Episode 64 – Exercise Compassion and Wisdom Simultaneously
>> Enlightened sentient beings must attain perfect universal enlightenment. Amidst other beings, they must awaken their loving-kindness, apply wisdom and practice compassion and wisdom to rescue all beings in this world from the suffering that is difficult to endure.
>> In this world, enlightened sentient beings must attain perfect, universal enlightenment. Among other beings, they must awaken their kindness, apply wisdom and exercise compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.
>> Their names are: Manjusri Bodhisattva. Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva.
>> Great Wisdom Manjusri Bodhisattva. His name translates to “wondrous virtue,” as he is replete with the virtue of profound and wondrous wisdom.
>> Guanyin Bodhisattva can hear all the sounds in the world and save and transform all sentient beings with great compassion. Thus, she is named Great Compassion.
>> Attained Great Might Bodhisattva is replete with great strength and uses it to save and transform sentient beings in the worlds of the ten directions. He attained great might by exercising compassion and wisdom simultaneously.
>> Thus, he externally cultivates 10,000 practices. “He sees himself as not practicing enough and is never tired of learning. He diligently seeks the Buddha’s wisdom to benefit himself and others. Thus, he is named Constant Diligence.”
>> Never Resting Bodhisattva does not consider the seeds he sowed to be perfect. So, he diligently seeks the Buddha’s wisdom without rest. He tirelessly benefits himself and others. Thus, he is named Never Resting Bodhisattva.
>> Jeweled Palms Bodhisattva effectively grasps every chance to transform others. Because he uses every opportunity to benefit others, everything from his palms becomes a treasure that widely helps sentient beings so they can have peace and well-being in their bodies.
We all practice the Buddha-Dharma to comprehend the Buddha-mind and to enter the Buddha-state. This is our common goal. But to enter the Buddha-state and comprehend the Buddha-mind, we must begin in the human realm.
Enlightened sentient beings must attain perfect universal enlightenment. Amidst other beings, they must awaken their loving-kindness, apply wisdom and practice compassion and wisdom to rescue all beings in this world from the suffering that is difficult to endure.
This is the Buddha-mind. Those who make Bodhisattva-aspirations are enlightened sentient beings. In this world, there is so much suffering and so many disasters. We must understand the source of the world’s suffering. It is created by the ignorance of sentient beings and their collective karma. How can we reduce the suffering in this world? We must start by adjusting our minds. If our minds are in harmony, then the four elements can be in balance. When the four elements are in balance, the world will be peaceful and free of disasters. To reach that state, enlightened sentient beings must engage in saving people’s minds and lives.
This is the Buddha-mind. Those who make Bodhisattva-aspirations are enlightened sentient beings. In this world, there is so much suffering and so many disasters. We must understand the source of the world’s suffering. It is created by the ignorance of sentient beings and their collective karma. How can we reduce the suffering in this world? We must start by adjusting our minds. If our minds are in harmony, then the four elements can be in balance. When the four elements are in balance, the world will be peaceful and free of disasters. To reach that state, enlightened sentient beings must engage in saving people’s minds and lives.
Bodhisattvas practice the Buddha-Dharma to attain the state of Annutaras-samyak-sambodhi, [or] supreme, perfect, universal enlightenment. Bodhisattva-practitioners who have not attained perfect and universal enlightenment must first awaken themselves when faced with the many hardships and challenges in this world. Our minds have been influenced by conditions, so we must firmly resolve to diligently practice this path to enlightenment. We must reach the state of no retreat.
In our spiritual practice, Buddhists are categorized into. Great and Small Vehicle practitioners. Great Vehicle [teachings encourage us] to benefit both ourselves and others. [These practitioners] awaken themselves and others, and have perfect, enlightened conduct. When they first develop their aspiration, they have the mindset that, “I have worked hard to understand. I will in turn teach others all that I understand. This broad path is one that I can walk and also lead others to walk with me.” But sentient beings are difficult to transform. Sometimes, if the habitual tendencies of sentient beings cannot be corrected, we may easily lose the will to help them. This is called retreating. As a result, we let others go their way as we move forward. This is what Small Vehicle practitioners do. Therefore, we must practice [the Dharma] and [make] our minds firmly resolute.
To attain perfect, universal enlightenment, we must go among and interact with people. We cannot reject sentient beings. In our Bodhisattva-practice, if we retreat or abandon sentient beings to focus on our own enlightenment, then we cannot work with others. Therefore, when we are among sentient beings, we must awaken our kindness and apply our wisdom. We have to develop our loving-kindness. Bodhisattvas are kind-hearted. They hope to rescue all sentient beings so they will have blessings and can be at peace. That is the mindset of a Bodhisattva. So, we have to awaken our loving-kindness to sincerely wish that others can be transformed. However, we must use wisdom to deal with their habitual tendencies. So, we must “awaken kindness, apply wisdom, practice compassion and wisdom simultaneously.” When we see sentient beings’ suffering, we must nurture our kindness and compassion. We must apply our wisdom toward the myriad habitual tendencies of sentient beings. So, we must “awaken kindness, apply wisdom and practice compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.”
Though the Saha World is difficult to endure, Bodhisattvas must courageously go among people who are suffering the most. They go to and interact with people in places that require great endurance to rescue and transform sentient beings. Then they can be called Bodhisattvas. Only when we have this Bodhisattva-mind can we comprehend the Buddha-mind and be able to attain the Buddha-state. This is our work in learning the Buddha’s Way.
In this world, enlightened sentient beings must attain perfect, universal enlightenment. Among other beings, they must awaken their kindness, apply wisdom and exercise compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.
So, they are very resolute. They are always working among people, exercising their compassion and wisdom to rescue sentient beings from suffering. Therefore, everyone recognizes them and their names spread throughout infinite worlds. These are the Bodhisattvas among us.
The Bodhisattvas [at the assembly] totaled 80,000, so there were representatives of the Bodhisattvas.
Their names are: Manjusri Bodhisattva. Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva.
Everyone knows the representative of wisdom is.
Great Wisdom Manjusri Bodhisattva. His name translates to “wondrous virtue,” as he is replete with the virtue of profound and wondrous wisdom.
Manjusri Bodhisattva is a being of great wisdom. What about the embodiment of “compassion”? Everyone probably knows the great kindness and compassion of Guanyin. Whenever people encounter suffering or are in a state of difficulty, they automatically chant the name of Guanyin Bodhisattva. This is because Guanyin Bodhisattva is the embodiment of compassion. She “can hear all the sounds in the world” and uses her ears to detect where there is suffering in the world. Thus, she follows these sounds to help people.
Indeed, by chanting the name of Guanyin, we hope to do as her name implies by having a mind like this that can observe all sounds so we can save sentient beings out of compassion. This is great compassion. The name Guanyin Bodhisattva means using great kindness and compassion to hear the thoughts of sentient beings. Wherever there is any difficulty, she will manifest to rescue and transform people. Some people might think, “When I pray to Guanyin Bodhisattva, Guanyin Bodhisattva will come.” Actually, when we pray to Guanyin Bodhisattva, we are calming our minds. Even the gravest difficulties can be easily resolved with a still and quiet mind.
So, we should keep the Buddhas and Bodhisattvas in our hearts at all times. If we cannot find a solution to some matter, we call on Great Wisdom Manjusri Bodhisattva. If we face difficult circumstances, we can quickly chant. Great Compassion Guanyin Bodhisattva. We sentient beings can always depend and rely on them.
Guanyin Bodhisattva can hear all the sounds in the world and save and transform all sentient beings with great compassion. Thus, she is named Great Compassion.
Next is Attained Great Might Bodhisattva; Attained Great Might Bodhisattva is also known as Mahasthamaprapta. He practiced the Pure Land doctrine. Amitabha Buddha, Guanyin Bodhisattva and Attained Great Might Bodhisattva are the Three Saints of the Western Pure Land. Attained Great Might Bodhisattva is replete with great might and transforms sentient beings in all worlds of the ten directions. We can attain great might by exercising compassion and wisdom simultaneously. So, the power of this Bodhisattva’s mind is also mighty and virtuous because [he wants to] save sentient beings. Thus, he is called Great Might Bodhisattva.
Attained Great Might Bodhisattva is replete with great strength and uses it to save and transform sentient beings in the worlds of the ten directions. He attained great might by exercising compassion and wisdom simultaneously.
Next is Constant Diligence Bodhisattva. As we practice the Bodhisattva-path, we must make progress in every moment and never stop rescuing sentient beings. Our own efforts must not cease for even a moment. So, he formed three aspirations, to practice precepts, Samadhi and wisdom. The precepts, Samadhi and wisdom in his mind are the source of strength for his internal practice. Externally, he cultivates 10,000 practices among human beings. Based on people’s habitual tendencies, he helps them according to their capabilities. Sentient beings have tens of thousands of habitual tendencies, so he has to exercise countless forms of wisdom to suit their capabilities. So, to teach according to people’s capabilities is also a kind of spiritual practice.
Thus, he externally cultivates 10,000 practices. “He sees himself as not practicing enough and is never tired of learning. He diligently seeks the Buddha’s wisdom to benefit himself and others. Thus, he is named Constant Diligence.”
I myself always feel that what I am doing is insufficient, that my spiritual practice is insufficient. Therefore, I constantly drive myself forward, without resting.
So, we must constantly and diligently seek the Buddha’s wisdom. Between the Buddha’s wisdom and our wisdom, there is a very big distance. We must keep making progress and being diligent. We must not only take care of ourselves, but we must care for others as well. This is the only way we can be diligent and not become lazy.
Next is Never Resting Bodhisattva. Really, we cannot ever rest. There is not enough time. We must always [be aware] that our time is running out. We cannot constantly think about resting.
Never Resting Bodhisattva does not consider the seeds he sowed to be perfect nor the fruits he has reaped to be complete․ So, he diligently seeks the Buddha’s wisdom without rest. He tirelessly benefits himself and others. Thus, he is named Never Resting Bodhisattva.
He is similar to. Constant Diligence Bodhisattva. He always feels that his own character is not yet perfect, that his practice is not yet complete. They both have this belief about themselves. As they engage in spiritual practice, they want the seeds they sow to be perfect and complete. As for the fruits they attained, they feel that those are not yet perfect or complete. So, life after life, they cultivate their seeds and fruits, their causes and effects. Thus, Never Resting Bodhisattva is careful what seeds he sows in each lifetime.
So, I often tell everyone that we must plant blessed seeds and create good conditions. Is it possible to finish planting blessed seeds? No, it is not. There are infinite worlds and realms, and infinite sentient beings. So if we make a Bodhisattva-aspiration to transform beings, we must always be mindful of the seeds we sow. The task never ends, so we can never rest. In the realms that we can see, there are still many sentient beings to teach and transform. So, he does not consider the fruits he has reaped to be complete. Just as Earth Treasury Bodhisattva vowed to “not become a Buddha until hell is empty,” he feels that his “fruits” are not yet perfect or complete since there are so many sentient beings. Therefore, life after life, he continues to engage in spiritual practice to cultivate countless [good] “seeds” and “fruits.” So, we must not consider the seeds we sowed to be perfect, nor the fruits we have reaped to be complete.
We cannot be content. We should have this view of cause and effect so that we will continuously progress. We must diligently work on creating good causes and never be satisfied with our achievements. This is the virtue of a Bodhisattva. We, as Buddhist practitioners, must truly look up to every Bodhisattva.
Next is Jeweled Palm Bodhisattva. He grasps every chance to transform others. He always seizes opportunities to transform sentient beings. He uses every opportunity to benefit others and continuously helps people. Sentient beings suffer greatly. Among the multitude of sentient beings, some suffer from disasters and catastrophes, while some suffer from poverty and hardship. These people need to be transformed right away; they need immediate help. Depending on their capabilities, they may presently need tangible goods or intangible spiritual guidance. He has an accurate grasp of the capabilities of sentient beings. So, he seizes every chance to teach according to their capabilities.
He uses every opportunity to benefit others, so he utilizes the material goods of this world. He continuously helps people with difficulties. Depending on the kinds of sentient beings, the kinds of capabilities, and the kinds of needs, he knows exactly what to give them. Giving requires both hands, so he is called Jeweled Palms Bodhisattva. He can save all sentient beings with the treasures from his palms. All that he gives are treasures, whether he gives wealth, Dharma or fearlessness. Everything he does helps sentient beings and brings them peace and well-being in body and mind. If people need material goods, he quickly gives them material goods.
Jeweled Palms Bodhisattva effectively grasps every chance to transform others. Because he uses every opportunity to benefit others, everything from his palms becomes a treasure that widely helps sentient beings so they can have peace and well-being in their bodies.
This is how Bodhisattvas meet the needs of sentient beings based on their circumstances. They continuously offer comfort and assistance. With Bodhisattvas at their side or before them, sentient beings can be peaceful and well in body and mind.
Fellow practitioners, we are also Bodhisattvas. In learning Buddha’s teachings, we must set attaining Buddhahood as our goal. We cannot rest halfway and be content. We must know that Bodhisattvas came to this world out of compassion for sentient beings. Their goal is to reach the state of Buddhahood along with other sentient beings. We must be like these enlightened sentient beings so that after we awaken, we will want to transform other living beings. We must diligently progress to attain perfect, universal enlightenment and work among others. We must “practice compassion and wisdom” so that in this world, “we can save all beings from the suffering that is difficult to endure.”
So, our present world really needs Bodhisattvas. We must make great aspirations and engage in great practices to be great beings. Everyone, we must always be mindful.