Episode 822 – Our Spiritual Wealth Is Infinite
>> What virtuous roots, what causes and conditions, did we plant such that when the Dharma-drum begins to beat, we begin to attain benefits? Merely by first listening to the Dharma, which is like sweet nectar, we will be nourished when the Dharma-doors initially open.
>> “At that time, the elder had within his gates put up a great bejeweled canopy. He sat upon the lion throne, with his followers surrounding him, and had many attendants and guards. Some were tallying his gold, silver and treasure.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “The wealth that came in and went out was carefully recorded in scrolls and contracts. The poor son saw his father, so grand, noble and magnificent, and supposed he was a king or something like a king. Alarmed and frightened, he reproved himself, ‘Why did I come here?’.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> The wealth that came in and went out: Practicing and upholding [the Dharma] benefits oneself. Forming great aspirations to deliver and transform benefits others. Carefully recorded in scrolls and contracts: This is about receiving a prediction of Buddhahood through spiritual practice.
>> Scrolls are the Four Great Vows. Contracts are spiritual practice. This is an analogy for the great and wide roots of merit and virtue. Contracts refer to practices through the stages that allow us to receive predictions of Buddhahood.
>> The poor son saw his father, so grand, noble and magnificent, It means He had high position, great authority, noble status, a powerful clan and was especially honored wherever he came and went.
>> [The son] supposed he was a king or something like a king: Having accumulated all kinds of good karma, one can be born as a king among men. One who is the leader of a kingdom is referred to as a king and is safeguarded by many humans and heavenly beings.
>>The analogy of the poor son seeing his father: Doubt and terror arose in his mind, and he ran away in fear.
>> Grand, noble and magnificent refers to the Buddha’s reward-body as He gave the great Avatamsaka teaching. King is used as an analogy for the Buddha, and something like a king is an analogy for Dharmakaya-Bodhisattvas.
>> Alarmed and frightened, he reproved himself, “Why did I come here?”: Upon seeing such wealth and power, fear arose in the poor son’s heart. He regretted coming to this place, and he ran away in terror.
“What virtuous roots, what causes and conditions,
did we plant such that when the Dharma-drum begins to beat, we begin to attain benefits?
Merely by first listening to the Dharma, which is like sweet nectar, we will be nourished when the Dharma-doors initially open.”
What are the causes and conditions that have enabled us to assemble in this hall so we can together share our understanding of the Dharma, the ultimate truth? If during the Buddha’s lifetime, we were able to be in the same room as Him, to be in the same place as the Buddha and hear the Buddha-Dharma [from Him], we most certainly would have put our hearts into our spiritual practice over many lifetimes. Perhaps we were there at that time to listen to the Buddha-Dharma and already planted these causes, planted these seeds. For many lifetimes, we have carried these seeds of virtue with us. We have intermittently listened to the Dharma, but we have not been earnest [in practicing]. So, we only rejoiced in listening to the Dharma, but did not truly work hard and dedicate ourselves to putting the teachings into practice.
Although we are now engaging in practice, the Buddha hopes we can go among people to spread the seeds of virtue. The earlier we plant these cause, these seeds, the sooner they will come to fruition. So, we must form aspirations and make vows.
What kind of causes did we plant, what kind of virtuous roots, that we now have these present conditions? We must really cherish this. This is especially the case with the Lotus Sutra. Perhaps all of us had planted a seed at the Lotus Dharma-assembly then. But we did not make great efforts. However, the seed of this cause was slowly cultivated, and now, 2000-plus years later in the present day, we have encountered the Lotus Sutra again. Our causes and conditions have converged again so that we can all chant together and understand the Lotus Sutra’s principles. We should not only understand them, but also accept them, take them to heart and put them into practice. We must have use of them, which means we must apply them, and applying them means to work with people. By doing this, our realizations will be deeper.
For instance, our Education Mission celebrated its 25th anniversary. We can see how our education system is complete. From our kindergarten, there were children as young as four or five, or five or six years old, so small and so adorable. There were also primary school, secondary school and university students, along with professors, principals and so on. They all joined in for the musical adaptation of the Sutra of Infinite Meanings. This sutra is so profound and mysterious. The text is very long, yet throughout the event, the voices of the children were no less loud than those of the adults. Their voices were loud, their enunciation clear, and their chanting produced such a wondrous sound.
It was truly stunning to see. In the Dharma, there are no distinctions of age. Whether four or five, forty or fifty, seventy or eighty, age does not make a difference. Even though the children who joined in the musical adaptation were so young, their voices, movements, steps and attitudes were all in perfect harmony. This is the Buddha-nature intrinsic to everyone. Everyone has this potential, and this latent potential, this intrinsic Buddha-nature, is equal in everyone. We could see that such young children likewise “have the Dharma to transform.” Not only do they know how to chant, not only do they know how to move, all their movements are so orderly. Even children this young have such a deep understanding of the Dharma. One can truly feel how everyone’s wisdom-nature is equal. Thus, listening to the Dharma inspires and benefits us. It does not matter when or how the Dharma-drum
begins to beat. Similarly, in our Jing Si Abode, early in the morning we hear the bell, and our spiritual aspirations awaken. After the bell comes the sound of the drum. Everyone diligently and without delay hurries to the Great Hall and begins to assemble in an orderly fashion. This is the time for us to be diligent. The Dharma-drum has sounded, and it is time to gather our aspirations. “When the Dharma-drum begins to beat, we begin to attain benefits.” Hearing the Dharma-drum early in the morning, all of us listen and take the Dharma to heart, all of which will bring us benefit lifetime after lifetime. If we can do this, no matter what lifetime we are in, the Dharma we hear will be like sweet nectar received in a drought. This is why we must make the effort to be mindful.
The Buddha-Dharma is found in this world. In fact, at all times, all people are people who are teaching us the Dharma. This is what we must practice, to have our minds never leave the Dharma, so that all we encounter is Dharma. This means whatever we see or hear will all be teachings. So, we are talking about “first listening to the Dharma, which is like sweet nectar.” When I saw them, I thought, “Oh, this is life; the Buddha-nature is intrinsic to all!” It is so joyful to see [these children], like receiving the sweet nectar of the Dharma. This too is our spiritual state of mind.
“The Dharma-doors initially open.” Every day we can open the door to our hearts. Whatever it is that anyone has to say, it can always open up our Dharma-doors. This all depends on our attitude. If we can do this, then the sweet nectar of the Dharma-water will forever nourish the fields of our minds. Our Six Roots, our eyes, ears, nose, tongue, body and mind, will continuously receive the sweet nectar of Dharma-rain. This is what we all inherently receive, because all of our hearts are like this. Of course, only by planting virtuous causes and taking the Dharma-seeds to heart will we be able to attain benefits. So, to learn the Buddha’s Way, we must be truly mindful to look deeper into it.
The previous sutra passage states, “At that time, the elder had within his gates put up a great bejeweled canopy. He sat upon the lion throne, with his followers surrounding him, and had many attendants and guards. Some were tallying his gold, silver and treasure.”
This was mentioned previously. Let us try to comprehend what is being said. The elder was inside the gates. The poor son stood outside the gates. We must make the connections. Inside, the elder had “put up a great bejeweled canopy.” He sat upon a very magnificent seat, which is like the lion throne, very stable. In addition, a large retinue of people was surrounding him; there were so many. There were also many people protecting him. The poor son, standing outside and looking in, saw how luxurious and magnificent it all was. There was such wealth inside, and the people who would visit all ran big businesses. This was the scene inside.
The following passage states, “The wealth that came in and went out was carefully recorded in scrolls and contracts. The poor son saw his father, so grand, noble and magnificent, and supposed he was a king or something like a king. Alarmed and frightened, he reproved himself, ‘Why did I come here?’.”
The poor son was still standing outside the gates, and he had not yet recognized that this great elder inside the gates was his father. He was still unaware of this fact [He thought,] “This person is so dignified!” So, looking in through the gates, the things he saw caused fear to arise in him, because “The wealth that came in and went out was carefully recorded in scrolls and contracts.” It seemed that everyone visiting was very wealthy.
The wealth that came in and went out: Practicing and upholding [the Dharma] benefits oneself. Forming great aspirations to deliver and transform benefits others. Carefully recorded in scrolls and contracts: This is about receiving a prediction of Buddhahood through spiritual practice.
This means “practicing and upholding [the Dharma] benefits oneself.” For us to earnestly accept and uphold the Buddha-Dharma, when we hear the teachings, we must earnestly take the Dharma to heart; what we listen to and take to heart will be ours
“Practicing and upholding [the Dharma] benefits oneself.” As we engage in spiritual practice, if we absorb the Dharma into our hearts, we attain [the benefits]. We not only attain knowledge, but also gain wisdom. “By grasping one truth, we understand all truths.” This is something that benefits us personally. So, “Practicing and upholding [the Dharma] benefits oneself.” When we make the effort to practice, we are actually the ones who gain the benefits. When we work hard, we ourselves benefit.
When children study hard and make an effort, their exam scores will be high. So, by making an effort, their power of understanding naturally strengthens. When they take exams, their scores will be high. When one makes an effort, one attains benefit. This is intangible wealth. So, “Practicing and upholding [the Dharma] benefits oneself.” We must constantly put our hearts into absorbing this intangible wealth.
With great aspirations to deliver and transform we bring benefit to others. We absorb all these things, just like earnestly earning money. When we earnestly take these things in, our [intangible] wealth increases. Naturally, if we have love, if we awaken the love in ourselves, then we can give to help others. Let us must make an effort to be mindful; when we take the Dharma to heart and awaken our [loving] thoughts, that is our spiritual wealth. Then when we have a surplus of material wealth, we will know to use it to benefit others.
Of course, wealth can help others, but most important is how we put the teachings into practice and help others in this way. If we listen to the Dharma, the capacity of our minds will naturally increase, and we can help others and promptly benefit them. This is “the wealth that came in and went out”; it goes out and comes in. “Going out” is helping others. “Coming in” is taking the Dharma to heart. Going out is putting it into practice, being willing to give. This is “the wealth that came in and went out”; it is our spiritual wealth.
“Carefully recorded in scrolls and contracts” means if we truly make an effort to be mindful and maintain our resolve to uphold [the Dharma] without seeking anything in return, our relationships with others will be genuine. We will not be wearing any masks. We will treat others sincerely, and when enough time has passed, we will stand face to face with the Buddha and receive a prediction of Buddhahood. This is also what we hope for. This is why we must make the Four Great Vows.
Scrolls are the Four Great Vows. Contracts are spiritual practice. This is an analogy for the great and wide roots of merit and virtue. Contracts refer to practices through the stages that allow us to receive predictions of Buddhahood.
The Four Great Vows are the “scrolls.” As for “contracts, ‘Contracts’ are spiritual practice”
Scrolls are that which we learn from. In the past, things were written on scrolls. Paper was long, so it would be rolled up. Therefore, in our spiritual practice, it is as if within our hearts we have already written everything out and rolled up these scrolls one by one. There are wonderful writings contained within and an abundance of Dharma
“‘Contracts’ are spiritual practice.” A contract is a kind of accord, it is an agreement, so the words that are written are very precious. What we have agreed to for this lifetime is to earnestly bring the Dharma and our minds into accord with one another.
This is an analogy for “the great and wide roots of merit and virtue.” We want our roots and capacities to be great. When we practice giving, we dedicate ourselves to going among people and helping sentient beings. We cultivate inwardly and practice outwardly; we cultivate inwardly in our minds and practice outwardly by serving others. These are the “great and wide roots of merit and virtue.” These are the “contracts.” We must understand our actions. The way we [engage in] virtuous behavior, how we give and engage in spiritual practice, indicates that the Dharma and our minds are in accord. When our hearts and the Dharma verify each other, we can give ourselves predictions [of Buddhahood].
Our hearts and the Dharma must be used to verify one another. We verify them in the world; only by dedicating ourselves to benefiting others will we be able verify the Dharma. If we do not dedicate ourselves or interact with others, we cannot verify anything. So, we give ourselves predictions of attainment; by dedicating ourselves in this way, we know the benefits we attain are our own. “Although I am giving to others, the Dharma-joy I receive is my own.” If this principle is thoroughly understood, then everyone should be joyful every day.
So, next the passage states, “The poor son saw his father, so grand, noble and magnificent,” It means “He had high position, great authority, noble status, a powerful clan and” was especially honored wherever he came and went.
下面再說，「窮子見父，豪貴尊嚴」。這表示位高權重，富貴豪族，往來特別受人尊重。
The analogy of the poor son seeing his father: Doubt and terror arose in his mind, and he ran away in fear.
The poor son stood outside the gates and saw how the elder was of very high status. In the analogy, when “the poor son saw his father,” naturally “doubt and terror arose in his mind,” so he hurriedly left. This indicates that if we only practice the Small Vehicle Dharma, only wanting to awaken ourselves, we will be unwilling to help others. We will fear the Great Vehicle; we will practice only to awaken ourselves and be unwilling to help others.
[The son] supposed he was a king or something like a king: Having accumulated all kinds of good karma, one can be born as a king among men. One who is the leader of a kingdom is referred to as a king and is safeguarded by many humans and heavenly beings.
So, “[The son] supposed he was a king, or something like a king” What is a king? We have discussed this before. It is one who has accumulated much good karma. “Having accumulated all kinds of good karma, one can be born as a king among men.” To be a leader in this world, in past lifetimes, one must have created many blessings for the world and created much good karma. This is the only way one would have the blessing of being chosen to lead a kingdom. However, for a person to be a king among men, his heart must be upright. Then naturally, he will have heaven’s protection. The climate will naturally be in harmony, and the country will have peace and prosperity. Everyone enjoys the blessings of the king, so he is respected by everyone.
Grand, noble and magnificent refers to the Buddha’s reward-body as He gave the great Avatamsaka teaching. “King” is used as an analogy for the Buddha, and “something like a king” is an analogy for Dharmakaya-Bodhisattvas.
“Grand, noble and magnificent” refers to the Buddha’s reward-body “as He gave the great Avatamsaka teaching” ․ Because the Buddha was already enlightened, His state of mind at the Avatamsaka Assembly would always remain in His heart. His mind had awakened, but when it came to sentient beings, He dedicated Himself to go among people. He taught the Dharma according to capacities, but His heart remained pure and undefiled, as if He had never left the Avatamsaka Assembly. This is what was in His heart.
Thus, the king is an analogy for the Buddha. The Buddha is magnificent, and His spiritual state is dignified. So, “something like a king” refers to. Bodhisattvas at the level of equal enlightenment, the “influencers.” They are Dharmakaya-Bodhisattvas, like Guanyin, Manjusri, Maitreya and so on, who all came to assist at the Dharma-assembly. They are referred to as resembling or almost having the status of a king. In fact, Manjusri Bodhisattva had already been the teacher of seven ancient Buddhas and had come again to this world to transform sentient beings. Thus, it says he was like a king, or “something like a king.”
Alarmed and frightened, he reproved himself, “Why did I come here?”: Upon seeing such wealth and power, fear arose in the poor son’s heart. He regretted coming to this place, and he ran away in terror.
“Alarmed and frightened, he reproved himself, ‘Why did I come here?’.” Seeing these people, the poor son was very afraid, and so, “Upon seeing such wealth and power, fear arose in the poor son’s heart.” He felt regret [and thought], “Why did I come to this place?” So, he was very afraid. “He regretted coming to this place.” He was frightened, so he left. This was what the poor son did.
You see, in learning the Buddha’s Way, we must hope to take an abundance of the Dharma to heart. After taking the Dharma to heart, we will naturally have infinite spiritual wealth. Only by forming great aspirations to go among people can we further realize that the Buddha-Dharma, everything the Buddha taught, was to get us to return to our pure nature of True Suchness. It is not greater in the Buddha, nor is it less in ordinary people. Our intrinsic nature of True Suchness is equal to the Buddha’s. It is also the same for our wisdom. So, we should have faith in ourselves, and we should always be mindful.