Explanations by Master Cheng-Yan
Subject: Craving Offerings of Wealth Harms Roots of Virtue(貪著利養斷功德本)
Date: October. 03, 2013
Are we dignifying our inner [Dharma-assembly]? In every mind there exists a Buddha and a dignified inner spiritual training ground. In the Sutra of Infinite Meanings, 80,000 Bodhisattvas gathered to reverently burn incense, scatter flowers, respectfully circumambulate the Buddha and prostrate at His feet. This showed such dignity, such reverence. If our inner spiritual training ground manifests, [Bodhisattvas] from all directions will gather like clouds. So, it is described as “Gathering like clouds from all directions, they appeared before the Buddha.” Both the tangible and the intangible, the tangibility of paying respect and the intangibility of reverence, surrounded the Buddha. With utmost reverence, they paid their respect to the Buddha. This showed that this training ground where they all gathered was a Tathagata-assembly and everyone was coming together at this time.
If we think about the 12,000 monastics and 80,000 Bodhisattvas there, we can imagine how orderly, how grand that occasion must have been.
At that time, those at the Tathagata-assembly gathered together like a sea of clouds, so we say they “gathered like clouds”.
In sutras, we often read about Bodhisattvas gathering like clouds. They come together from all directions. Clouds are something we can see. But when we walk into those clouds, our sight is not obstructed by them. When the clouds come together, they do not get in each other’s way. This is a metaphor for Buddhist practitioners’ inner spiritual training grounds. Because everything originates from the mind, no matter what kind of phenomena it is, it will not obstruct our minds. When we engage in spiritual practice, this is the spiritual state we must attain. As I have previously discussed in the Lotus Sutra, the last of the 20,000 Sun-Moon-Lamp Radiant Buddhas [taught Wondrous Light Bodhisattva]. Wondrous Light Bodhisattva had 8000 disciples, including the eight princes. At that time, Wondrous Light Bodhisattva was responsible for spreading the Dharma. As this was happening, those who were diligent early on became enlightened sooner. Those who were lax and slow to work diligently naturally took much longer.
Among these 8000 disciples, there was one called Seeker of Fame. I have mentioned that Seeker of Fame craved offerings of wealth, so he could not retain [teachings] even though he read many sutras and also made offerings to countless Buddhas.But making offerings or reciting sutras and being mentally lax are two separate matters.
We may make offerings and recite sutras, but that is certainly not the same as diligently and physically practicing what we have learned.We need to try to do all three.We must pay respect to all Buddhas and make offerings.Besides that, we must diligently read and recite sutras.Then we must put what we have learned into action.If we do not practice what we learn, and only make offerings to the Buddha and read and recite sutras, we may still crave offerings of wealth.If we are attached to these things, we are considered lax because [our study of] the Dharma has not progressed.
What is an offering to the Buddha?Why do we make offerings?Why do we recite sutras?Our minds will not be focused on those actions if we still crave offerings of wealth.With this kind [of midset]，we are only casually reading and reciting the sutras, but the principles we read leak away.
Seeker of Fame Bodhisattva made offerings to many Buddhas; he also worked hard and read and recited many teachings.However, he would forget most of them.This tells us how we should study the sutras.This is why, in the sutra, Seeker of Fame is mentioned.
“because he had also planted roots of goodness, he was able to encounter immeasurable hundreds, thousands, ten thousands, millions of Buddhas.”He also made offerings, paid his respects and praised all Dharma.
He had also planted roots of goodness through his actions, but his mind was not focused.It was a pity that he still had [this weakness].He craved offerings of wealth.
This craving for offerings of wealth is truly a damaging mindset.See, “for the sake of offerings of wealth, [one engages in] unwholesome seek seeking of more.”
This kind of seeking, the seeking of wealth, is continual.[One engages in] unwholesome seeking of more.Unwholesome seeking happens in our daily living.Our daily living can be very simple.For our three meals, it is enough to have a bowl of rice per meal.What more do we seek?Monastics in the Buddha’s time had one alms bowl.“Each bowl contains meals from 1000 households.With it, “monastics travel alone for 10,000 miles”.No matter where they go, a single bowl is enough.They went from household to household with the bowl at mealtime and asked for alms.
That was enough.This was spiritual cultivation!
But now, things are no longer this way.Spiritual cultivation these days is particular to the modern quality of life.People who now engage in spiritual practice enjoy modern conveniences.When the weather is hot, they turn on the air conditioner to cool down.This is the modern lifestyle they follow.
When we eat, we just need to eat enough to not be hungry.
We can make do with simple meals.Dressing simply and looking clean and neat is good enough.But, if we are picky about the quality or the brand, we will be spending even more money.Is there much difference in fabric between brands?There is none.Only the “brand” is different.
Some people feel that wearing a well-known fabric from a well-known manufacturer makes them glamorous.
Actually, if that same fabric was made into clothing and sold on the streets, it would only cost a few hundred (NT).In stores, with only the addition of that brand label, it becomes very expensive, thousands of dollars.This is an example of excessive and unwholesome seeking.This is an example of excessive and unwholesome seeking. So, all we need is simple clothing that can cover our bodies and shield us from the cold. As long as we look proper and neat, why do we need to wear a man-brand? To get to the second floor of a building, climbing up the stairs can be a kind of exercise. Unfortunately, people these days climb one flight of stairs and are our of breath, so they take the elevator. Even though each story of this building can be reached by foot, they insist on taking the elevator. This is also unwholesome seeking of more. There are many things we can simplify while still leading comfortable lives. We can rely on the abilities of our own bodies to carry on, but some persist in unwholesome seeking and insist on asking for more. What are we seeking? Pleasures.
The craving for offerings of wealth is like a thief. If harms the root of merits and virtues the way hail destroys grains. Offering of wealth, fame and recognition also [function] this way. They damage the seeding of virtue, so they will not grow. People who crave offerings of wealth harm the roots of virtue in the same way.
So, it is said in the Treatise on the Great Wisdom Perfection, “Cravings of offerings of wealth are like thieves”. If we crave offerings of wealth, it is like having a thief in our mind. We bring teachings from around us into our minds, but this thief in the mind then steals and moves them all out. This is called leaking. No matter how much we study, everything will leak out and be lost. These are the thieves in our minds. So spiritual practitioners. Such as Arhats and bhiksus are also called “thief-destroyers”.
We have no way of storing the Dharma in our mind if there is a thief in there. This thief will steal away the mind's treasures. Whenever we bring in the Dharma- treasure, these evil thieves will steal them away. So, “Cravings of offerings of wealth are like thieves that harm the root of merits and virtues”. They can destroy our merits and virtues. The “root” refers to the source. As for our merits and virtues, since we have formed aspirations, since we have formed aspirations, we must proceed diligently. However, if we proceed diligently but keep giving rise to cravings for offerings of wealth, then what use is it to be diligent? If we make offerings or do good deeds, but still have a strong craving for offerings of wealth, this will harm the root of our merits and virtues. I often share with everyone that our “merits” come from inner cultivation and humility. Outward courtesy and forging good affinities with others result in “virtue”.
So inwardly we are being diligent, while outwardly we are helping others. But, if we still have thoughts of cravings and greed, our spiritual aspiration to work hard will not remain firm. If our spiritual aspiration is not firm, that damages our spiritual cultivation. So, it is said “that harms the root of merits and virtues, the way hail destroys the grains”. We often hear people say, “Why is it suddenly hailing?” Hail is like frosted snow, but it is as hard as rock. When the sky starts hailing, it injures everything on land. So, we compare the way hail damages the grains on earth to what happens if we spiritual practitioners crave offerings of wealth.
Even if we painstakingly cultivate the grains and are about to harvest them hail can suddenly destroy everything. Greed “also [functions] this way.” Greed can also “damage the seeding of virtues, so they will not grow.” This cause damage to all the plants on earth, wiping everything out just as the flowers are blooming. Then the grains are unable to grow. So, those who crave offerings of wealth harm the root of merits and virtues in the same way. When we engage in spiritual practice, we need to constantly take care of our minds so these greedy thoughts do not arise.
However, Seeker of Fame still had roots of goodness. His roots of goodness existed because “he has also planted roots of goodness” on many occasions. But his greed damaged his spiritual aspiration. Otherwise, he already had many roots of goodness.
So I often said “If the husband practices, he attains. If the wife practices, she attains.” He still engaged in spiritual practice and created blessings. However, he was unfocused, undisciplined. But his merits and virtues were still there. When we say “planting all roots of goodness, what are roots of goodness? “Goodness of the Threefold Karma of body, mind and speech. Doing good deeds, speaking good words and thinking good thoughts are collectively called goodness of the Threefold Karma.
“Firmly and deeply secured in a kind heart and unable to be pulled out, it is called a root.” So, when we do good deeds, we must deeply secure [that goodness in our hearts]. To be deeply rooted, we must extend those roots far down.
“Planting all roots of goodness”: Goodness of the Threefold Karma of body, mind and speech is firmly and deeply secured in a kind heart and cannot be pulled up. Thus it is called a root Goodness can also produce wondrous fruits. The remaining roots of goodness are deep and solid. Thus, he was able to meet all Buddhas and eventually achieve enlightenment.
“Goodness can also produce wondrous fruits.This goodness can produce wondrous fruits. Fruits are seeds. Seeds are also fruits. The seed contains the fruit that is produced. Then in each and every fruit are many, many seeds. So a seed contains a sea of fruits. The fruit pits are seeds that can produce plentiful fruits. So, “goodness can produce wondrous fruits, the remaining roots of goodness are deep and solid. He [stored] an abundance of goodness because he had planted so many roots of goodness. His goodness was plentiful, deep and solid. So, even though he was he was lax and craved offerings of wealth, he still had a kind heart. This described Seeker of Fame Bodhisattva.“Thus, he was able to meet all Buddhas and eventually achieve enlightenment. He will become Maitreya Buddha in the future.
Fellow Bodhisattvas，as we engage in spiritual practice，we must walk toward the Bodhisattva-path. Since we are walking toward the Bodhisattva-path, if we can be more diligent, we will accomplish our goal earlier. If we become lax, then that will happen slowly. When we plant the roots of goodness, every single seed is stored. They do not disappear, but they will develop much later. So when we learn the Buddha’s teachings, we must begin by dignifying our inner spiritual training ground. We must not allow it becom messy.Every word of the Dharma must enter our minds. When the Dharma enters our minds, and manifests in our actions, then we are in state on meditation. This requires us to put effort into our practice. So everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen).
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