Episode 210 – Cultivate Purifying Practices
>> “After the Buddha attained
enlightenment, He used skillful means to teach according to sentient beings’
capabilities and desires. He joyfully spoke teachings to transform sentient
beings by expounding immeasurable Dharma.”
>> “The Buddha’s power is fearlessness. Liberation, Samadhi and all
His other realizations”
>> “Originally, under the guidance of countless Buddhas, He fully
acquired and practiced various ways, profound, subtle and wondrous doctrines
that are hard to see and understand. For immeasurable millions of kalpas, He
has been practicing these ways.”
>> Four essential methods of spiritual cultivation: conduct, livelihood,
precepts and views. Those who are replete in all four cannot be surpassed by.
Hearers and Solitary Realizers. Thus they are called superior in repletion.
>> Conduct refers to purifying practices of the Six Perfections.
Livelihood refers to pure right livelihood. Precepts refer to major and minor
rules. Views refer to purifying right views.
“After the Buddha attained enlightenment,
He used skillful means to teach according to
sentient beings’ capabilities and desires.
He joyfully spoke teachings
to transform sentient beings
by expounding immeasurable Dharma.”
After the Buddha attained enlightenment, He kept that compassion in His heart. He hoped we can all be like Him and comprehend the truths of all things in the universe and all teachings of the path. But this is very difficult, so what could He do? He had to use skillful means to teach according to sentient beings’ capabilities.
Sentient beings’ desires are endless, so. He had to teach according to their desires. With a sense of joy, He taught tirelessly and happily. We sentient beings live in this world and face interpersonal conflicts without being able to break through our ignorant views and understandings. But the Buddha still has great patience. He treats us as newborns, teaches us the way kindergarten teachers do. So, we must be very grateful for the Buddha’s compassion and seek to repay Him. How do we express our gratitude and repay Him? By always being mindful and reflecting upon our nature. Within ourselves, we need to find that newborn-like purity.
Previously, we have already discussed how. “The Buddha’s power is fearlessness. Liberation, Samadhi and all His other realizations”
“cannot be fathomed by anyone.”
We still do not have the ability to fathom His vast, great, limitless teachings. These deep principles of the One Vehicle are truly very difficult [to understand].
So now, the Buddha wanted to help everyone further understand that,
“Originally, under the guidance of countless Buddhas, He fully acquired and practiced various ways, profound, subtle and wondrous doctrines that are hard to see and understand. For immeasurable millions of kalpas, He has been practicing these ways.”
These teachings of the Buddha are vast, great, profound and far-reaching. They originate from countless past Buddhas, with whom He earnestly and diligently learned the teachings of the path. These are the teachings of all past Buddhas. We must know why sentient beings still could not fathom the true and wondrous principles within clever and skillful means. Why couldn’t they do that? Because the Buddha’s wisdom is vast, great, profound and far-reaching and arises from “the guidance of countless Buddhas.” The breadth and depth of the Buddha’s principles come from countless Buddhas in the past. He has already been diligently practicing and has “fully acquired and practiced various ways.”
Since Beginningless Time, He has fully acquired and practiced each Buddha’s teachings of the path. He has practiced them perfectly. So, He has “fully acquired and practiced various ways, profound, subtle and wondrous doctrines, profound, subtle and wondrous doctrines.” The minds of ordinary people are still covered by ignorance, so “they [find them] hard to see and understand.”
Let us study this phrase again. “He fully acquired and practiced various ways. Fully practiced” refers to four essential methods. The course of all Buddhas’ spiritual cultivation is inseparable from these four essential methods.
Four essential methods of spiritual cultivation: conduct, livelihood, precepts and views. Those who are replete in all four cannot be surpassed by. Hearers and Solitary Realizers. Thus they are called superior in repletion.
The four are conduct, livelihood, precepts and views. First is to be “replete with conduct.” Next is to be “replete with livelihood, replete with precepts” and “replete with views.” We must be perfectly replete with them. This perfection is not something that Hearers and Solitary Realizers can understand or perfectly attain. It is difficult. Why? Why are they unable to accomplish this and be replete with [these practices]? Let us take a look at these four things we must accomplish.
Conduct refers to purifying practices of the Six Perfections. Livelihood refers to pure right livelihood. Precepts refer to major and minor rules. Views refer to purifying right views.
First, our conduct must be perfect. The Buddha teaches us to transform ourselves and others. Therefore, we must put His teachings into practice. Aside from putting our hearts into our own spiritual practice, we must benefit others as well. To benefit others, we must practice the Six Perfections, giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. Bodhisattva-practitioners cannot lack these six practices. But Hearers and Solitary Realizers cannot accomplish the Six Perfections.
This is because listening to teachings alone will not result in thorough understanding, so they cannot accomplish them. Hearers and Solitary Realizers sense that life is impermanent and will seize the time they have to benefit and liberate themselves. They do not have time to also go among others. Therefore, they are not replete with conduct.
To the Six Perfections, we also need add “purifying practices.” There are many loving people in society who are willing to give, but their affections may be defiled by the desire for others to see them as good people, to think well of them. [By thinking] “I am a good person,” they are defiled by their egos. Walking the Bodhisattva-path means giving unconditionally and with gratitude. Suffering sentient beings are our spiritual training ground. We must recognize suffering to develop a sense of compassion.
We must not allow our expectations to hinder our purifying practices. Our minds must constantly remain very pure and undefiled. We must elevate our wisdom to understand the karmic law of cause and effect. So, let us not have expectations such as. “If I do this, then the eight classes of Dharma-protectors will protect me.” So how should we protect ourselves? The best way is to heighten our vigilance and not allow our minds to lose focus. Regardless of how diligent we are, there will be many challenges. We can overcome each one as long as our spiritual aspirations are firm. Naturally, with time, all these challenges will be overcome.
So, purifying practices are cleansing. Regardless of the challenges that arise, we must quickly use Dharma-water to wash away any discursive thoughts. So, in [practicing] the Six Perfections, we must cultivate purifying practices. We cannot take issue over or pursue things. We should only focus on upholding our fundamental duties.
Next is to be “replete with livelihood.” This is to have right livelihood, which is also a purifying practice. Since we are in the human realm, we have this precious body, a vessel for spiritual practice. The world is our spiritual training ground, and we spend this lifetime using our body to engage in spiritual practice. This is all related to purifying practices. We must make sure our lives remain very pure. Therefore, I often tell everyone that we must not become defiled. We must become a benefactor for others as a way of having self-respect. This is called right livelihood.
Next, we must be “replete with precepts.” Precepts refer to both major and minor rules. Regardless of scale, we must firmly [abide by them]. We cannot violate even the most minor of precepts. When we go to an ordination hall, we receive the complete precepts. Then we know what things we should not take. Even an object of very slight [value], a piece of paper, is not something we can take without first asking for permission. We must protect our minds by following even the most minor of rules. Does taking something small count as greed? Yes, if others do not know we are using it, and we have taken something that is not ours.
As for precepts, we cannot even violate the ones that govern the most subtle of thoughts. That is what it means to be “replete with precepts,” to remain pure by upholding major and minor rules. This is also called a purifying practice.
To be “replete with views” is to have right views, which are pure. Having right views means that we are undefiled and have correct views and understanding. Since Beginningless Time, the Buddha has served all Buddhas. He served one Buddha and countless Buddhas. Previously, I explained what it means to “serve.” To “serve” means to follow the Buddhas’ practices and teachings and respect Them. This is how we serve all Buddhas.
In order to practice according to His teachings, we must very clearly understand. His understanding and views. So, our understandings and views must be correct because His are profound and far-reaching. Since we are learning from the Buddha, we must deal with things in the world by applying very correct understandings and views. We must have right views because those pure views are what the Buddha taught. He constantly taught this to. His monastic disciples.
Once, the Buddha was at. Kalandaka’s Bamboo Grove in. City of the House of Kings. He saw how a new monastic disciple had developed aspirations after [his ordination]. In front of everyone, He praised this new bhiksu and said, “Look at this new bhiksu. After becoming a monastic, he has been very diligent in doing good deeds. In dealing with people and matters of courtesy, he strictly abides by the teachings.”
“The way he is practicing these good deeds is like the new moon at the beginning of a [lunar] month, when the crescent moon first appears. He is continuously diligent. Each day, He is like the moon that continuously becomes fuller over time as his purifying spiritual practices develop. [He practices by] maintaining a dignified demeanor and abiding by the Sangha’s rules. When he is among people, he is gentle and compliant.”
“This newly ordained bhiksu is skillful in training his body and mind. He is like a person with clear vision. When he walks, he is careful. He would never fall into a deep well and avoids the edge of a cliff and other dangerous places.” So, he strives to walk on a wide, spacious and stable path.
After making this point, He turned to another topic and said, “Consider Venerable Kasyapa. Though he is a leader in the Sangha, his actions are still like [this bhiksu’s]. He is the same as he was in the beginning and is skillful in his practice. He is dignified among the Sangha and gentle and compliant among the people. He strives to choose a truly broad and level path. He would not take dangerous paths that may damage his spiritual aspirations.” This is the duty of a spiritual practitioner.
See, the Buddha used His compassion to compare the attitude of a new monastic to that of an elder among the Sangha. They have the same spiritual aspiration, which is like the beginning of a new moon. This is what we must keep in mind. The Buddha teaches all of us to have spiritual aspirations like those of “a newly ordained monastic. Then [we] can certainly attain Buddhahood.”
After the Buddha achieved Buddhahood, He used skillful means to teach according to sentient beings’ capabilities and desires. Why do sentient beings have so many desires? Wouldn’t it be wonderful if we were like a new-born child? If our aspirations are like the new moon that becomes rounder as the days go by, if our spiritual practice can be like this, that would be wonderful. This is why the Buddha hoped that, in our spiritual practice, we will always be like the new moon, and continuously and steadily grow on this path of practice. So, the Buddha still very mindfully gives teachings. To transform sentient beings, He gives countless teachings.
Therefore, we must always be mindful. “He fully acquired and practiced various ways.” By following many Buddhas in the past, the Buddha compiled their teachings of the path. So, He was already replete with the teachings He was about to give, the Six Perfections and four essential methods. We should learn all this because profound, subtle and wondrous Dharma is difficult to encounter and understand. This journey took Him a very long period of time, so when He gives these teachings, we must all put our hearts into understanding His path. Indeed, we must always be mindful.