Episode 31 – Transform Afflictions into Bodhi
>> Through diligent practice, one attains exceptional merits by having faith, accepting and following the teachings and precepts, and by upholding one’s aspirations and vows. Eliminate afflictions by transforming them into Bodhi. Enter into a state of tranquility, clarity, and awareness.
>>first is evil-ender, second is demon-scarer, third is almsman.
>> Monastic practitioners uphold precepts. Precepts give rise to Samadhi. Samadhi awakens wisdom. Precepts can prevent wrongs and stop evil. Samadhi can eliminate confusion and defilements. Wisdom can awaken us to the path and bring clarity to the connection of sense organs and objects. The Three Studies (or Three Vehicles of Learning) can eliminate Seven Branches of body and speech, and evil views and thinking in the Three Realms.
For our spiritual practice, we must make great aspirations with an exceptional mindset and [pursue] all kinds of studies. We must have much knowledge about [the Path] and apply it in great ways, and so on. I have discussed this before, [so] we should know that.
Through diligent practice, one attains exceptional merits by having faith, accepting and following the teachings and precepts, and by upholding one’s aspirations and vows. Eliminate afflictions by transforming them into Bodhi. Enter into a state of tranquility, clarity, and awareness.
This is telling us that those who participated in the assembly at. Vulture Peak and accepted the Dharma expounded by the Buddha were all great bhiksus. They all worked hard at their spiritual practice and were very diligent. Because they were diligent, with their practice came attainment, and with their attainment came virtue. We can say that after obtaining the Buddha’s teachings, they faithfully accepted and practiced them. This is internal cultivation and external practice.
[To] practice and learn, we must follow the teachings and uphold our aspirations and vows. Since we have these aspirations, and since we are living among others, we must use the precepts to regulate [ourselves]. We must guard and uphold our aspirations and vows. This is truly important! We engage in spiritual practice to eliminate ignorance and afflictions, layer by layer. If we can eliminate a bit of affliction, we can attain a bit of Bodhi. That is our wisdom-life.
People often say that, “Affliction is Bodhi.” People may hear this and wonder, “If affliction is Bodhi, then what’s wrong with having many afflictions?” Listen to these words carefully. In each of our minds, we have a pure nature equal to the Buddha’s, but our afflictions continuously cover it. Thus our nature is affected by external objects and can become inclined toward good or evil. When it becomes inclined toward evil, it keeps developing afflictions. This is also something we know. [We say,] “I know, I understand.”
What do we know? That if we do certain things, they will benefit us. These worldly benefits are inextricably linked to the Five Desires, the desires for wealth, sensual pleasure, food, fame, sleep, etc. We believe if we do certain things, we will reap many rewards. This is how unenlightened beings are. When we are in the midst of afflictions, if we encounter good and benevolent friends, or if we hear a few words of a good teaching, our afflictions will be eliminated. Once afflictions are eliminated, naturally we will be enlightened.
It is not that affliction is Bodhi. It is that when we are afflicted, we realize that many things are impermanent. When we are afflicted, we can recognize many instances of impermanence and witness how people suffer. These momentary awakenings become part of what we have experienced and seen. So if we can awaken right away, we can transform afflictions into Bodhi. When we turn afflictions around, they become Bodhi.
So I often tell everyone that, when we see suffering, we recognize our blessings. If we did not encounter suffering, we would not know being safe is itself a blessing. Recently, there have been many disasters. So many people have exercised their love and dedicated their efforts in these places of suffering. What they saw shocked them. They saw the [destructive] power of nature caused by the imbalance of the four elements. Imagine the emotions of being in an environment after a disaster. Imagine how difficult those days, that kind of living, would be. After witnessing this, we should all have this realization: The imbalance of the four elements is terrifying, and the power of nature is so great. When we see so many people suffering,
are we awakened? We may comprehend the “formation, existence, decay and disappearance” the Buddha spoke of. We may realize the “impermanence of life” He spoke of. We may realize the Dharma the Buddha expounded, that “the land is fragile.” Similarly, the sutras bring up many examples of impermanence in the world and present the many forms of the world. Isn’t this the Dharma the Buddha often expounded? This is what we often hear in the teachings.
So the Dharma expounded by the Buddha was compiled into sutras and passed down through the generations. We continuously take in so much from sutras. Have we accepted it all into our hearts? Have we come to a realization? Have we faithfully accepted and practiced it? Have we upheld the precepts? Have our aspirations and vows remained firm? And when it comes to our afflictions, have we continuously eliminated them? Through our afflictions, have we become more vigilant?
With a sense of vigilance, we may transform our minds and attain Bodhi, we may transform afflictions into Bodhi. Only by doing so can we enter a state of tranquility. In learning the Buddha’s teachings, it is so important to find ways to calm our minds. In daily living, when we face external conditions, do thoughts arise in our minds? Do we take good care of our minds? When we are in a state of affliction, can our minds be tranquil and still? If we can regularly take the Dharma to heart, we can enter a state of tranquility. This is the teaching of tranquility. Nothing external can sway us. Nothing external can entice us. So our minds must constantly be in a state of tranquility for them to be clear and aware.
As for spiritual practice, I often tell everyone it is simply about allowing our minds to be clear and aware. In our minds, we fundamentally possess Buddha-nature. This enlightened Bodhi-nature is intrinsic; this wisdom is intrinsic. We have always had this. But people’s minds are filled with afflictions, that is why we are unenlightened beings. When we practice do we make an aspiration? Are we determined to walk on this path from the state of unenlightened beings to Buddhahood? Do we diligently walk forward, step by step? Even if we are inching forward, we must still be diligent. This is all in our thoughts.
As for great bhiksus, as we said earlier, they made great aspirations. Their spiritual practice was already considered great. They made great aspirations, had great practices. If our spiritual practice is very grand, naturally we will truly be immersed in the Dharma and take it to heart.
The word bhiksu has three meanings,
first is evil-ender, second is demon-scarer third is almsman.
The first, evil-ender, means that when they become monastics, they must uphold precepts. Not only do monastics uphold precepts, even lay people who believe in the Buddha-Dharma and are the Buddha’s disciples must uphold them. However, there are varying degrees of precepts. For lay practitioners, the most basic are the Five Precepts. Tzu Chi volunteers are the Buddha’s disciples, so we must uphold Tzu Chi’s Ten Precepts. Because precepts are based on the time period,
in the Buddha’s time lay practitioners upheld the Five Precepts and practiced the Ten Good Deeds. This applied to lay disciples. Tzu Chi volunteers now abide by Ten Precepts because lifestyles of today are not what they used to be. The objects and conditions in society damage people physically and mentally, so our lay practitioners must add five more precepts to the Five Precepts.
This applies to driving and all aspects of living. Drinking, smoking, chewing betel nuts, etc., and ways of speaking are all weaknesses of modern people. How do they make up for those shortcomings? How can they stay physically and mentally sound, and keep their families and societies peaceful? So, on top of the Five Precepts, we ask them [to follow] five more. In doing so, our bodies and minds, families and societies can be more harmonious and healthy. This applies to lay disciples.
What about monastic disciples? That goes without saying. In our monastic precepts, there are either 250 or 500 rules. It is clear that in our daily living, there are numerous subtle details [to be aware of]. So we should truly value these precepts. We say that monastic practitioners uphold them because precepts give rise to Samadhi. Because of these precepts, we can still our minds. Likewise, Samadhi awakens wisdom. When our minds are still, our wisdom can grow.
Precepts can stop evil. We often say they prevent wrongs and stop evil. We should already know this. Because we have precepts, we can prevent wrongs. We will not commit wrongs, and we will not do evil deeds. By [obeying] precepts, we will not make mistakes and will not be entangled by afflictions. The function of precepts is to prevent wrongs and stop evil.
Next is Samadhi. With a focused mind, we can eliminate our confusion. Then we will have the wisdom to awaken and bring clarity to the linking of sense organs and objects. In the 37 Practices to Enlightenment, the Five Spiritual Faculties and Five Powers help us obtain perfect and clear wisdom. These are the Three Flawless Studies. Together, precepts, Samadhi, and wisdom are the Three Flawless Studies.
Monastic practitioners uphold precepts. Precepts give rise to Samadhi. Samadhi awakens wisdom. Precepts can prevent wrongs and stop evil. Samadhi can eliminate confusion and defilements. Wisdom can awaken us to the path and bring clarity to the connection of sense organs and objects. The Three Studies (or Three Vehicles of Learning) can eliminate Seven Branches of body and speech, and evil views and thinking in the Three Realms.
If we can practice the Three Studies, naturally we can eliminate the Seven Branches: the three evils of body and four evils of speech. We should know that the three evils of the body are killing, stealing and sexual misconduct. These three are performed with the body. The four evils of speech are lies, flattery, gossip and harsh speech. So the three evils of the body and four evils of speech are called the Seven Branches. If we can avoid the karma of body and speech, naturally we can gradually understand the evils of views and thinking in the Three Realms.
Delusions of views and thinking are manifested in the Seven Branches of body and speech. Speaking harsh words is karma of speech. We commit wrongs and behave badly through our bodies. Thus, our speech and body create much karma. Because our minds are afflicted, we do not understand these principles. So we misspeak and create many conflicts and severe negative karma of speech and body. Because of our ignorance,
we have evil views and thoughts, so then we find others displeasing. We are attached to our egos so we think that others’ understandings are wrong and ours are correct. When we think this way, what we end up doing will be wrong. When we think others are always wrong, when what they do never makes us happy, don’t we say things without thinking? Aren’t our actions and gestures hurtful to them?
Indeed, as we hurt others, we are also hurting ourselves. Even if it is just in appearance, if our actions toward others are rude, others see and wonder, “Is that necessary?” When some people find others displeasing, they use hand gestures to drive them away or brush them off. When others see this kind of behavior, they wonder, “Does he need to behave so rudely? Does he need to speak so harshly?” When we are about to get into an argument, our tone becomes very mean, our behavior becomes very rude, and so on. When our minds are not composed, we exhibit such behaviors and actions.
Everyone, that is why we must practice diligently. In our daily living, when we open our mouths, when we act, we must be focused and diligent. We must eliminate a bit of affliction, and add a bit of wisdom. When we attain a bit of Dharma, we create a bit of merit. This is attained through faithful acceptance. We must practice the teachings and uphold the precepts. Only then can we eliminate our afflictions and our minds may enter a state of tranquility. We need to have clarity and awareness; this is what we must practice.
I hope we can focus on learning the Buddha’s way and can be constantly vigilant of ourselves. In this world, as we engage with others, many circumstances arise as a reminder or a lesson to us. We need to have a sense of gratitude and be grateful to our surrounding conditions that allow us to heighten our vigilance. So, everyone, please always be mindful.