Lecturer: Master Zheng-Yan
Subject: Understand the Karmic Law of Causes and Effect (知因緣 信因果)
We must understand karmic causes, believe in karmic effects and contemplate the descent of ordinary beings into the endlessly turbulent sea of desires. We should sincerely pray for the ship of compassion to deliver all beings.
We must constantly maintain such thoughts and understand the karmic law of cause and effect. As Buddhist practitioners, at every moment, we must be mindful of all our conduct and speech. So, we must constantly reflect and contemplate why ordinary people continue to transmigrate.
Hearing the Dharma brings us joy, so we continue to follow it. Without the Dharma, our life is filled with afflictions, greed, anger and ignorance arise and we become troubled as we interact with others. We should contemplate this. We should truly reflect on ourselves. Are we still unenlightened beings?
We hope to transcend the state of ordinary beings and move toward that of the saints and sages. Have we improved? Do our mental afflictions easily surface as we deal with people and matters? We must always remind ourselves of the endlessly turbulent sea of desires. If any thought of greed, anger or ignorance exists, we still have habitual tendencies and can easily drown in waves of ignorance. We must sincerely pray each day for the ship of compassion to deliver all beings.
There are many people in this great sea. I often use the analogy that sentient beings are in a vast sea. Those who know to apply the Dharma will see that everyone is speaking the Dharma. When we listen to what others say, we will rejoice in and praise kind words, while cautioning ourselves when we hear unwholesome speech. When we encounter conflicts, we must constantly remind ourselves of this. In this way, everyone we interact with can be a person who will deliver us.
With a reverent heart, we pray to view everyone as a Buddha or as a Bodhisattva who teaches us by example. In this way, every person is our ship of compassion who can deliver us to the other shore. So we should be vigilant every moment of every day. We must know the causes, believe in the effects. If we can do this, if reverence arises in our hearts, wouldn’t everyone be a Buddha? Respect others as you respect the Three Treasures. Constantly be mindful and put in the effort in your daily living.
The next passage reads, “All beings can be without thoughts of stealing or robbing. They will all be content, with few desires. They will be unattached and undefiled. They will always give with joy and help others on the path. They will freely give away their bodies, as if they were nothing but snot or spit. They will transfer such merit to complete the Paramita of Giving.”
These phrases are simple and easy to understand. We have been talking about repenting our greed, which prompted us to rob and steal, etc. After repenting, we should be content. We will have no thoughts of stealing or robbing. This is “without thoughts of stealing or robbing.” We will not even think about it, so how could we possibly do it? We would not. After all these bad habits have been eliminated, we will have developed wholesome tendencies, such as being content and grateful.
Being “content, with few desires,” we become “unattached and undefiled.” We are no longer tainted by negative habits.
In the past, I often said that people influence one another. We should keep in mind that there is always something to learn from others. We should choose our friends well. We should choose those who lead us onto the proper way. If we meet someone who has improper views and conduct, we should also treat him as our teacher as he reminds us to be vigilant in that way. He shows us how we used to be. It was not easy for us to free ourselves of our negative habits.
If our friends exhibit proper thinking and conduct, if they educate us with their words, we should spend more time with them and learn to do what they do. Then we can do beneficial deeds together. If we befriend such positive individuals, we will not easily become attached or defiled.
Many people go through drug rehabilitation, because they know the use of drugs is wrong.
After spending their money and time in rehab, they will no longer think about taking drugs, they will be free of their addiction. But after leaving the center, if they interact with friends who still use or sell drugs, they are easily tempted. They may say, “This is new. After you take it, you will feel like this or like that.” They forget that when they take drugs, they go through the struggle of withdrawal; they suffer uncontrollably. They forget the suffering of the past.
They had such determination, they struggled so hard to change, and were finally able to quit. But as soon as they spend time with those friends, with only a few words they may lose control and again become caught up in and defiled by drugs.
These are ordinary people. They cannot remain firm in their resolve. Even if they are determined at the start, if their will power is not that strong, they will quickly fall back again. So the Buddha lamented the delusion of sentient beings, which is hard to subdue. Even when Buddha was in the world, He could only do so much for sentient beings, not to mention the situation now. But if we can reduce our desires, be content, remain unattached and undefiled, and surround ourselves with good people, we can always “give with joy to help others” and “help others on the path.” All our actions will be benevolent as we follow the Bodhisattva-path that Buddha taught.
We can relieve sentient beings with the giving of wealth, Dharma and courage. How do we rescue beings who are suffering? Some beings suffer from lack of material things. Some are hungry. Others suffer from illness and poverty. If we can help them by giving at the right time, by giving them material things, then we can continue to help them by speaking the Dharma to rescue them spiritually. This is “helping others on the path.” After assisting them physically, we can also free them spiritually. Tzu Chi volunteers are always doing this.
You should all be able to relate to this passage. We should always have the thought to “help others on the path.” We help relieve suffering while we follow this Bodhisattva-path.
We want to “freely give away our bodies as if they were nothing but snot and spit,” and “transfer such merit to complete the Paramita of Giving.”
Giving away the parts of one’s body is a truly great act of giving. Over 2,000 years ago, the Buddha taught that to practice the Bodhisattva-path, we should give material good s and money, or wisdom; after we have realized the path, we should lead others onto it. Aside from leading people onto the path, we must give whatever sentient beings require, even our own body.
In the past, how could someone donate his body? I believe that Buddha was using His great wisdom to predict the future. Medical technology today is very advanced. When an organ is severely damaged, it may be impossible to save. A person lacking a vital organ would probably die. This is the law of nature. When people die, it does not matter how wealthy or famous they are. They are all the same; within a few days they will be a pile of dirt. They will be buried in the countryside, or burned to ashes. No one can escape this process. It is a law of nature.
With modern medical advances, If a portion of the body is not functional and a person dies, the remaining good organs can still be used to help others. Nowadays there are people with many different illnesses that await a heart, lung, liver or kidney transplant. One donor may save seven, eight or even more than ten individuals. One liver can save two people. The same is true for kidneys. A pair of eyes can allow two people to see again. Even lungs can be donated. with the advancement of technology, our internal organs can extent the lives of others. This can be done now, but it would have been difficult in Buddha’s time. However, what the Buddha said 2,000 years ago has now been proven true. We have proven Buddha’s teaching that we can “give away our bodies.”
This like our Silent Mentors. They were unable to donate their organs, so they donated their entire bodies, to allow our students and our doctors to study and learn the secrets of life from them. Why do the internal organs develop diseases? What can be done to treat them? This is what all medical students need to learn. Tzu Chi has continued to promote body donation, so everyone can succeed on the Bodhisattva path.
By donating their entire body, they allow medical students to research the mystery of life, to unlock the secrets of life. When they become doctors one day, they will know how organs function. Surgeons will know how to operate and eliminate the sources of illness in patients. This truly leads to infinite merits. A person who donates his body can educate so many in medicine.
Furthermore, it also allows our attending doctors to perform simulated surgeries. By the third or fourth year, students understand the structure of the human body. They become resident doctors after seven years, and shadow practicing physicians. But they are not allowed to operate on patients. So the attending physicians guide them to conduct simulated surgeries on the Silent Mentors. Students treat them as live patients to practice operating procedures. The Mentors are deceased, but our students and doctors will respect and treat them as if they are real patients.
Therefore, we call them Silent Mentors, as they allow students to learn by donating their bodies. They gave away their bodies without attachment. This is their great spiritual resolve. This truly creates merits. This is “the Paramita of Giving.” This is great giving.
May we not give rise to thoughts of stealing, and not be attached to the wondrous medicine. May we remain joyful when giving to the people, not turn away from aiding the suffering and freely give away our bodies and wealth. May all the merits and virtues of our resolve be transferred to complete the Paramita of Giving.
Everyone, in learning Buddhism, we must maintain a calm and steady heart. Since we want to learn the Buddha’s way, we must have firm, unwavering resolve. So, we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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