Explanations by Master Cheng-Yan
Subject: Countless Merits and Virtues in a Single Thought
(一念信解 功德無量)
Date: March.02.2019
“Merit refers to the ability to bring blessings and benefits. Virtues are what is attained by doing good deeds. With merits, we gather our refined spirit and pure wisdom. With a mind of constant determination, we illuminate luminous virtue. This means that only with sincerity and faith can we understand the Tathagata-nature. We must rest in utmost goodness and diligently engage in spiritual practice. To reflect upon oneself is a merit. To be courteous and humble to others is a virtue.”
We should mindfully seek to comprehend the words “merit and virtue” when we hear them. We often say, “This creates countless merits and virtues!” When we speak of countless merits and virtues, what must we do to attain them? In truth, “merits and virtues” must be accrued over long periods of time. [They require] long periods of hard work and long periods of helping others. “Merits and virtues” are by no means easy matters! However, we [often] causally say the words, “This creates countless merits and virtues.” They are easy to say, for they are merely an idiom. “Merit” is “the ability to bring blessings and benefits.” This is how it is defined. When it comes to blessings and benefits, we must know to create blessings; to create blessings for people, we must give of ourselves to help others, but to what extent must we give? We must give while seeking nothing in return. There are many things others cannot accomplish, but we must keep our minds open, spacious and unhindered so that whatever difficulties we encounter, we can always overcome them. Then, our minds can remain free of hindrances, defilements and attachments. [The difficulties] will not affect our resolve or our ability to serve others.
With so many problems in this world, if there are people who continuously serve others, we should be content. We should give back and be grateful for the things we receive. If, when we serve, we expect others to praise or thank us, this mindset will hinder us. What if no one thanks us? What will we feel then in our hearts? So, we cannot harbor such expectations! We must always [have the mindset that] giving is our greatest wish, greatest joy, greatest happiness and satisfaction. Every time we serve others, we must have this mindset of seeking nothing in return. We only take joy in giving. Are we all able to do this? If we can do this, [we can give] through speech [and other means]. A few days ago, we spoke of giving and all the ways in which we can give. [These include] kind speech, good deeds, good thoughts and so on. As long as we benefit and help people, we are serving others for the long term, and our minds will be joyful and unhindered. By continuously giving like this, we naturally attain virtue.
“With virtue comes attainment”. When we give to help others, we help them understand that we are fulfilling their needs. When worldly people praise us, we can remain unattached to gains or losses. When we are praised by people, to remain unaffected and ever peaceful and at ease is very difficult. In this way, we have already attained virtue. So, we should mindfully seek to comprehend what merits and virtues really are. In truth, we do not need great achievements; we are just giving regularly without hindrance. Just by doing this continuously, people will never be able to do without us. When we continuously give to help others, everybody becomes joyful and at peace with each other. When we help many people, though they may not always be aware of it, if we are not there, the impact is considerable; [this service] are merits and virtues. As we [regularly] give to help others, they become [accustomed] to it. When our effort is suddenly absent, it will affect them greatly. If we are always establishing merits and virtues, then we will be able to continuously accumulate them. Thanks to how we are able to give and serve now, when we are gone in the future, [the recipients] will not be lacking. [This is because] those things we have done and the principles underlying them will remain. These are merits and virtues. What we just talked about are short-term merits and virtues that we accrue in this lifetime. We must [keep accruing these] over the long term. This is like how the Buddha discovered the true principles of the universe over 2000 years ago. [Following His discovery], He devised ways of sharing them with everyone. He came to instruct sentient beings to help everyone clearly understand these principles.
Although the Buddha entered Parinirvana, for the past more than 2000 years, haven’t the principles always been here? In the same way, we call still engage in spiritual practice according to the principles. Though it is hard for unenlightened beings to clearly see the Buddha-nature within, the principles are still present. Many people have changed their lives by following the principles. They changed for the better, turning from evil toward goodness. It was the Buddha who discovered this path and mindfully cleared [the way] so that later generations could practice according to this path. These are merits and virtues which benefit later generations endlessly.
This too shows that “merit refers to the ability to bring blessing and benefits.” He showed everyone the direction to move toward by clearing the path for us to continue on. We must quickly put in our efforts. To clear this path for all to walk upon, we must [also] practice [the Dharma] ourselves. The path that we put into practice requires us to work hard. If we do not work hard, then how can we bring benefits and blessings for generations to come? How can we teach and transform sentient beings? We must carry on in this way, for if we work hard, then, “With virtue [will] come attainment.” We do not desire anything in particular; we do not seek either virtue or fame. Such are the principles. The principles are naturally like this. This is like how the Buddha never demanded or said anything like, “I have taught you the principles, so you must treat me with reverence.” The Buddha never did this. Everyone respected Him for His merits and virtues. More than 2000 years later, we still call the Buddha our teacher. The Buddha is our teacher and He will always be. He is like Confucius. Confucius was a sage, a great teacher and a very educated man. However, in our present era, some youths do not even know Confucius. Some youths today no longer recognize Confucius. What about the Buddha-Dharma? If we do not spread it, then it too will disappear. [People will wonder], “What is Buddhism?” If they do not know Buddhism, they will naturally not know its founder. If we do not understand the principles in this turbulent world of temptations, [in] this world of such severe turbidities, then who will be able to purify the world? Who will turn its defilements into purity? All we have are the principles; the principles are the way. This is why we say that if we do not put in our efforts now, then the path will be lost in the future.
Thus, we must continue the Buddha’s teaching and transformation for the sake of the future and the present. We must still put in effort. Everyone must work together to give and help so that everyone may take part in this virtue. This is just like how, when the Buddha was in the world, He too transformed lost sentient beings. There were also kings who, though they were unclear about the principles, still had good hearts. For instance, there was one Brahman king. In that era, Brahmin teachings [were popular]. It was a king following the Brahmin faith. He understood that spiritual practice requires us to give and help [others]. One day this king, King Duoweixie, thought, “Because I am king, I have been so busy with affairs of the state that I have neglected my religious practices.” What, as a Brahman, was the king supposed to do? The best thing he could do was to give to others. The idea of giving came to his mind. He opened the country’s treasury and told his ministers, “Take the treasure out and then go to the poor outside the city gates and say, ‘If you are in need, you can come take some of this treasure. Each person is limited to one handful when they take the treasure.” [After this] they laid the treasure out so each person could come and take one handful.
As this news spread, people began to come [to the treasury]. Sure enough, each was allowed to take a handful, and this made them feel overjoyed. For those who were poor and suffering, the handful of treasure was a great help. However, one day, the king went to look at the treasure to see how much of it had been consumed. He saw it and wondered, “Why did the total amount remain the same? So many people have come and taken some, why is there still so much of it left?” This was very strange.
Suddenly, a spiritual practitioner arrived from afar. He looked very magnificent. The king could tell just from looking at him that he had come from far away. [The king] made a point of inviting him inside for a conversation. The king asked, “You have come from so far away, how can I help you? Speak frankly! Do not stand on ceremony!” The practitioner then told him, “I heard of your generous giving to charity, so I have come from very far away to receive some of your charity.” The king exclaimed, “Yes of course, come and take as much as you like!” The practitioner replied, “Oh no!” The rule is that everyone can take one handful. I will just take one handful”. He took a handful and told the king, “Thank you!” Then he left. He had not gone seven steps before he returned around, came back again and then put the treasure back. The king asked him, “Why are you putting it back?” [The practitioner responded], “I originally wanted to buy a house so that I could get married. With this handful of treasure, if I go back, I can only buy some land and build a house. I would not have enough money for a wife”. So, the king told him, “Don’t you worry! You can even take three handfuls if you want!” So, he went back again and took three handfuls. However, he then again returned after seven steps and put the treasure back where it had been. The king exclaimed, “How strange! Why would you take it then bring it back again?” [The practitioners] said, I think I should just give up. If I take a wife, then I will have children. With more mounts to feed, I would have to buy even more land! To raise my children, I would have to buy even more land to farm”. The king then told him, “it’s okay. If you really need it, then you can take as much as you want. I will give it all to you. The others have already taken what they need. You can take everything that is left”. The practitioner told him, “Thank you!” and wrapped up all the treasures. After once more taking seven steps, he again turned around and told him, “Oh! King! I think I should forget about this”. When the king asked him why, he told him, “Originally, I wanted to be a practitioner but when Your Majesty said that you would help people with your treasure, that gave me the idea to establish a family of my own. Originally, I sought to engage in practice, and I felt very free and at ease. I had been at ease like this for several decades. I suddenly had this thought due to Your Majesty’s generosity of building a house with a handful of treasure. Then I thought of taking a wife. I would then have children and need more land. When I had fields and land, I would pursue pleasure. This then becomes an endless list of desires. Even if You Majesty were to give me all of these treasures to take home, it would weigh upon me heavily. It is not just the treasures’ physical weight. After taking a few steps I thought, ‘How many burdens would I have upon me if I had a house, a wife and children? These are endless burdens of karma. I don’t want them’”. Thus, he set the treasures aside.
After the king heard what he said, he was suddenly awakened. He thought, “It’s true! What more is there for me to desire? I have always been a Brahman believer physically. I have always engaged in spiritual practice; though I never fully understood the principles, I felt peaceful and at ease. What good is it to be king if every day I am so busy with state affairs that I almost forget my duties in spiritual practice? Fortunately I had that sudden inspiration to open the door of giving; thus, I was able to meet this spiritual practitioner who appeared before me. This is something very precious. I wonder where that spiritual practitioner can possibly have come from?” It then dawned upon the king to take a close look at this practitioner. It was Sakyamuni Buddha Himself! Sakyamuni Buddha had disguised Himself so t hat the king could not tell who He was. Although the king had never seen Sakyamuni before, the magnificence of Sakyamuni Buddha’s presence had shown through, so he had gained the heartfelt respect of the king. Sakyamuni Buddha told him, “I am such and such person. I know Your Majesty’s roots of goodness run deep and I know that you have kind thought. You need faith and understanding in the Dharma. [You must have] faith in and understanding of the true principles. Just doing good deeds is not enough, for you can easily become lost. For example, over the last several decades of your life thanks to the blessings you created in the past, you have now become king. Due to your past roots of goodness, you can create blessings for others. However, if you do not thoroughly understand the true principles, the only blessings you will create in this life will be human and heavenly ones”. When He explained these principles to the king, the king felt as if his head was anointed with the purest ointment. His mind became perfectly clear and he suddenly understood. So, he asked to take refuge with the Buddha and asked [the Buddha] if He could transform his kingdom with the Buddha-Dharma. This is merit and virtue.
The willingness to do good is a root of goodness, yet if we do not understand the principles, then we can still easily become lost. This is just like that king who was originally a Brahmin practitioner. After he became king, he became lost in the affairs of state. Fortunately, his roots of goodness remained. By opening this door of charitable giving, he was able to exercise this power. Since he was replete in roots of goodness, the Buddha came to deliver and transform him. This is how “virtue is what is attained by doing good deeds”.
So, “With merits, we gather our refined spirit and pure wisdom”. To attain merit, we must be very pure, giving continuously and unconditionally. We must put effort into our spiritual practice, and our efforts must be sincere. So, whether we are doing good deeds or diligently practicing upon the path, we need to “gather” these merits. Whether in giving to benefit others or diligently fulfilling our spiritual aspirations, we must always “gather our refined spirit”. This is how, “with merits, we gather our refined spirit”. Our spirit has a very pure strength, a strength completely free of defilements. For example, we humans all have a spirit. It is possible for anyone to become a Buddha, for each of us can transform ourselves through our spiritual power. When the Buddha wanted to transform the king, He was able to disguise Himself, using this as a way of transforming him. This too was a spiritual power. When the king clearly heard and carefully looked at that man, he realized that he was an enlightened person. Wasn’t this using His spiritual power to transform that king?
By the same token, we need “merits to gather our refined spirit”. Very pure wisdom is merit. To clarify, this is what merit is. Our efforts will take a very long time. “With a mind of constant determination, we illuminate luminous virtue”. What we wish to rediscover is the nature of True Suchness intrinsic to all of us. This pure virtuous nature intrinsic to everyone is our luminous virtue. This is what we should understand. This first word, “illuminate” means we must clearly understand that we all intrinsically have this luminous virtue. So, it says, “We illuminate luminous virtue”.
It means we must understand that the nature of True Suchness is intrinsic to everyone. It has always been our nature. We must put in our efforts and persevere. This truly requires a long time and much strength with which we must devote our efforts over the course of many lifetimes. So, extending our wisdom-life is something that we do lifetime after lifetime.
[For example], in 2018, when Wang Chengzhi came to see me, he joyfully told me, “I’ve brought my ‘young chicks’ to see Master”. My ‘young chicks’ are from Taichung. I’ve already handed the Central Region to them, the northern region to my oldest son and the southern region to someone else. He told me he had given them all away like this, [but added], “However, I am still active in Hualien”. The farthest I travel is to Taitung. I also go to Chishang, Fuli and Yuli. I am still busy with this route”. You see, he is 104 years old. He then told me, “It is almost 50 years since I joined the Tzu Chi Merit Association. It has been nearly 50 years. In this way, he has always persevered for such a long time. This is the merit from his truly diligent efforts. Even now, this 104-year-old man brings his “young chicks” to see me. We can truly say that his mind is “a mind of constant determination” that illuminates luminous virtue. His mind is still very clear even now. “This means that only with sincerity and faith can we understand the Tathagata-nature”. With a genuine and sincere heart, we have faith in and understanding of the Tathagata-nature. We must be very clear about this. This means we must be sincere in our faith and understanding of our Tathagata-nature, this pure Tathagata-nature intrinsic to us all. We must rest in utmost goodness and diligently engage in spiritual practice. We seek the Buddha-Dharma to understand principles. Once we understand, we must earnestly remain there. That is where we must remain. So, we rest in utmost goodness. This is where we should remain, earnest and diligent in our spiritual practice, cultivating the precepts, Samadhi and wisdom. We must be earnest and diligent in our practice of flawless Dharma. In our internal practice, we must look within, “To reflect upon oneself is a merit”. Now, we must always ask ourselves, “Am I constantly reflecting upon myself?” Do we seek something in return when we give? Are we attached to the outcome? Are we attached to the way people treat us? Are we attached to losing or gaining? These are things we must ask ourselves and reflect upon. If we reflect upon ourselves, then we will not go astray, and our power of Samadhi will be sufficient to last eternally
“To be courteous and humble to others is a virtue”. We must put the teachings into practice. When interacting with people, we must have propriety and etiquette. This is something we must put effort into over the course of our lives. In truth, these are the essential teachings that the Lotus Sutra is conveying to us so that we can gain clear understanding.
So, the previous passage speaks of, “the dana paramita, the sila paramita, the ksanti paramita, the virya paramita and the dhyana paramita”.
These are the first five paramitas. If we exclude “the prajna paramita and only [practice] these five paramitas, it will be difficult to arrive at the other shore”. We often talk about “the Six Paramitas”. Without wisdom it will be impossible to get there, so we must mindfully seek to comprehend this.
The next passage then goes on to say, “If you compare these merits and virtues with one hundredth, one thousandth or one trillionth of the merits and virtues stated earlier, they do not amount to even one part”. It is to the point that the comparison cannot be known through calculation or analogy.
If we compare “the merits and virtues gained” from one thought of faith and understanding with the merits and virtues from practicing the Five Paramitas that we discussed, the merits and virtues from the Five Paramitas do not compare to even one trillionth of those coming from a thought of faith and understanding. This is what this is saying.
When we compare the merits and virtues gained from one thought of faith and understanding to the merits and virtues gained from practicing the Five Paramitas over long kalpas, the latter cannot match even one part of the former. It is because the power of wisdom gained from having faith and understanding after hearing the Dharma is limitless. “It is because the power of wisdom gained from having faith and understanding after hearing the Dharma is limitless”.
Through faith and understanding, we can take the Dharma to heart with deep faith. When it comes to the first Five Paramitas, through giving and helping others unconditionally, we are joyful in service. We say, “Oh, I am so thankful!” Witnessing suffering, I recognize my blessings. From going among people, I have come to understand so many principles. Giving my strength has made me happy every day. So, I am very grateful that I can give to others. This brings merits and virtues. In this way, we also [attain] wisdom.
By giving and upholding the precepts, we know, “I can do this, but I cannot do that”. We also discern these things through wisdom. So, as long as we have wisdom, the merits and virtues from the Five Paramitas will keep growing. [If we do not have it], we will be limited. Even if we give to create human and heavenly blessings, this is all there is. If we do not awaken our wisdom, then we will be lacking so much that it will not be easy to reach the other shore. “If you compare these merits and virtues with …the merits and virtues stated earlier…”.
If you compare these merits and virtues with …the merits and virtues stated earlier: The merits and virtues gained from practicing the Five Paramitas of giving, upholding precepts, patience, diligence and Samadhi are compared to the merits and virtues gained from a single thought of faith and understanding.
This compares the merits and virtues from a single thought of faith and understanding to those from practice the Five Paramitas. Those five can never come close when compared with “prajna”. So, “[Compared to] one hundredth, one thousandth or one trillionth of [the merits] they do not amount to even one part”.
[Compared to] one hundredth, one thousandth of the merits and virtues stated earlier, they do not amount to even one part. They do not amount to even one hundredth, nor do they amount to even one millionth, nor to even one trillionth.
If we were to compare practicing the Five Paramitas with practicing the prajna paramita, “They do not amount to even one hundredth,” not even a millionth or a trillionth [of the merit and virtue from] a single thought of faith and understanding. So, “It is to the point that the comparison cannot be known through calculation or analogy”.
It is to the point that the comparison cannot be known through calculation or analogy. Even with a mathematician trying to calculate it all or with metaphors, we would be unable to know the quantity.
Regardless of how we try to count them, just like in the Chapter on the Parable of the Conjured City, Even “a mathematician or a mathematician’s disciples” would never be able to calculate these numbers. The principle is the same. So, it says that even “with metaphors, we would be unable to know the quantity”. Even with metaphors, it would be impossible to express numbers such as these, for they are simply too large. So, it says “Compared with [the earlier merits and virtues]”.
Compared with [the earlier merits and virtues]: This means that they are compared to the merits and virtues gained from a single thought of faith and understanding. Compared to one hundredth of the merits from a single thought of faith and understanding, or even one trillion of the merits from a single thought of faith and understanding, it is still an extremely small number. The amount of merits and virtues is very small [in comparison]. It cannot be known even through calculations or metaphors. Even if we compare a smaller and smaller fraction [of the merits], the amount of merits and virtues from practicing the Five Paramitas is even tinier.
“Earlier” refers to a single thought of faith. When compared to the merits from a single thought of faith and understanding, they are [deficient] in this way. They are “one hundredth that of faith and understanding” of the merits from a single thought of faith and understanding. Even if we multiply all [the merits of] the first five paramitas by 100, we cannot compare [these merits] to those from a single thought of faith and understanding. “Even one trillionth…”. Not only do they not reach one hundredth, they cannot reach even one trillionth. If we compare [the merits of] the Five Paramitas to that of a thought of faith and understanding, in truth, there is no comparison. A thought of faith and understanding is faith and understanding arising from wisdom. This is a thorough understanding and unhindered faith and understanding. So, when we compare with “the merit and virtue that comes from a single thought of faith and understanding,” nothing can measure up.
In any case, this comparison is meant to help us clearly realize how important wisdom is for people learning the Buddha-Dharma. It is something we cannot lack in the world. Unfortunately, people of the world are lacking in wisdom. They may be clever, but they lack wisdom. Some people learning the Buddha-Dharma are only attached to merits and virtues without placing much importance upon wisdom. So, we must constantly engage in self-reflection.
People often say, “I wish you blessings and countless merits and virtues”. Gaining merits and virtue is easier said than done. If we do not [practice] for a long time, how will we ever establish merits? So, when we help others with a mind that is pure and seeks nothing in return, we never deep score of what we have done. When we just deep doing what is right without keeping score, then our merits and virtues will be incalculable. At this time, we must learn to not keep score or compare ourselves with others; we must always benefit people and just do the right thing. We should never make comparisons or feel any sense of gain or loss. Giving is what brings us the most peace and joy. If we give of ourselves with this mindset, then this is wisdom. So, if we compare wisdom to the merits and virtues that we seek, there is no comparison. However great [our merits and virtues] may be, we can find a way to measure them. Our wisdom, however, is impossible to measure, for even a single thought [of wisdom] can encompass the trichiliocosm.
We have mentioned this before. In truth, when we give rise to a thought, how much can it encompass! When in our eighth consciousness a single thought stirs, we can encompass so much. When one though goes astray, every step after that will be wrong. If, however, our minds are upright, then every thought will contain wisdom and principles that bring everything to fruition. We should understand this clearly. So, “It is still an extremely small number. The amount of merits and virtues is very small [in comparison]”. [These merits and virtues] are described through the two previous analogies in which large numbers were compared to the number of dust particles from innumerable worlds ground to dust. When keep comparing them to these numbers. So, “It cannot be known even through calculations or metaphors”. When we keep dividing things finer and finer, they become so fine that the amount is hard to describe with metaphors or to measure. “Even if we compare a smaller and smaller fraction [of the merits],” if we compare the merits and virtues from practicing the Five Paramitas to those of wisdom, the merits and virtues of prajna, then there is a great difference between them. The more we compare them, the smaller those of [the Five Paramitas] get. Therefore, it is better not to compare them but to just do the right thing.
The merits and virtues of people who have long practiced the Five Paramitas and done good deeds in order to seek the unsurpassed path still cannot amount to the infinite merits and virtues of those who profoundly demonstrate a single thought of faith and understanding. So, “The merits and virtues of people who have long practiced the Five Paramitas and done good deeds in order to seek the unsurpassed path still cannot amount to [those of wisdom].”
We may say we have practiced for a long time, but if we only practice the Five Paramitas and say that we are seeking the unsurpassed path, [our merits] cannot compare. When we compare wisdom to practicing the first five paramitas, comparing the prajna paramita to the first five paramitas, all it takes is a sincere thought of wisdom to move the trichiliocosm. With a single thought of goodness, goodness will [spread] in every direction. This is wisdom.
So, if we only talk about merits and virtues, we will be limited and attached to doing good deeds. “When I am doing good deeds, why must I uphold the precepts? I am doing good deeds, but I want three good meals every day I want all delicacies the world has to offer. If I am doing good deeds like this, then how can my lifestyle create obstacles?” Is there any contradiction here? Yes, there is! On the one hand, we do good deeds, while on the other, we are taking lives. This is crossing the line. So, we should know that when we have a thought of wisdom, all the goodness comes from pure thoughts of goodness; this is true faith and understanding. The merits and virtues from a single thought of faith and understanding can be infinite! So, in our daily lives, we should mindfully [seek to] attain wisdom. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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