Episode 212 – Solidify the Power of Faith
>> “To seek teachings of the path, engage
in spiritual practice. To seek Bodhi, be courageous. To uphold purifying
practices, diligently cultivate faith and precepts. To have firm powers, uphold
vows and follow the Way.”
>> “This Dharma cannot be demonstrated; the appearance of language
cannot be used. Among all kinds of living beings, there are none who can
understand it, except Bodhisattvas who are firm in the power of faith.”
>> Bodhisattvas are enlightened sentient beings. They are great sentient
beings who have realized everything. The Six Perfections are their mode of
transport for ferrying sentient beings to the other shore.
>> Those with firm power of faith will grow their root of faith and
destroy all evil beliefs. With faith in the Right Path, we will not be
influenced by small deviations. Thus, this is the power of faith. Spiritual
practitioners cannot progress without the power of faith.
>> Those with a firm and solid power of faith are like a tree with roots
that cannot be uprooted. This is known as “firm.” Having an
unaffected original state means we are “solid.” If our mindsets do
not change or stir, they are solid and firm.
“To seek teachings of the path, engage in spiritual practice.
To seek Bodhi, be courageous.
To uphold purifying practices, diligently cultivate faith and precepts.
To have firm powers, uphold vows and follow the Way.”
This is homework for our minds each day as we practice spiritual cultivation.
The goal of engaging in spiritual practice is attaining Buddhahood. To attain Buddhahood, we must seek the Buddha-Dharma. So, when we seek the Buddha-Dharma and walk the path to Buddhahood, we must be courageous and diligent. We must have courage to walk toward this Bodhi-path.
So, we diligently cultivate faith and precepts. I often say, “Faith is the source of the Way and the mother of merits”; it can nurture our roots of goodness. So, our faith must be firm. With faith, we learn the Dharma. We must also uphold precepts. Not only must we uphold precepts, we must persevere in purifying practices. For us to truly enter the Buddha’s teachings, we must practice the Six Perfections, which are six ways to walk the Bodhisattva-path. They are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. As we practice the Six Perfections,
we must cultivate purifying practices. When we practice giving, it must be done very purely. What does it mean to practice pure giving? It means to give unconditionally, without attachments and with gratitude. We must give with gratitude, without seeking recognition or benefits. This is how we [uphold] purifying practices.
This also applies to upholding precepts. In our Threefold Karma of body, speech and mind, we must remain firm and not commit violations. We must not say things we should not say, do things we should not do, or give rise to even the slightest thoughts of greed, anger and ignorance. If we do not commit these violations, we are practicing purifying practices.
This applies to giving and upholding precepts as well as patience and diligence. Therefore, we must “uphold purifying practices, diligently cultivate faith and precepts.” This is very important and is something we Buddhist practitioners must do.
Then, “to have firm powers, uphold vows and follow the Way.” We must be firm in our spiritual aspiration and uphold our vows. If we can uphold our vows well, our powers will be firm.
The Buddha is compassionate. For us ordinary beings to really comprehend. His state of mind is truly not easy. Thus, it is said,
“This Dharma cannot be demonstrated; the appearance of language cannot be used. Among all kinds of living beings, there are none who can understand it, except Bodhisattvas who are firm in the power of faith.”
Bodhisattvas are the exception because they have already aspired to practice. They have vowed to engage in spiritual practice, to truly learn from the Buddha and walk toward the path of enlightenment. Those who have truly formed aspirations are the assembly of Bodhisattvas. This also implies that if we do not truly want to engage in spiritual practice, then we are counted “among all kinds of living beings.”
When we are learning from the Buddha and forming aspirations, we must walk the Bodhisattva-path. Then we are part of the assembly of Bodhisattvas. No sentient beings can understand, except for Bodhisattvas. Not only do they aspire to walk the Bodhisattva-path, they must also be firm in their power of faith. Only this kind of people can comprehend the Buddha’s intent. Thus, we say “except Bodhisattvas.”
Bodhisattvas are enlightened sentient beings. They are great sentient beings who have realized everything. The Six Perfections are their mode of transport for ferrying sentient beings to the other shore.
“Bodhisattva” is a Sanskrit word, and when translated it means “awakened sentient being.” They are sentient beings who have awakened. “Sentient beings” are living beings. “Awakened” [beings] are different from ordinary sentient beings. Thus, we call them “awakened sentient beings” because they have realized all things.
This world is indeed [filled with] suffering. It is a state of suffering, emptiness and impermanence. Once our minds go astray, the law of karma goes into effect. After we know these things, we must promptly engage in spiritual cultivation and be cautious of the law of karma when we are among people. We must seize the moment and diligently move toward the path to enlightenment. This is what it means to be great sentient beings who have realized everything. “Great sentient beings” are those who have realized everything and then have formed great aspirations.
Thus, Bodhisattvas use the Six Perfections as their mode of transport. The Six Perfections are six different methods to transform sentient beings. This is the Great Vehicle Dharma for transforming sentient beings. [To practice it,] we cannot lack even one of the Six Perfections. Thus, we must be replete with the Six Perfections, which combine to form the Great Vehicle Dharma. Therefore, the Great Vehicle Dharma is used “for ferrying sentient beings to the other shore.” They must cross from this side to the far shore. The opposite shore is a state of purity and liberation. The most important reason for Buddhas and. Bodhisattvas in coming to this world is to help sentient beings cross [to the other side].
Since we have the karmic conditions to have. Buddhas and Bodhisattvas in the world, we must quickly strengthen our faith to learn from them. The Buddha attained Buddhahood as a human, and Bodhisattvas also became Bodhisattvas by starting out as humans. So, we must be firm in our power of faith.
As I mentioned previously, to have great strength, our roots must be deep, broad and long. If our root of faith does not extend nor deepen, the tree will not grow big. If the tree’s roots are not long or deep, a gust of wind will topple it. Thus, when planting a tree, the roots must extend. In its natural environment, it must learn to withstand strong winds and heavy rain. It treats strong wind as assisting conditions, accepts heavy rain to solidify its foundation and uses the warmth of the sun to remain healthy and reinforce its roots and trunk.
This is similar to our aspirations to walk the Bodhisattva-path. We have to withstand the tests of dealing with people and matters. Then we can “grow in wisdom with experience.” For our wisdom-life to truly develop, we must go among people and face challenges to strengthen our root of faith. With each test, our root of faith extends farther, grows deeper. We Buddhist practitioners must have this kind of spirit.
Those with firm power of faith will grow their root of faith and destroy all evil beliefs. With faith in the Right Path, we will not be influenced by small deviations. Thus, this is the power of faith. Spiritual practitioners cannot progress without the power of faith.
Then, we can “destroy all evil beliefs.” The root of faith can destroy all evil beliefs, as long as we are on the correct [path]. Our faith must include right faith, right thinking, right mindfulness and so on. Of course, when we are among people, many deviant or superstitious beliefs may disturb our minds. So, we absolutely cannot become superstitious nor can we have evil beliefs. We must have faith in the Right Path, so “we will not be influenced by small deviations. Deviation” means we have deviated from the Right Dharma. “A slight deviation causes a great divergence.” We may seem diligent, but we may have already deviated and may easily enter an evil path.
For example, among Sakyamuni Buddha’s Sangha, there was a man named Devadatta, who was a member of. Sakyamuni’s lay family, a cousin. When he became a monastic, he was also among the Sangha seeking the Dharma from the Buddha. But his mind deviated toward arrogance and pride. He thought he already understood everything. He saw all the respect and the offerings that the Buddha received from people and felt, “I am not that different from Him.” So, his mind began to deviate. Thus, he left the Buddha’s Sangha to form his own. He was very proud, arrogant and so on.
Many sutra texts mention how Devadatta slandered the Buddha’s teachings, discredited His Sangha, persecuted the Buddha and so on. This was because a slight deviation in thought caused a great divergence. Perhaps because this deviant view arose in him, he nearly destroyed all of the Buddha’s teachings.
Therefore, we must be cautious and have right faith. Not only must we have right faith, we must also have the power to remain firm. Thus, we talk about “firm power of faith.” If we really want to comprehend the Dharma, we must form great aspirations, make great vows, walk the Bodhisattva-path and even have “firm power of faith.”
Those with a firm and solid power of faith are like a tree with roots that cannot be uprooted. This is known as “firm.” Having an unaffected original state means we are “solid.” If our mindsets do not change or stir, they are solid and firm.
As I just said, this is like the root of a tree. If we put down [deep] roots, they cannot be pulled up. If the roots are deep and long, pulling them up will be very difficult. This means we are “firm.” Having an unaffected original state means we are “solid. Solid” means that its form and shape are impossible to change. What in the world is impossible to change? Only true emptiness and wondrous existence. If our root of faith is very firm and solid, unaffected and unchanged by others, then it is called “solid and firm.”
All things in the world [change], so we must remain firm in our minds. Only our minds can remain firm. If our minds are firm, no one can influence us. This is true emptiness. Something that is invisible and intangible cannot change nor be influenced unless our minds are not firm and our faith is incorrect. This all depends on our minds. If our minds are unwavering, they are said to be “solid and firm.” This is called firm and solid faith.
With our minds, we must aspire to walk the Bodhisattva-path, to be true Buddhist practitioners and walk the Bodhisattva-path. Only people firm and solid in their faith can understand the infinitely, extremely profound, wondrous Dharma of all Buddhas. With firm and solid faith, they can understand and also share [their realizations] with others.
One day during the Buddha’s time, in the Kingdom of Sravasti at the Jeta Grove, a disciple came before the Buddha. He told Him, “Venerable Buddha, there is a bhiksu named Vaisakha at the lecture hall right now. Bhiksu Vaisakha has assembled everyone to recount the Buddha’s teachings again and also to share His intent with everyone. Everyone is joyful after listening to him.”
The Buddha was joyful when He heard this. “This is very good! Vaisakha, you should continue to give teachings unconditionally, not for the sake of benefits or recognition. You must share the joy that you feel after listening to the Dharma with everyone. You must be mindful when you are sharing; do not become arrogant or proud, nor think of yourself as a teacher who shares with others. You must not become arrogant.”
This was the Buddha’s reminder for Vaisakha. I think this was because of the precedent of Devadatta. [Devadatta] understood the Buddha’s [teachings] and had listened and taken them to heart. But because of a slight deviation in thought, he became arrogant and proud, so he began to exhibit incorrect, evil thoughts. Thus, when the compassionate Buddha heard about a disciple who could perfectly convey. His teachings and share them joyfully, He was very happy. However, the Buddha still reminded him not to think of himself as someone giving teachings or become arrogant and proud.
So, we must all emulate Vaisakha. If we take [the Dharma] to heart, we will be firm and solid in our faith. We must be able to comprehend it and joyfully share it with everyone. This is helpful for our own memory and can help others understand as well. These are very good things. So, we must form Bodhisattva-aspirations, be firm and solid in our power of faith and always be mindful.