Episode 427 – The Differences in Karmic Conditions
>> “The intrinsic Buddha-nature is the same in sentient beings and Buddhas. Being able to encounter the Buddha is due to the wholesome power within. We attain world-transcending Dharma based on the strength of our causes and conditions.”
>> “But sentient beings have dull capabilities and are attached to pleasures and blinded by delusions. When it comes to beings such as these, how can they possibly be transformed?”
>> Sentient beings have dull capabilities: Though the Buddha’s wisdom is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Greedily clinging to worldly pleasures, their minds are entangled by the Five Desires and obscured by delusions and cravings. Their mind’s eye is covered by ignorance so they cannot see absolute truth or the teachings of the path.
>> Therefore, the Buddha had no way to freely express His original [teachings]. Teaching the One Buddha Vehicle’s subtle and wondrous Dharma to transform those with dull and limited capabilities is as hard as fitting a square peg into a round hole.
>> [They] are attached to pleasures and blinded by delusions: Because they suffer in their ignorance, these sentient beings not only refuse to believe in, but may even slander the Buddha-Dharma. They greedily cling to desires and pleasures, so they are deluded, ignorant and lack clarity. Like a blind man walking on the road, they may step onto evil paths.
>> “Sentient beings are ignorant. They greedily satisfy desires and pleasures, so they are drowning in ignorance. It is as if they have been swallowed by the sea.”
“The intrinsic Buddha-nature
is the same in sentient beings and Buddhas.
Being able to encounter the Buddha
is due to the wholesome power within.
We attain world-transcending Dharma based on
the strength of our causes and conditions.”
This tells everyone that we sentient beings have the same Buddha-nature as the Buddha. So, we are in essence the same as the Buddha. In the past, we ordinary people were lost and confused. However, the Buddha told us that we should believe that as long as we follow His teachings, we can also return to our intrinsic Buddha-nature. Most importantly, we can encounter the Buddha and the Dharma.
It is actually quite easy to encounter the Buddha-Dharma nowadays. The Buddha-Dharma is ubiquitous. If we want to, we use our computer to go online, and there we can find very detailed explanations of the Buddha-Dharma. This is due to the efforts of many people in the Buddhist community. Even more precious is that we can go to a spiritual practice center to listen to the teachings together. Through the Buddhist sutras, we can understand many things that we encounter in our contemporary society. The Buddha-Dharma cannot exist apart from worldly teachings, and if worldly teachings deviate from the Dharma, they cannot train people’s minds. So, we must take advantage of this opportunity. The Buddha-Dharma is thriving, and if we are willing to delve into it, modern technology has helped to make the. Buddha-Dharma available to anyone in the world.
But let us examine “being able to encounter the Buddha.” The Buddha-Dharma may now be easily accessed, as well as easily encountered, but do we actually value it? If we value it greatly, “it is due to the wholesome power within.” People with karmic connections will end up at the same practice center. Thus we accept and practice the Dharma together. All this is due to our wholesome power. If our hearts have the will to seek the Dharma, this power can attract people even from far away. If we lack this wholesome power, if we do not respect the Dharma, even people who are close to us may go far away and be unwilling to diligently practice. This all depends on whether we have the wholesome power of the will to seek the Buddha-Dharma.
So, “we attain world-transcending Dharma based on the strength of causes and conditions.” People’s karmic connections differ in their depth. Some people have deeper karmic connections, and thus naturally they have wholesome power. They are very earnest in seeking and listening to the Dharma. By earnestly listening, they take it to heart. When they meet another, they will find the right opportunity to spread the seeds of goodness.
One time, Ananda and Kasyapa were following the Buddha as He traveled and taught. The weather was very hot that year. There was drought everywhere. When they reached an open space, in the distance, the Buddha saw a melon farm. The Buddha said to Ananda and Kasyapa, “I am thirsty and hungry. Can one of you ask the farmer for a melon?” At that moment, Ananda turned and walked toward the melon farm.
When he reached it, there was a young woman there. Upon seeing him come closer, her expression turned sour. Ananda stood before her and humbly said, “We are thirsty and hungry. I hope you can give us a melon as an offering to Sakyamuni Buddha.” This young woman, before Ananda had even finished speaking, angrily pointed at him and shouted, “Get out of here! I don’t want to hear you speak. The sound of your voice makes me upset.” Then she chased Ananda away.
Ananda returned to the Buddha. He helplessly explained to the Buddha what had happened. The Buddha smiled and looked at Kasyapa, “Kasyapa, you go.” From afar, as the young woman watched. Kasyapa approach her, step by step, happiness arose in her heart. She picked a big, ripe melon, and carrying this big melon, walked over to him. She presented it to Ven. Kasyapa with both hands.
Ananda wondered, “How could this happen? How did he easily obtain this very ripe melon?” He had a little trouble accepting this, so he asked the Buddha, “Venerable Buddha, what are the causes and conditions behind this?” The Buddha smiled and said, “Let me tell you about the causes and conditions.”
A long time ago, two people arranged to become business partners. As they traveled, one walked in front and the other walked behind. The one in front saw the carcass of a dead cat. It had already begun to stink and there were worms all over the corpse. The person in front saw the dead cat and covered his nose because of the stench, then rushed past it. The one walking in the back also smelled this stench. When he saw the dead cat, he felt great compassion. So, he quickly dug a hole and placed the dead cat into the hole.
Before completing the burial, he began talking to it, “You had certain causes and conditions that led you into the animal realm. It is sad and tragic that you died on the side of the road and your corpse has been eaten by maggots. This is due to karma you created in past lives. Right now we have this karmic connection and I hope in your future life you will have the karmic conditions to encounter virtuous friends and study the Buddha-Dharma. Only then will you be liberated someday.” Having said all this to the cat, he covered it with soil and left.
After the Buddha gave this bit of history, He turned around and asked, “Ananda and Kasyapa, do you understand now?” Ananda said, “I understand. What the Venerable Buddha is telling us is that I was the one walking in front and. Kasyapa was the one walking behind. This is how we formed these karmic affinities.” The Buddha was satisfied with Ananda’s answer, so He kept speaking, “All causes and conditions are created through actions directed by our minds. In this life, when you meet others and they are happy to see you, that is because you have formed good karmic affinities with these people. When everyone is happy to see you, but there is one person who is not, then this is someone you have created a negative karmic connection with. Causes and conditions always go hand in hand. The causes you create determine the conditions you face.”
So, “we attain world-transcending Dharma based on the strength of our causes and conditions.” These two disciples of the Buddha had created causes and conditions, one weak, one strong, one positive, one negative. What they were experiencing were the outcomes. So, when we learn the Dharma, we should not treat these as nothing more than stories and overlook them. The causes and conditions that the Buddha spoke of are definitely True Dharma. We must listen and take it in so we can constantly plant good causes and create good conditions. Then we can listen to the Dharma and diligently advance. Therefore, we should be mindful.
The sutra passage states,
“But sentient beings have dull capabilities and are attached to pleasures and blinded by delusions. When it comes to beings such as these, how can they possibly be transformed?”
Even the Buddha lamented the dull capabilities of sentient beings. Their greed and ignorance have completely blinded their mind’s eye. Their physical eyes may still see clearly, but their mind’s eye is blind. They cannot see the principles and are not diligent. They look for instant gratification; “Listening to the Dharma and bowing to the Buddha is hard work. I should just do whatever I want.” They say they are engaged in spiritual practice but are actually “attached to pleasures and blinded by delusions.” Because of their delusions, they do not take advantage of these wonderful causes and conditions. Instead they indulge themselves. This shows how they are ignorant and blind. For people like this, “when it comes to beings such as these how can they possibly be transformed?” Who has a way of transforming them? The Buddha has done everything He can for us. But are we willing to accept the Dharma? Are we willing to practice Right Dharma? All of this depends on us.
Next we will talk about how “sentient beings have dull capabilities.”
Sentient beings have dull capabilities: Though the Buddha’s wisdom is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Greedily clinging to worldly pleasures, their minds are entangled by the Five Desires and obscured by delusions and cravings. Their mind’s eye is covered by ignorance so they cannot see absolute truth or the teachings of the path.
Let us now discuss the wisdom of the Buddha. Though the wisdom of the Buddha is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Not much can be done about this. They are greedily attached to worldly pleasures or entangled by the Five Desires. They cannot open their minds, so greed, anger and ignorance remain in their hearts. They may crave sleep or pleasures or certain sights, scents, foods and so on. Sound, smell, taste and touch remain on their minds, entangling them.
Thus they are “obscured by delusions and cravings.” This is their ignorance. For the sake of momentary enjoyment, they let go of their body and mind to freely indulge. This shows that they do not earnestly cherish the Buddha-Dharma. These delusional cravings have covered their intrinsic Buddha-nature. “Their mind’s eye is covered by ignorance.” It is as if their eyes are covered in mold. Our eyes are like a camera. If the lens of a camera fogs up, then the pictures it takes will be blurry. So, if our mind’s eye is covered, its vision is obscured, like having cataracts. Then we “cannot see the absolute truth or the teachings of the path.” We cannot see true principles.
If we are like this, though the Buddha has already clearly laid out the Dharma about matters, appearances and principles for us, ignorance has blinded our mind’s eye. When this happens, the Buddha cannot realize His original intent of transforming us with the One Vehicle Dharma.
Therefore, the Buddha had no way to freely express His original [teachings]. Teaching the One Buddha Vehicle’s subtle and wondrous Dharma to transform those with dull and limited capabilities is as hard as fitting a square peg into a round hole.
“It is hard to teach subtle and wondrous Dharma to transform those with dull and limited capabilities.” The Great Vehicle Dharma is subtle and wondrous, but people’s capabilities are limited. This Dharma cannot enter a limited mind, much in the same way that a square block of wood cannot be forced into a round tube. That would be very difficult. This is like teaching wondrous Dharma to someone with limited capabilities. It is indeed very difficult. The Dharma itself is not difficult, but it is difficult for people with limited capabilities to take in.
So, when we make aspirations, we must make great aspirations. When we seek the Dharma, we must seek the Great Vehicle Dharma. When we seek the Great Vehicle Dharma, we must be diligent. Sentient beings cannot be diligent because “they are attached to pleasures and blinded by delusions.” For this reason, sentient beings suffering from ignorance remain in a state of ignorance. Amidst greed, anger and delusion, they cannot accept the pure, Great Vehicle Dharma. So, in their ignorance, they continue to suffer.
[They] are attached to pleasures and blinded by delusions: Because they suffer in their ignorance, these sentient beings not only refuse to believe in, but may even slander the Buddha-Dharma. They greedily cling to desires and pleasures, so they are deluded, ignorant and lack clarity. Like a blind man walking on the road, they may step onto evil paths.
Immersed in ignorance and suffering, they simply cannot let go. Refusing to be diligent, they only care about their physical pleasure and refuse to dedicate their strength and spirit to Right Dharma. Thus they will never [be liberated]. People like this not only refuse to believe, they will readily slander the Buddha-Dharma. The Buddha-Dharma can be widely promoted through the actions of spiritual practitioners. If we do not learn and practice earnestly, everything from the Dharma we teach, to the conversations we have, to our demeanors will cause people to wonder if Buddhists are truly spiritual practitioners.
I have told everyone, “The lion’s parasites eat the lion’s flesh.” Since we are learning the Buddha’s teachings, we should promote the Buddha-Dharma. However, those with limited capabilities refuse to be diligent and are in the process of degenerating. Not only do they not believe the Buddha nor faithfully accept and practice the teachings, they even end up slandering the Buddha-Dharma. For other people to see their behavior is not beneficial for the Buddha-Dharma. They greedily cling to their desires, so they have not eliminated their delusions and ignorance. It is as if they are blind. When people who are blind walk together, how do they find the right path? A moment of carelessness will cause them to step onto evil paths.
So, we must mindfully learn the Buddha’s teachings. “When it comes to beings such as these,” they do not have self-respect, do not strive to transform themselves and refuse to be diligent. How can these ignorant people “possibly be transformed?” How can we transform them?
“Sentient beings are ignorant. They greedily satisfy desires and pleasures, so they are drowning in ignorance. It is as if they have been swallowed by the sea.”
The sea receives all bodies of water. Water from river, streams and springs can flow into it and be fully accepted by the sea.
Similarly, when people create karma, out of ignorance, they flow into the sea of karma. Therefore, if they do not control their minds, then their desires will be as endless as their ignorance. Ignorance can, like the sea, swallow up water from streams, rivers and springs. This is why sentient beings have so much karma. It is truly difficult to save people like this because their karma and ignorance are as vast as the ocean and cannot be restrained. How can these deluded and ignorant people be transformed?
The Buddha was very worried, so He spent three periods of seven days engaging in contemplation. “My Dharma is so subtle and wondrous, but how can I teach according to capabilities?” During the second seven days, He thought, “The capabilities of sentient beings can be great, average or limited. What sort of methods should I devise for the sake of sentient beings? Who can be the first ones to learn the Dharma?” This is how He contemplated the Dharma for three periods of seven days to find ways to bring it into the world so it would be accepted. Think about it, the Buddha worked painstakingly but our capabilities are so complicated. So, shouldn’t we constantly repent? Shouldn’t we constantly reflect on ourselves?
Dear Bodhisattvas, time flies and waits for no one. “With each passing day, we draw closer to death.” As each second passes, that is one less second that we have. We should really seize each moment. Each second can affect the rest of our lives, so let us not waste any minute or second. Everyone must always be mindful.