Episode 1655 – Uphold the Teachings and Eliminate Defilements
>> “Due to [the interplay of]. Roots, Dusts and Consciousnesses, we follow conditions and become defiled. This is how we become turbid and devoid of goodness and virtue. Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact, and so we must eliminate all our defilements and attain pure merits and virtues.”
>> “These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.” [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]
>> “With these merits, they will dignify their Six Roots, which will all be made pure.” [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]
>> With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.
>> We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.
>> Which will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.
>> In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.
>> “Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.
>> So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.
“Due to [the interplay of]. Roots, Dusts and Consciousnesses, we follow conditions and become defiled.
This is how we become turbid and devoid of goodness and virtue.
Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact,
and so we must eliminate all our defilements and attain pure merits and virtues.”
When we read this, we should be able to understand. The Roots are our Six Roots and the Dusts are external conditions. Roots, Dusts and Consciousnesses converge, and following these conditions, we become defiled. As we look at things, our desire is incited and we wish to obtain them. This is speaking of the eye-root, but it is the same with all the Six Roots and Dusts. Our Six Roots align with the Six Dusts and we follow [conditions] to become defiled. I have talked about this often, so everyone ought to be clear on this. If this was the case, then. “This is how we become turbid and devoid of goodness and virtue.” We engage in spiritual practice to eliminate these kinds of ignorance. When our Roots converge with the Dusts, we give rise to discursive thoughts that turn into ignorance, resulting in us becoming defiled. This is the ignorance and afflictions that we ordinary beings stir up from external conditions. This is called turbidity.
Since our mind is turbid, we have no goodness or virtues. This is called “leaking.” For a while I continuously told everyone about “Leaks. Leaks” refers to leaking away. We originally had pure wisdom. However, following turbidity and afflictions, we lost our nature of True Suchness; it became covered. Thus, this is called “Leaks.” When there are turbidities, there are Leaks. As this pure intrinsic nature of ours is covered layer by layer with afflictions, our wisdom disappears little by little. Hence, this is called “devoid of virtues.”
“Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact.” Right now, we are upholding the sutra and we understand the sutra. We ought to earnestly accept and uphold the sutra ourselves so that we can teach others to do so as well. As for our Roots, we must understand this. We must really understand the Roots and Dusts. This means that, in order to lead others, those of us who uphold the sutra’s teachings must be very clear on our direction. If we are clear on the direction, both for ourselves and for others, then all those that we taught will be able to understand [as well]. That is, “We eliminate all our defilements and attain pure merits and virtues.” Naturally, we can completely eliminate our many defilements and attain “pure merits and virtues.” As for attainment, we must cultivate to attain. “With attainment comes virtue.” [These are] the merits and virtues that we obtain through practice. I hope that everyone can understand this. It is very important that we engage in practice when it comes to the Six Roots and Dusts. When it comes to our Roots in relation to external conditions, we must keep our heart [from being defiled]. Spiritual practitioners ought to be clear on our direction and all matters of this world. All of this is a matter of our Six Roots. We must be mindful!
So, the previous sutra passage says,
“These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”
While we uphold the sutra, we must be very clear that as we earnestly uphold [the sutra], we must teach others to uphold them as well. We must earnestly read, recite, transcribe and expound the sutra. If we could maintain [our hearts’] purity well, then our Six Roots would have this kind of merits and virtues. We must put effort into comprehending this.
The next sutra passage says,
“With these merits, they will dignify their Six Roots, which will all be made pure.”
This is saying that our human body should be replete with the Six Roots. “The human body is endowed with all Six Roots.” [The human body] must be replete in these in order to be complete. Otherwise, if we lack any one [Root] out of the Six Roots, then our lives are difficult. When a person arrives in this world, what is most important is being endowed with all Six Roots. [The Six Roots] “all have countless meritorious functions and virtuous applications.” If we are able to be replete in all Six Roots of eyes, ear, nose, tongue etc., if they are complete, then it is very convenient for us to do things. This is not to mention doing good deeds, which even more require us to have complete Six Roots.
With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.
So, we must be very grateful. Every day we ought to be very grateful. Our hands and feet are healthy and whole. Our eyes, ears, noses and tongues are all replete, healthy and not lacking. Furthermore, our eyes have no diseases. Our ears are free of disease, our noses are free of disease and our tongues and mouths are free of disease. In this way, for our entire life, [our bodies are] very wholesome, healthy and fully functioning. “Oh my! Why are my eyes so blurry? It is so inconvenient when I read things. Huh? I think my ears are hard of hearing. I cannot clearly hear sounds” and so on. This is the deterioration of the Six Roots. They are aging and deteriorating away. As such, for us to do anything is even more inconvenient.
So, we ought to cherish the times that we are whole. These are the times when we are healthy. Having two hands, very healthy hands, we must eagerly do good deeds. Having two healthy legs, we must earnestly travel upon whichever path we should take. When it comes to listening to the Dharma, while our ears can still hear well, we ought to earnestly listen [to the Dharma]. We must do all these things right away. If we do not do them right away, in fact, when our body is unbalanced, we get sick. When we are sick, [our body] has become unbalanced and is not in our control. At that time, we cannot do anything freely. We will not be able to do things to our satisfaction and we will not be able to give of ourselves when it comes to people and matters. Therefore, we must earnestly make good use of the fact that our Six Roots are healthy. We ought to earnestly seize the chance to do good deeds. When we need to be diligent, we must earnestly do so.
If our [Six Roots] are replete, then they “all have countless meritorious functions and virtuous applications.” We must clearly understand as we continue reading. [The Six Roots] have many functions that enable us to help others. Only by giving of ourselves do we attain. To “attain” is to gain virtues. As long as we earnestly do [good] deeds, we will attain virtues. This is what we call merits and virtues. Good deeds are merits. We must work hard; when we cultivate merits within and externally act to teach others, we attain. This is called attaining “virtues and merits.”
“Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.” I often say that we take in everything that we do. There is definitely a difference between good and evil. In our lifetime, we are either doing good or creating evil. Otherwise, we would be letting our days idle by. When we let our days idle by, this is equal to becoming indebted. It means that we are indebted in this world. We may not be productive, but throughout our life, we [rely on] everything the earth produces. It nurtures our lives, providing us an abundant living. If we ourselves do nothing [in return], then we will be indebted to the world.
The earth nurtures all things. We may come to this world and deplete the resources of this world but not give anything at all. It is not that. “[What we do] is either good or evil. I do not do good and. I also do not do evil, so I am not at fault.” We may not be at fault, but we are indebted. This is called letting time idle away. [We are] indebted to this world, indebted to our parents, and indebted to all sentient beings. This is because when it comes to our lives, our body comes from our parents. Having an abundance of all things in life is due to [the efforts] of people of all kinds of professions. Having enough of what we need to use, wear and eat is a matter of everyone’s hard work and giving. This is how we can enjoy [all of this]. If we are still unproductive and let time idle by, this will also be stored in our storehouse consciousness in the future. Everyone ought to be very mindful.
So, all good and evil is retained within our storehouse consciousness. “We cannot take anything with us when we die; only our karma follows us to our next life.” What is the storehouse consciousness? It is our karmic consciousness. Our good and evil karma, our lack of productivity and our karma of indebtedness are all part of it. So, all of these are hidden within our storehouse consciousness. So, as for our storehouse consciousness, exactly what are we trying to store? In the future, what are we bringing? The Buddha has already taught us about this in the Chapter on Tathagata’s Lifespan. The Buddha teaches us in this way.
When it came to the Buddha Himself, already since countless kalpas ago, lifetime after lifetime, with His body He has been engaging in spiritual practice in this world. He has always given of Himself for others. He has always been working hard and doing good. So, through constant accumulation over many lifetimes, He returned to His Buddha-nature of True Suchness. Because He was not defiled, He was not [entangled] by karmic forces. Every part of Him is in the ninth consciousness. This is to return to His Buddha-nature, which is His enlightened nature, His nature of True Suchness. He continuously upheld [these teachings] Himself and taught others to uphold it. He also rejoiced for and praised [others]. This is how the Buddha returned to the world lifetime upon lifetime. He continuously grew in His enlightened nature, His pure nature of True Suchness. This is the merits and virtues of engaging in spiritual practice. To give is to store [in our consciousness].
We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.
Next, we say, “We follow [conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues.” If our Six Roots and Six Consciousnesses are repeatedly defiled, then we will continuously allow our ignorance to grow while not [accumulating] good merits and virtues. We will not accomplish much. By letting our time and days idle by, we are only continuously polluting the world. When we allow all of what we see in this world to disturb our mind, then our mind will stir up thoughts to create [defilement]. This is all a cycle.
So, “Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts.” As we are upholding the sutra now, we must really get to know these Six Dusts. We should not be defiled by them. We must not take what should not be taken. Since our mind should not stir, we must not let it stir. We must guard our Six Roots well. At the same time, we should also know clearly that we should not defile [our minds] and know that we should give of ourselves and uphold [this sutra]. This is all the virtues and merits of upholding [this sutra]. We must uphold the sutra well and practice according to its teachings. We are to practice ourselves and then teach others to practice. While we encourage others to engage in practice, we must also rejoice in others’ accomplishments. All of this is to nurture our roots of goodness so that we are able to distance ourselves from defilement. So, we must earnestly nurture our Roots and Dusts. We need to engage in self-cultivation and take actions to benefit others; this is how we gain merits and virtues.
So, when we eliminate what is defiling and grow what is pure, then, “Thus, we will attain 6000 merits with which we may dignify ourselves.” We will be replete in all these merits and virtues because of our purity; all of our Six Roots and Dusts are pure. To not do evil is to do good. When we do good, it is stored in our storehouse consciousness, especially when it comes to being pure.
Which will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.
“[They] will all be made pure” [means]. “Because Dharma teachers diligently uphold this sutra….” Dharma teachers practice the pure Dharma. When we engage in spiritual practice, we take the Dharma as our teacher. We also act as teachers, teaching others according to the Dharma. This is what is referred to as Dharma teachers. This chapter is called the Chapter on the Merits and Virtues of Dharma Teachers. We must not only practice and uphold the teachings ourselves, but also teach others to practice as well. So, Dharma teachers must be diligent. To become a Dharma teacher, [our mind] must be focused and not chaotic. We must be diligent and not lax. We ought to always maintain our focus and diligence. This is what it means to “uphold this sutra.” With our focus and diligence, other than reading and reciting this sutra, we must always put the teachings into practice. “The sutra is a path, and this path is a road to walk on.” So, every step we take is according to the teachings of this sutra. It is the sutra and the Dharma that teach us.
Since we “uphold the sutra,” we ought to comprehend the great path. When we take refuge in the Three Treasures each day, is it not because that we want to comprehend the great path? After we comprehend the great path, we ought to form “the supreme aspiration.” Not only must we practice [the teachings] ourselves and benefit ourselves, we ought to further teach and benefit others so that everyone can engage in spiritual practice together. Once we comprehend the great path, we must immediately exercise the function of forming the supreme aspiration. Only by doing this can we delve completely and deeply into the sutra treasury. Because our mind is not defiled, we can use a very pure mindset to delve into the sutra treasury. This is what it means to work hard and focus our minds with a single resolve. To work hard does not mean to only delve deeply into reading and reciting [sutras]. It is to open up the path and pave the road. It is to walk the path ourselves and to pave the road well so that others have the benefit of an even path and can walk upon this road. So, I have recently been teaching everyone that we must open up the path and pave the road. This is to benefit ourselves as well as others.
So, it says to “awaken their sensory and cognitive facilities.” In this way, entering into the sutra treasury is to awaken what we see, hear, feel and understand. Since our minds are all very pure, without impurities or defilement, as we see, hear, feel and understand things we can be very focused and without confusion. This is the meaning of wisdom. Then, “Thus, they will realize all [the principles] of ultimate truth.”
When it comes to true principles, for us to be able to understand them is awakening our wisdom. To awaken our wisdom, we must start from our understanding and views. As for our hearing, what we know after hearing and awakening will grow our wisdom. When [our minds] are free from chaos and are completely pure, we can benefit ourselves and others. Then, our sensory and cognitive facilities are all good things. We can cultivate ourselves as well as encourage others [to do good] and help people. This is “[realizing] all [the principles] of ultimate truth” and not deviating regarding the principles. So, our. “Six Roots will all become replete with pure merits and virtues.” If we could be like this, then our Six Roots would be pure and not defiled.
This is what we truly must put into practice, to be mindful of and to work hard on. We must not only be mindful and say, “Yes! I am always contemplating. I am being mindful.” To be mindful is not to just think. To be mindful is to put the teachings into action without deviation or mistakes. This is what it means to truly be mindful and work hard.
In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.
“In this way, everything becomes the True Dharma.” When we understand the ultimate truth, then all things become the True Dharma. What we see, hear, feel and know are all True Dharma. We ought to be very mindful and earnestly work hard on [attaining] the True Dharma.
Since it is said that it is pure Dharma, “that which is said to be pure,” this means that it “can neither be enhanced nor diminished.” We have returned to the True Suchness of our pure intrinsic nature. We have always had our nature of True Suchness. It has never been either enhanced or diminished.
“When our Six Roots work together….” If we could always use our pure intrinsic nature to view external circumstances, then all would be pure. When we use our pure [nature of] True Suchness to listen to the sounds of the world, everywhere will be the pure sound of ocean waves. This all has neither been enhanced nor diminished. The sounds are all wondrous sounds. The Dharma is like waves, one wave after another. If we quietly listen, there is a rhythm to it. It is filled with high and low rhythms. When we let our minds be still and listen, it is just like the rhythm of reciting poetry. Listening to the sutras or studying its texts are nothing but the rhythms of our daily lives.
When we had a videoconference with the Tzu Chi volunteers in Africa, we saw how under the [heat of the] sun, they performed the Ode to Diligence. Wow, how magnificent! 650 people were there to perform the Ode to Diligence simultaneously. They could sing it, their movements perfectly aligned. Whenever they enter their Buddha Hall for their group study, they sing “the Buddha on Vulture Peak.” They can sing it very clearly. People cannot tell that it was Africans singing “There is no need to seek the Buddha on Vulture Peak. In each person there is a stupa on Vulture Peak.” They enunciate each word very clearly. That rhythm is very beautiful and touching.
In Africa, they have the ability to use music to manifest the Dharma. They take [the Dharma] into their body, and through their body language, they can express the rhythm of the Dharma in a physical form. Moreover, each and every teaching is both in their mind and in their actions. For example, they visited and reached out to our Dharma-family member, a fellow volunteer. She had not come, and when they visited her they realized that her house was extremely shabby. There was nothing inside. All that was there was a table made from a piece of board. It had no table legs, but was propped up by many pieces of bamboo and so on woven together. They were not woven very neatly either. They were just piled up to prop up [the table top].
Our Bodhisattvas asked, “Are you sure you don’t want us to help you?” She replied, “No need! I am a person who helps others.” She is a very, very experienced Bodhisattva. She is already certified and very senior. However, she lives such a life where her home lacks four walls. We can even see the sky when we look up at her ceiling. However, she is rich at heart. She goes out to help others and feels very wealthy. She has two healthy arms and two healthy legs to walk with. Her mouth and tongue allow her to comfort people. She is not lacking in anything. She feels wealthy in everything. That is, her mind feels spiritually wealthy. This is what it means to be pure and neither enhanced nor diminished. She is using her intrinsic nature, her nature of True Suchness, which has already been inspired. She is already using her nature of True Suchness to create a wide path in Africa. She encourages everyone, “Everyone, come and do good deeds, and pave a good road.” She is so experienced.
Right now (in 2018), they have over 3000 volunteers there. This is very touching to see. This is pure Dharma. Although they [sit] on the ground, all the ground there has footprints that they left. They all wear white pants, and we see them sit on the ground. They sit down there and kneel and prostrate, but when they stand up, their white pants do not seem to be dirtied. I said that even the earth there is clean and pure. This is truly touching. This is purity.
Speaking of purity, when I think of the people of that land, they are truly pure and undefiled. So, this will “neither be enhanced nor diminished.” This is “the Six Roots working together.” We can use them to describe this. They are all very at ease, extremely at ease. It is truly amazing. How is it possible that in such an environment they can be so at ease? It is truly amazing. They have done so much that brings merits and virtues there.
They have taken good care of that land. Their vegetable gardens are so well-tended that they do not even have one weed. Over such a large piece [of land], they organized every vegetable bed in such an orderly fashion. [The beds] are not tilted even the slightest. Every vegetable plant is very healthy. Their cabbage grows to such a big size. Truly, this is not something that can be made in an instant, no.
What further touched me was that they now are working on cutting reeds. They let [the reeds] dry on the ground. Why have they started drying them? They are starting to weave straw mats. They have already started weaving. They said it is for the earthquake in Indonesia that they started weaving [these]. They are to be sold to help [those affected by] the Indonesian earthquake. I am even more touched. During this time, since the earthquake in Indonesia [happened], they have started this. Think about it; is this touching? It is very touching. So, this is called merits and virtues. They are practicing with their bodies and minds in hopes to benefit others. Just seeing [what they do] brings merits and virtues. To feel joyful when we see [what they do] truly is to rejoice. If we can praise them, then that also brings merits and virtues. It is very difficult to do what they do.
“Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.
Furthermore, “Merits and virtues are the virtuous fruits that stem from meritorious actions.” Since they have acted and completed these deeds, the virtuous fruits have appeared. In this passage, it says, “The eye, nose and body have fewer merits than the ear, tongue and mind.” The eye, nose and body, these three, all have 800 merits and virtues. However, the ear, tongue and mind have 1200 merits and virtues. So, when the eyes look at things, it is still obstructed. Right now at home, we are obstructed by walls. We cannot see the outside. This means our abilities are still obstructed.
The nose is able to breathe and distinguish smells. This is all it can do. Our body has many obstructions. If the road is a bit long, we say “My legs are sore.” If something is a bit higher, we say, “I cannot climb up.” If a gorge is too deep, we say, “I am afraid to go down.” Our bodies are incapable of [many things]. We all have obstructions related to our bodies. There are also the obstructions of aging and so on.
So, the merits and virtues of the eyes, nose and body do not match the merits and virtues of the ears, tongue and mind. Our ear root can hear sounds from far, far away. If we are calm, we can listen to the Dharma and take it to heart so that we know what we need to improve on. We have made mistakes in the past, so we must remedy our mistakes and repent. Being able to amend our mistakes enables us to turn our lives around from an unenlightened path to that of noble beings. These are the merits and virtues of the ear through hearing.
When it comes to our tongue, it is not only for eating. Most importantly, it can speak. It can speak very clearly so that others can understand. Because of this, the tongue can widely spread the Buddha-Dharma and speak about virtuous Dharma. It can teach others to succeed [on the path]. These are the merits and virtues of the tongue. What about the mind? We can open our minds to understand. Once we accept the Buddha-Dharma, our minds can comprehend it and moreover think about many things. We can store a lot of Dharma in our consciousness. The virtues and merits of the mind are great. So, this is how we can understand why there are 800 and 1200 virtues and merits, why those of the eyes, nose and body do not match those of the ear, tongue and mind. The way I talk about this now, everyone should be clear. Combined, they are “6000.” So, we ought to earnestly and mindfully comprehend this. Naturally, the Dharma is very profound. We ought to mindfully comprehend it and earnestly accept it.
So, “The three roots of the ear, tongue and mind are capable of… realizing the principles of the wondrous Dharma.” Our ears can listen to the Dharma, our tongues can teach the Dharma, and our minds can store the Dharma. Therefore, because of this, we are able to store such intricate principles within our minds as well as give to others. These are all their functions, their merits and virtues. So, when it comes to “hearing, teaching and realizing, realizing” means that after deeply understanding [the teachings], we feel, “Yes, I have witnessed this. This is how it is.” So, “The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.” We must very mindfully seek to understand this.
So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.
“Moreover, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind.” This allows everyone to further understand why there is a differentiation of 800 or 1200, such differences in their functions. Furthermore, “The ear can hear sounds from all four directions, while the eye can only see things in front of it, and to the left and right side of it,” We can only see half. We cannot see what is behind us. We can only see what is in front. What is beside us, we can somewhat see. By turning [our heads] we can see it. We cannot see what is behind us. Our ears can hear in all directions. If someone is speaking behind us, we will know that they are behind us. What if the sound came from the left, right or in front of us? We can hear sounds from all four directions, but our eyes cannot do this.
As for the body-root, this root must make contact with the external environment in order to have awareness. For our body, we must come in contact with something to know [it is there]. We are already wearing clothes; otherwise, when it is cold and we only know it is cold, but we do not put on clothes, we will still feel cold. In this way, we cannot say that all sorts of cold and heat in this world do not affect us. You say, “My eyes got cold, my ears got cold.” Yet, did they? It is our body that has gotten cold and sick. This means that our body always has flaws. It comes into contact with the sense objects. So, “The mind can pervade the entire universe.” Our nose is merely a conduit for breath while our mind root can pervade the entire universe. However, the nose can only breathe and tell what smells nice or foul; that is all. As for our tongue, it “can proclaim and teach the Dharma. If we infer from these principles” then we can understand.
So, we must mindfully comprehend the Dharma. When we are mindful, it means our eyes, ears, nose, tongue and body have converged with our mind. Do we aim to cultivate virtues and merits or evil karma? Or do we create [evil] karma by doing nothing? This is the karma of indebtedness. After hearing the Dharma ourselves, if we can clearly get to know it, then we can comprehend it. So, we ought to put effort into being mindful regarding our Roots, Dusts and Consciousnesses. In our daily living, are we defiled or pure? To earnestly pay attention to this is to create countless merits. Everyone, please be mindful.