Episode 248 – Inconceivable Teachings
>>”Draw near virtuous friends to grow in luminous wisdom. Draw near the Buddha’s knowledge and wisdom to illuminate the mind and see intrinsic nature.”
>> [The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment,” no one was able to raise questions.
>> Liberation means to be at ease, to distance oneself from ignorance and attain freedom. It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms. Those who have transcended all afflictions are those who have attained liberation.
>> Inconceivable teachings: Profound and wondrous true principles, or rare and incredible phenomena. With a limited Root of Faith, we cannot contemplate or discuss them.
>> This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore.” Pouring all this water into one pore, is this believeable? It is inconceivable.
“Draw near virtuous friends
to grow in luminous wisdom.
Draw near the Buddha’s knowledge and wisdom
to illuminate the mind and see intrinsic nature.”
If we can always draw near to virtuous friends, naturally our minds will be more open and will grow in wisdom. So, as we engage in spiritual practice, we must choose [the right] environment and people. If the people we associate with are all virtuous friends, they will be very helpful to our spiritual practice. This is why we call them “beneficial friends.”
Long ago, Confucius said, “If a man does not choose to live in a virtuous place, how can he attain wisdom?” When we choose a place to live, we must choose a place with many kind people, a place with clear moral principles. If we live in that kind of place, we will feel very at ease, and we will become like the people there; thus, good thoughts and good people gather together. This is why choosing [the right] environment and [the right group of] people and friends is very important.
We have spoken of dhyana and liberation. Dhyana allows us to better understand how the mind can be very tranquil, very tranquil and clear. In our daily living, when we do everything as a form of meditation, our beliefs and views will be truly correct. This is all part of “dhyana,” which has the same meaning as Samadhi. Samadhi is “taming, straightening and settling.” When we discipline our minds, we can walk onto the great, direct Bodhi-path. On this great, direct path, when our minds are perfect, so is our Bodhi. Right Thinking, Right Concentration and perfect enlightenment, etc., are all part of the truly direct Path.
Dhyana enables us to not deviate from this Path. Then in our beliefs, actions, words, teachings, thoughts, etc., our thinking, knowledge and views will be correct. This is what it means to be in Samadhi.
[The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment,” no one was able to raise questions.
When we study the Buddha’s Way, we also must learn to discipline our minds and live by engaging in. Right Thinking and Right Concentration. Then the afflictions that arise from our surroundings will not entangle or bind us, and we can exercise our pure and undefiled nature. This bright mirror can freely illuminate the things and principles around us. Then they will be very clear. This is what it means to be in dhyana.
Liberation is very important. Liberation means to be at ease and not be influenced by delusions of views and thinking. These are things we have mentioned previously.
Liberation means to be at ease, to distance oneself from ignorance and attain freedom. It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms. Those who have transcended all afflictions are those who have attained liberation.
Then there are “inconceivable” teachings [as in] “Dhyana, Samadhi, liberation and other inconceivable teachings.” Sariputra said that Sakyamuni Buddha constantly talked about how. He had attained so many inconceivable teachings like dhyana, Samadhi, liberation and others.
Hasn’t the Buddha also taught us the same things? But the Buddha’s extremely profound wisdom is difficult to understand. Of “dhyana, Samadhi, liberation and other inconceivable teachings,” what else is there we still do not understand? So, here it talks about “other inconceivable teachings.”
“Inconceivable [teachings]” are profound and wondrous truths. “Truths” are true principles, which are genuine, not deviant, transcendent and pure. They are not just principles of morality; they are pure principles that transcend the world. The purity of these principles is wondrously profound and subtle. That is the profundity of true principles.
“True” refers to world-transcending, pure and undefiled principles. The word “principles” by itself refers to morals that teach us how to live in this world.
Inconceivable teachings: Profound and wondrous true principles, or rare and incredible phenomena. With a limited Root of Faith, we cannot contemplate or discuss them.
True principles may be world-transcending, pure and undefiled Absolute Truths, or teachings on how to live in this world and become self-reliant. As a role model in this world, we can also influence others to follow our examples and diligently move forward. This is what we do with worldly principles. Both world-transcending and worldly principles are very profound and wondrous.
Then, there are “rare and incredible phenomena.” Phenomena are very rare and incredible; principles are very subtle and wondrous. Thorough principles are truly “wondrous.” These phenomena and matters, how could such things occur?
Whether in Taiwan or abroad, wherever people are suffering, Tzu Chi volunteers overcome many obstacles to go to them and extend their hands to guide them or to comfort them. Yet many do not dare take their hands and are suspicious of those who wanted to comfort them. “Who are you? Why did you come to help me? What kind of organization is this?” Indeed, they wonder, “How can there be people like this in the world? How could there be such people who do these things?” They find this rare and incredible.
When it comes to giving away things, “What we do not wish for ourselves, we will not give to others.” When we give people things, we should give them things we like. When we give people things to eat, we give them the best rice, the kind we eat. We always deliver the best things. So, some people may wonder, “What is their motive? What kind of organization is this? This is so rare! This is inconceivable. Are there still people like this in the world?” Many people have these suspicions because they find this incredible.
These people do such great things in this world, [actions which seem to be based on] a very profound principle. How can they [go further and] give what they themselves need to others who need it more? These people are already very good, how could there be an even greater principle behind them? They could not understand how these people, besides fulfilling worldly principles, could have the even higher ideal of pursuing world-transcending principles. So, for ordinary people, this is really inconceivable.
Extremely profound principles are “wondrous.” Rare phenomena are really “inconceivable.” So, we cannot contemplate this with a limited Root of Faith. This is also called “inconceivable.”
Those who are more narrow-minded may say, “How could that person’s mind be so open and continue to give in this way?” They will feel it is inconceivable. “They have money; why don’t they spend it on themselves? They have earned money; why don’t they save it? Why do they keep helping others like that?” So, those with limited capabilities and faith all feel that this is inconceivable. “Why do they give unconditionally, continuously and willingly?” They cannot comprehend the principle behind this.
When people enjoy what they do, they are “filled with Dharma-joy.” For those with limited Root of Faith, they cannot comprehend why giving so much makes people so happy. [The same applies when] they see people who are very broad-minded, who are not bothered when wronged by others. Beyond that, there are people who, to benefit others, willingly endure and overcome obstacles, so they can help others. To those with limited capabilities, they also find this inconceivable.
“Inconceivable” means their minds cannot realize these limitless and wondrously profound principles. So, they were considered “inconceivable.”
See, Sakyamuni Buddha taught for over 40 years according to people’s capabilities. But the most important teachings He gave came after those more than 40 years. The disciples who followed Him for over 40 years were represented by a retinue of 1200. Think about it, this means that after listening to the Dharma for over 40 years, these people were still like Sariputra. They still could not comprehend the Buddha’s knowledge and views. We can see how inconceivable these things are.
His knowledge and wisdom really are inconceivable.
This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore.” Pouring all this water into one pore, is this believeable? It is inconceivable.
This is just an example.
Mustard [seeds] are from the mustard plant. Mustard seeds are very small. If I tell you that you must squeeze. Mr. Sumeru into a mustard seed, you will definitely say, “Inconceivable! How can that be possible?” This is just an example.
Ordinary people are like mustard seeds. Their minds are only the size of a pore, so to contain the waters of the four oceans would, of course, be impossible. How is it possible for a mustard seed to accommodate Mt. Sumeru? That is impossible.
However, we always say that, the Buddha realized the true principles of the universe. Exactly how big are Mt. Sumeru and the universe? With His awakened wisdom, the Buddha was the Great Enlightened One of the Universe. Isn’t this like using a mustard seed to contain Mt. Sumeru? The Buddha’s wisdom and mind can contain all things in the universe, how could He not understand all things in the world?
But we ordinary people have minds as small as mustard seeds. The difference between ours and the Buddha’s, which contains the universe, is very great. So, with this state of mind, knowledge or wisdom, we are still far from realizing the Buddha’s knowledge and views. So, we say it is “inconceivable.”
Thus, the Buddha hoped we could expand this mustard seed to contain Mt. Sumeru. And not just contain Mt. Sumeru, but the universe as well.
Haven’t we often heard Tzu Chi volunteers, even children, making vows and saying, “I am willing to be a little ant to follow Master to move Mt. Sumeru.” Yes! If ants work together, they can also move Mt. Sumeru. This is like what I was saying earlier about drawing near to virtuous friends. If we can bring virtuous friends together, we can combine everything we have learned, understood and realized. Then our knowledge and wisdom will gradually open up and expand, and our understanding will be more mature.
So, this is how “a single mustard seed can contain Mt. Sumeru, a single pore can contain the four oceans.” So, we must always be mindful of the teachings. We must draw near virtuous friends. We must expand and grow our minds, so their brightness can continuously develop. Then, our wisdom will be like a mirror that can illuminate all things in the world. Mountains, rivers and great plains can all be contained within our minds.
So, we must believe and accept the Buddha’s teachings with great capabilities, great wisdom and great faith. Then we will naturally be able to realize and attain the Buddha’s knowledge and views.
So, when we learn the Buddha’s Way, as long as we are willing to be mindful, world-transcending and worldly principles can all be captured within our minds. What the Buddha wanted to teach us was to awaken our nature of True Suchness, which is inherent in all of us. If we awaken it ourselves, then our great wisdom, knowledge and views will be the same as the Buddha’s.
Therefore, we must be mindful and immerse our hearts and minds in the Dharma and steadily take each step according to it. If we can do this, isn’t the Buddha-mind in our minds? Aren’t our minds the Buddha-mind? Therefore, at all times, we must always be mindful.