Episode 402 – Control the Mind with the Dharma
>> “Sand and dust in the wind become haze. We first let fall drops of dew to stop the spreading dust. Our minds become scattered when the wind of desire blows. The Dharma-water, like dew, can immerse the dusts of desire.”
>> When one perversely gets angry without cause, when one slanders someone who is pure, this is like covering oneself with dirt. Like a farmer cultivating a field who reaps what he has sown, one like this will face his own retributions. “When one perversely gets angry without cause,”
>> Indeed, I was wrong. Like a child, I was unwise, so I committed an unwholesome deed. May the Buddha hear my repentance. Namo Buddha.
>> “[They] extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.
>> “If people with scattered minds enter stupas or temples, once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”
>> If people with scattered minds enter stupas or temples: If people who are habitually scattered have the good karmic conditions to draw near holy places with Buddha-Dharma and wholeheartedly chant the Buddha’s name, they will encounter Right Dharma. This is the cause for their realization of the path to Buddhahood.
>> Once they recite, “Namo Buddha,” they have realized the path to Buddhahood: With deep respect and faith, they seek refuge and recite “Namo Buddha.” They might solely practice the One Dharma, accept and practice that teaching or they might also practice other Dharma to assist their practice and help put their minds on the right course. With reverent and faithful acceptance, they have already realized the path to Buddhahood.
“Sand and dust in the wind become haze.
We first let fall drops of dew to stop the spreading dust.
Our minds become scattered when the wind of desire blows.
The Dharma-water, like dew, can immerse the dusts of desire.”
“Sand and dust in the wind become haze.” When subtle and fine particles of sand are blown about by the wind, they will fly up and become “wind-blown sand.” Sand blown about by the wind creates a haze. The haze is blown up into the air from the ground and then descends from the sky. Actually, this haze is made up of very fine sand. So, “sand and dust in the wind become haze.”
This haze reduces visibility. If we cannot see the conditions in front of us, what can we do? “We first let fall drops of dew to stop the spreading dust.” If there are drops of dew, naturally, when the wind encounters the sand, the haze will not form. Therefore, the earth needs moisture and humidity.
Before the sun rises at dawn, you can see drops of dew at the tips of the blades of grass and leaves. These dew drops are so delicate; we may not even sense their presence. However, the dew gradually adds moisture to the earth so that when the wind blows, the dust will not fly up. Therefore, “we first let fall drops of dew to stop the spreading dust.”
This is just like our minds, which “become scattered when the wind of desire rises.” Once our minds become scattered, thoughts of greed, anger, ignorance, arrogance and doubt will rise as the wind of desire blows, just as sand is blown about by the wind. The reason our minds become scattered is actually due to a lack of Dharma-water. So, as we encounter external phenomena, desires arise in our minds. The is how we begin to create karma.
So, we need “the Dharma-water, like dew, [to] immerse the dusts of desire.” We need the Dharma-water, so the dusts of desire in our minds will not fly all over when the wind blows.
So, we must always take the Dharma to heart. But to learn the Dharma, we must have good karmic conditions. In the Buddha’s lifetime, when He stayed at Jeta Grove, in the morning He would get dressed, pick up His alms bowl and then go into the city. One day, He met a Brahmin on the road. This Brahmin was named Duraja, and he was very upset with the Buddha. He pointed and yelled at Him, then he bent down to grab a fistful of sand, which he then flung at the Buddha. At that moment, a gust of wind happened to come from behind the Buddha, blowing in Duraja’s direction. So, the sand he flung toward the Buddha was picked up by the coming wind and blown back at Duraja. Thus all that sand ended up on Duraja instead. As all this happened, the Buddha looked [at Duraja] and then spoke the following verses.
When one perversely gets angry without cause, when one slanders someone who is pure, this is like covering oneself with dirt. Like a farmer cultivating a field who reaps what he has sown, one like this will face his own retributions. “When one perversely gets angry without cause,”
refers to those with no cause to be angry, but who unreasonably create anger towards others. Thus, they “slander [those who are] pure.” These people continually create slander despite being among people who are pure. “This is like covering oneself with dirt.” If we fling dirt at others it may end up back on us, making us filthy. Then, “Like a farmer cultivating a field,” we reap a harvest of whatever we sow.
The Buddha shared a long verse as a teaching for this Brahmin. This Brahmin was completely covered by the sand that he had thrown. As he listened to the Buddha’s teachings, he was filled with remorse and felt that what he had done was wrong. So, he put his put his palms together reverently to repent to the Buddha.
Indeed, I was wrong. Like a child, I was unwise, so I committed an unwholesome deed. May the Buddha hear my repentance. Namo Buddha.
He said, “Indeed, I was wrong. I am truly sorry. I was angry in that moment and made this mistake out of ignorance. I am like a child who is unwise, like an infant who cannot tell right from wrong, so I did an unwholesome deed that has offended You. Venerable Buddha, Your great compassion has moved me and I want to take refuge with you. May You be compassionate and accept my repentance and allow me to take refuge with you.” The Buddha gladly allowed this Brahmin to take refuge with Him. So, the Brahmin reverently said, “Namo Buddha. Namo” indicates that he had taken refuge. This means that he had taken refuge with the Buddha in body and mind, and would learn at the Buddha’s feet.
This is a wonderful story that expresses the Buddha’s tranquil and clear state of mind. It also shows that for sentient beings, lacking wisdom is like lacking Dharma-water. When subtle and fine particles of dust are blown by wind, they fly everywhere. Like the wind-blown sand we spoke of earlier, this can obscure our surroundings like a haze. This is why we ordinary people cannot see true principles clearly, causing our minds to constantly deviate. Once temptations arise, our minds go astray. Therefore, we should always cherish these “drops of dew.”
Although we cannot see these drops of dew, they cover the land at all times, so that all things in the world have enough moisture. Then, our crops can grow and dust will not fly everywhere when the wind blows.
This is a wonderful state. So, the previous sutra passage [reminds] us to always be reverent. Not only do we reverently pay our respects to tangible images of the Buddha, we must also be respectful toward sentient beings, and give to others unconditionally. This is our fundamental responsibility. Wherever we reverently pay our respects is a place where we can engage in spiritual practice. As we take the Dharma to heart and practice it in our interactions with others, we must maintain a tranquil and clear mind. In simple terms, we must have “a broad mind and pure thoughts” in order to clearly understand principles. If we can do this, we will gradually draw near the Buddha-Dharma and automatically “realize the unsurpassed way.”
That was part of the previous sutra passage.
“[They] extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.”
Yesterday, we discussed this passage. If we can have a very expansive mind and pure thoughts, we will reverently face conditioned phenomena and unconditioned Dharma. As we create conditioned phenomena, we must choose to practice virtuous Dharma. This allows us to gradually “enter Nirvana without residue.” I always say, “In seeing suffering we recognize our blessings.” When we do good deeds and make our way among suffering sentient beings, seeing their conditions will naturally help us to realize that we have nothing to take issue over. One by one, we will eliminate the many afflictions in our minds. Then we will enter a tranquil and still state. Nirvana is tranquil and still, “like a fire going out when the wood is consumed.” When the fire has consumed all impurities, nothing is left. This is what we have discussed.
Today, we will talk about how,
“If people with scattered minds enter stupas or temples, once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”
As an example, in the earlier story, didn’t the Brahmin have a scattered mind? We are often in a scattered state of mind, But as long as we have formed this aspiration, we have planted a root of goodness. Even if we regress, when we go to the temple and see these images, this aspiration will strengthen again. “Once they recite, ‘Namo Buddha,'” they have reverently taken refuge with the Buddha. “If we do not transform ourselves in this life, when will we do so?” When we take refuge in the Buddha, we “completely dedicate [our] body and our life” and take refuge in the Buddha’s teachings. Thus, we say “Namo Buddha,” meaning we have taken refuge with the Buddha and dedicate our lives through taking refuge. Once this happens, we “have realized the path to Buddhahood.”
Let us better understand people’s habitual natures.
If people with scattered minds enter stupas or temples: If people who are habitually scattered have the good karmic conditions to draw near holy places with Buddha-Dharma and wholeheartedly chant the Buddha’s name, they will encounter Right Dharma. This is the cause for their realization of the path to Buddhahood.
We are habitually scattered; this makes us unawakened beings. Since Beginningless Time, we ordinary people have lost our intrinsic Tathagata-nature. We do not know when our true mind gradually began to dissipate. What has caused it to dissipate? The many [tendencies] we acquire, which constantly influence us do. Because of greed, anger and ignorance, we experience cyclic existence in the Six Realms. Since Beginningless Time, as we transmigrate through the Six Realms, we have accumulated greed, anger and ignorance. These habitual tendencies have long been with us, so our minds have become scattered and we cannot see true principles. Sometimes we briefly see the Path, but our minds become scattered again, burying the principles we have learned and clouding our sight once again. A principle may appear familiar to us, but we cannot grasp it. This is because our minds are scattered; we cannot focus our minds.
We may “have good karmic conditions,” the causes and conditions [to form aspirations]. Even if we cannot sustain them, at least we have made them. We may have been aimless for a while before re-connecting [with] other causes and conditions. So, we have good karmic conditions. If we have made this kind of aspiration, even if we waver, we still have these causes and conditions, these good causes and conditions.
If we have done this, as we have said earlier, even the subtlest of thoughts, the softest praises or chanting the Buddha’s name can help us accumulate good causes and conditions. Moreover, every day we reverently chant, prostrate and put the Dharma into practice. So, we must hold on to our aspirations, or else our unenlightened habits will influence our minds to become scattered. Fortunately we have done some good deeds and diligently practiced for short periods of time. Even if these karmic conditions were in the past, they can still help today. Then even when our minds are scattered, if we hear the Buddha-Dharma or see a temple or His image, we will create good causes and conditions and approach the holy ground of the Buddha-Dharma.
By “wholeheartedly chanting the Buddha’s name,” we once again form good karmic conditions that guide us back. This is how we draw near the Buddha-Dharma, and within this wholesome environment, are mindful of and take the Buddha into our hearts. We recite the Buddha’s name until it enters our minds. When we chant the Buddha’s name, I constantly remind all of you, “Let the Buddha’s mind become your own. Let your mind become the Buddha’s mind.” When right mindfulness is a part of our minds, the Buddha in our hearts will always immerse us in Right Dharma, and we will walk [the right path]. As long the Buddha is in our minds, then the Dharma will be in our actions. If we practice Right Dharma every day, we will all realize the path to Buddhahood.
Again, “once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.” To attain such a state, they must have deep faith to seek refuge and recite “Namo Buddha.”
Once they recite, “Namo Buddha,” they have realized the path to Buddhahood: With deep respect and faith, they seek refuge and recite “Namo Buddha.” They might solely practice the One Dharma, accept and practice that teaching or they might also practice other Dharma to assist their practice and help put their minds on the right course. With reverent and faithful acceptance, they have already realized the path to Buddhahood.
We must recite “Namo Buddha” with great reverence. Remember, “Namo” means that we take refuge. We take refuge in the Buddha because we all intrinsically possess pure Buddha-nature. There is a Buddha in all of us, and we must guard this Buddha in our minds. So, we must chant to the Buddha within our minds. So it says, “With deep respect and faith, they seek refuge and recite “Namo Buddha.”
There are many methods for engaging in spiritual practice even with a scattered mind. The Buddha opened many doors to the Dharma. Some focus on chanting the Buddha’s name and others on quietly sitting in meditation. People come up with many ways to practice, such as studying the texts in detail. Whether we only practice according to one method, or if we combine many methods, as long as it is Right Dharma, we must take it to heart. Only by reverently accepting the proper way to cultivate our minds can we [eventually] attain Buddhahood.
The Buddha teaches us to return to our intrinsic Buddha-nature. Therefore, we must first walk the Bodhisattva-path among people. This road was opened for us by the Buddha. If we are only walking in place but never advancing, and we say, “I am chanting Your name, Venerable Buddha! Please support me so I can attain Buddhahood,” can we really [attain Buddhahood] like this? No, it is impossible. As we chant His name and express our admiration, we have to move forward to approach Him. This is the only way we can truly reach the Buddha’s state.
If we do not truly make the effort to advance in our practice, we will be walking in place and never step onto the Bodhisattva-path. We must cultivate both blessings and wisdom. The Tzu Chi School is a road in this world. Going among people to help them is how we cultivate both blessings and wisdom. If we can reverently and faithfully accept this and put it into practice, we will realize the path to Buddhahood. So, we must always be mindful. The principles of living in this world are inseparable from the truths of the universe that the Buddha realized. So, if we can walk the path through this world, we can come to realize the principles of the universe. Therefore, we must always be mindful.