Episode 385 – Diligence, Samadhi, Compassion and Wisdom
>> Flourishing Buddha-Dharma can help and transform sentient beings across mountains, streams, foreign lands, all places under the same sun, moon and sky. We place our hope in Buddhist practitioners to create connections with the Buddha-Dharma.
>> [Those who] heard the Dharma practiced giving, upholding precepts, patience, diligence, Samadhi, wisdom and so on, and cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood.
>> Diligence, Samadhi, wisdom and so on: Those who are focused are not scattered. Those who advance will not regress. With a straightforward mind, they walk the path and diligently practice Right Dharma. They do all good deeds and are never indolent. This is diligence.
>> Samadhi and wisdom are the “cultivation of contemplation,” also called “meditative contemplation.” In the form realm, this is a way to bring stillness to the mind. Through “meditative contemplation,” the mind abides in one state and ponders wondrous principles.
>> [They] cultivated blessings and wisdom: Blessings are blessed virtues, which are five of the Six Perfections, giving, upholding precepts, diligence, patience and Samadhi. Wisdom is prajna, which is one of the Six Perfections.
>> The first five practices help us manifest wisdom. Wisdom directs the other practices, such as giving. They are like the eyes and feet, which cannot do without each another. With dignified great wisdom, we have the great compassion to fulfill great vows.
>> When we relieve others’ suffering, we achieve the meaning of the true principles. When we are dignified by blessed virtues, we have the great compassion to fulfill vows and help others achieve the joy of blessings. This is how, with blessings and wisdom, we are replete with compassion and wisdom.
In learning the Buddha’s teachings, we awaken ourselves and others and we transform ourselves and others. As Buddhist practitioners, these are part of our fundamental duties. We are not just liberating ourselves from afflictions or just opening our own minds. I often say that I pray for harmony in society. If only a few people have open minds and are on the right course while most people are not, how can our society be harmonious? So, if we want there to be harmony in society, we must continue to transmit the Buddha-Dharma. When everyone is on the same course, we can all train our bodies and minds together.
Flourishing Buddha-Dharma can help and transform sentient beings across mountains, streams, foreign lands, all places under the same sun, moon and sky. We place our hope in Buddhist practitioners to create connections with the Buddha-Dharma.
“Flourishing Buddha-Dharma can help and transform sentient beings.” If the Buddha-Dharma thrives in this world, we can all work together to help transform sentient beings. Sentient beings experience all kinds of suffering. Each person has his own anxieties. Each person has his own desires. Each person has his own feelings of helplessness. There are so many kinds that they cannot be clearly explained. They are all truly suffering.
How do we transform sentient beings? Actually, this world is so vast it includes “mountains, streams, foreign lands, all places under the same sun, moon and sky.” There are mountains, rivers and seas, and there are people living in all these places. Wherever there are people, the Buddha-Dharma can be spread. So, everything under this same vast sky, in the same solar system and beneath the same sun and moon, is considered our macrocosm. The Dharma must [pervade] this macrocosm.
In this space and in our interactions with others, we teach [the Dharma] to inspire one another. We place our hope in Buddhist practitioners, because saving the world and people’s minds truly requires much learning and awakening. We must learn to free ourselves from the ups and downs of life, eliminate our karma and afflictions and earnestly try to realize and experience the truth of suffering as taught by the Buddha. How do we inspire wholesome thoughts so that everyone will be good?
To balance the four elements in the macrocosm, we must go among people and continuously transmit the Buddha-Dharma we have learned by putting it into practice. Only by knowing the original “cause” of suffering will we have the means to bring the world’s various disasters to “cessation.” Thus we need to practice “the Path”
and try to feel their suffering as our own. “When others are hurt, I am in pain. When others suffer, I am saddened.” Then we are truly Buddhist practitioners who transmit the Dharma. We must “place our hope in Buddhist practitioners” to apply what they learn and realize all kinds of [truths] about this world. These people are Buddhist practitioners who
“create connections with the Buddha-Dharma.” So, we definitely must be mindful. Only when the Buddha-Dharma flourishes can we help and transform sentient beings; we must all work together to transform sentient beings.
[Those who] heard the Dharma practiced giving, upholding precepts, patience, diligence, Samadhi, wisdom and so on, and cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood.
We discussed the beginning of this passage yesterday. “[Those who] heard the Dharma practiced giving.” After listening to the Dharma, we must then teach it to others. After we listen, we take it in and digest it, then we can use it to see the principles in all things. If we apply the Dharma we hear to dealing with people, matters, objects and principles and enter into a dialogue with the land, the Dharma will be everywhere. After we take the Dharma to heart, we can apply it at all times to create karmic affinities and to practice giving. This is most important in learning the Buddha’s teachings.
So, having heard the Dharma, we must also practice giving, upholding precepts and patience. Didn’t we discuss this yesterday? We must practice patience. If someone deliberately and unreasonably tries to disturb us, for people like this, we must forgive them with an expansive heart and not take issue with them. Not only should we not take issue with them, we should try to teach them.
In this world, many things can lead us to feeling dissatisfied. People often say, “Eight or nine things out of ten do not go our way.” When something does not go as we wish, if we cannot patiently remain at peace, afflictions will constantly arise and cease, sink and surface, in our minds. After making an aspiration, external [challenges] may obstruct our spiritual aspiration. Our will to diligently practice will quickly be affected by our environment and [may disappear]. So, we must first learn to patiently remain at peace.
To be patient, we must uphold precepts. If we want to be in Samadhi, but lack precepts, we cannot remain peaceful and unmoving. Of course, learning the Buddha’s teachings requires diligence. Having diligence is very important, but how can we develop this diligence? Through Samadhi and wisdom. Diligence, Samadhi and wisdom are all mental skills we must master.
Diligence, Samadhi, wisdom and so on: Those who are focused are not scattered. Those who advance will not regress. With a straightforward mind, they walk the path and diligently practice Right Dharma. They do all good deeds and are never indolent. This is diligence.
Free of discursive thoughts, we can concentrate on our resolve. This is being “focused.” To “advance,” we must move forward in a precise direction. If we do not move forward, we will stand still forever. If we remain standing still, we are being indolent and will degenerate. As time continues to pass, our time in this world continues to grow shorter. From middle age, we quickly enter old age. Therefore, we must advance without regressing.
We must advance on the path with a straightforward mind. Then, as we often say, “the great Bodhi-path is direct.” Indeed, if we have a straightforward Bodhi-mind, the path to enlightenment will be direct. After we verify that our course is direct, we must diligently cultivate Right Dharma and do all good deeds. So, we must exercise a diligent and straightforward mind in our spiritual cultivation. Our spiritual training is walking the Bodhisattva-path.
Before Samadhi comes diligence. Samadhi is a state of contemplation.
Samadhi and wisdom are the “cultivation of contemplation,” also called “meditative contemplation.” In the form realm, this is a way to bring stillness to the mind. Through “meditative contemplation,” the mind abides in one state and ponders wondrous principles.
To contemplate is to think about something thoroughly. So, “meditation” is not the same as not thinking, because “all things are empty.” What does it mean for all things to be empty? This requires focused contemplation to understand.
The modern translation [for Samadhi] is “meditative contemplation,” which is more than just “contemplation.” The old translation is “cultivation of contemplation.” We must practice our contemplation. Take listening to the Dharma for example. The Buddha gave certain teachings, but since the times have changed, the Dharma now has to be applied [differently]. People now have different kinds of afflictions, which must be treated with different kinds of teachings. This requires the “cultivation of contemplation,” which is applying what we learn. Now, some people call this “meditative contemplation.” Our minds must be still as we thoroughly consider our course in life.
Whether we engage in “cultivation of contemplation” or “meditative contemplation,” these are the practices for cultivating Samadhi in our minds.
“Form” refers to things we can see. In the form realm, we look at things with desire. If we engage in spiritual practice, we will consider whether material things are necessary for sustaining our lives. Do we really need these things to live? We do not. Do we really need these things to live? We do not. Do we only think, “I want it”? Is this all we can think of? If that is the case, when we see something tangible, we must realize that we are living in the form realm and must find a way to keep afflictions from arising from the desire for material enjoyment. We must deeply contemplate how to [apply teachings] in our lives so we can be free of worries and afflictions. This requires wisdom, “Samadhi and wisdom,”
which is using the cultivation of contemplation and meditative contemplation to look at this material world. Then we will not be tempted by these desires to break the boundaries [of what is acceptable]. This is the function of meditative contemplation. We need to contemplate this carefully, in order not to allow our minds to continually be tempted by material objects. This is a way to bring stillness to our minds in the form realm. This teaches us to bring our minds into Samadhi as we interact with all kinds of material objects.
“Meditative contemplation” is when “the mind abides in one state and ponders wondrous principles.” When we are not tempted by external phenomena, we can stop desiring all kinds of material objects and rein in our minds. Then we can focus our minds into one state. When we can rein in our minds, we can contemplate in a state of stillness. To “ponder” means to be quiet, to be free of all interferences so we can quietly, silently and thoroughly contemplate these wondrous principles.
We also often say that every object is simply a temporary union. I often say that a flower or a blade of grass both come from seeds, but their seeds are different. Different seeds are causes of different temporary unions. We need the causes of temporary unions to converge with the conditions of temporary unions in order for the seeds to grow. These are the wondrous principles of things with forms and appearances. If we can comprehend this, we will not be troubled by these forms and appearances. So, we must thoroughly comprehend this principle.
As for “cultivating blessings and wisdom,” the sutra text mentions, [people uphold] “diligence, Samadhi, wisdom and so on, and cultivated blessings and wisdom.” When it comes to all objects with form, all material objects, if we can comprehend their principles, we will understand how to utilize them. If we greedily cling to them, we create karma. When we greedily cling to our desire for them, of course we will create karma. If we can thoroughly understand forms, appearances and material objects, we can create blessings.
[They] cultivated blessings and wisdom: Blessings are blessed virtues, which are five of the Six Perfections, giving, upholding precepts, diligence, patience and Samadhi. Wisdom is prajna, which is one of the Six Perfections.
Blessings are blessed virtues. How do we use [material] things to create blessings? Through the practice of giving, of course. So, when we create blessings, we create virtues. Those who create blessings are virtuous and practice giving. Virtue comes from giving, upholding precepts, diligence, patience and Samadhi. These are five ways to “cultivate blessings and wisdom.”
When we have equanimity, we will be able to give. Greed leads us to create karma. Once we understand the function of material objects, we can use them to cultivate blessings and wisdom.
As we practice giving, we must also uphold precepts. When material objects pass through our hands, will we give them away with a pure mind or will we be greedy? We must uphold precepts carefully. We must also diligently advance; “as one foot steps forward, the other must let go.” When we accomplish something successfully, we will feel happy.
Take the winter relief distributions [in 2012], for example. In several locations in China, we have completed winter relief distributions. Hundreds of thousands of people now have thick blankets for the winter. As snow falls and nothing grows, they will have rice, oil and salt to sustain their lives.
After the volunteers completed their mission of giving to others, they happily returned.
For the poor and suffering to have supplies to sustain their lives during the winter, the volunteers happily and willingly went to help. Knowing that people had what they needed to survive, when they were done, they happily returned. They seek nothing in return. This is considered diligence.
In learning the Dharma, we must resolve to keep doing the right thing. “As one foot steps forward, the other must let go.” When the teams return home, they feel at ease. They feel relaxed and peaceful because the poor and suffering people were helped. Bodhisattvas’ minds are peaceful and at ease; this is also diligence.
So, Samadhi, as I just mentioned, comes after we thoroughly understand all the principles of material objects. Once we know how to utilize them in this world, we will not greedily cling to them. This is a state of Samadhi.
After Samadhi comes wisdom. Wisdom is considered prajna. Prajna, or wisdom, is one of the Perfections. Actually, it is because we have wisdom that we engage in spiritual cultivation. Our spiritual cultivation leads us to practice giving, upholding precepts, patience and so on. Likewise, to develop the first five practices, we must rely on [the sixth], wisdom, to guide us in the right direction. This is the function of wisdom. Thus, wisdom will guide us toward the right course of spiritual practice. So, the first five practices will help us manifest wisdom. Everything we do comes back to our wisdom. Therefore, “wisdom directs the other practices, such as giving.”
The first five practices help us manifest wisdom. Wisdom directs the other practices, such as giving. They are like the eyes and feet, which cannot do without each another. With dignified great wisdom, we have the great compassion to fulfill great vows.
Wisdom is impartial; it guides everyone to [practice] giving, upholding precepts, patience and Samadhi. These all come from wisdom. These first five practices help manifest wisdom. In other words, those first practices come from wisdom and wisdom leads us back to True Dharma.
“They are like the eyes and feet.” Though we have wisdom, if we do not cultivate the first five practices and just think about them, that is useless. We often say that the Dharma is to be practiced. So, “They are like the eyes and feet.” The eyes can see [the path] very clearly, but if we do not walk it with our feet, then our bodies and minds cannot enter the Dharma. We cannot just look; we must walk. If we walk but cannot see clearly, that is also very dangerous. We put the first five into practice, and the last, wisdom, will guide us.
So, “With dignified great wisdom, we have the great compassion to fulfill great vows.” With “great compassion to fulfill great vows” we will relieve people’s suffering. Then “we achieve the meaning of true principles.” The principles can help us reach the [destination] we are going toward. So, “dignified by great wisdom,” we will have the great compassion to fulfill vows.
When we relieve others’ suffering, we achieve the meaning of the true principles. When we are dignified by blessed virtues, we have the great compassion to fulfill vows and help others achieve the joy of blessings. This is how, with blessings and wisdom, we are replete with compassion and wisdom.
To be dignified by blessed virtues, we must have perfect wisdom.
Dear Bodhisattvas, we must learn the Buddha’s teachings completely. We must piece all the teachings together, just like having eyes and feet. If we can see something, we can reach it. [The Buddha-Dharma contains] many subtle and intricate [teachings]. So, we must always be mindful.