Explanations by Master Cheng-Yan
Subject: Vow to Deliver All Sentient Beings (第四安樂 誓願度生)
Date: September.13.2018
“’Spiritual’ means that it is unfathomable. ‘Power’ means that it is unobstructed. Being both unfathomable and unobstructed means that our spirit is refined and our power of thought is potent.”
This passage is telling everyone that “spiritual powers” appear to be very amazing. Indeed, they are very amazing. When we talk about “spiritual,” we are not talking about spirits or gods that people worship. Actually, being “spiritual” has a [deep] meaning. Take human beings for example. All of us are spiritual. Why is that? [We all] have a refined spirit. “Refined means it is very wondrous and subtle.” It is the same for all of us. Within the microcosm [of our mind], we have subtle, wondrous and intricate unfathomable powers. That is not to mention the macrocosm. The macrocosm also has these subtle, intricate, and unfathomably wondrous powers. The spirit of human beings is refined and wondrous, impossible to fathom. We ask, “How much power can a person have? I have great strength! Here is a table. Please help me carry it over there. I want to carry this table. However, I cannot do it in a single action. What should I do? What should we do?” We must use our brain. We cannot carry this table, but we need to move it. Can we move it or not? There must be a way to move it. In order to do so, we need to use our brain and our spirit to move this table so that there will be no scratches on the floor. Since this table is so heavy, even if we are able to drag it, there will surely be scratches on the floor. What should we do? We need to think of other approaches. There are ways [to do it]. We can put a piece of cloth on the floor and put the table atop the cloth. Then, we can drag the cloth. It becomes easier, and we will not scratch the floor. In this way, we will have [enough] strength. With the force [to move] 50 kilograms, we can move a weight of 100 kilograms. “Oh! Help carry this stack of chairs over there. This stack of chairs is very heavy. How can a person carry them single-handedly?” One hundred chairs weigh more than 100 kilograms. How can a single person do that? We need to come up with some method. What kind of method? We can carry them separately. Even a weight of 100 or 200 kilograms can be moved by separating it. Not just 100 or 200 kilograms, even 400, 500 kilograms, can be moved with one person’s strength. We just need to have patience and resourcefulness. Can’t ordinary people do this? Can’t small children do this, too? They can! This is the power of our spirit. Is there Dharma in this? There is Dharma in it! This is how it is; these subtle and intricate principles are applied to such unfathomably wondrous methods. While I am speaking here. How can there be a way for people all over the world to see this? With just a [click] with their fingers, the sound, words and images appear in front of them. This is truly profound and unfathomable. To be able to achieve this, we need to discover the fundamental [principles] and invent [these things]. We need to put our heart into the profound physical principles behind this.
Of course, this process takes a very long time. The materials needed had to be refined through many processes. These intricate, fine and tiny items all came from the workings of the human mind, from the natural resources and from the process of turning something big into something very fine. These refined [parts] are combined to [project images] that are without shadow or form but that can still appear in front of people. Isn’t this [appearance] illusory and unfathomable? In a very short time, within seconds, with a click of our fingers, the image will instantly appear in front of us. We can see it and experience it, but we cannot touch it. There are so many forms and appearances there, but we have no way to grab them. Isn’t this an instance of how “’Spiritual’ means that it is unfathomable”? We cannot measure it. Through the video images, we can use our eyes to see vast and expansive states [of the world]. To describe how vast they truly are, how many objects and people there are, we can look at the statistics and know that they are many, but we do not really know the exact amount. We cannot know the details. This is because they are far away from us.
Similarly. Spiritual powers can be described verbally in various ways. However, we cannot truly experience the actual sensations; we cannot experience them. This is like how ordinary people describe the state of enlightened begins. They are able to describe the state of enlightened beings but they cannot actually experience this enlightened state. We cannot physically experience that state; it is not possible. The existence of that state has been demonstrated, but we have yet to reach it. We are still very far away from it.
This means we have not attained enlightenment. This wondrous, unfathomable state truly exists but we still cannot comprehend this with our body and mind. We can only describe it, saying, “I know! I know! I use these words and this language to describe [these things]. I learned all these words and they are inside my brain.” Speaking of the brain, if we dissect the brain, where are these words? They are not there. However, they are in our memories. There are memory storage units for computers. Indeed, human brains need memory storage units. When we open it up, we cannot find anything, but inside of it, it has these wondrous functions. Speaking of our “spirit,” what can we use as an analogy to describe it? It is what it is; we cannot describe whether it is long or round in shape. This is not possible to do. So, it is “unfathomable”. We can neither measure it nor describe it. therefore, we call it “spirit”. This “spirit” is not something to worship. That is not the case.
In the macrocosm of the universe, there are these intricate and wondrous principles. For instance, people’s concepts, ideas, and spiritual principles are so numerous, profound and unfathomable. What other people are thinking, we cannot truly understand. We cannot understand their minds. Unenlightened beings cannot even understand the minds of [other] sentient beings. So, how could they even begin to understand the minds of enlightened begins, of noble begins? Isn’t this something very “spiritual”? Does “’spiritual’ means unfathomable” indicate that we will never understand them? No, we just need to mindfully learn. Electronics, computers and so on are so wondrous, but we need to learn to use them. After we learn them and understand them, we are able to [use them]. Otherwise, we can never thoroughly understand them. “’Power’ means that it is unobstructed.” Even for very profound principles, if we thoroughly understand them, we will be able to experience them and we will draw closer and closer to them. As our body and mind converge with the principles all matters and objects of the world, whatever matters they are, whatever kind of interpersonal relationships, will not be hindrances for us. So how can we be free of hindrances? We need to let go and see the bigger picture. This is easier said than done! Simply doing that is very difficult for us. This is why we are called ordinary begins. This is why we do not have this power.
“’Power’ means that it is unobstructed.” Is it really that difficult to be unobstructed? Actually, it is not difficult. We say “it is not difficult,” but we actually face many layers of difficulties. Just changing our habitual tendencies is not easy. Just changing our habitual tendencies is hard. Think about it. Is it difficult? Truly, it is very difficult. This is why we are ordinary beings. So, we do not have “spiritual powers”. We lack this refined, intricate and subtle mind. We lack this part. We also lack the courage to let go and open up minds. We need to let go and open up our minds.
We cannot see the bigger picture and let go, so we experience layer after layer of obstacles. We still cannot change our habitual tendencies. Therefore, we have many obstacles. This tells us how. “Being both unfathomable and unobstructed means that our spirit is refined and our power of thought is potent”. When spirits are refined, subtle and intricate. If our power of thought is focused, we can naturally be free form hindrances. This is something we can accomplish.
We often hear about spiritual powers where, when some people stare at something continuously they can see objects moving. Is it the objects moving or is it our spirits moving? Are there spiritual powers behind this? We cannot say there are not. However, we should not be curious. We need to very meticulously understand it. We should not doubt it, but we need to begin with our minds. We should learn to have a focused mind, then we can use our minds to turn many impossible things. Into something possible. Of course, we must first learn to be sincere. With sincerity, we can move [others].
“With utmost sincerity, even metal and stone open up.” This is a saying from the past. As long as we have a sincere heart, our hearts can reach everyone’s hearts. When the minds of people come together, the strength this gives rise to is also a kind of spiritual power. First, we need to “refine” our minds. With our “refined” minds, we can touch other people’s hearts. When everyone’s mind and spirit comes together this power will be great. “The natural mind is ‘spiritual’”. Our wisdom-nature is our ‘power’.”
The natural mind is “spiritual”. Our wisdom-nature is our “power”. Our natural wisdom thoroughly illuminates without obstruction, accords with and adapts to capabilities and changes and manifests freely, thus it is unfathomable. This is referred to as “spiritual power”.
“The natural mind” means our mind and the world converge into one. Everyone intrinsically has the nature of True Suchness. This is like the Confucian teaching on the source of virtues. This is the source of principles that we return to. When we return to our intrinsic nature, we converge with the universe. This is called “the natural mind”.
“The natural mind is ‘spiritual’. Our wisdom-nature is our ‘power’”. The Buddha told us, “The mind, the Buddha and sentient beings are no different [in their nature]”. We and the Buddha are equal in wisdom. However, our wisdom is covered by layer after layer of ignorance. This is why this wisdom, this light, cannot penetrate these layers. It is due to our ignorance.
Thus, the karmic forces of ignorance are as heavy as Mt. Sumeru. They are like Mt. Tai weighing down on us. Our wisdom is covered by layers of afflictions and ignorance. Therefore, we unenlightened beings are not mindful; our mind cannot penetrate through. Therefore, our wisdom-nature cannot exercise its potential. “Our natural wisdom thoroughly illuminates without obstruction”. Actually, our wisdom-nature is very natural. If we could just open up our minds, when it comes to the principles of all things in the world, how would it not be possible for us to experience and understand them? Our wisdom-nature is covered by ignorance. What does ignorance look like? Ignorance is nothing but layers of afflictions. It is without shape or form.
Unfortunately, our wisdom-nature, which is good and virtuous, is not put to good use. Instead, we use it on affliction and ignorance and continually have disputes with others. These are afflictions and ignorance. It is just that we do not put [our wisdom] to use, not that it has disappeared. Our intrinsic wisdom-nature “thoroughly illuminates without obstruction”. We all have this great [wisdom-nature] that is infinite and inexhaustible. This is like how those who are very erudite, as people are speaking, with just a pen, can write words and sentences which form passages. We can record people’s voices describing things into words and sentences, and we can describe them beautifully. Where are these things stored? They are stored inside our brains, in our minds as we focus. We cannot say these do not exist. If asked to show them, we do not have anything to show, but they are found in the powers and capabilities we have learned and accumulated. Where are these things accumulated? We ourselves cannot even explain where these things are stored. However, because we have learned these qualities, we have them at hand when we want to use them. We can fluently describe them with many words.
So, the light of wisdom is such that it “thoroughly illuminates without obstruction”. We can greatly exercise our potential and clearly express all kinds of principles. “[Our natural wisdom] accords with and adapts to capabilities and changes and manifests freely”. When someone needs something, we know how to express it and quickly manifest it. We can “change and manifest freely”. Things that originally did not exist or that people did not understand, after we describe them and record them in words, have now come into existence. All these things now exist. Originally, they did not exist; now, they do. This is truly unfathomable. This is referred to as “spiritual powers”. Where can we obtain these spiritual powers? We just need to ask! We have talked about this previously. “[People do not] inquire into, have faith in or understand it”. Without inquiring into it, people would not have faith, and they would not have understanding. Likewise, we need to learn. No matter how trivial the matters are, if we want to exercise our intricate capabilities, we must learn them. What has happened to us so that we are covered by our ignorance? We need to listen and seek to understand. So, “When we hear the names of the Three Treasures, we must sincerely praise them”.
When we hear the names of the Three Treasures, we must sincerely praise them. When we have faith in and can understand them, this is known as right understanding. When we have understanding and also faith, this is known as right faith.
First, we need to give rise to joy. Only if we have a sense of joy can we accept the Buddha, the Dharma and the Sangha. When the Buddha attained enlightenment, He awakened to His character, the noble character of the Buddha. He is not a god; He is a noble being. He formed aspirations and made vows for the sake of sentient beings, taking steady steps over lifetime after lifetime. From the true principles of the macrocosm, our universe, to the microcosm of people’s minds, He clearly understood how our states of mind arise, abide, change and cease. When it comes to formation, existence, decay and disappearance in the world and birth, again, illness and death in life, He thoroughly penetrated these principles. Now, He came back to analyze them for everyone to understand that the formation and decay of these things have their causes and conditions. How about life and death? All this suffering and joy are due to causes and conditions. We do not know any of these causes and conditions. We cannot understand the wondrous Dharma of causes and conditions. This is why the Buddha had to analyze them for us to help us understand. This is the state of noble beings. It is not a matter of magical transformations. This character of noble beings is very stable. The sagely character is very dignified. We need to respect the Buddha. So, we need to have faith in the Three Treasures. We need to have faith in the Buddha. The Dharma expounded by the Buddha is true and is in no way to be doubted. Speaking of the Buddha-Dharma, how did He practice to attain Buddhahood? if people in the future want to learn, they need to follow the Buddha’s lifestyle and mindfully learn the process of the Buddha’s spiritual practice. So, [they join] the Sangha. They let go of everything in body and mind, they always follow the way the Buddha lived. With what mindset to they serve all beings? They need to live in this way in body and mind. Doing so is transmitting the Dharma-lineage.
We must have faith in the Three Treasures and praise them with sincerity. We need to have faith in order to attain understanding. Therefore, we must seek proper understanding. We need to have faith, but not blind faith. We must not keep pursuing spiritual powers without understanding the meaning of “spiritual”. This is a matter of principles, not transformations. We need to thoroughly understand the principles. Then we can be said to have “spiritual powers”. We must mindfully experience and understand them. Therefore, we need to “understand,” to have “right understanding”. We must start from having faith, proper faith, proper faith. So, we need to have faith in the Three Treasures. We need proper faith in the Three Treasures. We must mindfully seek to comprehend them. We must have proper understanding, correctly realize and understand them. Being able to achieve this is the direction we are pursuing. Principles are so refined and subtle, so we need to be very mindful.
The previous sutra passage states, “Although the Tathagata uses skillful means to teach the Dharma according to what is appropriate…”. Although the Tathagata uses skillful means to teach the Dharma according to what is appropriate these epople do not listen to, know, awaken to, inquire into, have faith in or understand it.
Previous in the Chapter on the Practice of Bringing Peace and Joy, the Buddha taught us that the world will be an evil world of the Five Turbidities. Teaching the Right Dharma in this evil world of the Five Turbidities will be filled with many difficulties. There will be multitudes of difficulties. How can we avoid them and still uphold and teach the Dharma, spreading it happily and peacefully? How can we teach the Dharma without problems and with great joy? Then, those who accept the teachings can listen to the teachings and become joyous, and those who teach can be at peace and happy filled with Dharma-joy. This is something we must achieve with body, speech and mind. We also need to make great vows. We must be very clear about the Three Directives and Four Practices. This is all a part of the process of the Buddha teaching the Dharma according to what is appropriate. Sentient beings’ capabilities are not uniform. If we want to inspire them to be determined and have a proper mindset, it is not easy!
So, [the Buddha] had taught to this point; He had already repeated this in verse form. This is how the Tathagata teaches sentient beings in accord with their capabilities. He teaches sentient beings following their mindsets, but sentient beings still do not listen. “They do not listen to, know, awaken to…”. They do not want to listen, so naturally they do not understand. Without understanding, they cannot awaken. They can neither awaken to the Dharma nor understand it. Furthermore, they do not even “inquire into” it. They do not ask and are reluctant to believe. Not only do they not want to listen, as they listen, even when they do not understand, they are unwilling to ask questions. Because they are unwilling to ask questions, their deep faith cannot be inspired. Therefore, without deep faith, they cannot understand the principles of the Great Vehicle.
“They do not listen to, know, awaken to, inquire into, have faith in or understand it.” [Not doing] these six bring us great obstacles. The Buddha worked so hard to analyze [these principles] passage by passage and guide us step by step. However, He still worried about us. Actually, these are not worries but facts. Even if [the Buddha] were right next to us, we would not listen to His teachings, and we still would not understand the Dharma. We would still be confused. Similarly, without faith, we cannot be awakened. This is how it is. Even if we listen, if we refuse to quickly ask when we do not understand, we still cannot [make progress]. This is due to “arrogance”. We spoke of this in the beginning. Because of our “arrogance” and “doubts,” we will not be able to advance further.
The next sutra passage states, “Though these people do not inquire into, have faith in or understand this sutra, when I attain Anuttara-samyak-sambodhi, wherever I may be, I will use my spiritual powers and my power of wisdom to guide them and help them abide in this Dharma.
Such is the Buddha’s compassion. Lifetime after lifetime, He always upholds the Great Dharma and very mindfully goes among people. He has spent a very long time giving of Himself and guiding [sentient beings]. however, people remain the same. They do not listen to, know, awaken to, inquire into have faith in or understand it. This is the Buddha describing how, having faced sentient beings for such a long time. Sentient beings have always been the same.
This is what these people are like. “[They do not] inquire into…”. They do not wish to inquire into, have faith in or understand this sutra. They do not seek awakening and do not want to inquire into, believe in or understand this great Vehicle Dharma. This is how these people are in further lifetimes, these people [will still be the same]. The Buddha then said, ”When I attain Anuttara-samyak-sambodhi…”. He treats these people as His spiritual training ground. He does not give up on them but keeps coming back. When He comes, He likewise constantly engages in spiritual practice at this spiritual training ground. Sentient beings are the targets of His spiritual practice. So, He will come back to face these sentient beings again and again. In this way, He keeps practice until He attains Anuttara-samyak-sambodhi, might that. He has already attained enlightenment. After the Buddha attains enlightenment, He will still keep [coming back]. [He will do this] “wherever [He] may be. No matter where He may be, not just in the Saha world but any world, the Buddha will “use His spiritual powers and His power of wisdom to guide them and help them abide in this Dharma. He wants to guide them to abide in this Dharma. This is the Buddha’s wish. He wants to widely spread this Dharma to places far away from here.
This is like how, in May [of 2017], for the celebration of the Buddha’s Birthday, Mother’s Day and Tzu Chi Day, Tzu Chi volunteers came together as one. This [event] took place wherever Tzu Chi volunteers are during the same day. They were all very uniform and shared the same mindset, applying the Dharma to this time and expressing it through their interactions.
This was even the case in Africa! Volunteers from Lesotho, South Africa and Mozambique have already reported on this. Look at Mozambique, where 1600 Tzu Chi volunteers gathered together. They used an open field as their spiritual training center. They are very wise! They used the open field as their training center. They wanted to host a Buddha-bathing, but they had no resources. They could, however, draw on local resources. They did not have any magnificent venues. They did this in an open field under the sky, on top of yellow soil. Neatly and tidily [they set up] a circular spiritual training ground. They used sticks to draw out [circles] in that place. People there were very reverent. Of course, they were very mindful. With reverence, they used their language to sing “The Three Sincere Prayers”. There, they also circumambulated the Buddha and the Dharma, likewise reciting the Buddha’s name. While they were praying, they were very reverent. They also made vows. [They expressed] their vow “Venerable Buddha”. They chanted the Buddha’s name and sang in their language. They sang, “We are willing to give our body and mind to help those who are suffering. In the past, we had done many wrongdoings. Now, we want to repent. We want to repent. We sincerely ask the Buddha to give us wisdom, give us even more wisdom and strength. We want to help those who are suffering.” They were also very dignified. They were truly filled with reverence.
On the same day, Tzu Chi volunteers around the world united with one mind. Isn’t this having spiritual powers? Aren’t these vows of great compassion? It does not matter whether their skin is white, yellow or black. There is no difference! It does not matter whether they live in places that are rich or poor. They all share this same mind. This shows great compassion and great vows as well as wisdom. Only with wisdom can they make such vows and guide more people to also enter this Great Dharma of the One Vehicle.
Those who uphold the Great Vehicle teachings constantly think of transforming and guiding sentient beings. Bodhisattvas, with this vow of great compassion and the power of great wisdom, will eventually be able to guide them and help them abide in the Great Dharma of the One Vehicle.
This requires exercising spiritual powers. The spiritual power of wisdom is how “He exercises wisdom and compassion”. We need to understand this. “These people do not inquire into the wondrous Dharma and true principles of the sutra of the One True Great Vehicle and lack any aspiration to.”
Though these people do not inquire into, have faith in or understand this sutra: These people do not inquire into the wondrous Dharma and true principles the sutra of the One True Great Vehicle and lack any aspiration to have faith in or understand it.
There are still people who do not inquire into, have faith in or understand the Great Vehicle sutra. The Buddha has this vow. Before attaining Buddhahood, He tirelessly persisted in His efforts. He kept returning until He attained Buddhahood. After attaining Buddhahood, He still continues. No matter where He is, He still exercises His spiritual powers and wisdom. Spiritual powers and wisdom are like this. The teachings of the Buddha have reached all places in the world. Can we find a place without the Buddha-Dharma? The spirit and principles of the Three Treasures universally exists everywhere in the world. Therefore, the Buddha’s wish is that “when I awaken to and attain the unsurpassed path,” the supreme, perfect enlightenment of Bodhi….
When I attain Anuttara-samyak-sambodhi: When I awaken to and, attain the unsurpassed path, the supreme enlightenment of Bodhi….
Throughout lifetime after lifetime, the Buddha always has this vow. “Wherever I may be…”. Wherever He may be, there is never a place or a time when He is not transforming and guiding people.
Wherever I may be: Wherever the Buddha is and wherever He may go, there will never be a time when He does not transform and guide people.
This is the Buddha’s vow. The Buddha will “use His infinite power of wisdom”. This is [His] spiritual powers; they are infinite wisdom. Life after life, His aspiration never changes. He single-mindedly wants to guide sentient beings, “guide them and help them abide in this impartial, wondrous Dharma of the One Vehicle”. This is the power of the Buddha’s one vow. He hopes everyone can abide in the wondrous Dharma “to ultimately attain the fruit of all-encompassing wisdom”.
He will use His infinite power of wisdom to guide them and help them abide in this impartial, wondrous Dharma of the One Vehicle and to ultimately attain the fruit of all-encompassing wisdom.
[The Buddha] hopes that everyone will not just [say] “I know! I know!” He wishes that everyone will attain Buddhahood, that everyone will awaken. This is the Buddha’s goal; such is His compassion. He uses His spiritual powers and His power of wisdom to guide us.
I will use my spiritual powers and my power of wisdom to guide them: He will certainly use His spiritual powers to transform and lead people toward the right path and use His power of wisdom to teach and guide them.“
He will certainly use His spiritual powers to transform and lead people toward the right path”. This is the Buddha’s wish. He uses His spiritual powers lifetime after lifetime to help everyone in the world deeply understand [the right path] so that they will sow the seeds of goodness and walk toward the path of enlightenment lifetime after lifetime.
He uses the power of wisdom to guide all beings. So, “Spiritual” refers to the mind and spirit. “This means illuminating things with a tranquil mind. If our minds are very tranquil, they will be like calm water that reflects all things in the world. If the water is stirred, we cannot see the surrounding state. Therefore, our minds need to be as tranquil as still water so that they can illuminate all things in the world.
“Spiritual” refers to the mind and spirit. This means illuminating things with a tranquil mind, remembering our previous lives and clearly discerning all things. When we can always follow our power of Samadhi to be without obstructions, this is what it means to have spiritual powers.
“Remembering our previous lives and clearly discerning all things…”. I was talking about this a few days ago. We use the Five Roots to connect to the world. Then, our sixth consciousness discerns things, and our body and mind take actions. After that, the refuting seeds of karma are stored in the eighth consciousness. Therefore, ones we have [created this karma,] there is nothing we can do. We have already taken these actions. After doing these things, they are already stored in our eighth consciousness. “We cannot take anything with us when we die. Only our karma follows us to our next life.” Our past karma has followed us to [this life], our karma in this life will follow us to the next. [Karma follows us through] our past, current and subsequent lifetimes, this is the meaning of “past lives”. [So, when it comes to karma,] we must earnestly settle our resolve and decide our own direction. We should not be swayed by circumstances. We need to use the power of our own minds. We ourselves must have resolve.
“When we can always follow our power of Samadhi to be without obstruction…” This is what we must keep learning and constantly seek to thoroughly understand. Then, naturally, our minds will not be influenced by the environment. Then, our minds will be settled. So, [we must] “help them abide in this Dharma”.
Help them abide in the Dharma: We must have this mindset to help them abide in this Dharma. This is the fourth wondrous practice of bring peace and joy, vowing to deliver all sentient beings. We must guide people with goodness and help them enter the Dharma.
We need to be able to abide in this Dharma without being defiled by the circumstances. So, “We must have this mindset.” This begins with ourselves. The Buddha begins to tell us that we need to carefully ensure that our minds abide in the Dharma we want to learn and not stray away from the Dharma. We should earnestly make the Dharma abide in our minds. The Three Directive mentioned in the past are “entering the Tathagata’s room, wearing the Tathagata’s clothing” and “sitting on the Tathagata’s seat”. As for the Four Practices, there are body, speech and mind as well as vows. We must be able to uphold these vows. With the power of Samadhi, “We must have this mindset.” We need Samadhi to maintain our vows; we must not allow them to leak away.
We have to be very mindful regarding this! “This is the fourth wondrous practice of bringing peace and joy, vowing to deliver all sentient beings.” We must [practice] continuously with our body, speech, mind and vows. We must earnestly practice bringing peace and joy. “We must guide people with goodness.” We must use kindness to guide sentient beings. This is like how the Buddha, life after life, wishes to explain [the Dharma]. But we refuse to listen or understand, so we cannot attain awakening. We do not wish to inquire or have faith [in it], so we cannot truly understand it. If this is the case, He does not rush it. He will come back again. In this way, He will continuously guide and transform [people]. “We must guide people with goodness and help them enter the Dharma.”
So, [in pursing] “spiritual powers,” we must not think about “worship”. Spiritual practice is not a matter of receiving blessings or benefits through worship. Actually, we pay respect to express our reverence. Among the Four Practices, one of them is to show respect. This is “practicing with reverence”. We have faith in the Three Treasures, in the Buddha, the Dharma and the Sangha. Having faith in the Buddha, we must comprehend the great path and take refuge in the Buddha. Having faith in and taking refuge in the Dharma, we must delve deeply into the sutra treasury. Having faith in and taking refuge in the Sangha, we must lead the people harmoniously and transform sentient beings. Isn’t this included in our daily recitations? Morning and evening, we recite the Three Refuges. This is the direction of our practice. Our direction is not worshiping or chanting for the sake of obtaining blessings or seeking something. It is about taming our minds, about subduing our ego and arrogance. When it comes to these long recitations, everyone needs to be diligent. We need to be diligent in our lives. We should be reverent at every second. Faith in the Buddha and the Dharma. Is something we need every second and every minute. When our minds constantly abide in the Dharma, our spiritual powers will be great. We will constantly exercise both wisdom and compassion. “Loving-kindness, compassion, joy and equanimity” always arise from the mind. So, everyone, please always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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