful, for it is only by relinquishing the Small Vehicle that we are able to enter the Great Vehicle Dharma. Everyone has a nature of True Suchness, so let us not look down on ourselves, or allow the many dust-like afflictions to bury our nature of True Suchness. Therefore, we must always be mindful.

Episode 832 – Cultivate and Uphold Pure Precepts

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>> Cultivating Bodhisattva-practices requires upholding the pure precepts. We must carefully adjust our actions and speech; with sincere thoughts we realize true principles. With kind and gentle understanding, we leave behind all that is deluded and false. Thus our thoughts, actions and speech must be gentle.

>> “Then with gentler words he said, “Think of yourself as my son”. The elder used wisdom to gradually allow his son to come and go. After 20 years, he put him charge of household affairs.       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Through the three Fours, two Fives, the Seven and the Eight, we enter and see the practices to enlightenment. Then we are true [Buddha-]children, who have entered the noble path. This restates what was described in the prose passages of the sutra as [He] gave him a name, calling this man, ‘Son’.

>> Then with gentler words he said, Think of yourself as my son: This analogy is for seemingly being Buddha-children. Though [the elder] had to lure him in, he had always been his son. Thus it says, Think of yourself as…, which has the meaning of seemingly.

>> A person’s wealth and status are determined by his karma. Though he was kind to him as if [he was] family, he could not immediately nor slightly change his beloved son. For this reason, those who cannot accept their karmic fate are either foolish or deluded.

>> The elder used wisdom to gradually allow his son to come and go. To come and go represents self-cultivation and teaching others. To gradually have him come and go: This is what the prose passages said, The appearance of his mind came to embody faith, and he came and went without difficulty.

>> At this time He expounded the Vaipulya teachings, praising the Great Vehicle and commending the perfect teachings. He gradually led them to enter and delight in the Great Vehicle and correct their deviations. He reproached those who held to the Small and did not move toward the Great, thus gradually leading them to move toward the Great Vehicle.

>> After 20 years, He continued onto the Prajna teachings, gradually leading them to enter into the Great Vehicle principles of emptiness. Benefiting oneself is called coming. Then He began to turn the teachings towards the Bodhisattva-path. Benefiting others is called going. Altogether, this process took around 22 years.

>> Thus, He put him in charge of household affairs. This was different from their previous duties of clearing out the excrement of views and thinking. So when they were at the stage beyond learning of the Two Vehicles, He began expounding the Great Vehicle Dharma. This is also referring to promoting the Dharma and benefiting all beings, which is the same as the work of Bodhisattvas in eliminating outside deviant views and delusions.

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“Cultivating Bodhisattva-practices requires upholding the pure precepts.
We must carefully adjust our actions and speech; with sincere thoughts we realize true principles.
With kind and gentle understanding, we leave behind all that is deluded and false.
Thus our thoughts, actions and speech must be gentle.”

As we cultivate Bodhisattva-practices, if we do not cultivate our own conduct, we will be unable to set an example for others. How then would we be able to deliver anyone? Therefore, we must uphold the pure precepts.

To uphold pure precepts we must earnestly cultivate precepts, Samadhi and wisdom, and upholding precepts, Samadhi and wisdom begins with our body, speech and mind. We have this body, so when our mind gives rise to a thought, it is then expressed through the body. Our body may engage in killing, stealing, sexual misconduct, lying and drinking alcohol; these are all actions taken with the body. Our speech may contain harsh words, flattery, gossip and lies. In our minds there may be thoughts of greed, anger, ignorance, arrogance and doubt. So much [karma is created] when our minds give rise to a thought and our body then acts on it. With the actions of our body and the words we speak with our mouths, we give rise to so much karma! This is how we create karma.

So, we must be very vigilant.. “We must carefully adjust our actions and speech.” Our actions and speech are the conduct we express outwardly. I cannot see what you are thinking in your mind, but I can observe your conduct. When people have a dignified demeanor and are very grounded, they do everything efficiently and skillfully, and their words ring true. This is what people can observe from our actions and speech. Indeed, because people can observe what we do, we must always be vigilant of our minds. Only we can know our own minds, so we should always cultivate “sincere thoughts [so as to] realize the true principles.” We should constantly be adjusting our minds.

If our intentions are not sincere, how can we thoroughly understand the principles? Therefore, we must continue to adjust our minds so that our intentions are very sincere. As we interact with people and things, we must be very sincere. Do the actions we express through our body or the words we express through our speech inspire other people to head in a good and proper direction? This depends on how we transform sentient beings with our action and speech and whether our intention is genuinely sincere.

“With kind and gentle understanding, we leave behind all that is deluded and false.” We cultivate our minds so that people feel our actions, speech and thoughts are expressing kind and gentle understanding. The purpose of spiritual practice is to change. In the past our habitual tendencies were negative, and our attitude may have been terrrible. But after engaging in spiritual practice, we must have “kind and gentle understanding” and must “leave behind all that is deluded and false.”

In Tainan, there is a Mr. Zhuang and his wife. After their eldest son graduated, he looked for a job. He began working in December. He had not even worked there for a month when, in early December, he began working on digging up a tree. It was a big tree they were replanting elsewhere. They had cut the surrounding roots and had yet to cut the main root. But, they decided to break for lunch. After lunch, they returned. When he and a co-worker were beside the tree, suddenly it toppled over, falling right on top of them and crushing them. This was how Mr. Zhuang’s son passed away.

The young man’s parents were heartbroken, but they were very brave. The parents were both Tzu Chi volunteers. Thus, they chose to forgive. The father was understanding and forgiving and actually went to comfort their son’s boss. This is how, “With kind and gentle understanding, we leave behind all that is deluded and false.” He is a Living Bodhisattva. He regularly practiced [the teachings]. After listening to the Dharma, he did not allow any of it to leak away. “Thus our thoughts, actions and speech must be gentle.” As long as we can see through things, is there anything we cannot overcome? This is our goal in learning the Buddha’s Way. We must be earnest and mindful!

“Then with gentler words he said, “Think of yourself as my son”. The elder used wisdom to gradually allow his son to come and go. After 20 years, he put him charge of household affairs.”

Yesterday we said, “Then with gentler words….” The elder had already approached his son and was patiently guiding him. Hence,”Think of yourself as my son. The elder used wisdom,” he applied his wisdom, “to gradually allow his son to come and go. After 20 years, he put him charge of household affairs.” This still took 20 years, a long period of time. “After 20 years,” over all that time, he helped him learn many things. This is an analogy for the Seven Factors of Enlightenment, also known as the Seven Factors of Bodhi, and the Eightfold Noble Path. This is all Dharma. There are “the three Fours, the two Fives, the Seven and the Eight.” We have been talking about how the Buddha continuously guided us with these methods

Through the three Fours, two Fives, the Seven and the Eight, we enter and see the practices to enlightenment. Then we are true [Buddha-]children, who have entered the noble path. This restates what was described in the prose passages of the sutra as “[He] gave him a name, calling this man, ‘Son’.”

“20 years” was how long Hearers and Solitary Realizers were taught the 37 Practices to Enlightenment and the Four Noble Truths, suffering, causation, cessation and the Path [The Buddha] kept guiding them to gradually take these to heart. Thus they could “enter and see the practices to enlightenment”
Everything, whether the Four Noble Truths, the Twelve Links of Cyclic Existence or actualizing the Six Paramitas in all actions, is inseparable from the 37 Practices to Enlightenment. In these ways, He continuously helped them enter the noble path. Starting by saying “You are like my son,” He was actually helping them gradually enter their nature of True Suchness and experience that pure nature. This was the method He used.

“This restates what was described in the prose passages of the sutra.” We saw that in the prose section of the sutra, Subhuti put forth the parable of the poor son. Then Venerable Kasyapa followed by repeating the parable in verse. So, this is restating “[He] gave him a name.” In the prose section it said, “[He] gave him a name, calling this man, ‘Son’.” This is similar to that sutra passage, “You are like my son, I am like your father.”

Then with gentler words he said, Think of yourself as my son: This analogy is for seemingly being Buddha-children. Though [the elder] had to lure him in, he had always been his son. Thus it says, Think of yourself as…, which has the meaning of seemingly.

The prose says he “called this man, ‘Son’. Then with gentler words he said, ‘Think of yourself as my son’.” With very gentle words, he approached his child and earnestly spoke to him ․Then with gentler words he said, “Think of yourself as my son”: This analogy is for seemingly being Buddha-children. Though [the elder] had to lure him in, he had always been his son. Thus it says, “Think of yourself as…,” which has the meaning of “seemingly.” This is an analogy for “seemingly being Buddha-children.” He “lured him in” and treated him as his son. The elder said, “You are like my son.” With these gentle words, he was able to approach him. The term for this is “seeming.” Saying “this seems” implies this is like something. It is like we are Buddha-children. This was the way the Buddha enticed people. The Buddha sees all beings the same way, not just humans but all living, moving beings. In His love, the Buddha treats all as His children. Thus He patiently guides them and invites them in.

“He had always been his son. Thus it says, ‘Think of yourself as…’.” He was “like” [a son]. “Seemingly” means “is like.” In fact, everyone intrinsically has a nature of True Suchness; this is analogous to our biological father. Deviating from our nature of True Suchness is like leaving our home and being unable to find our way back.

The Buddha comes to the world for one great cause, to deliver sentient beings by paving this path that leads back home.

A person’s wealth and status are determined by his karma. Though he was kind to him as if [he was] family, he could not immediately nor slightly change his beloved son. For this reason, those who cannot accept their karmic fate are either foolish or deluded.

Furthermore, “A person’s wealth and status are determined by his karma”  Why do we humans experience so much suffering? Can anyone experience this suffering in our place? We have brought this karma with us from our past lives. However, “Though he was kind to him as if family, he could not immediately nor slightly change his beloved son.” Even when the elder saw his child, he could not say, “Come back with me. Come; you are my son. I want to give you all these things.” Would the son have been able to accept that? No. Similarly, when someone is suffering, who can ease that pain? No one can change that at all. So, even if “he was kind to him as if family, he could not immediately nor slightly change his beloved son.” For the son to immediately accept this and leave his suffering behind would have been very difficult. All of us are the same way. So, it is truly difficult for the Buddha to deliver sentient beings.

“Those who cannot accept their karmic fate are either foolish or deluded.” If we cannot be at peace with our life, if we are unable to understand the karmic law of cause and effect and are unable to take the Dharma to heart to develop our wisdom-life, then we are absolutely foolish. If we do not understand, we cannot free ourselves. Then in this world, in this illusory life, the causes and conditions for afflictions will continue to entangle us and cannot be eliminated. But if we have the Dharma, naturally we will be able to eliminate them. “Without Dharma to transform us,” we will be unable to eliminate them. So, “[We] are either foolish or deluded.” This is why we cannot open our minds.

The elder used wisdom to gradually allow his son to come and go. To come and go represents self-cultivation and teaching others. To gradually have him come and go: This is what the prose passages said, The appearance of his mind came to embody faith, and he came and went without difficulty.
 
Next we discuss, “The elder used wisdom to to gradually allow his son to come and go.” The elder approached the poor son. He taught him through his own conduct. He removed his magnificent clothing and went among the poor people there to meticulously teach them. Only by setting an example himself was he able to teach others.

After the Buddha attained enlightenment, He did not just say, “I am a Buddha, so just listen to what I say and you will be liberated”; He did not do that. He stayed with the Sangha and lived the same kind of life they did. Like everyone else, He asked for alms every day, etc. Like everyone, He faced ridicule, criticism, slander from other religions and so on. He lived the same way they did and faced the same unenlightened slander. The Buddha also went through this. So, this is “teaching others through one’s own conduct.” Regardless of how people treat us, we must remain patient. We must also find ways to overcome the ignorance of sentient beings. This is the compassion of the Buddha with which He manifested in the world to teach us.

So, He “gradually [had us] come and go.” How do we absorb the Dharma into our minds while also giving to others at the same time? Going and giving is benefiting others. “Coming” is working for our own benefit and practice. When we take the Dharma to heart, the Dharma is our treasure. We must be earnest; with every teaching we understand, we attain a treasure. This is taking the Dharma-treasure to heart. After taking this treasure into our hearts, we must “go” out. That is how we then transform people. Thus the long-form prose says, “The appearance of his mind came to embody faith, and he came and went without difficulty.” If we can truly take the Dharma to heart, then we can be like the words of this passage, “The appearance of his mind came to embody faith.” We can manifest this in our actions

At this time He expounded the Vaipulya teachings, praising the Great Vehicle and commending the perfect teachings. He gradually led them to enter and delight in the Great Vehicle and correct their deviations. He reproached those who held to the Small and did not move toward the Great, thus gradually leading them to move toward the Great Vehicle.

The next passage is explained like this, “At this time He expounded Vaipulya teachings, praising the Great Vehicle and commending the perfect teachings.” Bodhisattvas are able to achieve this. They go beyond the Agama teachings, beyond merely benefiting themselves. They have at least advanced to Vaipulya teachings. Vaipulya teachings are great teachings. Benefiting ourselves and others are part of the Vaipulya teachings. Thus they are praised by many people; this is a way of commending the Great Vehicle. This is a kind of perfect [teaching]


“He gradually led them to enter and delight in the Great Vehicle.” He helped everyone to gradually understand that, in fact, practicing the Great Vehicle is simple. There is no need to think of it as difficult. “I am afraid to contrive affinities.” We must constantly be forming good affinities with people. As for “correcting their deviations,” we should correct perspectives that lead people to be biased and selfish. Then we can walk the great path without straying. The great Bodhi-path is a direct path, so we just have to keep walking straight ahead. “He reproached those who held to the Small and did not move toward the Great.” The Buddha now began to tell them, “It is not right to practice the Small Vehicle. You should be moving toward the Great Vehicle, not just remain with the deer- and sheep-carts. You should be driving the great white ox-cart.” We should gradually head toward the Great Vehicle. This is very important.

After 20 years, He continued onto the Prajna teachings, gradually leading them to enter into the Great Vehicle principles of emptiness. Benefiting oneself is called coming. Then He began to turn the teachings towards the Bodhisattva-path. Benefiting others is called going. Altogether, this process took around 22 years.

Thus it says, “After a period of 20 years….” This showed He continued into the Prajna teachings. After the Vaipulya teachings, we must advance into the Prajna teachings. He “gradually led them to enter into the Great Vehicle principles of emptiness” If we are clinging to everything, saying, “This is my son. This is my treasure. This is my…. I’ve suffered a loss. I can’t stand it; I’m in so much pain.” Think about this; what can we do? Life is short. We come together because of karmic conditions. We part when those conditions end. Everything is empty. Only when we can understand these principles have we truly taken the Dharma to heart. “Then He began to turn the teachings toward the Bodhisattva-path. Benefiting others” is called “going.” Only when we can thoroughly understand this are we able to give to others. “Altogether, this process took around 22 years.” The Buddha gave Prajna teachings for 22 years

Thus, “He put him in charge of household affairs. This was different from their previous duties of clearing out the excrement of views and thinking. So when they were at the stage beyond learning of the Two Vehicles, He began expounding the Great Vehicle Dharma. This is also referring to promoting the Dharma and benefiting all beings, which is the same as the work of Bodhisattvas in eliminating outside deviant views and delusions.”

So, we must look at what we are learning and develop Right Understanding and Right Views. We must not deviate in the slightest, or we will go astray, then we will continuously give rise to afflictions. Therefore, we must regularly “clear out the excrement of wrong views and thinking.” Some people may say, “Master only talks about these things. Actually, there is more. Why don’t we learn to chant the Buddha’s name? If she taught us to chant the Buddha’s name, in the end the Buddha would come and guide us.” Actually, the Buddha is guiding us every day. Which moment is “the end”? Any day may be the end of our life. Every day the Buddha is guiding us. Every day we also guide others with a Buddha-mind. So, we must earnestly learn the Buddha’s teachings and develop Right Understanding and Right Views.

This is being “at the stage beyond learning of the Two Vehicles.” When we are at the “stage beyond learning,” we have a very thorough understanding. Clearing away excrement is clearing away all kinds of afflictions. When we have cleared away all these afflictions, we are at the “stage beyond learning.” The “stage beyond learning” is when we have understood everything the Buddha taught, all the principles. Furthermore, we even understand the Great Vehicle.

“This is also referring to promoting the Dharma and benefiting all beings. Not only do I understand it, I can also advance the Dharma. This is the same as the work of Bodhisattvas in eliminating outside deviant views and delusions.” Outside deviant views are all [different] kinds of deviant thinking. We can completely understand them, too. This is part of practicing the Great Vehicle. But we may not be able to practice. We may refuse to go among people to contrive affinities. In this case, after we listen, all we can do is understand and share it.

In summary, “20 years” describes. Hearers and Solitary Realizers. They listen to and understand the teachings but are still unable to put them into practice. The Buddha wanted us to put the teachings into practice; this is the only way we can truly eliminate our afflictions. I hope that as we learn the Buddha’s Way, we learn Bodhisattva-practices and uphold the pure [precepts] so that we can achieve “kind and gentle understanding” and “leave behind all that is deluded and false.” Only then are we true spiritual practitioners. So, we must always be mindful.

Episode 831 – Cultivate Factors of Bodhi to Find the Way Home

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>> Though originally the son of a wealthy family, after one instance of foolishness, he wandered in destitution and hardship, impoverished and faced with adversity. Out of compassion, the father looked for his son. As his son had lost his way home, the father traced his footsteps to find him and affirmed that this was his true son.

>> ” You will have oil to apply to your feet, enough to eat and drink and a thick and warm mat. With harsher words he said, ‘Work diligently!.”  [Lotus Sutra, Chapter 4 – Faith and Understanding]

>> ” Then with gentler words he said, ‘Think of yourself as my son’. The elder used wisdom to gradually have him come and go from the house. After a period of 20 years, he put him in charge of household affairs.” [Lotus Sutra, Chapter 4 – Faith and Understanding]

>> ” Then with gentler words he said, ‘Think of yourself as my son’: According to capabilities, the Buddha taught us to cultivate the Seven Factors of Enlightenment and the Eightfold Noble Path.”

>> Seven Factors of Enlightenment: First is the factor of discernment, which is discerning between truth and falsehood in all teachings.

>> The second [factor] is the factor of diligence, which means to cultivate the teachings without interruption or distraction.

 >> Third is the factor of joy; this is the joy we attain from awakening to the True Dharma.

>> Fourth is the factor of elimination. The factor of elimination means to eliminate all [ignorant] views and all afflictions.

>> Fifth is the factor of renunciation, which is letting go of all views and all states of attachment.

>> Sixth is the factor of Samadhi, which is awakening to and understanding all states of meditative concentration.

>> Seventh, the factor of thought says we must [engage in] the practice of cultivating contemplation.

>> Eightfold Noble Path: one, Right View, two, Right Thinking, three, Right Speech, four, Right Action, five, Right Livelihood, six, Right Diligence, seven, Right Mindfulness and eight, Right Samadhi.

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“Though originally the son of a wealthy family, after one instance of foolishness, he wandered in destitution and hardship, impoverished and faced with adversity.
Out of compassion, the father looked for his son.
As his son had lost his way home, the father traced his footsteps to find him and affirmed that this was his true son.”


Reading this verse, we are reminded of the past. The Chapter on Faith and Understanding has been describing Subhuti and Venerable Kasyapa. In the beginning of the long-form prose, Subhuti started to describe their own state of mind. They had followed the Buddha for a long time, but they had been unable to mindfully comprehend the Dharma and remained stuck in the Small Vehicle Dharma. For decades, they had been walking in place [They were] just like a son of a wealthy family, who, when young and immature, got lost and was unable to find his way home. This son wandered about aimlessly and lived a life of poverty, destitution and hardship. This describes the difficult life of the child.

“Out of compassion, the father looked for his son.” This father was very compassionate. When his child left him, the father, with a parent’s loving heart, constantly worried about his son. Of course, he kept looking for him and kept wondering where his son was. So, “His father traced his footsteps to find him.” Finally, he saw him; there was a figure who looked just like his son. “It’s true; that really is my son!” With a father’s compassion, no matter how undisciplined his child had been, since the father had traced his child’s footprints and had now seen him, he confirmed that. “This is my true son!” This shows that we sentient beings are lost. Once we go out, we cannot find the way home. We forget how our parents miss us and are saddened by [our absence]. When we wander around out there, we experience so much hardship and torment, yet we do not know the way home.

Every one of us originally came from a family of abundant wealth. Inside our heart, we all have a wealthy household; as if we come from a very wealthy family. Originally, we were wealthy children, children from a wealthy family. But because of a moment’s confusion and ignorance, we left our home and wandered around out there. From one thought of ignorance, 84,000 afflictions arose in our minds; this led us to wander about and do many things, [thus creating karma]. We have been born in the heaven, human, hell, hungry ghost and animal realms; in the Five Realms, we wandered about homeless. This is truly very frightening. So, we must be mindful.

The Buddha’s intent in coming to this world was solely to help all sentient beings realize that everyone intrinsically has Buddha-nature, and we are all able to attain Buddhahood. It is just a single thought of ignorance [that led us astray]. The Buddha came to this world to help us understand how to eliminate our ignorance. After we eliminate our ignorance, we will understand how to walk on the road back to our nature of True Suchness.

Next, let us look at the previous sutra passage, “‘You will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.”

This was the previous passage. The child had been out wandering around when the father finally found him. He had to adopt a very gentle demeanor and put on a disguise to go to where his child was and invite him back. Once he had invited his son back home, his son took cleaning supplies, and every single day he worked very diligently cleaning. This old man that invited him there would often talk with him. Because India is very dry, the skin on people’s hands and feet cracked easily. Being able to protect their skin was something only wealthy people could do. So, he said to his son, “Look, we have such abundant goods. Even when we are working, not only will we have food to fill us and clothes to warm us, but we can also protect our skin. You will have oil to apply to your feet.”

“You will have oil to apply to your feet” refers to spiritual powers, the power of transporting oneself. It means that if we practice earnestly, we will have the Six Spiritual Powers. Within the Six Spiritual Powers, there is the power of transporting oneself. Actually, the power of transporting oneself means that our thoughts are free and abundant. This is called the power of transporting oneself. I often tell everyone, “You are all here, but let me tell you about the Philippines. On the streets in the Philippines, there is a group of homeless people.” If we have watched Da Ai TV we will think of the streets in Manila, Philippines and what they set up there, such comfortable places which were provided for many people to shower. When they came out, they were like new people. After getting haircuts and new clothes they were given plenty of supplies.

This is what we would think of. These poor and destitute people were wandering the streets; when they met some good people, their lives were totally changed. Using the same principle, we can clearly understand that we all intrinsically have the Buddha-nature. Our nature of True Suchness is complete, but we continue to have ignorance [covering us]; there are still defilements in our minds. We are covered by ignorance, with defilements and disease in our minds. For example, if we are hungry and thirsty and the skin on our hands and feet has cracked, it will be very difficult for us to do work.

Now that we are listening to the Dharma, our minds have started to become spiritually rich. We should be able to make use of it, and not only for our own benefit; we should have “more than enough” that we can use to help others. Just look at the volunteers from the Philippines. You see, their hearts are filled with love. Not only are their own families well-off, they are willing to come out [to help others]. They prepared many things for those homeless people, so they could be relaxed and at ease and obtain needed supplies. Isn’t this the power of transporting oneself? When we have more than enough, we can go wherever we want; wherever people are in need, we can take action and go to that place to help. The principle is the same. So, our minds will gradually become rich.

This was because the elder could not bear for his child to live in poverty and suffer so greatly. Thus he used different methods to teach him. This is just like the Buddha.

The next sutra passage says, “Then with gentler words he said, ‘Think of yourself as my son’. The elder used wisdom to gradually have him come and go from the house. After a period of 20 years, he put him in charge of household affairs.”

We should read this sutra passage carefully. Using different methods and different words, how could he guide his son?

” Then with gentler words he said, ‘Think of yourself as my son’: According to capabilities, the Buddha taught us to cultivate the Seven Factors of Enlightenment and the Eightfold Noble Path.”

Next it says, “Then with gentler words he said, ‘Think of yourself as my son’.” The father had already approached his son and now started to speak to him. “According to capabilities, the Buddha taught us to cultivate the Seven Factors of Enlightenment and the Eightfold Noble Path.” At first, this was like how the Buddha taught to people of average and limited capabilities; He gave them the 37 Practices to Enlightenment. We talked before about the Fourfold Mindfulness, Four Bases of Fulfilling Power, etc. After the three Fours are the two Fives, the Five Spiritual Roots and Five Powers, as well as the Seven and the Eight, the Seven Factors of Enlightenment and the Eightfold Noble Path.

“Of the Seven Factors of Enlightenment, the first is the factor of discernment, which is discerning between truth and falsehood in all teachings.”

We must choose well among the teachings and take the Dharma into our hearts. When we learn teachings, it must be Right Dharma. Nowadays, the world is very complicated, with many deviant paths and views. One can easily go wrong, toward a deviant path. When people are lured onto deviant paths, it is truly very frightening.

We are learning from the Buddha, and “Buddha” means “Enlightened One.” The Buddha was an enlightened person, so He was called the Buddha. Therefore, when we choose the religion we want to have faith in, we must choose very carefully. How should we practice within our religion? We must very carefully discern this, so we can find a [method] that is worth practicing. As for “the truth and falsehood in all teachings,” we must earnestly look for and seek to understand what our True Dharma is and what Dharma is worth mindfully accepting. So, this is called the “factor of discernment” or the “discernment factor.”

A “factor” is the same as a “branch.” A “factor” is [an element of something], and a “branch” is [a part of a group]. So, we can call them the Seven Factors of Bodhi or the Seven Branches of Enlightenment. These two terms are interchangeable

“The second [factor] is the factor of diligence, which means to cultivate the teachings without interruption or distraction.”

This is very simple; we understand it just by looking at the words. When we are practicing the teachings, we cannot have discursive thoughts. We need to be single-minded in our resolve to walk the great, straight Bodhi-path. We need an upright mind to walk the Bodhi-path without any complications. The True Dharma is very simple, without any complications. So, if we practice with simple and straightforward spiritual aspirations, it will be easier for us to experience it. We must not have overly-complicated thoughts

“Third is the factor of joy; this is the joy we attain from awakening to the True Dharma.”

If we can be joyful, what did it take to make us joyful? [We are joyful] when the Dharma and our minds can resonate with each other. What are our intentions? What exactly is the Dharma? After we have heard it, we understand it. Why is a “poor son” used as an analogy for our nature of True Suchness? In regard to our nature of True Suchness, “I am I, and the poor son is the poor son; what does he have to do with me?” As individuals we are not related, but in terms of the principles, the poor son has a lot to do with us. Analogies help us understand the principles. The principles are so profound that if we only hear them we may not understand. So, people and matters are used as analogies [to help us understand them].

This poor son is actually us. Once our ignorance causes us to take action, a lot of ignorance and afflictions arise. Once we ran away, we did not know how to return.

Now we know the path to return home. This is just like the poor son. The wealthy elder had already met him. He was talking to him every day, and every day he encouraged him to make a resolve. “After you make a resolve, you can receive the treasures of this world. That is how you should begin.” It is just like when we listen to the Dharma; we find that our minds intrinsically have wisdom equal to the Buddha’s. So, we must work hard to dedicate the Dharma we hear to ourselves and take it to heart.

I often say, “We must take the Dharma to heart.” This means that after we hear the Dharma, we must apply it to ourselves and rediscover our intrinsic nature. We should know that being on this road we will soon arrive at our home. So, we are joyful; we call this Dharma-joy.

We often say that we work joyfully; what are we joyful about? Helping other people makes us very joyful, and finishing a task makes us joyful as well. When spiritual practitioners, people who truly listen to the Dharma, take action, if we successfully put the teachings into action, that is Dharma-joy. “This is the joy we attain from awakening to the True Dharma.” Knowing the methods to transform people and allowing everyone to be very joyful gives us Dharma-joy

“Fourth is the factor of elimination. The factor of elimination means to eliminate all [ignorant] views and all afflictions.”

Now we understand the Dharma, and we also understand how to “eliminate all [ignorant] views and all afflictions.” We have already been wandering for “20 [or] even 50 years.” It is truly because of our ignorance that we have wandered for such a long time and in so many rough places. We have truly suffered a lot. But now we have found the road home, so we must quickly eliminate our ignorant views. We must now begin to eliminate our ignorant views and understanding. In spiritual practice, we must eliminate all of our afflictions. If we do not eliminate our afflictions, the path to return home will still be very long. If we can eliminate one affliction, we will get closer to our intrinsic nature and move closer to the road home. If there are obstructions on the road, we must first eliminate the road blocks. When we have cleared away the road blocks, we will have hope of being able to return.

“Fifth is the factor of renunciation. Renunciation is letting go.”

We just had to “eliminate,” and now we must “renounce.” This is “letting go of views and states of attachment.”

Since we are engaging in spiritual practice, we must let go of all our views and understanding. We must eliminate our old habitual tendencies. Whether it be [our attachments to] fame or wealth, we must eliminate them. Since we are engaging in spiritual practice, we should maintain a simple lifestyle and not be afraid of hard work. This kind of simplicity should prevent discursive thoughts and afflictions from disturbing our minds. So, we must let go of our delusions of views and thinking, let go of our discursive thoughts and let go of our thoughts of attachment. If all these external states, the states of our Six Roots and Six Dusts, can be eliminated, we will no longer be tempted by them. If we can “let go” of them, then naturally our afflictions will be reduced.

“Sixth is the factor of Samadhi. We need to have Samadhi. Samadhi is to “awaken to all states of meditative concentration.”

Our minds must have Samadhi; [we must practice] precepts, Samadhi and wisdom. If we uphold the precepts, then naturally our minds will not be chaotic. If our minds are not chaotic, we can eliminate the Five Roots and Five States; if roots, dusts and external states can be eliminated, then naturally our minds will have Samadhi. With the factor of Samadhi, if we can be focused, we are practicing meditation. Carrying firewood and water is also meditation. When the mind is focused, every action is a practice of Samadhi

“Seventh, the factor of thought says we must [engage in] the practice of cultivating contemplation.”

 We should rid ourselves of attachments to external states. No matter how complicated external sounds are, we should not worry about them. We should focus on listening to our hearts, focus on the teachings we have heard and on how we should engage in spiritual practice [As we hear] which teachings and methods can be applied to our lives, we feel very joyful. Indeed, this is “the practice of cultivating contemplation.” As we listen to the teachings every day, we must contemplate them earnestly.

Before the Eightfold Noble Path come the Seven Branches of Enlightenment or the Seven Factors of Bodhi. Next is the Eightfold Noble Path.

“Eightfold Noble Path: one, Right View, two, Right Thinking, three, Right Speech, four, Right Action, five, Right Livelihood, six, Right Diligence, seven, Right Mindfulness and eight, Right Samadhi.”

If we can uphold Right Views and Understanding, Right Thinking, Right Speech and. Right Actions, then in our lives, we [can] protect our wisdom-life well. Regarding Right Thinking, Right Diligence, Right Mindfulness and Right Samadhi, we cannot lack any of these in spiritual practice.

So, in learning the Buddha’s Way in our lives, I hope that none of our thoughts will stray from the Dharma and that our every action can be aligned with the Dharma. Then it will truly be a road without obstacles for us Buddhist practitioners. After removing the road blocks in our path, we can take one step at a time to steadily return home. This requires us to clean our surroundings. We must put our efforts into this. Everyone, please always be mindful.

Episode 830 – The Foundation of the Noble Path

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>> Sincerity, integrity, faith and steadfastness are the practices to enlightenment with which we eliminate all afflictions. All dust-like delusions arise because of desires; they are the root of suffering. By diligently and bravely cultivating goodness, we can eliminate evil. With peace of mind, Right Mindfulness, Right Understanding and Right Views, we will be at ease in the Dharma.

>> ” You will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.” [Lotus Sutra, Chapter 4 – Faith and Understanding]

>> You will have oil to apply to your feet:  This is an analogy for the Four Bases of Fulfilling Powers. Attaining the ingenuity of Samadhi and wisdom and immeasurable virtues is known as spiritual powers.

>> This is referred to in prose passages as, Rice, grains, salt, vinegar [and people to] help you when you need it. Having enough to eat and drink is an analogy for cultivating wisdom. A thick and warm mat is an analogy for cultivating Samadhi.

>> A thick and warm mat: This mat refers to a straw mat. This is what is said in the prose passages, “You may put your mind at ease.” This represents the Samadhi and wisdom of Small Vehicle practitioners who seek only to benefit themselves and not to benefit others.

>> A thick and warm mat: This is an analogy for contemplating, practicing, learning and cultivating all kinds of meditation.

>> Small Vehicle meditative contemplation is like a thick and warm mat. It is incomparable to Great Vehicle Samadhi, which is like an elegant mat of white fabric.

>> With harsher words he said, “Work diligently!”: This represents the Five Spiritual Roots and Five Powers. When the spiritual roots and powers have been established, we can bear all kinds of hardship

>> The Five Spiritual Roots: The root of faith, the root of diligence, the root of thought, the root of Samadhi and the root of wisdom.

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“Sincerity, integrity, faith and steadfastness are the practices to enlightenment with which we eliminate all afflictions.
All dust-like delusions arise because of desires; they are the root of suffering.
By diligently and bravely cultivating goodness, we can eliminate evil.
With peace of mind, Right Mindfulness, Right Understanding and Right Views, we will be at ease in the Dharma.”

Everyone, in spiritual practice, what we must pay most attention to is our minds and our thoughts. Sincerity, integrity, faith and steadfastness are most helpful practices to enlightenment.

We often talk of ” the 37 Practices to Enlightenment.” These practices all emphasize sincerity, integrity, faith and steadfastness. Thus, we must be mindful and put in our efforts. As we start our spiritual practice, we have to clear our minds of the afflictions and ignorance deep in our minds.

Why does everyone have afflictions in their minds? Whether it is the afflictions in our minds or our inability to fully understand the Dharma, it is all due to the fact that we have “desires.” Our desires extend to such a wide range of things. In addition to material desires, we have physical and mental attachments. All the things we wish to possess are called desires. Having desires causes a lot of dust to fly around in our minds; these are the afflictions of dust-like delusions. Desirous thoughts are truly harmful. They are most damaging to spiritual aspirations. A single thought of ignorance is what set off these desires. This is the root of suffering in cyclic existence. So, if we can understand these principles, we will be diligent and courageous in cultivating all goodness and eliminating evil.

If we are not diligent, we will be unable to do this. If we are diligent but not courageous, this will go very slowly. Therefore, all goodness must be practiced and upheld with diligence and courage. If we can do this, goodness will increase and evil will be eliminated. If we diligently practice goodness, then our wisdom-life will develop and our afflictions and ignorance will be eliminated. If we can do this, then the course of our spiritual practice will take us back to our original home. By doing this, we will have peace of mind, and the Eightfold Right Path will be before us. Right Thinking, Right Understanding, Right Views, Right Mindfulness and so on, the Eightfold Right Path, are all found in our lives. Therefore, we will be at ease in the Dharma.

Recently, [Tzu Chi volunteers] in Canada told us that this year they will be celebrating their 20th anniversary. Actually, strictly speaking, 22 years have passed since they started Tzu Chi.

Back in 1992, Chang Chao Ming and his wife, Lee MeiMei, settled down in Toronto. This was the beginning. They brought the Tzu Chi spirit to Canada; they were very diligent and brave. They talked about Tzu Chi with everyone they met, making the most of every opportunity. Every time they came to Taiwan, they would bring many copies of. Tzu Chi publications back to Canada. They held gatherings in their home and invited people to learn about Tzu Chi. This is how they recruited donating members. Then in 1994, at their house they officially set up a Tzu Chi service center. This was in eastern Canada, in Toronto.

In Canada, there is another office in Vancouver. In all things they are united in diligently and bravely promoting Tzu Chi. So, Tzu Chi in Canada has received very positive recognition.

When immigrants in Toronto [become citizens], Tzu Chi volunteers are always invited to participate in the citizenship ceremony in order to share with them that once they are part of this country, they must abide by this country’s laws and make contributions to their local communities. Tzu Chi volunteers are exemplary immigrants. So, every year, every time there is a citizenship ceremony, Tzu Chi volunteers are presented as role models.

This year, they now have a [Tzu Chi office]. It was originally a church; it has now become a Jing Si Hall. On their 20th anniversary, they officially began using it. During the opening ceremony, they [demonstrated the spirit] of Ven. Jian Zhen, how he traveled east [to spread Buddhism]. To spread the Dharma from China to Japan, he faced so many difficulties. He suffered through major disasters, and even after he became blind, he still continued his efforts. He attempted the crossing to Japan six times and failed five times. To carry out his vow of bringing the Dharma to Japan, he made a tremendous effort. So, the volunteers in Toronto trained to [perform songs from the animation about him]. They rehearsed “From Vow to Action.” They also used “Questioning Karmic Connections”; how did these affinities come about? At the same time they did “Fulfilling My Dream.” These three songs were performed that day.

Local officials and many guests all came. One of them was a legislator of Filipino origin. One volunteer, Ji Heng, shared with him that after Typhoon Haiyan struck the Philippines, Tzu Chi found all kinds of ways to help, including through a “cash for work” program. He explained all this. The legislator had also seen this for himself.
In June he had gone back to the Philippines and seen the aftermath of the hurricane in Tacloban. In that place, he heard and saw the ways Tzu Chi actually helped people. So, he went on stage to share his experience.

This came about because we “diligently and bravely cultivate goodness.” Spreading seeds of goodness in Canada is actually very difficult. But everyone remains unceasing in their diligence, using their genuine sincerity and firm faith to spread the Tzu Chi School of Buddhism there. They all safeguard the spirit of the [Jing Si] Dharma-lineage.

So, everyone has “peace of mind, Right Mindfulness, Right Understanding and Right Views.” Living there, they are an example to others, role models for other immigrants. They put their hearts into helping people there and have earned everyone’s approval. This is practicing the Bodhisattva-path; it is essential for us spiritual practitioners. Thus, we need to earnestly and mindfully engage in spiritual practice. We must look after the basis [of our practice]. Sincerity, integrity, faith, steadfastness and. Right Understanding, Views and Mindfulness all assist us in our cultivation, on the path we follow. So, we must be mindful of this.

Yesterday, we discussed the passage, “Approaching through skillful means, he told him to work diligently, [saying,] ‘Your wages will be increased’.”

This was how the elder approached the poor son and did everything he could to guide him to earnestly and mindfully do the work, to be mindful, earnest and diligent in doing this work. This is like the way the Buddha guided us; according to our capacities, He gave us Dharma we could accept, so that according to our nature, we could uphold the Dharma and practice. In this way, “Your wages will be increased.” The Fourfold Mindfulness, Four Right Efforts and. Four Bases of Fulfilling Power are the initial methods for us to eliminate our afflictions. He gave us these methods to help us experience and understand [the teachings]. This is a gradual progression. The way He taught us was by “approaching through skillful means.” This is teaching through gradual progression. Step by step, He approached us. Step by step, He guided us. The Buddha did this out of compassion. He guided and led us in the same way as a wise elder of the world.

The passage continues with, “‘You will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.”

In all kinds of ways, the elder reassured him that life in this household was very stable, whether in terms of food to eat or a place to stay [Then he spoke] “with harsher words,” using all kinds of ways to admonish him to settle his mind. He must not be scattered; his mind must be focused, and he must earnestly work hard.

” You will have oil to apply to your feet: This is an analogy for the Four Bases of Fulfilling Powers. Attaining the ingenuity of Samadhi and wisdom and immeasurable virtues is known as spiritual powers.”

With Samadhi and wisdom we are focused and firm. Then, is there anything we cannot understand? This moment of “I understand now” is like a moment of ingenuity when the mind attains realization. We have great strength, our “immeasurable virtues.” They are limitless and immeasurable. All these virtues are found in our minds. Once we understand, once everything is clear and our mind opens, we can penetrate all Dharma. When we thoroughly understand all Dharma, everything we do will be good, so the virtues we accumulate will be tremendous.

In fact, we all intrinsically have Buddha-nature. As long as we awaken our nature of True Suchness, we can tap into our limitless, immeasurable spiritual powers. These “spiritual powers” come from being very focused; having thorough understanding is “spiritual power.” These powers do not allow us to fly or travel through the earth. They refer to how, when we are focused, naturally our minds will be unhindered in understanding. Having spiritual powers means we are unhindered in all that we want to do.

In India, there was a common belief that if people applied oil to their feet, then their feet would get less dirty; walking in the mud, their feet would stay cleaner. Tendons and muscles would flex smoothly, and their skin would be better protected. This was the way people lived in India. They had this custom of applying oil to their feet. Thus he said, “You will have oil to apply to your feet.”

The principle is the same. As we engage in spiritual practice we must walk the path with the two perfections. We must have blessings and wisdom, like having two feet to walk on; then we can walk very steadily. Moreover, we avoid dragging our feet in the mud and focus on taking our steps cleanly. In our spiritual practice, this is [the function of] blessings and wisdom; our two feet are blessings and wisdom. We must strengthen our blessings and wisdom. So, having “oil to apply to our feet” refers to increasing the power of our blessings and wisdom.

“Enough to eat and drink” is what was mentioned in the prose as “rice, grains, salt, vinegar [and people to] help you when you need it.”

If he earnestly does his work in this household, then he will never want for things to eat. Whether rice, grains, salt or vinegar, whatever he needs will be amply provided. This is urging him to be focused. In this household, he must not be of two minds. In any case, there is abundant food here, so he should put his effort into working earnestly Enough to eat and drink:

This is referred to in prose passages as, “Rice, grains, salt, vinegar [and people to] help you when you need it.” Having enough to eat and drink is an analogy for cultivating wisdom. A thick and warm mat is an analogy for cultivating Samadhi.

“Enough to eat and drink” is an analogy for cultivating wisdom. We need to earnestly cultivate our wisdom; this is the nourishment of the Dharma. In this world, we eat rice, grains, salt and vinegar but our wisdom-life needs the Dharma. So, the provisions of Dharma are “enough to eat and drink”; they provide spiritual nourishment for our wisdom-life.

” A thick and warm mat: This mat refers to a straw mat. This is what is said in the prose passages, “You may put your mind at ease.” This represents the Samadhi and wisdom of Small Vehicle practitioners who seek only to benefit themselves and not to benefit others.”

“A thick and warm mat” is an analogy for cultivating Samadhi. Wisdom and Samadhi must be cultivated in parallel. Blessings and wisdom, virtue and wisdom, must be cultivated together like two feet.

“A mat” is a straw mat. This is what was referred to in the prose as. “You may put your mind at ease.” This comes from sleeping and sitting comfortably. It represents “the Samadhi and wisdom of Small Vehicle practitioners.” They only seek to benefit themselves and not to benefit others. They do not think to interact with people and share [their understanding] with everyone; they only take care of themselves and do not want to contrive any affinities with other sentient beings. Thus, they have no great resolve, nor have they established any great vows. All they ask is for themselves to be safe.

“A thick and warm mat: This is an analogy for contemplating, practicing, learning and cultivating all kinds of meditation.”

“A thick and warm mat” is an analogy for how Small Vehicle practitioners simply observe and practice through training; they learn and cultivate all kinds of meditation. These are Small Vehicle practitioners; they sit around all day contemplating the Dharma. The Dharma the Buddha taught is only applied toward observing and contemplating themselves or toward practicing self-cultivation. This way of learning and cultivating meditation is the Small Vehicle meditative contemplation. It is like “a thick and warm mat,” which is soft and warm and very comfortable to sleep on.

“Small Vehicle meditative contemplation is like a thick and warm mat. It is incomparable to Great Vehicle Samadhi, which is like an elegant mat of white fabric.”

But “It is incomparable to Great Vehicle Samadhi, which is like an elegant mat of white fabric.” This means to form great aspirations, make great vows and engage in great practices. With the same amount of time, likewise engaging in spiritual practice, why would we cultivate the Small Vehicle Dharma? Why don’t we put our effort into being mindful and seizing our time? In this lifetime, we can make these great vows, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions.” In this lifetime, we must promptly make these great vows. Starting in this life we must create good affinities so that in future lifetimes we will be able to deliver and transform other people. Why don’t we make use of our time doing this?

The Buddha taught us that we should not just think of ourselves; we should make more expansive vows. He painstakingly told us to do this. “With harsher words he said, ‘Work diligently!’.” The elder told him again to be more mindful.

“With harsher words he said, “Work diligently!”: This represents the Five Spiritual Roots and Five Powers. When the spiritual roots and powers have been established, we can bear all kinds of hardship.”

This represents the Five Spiritual Roots and Five Powers. When the Five Spiritual Roots and Five Powers have been established, we will have great power and be able to bear all kinds of hardship.

These Five Spiritual Roots and Five Powers are the root and power of faith, the root and power of diligence, the root and power of thought, the root and power of Samadhi and the root and power of wisdom. With these five kinds of practices, naturally we can give rise to the root of the noble path, the foundation of the noble path.

“The Five Spiritual Roots: The root of faith, the root of diligence, the root of thought, the root of Samadhi and the root of wisdom.”

To engage in spiritual practice, we must face hardships and train ourselves. Thus, as it was stated in the prose section, “You! Young man! Stay on working here permanently.” This sutra passage was in the prose section. There he told [the poor son], “You should earnestly and mindfully work here. This is such a good place. You can obtain so many things, live such a stable life. You should earnestly proceed without worries and be diligent in your work.”

Everyone, we need to be mindful in learning the Buddha’s Way. After learning the Dharma, we need to have sincerity, integrity, faith and steadfastness; then naturally our minds will be very stable and will not constantly give rise to afflictions. Only by understanding principles will we know that we must not have desires and thus be able to eliminate dust-like delusions. But first, we need to be diligent and brave; we must cultivate all goodness, then we will naturally be able to eliminate evil and grow in goodness. With peace of mind and Right Mindfulness, we will feel at ease in the Dharma. These are the proper principles [to follow]. So everyone, please always be mindful.

Episode 829 – Diligently Turning the Mind Toward the Great

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>> Attached to the Small, confused about the Great, we engage in foolish practices. As we take the Great Vehicle, we dismiss the Small as only bringing limited attainment. Upon comprehending the principles of the Great Vehicle, we turn our minds around to head toward the Great.

>> “Through the window, the elder often saw his son and thought of how foolish and base his son was, how he delighted in lowly things. Therefore, the elder donned ragged and dirty clothes and, carrying tools for clearing excrement, went to the place where his son was.“ [Lotus Sutra, Chapter 4 – Faith and Understanding]

>> “Approaching through skillful means, he told him to work diligently, [saying], ‘Your wages will be increased,’ ‘you will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.” [Lotus Sutra, Chapter 4 – Faith and Understanding]

>> Approaching through skillful means, he told him to work diligently: In the Vimalakirti-nirdesa sutra it says that the Honored Sakyamuni concealed. His infinite power of freedom and ease to transform and liberate sentient beings. Thus, He told him to work diligently.

>> Your wages will be increased: Practicing the Fourfold Mindfulness, the Four Right Efforts and the Four Bases of Fulfilling Power helps us attain liberation from the Three Realms. Thus it says, Your wages will be increased. This was mentioned before as twice your normal wage. These Four Right Efforts, when practiced diligently, result in spiritual advancement. We diligently cultivate these four practices to enlightenment to encourage eliminating evil and giving rise to goodness in body, speech and mind.

>> First in the Fourfold Mindfulness is the mindfulness of the body. This is the contemplation of the physical body as being entirely impure.

>> Second in the Fourfold Mindfulness is the mindfulness of feeling. This is the contemplation of the sensation of good, bad or neutral things as being without exception suffering.

>> The third of the Fourfold Mindfulness is the mindfulness of the mind. This is the contemplation of the conscious mind as arising and ceasing and therefore impermanent.

>> The fourth of the Fourfold Mindfulness is the mindfulness of all things. This is the contemplation of all things as arising out of causes and conditions and thus being without self.

>> The Four Right Efforts: Eliminate any evil that has already arisen. Prevent from arising any evil that has not arisen. Quickly give rise to goodness not yet arisen. Nurture any goodness that has already arisen.

>> These Four Right Efforts, when practiced diligently,result in spiritual advancement. We diligently cultivate these four practices to enlightenment to encourage eliminating evil and giving rise to goodness in body, speech and mind.

The first of the Four Bases of Fulfilling Power is the fulfillment of that magnificent Dharma that we hope for, desire and delight in. Thus, it is called the power of aspiration.

The second of the Four Bases of Fulfilling Power is the power of thought, when our every thought is focused and abides in the right principles.

The third of the Four Bases of Fulfilling Power is the power of diligence. When we diligently advance straight ahead, our merits are never interrupted. The fourth of the Four Bases of Fulfilling Power is the power of wisdom. When the truth illuminates and dispels illusion, the mind is never scattered or disturbed.

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>> “Attached to the Small, confused about the Great, we engage in foolish practices.
As we take the Great Vehicle, we dismiss the Small as only bringing limited attainment.
Upon comprehending the principles of the Great Vehicle, we turn our minds around to head toward the Great.”

We always say that we hope we can all broaden our minds. Our nature of True Suchness can be one with the universe, in such a vast and boundless state. Why then do we practice only for the sake of merely one person, ourselves, and thus stick to the Small [Vehicle] Dharma? If we are attached to the Small [Vehicle] Dharma, naturally we will lose sight of the Great Dharma. This is a foolish practice.

The Buddha came to teach us for the sake of delivering us from this shore, this confused state of unenlightened beings. He laid out a gangway for us to walk, that will lead us aboard a great ship. On this great ship we can brave the wind and waves to reach the other shore. But perversely, we choose to board a tiny bamboo raft. How can this tiny raft possibly withstand the great ocean waves? Why don’t we go with everyone else and board the great ship together? No matter how big the waves are, this great ship will remain steady as it crosses to the other shore.

“As we take the Great Vehicle, we dismiss the Small as only bringing limited attainment.” When we are riding on the great ship, looking down at the small boat [we wonder], “Will it make it?” It can only cross a stream, not an ocean. Therefore, when we say the small boat is only good for crossing streams, we are “dismissing the Small.” The great ship can cross the great ocean and make it to the other shore; the small boat can only cross streams and rivers where there is no wind or waves. This only brings limited attainment. So, “As we take the Great Vehicle, we dismiss the Small as only bringing limited attainment.” This is how it is.

This is like how, outside of the burning house, there were three carts for us to choose from. However, the elder told us that of these three carts, the sheep- and deer-carts can only be enjoyed by one or two people at a time. But look at how the great ox-cart has been abundantly provisioned with treasures. The ox is very strong, so the ox-cart is very useful and can transport many of us at once.

After the Buddha helps us understand this, we know the Great Vehicle Dharma is very rich. Not only can we transform ourselves with it, we can transform other people as well. This abundance of the Great Vehicle, our “comprehending the principles of the Great Vehicle” is [represented by] the great white ox-cart. This Great Vehicle Dharma helps us to gain thorough understanding. When we can bring forth our nature of True Suchness, is there any principle of anything in the world that we won’t be able to understand?

Then, “We turn our minds around to head toward the Great.” When we understand the Great Vehicle teachings contain so much abundance, from our stubborn mindset of seeking to only benefit ourselves, we naturally turn our minds quickly around and move toward the Great Vehicle Dharma. So, let us be mindful in learning the Buddha’s Way.

Similarly, we must consider that we all live on this planet together. In this modern era, everyone is very worried. We worry about the climate and Earth’s resources, which are continually being depleted. Whether oil or water, humankind is continually extracting these and using them without restraint. We clearly know this is not the right thing to do, but nevertheless people continue to cling to delusions and do not awaken. Everyone only cares about benefiting themselves. Individual countries do not consider the climate of the entire planet. They act only for the sake of their own prosperity and their own country’s advantage. They do not think about this as a global issue; they only think of their own benefit. On a small scale, this happens on a societal level. Smaller than that is the household level. Even smaller is the level of personal consumption.

According to the principles, this may not seem like much, but in fact, if we extrapolate it, if we extrapolate from this principle, if we all reflect on our individual lifestyles, we can understand the principles of the whole world. In Tainan, there is a 107-year-old Bodhisattva-volunteer. She has done recycling work for over 20 years. When she was in her 80s, she heard about our recycling work, and she thought, “That makes sense! Indeed, we should not waste anything; we should cherish the life of all things and make an effort to recycle and reuse each thing. This is a very good principle. We did not know this before, so we thought everything became garbage. Now that we know this, we should put our efforts into recycling.” Her children could not bear to see her working [and said,] “You are already so old, and you are still doing this kind of work!” She said, “Doing this brings me joy and happiness. It puts my mind at ease, and I feel free.” She is very wise. So, every single morning, she is out in the streets collecting recyclables.

Seeing this elderly volunteer truly fills people with admiration. In Madou, Tainan, she was one of the earliest recycling volunteers, serving as an example to all. Her son and daughter have also done the same. She has also adopted a vegetarian diet. Everyone thinks that by not eating meat, they will not get enough nutrients, but she seems to have gone decades without aging. She also encouraged her children to be vegetarian because it is better for their health. So, she could be said to live a simple life. Though her family is well-off, she nevertheless lives quite simply. Moreover, she puts her efforts into helping others and never wastes any time. She devotes her physical strength to helping the planet, to protecting the land and the clean air. This is the concept she has.

This is also the Great Vehicle Dharma. Not merely doing things for our own sake is something we should all learn. It is rare to be born human, so having been born human we should take responsibility for the human world. This is also why the Buddha comes to teach us.

So, this is like the elder searching for his son. He had now already encountered him, however, his son still stood outside the gate, delaying and not daring to go in.

Thus, the previous passage states, “Through the window, the elder often saw his son and thought of how foolish and base his son was, how he delighted in lowly things. Therefore, the elder donned ragged and dirty clothes and, carrying tools for clearing excrement, went to the place where his son was.”

He saw that his son was foolish and base, and that he had not developed his wisdom, so he was only willing to do lowly labor. Therefore, in order to get closer to him, he grabbed some tools for shoveling excrement and went to approach his son. This is like how the Buddha, in order to teach sentient beings, went among the people.

The next sutra passage states, “Approaching through skillful means, he told him to work diligently, [saying], ‘Your wages will be increased,’ ‘you will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.”

As he approached his son, he began to speak to him. He told him, “You must work hard. You must make an effort here, then all your needs will be met. You see, there are food and supplies for you, even oil for your feet. You will have oil you can rub into your feet. These are the things that you can enjoy here.” Not only this, he could also have “a thick and warm mat.” His accommodations would be comfortable, and the things spread on the bed would keep him very warm. This is using skillful means to get him to settle down and work hard at his job. This is like how the Buddha taught according to capabilities. By doing so, people would happily accept [the teachings] and be at ease in their spiritual practice.

“Approaching through skillful means, he told him to work diligently.” When the Buddha teaches us, no matter what methods He uses, He wants us to be able to purify our afflictions.

” The Buddha, the Honored Sakyamuni, concealed His infinite power of freedom and ease to transform and liberate sentient beings.” After the Buddha attained enlightenment, both His body and mind were completely pure. But He concealed this pure state to approach the five bhiksus and establish the Sangha. Within the Sangha, He taught everyone to be industrious and frugal, to get by with only three robes and an alms bowl. He lived the same way as everyone around Him, This is liberation; He wanted “to transform and liberate sentient beings.” To transform and liberate sentient beings, He had to conceal the transcendent state of His mind. He lived together with sentient beings and taught in a way they could accept, to help them find a way to happily engage in spiritual practice. Thus, “He told him to work diligently,”

saying, “Your wages will be increased,” Your wages will be increased: Practicing the Fourfold Mindfulness, the Four Right Efforts and the Four Bases of Fulfilling Power helps us attain liberation from the Three Realms. Thus it says, “Your wages will be increased.” This was mentioned before as “twice your normal wage.” The way we give and the methods we practice determine the benefits we reap.

What are the methods we can practice? In addition to the Four Noble Truths, there are the 37 Practices to Enlightenment. These include the Fourfold Mindfulness, the Four Right Efforts and the Four Bases of Fulfilling Power, which “help us attain liberation from the Three Realms.” If we successfully cultivate all these practices, not only will we be able to eliminate our afflictions and ignorance, we can also transcend dust-like delusions. This is liberation from the Three Realms. This is what is meant by, “Your wages will be increased.” By engaging in spiritual practice like this, we will benefit in many ways. This was described in a previous sutra passage in the long-form prose. “Twice your normal wage” means he was given twice the benefits.

The Fourfold Mindfulness I mentioned is something you should all be familiar with. The first is “mindfulness of the body.” We should often “contemplate the body as impure.” We must often consider, is this physical body of ours pure or impure?

” First in the Fourfold Mindfulness is the mindfulness of the body.

This is the contemplation of the physical body as being entirely impure.”

In our daily lives, when we wake up in the morning, what is the first thing we have to do? And this is when we are still in good health. Indeed, our bodies are filled with impurities. As we age and fall ill, throughout this process, the body becomes even more impure. So, we need to mindfully contemplate this.

” Second in the Fourfold Mindfulness is the mindfulness of feeling.

This is the contemplation of the sensation of good, bad or neutral things as being without exception suffering.”

The second is the “mindfulness of feeling.” What are the feelings we experience throughout the course of our lifetime? Everything we come in contact with results in sensations; whether good or bad, we take them into our minds. When we are happy we are very happy, and when we are worried we are very worried. Each day our minds fluctuate so many times in this way. Impermanence and the like cause us to worry, to be scared and so on. Indeed, we experience many feelings. These are our feelings in our daily living. So, this is “contemplating feelings.” Many things cause suffering, so we “contemplate all feelings as suffering.”

” The third of the Fourfold Mindfulness is the mindfulness of the mind. This is the contemplation of the conscious mind as arising and ceasing and therefore impermanent.”

We also “contemplate the mind as impermanent.” The mindfulness of the mind refers to contemplating our consciousness. Our minds are often unable to be stable. We often hear people say, “I am determined to engage in spiritual practice. I will follow [the teachings] and get along with everyone.” Thinking about it now, it does not seem difficult, but as time passes, we find that getting along with people is not easy. We want to follow the teachings, yet we still cling to our own ways. With mindfulness of our minds, we see that [thoughts] are always arising and ceasing, and our minds are always fluctuating, without a fixed nature.
” The fourth of the Fourfold Mindfulness is the mindfulness of all things. This is the contemplation of all things as arising out of causes and conditions and thus being without self.”

The fourth is “Contemplate all things as being without self.” This is the mindfulness of all things, that they all arise out of causes and conditions. If we understand this principle, what existent “self” could there be? Everything follows the unfolding of karma.

” The Four Right Efforts: Eliminate any evil that has already arisen. Prevent from arising any evil that has not arisen. Quickly give rise to goodness not yet arisen. Nurture any goodness that has already arisen.”

Next are the Four Right Efforts. The Four Right Efforts are. “Quickly eliminate evil that has already arisen, prevent from arising evil that has not arisen, quickly give rise to goodness not yet arisen and nurture any goodness that has already arisen.” These are the Four Right Efforts.

Here, there are the two practices regarding evil. We need to be diligent so that we do not allow what has not yet arisen to arise. And as for what has arisen, we must eliminate it right away. Having already understood the Dharma, we must not allow evil thoughts to remain in our minds, not to mention in our actions. If we have not given rise to goodness, as we now know, we should give rise to it without delay. If we are already practicing goodness, we should immediately do more of it. These are the Four Right Efforts

” These Four Right Efforts, when practiced diligently, result in spiritual advancement. We diligently cultivate these four practices to enlightenment to encourage eliminating evil and giving rise to goodness in body, speech and mind.”

Next are the Four Bases of Fulfilling Power

” The first of the Four Bases of Fulfilling Power is the fulfillment of that magnificent Dharma that we hope for, desire and delight in

Thus, it is called the power of aspiration.”

The first of the Four Bases of Fulfilling Power is “the fulfillment of that magnificent Dharma that we hope for, desire and delight in. Thus, it is called the power of aspiration.” Actually, “desire” here is more like “hope.” We hope that our direction is the correct one, that we are heading toward the Dharma and the teachings of the Path. We experience a sense of delight because we are happy that the Dharma can purify our body and mind. The Buddha-Dharma purifies, transforms the mind. It turns the world into a magnificent pure land. This is our hope. Thus, this is the power of aspiration.

“The second of the Four Bases of Fulfilling Power is the power of thought, when our every thought is focused and abides in the right principles.”

The second is the power of thought. This means that. “Every thought is focused and abides in the right principles.” The previous one is about our hopes. We hope to establish a very magnificent place for spiritual practice where everyone is diligent in their practice, where everyone is dignified in body and mind and where the place itself is dignified as well. This is what we aspire to and hope for. Once we have this magnificent place, next we want our “every thought [to be] focused.” We must be single-minded with our every thought. Our spiritual aspirations must be firm and abide in the right principles.

“The third of the Four Bases of Fulfilling Power is the power of diligence. When we diligently advance straight ahead, our merits are never interrupted.”

The third is diligence, the power of diligence. We must diligently advance. Since our direction is correct, we must keep advancing without interruption. We must take large and steady strides; once we are aimed in the right direction, we must never deviate. Diligently advancing in this way without interruption is the power of diligence. We must move forward without retreating.

” The fourth of the Four Bases of Fulfilling Power is the power of wisdom. When the truth illuminates and dispels illusion, the mind is never scattered or disturbed.”

The fourth is “the power of wisdom.” When “the truth illuminates and dispels illusion, the mind is never scattered or disturbed.” When we engage in spiritual practice, it is of utmost importance to have wisdom. If we can diligently practice, then we can advance in our development of wisdom and achieve the state where. “The truth illuminates and dispels illusion.” As soon as we unlock our wisdom, our nature of True Suchness can radiate a light that naturally illuminates all principles. Our understanding will become very clear, and we can transcend illusions and completely eliminate distorted, deluded thinking. “The mind is never scattered or disturbed.” This occurs when we are truly diligent.

As we mentioned earlier, “Approaching through skillful means, he told him to work diligently.” This means we have to be mindful in practicing the Fourfold Mindfulness, the Four Right Efforts and the Four Bases of Fulfilling Power. As spiritual practitioners, every day we must not deviate from these. If we can mindfully devote ourselves to these, then truly, “Our wages will be increased” and we will make gains [in our spiritual practice]. Therefore, dear Bodhisattvas, in learning the Buddha’s teachings, let us always be mindful.