Episode 830 – The Foundation of the Noble Path
>> Sincerity, integrity, faith and steadfastness are the practices to enlightenment with which we eliminate all afflictions. All dust-like delusions arise because of desires; they are the root of suffering. By diligently and bravely cultivating goodness, we can eliminate evil. With peace of mind, Right Mindfulness, Right Understanding and Right Views, we will be at ease in the Dharma.
>> ” You will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.” [Lotus Sutra, Chapter 4 – Faith and Understanding]
>> You will have oil to apply to your feet: This is an analogy for the Four Bases of Fulfilling Powers. Attaining the ingenuity of Samadhi and wisdom and immeasurable virtues is known as spiritual powers.
>> This is referred to in prose passages as, Rice, grains, salt, vinegar [and people to] help you when you need it. Having enough to eat and drink is an analogy for cultivating wisdom. A thick and warm mat is an analogy for cultivating Samadhi.
>> A thick and warm mat: This mat refers to a straw mat. This is what is said in the prose passages, “You may put your mind at ease.” This represents the Samadhi and wisdom of Small Vehicle practitioners who seek only to benefit themselves and not to benefit others.
>> A thick and warm mat: This is an analogy for contemplating, practicing, learning and cultivating all kinds of meditation.
>> Small Vehicle meditative contemplation is like a thick and warm mat. It is incomparable to Great Vehicle Samadhi, which is like an elegant mat of white fabric.
>> With harsher words he said, “Work diligently!”: This represents the Five Spiritual Roots and Five Powers. When the spiritual roots and powers have been established, we can bear all kinds of hardship
>> The Five Spiritual Roots: The root of faith, the root of diligence, the root of thought, the root of Samadhi and the root of wisdom.
“Sincerity, integrity, faith and steadfastness are the practices to enlightenment with which we eliminate all afflictions.
All dust-like delusions arise because of desires; they are the root of suffering.
By diligently and bravely cultivating goodness, we can eliminate evil.
With peace of mind, Right Mindfulness, Right Understanding and Right Views, we will be at ease in the Dharma.”
Everyone, in spiritual practice, what we must pay most attention to is our minds and our thoughts. Sincerity, integrity, faith and steadfastness are most helpful practices to enlightenment.
We often talk of ” the 37 Practices to Enlightenment.” These practices all emphasize sincerity, integrity, faith and steadfastness. Thus, we must be mindful and put in our efforts. As we start our spiritual practice, we have to clear our minds of the afflictions and ignorance deep in our minds.
Why does everyone have afflictions in their minds? Whether it is the afflictions in our minds or our inability to fully understand the Dharma, it is all due to the fact that we have “desires.” Our desires extend to such a wide range of things. In addition to material desires, we have physical and mental attachments. All the things we wish to possess are called desires. Having desires causes a lot of dust to fly around in our minds; these are the afflictions of dust-like delusions. Desirous thoughts are truly harmful. They are most damaging to spiritual aspirations. A single thought of ignorance is what set off these desires. This is the root of suffering in cyclic existence. So, if we can understand these principles, we will be diligent and courageous in cultivating all goodness and eliminating evil.
If we are not diligent, we will be unable to do this. If we are diligent but not courageous, this will go very slowly. Therefore, all goodness must be practiced and upheld with diligence and courage. If we can do this, goodness will increase and evil will be eliminated. If we diligently practice goodness, then our wisdom-life will develop and our afflictions and ignorance will be eliminated. If we can do this, then the course of our spiritual practice will take us back to our original home. By doing this, we will have peace of mind, and the Eightfold Right Path will be before us. Right Thinking, Right Understanding, Right Views, Right Mindfulness and so on, the Eightfold Right Path, are all found in our lives. Therefore, we will be at ease in the Dharma.
Recently, [Tzu Chi volunteers] in Canada told us that this year they will be celebrating their 20th anniversary. Actually, strictly speaking, 22 years have passed since they started Tzu Chi.
Back in 1992, Chang Chao Ming and his wife, Lee MeiMei, settled down in Toronto. This was the beginning. They brought the Tzu Chi spirit to Canada; they were very diligent and brave. They talked about Tzu Chi with everyone they met, making the most of every opportunity. Every time they came to Taiwan, they would bring many copies of. Tzu Chi publications back to Canada. They held gatherings in their home and invited people to learn about Tzu Chi. This is how they recruited donating members. Then in 1994, at their house they officially set up a Tzu Chi service center. This was in eastern Canada, in Toronto.
In Canada, there is another office in Vancouver. In all things they are united in diligently and bravely promoting Tzu Chi. So, Tzu Chi in Canada has received very positive recognition.
When immigrants in Toronto [become citizens], Tzu Chi volunteers are always invited to participate in the citizenship ceremony in order to share with them that once they are part of this country, they must abide by this country’s laws and make contributions to their local communities. Tzu Chi volunteers are exemplary immigrants. So, every year, every time there is a citizenship ceremony, Tzu Chi volunteers are presented as role models.
This year, they now have a [Tzu Chi office]. It was originally a church; it has now become a Jing Si Hall. On their 20th anniversary, they officially began using it. During the opening ceremony, they [demonstrated the spirit] of Ven. Jian Zhen, how he traveled east [to spread Buddhism]. To spread the Dharma from China to Japan, he faced so many difficulties. He suffered through major disasters, and even after he became blind, he still continued his efforts. He attempted the crossing to Japan six times and failed five times. To carry out his vow of bringing the Dharma to Japan, he made a tremendous effort. So, the volunteers in Toronto trained to [perform songs from the animation about him]. They rehearsed “From Vow to Action.” They also used “Questioning Karmic Connections”; how did these affinities come about? At the same time they did “Fulfilling My Dream.” These three songs were performed that day.
Local officials and many guests all came. One of them was a legislator of Filipino origin. One volunteer, Ji Heng, shared with him that after Typhoon Haiyan struck the Philippines, Tzu Chi found all kinds of ways to help, including through a “cash for work” program. He explained all this. The legislator had also seen this for himself.
In June he had gone back to the Philippines and seen the aftermath of the hurricane in Tacloban. In that place, he heard and saw the ways Tzu Chi actually helped people. So, he went on stage to share his experience.
This came about because we “diligently and bravely cultivate goodness.” Spreading seeds of goodness in Canada is actually very difficult. But everyone remains unceasing in their diligence, using their genuine sincerity and firm faith to spread the Tzu Chi School of Buddhism there. They all safeguard the spirit of the [Jing Si] Dharma-lineage.
So, everyone has “peace of mind, Right Mindfulness, Right Understanding and Right Views.” Living there, they are an example to others, role models for other immigrants. They put their hearts into helping people there and have earned everyone’s approval. This is practicing the Bodhisattva-path; it is essential for us spiritual practitioners. Thus, we need to earnestly and mindfully engage in spiritual practice. We must look after the basis [of our practice]. Sincerity, integrity, faith, steadfastness and. Right Understanding, Views and Mindfulness all assist us in our cultivation, on the path we follow. So, we must be mindful of this.
Yesterday, we discussed the passage, “Approaching through skillful means, he told him to work diligently, [saying,] ‘Your wages will be increased’.”
This was how the elder approached the poor son and did everything he could to guide him to earnestly and mindfully do the work, to be mindful, earnest and diligent in doing this work. This is like the way the Buddha guided us; according to our capacities, He gave us Dharma we could accept, so that according to our nature, we could uphold the Dharma and practice. In this way, “Your wages will be increased.” The Fourfold Mindfulness, Four Right Efforts and. Four Bases of Fulfilling Power are the initial methods for us to eliminate our afflictions. He gave us these methods to help us experience and understand [the teachings]. This is a gradual progression. The way He taught us was by “approaching through skillful means.” This is teaching through gradual progression. Step by step, He approached us. Step by step, He guided us. The Buddha did this out of compassion. He guided and led us in the same way as a wise elder of the world.
The passage continues with, “‘You will have oil to apply to your feet,’ ‘enough to eat and drink’ ‘and a thick and warm mat’. With harsher words he said, ‘Work diligently!’.”
In all kinds of ways, the elder reassured him that life in this household was very stable, whether in terms of food to eat or a place to stay [Then he spoke] “with harsher words,” using all kinds of ways to admonish him to settle his mind. He must not be scattered; his mind must be focused, and he must earnestly work hard.
” You will have oil to apply to your feet: This is an analogy for the Four Bases of Fulfilling Powers. Attaining the ingenuity of Samadhi and wisdom and immeasurable virtues is known as spiritual powers.”
With Samadhi and wisdom we are focused and firm. Then, is there anything we cannot understand? This moment of “I understand now” is like a moment of ingenuity when the mind attains realization. We have great strength, our “immeasurable virtues.” They are limitless and immeasurable. All these virtues are found in our minds. Once we understand, once everything is clear and our mind opens, we can penetrate all Dharma. When we thoroughly understand all Dharma, everything we do will be good, so the virtues we accumulate will be tremendous.
In fact, we all intrinsically have Buddha-nature. As long as we awaken our nature of True Suchness, we can tap into our limitless, immeasurable spiritual powers. These “spiritual powers” come from being very focused; having thorough understanding is “spiritual power.” These powers do not allow us to fly or travel through the earth. They refer to how, when we are focused, naturally our minds will be unhindered in understanding. Having spiritual powers means we are unhindered in all that we want to do.
In India, there was a common belief that if people applied oil to their feet, then their feet would get less dirty; walking in the mud, their feet would stay cleaner. Tendons and muscles would flex smoothly, and their skin would be better protected. This was the way people lived in India. They had this custom of applying oil to their feet. Thus he said, “You will have oil to apply to your feet.”
The principle is the same. As we engage in spiritual practice we must walk the path with the two perfections. We must have blessings and wisdom, like having two feet to walk on; then we can walk very steadily. Moreover, we avoid dragging our feet in the mud and focus on taking our steps cleanly. In our spiritual practice, this is [the function of] blessings and wisdom; our two feet are blessings and wisdom. We must strengthen our blessings and wisdom. So, having “oil to apply to our feet” refers to increasing the power of our blessings and wisdom.
“Enough to eat and drink” is what was mentioned in the prose as “rice, grains, salt, vinegar [and people to] help you when you need it.”
If he earnestly does his work in this household, then he will never want for things to eat. Whether rice, grains, salt or vinegar, whatever he needs will be amply provided. This is urging him to be focused. In this household, he must not be of two minds. In any case, there is abundant food here, so he should put his effort into working earnestly Enough to eat and drink:
This is referred to in prose passages as, “Rice, grains, salt, vinegar [and people to] help you when you need it.” Having enough to eat and drink is an analogy for cultivating wisdom. A thick and warm mat is an analogy for cultivating Samadhi.
“Enough to eat and drink” is an analogy for cultivating wisdom. We need to earnestly cultivate our wisdom; this is the nourishment of the Dharma. In this world, we eat rice, grains, salt and vinegar but our wisdom-life needs the Dharma. So, the provisions of Dharma are “enough to eat and drink”; they provide spiritual nourishment for our wisdom-life.
” A thick and warm mat: This mat refers to a straw mat. This is what is said in the prose passages, “You may put your mind at ease.” This represents the Samadhi and wisdom of Small Vehicle practitioners who seek only to benefit themselves and not to benefit others.”
“A thick and warm mat” is an analogy for cultivating Samadhi. Wisdom and Samadhi must be cultivated in parallel. Blessings and wisdom, virtue and wisdom, must be cultivated together like two feet.
“A mat” is a straw mat. This is what was referred to in the prose as. “You may put your mind at ease.” This comes from sleeping and sitting comfortably. It represents “the Samadhi and wisdom of Small Vehicle practitioners.” They only seek to benefit themselves and not to benefit others. They do not think to interact with people and share [their understanding] with everyone; they only take care of themselves and do not want to contrive any affinities with other sentient beings. Thus, they have no great resolve, nor have they established any great vows. All they ask is for themselves to be safe.
“A thick and warm mat: This is an analogy for contemplating, practicing, learning and cultivating all kinds of meditation.”
“A thick and warm mat” is an analogy for how Small Vehicle practitioners simply observe and practice through training; they learn and cultivate all kinds of meditation. These are Small Vehicle practitioners; they sit around all day contemplating the Dharma. The Dharma the Buddha taught is only applied toward observing and contemplating themselves or toward practicing self-cultivation. This way of learning and cultivating meditation is the Small Vehicle meditative contemplation. It is like “a thick and warm mat,” which is soft and warm and very comfortable to sleep on.
“Small Vehicle meditative contemplation is like a thick and warm mat. It is incomparable to Great Vehicle Samadhi, which is like an elegant mat of white fabric.”
But “It is incomparable to Great Vehicle Samadhi, which is like an elegant mat of white fabric.” This means to form great aspirations, make great vows and engage in great practices. With the same amount of time, likewise engaging in spiritual practice, why would we cultivate the Small Vehicle Dharma? Why don’t we put our effort into being mindful and seizing our time? In this lifetime, we can make these great vows, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions.” In this lifetime, we must promptly make these great vows. Starting in this life we must create good affinities so that in future lifetimes we will be able to deliver and transform other people. Why don’t we make use of our time doing this?
The Buddha taught us that we should not just think of ourselves; we should make more expansive vows. He painstakingly told us to do this. “With harsher words he said, ‘Work diligently!’.” The elder told him again to be more mindful.
“With harsher words he said, “Work diligently!”: This represents the Five Spiritual Roots and Five Powers. When the spiritual roots and powers have been established, we can bear all kinds of hardship.”
This represents the Five Spiritual Roots and Five Powers. When the Five Spiritual Roots and Five Powers have been established, we will have great power and be able to bear all kinds of hardship.
These Five Spiritual Roots and Five Powers are the root and power of faith, the root and power of diligence, the root and power of thought, the root and power of Samadhi and the root and power of wisdom. With these five kinds of practices, naturally we can give rise to the root of the noble path, the foundation of the noble path.
“The Five Spiritual Roots: The root of faith, the root of diligence, the root of thought, the root of Samadhi and the root of wisdom.”
To engage in spiritual practice, we must face hardships and train ourselves. Thus, as it was stated in the prose section, “You! Young man! Stay on working here permanently.” This sutra passage was in the prose section. There he told [the poor son], “You should earnestly and mindfully work here. This is such a good place. You can obtain so many things, live such a stable life. You should earnestly proceed without worries and be diligent in your work.”
Everyone, we need to be mindful in learning the Buddha’s Way. After learning the Dharma, we need to have sincerity, integrity, faith and steadfastness; then naturally our minds will be very stable and will not constantly give rise to afflictions. Only by understanding principles will we know that we must not have desires and thus be able to eliminate dust-like delusions. But first, we need to be diligent and brave; we must cultivate all goodness, then we will naturally be able to eliminate evil and grow in goodness. With peace of mind and Right Mindfulness, we will feel at ease in the Dharma. These are the proper principles [to follow]. So everyone, please always be mindful.