We need not learn all of the Buddha’s numerous teachings

We need not learn all of the Buddha’s numerous teachings but instead grasp their essence that is within the Three Conditions found in the Visualization Sutra. First, we are to be filial to our parents. Second, we are to be respectful to our teachers and elders. This is the heart; the very foundation of the Buddha’s teachings, and it is from this foundation that the innumerable Dharma methods were developed. Hence, filial piety and respect for teachers and elders are the way of Buddhism. In many Mahayana sutras, especially those on the Bodhisattva precepts, the Buddha taught us to regard all women as our mothers and all men as our fathers. This is the basis for our practice of filial piety. Also, every being is a future Buddha and this principle is the basis for respecting teachers and elders.

Who is a Bodhisattva? Bodhisattvas are beings who regard and respect all others as their parents and as Buddhas. This is the mind and heart of a Bodhisattva. Today, the main reason we cannot achieve results in our cultivation is due to our lack of filial piety and respect for others, and our incessant thoughts of superiority. Without respect for others, no matter how hard we practice, even to the point of chanting a Buddha’s name one hundred thousand times a day until our voices become hoarse, we cannot escape retributions in the Three Bad Realms.

In the Surangama Sutra, we learn that when our causal intentions are impure, our results will be false and confused. What is the causal intention? It is the very first arising thought. Thus, we need to follow the teachings of the Buddha to correct any erroneous thought.

The Buddha said that every sentient being was our parent in our past lives and is a future Buddha. If instead he had said that every being is our current parent and a current Buddha, we may not understand or accept this fact so readily. We can more readily accept his explanation that every being was our past parent and is a future Buddha. But frankly, even after hearing this, we still cannot accept this wholeheartedly; if we did, we would become a Buddha. Those who are able to practice this teaching in their daily lives are Bodhisattvas who have attained at least the first level of the Ten Beliefs Bodhisattvas; they have already corrected their basic wrong views.

Without exception, the great masters of all schools in Buddhism taught us to cultivate from the root, and from here, to bring forth the minds of sincerity, purity, equality, awakening, and compassion. Today, although we know the essence of the Buddha’s teachings, we have yet to benefit from our cultivation. The reason why we cannot reap anything is that we have yet to find the root. For countless eons, we have been revolving in the cycle of life and death. We do not know where the problem lies or what is our relationship to the universe. The Buddha was a human being who had experienced life and who revealed the truth to us. Thus, we need to believe and accept this truth, and truly reform. After we have reformed, we will be leading the lives of the Bodhisattvas and following the Bodhisattva’s way.

The word “Bodhisattva” is a Sanskrit one meaning an enlightened sentient being. A sentient being is an ordinary being and all of us are sentient beings. Bodhisattvas are enlightened sentient beings. The difference between an ordinary being and a Bodhisattva is that the former is deluded and the latter is enlightened, and thus they are given different names.

Enlightened beings are constantly correcting their erroneous behavior. But, before we are able to correct our faults, we must first discover them. In Buddhism, one who discovers and clearly knows his or her faults is awakened. After we have awakened, the next step is to correct our faults. Bodhisattvas abide by six guidelines that are called the Six Paramitas of Giving, Moral Self-discipline (Precepts-keeping), Patience, Diligence, Deep Concentration, and Wisdom, to remedy our six major afflictions. The foremost of our six afflictions are greed and stinginess. Most people desire wealth, lust, fame, food, and sleep as well as sight, hearing, smell, taste, touch, and thought while Bodhisattvas correct these faults by the practice of giving. The Paramita of Giving can free us of greed. The roots of greed and stinginess are our attachments to our bodies, fear of death and selfishness.

How do we practice giving in order to free ourselves of greed and stinginess? We need to know the true meaning of giving for it does not mean donating money to temples. Its underlying meaning is to be filial to parents, and to respect teachers and elders as all beings are our parents, teachers, and elders. The Paramita of Giving is to consider all beings with sincere filial piety and respect, to serve and to help them. We give wealth to benefit society and all beings, and we sacrifice ourselves to help and serve all others unconditionally.

Today, voluntary social work is the Paramita of Giving. Constantly bearing in mind the needs of all beings and how we can help them encompasses the giving of wealth, teaching, and fearlessness. When our minds are filled with filial piety and respect, giving becomes an offering, which is one of the Ten Great Vows of Universal Worthy Bodhisattva. These Ten Great Vows are the highest level of practice.

It is important that we nurture in ourselves the spirit of filial piety and respect, and do not slight anyone for that means slighting our parents, teachers, and elders - a serious offence. We cannot be born into the Pure Land even though we chant the Buddha’s name because we continue to commit these mistakes daily. So, we have actually not accumulated great merits although we think we have.

When working for others, no matter how inconsequential the task might seem, as long as we do it logically and abide by the rules, we are practicing the Paramitas of Wisdom and Precepts keeping respectively. We are setting good examples for others by systematically completing the task. The practice of the Paramita of Precepts Keeping helps us to correct our bad habits and erroneous behavior. We have countless weaknesses that are bad examples for others. If we can constantly remind ourselves to be good examples for all through our behavior, we are practicing precepts keeping. Thus, we need to understand the Buddha’s teachings.

When we interact with circumstances fairly and sensibly, we are practicing the Paramita of Wisdom. When we are courageous when helping others, we are practicing the Paramita of Patience. Practicing the Paramita of Patience frees us from the afflictions of intolerance, anger, and hatred. Small tasks require a lesser amount of patience while great undertakings require an abundance of patience. Without patience, nothing can be achieved.

In the Diamond Sutra, the Buddha told us that everything is achieved through patience. In the Bodhisattva’s practice of the Six Paramitas, the Buddha particularly emphasized endurance, showing that in this Saha world of endurance, patience is greatly lacking in all beings. This is why we cannot succeed in anything (either worldly or Buddhist). To obtain success, we must learn to cultivate endurance. And in whatever we do, we must not be overly enthusiastic or rash because rashness results in mistakes. It is good to slow down a little.

Two days ago, in Australia, we met Mr. Uri Themal and today we met with a senator in Brisbane. We talked about the rapid advancements in technology that are causing disasters in our world. Wisdom tells us that some things need to be done quickly while others need to be done more gradually. People today do not possess the wisdom to differentiate between the two.

In the past, the ancient teachings like those of Confucius and Buddha Shakyamuni taught that a moral character should be quickly and enthusiastically cultivated while material objects should be pursued at a slower and less aggressive pace. Buddhism emphases progress in cultivation and teaches us to be contented with just the necessities. Many religious teachings, such as those in Christianity and Catholicism, also place great importance on leading a simple and honorable life, and are indifferent to pursuing materialistic enjoyments.

If we feel the same way, we need to be enthusiastic in helping others and unconcerned about our own needs. In doing so, we will be practicing the Paramitas of Patience and Diligence. The Paramita of Diligence frees us from laziness. If we follow the teachings of the Buddha to practice the Six Paramitas, they will benefit us for the rest of our lives. And when we dedicate the merits from our practice, vow to be born into the Pure Land, and chant Buddha Amitabha’s name from one to ten times, we are assured of being born into his Western Pure Land.

Can we really be born into the Pure Land by chanting “Buddha Amitabha” just one to ten times? The sutras assure us that yes, we can. When we do not create negative karma but accumulate merits due to our daily cultivation of the practice of proper thoughts, words and deeds, we are assured of being born into the Pure Land.

What is the Paramita of Deep Concentration? The Buddha taught us to concentrate deeply in order to free ourselves of distractions. In the Diamond Sutra, the Buddha taught Subhuti, who had generated the Bodhi heart to help all beings, that the most important criteria in helping others are deep concentration and wisdom; that is to not be attached to phenomena, but to maintain the mind of tranquility. These principles are the basis of the teachings of China’s Sixth Master of Zen, Master Hui-Neng, who taught us not to be attached to external forms and to maintain the mind of stillness within. Not to be attached to external forms is not to be attached to phenomena, while maintaining the mind of stillness means that we do not have greed, anger, or ignorance as we encounter external conditions. When we encounter external conditions but are unaffected and can thus help others, it is due to our deep concentration and wisdom.

With deep concentration and wisdom, we will be unaffected by external situations; without deep concentration, we will be unable to educate others, but would instead be swayed by them and end up being confused about the whole situation. How does this happen? When we are in contact with others and things go our way, thoughts of greed arise. When things do not go our way, anger and hatred arise because we lack deep concentration and wisdom. With deep concentration and wisdom, we will not have thoughts of greed, hatred, or anger in any circumstance, whether they are favorable or unfavorable.

Deep concentration is the state of constantly maintaining a mind of purity and equality. Cultivating deep concentration does not solely mean sitting in meditation in the cultivation hall. Practicing sitting meditation is similar to teaching the skills to a beginner. After graduation from school, the students need to practice what they have learned in the cultivation hall by applying the principles in their daily lives. The practitioner will have practiced deep concentration when he or she can remain unaffected by external circumstances.

In the Flower Adornment Sutra, Master Yu-Xiang practiced deep concentration by visiting busy places, such as marketplaces. Today, we need not need to visit noisy and busy places. We can practice deep concentration while having the television turned on. However, are we able to remain unaffected by external situations in places such as discotheques, movie theaters or other places of entertainment? If we can, then that is deep concentration. When we can clearly perceive what is happening around us, remain unmoved, and not have any wandering discriminatory thoughts or attachments, we are cultivating wisdom and deep concentration simultaneously. Bodhisattvas use these principles in their daily lives.

We do not need to change our current lifestyles or jobs to accord with the teachings. Of all professions, the ones that involve killing are the worst as they create negative karma and consequences. Bodhisattvas however, can practice any profession even that of a butcher or a restaurant owner.

Why is it that Bodhisattvas do not create negative karma by doing these seemingly negative deeds and instead are able to help sentient beings? This is because in everything Bodhisattvas do, they do not have wandering discriminatory thoughts and attachments. Therefore, they do not create negative karma. By not creating such karma, they are able to liberate all beings from sufferings.

Not creating negative karma is not achievable by ordinary beings because we kill animals and eat meat, while at the same time, have wandering thoughts such as what does or does not taste good. Hence, we will have to suffer the bad consequences. It is crucial to understand that we should not try to emulate all of the Bodhisattvas’ behavior because we have not yet attained their level of deep concentration.

One of the fifty-three advisors in the Flower Adornment Sutra, Sweet Dew Fire King represents a profession that involves killing. Another advisor, Shengrepoluomen represents a profession where beings are deluded. And a third advisor, Fasumiduonu, can also be a Bodhisattva because as a prostitute she practices the Bodhisattva’s way to help beings. The fifty-three advisors, who are actually portrayed by Bodhisattvas, represent all levels of society. Thus, we see that the Buddhism encompasses all of society.

With the minds of sincerity, purity, and great compassion, Bodhisattvas benefit society in every field they are engaged in. These beings take on these immoral jobs in order to help sentient beings reduce their own disasters and negative karma. If we do not possess the Bodhisattva’s great compassionate and sincere mind to help all others as well as their level of achievement, and try to follow their example in doing these jobs, then we are creating negative causes and results.

The practice guidelines in the Flower Adornment Sutra are comprised of the Ten Paramitas of Great Wisdom Bodhisattva and the Ten Great Vows of Universal Worthy Bodhisattva. These twenty Paramitas and vows are the primary guidelines for the Dharma Body Bodhisattvas of the Flower Adornment Assembly. Each of the guidelines has profound meanings and encompasses the entire universe.

Since we are mere beginners in learning Buddhism, it is necessary for us to look for favorable environments in which to practice. But, the Dharma Body Bodhisattvas are the advanced learners of Buddhism; they practice in whatever environment they are in and do not try to change their present lifestyle or job. They cultivate the Ten Paramitas and the Ten Great Vows in meeting their daily responsibilities to become Buddhas.