Episode 357 – Faith in the Buddha’s Great Realization
>> “The universe is vast and boundless. The dimensions of the ten directions are hard to fathom. In the time of a thought, one can pervade countless lands and can transform turbidity to purity in this world.”
>> If people faithfully take refuge in the Buddha, the Tathagata will not deceive them. He has no thoughts of envy or greed, and He has eliminated the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear.
>> If people faithfully take refuge in the Buddha: If people turn away from evil toward goodness, have faith in the Buddha’s directions and seek the true principles, through the Buddha’s great realizations, they can transcend the deluded thinking that traps them in cyclic existence in the Six Realms.
>> The Tathagata will not deceive them: The Buddha’s words are not deceptive. Unlike ordinary people, He does not greedily cling to the Great Vehicle and is not jealous of those who realize it. Having attained Buddhahood, He is replete with the virtue of ending.
“The universe is vast and boundless.
The dimensions of the ten directions are hard to fathom.
In the time of a thought, one can pervade countless lands
and can transform turbidity to purity in this world.”
The world between heaven and earth is vast. Indeed, when we look up, we can only see so much of the sky. This is all we can see, but actually, “the universe is vast and boundless.” Its size cannot be measured. The dimensions of the ten directions, of time and of space, are hard to fathom. So, whenever the Buddha talks about the most immense, expansive and profound wondrous Dharma, He sometimes describes it as “inconceivable, unimaginable” and “unexplainable.” Indeed, what can we use to measure the universe, the dimensions of the ten directions?
It is difficult, but we have modern technology. This distance is not measured in meters, nor in kilometers, but in light-years. We use light-years to measure this distance. What is a light-year? An [almost] incalculable distance. For instance, in the span of one second, light can travel 300,000 km.
One “second” is the time it takes for a thought [to arise and cease]. Each minute is 60 seconds. In one minute, how far can our cars travel? Several kilometers. We all know that, in one second, light can travel 300,000 km. As for our minds, when we give rise to a thought, how far can it take us? Actually, it takes us very far. That is why the Buddha talks about the “time of a thought.”
The time it takes a thought [to arise and cease] is faster than the speed of light. This is the “time of a thought.” The Buddha uses “20 trillion Buddha-lands” to describe something vast. Is the size of the world limited to this? The Buddha says it is incalculable, “inconceivable, unimaginable, unfathomable, unexplainable.” It cannot be described. It is not that we lack the ability; it is simply indescribable.
Space is so immense, it is immeasurable, and so much time has passed it is inconceivable. If we spend too much time trying to fathom this boundlessness, even if we are finally able to calculate the time, we will have already imperceptibly lost a lot of time. So, we must seize the present moment. At this time, we must immediately do the things we must do. Since we are receiving the Dharma right now, we must promptly understand it, make vows, then immediately put it into practice. Our past deviations must be corrected right away.
To transform ourselves in the time of a thought is actually very easy. But oftentimes, within the time of a thought, we wander around boundless time and space and among people, matters and objects. It is as if we are sleepwalkers, roaming through our illusory thoughts. That is how we ordinary people waste time. In this illusory world, there are many distractions and delusions. In the midst of these distractions, delusions and illusions, it is as if we are creating karma in our sleep. “Our every thought creates karma.” The Earth Treasury Sutra also says this. So, in this lifetime we must strive to adjust our minds.
“In the time of a thought” we can “pervade countless lands.” In the state of the Buddha, in the time of a thought, He can pervade countless lands. Everything in the ten directions of the universe and the truths of all things are fully encompassed in His mind. As He teaches all sentient beings, His wisdom [enables] Him to pervade countless lands in the time of a thought. His heart and mind are so expansive, and. His every thought is focused on sentient beings.
As for us ordinary people, our minds can wander far away in an instant. Sometimes when we sit quietly in meditation, we want to focus on breathing in and out, on adjusting our breathing. In between taking breaths of air, our minds somehow easily wander away. I think we all have experienced this before. Either delusions distract us and take us to other places, or we fall into a stupor, or we become restless.
But the Buddha, for the sake of all sentient beings, very clearly brings together people, things and their underlying principles. [He teaches] these principles for us sentient beings to awaken. We are now living in a state of turbidity. The amount of Dharma-water we need is based on our capabilities. The Buddha has to gauge and estimate how much Dharma each individual needs. People are truly hard to train;
it is hard to distribute the Dharma-water evenly because sentient beings’ capabilities vary and are difficult to work with. Our minds are hard to train. So, the Buddha works hard. He “can transform turbidity to purity in this world.” For such a long time, for immeasurable kalpas in the past, countless Buddhas have come to the world solely to transform all sentient beings. The founder of our religion, Sakyamuni Buddha, already manifested the attainment of enlightenment over 2000 years ago. The Dharma has come down to us today. His Dharma-water has flowed in this world for a long time to purify it.
We are very blessed right now to be able to absorb the many teachings transmitted by generations of great Dharma masters. Their thinking, perspective and understanding are collected in the sutras and texts. Everything from sutras to rules of conduct to treatises are collected in the Tripitaka. We Buddhist practitioners are lucky to have them. Unfortunately, life is very short, so we must seize every opportunity to quickly do what we can. We must learn to transform sentient beings and to apply the Dharma in this present world to purify it. Thus, we “transform turbidity into purity in this world.”
In the Buddha’s time, the area He could physically cover [was limited]. He could only travel to certain places. The spreading of the Dharma throughout the world depends on what we do right now. With more people, convenient transportation and advanced technology, we can quickly share the Dharma. So, we all have this responsibility to bring purity to the world. This is why we must all now aspire to immediately dissolve discursive thoughts and firmly hold on to our vows. We must quickly vow to pervade countless lands.
For example, we have seen how overseas Tzu Chi volunteers have brought these teachings to their respective countries and even to nearby countries. In this way, they share the Dharma more widely so everyone can apply it. For the most impoverished countries, the material aid we can give them is limited, but the spiritual wealth we have given them is unlimited. The poor can also help those who are weaker, such as orphans or sick people. The impoverished can also accomplish this. They can find a way to help the orphaned. They can find a way to help the ill. Though they are poor, they are capable of doing this. These things have begun to happen in several African nations;
these things are not impossible. In this turbid world, we can “transform turbidity to purity” as long as we have the proper mindset. We must put [the Dharma] into practice, regardless of how vast the planet is. Wherever there is dirt, or soil, wherever there is earth, that is our world. On this planet, in any nation, in any corner of the world, as long as we have the will and the vow, even across countless lands, we will find a way [to practice]. Of course, this takes mindfulness.
The sutra text we discussed yesterday stated, “If people faithfully take refuge in the Buddha, the Tathagata will not deceive them.”
If people faithfully take refuge in the Buddha, the Tathagata will not deceive them. He has no thoughts of envy or greed, and He has eliminated the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear.
We must have faith that the Buddha’s teachings are based on the One Vehicle Dharma. Every word is true; there are no false or misleading words. All these words are true. This is what I broadly explained yesterday. Today we will further discuss, “If people faithfully take refuge in the Buddha.”
If people faithfully take refuge in the Buddha: If people turn away from evil toward goodness, have faith in the Buddha’s directions and seek the true principles, through the Buddha’s great realizations, they can transcend the deluded thinking that traps them in cyclic existence in the Six Realms.
“If people faithfully take refuge in the Buddha.” Remember [how we explained] “taking refuge.” [The Chinese character for “taking refuge” is] turning away from darkness towards light. This is how we take refuge with the Buddha. In the past, we had delusions and ignorance. Now that we have faith in the Buddha, we have turned toward light, toward goodness.
When there is no sunlight, we need to use a lamp at night. If all of us have light in our minds, then we do not need light from the sun or the lamp. As long as our minds face toward the Buddha, His teaching is illuminating. His illuminating principles are wisdom. Once wisdom enters our minds, we can clearly understand all matters and things. Even if we close our eyes, we still clearly understand what is in front of us. Similarly, when we turn away from darkness toward light, all the principles we could not see in the past can now be clearly discerned. This is “taking refuge,” turning away from [darkness] to [light].
“Refrain from all evil.” We must no longer give rise to our past evil and discursive thoughts. We must no longer commit our past evil deeds and behaviors. This is “taking refuge.” Then in the future, the illuminating principles of benefiting people will be realized through our actions. This is also “taking refuge.” Following the Buddha’s teachings and putting them into practice is “taking refuge.”
So, believing in and relying on the. True Dharma, the Buddha’s perfect enlightenment, is “taking refuge.” We must take refuge in the Buddha, believe in the Buddha and apply the Buddha’s principles to our bodies and minds.
So, we “take refuge in” and depend on the Buddha’s great realizations. After the principles are taught, if we do not accept them promptly we will quickly go astray. Therefore, we must still “take refuge in” and rely on the Buddha’s great realizations. We still do not clearly understand the Dharma, but the Buddha’s great realizations are in us, so naturally we can trace back the Dharma and try to further understand the Right Dharma. We must not hear and immediately forget it. “It seemed to say…. Seemed to” can be a small deviation that leads us far off course.
He taught the principles. If people do not promptly and accurately absorb them, they will only learn “seeming Dharma.” They do not know how to head toward perfect enlightenment. With “seeming” [knowledge], they will mislead themselves and others. They will [harm] themselves and others as well, by leading them onto a deviant path. Therefore, we must be very vigilant and accept [teachings] with Right Thinking. We “[depend on] the Buddha’s great realizations.” We spiritual practitioners cannot neglect them.
We “can transcend the deluded thinking that traps us in cyclic existence in the Six Realms.” If we do not rely on the Buddha’s great realizations, we can never transcend the Three Destinies. Though we are [now] human and appear to engage in spiritual practice, what will happen in the future? If we remain in the Six Realms in the future, we will never attain clear realizations. So, if we deviate even slightly from the path, we will easily become deluded. If we are deluded, we cannot accept proper guidance from others. We will be conceited, thinking, “I am always right,” and “the things other people tell me are not right.” Or, we may tend toward improper thinking. When [our thinking] seems proper but is not, it has deviated. Then, we are inclined toward impropriety.
In the Buddha’s time, there were people with “overbearing arrogance.” The overbearingly arrogant left the assembly, 5000 of them. If this happened even in the Buddha’s lifetime, wouldn’t it now? In this evil world, this era of Dharma-decay, deviant knowledge, practices, teachings and demonic paths will often manifest. So, at this point, if we resolve to seek awakening for ourselves and for sentient beings, we must guide them. Everyone, please always be mindful and take refuge in the Buddha. I hope we will never turn away from the Buddha’s great realizations. This is our course. We must believe the Tathagata will not deceive us.
The Tathagata will not deceive them: The Buddha’s words are not deceptive. Unlike ordinary people, He does not greedily cling to the Great Vehicle and is not jealous of those who realize it. Having attained Buddhahood, He is replete with the virtue of ending.
The Buddha’s words are free of deceit. We must believe that He never deceives. “Unlike ordinary people,” He will not greedily cling to things nor try to possess them or keep them to Himself. Indeed, Buddha-Dharma is truly illuminating and absolutely right. When it comes to the Great Vehicle, we ordinary people cling to the Dharma and say, “I know the Right Dharma, I should be guiding you.” But some people have already gone astray and people with the right understanding and views may not know how to stand up and correct them. Some think, “Believe me; I know it [all]. Everyone should know that only my beliefs are correct. I am the only one who knows all. No one else knows, so you should ask me.” This is “greedily clinging.”
Though we understand the Great Vehicle Dharma, we may see other people make mistakes and not correct them with the Dharma we know. Then we are also hiding it. Why do we do this? Out of jealousy. [We think,] “I know this teaching. If I am the only person who knows, then I am special. If more people can teach this, more people will learn it. Then everyone will be more exceptional than me.” This is “jealousy.” Listening to but not practicing the path is wrong.
The Buddha absolutely never deceives anyone. He is open about sharing the Dharma and hopes everyone can attain it right away. So, “those who realize the Great Vehicle’s intent” are free of greed and jealousy. They have already realized the wisdom of the Great Vehicle.
“Having attained Buddhahood, the Buddha is replete with the virtue of ending.” He has severed afflictions from clinging, afflictions from jealousy, afflictions from greed and so on. He has eliminated them all. So, the Buddha’s mind is open and expansive, not like worldly people who refuse to share the realizations they attain. Not at all. As soon as the Buddha attained [realizations], His first thought was to share it with everyone. This shows how broad-minded He is. As ordinary people, we think, “It is enough that I attain and know it.” This is a form of jealousy and greed. The Buddha is not like this. He has already achieved the virtue of ending, the state of Buddhahood.
“The virtue of ending” means. He has ended all afflictions. The Water Repentance mentions 108 type of afflictions. I have already discussed this in great detail in the Water Repentance [lectures]. When we no longer have all these afflictions, we have ended them. After we have eliminated all these afflictions, we are manifesting the virtue of ending. This is a virtue we cultivate. This is the virtue of ending, the virtue of ending afflictions through practice.
So, “the virtuous will attain.” Attaining and manifesting virtue from eliminating afflictions is the state of Buddhahood. If we have not eliminated our afflictions, we cannot illuminate our minds. As the Buddha is already the Enlightened One, He has eliminated all afflictions.
I hope we will put our hearts into comprehending this passage in the sutra. “The Tathagata will not deceive them.” I hope none of us will deceive others. Since we have faith in the Buddha, I hope we can all be nourished by benefits of the Dharma. By doing this, we will be spiritual and virtuous friends to one another at this place of practice. We must always be mindful.