Episode 348 – Live Out the Wondrous Dharma
>> With faith, steadfastness, sincerity and integrity, we take the Dharma to heart. With these roots planted deeply, we possess an abundance of love. Religions are labeled differently but teach the same virtuous principles. This unity and harmony have been proven at the Jing Si Hall.
>> With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the workings of their minds, I teach them the Great Vehicle.
>> With penetrating minds, they are mindful of the Buddha: A penetrating mind is one that has been long and deeply immersed [in the Dharma]. The treasures of the Buddha’s merits and virtues are in the deepest part of the mind. Therefore, only by being mindful of the Buddha with a penetrating mind and taking [the Dharma] into our hearts and actions can we live our physical lives in wondrous Dharma.
>> The Buddha knew that those at the assembly happily aspired to attain Buddhahood; therefore, He taught the Great Vehicle. The disciples at the assembly fully understood the various provisional teachings He gave before and how they now can all be connected back to the One Vehicle.
>> [They] uphold purifying precepts: To practice and walk the Bodhisattva-path, their bodies and minds have to be in a state of tranquility and clarity. They practice giving unconditionally and uphold strict precepts to maintain an undefiled mind. This leads directly to attaining Buddhahood on the Bodhi-path.
>> When they hear they can attain Buddhahood: Whatever Bodhisattvas do, the Buddha and Dharma are with their bodies and minds, and the joy in their hearts is boundless. When they learn the Buddha-Dharma, they are diligent and not lax. Thus, they can take in what all Buddhas teach.
>> They are filled with great joy: Learning the Dharma, they become happy. They know it is rare to attain human form, and even rarer to encounter the Buddha-Dharma. Now that they have attained human form and learned the wondrous Great Vehicle teachings, they feel as if dew is nourishing their minds, and they are filled with great joy.
>> Knowing the workings of their minds: Thought after thought flows through our minds. Thoughts that arise are both good and evil; this is the working of the mind. The Buddha knows very well how sentient beings come and go in the Six Realms and the workings of their minds.
>> So, He taught them the Great Vehicle: The Great Vehicle transcends the world, yet it adapts to the world. First, they develop world-transcending great awakening. Then they safeguard sentient beings in the world with great compassion.
With faith, steadfastness, sincerity and integrity, we take the Dharma to heart.
With these roots planted deeply, we possess an abundance of love.
Religions are labeled differently but teach the same virtuous principles.
This unity and harmony have been proven at the Jing Si Hall.
In learning the Buddha’s teachings, the focus is still on our hearts and minds. “With faith, steadfastness, sincerity and integrity, we take the Dharma to heart.” This is very important. Only with the root of faith, “the source of the Way, mother of merits,” can we nurture roots of goodness. When it comes to faith, we must have right faith, and the root of faith must be deep and extensive. As we learn the Buddha’s teachings, this is a most important mindset to have. We must also remain grounded and steadfast. We cannot have many expectations that are not grounded in reality. If we do, we will be wasting our time.
Besides faith and steadfastness, we must also have sincerity and integrity. Our sincerity is genuine, not forced at all. We are not forced to do this by other people; we are seeking the Dharma and learning the path with utmost sincerity. Along with deep sincerity, learning the Dharma also requires “integrity.” We cannot deviate even slightly; a slight deviation will cause a great divergence. So, faith, steadfastness, sincerity and integrity are very important for us spiritual practitioners. Spiritual practitioners are not the only ones who need to have these qualities. For lay people, the foundation of being a good person is also inseparable from faith, steadfastness, sincerity and integrity. This applies even more to Buddhist practitioners.
After we know the principles, we must put them into practice; that is how the Dharma enters our hearts. Then, “with these roots deeply-planted, we possess an abundance of love.” If our roots, our spiritual roots, our Bodhi-roots, are planted deep in the ground, naturally this tree will flourish. A big tree will provide shade to shelter many people, so they can remain cool. We learn the Buddha’s teachings to [be like a big tree]. Bodhi-trees can protect soil and water as they offer shade and shelter for many people and can provide fresh air for the world. In this way, they seem to provide for others with such love and care. This is what we learn from the Bodhi-tree.
Spiritual practitioners are also called religious practitioners. When it comes to religions, there are many of them in the world right now. There are indeed many different faiths with many different names. So, “religions are labeled differently but teach the same virtuous principles.” There is goodness, as well as proper teachings, in all of them. Be it Catholicism, Protestantism or Islam, they all arose out of universal love and benevolence. As for Buddhism, especially in Tzu Chi, aren’t we constantly promoting great love? Loving-kindness and compassion is great love, and great love finds its home in loving-kindness and compassion.
This kind of love also arises from people’s minds. Although these religions have different names, they all “teach the same virtuous principles.” This goodness arises from the same mindset. Only the ways it is taught are different. So, genuine and sincere love arises from the mind.
October 7, 2012 was the day the Jing Si Hall in Indonesia officially opened. Indonesia is very far from us, but with the assistance of technology, we experienced the event via a livestream. In Hualien, we were able to watch the opening ceremony; what we saw was really quite impressive.
We all know that Indonesia is an Islamic country, but of course there are still some Protestants, Catholics and Buddhists. Their religious leaders also came and participated in this ceremony.
They put a lot of time and effort into creating this extensive program. We saw that the second-year students from [the Tzu Chi] middle school, performed the Thousand-Hand Guanyin [dance]. Their teacher was very mindful. He felt that Guanyin Bodhisattva’s compassion best demonstrated the spirit of Buddha’s teachings. At the same time, this expression of love and benevolence did not clash [with Islamic teachings]. So, He taught the students this performance. We saw how precise they were.
Then the drumming began again; a group of Muslim youths played the drums. They said that in Islam, before they discuss their scripture, they also must beat the drums. They said that the Buddhist tradition of beating the drums to assemble everyone to listen to teachings is the same as theirs. We witnessed the unity and harmony of religions at the Jing Si Hall in Indonesia. So, “religions are labeled differently but teach the same virtuous principles.” They share many similar teachings, as was proven and witnessed at the Jing Si Hall.
At this particular event, we also saw how the Dharma entered their hearts. In 2010, when global Tzu Chi leaders returned to Taiwan, among them was a retired. Papuan police officer, [Decky Smas]. He said he wanted to return to Papua and be the first [Tzu Chi] seed there. When the Indonesian Jing Si Hall opened, he came to participate. For him to come was very difficult. The Papuan economy was very weak, and people there were impoverished. To come to Indonesia, a plane ticket costs about NT 18,000. This was expensive, so they took a boat, which cost NT 3000 and took five days. He spent five days and five nights on that boat, bringing a group of 20 new Tzu Chi volunteers. They spent five days on a boat to attend the event.
I was so joyful when I saw them. My disciples in Papua have really begun to radiate light and warmth. Decky Smas is really very dedicated. We could see [how hard it was] to get there, and how he can [be at ease wherever he is]. Two days after the opening ceremony of the Jing Si Hall, these Papuan Tzu Chi volunteers were still there. Decky said that after the ceremony, there were many things to clean up. Moreover, they wanted to stay and learn as much as they could, so they could promote the Tzu Chi spirit in Papua.
Despite the differences in geography and the great disparity in wealth, their love is the same. So, “with these roots planted deeply, we possess an abundance of love.” These thoughts, these mindsets, are seeds that had already been planted in him. Thus, in all that he is doing, he is proving this unity and harmony.
So, the Buddha said, “With penetrating minds, they are mindful of the Buddha and uphold purifying precepts.”
With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the workings of their minds, I teach them the Great Vehicle.
“Knowing the workings of their minds” means the Buddha already knew how their minds work, how they think and act, so He began to teach the Great Vehicle.
Let us delve more deeply into this. “With penetrating minds, they are mindful of the Buddha.” A “penetrating mind” is “one that has been long and deeply immersed [in the Dharma].” For example, Tainan [Tzu Chi volunteers] joined a seven-day retreat [here at the abode]. They shared how they [learned to] water vegetables. “Master De Yao told us not to pour the water like so. We should not water plants by pouring the water. We should slowly sprinkle the water; otherwise, those small seedlings will be washed away by the water.” Indeed, this is the underlying principle. In the depths of our minds, we must allow Dharma-water to enter them for a long period time. This takes patience and immersion. We immerse our minds, adding water slowly. This takes patience and perseverance.
With penetrating minds, they are mindful of the Buddha: A penetrating mind is one that has been long and deeply immersed [in the Dharma]. The treasures of the Buddha’s merits and virtues are in the deepest part of the mind. Therefore, only by being mindful of the Buddha with a penetrating mind and taking [the Dharma] into our hearts and actions can we live our physical lives in wondrous Dharma.
In terms of “the treasures of the Buddha’s merits and virtues,” we must understand that these treasures are in the deepest part of our minds. Yesterday, we also discussed how the “penetrating mind” refers to the deepest part of our minds. So, [we must] be “mindful of the Buddha with a penetrating mind and take [the Dharma] into our hearts and actions.” We must deeply enter our own minds and be very mindful of the Buddha because there is a Buddha in all of us, in the deepest part of our minds. We must earnestly take [the Dharma] to heart and put it into practice. We must make good use of our lives, of the time we have. So, “we live our physical lives in wondrous Dharma.” This is how, “with penetrating minds,” we “are mindful of the Buddha.”
The Buddha knew that those at the assembly happily aspired to attain Buddhahood; therefore, He taught the Great Vehicle. The disciples at the assembly fully understood the various provisional teachings He gave before and how they now can all be connected back to the One Vehicle.
“The Buddha knew that those at the assembly happily aspired to attain Buddhahood.” The Buddha knew that everyone at the Vulture Peak assembly at that time had resolved to listen to the Dharma. They had the resolve to seek [teachings] and attain Buddhahood, so He began to teach Great Vehicle Dharma. This is because He already understood that “with penetrating minds, they were mindful of the Buddha.” Those at the assembly already knew that the past teachings they heard from the Buddha were “provisional,” that is, taught according to capabilities. These provisional, limited teachings were now being connected back to the Great Vehicle; they all understood this. So, “[because] they upheld purifying precepts,” everyone at the assembly began to accept the teachings and engage in spiritual practice.
[They] uphold purifying precepts: To practice and walk the Bodhisattva-path, their bodies and minds have to be in a state of tranquility and clarity. They practice giving unconditionally and uphold strict precepts to maintain an undefiled mind. This leads directly to attaining Buddhahood on the Bodhi-path.
I always say we learn the Buddha’s teachings to attain tranquility and clarity of mind. We must practice giving unconditionally. Isn’t this what Tzu Chi volunteers do? We give unconditionally while expressing our gratitude. We all do our work willingly and joyously. This is the Bodhisattva-mind, a very pure mindset. We give without expectations, seeking neither fame nor fortune. After giving to others, we feel happy. This is Dharma-joy.
We “uphold strict precepts to maintain an undefiled mind.” As we interact with people, we give to them, but we will safeguard our minds. We do not go among people to seek fame or profit, nor do we allow their afflictions and ignorance to defile us. So, in learning the Buddha’s teachings, these are skills we must develop. “This leads directly to attaining Buddhahood on the Bodhi-path.” We must single-mindedly walk on this great, direct Bodhi-path. So, “when they hear they can attain Buddhahood,” these Bodhisattvas will practice so that “the Buddha and Dharma are with their bodies and minds.” The Buddha and the Dharma are with the bodies and minds of those who walk the Bodhisattva-path.
When they hear they can attain Buddhahood: Whatever Bodhisattvas do, the Buddha and Dharma are with their bodies and minds, and the joy in their hearts is boundless. When they learn the Buddha-Dharma, they are diligent and not lax. Thus, they can take in what all Buddhas teach.
No matter what we do, giving to people, walking the Bodhisattva-path, in all our various actions, the Buddha and the Dharma are always with our bodies and minds. We are also with the Buddha and the Dharma. So, this means that our bodies and minds are inseparable from the Buddha and the Dharma. In this way, our joy is boundless. If we can always be with the Buddha and the Dharma, of course we will be very joyous. Because we seek the Buddha and the Dharma, they are always by our side, so how can we not be joyous? After seeking and taking in the Buddha, after seeking and taking in the Dharma, we will not seek anything else.
So, when we hear the Buddha-Dharma, we must be diligent and not lax. Doing this, we “accept what all Buddhas teach.” If we can carefully listen to the Dharma, all Buddhas will protect us and be our companions. When we are the Buddha’s companions, the Buddha and the Dharma will be in our bodies, minds and actions. Thus, we will be very joyous.
They are filled with great joy: Learning the Dharma, they become happy. They know it is rare to attain human form, and even rarer to encounter the Buddha-Dharma. Now that they have attained human form and learned the wondrous Great Vehicle teachings, they feel as if dew is nourishing their minds, and they are filled with great joy.
“They are filled with great joy” means. They know it is rare to attain human form, All of us should know that “it is rare to attain human form.” Among the Six Realms, the Dharma can only be heard in the human realm. On top of how rare human form is to attain, encountering the Dharma is even more difficult. Human form is rarely attained, but we have attained it. The Buddha-Dharma is rarely encountered, but we have encountered it. We have even entered the Great Vehicle Dharma. Not only have we attained human form and learned the Dharma, we have even attained the wondrous Dharma of the Great Vehicle. It is like a dew that nourishes our minds, so of course we “are filled with great joy.”
The Buddha “knew the workings of their minds.” He knew the remaining disciples at the assembly on Vulture Peak had this resolve.
But sustaining that state was not easy because thought after thought flowed through their minds. The next thought pushes the previous one away. For our resolve to remain strong, for us to uphold this mindset, is not easy as thought after thought flows through our minds.
Knowing the workings of their minds: Thought after thought flows through our minds. Thoughts that arise are both good and evil; this is the working of the mind. The Buddha knows very well how sentient beings come and go in the Six Realms and the workings of their minds.
“Thoughts that arise are both good and evil.” [Whether we do] good or evil depends our thoughts. If we give rise to a good thought first, then give rise to an evil one, that will push the good thought away, and the evil thought will take its place. This is something we must pay close attention to.
“[He knows] how sentient beings come and go in the Six Realms and the workings of their minds.” The Buddha knows that they cycle among the Six Realms because they have good and evil thoughts and cannot sustain the good ones. But the Buddha had already seen that those who remained at the assembly had begun to understand [the need for] good thoughts, and were already abiding in good thoughts. Thus, they aspired to do “all good deeds,” to eliminate afflictions and do great work. The Buddha knew this very well so “He taught them the Great Vehicle.” The Buddha knew this, so He taught them Great Vehicle Dharma.
So, He taught them the Great Vehicle: The Great Vehicle transcends the world, yet it adapts to the world. First, they develop world-transcending great awakening. Then they safeguard sentient beings in the world with great compassion.
The Great Vehicle transcends this world. Transcending this world means no longer transmigrating in the Six Realms. First, we need to develop a world-transcending great awakening.
The Buddha already used many provisional teachings to accommodate sentient beings’ capabilities. We understood Small [Vehicle] Dharma, so He is paving the way for us to reach this big and broad road. He began to say, “Finally we see the big road.” We are about to walk this big road; it is the safest and smoothest road and leads to a world-transcending great awakening. This is what we must aim for. “Then they safeguard sentient beings.” After the Buddha first enlightened Himself, He began to transform and safeguard sentient beings. This is why “He taught them the Great Vehicle.”
The Buddha paved a wide road for us, the Bodhi-path to awakening, so we must carefully and steadily walk this path. We must not allow our minds [to meander]. If we do, we cannot escape the Six Realms. The Buddha has already paved this great road, so we must always be grateful, and always be mindful.